Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Restorative Elixir for Killing is a ritual manual designed to revive the dead and pacify extreme anger and sin. The text functions as a liturgical guide, beginning with a dedication to Vajrapāṇi and proceeding through a series of invocations and instructions. It specifically addresses eight nāgas and their retinues, urging them to maintain their samaya (sacred bonds) and clear their consciousness. The work commits the practitioner to a precise sequence of actions, including the repetition of specific phrases and the use of mantras and medicines to liberate beings from the lower realms and grant them the lifespan of a Brahmā. The ritual concludes with instructions for the secure placement of the ritual object within a celestial mansion in Jambudvīpa to ensure the pacification of all disturbances. The text presents itself as a set of pith instructions intended for the benefit of others through the application of a healing sequence.
Provenance
About this text
A treatise focused on the rite of reviving the dead, the Māraṇāmāryamṛta serves to pacify extreme anger and sin. The work is attributed to the Indian author Jabaripa. It was translated into the Tibetan language by Devapūrṇamati and bod kyi lo tsa ba dge slong mgar chos kyi bzang po, and is preserved in the Tengyur, volume ཚི, where it is categorized within the Other Skillful Means Tantras. Spanning four pages in this edition, the work is titled in Tibetan as bsad pa bdud rtsi'i gso ba. The text enacts a ritual process beginning with homage to Vajrapāṇi and proceeding through the preparation of a precious casket and the gathering of healing medicines. It specifically addresses eight nāgas and their retinues, calling for the pacification of wrath and the maintenance of samaya to ensure that beings are liberated from the three lower realms and granted the lifespan of a Brahmā. A scholar or serious reader consults this classical Tibetan work to examine the intersection of mantra, medicine, and liturgical invocation used to heal illnesses and harms while guiding consciousness toward the face of Vajrapāṇi.
Sanskrit title
Māraṇāmāryamṛta
Indian author
Jabaripa
Tibetan translators
Devapūrṇamati, bod kyi lo tsa ba dge slong mgar chos kyi bzang po
Cite thisAnuvāda, “The Restorative Elixir for Killing” (Toh 2156), machine draft, 2026.https://naxiai.com/tibetan/works/toh2156
Summary & commentary
Significance
This work is significant as an example of the intersection between Buddhist soteriology and ritual magic, specifically the practice of reviving the dead and propitiating non-human entities like nāgas. It illustrates the role of Vajrapāṇi as a central figure in rituals of power and healing within the Indo-Tibetan tradition.
Structure
Passages
Section
Description
1-2
Introduction and Invocation
Provides the Indian and Tibetan titles, an homage to Vajrapāṇi, and an address to the nāgas to pacify their wrath.
3
Aspirations and Ritual Efficacy
Outlines the desired outcomes of the rite, including liberation from lower realms and the attainment of wealth and protection.
4
Conclusion and Implementation
Instructions on the physical placement of the ritual seal and a final statement on the excellence of the healing sequence.
Themes
Ritual Pacification (1-2, 4)
Soteriological Liberation (3)
Samaya and Discipline (2)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Marīṇa-mari-amṛta-nāma. In the language of Tibet: bsad pa bdud rtsi’i gso ba (The Revival of the Dead: The Nectar). Homage to the glorious Vajrapāṇi!
If the rite of reviving the dead is not performed, for whomsoever there is sin, and for whomsoever there is extreme anger, therefore one should remember the ritual of revival.
One should prepare a precious casket adorned with lotuses, and likewise a lid to cover the casket. Upon lotuses in the four directions, one should place the forms of the four classes of nāgas, made from rice flour and kneaded with sandalwood water. Their faces should be smeared with vermilion. One should also place the forms of four queens, four youths, and four maidens; these should be made into beautiful figures.
In the center of the lotus are the five precious gems. In the four intermediate lotuses are the four oceans of the milk of white, yellow, and orange women. Therein, one should place various nāga figures. The top should be covered with green silk.
