Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Protection of Dependent Arising is a ritual text attributed to the practitioner Jābari of the Revatī lineage and translated by Devapūrṇamati. The work functions as a protective manual designed to avert malevolent provocations through a combination of spiritual invocation and physical application. It begins with an homage to Vajrapāṇi and posits that the power of the Sugatas can counteract the negative karma of sentient beings. The text prescribes a regimen of constant practice and the topical application of specific substances—namely the five nectars, including camphor—to create a protective barrier against external threats. By committing to these ritualized physical and mental disciplines, the practitioner seeks to safeguard themselves and others. The work concludes with a dedicatory prayer, transferring the merit of the practice to the protection of the malevolent, thereby framing the act of protection within a broader Buddhist ethical context of compassion and virtue.
Provenance
About this text
A treatise designed to avert malevolent provocations, the Pratītyasamutpādarakṣā (rten cing 'brel bar 'byung ba'i srung ba) originates from the Indian tradition. It is attributed to Jabaripa, a figure born of the Revatī lineage who attained spiritual accomplishments. The work entered the Tibetan corpus through the efforts of the translators Devapūrṇamati and lo tsa ba she’u badzra de ba. It is preserved in the Tengyur, volume ཚི, where it occupies three pages and is categorized within the Other Skillful Means Tantras. The text enacts a system of protection by combining an homage to Vajrapāṇi with the application of physical substances. It argues that just as the power of the Sugatas is inconceivable, so too is the capacity of dependent origination to shield the practitioner. To this end, it prescribes the constant use of five nectars and five fragrances—including camphor, nutmeg, sandalwood, musk, and saffron—to create a barrier against external threats. A scholar or serious reader consults this work today to examine the intersection of spiritual invocation and the ritual use of medicinal herbs and aromatics in the classical Tibetan period, concluding with a dedication of merit for the protection of the malevolent.
Cite thisAnuvāda, “The Protection of Dependent Arising” (Toh 2165), machine draft, 2026.https://naxiai.com/tibetan/works/toh2165
Summary & commentary
Significance
The text is significant as an example of the intersection between Buddhist philosophy and ritual praxis, specifically the use of medicinal substances for spiritual protection. It illustrates the role of the Vajrapāṇi tradition in providing tangible methods for neutralizing karmic and external obstacles.
Structure
Passages
Section
Description
1
Introduction
Titles in Sanskrit and Tibetan, homage to Vajrapāṇi, and the theoretical basis regarding the power of the Sugatas.
2
Ritual Instructions
Guidelines for the use of medicinal herbs and the five nectars to avert provocations.
3
Conclusion
Dedication of merit and colophon identifying the author Jābari and the translator Devapūrṇamati.
Themes
Ritual Protection (2)
Karmic Neutralization (1)
Merit and Dedication (3)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Pratyasamutpādasya Nāma Rakṣā. In the language of Tibet: Rten cing ’brel par ’byung ba’i srung ba zhes bya ba (The Protection of Dependent Origination). Homage to the glorious Vajrapāṇi!
Since the power of the Sugatas and the karma of sentient beings are explained as being inconceivable, likewise, the power of the capacity of dependent origination is also inconceivable. Therefore, I shall briefly explain that which acts as the enemy of those who cause harm.
By wearing or relying upon the vijaya (victory) āmalaka fruit as a protection, just as the light of a lamp dispels darkness, [the spirits] will be unable to remain in any direction.
The wish-fulfilling jewel (cintāmaṇi), the longevity jewel, the indranīla sapphire, the sphāṭika crystal, and various other precious jewels—whosoever wears these upon their body, the power of the jewels is inconceivable. Just as shadows do not remain where the sun rises, likewise, those malevolent spirits will not remain.
By merely making offerings to and wearing the relics of the Sugatas, Arhats, Bodhisattvas, and likewise the remains of yogins, hatred will be pacified and they will become objects of worship.
By merely reciting mantras and anointing the foundation earth or the hearth earth of a house five hundred thousand times, [the spirits] will flee for hundreds of millions of yojanas.
If one relies upon the undecayed bile of a "poison-enemy" according to the pith instructions, even if one is seized by the Naga King Takṣaka, one will be released.
Through the application of alchemical elixirs such as gold-water, mercury, and sulfur, those malevolent spirits will not draw near. It is not right to lack faith in this. [One should use] the three fruits and bhr̥ṅgarāja.
The potency of honey, butter, and various medicinal herbs is beyond description; by constant practice, those provocations will be averted. By regularly applying the five nectars, such as camphor and the rest, to the body, those provocations will not approach. Their potency is inconceivable. By constantly applying the five fragrances—camphor, nutmeg, sandalwood, musk, and saffron—to the body, they will flee in ten million directions at the mere scent. By merely wearing or fumigating with incense prepared from guggul and the like, the head will split and become dazed, so that they will not remain for even a single moment. Through the application of extremely sour substances for three, five, seven, or nine days, they will flee in great terror, just as flies and the like cannot remain on the crest of a mass of fire. This application is highly praised. Whether for nine, three, twenty-five, fifty-one, or a hundred days and so forth, they will emerge immediately, like a purgative of medicinal butter. It is not unreasonable to say that water comes from the moonstone and fire from the sunstone; likewise, one should not say that the power of various interdependent connections does not exist. Since their power is manifest, it is improper to lack faith; therefore, maintain firm conviction in it. Having pleased the guru with faith through the twelve applications of interdependent connection, one should receive the stages of the pith instructions. It is not otherwise than through such pleasing. The power of interdependent connection is beyond description; I have spoken only of a few things I have seen myself.
By whatever roots of virtue exist herein, may the malevolent be protected. This concludes "The Protection of Dependent Origination," composed by the venerable Jābari, who was born of the Revatī lineage and attained spiritual accomplishments. Translated by the Paṇḍita Devapūrṇamati and the translator She'u Vajradeva.
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.