Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This ritual text, titled Sarvabhūtabalividhināma in Sanskrit and ’Byung po thams cad kyi gtor ma’i cho ga in Tibetan, provides a liturgical procedure for offering torma cakes to elemental spirits and deities. The text functions as a prescriptive guide for a practitioner to invoke a specific tantric visualization—centered on Hevajra and Vajrasattva—to gather and appease a wide array of entities, including the eight great classes of gods and beings from the form and formless realms. The ritual is structured around the visualization of light rays acting as hooks to summon these guests, followed by the recitation of specific Sanskrit mantras designed to invite the spirits to partake in the offering and to request the fulfillment of specific purposes. By following this protocol, the reader commits to a ritualized interaction with the unseen environment, utilizing the authority of the Hevajra tradition to ensure protection and the successful completion of endeavors through the propitiation of elemental forces.
Provenance
About this text
A ritual for the offering of torma to all spirits, the Sarvabhūtabalividhi belongs to the tradition of the Non-dual Tantra. The work is attributed to the Indian author Kṛṣṇa Paṇḍita. It was translated into the classical Tibetan language by lo tsa ba sha kya’i dge slong nyi ma rgyal mtshan dpal bzang po, appearing under the title 'byung po thams cad kyi gtor ma'i cho ga. This translation is preserved in the Tengyur, volume ཏ, where it extends over three pages. The work enacts a liturgical procedure to protect sentient beings from harm and misleading guides through the invocation of Hevajra and Vajrasattva. It prescribes a visualization in which a yogi, embraced by a consort, summons the eight great classes of gods, beings of the form and formless realms, and the guardians of the directions using light rays like iron hooks. The ritual concludes with the recitation of Sanskrit mantras to invite these guests to partake in the offering and to request the fulfillment of specific purposes. A scholar or serious reader consults this text today to examine the specific prescriptive protocols and mantras used to interact with and appease the unseen environment within this tantric framework.
Sanskrit title
Sarvabhūtabalividhi
Indian author
Kṛṣṇa Paṇḍita
Tibetan translators
lo tsa ba sha kya’i dge slong nyi ma rgyal mtshan dpal bzang po
Cite thisAnuvāda, “A Ritual for Torma Cakes for Elemental Spirits” (Toh 1300), machine draft, 2026.https://naxiai.com/tibetan/works/toh1300
Summary & commentary
Significance
The work is significant as an example of the synthesis between Indian tantric mantra tradition and Tibetan ritual practice regarding the propitiation of local and elemental spirits. It demonstrates the application of Hevajra-cycle visualizations to the practical goal of environmental harmony and obstacle removal.
Structure
Passages
Section
Description
1
Introduction and Invocation
Provides the title in Sanskrit and Tibetan and offers homage to Hevajra and Vajrasattva.
2
Visualization
Describes the deity's form and the emission of light rays to gather the eight classes of gods and other realm-dwellers.
3
Liturgical Mantras
Contains the specific Sanskrit mantras for summoning guests, requesting they eat the offering, and requesting the fulfillment of goals.
4
Colophon
Records the completion of the translation at the temple of Tharpa Ling.
Themes
Propitiation of Elemental Spirits (1-3)
Tantric Visualization (2)
Ritual Use of Mantra (3)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Ritual for Torma Cakes for Elemental Spirits·
In the language of India: Sarvabhūtabalividhināma. In the language of Tibet: ’Byung po thams cad kyi gtor ma’i cho ga (The Ritual of the Torma Offering for All Spirits).
Homage to the glorious Hevajra!
I prostrate to Vajrasattva, who dwells in the definitive form of E-Vaṃ. In order to protect sentient beings from harm, misleading guides, and the like, I shall compose this torma ritual.
The yogin endowed with the state of Hevajra should perform the meditation as follows: Within the source of phenomena (dharmodaya), upon an eight-petaled lotus in three tiers, are the syllables Oṃ, Hūṃ, and Āḥ, white, black, and red respectively. Upon these, one should visualize the eight great gods, the eight guardians of the directions, and the eight great nāgas, arranged like the petals of a lotus.
In the front, visualize Maheśvara. To the right, contemplate Indra. Behind, visualize Brahmā. To the left is Viṣṇu. In the southeast, visualize Kāmadeva. In the southwest is Gaṇapati. In the northwest is Bhṛṅgirīti. In the northeast is Kartika. On the front petal, visualize Śakra. To the right, place Yama. On the back petal is Varuṇa. Likewise, to the left is Vaiśravaṇa. In the southeast is the great god Agni. In the southwest is the rākṣasa. In the northwest is Vāyu. In the northeast is the lord of spirits (Bhūtapati).
