Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a ritual procedure for the enactment of the Vajra Flame, specifically focusing on the subduing of nāgas through the wrathful power of Vajrapāṇi. The work functions as a technical manual for a practitioner, committing the reader to a precise sequence of physical and mental actions. It begins with the recitation of a specific mantra for the descent of the vajra-tongue and the creation of a mantra-knot. The text then transitions to the meditative state required for the mantra's efficacy, emphasizing a non-conceptual approach to overcome hesitation. Finally, it prescribes a physical ritual of suppression involving the use of a kīla (ritual stake) and the digging of a triangular pit to house a name-tablet of the target. By combining mantra, meditation, and material ritual, the text aims to achieve a state of protection and control over supernatural entities through the mechanism of dependent arising.
Provenance
About this text
A treatise concerning the descent of the vajra-tongue and the protection of the support-relation, this work belongs to the classical Tibetan tradition. It is preserved in the Tengyur, volume ཛི, within the canonical collection known as the Other Skillful Means Tantras, where it extends over three pages. The text enacts a ritual procedure for subduing nāgas through the wrathful mantra of Vajrapāṇi, a process described as being beyond conceptualization. The practitioner is guided through a precise sequence of actions, beginning with the recitation of a mantra and the tying of a mantra-knot using five-colored threads and human fat. The ritual further prescribes the use of musk and an acacia wood kīla, followed by a meditative state to eliminate doubt. The procedure concludes with a physical act of suppression, requiring the yogi to dig a triangular pit and place a name-tablet of the target beneath a blue slate depicting a crossed vajra and Mount Meru. A scholar or serious reader consults this work today to examine the technical intersection of mantra, non-conceptual meditation, and material ritual used to control supernatural entities.
Cite thisAnuvāda, “The Method of Enacting “The [Vajra] Flame” and Protection Through the Power of Dependent Arising” (Toh 2187), machine draft, 2026.https://naxiai.com/tibetan/works/toh2187
Summary & commentary
Significance
The work is significant as an example of the ritual technology used in the Indo-Tibetan tradition for protection and the subjugation of perceived spiritual obstacles. It illustrates the integration of mantra, visualization, and physical ritual (such as the use of the kīla) common in wrathful deity practices. For the modern reader, it provides insight into the intersection of Buddhist metaphysics and folk-religious practices concerning nāgas.
Structure
Passages
Section
Description
1
Mantra and Preparation
Invocation and the specific mantra for the descent of the vajra-tongue, including instructions for a mantra-knot.
2
Meditative Framework
Instructions on the non-conceptual meditation on Vajrapāṇi required to subdue nāgas.
3
Ritual Execution
Technical details for the suppression ritual, including the use of the kīla and the construction of a triangular suppression pit.
Themes
Subjugation of Nāgas (1-3)
Ritual Technology (Mantra and Kīla) (1, 3)
Non-conceptual Meditation (2)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaThe Method of Enacting “The [Vajra] Flame” and Protection Through the Power of Dependent Arising·
Namo buddhāya. Vajra vajra hūṃ thā. The mantra for the descent of the vajra-tongue is as follows: Nyima sa bla na, klad pa naṃ, ku na shi, tsitta kuli naṃ, tsitra mutra yakṣatra bzlog byer, nāga shig, nāga byer, nāga naṃ, nāga mgo naṃ, nāga hana hana māraya rbad naṃ.
Tie a mantra-knot with human fat and five-colored threads. Recite the mantra over musk and a kīla made of acacia wood to provide protection. Sa dom nag po sod, sa dom nag po sod, sa dom nag po nan, sa dom nag po nan—recite as before.
To ward off hail: protect with human ash, mustard seeds, thorns, stones, and finger-marks. Attach this mantra: Sa 'di srungs shig byer ya. Phya ga tsi phaṭ, tsi ga phyu phaṭ, lce ba ti phaṭ, thuṃ ril rbad, che ge mo māraya rbad naṃ, nāga hril hril, nāga phrom, nāga phob. Perform this with a kīla, human fat, and the blood of a black dog, donkey, and horse; use a skull with inauspicious marks, a discarded boot, and actual water. Rely on a liṅga and an image to perform the rite.
To bring rain: Pitch a tent at the site and recite the dhāraṇī. Recite the aforementioned mantra, make offerings to the nāgas, and offer water torma. Summon them at intervals; perform this for seven days. This also protects: Eḥ ba gaḥ ra tse 'di na ba gaḥ bar ma, pa laḥ sa ta ye, mgo ste sa ste, bar ma hā aḥ, hūṃ hūṃ phaṭ phaṭ svāhā. Recite this as many times as possible. It is best if you know how to meditate on yourself as Vajrapāṇi; if you do not, simply recite. If you recite it many times, you will be able to overcome anything.
This is the meditation on the wrathful mantra of Vajrapāṇi for subduing nāgas, which is beyond conceptualization. The profound approach and accomplishment, the causes and conditions of doubt and hesitation, are complete. Furthermore, regarding the time for the activity: once the power of the mantra has been generated and signs of experience have arisen, the conclusion of the activity is gathered; the methods for suppression and so forth are consistent with other traditions. Regarding the stages of the fire offering: the substances for pacifying and increasing are consistent with other traditions. As for the substances for the malevolent rite: various types of poisonous substances, black butter, human fat, mustard seeds, sesame, and name-tablets are combined and burned. In a frying pan or an old hearth, one hundred, or perhaps fifty-four, or one [offering] is repeated and applied to the activity. At the end of the mantra, one should append rakṣa śāntiṃ. The invitation, offerings, and praises should also be understood from the general manual. Those who are weak, lack a suitable vessel, or harbor doubts will bring about their own ruin. If one practices without distraction and possesses experience, one should touch the feet of the sublime gurus. Ati. Guhe. Incidentally, this is also an offering: in a beautiful vessel of bell-metal or the like, fill it with milk and medicinal substances and place it in front. Upon that, the substances to be placed are: on a very clear seat, the fivefold infinite nine-headed serpent; these medicinal substances are offered and remain in front. The burning, suppressing, and dispatching are applied according to one's experience. The yogin, looking with a wrathful gaze, should strike with white mustard seeds. One should enclose [the object] in a triangular pit. Then, the mantra is applied. Then, clapping the palms, one should visualize all diseases, demons, and obstructors being destroyed. Again and again, forming the hook mudrā, one should dissolve [the power] into the person mentioned above.
Then, one should perform the ritual of striking with the kīla and the suppression. Regarding the sequence of the Ati E assembly: first, dig a triangular suppression pit one finger-width deep in front of oneself as the yogi. Inside it, place a name-tablet upon which the target's name has been written. On top of that, place a blue slate upon which the forms of Mount Meru and a crossed vajra have been drawn with yellow turmeric. If this is not accomplished, ill omens will arise. If everyone possesses this, it is of little wonder. This concludes the method for the "striking of the tongue."
The method for protection through the power of dependent origination (pratītyasamutpāda) is as follows: mix peacock bile with sugar and apply it. Also, apply "earth nectar" that is at least five hundred years old. Combine black guggulu incense, musk, sulfur, realgar, and human feces in equal parts; knead them with honey and burn them as incense. As for the medicinal potency: mix the "three fruits" with the natural excrement of a newborn infant and knead it with urine; place the resulting pills in the mouth. Protection by the supreme medicine is achieved by wearing the "victorious" arura fruit. This will withstand diseases of the local spirits (bhūmipati).
On days such as the sun being above the earth and so forth, apply this: shig byer nan, mgo nan, ha na ha na mā ra ya rbad nan. Recite this and perform the protection. This concludes the protection through the power of dependent origination.
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.