Toh 1578 · classical Tibetan · Tengyur edition

A Ritual Sādhana for the Glorious Vajravārāhī called “Accomplishing All Goals”

Translated from the Tibetan by buddhist-nlp/mitra-qwen35-translate · machine-assisted

Edition 1.0 · 2026 · not a critical edition machine draft

Catalogue: Toh 1578
Genre: Sādhana
Period: classical Tibetan
Edition: Tengyur vol. 024_རྒྱུད་འགྲེལ།_འ.txt
Extent: 2 passages · 1,672 Tibetan characters · 403 English words
Translation: buddhist-nlp/mitra-qwen35-translate (English, machine-assisted)
Status: Edition 1.0 · 2026 · machine draft
Rights: Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)

This ritual sādhana, titled Accomplishing All Goals, provides a prescriptive framework for the propitiation of the deity Vajravārāhī. The text functions as a liturgical manual, integrating Sanskrit and Tibetan nomenclature to establish its authority. It commits the practitioner to a specific regimen of offerings, including the presentation of torma (offering cakes), and the recitation of seed syllables and mantras designed to pacify obstacles, specifically the Māras. The text emphasizes a temporal requirement for success, asserting that the desired results are achieved within a twenty-one-day period. By combining specific ritual actions—such as night offerings—with secret practice, the work aims to ensure the practitioner's spiritual goals are realized through the systematic application of tantric technology.

Provenance

About this text

A ritual sādhana for the propitiation of the deity Vajravārāhī, the Śrīvajravārāhīkalpasarvārthasādhananāma belongs to the tradition of the Śaṃvara and Related Tantras. The work is attributed to the Indian author Avadhūtipa Advayavajra. It entered the Tibetan corpus through the translation efforts of lo tsa ba shakya’i dge slong nyi ma rgyal mtshan dpal bzang po, and is preserved in the Tengyur, volume འ, where it occupies two pages. Written in classical Tibetan as the dpal rdo rje phag mo'i sgrub thabs kyi cho ga don thams cad grub pa zhes bya ba, the work enacts a prescriptive liturgical framework. It directs the practitioner through a regimen of concentration, the visualization of a red triangle arising from the syllable RAṂ in the navel, and the recitation of mantras to pacify Māras. The text emphasizes the necessity of night offerings and secret practice, asserting that success is achieved specifically within a twenty-one-day period. A scholar or serious reader consults this work today to examine the systematic application of tantric technology and the integration of Sanskrit and Tibetan nomenclature used to establish ritual authority.

Sanskrit title: Śrīvajravārāhīkalpasarvārthasādhananāma
Indian author: Avadhūtipa Advayavajra
Tibetan translators: lo tsa ba shakya’i dge slong nyi ma rgyal mtshan dpal bzang po
Canonical collection: Śaṃvara and Related Tantras
Genre: Sādhana
Source edition: Tengyur, vol. འ
Period: classical Tibetan

Read further

Catalogue

84000 catalogue entry

Bibliography

BDRC library search

Libraries

WorldCat

Sanskrit sources

Digital Sanskrit Buddhist Canon

Reference

Cite thisAnuvāda, “A Ritual Sādhana for the Glorious Vajravārāhī called “Accomplishing All Goals”” (Toh 1578), machine draft, 2026.https://naxiai.com/tibetan/works/toh1578

Summary & commentary

Significance

The work is significant as an example of the synthesis between Indian tantric origins and Tibetan ritual application. Its emphasis on a fixed timeframe for success and the pacification of Māras reflects the pragmatic goals of the Anuttarayoga Tantra tradition.

Structure

Passages	Section	Description
1	Introduction and Invocation	Provides the title in Sanskrit and Tibetan, an homage to Vajravārāhī, and the initial mantra and offering instructions.
2	Ritual Requirements and Efficacy	Specifies the twenty-one-day timeline for success, provides further mantras, and details the necessity of night offerings to pacify Māras.

Themes

Ritual Efficacy and Temporality (2)
Pacification of Obstacles (2)
Mantra and Offering (1-2)

Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.

AnuvādaA Ritual Sādhana for the Glorious Vajravārāhī called “Accomplishing All Goals”·

