Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text provides a technical manual for the suppression and severing of opponents or harmful obstructors through the deployment of wrathful deity practice. The work integrates several distinct ritual modalities: the recitation of a specific knowledge mantra to incinerate misdeeds and eliminate obstacles, the use of deity yoga where the practitioner identifies as Vajrapāṇi, and the application of sympathetic magic using physical substrates such as thorns, iron kīlas, or human shin-bones to paralyze a target. The text further instructs the practitioner in expansive visualization, transforming the entire thousandfold world system into the bodies of Vajracaṇḍa, and the creation of consecrated objects (tsa-tsas) inscribed with seed syllables. By following these instructions, the reader commits to a practice of aggressive spiritual intervention, utilizing both mental visualization and physical ritual implements to exert control over external entities or adversaries.
Provenance
About this text
A ritual manual for the suppression and severing of opponents, the rig sngags bcad pa dang mnan pa'i cho ga belongs to the classical Tibetan tradition. The record does not name an author. It was translated into Tibetan by glan chung dar ma tshul khrims and is preserved in the Tengyur, volume ཛི, as part of the Other Skillful Means Tantras. Spanning two pages in this edition, the work enacts the elimination of harmful obstructors and the incineration of misdeeds through the recitation of a king of mantras and the deployment of wrathful deity yoga. The practitioner is instructed to visualize themselves as the dark blue, snake-adorned Vajrapāṇi to perform striking rituals. These procedures involve the use of physical substrates—such as thorns, iron kīlas, or human shin-bones—to paralyze the limbs or speech of a target, or to drive inhabitants from a location. A scholar or serious reader consults this text today to examine the technical application of sympathetic magic and the specific visualization techniques used in aggressive spiritual interventions within the Tibetan tantric corpus.
Cite thisAnuvāda, “A Ritual of Suppression and Severing By Means of a Knowledge Mantra” (Toh 2194), machine draft, 2026.https://naxiai.com/tibetan/works/toh2194
Summary & commentary
Significance
The text is significant as an example of the 'wrathful' side of Indo-Tibetan ritual technology, specifically the use of kīla and suppression rites. It illustrates the intersection of high-level Buddhist visualization and folk-magic elements, such as the use of bone and thorns for paralysis.
Structure
Passages
Section
Description
1
Mantra and Efficacy
Introduction of the primary mantra and its capacity to incinerate misdeeds and remove obstructors.
2
Deity Yoga and Physical Action
Instructions for visualizing oneself as Vajrapāṇi while performing the act of striking.
3
Sympathetic Magic and Paralysis
Methods for sealing an opponent's mouth or paralyzing limbs using physical objects and names.
4
Cosmic Visualization
Instructions for visualizing the thousandfold world system as the bodies of Vajracaṇḍa.
5
Consecrated Objects
Guidelines for inscribing seed syllables on paper and visualizing a black stūpa and the retinue of Vajrapāṇi.
Themes
Wrathful Deity Identification (2, 4, 5)
Ritual Suppression and Harm (1, 3)
Sacred Geometry and Visualization (4, 5)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Ritual of Suppression and Severing By Means of a Knowledge Mantra·
By reciting this king of mantras even a little, all misdeeds are incinerated. It provides protection from all things. It eliminates all harmful obstructors. OṂ VAJRA CAṆḌA MAHĀROṢAṆA HŪṂ PHAṬ. BALIṂ IDAṂ GṚHṆA GṚHṆA. KHĀHI KHĀHI. BHUÑJA HOḤ RAKTA PĪTATO. SAMAYE SVĀHĀ. This is the mantra for continuously offering the torma during the time of the approach practice.
Then, for one who wishes to perform wrathful activities: first, construct a maṇḍala of whatever size one can manage. Draw a crossed vajra. Make the perimeter entirely black. Draw the lines using a mixture of fat and human ashes. In the center of that, dig a triangular pit three finger-widths deep and smear the inside with the ashes of cremated corpses. Color the exterior of that triangle red. This is the method for constructing the maṇḍala.
Next, the method for preparing the liṅga: make a liṅga four finger-widths long out of beeswax. On a piece of paper at its heart, draw a crossed vajra with "great red" [blood]. Visualize the target as being separated from their support. Write the name [of the target] and insert it into the center of that triangle. Then, place it inside the triangle. Tie a blue and red thread around its neck, and to the end of that thread, tie a four-finger-width kīla made from a human shin bone. Consecrate it as the Great Terrifier and strike it at midnight or at noon. If one is going outside or performing other activities, do not remove the kīla from the liṅga, but leave it struck in place.
Make the center of the maṇḍala the seat of the deity. Recite the mantra three hundred thousand times and strike. At that time, offer the torma and offerings six times a day.
When performing the striking, visualize yourself as Vajrapāṇi, dark blue in color, with one face, two hands, and three eyes. Adorned with snakes and wearing a tiger-skin lower garment, you stand upon the target, holding a kīla and making the threatening gesture. Recite the mantra and strike.
Recite: Oṃ vajracaṇḍamahāroṣaṇa hūṃ [name] śirī kīlaye ta hūṃ phaṭ | amuka staṃbhaya hri staṃbhaya kīlaye ta hūṃ phaṭ and strike. This is the mantra for offering the torma when performing wrathful activities.