Then there are the nāgas: Karkoṭaka, Śaṅkhapāla, Ananta, and Vāsuki; likewise Takṣaka, Kulika, Mahāpadma, and the great Mahāpadma. All of them have one face and two arms, holding a vajra and a bell in their hands.
Perfectly embraced by a consort of self-radiance,
He sits upon the seat with his right leg extended.
From the seed syllables at their respective hearts,
Light rays radiate out like iron hooks.
The gods of the eight great classes, along with those
Dwelling in the form and formless realms, are gathered.
The gods and humans of the desire realm,
And the eight guardians of the directions, are thoroughly gathered.
The three lower realms and the asuras,
Along with the eight great nāgas, are to be gathered.
In order to invite the deities of the maṇḍala
Who reside in their natural abodes,
Gaurī performs the summoning,
Caurī binds them with a lasso,
Vetālī fastens them with iron chains,
And Ghasmarī, with the bell, brings them joy.
From the heart of the yogin,
Light rays radiate out like iron hooks,
Summoning the Victorious Ones of the ten directions and their heirs.
To them, the outer, inner, and secret offerings are made.
After they have conferred the empowerment,
Each is adorned upon the crown by their respective lord.
The eight great gods are adorned by Śaśvat,
The eight guardians of the directions by Vajra,
And the eight great nāgas by Narteśvara.
Then, the torma is prepared through the ritual.
From the maṇḍalas of wind and fire,
One should visualize a lotus vessel arising from ĀḤ.
Within it, from BHRŪṂ, ĀṂ, JRĪṂ, KHAṂ, and HŪṂ,
And from GO, KU, DA, HA, and NA,
The five Buddhas and five sentient beings
Are visualized between the moon and sun.
In the center of the sun, from HŪṂ, arises a vajra;
Through its blazing and radiation,
The state of immortality is thoroughly accomplished.
Having meditated on this nature of alcohol,
It is blessed with OṂ ĀḤ HŪṂ and offered.
Then, the mantra for casting the torma is:
OṂ INDA JAMA JALA JAKKA BHŪTA VAHNI...
VA U | RAKṢA | CANDRA | SŪRJĀ | MĀMA | PAPPHA | TALA | PĀTĀLI | ĀḤ GHA SVĀHĀ | These are the guests for the torma offering. IDAṂ BALIṂ BHUÑJA JIGHRA PHULLA DHŪPPA MĀṂSA VAṄGHA | This is the request to partake. AMBA SARVA KĀJJA SĀDHA KHANTI KHUṆṆI PHEṬA GADA | This is the request for the purpose. OṂ AKĀRO MUKHAṂ SARVA DHARMĀṆĀM ĀDYA-ANUTPANNATVĀT | OṂ ĀḤ HŪṂ PHAṬ SVĀHĀ | This is the mantra of consecration. Then, having made them joyful, request them to depart. Recite the hundred-syllable mantra: OṂ VAJRA SATVA SAMAYA MANU PĀLAYA | VAJRA SATVA TVENOPATIṢṬHA | DṚḌHO ME BHAVA | SUTOṢYO ME BHAVA | ANURAKTO ME BHAVA | SUPOṢYO ME BHAVA | SARVA SIDDHIṂ ME PRAYACCHA | SARVA KARMĀṂ SUCA ME | CITTAṂ ŚREYAḤ KURU HŪṂ | HA HA HA HA HOḤ BHAGAVĀN | SARVA TATHĀGATA VAJRA MĀ ME MUÑCA | VAJRĪ BHAVA MAHĀ SAMAYA SATVA ĀḤ | If one gives this torma and performs the supreme offering, all bhūtas will act for the benefit of the yogin. At that time, there will be untroubled happiness for them, the deities will be pleased, and the retinue will become virtuous. If one gives the torma to that assembly of bhūtas, they will perform subjugation, wrathful rites, the destruction of enemy hosts, expulsion, summoning, pacification, happiness, and enrichment. The ritual for the torma of all bhūtas composed by the master Kṛṣṇapāda is complete. Translated by the translator, the Śākya monk Nyima Gyaltsen Pal Zangpo.