Then, from the seed syllable of one’s own deity, light rays like iron hooks emanate. Having summoned the intermediate state consciousness of those who have cast off their karmic bodies, both are purified with fragrant water. They are dissolved into the forms and rubbed with milk. One should scatter various medicinal substances. Thus, the summoning is performed three times.
Thus, the revival is twofold: outer and inner. By the radiation of light from the seed syllable of one’s own deity, the habitual tendencies of the mind of some are purified. At the center of the vajra of the tongue is the syllable A. By blowing upon the light rays of the A, the minds of some dissolve into the A. By causing a stream of nectar to descend, the mind is revived. One should contemplate the mind and consciousness as clear and vivid. By this stream of milk, the nectar of immortality—
You eight nāgas and all your retinues, may your minds and consciousnesses become clear! May your bodies and sensory faculties flourish! Remember your kindness and your samaya! Do not transgress the command and the samaya! May your extreme wrath be pacified!
In that manner, repeat this three times. That is the inner healing.
Then, gather various healing medicines: the three sweets, cooked rice, and butter; gold and the milk of a dog; nāgakesara and so forth. Bless them as a continuous stream of nectar and imagine that their impairments are restored.
Offer the healing medicines and so forth in sequence, and recite these words:
HŪṂ! From all the pores of my hair, I, the Great Compassionate One, let fall a stream of healing nectar. You eight nāgas and all your retinues, through the majestic power of the wrathful mantra, you have experienced the suffering of being burned and boiled, the suffering of being struck and hacked by various kinds of weapons, and all manner of other sufferings.
Through this collection of medicines that grant immortality, may what was burned and boiled be healed! May what was struck and hacked be healed! May your bodies and sensory faculties flourish! May you possess power and strength and be happy! May you be liberated from all suffering!
Possessing the mind of awakening and a joyful heart, within the range of your sensory faculties, may you possess all necessary enjoyments and all that you desire! May your impaired bodies and so forth flourish! May all your limbs be at ease! Once all nāga diseases are healed, may you be liberated from the disease of suffering!
Having been liberated from the three lower realms, may they possess the lifespan of Brahmā. Having practiced the Dharma and subdued their senses, may they behold the face of Vajrapāṇi. May they be protected from all fears and attain great wealth. Through the blessings of mantras, medicines, and the like, may all illnesses and harms be healed. Remember your debt of gratitude and your samaya; do not transgress the command of Vajrapāṇi. May your fierce hatred be pacified, and today, for [Name], may evil intentions and harsh actions be pacified. May the bonds created by nāgas be released. Grant the siddhi of flourishing and expansion, so that all virtuous thoughts may be accomplished. Recite the words: nāgarāja phuḥ śāntiṃ kuru svāhā. These words should be applied in sequence. Having formed the hood-mudrā, proclaim this samaya: Hūṃ! I am Vajrapāṇi; listen, you eight nāgas and your retinues! If you do not listen to the truth of the Dharma explanation or violate the command of the King of Vidyā-mantras, all healing medicines shall turn into a rain of weapons and strike the vital points of your bodies, killing, cutting, and dismembering you. Even the torma offerings of the three sweets and so forth shall turn into the great poison hālāhala, causing you to become intoxicated and deluded, and afflicting you with great heat. Therefore, at all times, always guard this samaya. Oṃ nīlāmbaradhara samaya nāgarakṣa rakṣa hūṃ phaṭ! Having performed these three types of offerings, the torma of the three whites and three sweets should be dispatched according to the ritual sequence. This is the outer healing.
In the delightful celestial mansion, the great palace of Jambudvīpa, seal this securely in a place where there is a support; all will be pacified. This is the sequence for healing; this ritual is most excellent. I have composed this sequence of pith instructions for the benefit of some. By whatever merit is gained, like the moon, may all beings be liberated from the disease of conceptual thought. The ritual for reviving the slain is complete.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.