Recite: Oṃ vajracaṇḍamahāroṣaṇa hūṃ phaṭ | mama sarva śatrūn | amuka macaye ta prayāmaṃ sajīvaḥ | buga rudhira priyaṃ bhakṣena baliṃ idaṃ gṛhṇa gṛhṇa | khāhi khāhi bhuñja hoḥ | rakta pibata | ārya pracā gṛhṇa gṛhṇa | khāhi khāhi | rakta pibata | atikramāti samaye svāhā.
Once the kīla rites are complete, cut the liṅga into upper and lower sections with a sharp weapon. Offer the lower part as a fire sacrifice into the mouths of the deities. For the upper part, perform the suppression ritual along with the name-tablet. During the ritual, place the image between two crossed vajras and wrap it with blue and red thread inside a skull-cup. Holding the thread with the left hand, strike the image at the five points with the kīla during the ritual. Then, place it back inside, wrap it with the blue and red thread, and bury it at a crossroads. On top of that, draw a crossed vajra with flour and soot and leave it there. If the ritual is delayed, perform it again. Make a liṅga four finger-widths long out of beeswax.
If one inserts the name of the target and drives thorns into its mouth, the opponent’s mouth will be sealed shut. By reciting the name and driving an iron kīla or a human shin-bone into whichever limb [of the target], that limb will be paralyzed. If buried in a stagnant lake, the speech will be paralyzed. If buried at the threshold of a door, [the inhabitants] will flee. If one consecrates a sword with the mantra and enters battle with it, one will be victorious. If one strikes the heart with it while in a state of wrath, death will occur. If buried in a fire-pit, one will die of fever. If one writes the name and the mantra on the skull of a person of broken lineage and buries it in the cemetery of such a person, that lineage will be broken. If one consecrates it and places it upon the ashes of a charnel ground, it will cause [the target] to flee. If one writes the mantra and the name on the skull of a black dog and buries it in the abode of the nāgas, leprosy will be contracted.
Without having received empowerment and lacking the pith instructions, one should not perform this if it lacks the proper measure. Since there are faults in this, it must be kept strictly secret and not disseminated. This is the "Single Kīla of the Secret Mind" composed by the master Karmavajra.
OṂ VAJRA CAṆḌA MAHĀROṢAṆA MAGHO MIŚA HŪṂ | [Name] ŚIRAṂ KĪLAYE TA HŪṂ PHAṬ | ŚIRAṂ STAMBHAYA HŪṂ PHAṬ | KATIMŪLAYE TA HŪṂ PHAṬ | KATIMUKHA STAMBHAYA HŪṂ PHAṬ | HRĪḤ TA STAMBHAYA HŪṂ PHAṬ | PATA KĪLAYE TA HŪṂ PHAṬ. One should strike the five places with the supreme kīla.
All sentient beings, the inhabitants of the vessel of the three-thousandfold world system, should be meditated upon as the bodies of the fierce wrathful deities. The world of the six classes of beings, the essence, should be visualized as the Blessed One Caṇḍa.
Regarding the visualization: from the crossed vajra of the winds up to the peak of existence, one should visualize the entire outer limit of the thousandfold world system as being of the nature of the bodies of Vajracaṇḍa, as numerous as atoms. In its center, upon a moon maṇḍala, his feet move and stamp down, causing a moon maṇḍala the size of the great trichiliocosm world system to tremble. From the pores of his body, rays of fire with the brilliance of a thousand suns radiate forth. From the vajra of his tongue, three successive layers of mantra-light rays radiate, filling the trichiliocosm with subtle vajra light. Adorned with the ornaments of the eight nāgas, the smoky light of his wrath burns the minor nāgas and the lords of the earth. From the vajra of his heart, numerous wrathful deities radiate forth, scattering all obstructors like the winds at the end of a great aeon. With his hand, he brandishes the vajra, and one should visualize that toward the location of those who previously intended harm, great vajras with light rays strike again and again like the launching of a catapult. Then, until the recitation is finished, one should continuously utter the syllable HŪṂ like the roar of thunder. One should strike with a wheel of copper and iron filings, and sprinkle white mustard seeds, black mustard, and poisonous water. Furthermore, in another way: from the HŪṂ at the heart, all buddhas radiate forth and become Vajrapāṇi. From the non-conceptual clay, Vajrapāṇi is formed. Having recited the mantra one hundred and eight times,
On the paper, write: laṃ stvaṃ bha nan śāntiṃ stvaṃ bha naṃ kuru naṃ hūṃ phaṭ svāhā. Visualize that this tsa-tsa is a black stūpa blazing with light, which strikes terror into [the spirits] merely by being seen. Within the vase, visualize Vajrapāṇi and his entire retinue, all of them holding weapons. Then, with light rays from the heart center, summon the various classes of others' protectors and imagine them rendered powerless; imagine them unable to escape from beneath the feet of the Fierce One (Caṇḍa). Then, perform the offerings, the recitation of the blessing of truth, and so forth. If one performs this a hundred thousand times, even the curses of sages will be averted. This is the ritual for severing and suppressing secret mantras.
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.