Yantra Tattoo and Tantric Theravada traditions

The yantra tattoo is a mystical symbol crafted by the monk on the chest of a man to ward off weapons. The disciple must keep certain precepts, vows, to keep the tantra active. The tattoo ritual may require the client to remain silent for three days and nights. The master guarantees no harm will come to them. Those who break the silence must keep the five Buddhist precepts for the rest of the lives.

The Khmer people often have yantra tattooed on their bodies as magical protections. Young men believe the yantra tattoo protects them from being harmed by bullets and knives.

The tattoo is important but more important is the perseverance in keeping the precepts and abstinences involved in receiving the tattoo. The devotee must be clean in thoughts and conduct. The magical power is effective only as long as the devotee continues to observe all religious festivals, spend time in meditation and regularly pay respect to the Buddha, Dharma, and Sangha.

The yantra is part of the magical tradition (sayasat) of Southeast Asia. It is an ancient practice. The individual must employ bhavana (meditation) and “concentrate his thoughts and power” before battle in order to activate the power of the yantra.

Each component of the yantra (lines, shapes, and alphabets) has certain meaning. For example the lines within the yantra means the “bones” of the yantra. The continuous line means the umbilical cord of the Buddha. The circle means the face of the Buddha or Brahmin. The triangle means the three-fold teaching of the Buddha or the three worlds or the three Hindu gods. The square means the four worlds or the four elements. Other symbols are also used, such as the image of the Buddha, half moon, sun over the moon, etc, each have a particular meaning.

During the  initiation when the yantra-tattoo is administered, there are important rituals to pay gratitude and respect toward the teachers and celestial beings. This ritual requires various specific items such as food, flowers, candles, incense, colored cloths, money, to make offerings to the celestial beings and the teachers. This ritual is called Ongkarn Shumnum Wai Kru, the gathering to pay respect to the teachers. There are also specific recitations to accompany this ritual.

The master instructs the disciple during the days of tattooing ritual. The master and disciple recite mantras during the ritual tattooing. The rows of alphabets on the body represent holy verses (gata) derived from Pali texts.

The nature of the yantra is secretive, encoded, and cannot be understood without an authentic teacher, who reveals and initiates the devotee during the process of the tattooing, administering vows, precepts, meditation instruction, explaining the meanings of the yantra.

The writings of text on the yantra are in ancient Khmer script. The Khmer alphabets are considered sacred, and are therefore used to write down the incantation (kata or sutra) that appears on each yantra. But there are yantras that are written in Pali, Burmese and other languages. Each yantra has its own verbal incantation to be recited at the time of its making. A number is used as a code that signifies a particular incantation to be recited for that yantra (instead of having to write down the whole incantation). Each yantra also has its own unique recipe and material and its own way of using it.

 

Roots of the yantra-mantra may be found in the Pali Tripitika itself in the Dhajagga Suta (S I 218-220. The itipiso formula that is foundation of recollection of the Buddha, Dhamma, Sangha. This sutta is regarded highly throughout the Buddhist world as an excellent means of dispelling fear. It is included in many collections of Paritta (Protection).

The syllables are often arranged in complex magical symbols. Francois Bizot identified 8 basic types: (1) Images of the Buddha (preah Buddha nimitta); (2) Horse footprints (chon seh); (3) net (sumnan); (4) leap (lot); (5) Lattice of Naray-Vishnu (narayn kraloa); (6) Separated Segment (pen bha); (7) ladder of crystal (jaundor kev); (8) Circular (van).

The practice is supposed to be highly effective for both right hand (phluv sdam) and left hand tantra (phluv chveng). The left hand path is concerned with attainment of worldly ends, such as pleasure, or gaining power over others. The left-hand yogi can turn toward evil if he strays from the path of Lord Buddha which leads toward enlightenment: Evil magic is  used to enough to induce death of the enemy.

The lines of the yantra drawing represent the Umbilical cord of the Buddha, and are traditionally known as “the bones of the yant.” There are many forms of yantra, such as round-yant, triangular-yant, four-sided-yant, and even pictorial yant. Each one has different meaning. Round yant represents the face of the Buddha (Pra Pakt Khong Pra Putta Jao).

“The tattoo is important, but more important is keeping the assistance. The devotee must be clean in thoughts and conduct himself well. Besides the magical power in the tattoos will only be effective and even strengthened if the devotee continues to observe all religious festivals, spends time in meditation and regularly pays respect to the Buddha Dhamma and Sangha,” said Master Prum Yan.

These yantra tattoos were also decorative in early times, when Khmer wore few clothes.

The tattoo was often used to heal people in the form of acupuncture.

Buddhist women sometimes have yantras tattooed on themselves, perhaps on their shoulders, neckline, collar bone or palms. Most Khmer women have the yantra tattooed into the skin with invisible palm oil and a special wood oil.

Today, the practice has declined, and yantra may be used for a whole host of worldly purposes including magical power to indulge carnal desires, fire protection, protection from violence, and magical charms. Most often, the devotee is seeking “invulnerability” and protection from curses, evil spirits, and violence