༄༅༅། ། རྒྱ་གར་སྐད་དུ། ཤྲཱི་བཛྲ་བཱ་རཱ་ཧཱི་ཀལྤཿསརྦྦཱརྠ་སཱ་དྷ་ནཾ་ནཱ་མ། བོད་སྐད་དུ། དཔལ་རྡོ་རྗེ་ཕག་མོའི་སྒྲུབ་ཐབས་ཀྱི་ཆོ་ག་དོན་ཐམས་ཅད་གྲུབ་པ་ཞེས་བྱ་བ། དཔལ་རྡོ་རྗེ་ཕག་མོ་ལ་ཕྱག་འཚལ་ལོ། ། ཨོཾ་ཧྲཱིཾ་གྷཱ་ཏ་ཡ་གྷཱ་ཏ་ཡ་སརྦྦ་དུཥྚཱ་ན་ཧཱུཾ་ཕཊ་སྭཱ་ཧཱ། གཏོར་ མ་བྱིན་ནས་བསམ་གཏན་བྱའོ། ། ལྟེ་བའི་དབུས་སུ་རཾ་ལས་བྱུང་བའི་མེའི་དཀྱིལ་འཁོར་དམར་པོ་གྲུ་གསུམ་པ། དེའི་དབུས་སུ་པདྨ་ཁ་དོག་དམར་པོ་འདབ་མ་བཞི་པ། དེའི་སྟེང་དུ་ཧྲཱིཿཡི་གེ་ཀལྤའི་མེ་འབར་བ་ཅན་དེ་ཡོངས་སུ་གྱུར་པ་ལས། བདག་རྡོ་རྗེ་ཕག་མོར་བསམ་ པ་ནི་སྐུ་མདོག་དམར་མོ་རོའི་གདན་ལ་ཞབས་གཡས་བརྐྱང་བས་བཞུགས་པ། གཅེར་བུ་སྐྲ་གྱེན་དུ་བརྫེས་པ་ཐོད་པའི་ཅོད་པན་ཅན་ཕྱག་རྒྱ་ལྔས་བརྒྱན་པ་ཕྱག་བཞི་པ་གཡས་ན་རྡོ་རྗེ་དང་ལྕགས་ཀྱུ་འཆང་བ། གཡོན་པ་ཁ་ཊྭཱཾ་ག་ཐོད་པ་དང་སྡིགས་མཛུབ་ཞགས་པ་འཆང་བའོ། ། ཞལ་གཅིག་སྤྱན་གསུམ་པ་ཞལ་ཁྲོ་གཉེར་ཅན་རྡོ་རྗེ་དབྱིངས་ཤིན་ཏུ་འཇིགས་པར་མཛད་པ། གསུས་པ་རྒྱས་པ་ལྗགས་འགྱུ་བའོ། ། དེ་ལྟར་བསམས་ནས་ཡེ་ཤེས་སེམས་དཔའ་དགུག་གཞུག་བྱའོ། ། དེ་ནས་མཆོད་པ་དང་བསྟོད་པ་དང་བདུད་རྩི་མྱངས་ ནས་མཉམ་པར་གཞག་པས་སྔགས་བཟླས་པར་བྱའོ། ། ཨོཾ་བཛྲ་བཱ་རཱ་ཧཱི་ཨཱ་བེ་ཤ་ཡ་སརྦྦ་དུཥྚཱ་ནི་ཧྲཱིཾ་སྭཱ་ཧཱ། ཉེ་བའི་སྙིང་པོའོ། ། ཨོཾ་ཧཱུཾ་ཧྲཱིཾ་ཧཾ་སྙིང་པོའོ། ། འབུམ་ཡང་དག་པར་བཟླས་པར་གྱུར་ན་གྲུབ་པ་ལ་ཐེ་ཚོམ་མེད་དོ། ། ཨོཾ་ཨཱཿཧྲཱིཾ་ཧཱུཾ་ཧཱཾ་ཧཿསྔགས་འདིས་ཤ་ཆེན་པོའི་ཕྱེ་མ་བྱས་ ཏེ་ཐང་སྐུའི་དྲུང་དུ་བདུག་པ་དབུལ་ལོ། །

In the language of India: Śrīvajravārāhīkalpa-sarvārthasādhana-nāma. In the language of Tibet: dPal rDo rje phag mo’i sgrub thabs kyi cho ga don thams cad grub pa zhes bya ba. Homage to the glorious Vajravārāhī! OṂ HRĪṂ GHĀTAYA GHĀTAYA SARVA DUṢṬĀN HŪṂ PHAṬ SVĀHĀ. Having offered the torma, one should practice concentration. In the center of the navel, from the syllable RAṂ, arises a red triangular fire maṇḍala. In its center is a red four-petaled lotus. Upon that, from the complete transformation of the syllable HRĪḤ, which is ablaze with the fire of the kalpa, one should visualize oneself as Vajravārāhī. Her body is red, and she stands upon a corpse seat with her right leg extended. She is naked, with her hair tied upward and a crown of skulls. She is adorned with the five mudrās and has four arms. In her right hands she holds a vajra and a hook; in her left hands she holds a khaṭvāṅga, a skull-cup, and a noose with the threatening gesture. She has one face and three eyes, a frowning expression, and she makes the vajra expanse extremely terrifying. Her belly is full and her tongue flickers. Having visualized her in this way, one should perform the summoning and absorption of the wisdom being (jñānasattva). Then, having performed the offerings, praises, and tasted the amṛta, one should recite the mantra while in meditative equipoise. OṂ VAJRAVĀRĀHĪ ĀVEŚAYA SARVA DUṢṬĀNI HRĪṂ SVĀHĀ. This is the near-essence mantra. OṂ HŪṂ HRĪṂ HAṂ is the heart mantra. If one recites these one hundred thousand times correctly, there is no doubt of accomplishment. With this mantra, OṂ ĀḤ HRĪṂ HŪṂ HAṂ HAḤ, one should make a powder of "great meat" and offer it as incense before the painted image.

structureTitle block: the Sanskrit title is given as it is transmitted in Tibetan transliteration, not reconstructed from Sanskrit sources; the Tibetan title is translated after it.

definitionརྡོ་རྗེ “vajra” — This term generally indicates indestructibility and stability. In the sūtras, vajra most often refers to the hardest possible physical substance, said to have divine origins. In some scriptures, it is also the name of th

definitionསྒྲུབ་ཐབས “sādhana” — Derived from the Sanskrit verb √sādh , “to accomplish,” the term sādhana most generically refers to any method that brings about the accomplishment of a desired goal. In Buddhist literature, the term is often specificall

definitionབསམ་གཏན “concentration” — Designates both the mental state of deep concentration and the meditative practices leading to it. These states are characterized by a gradual withdrawal of consciousness from external sense data. Two broad distinctions

terminologyལས → “action”. 84000 uses 'action' where the mechanics matter, 'karma' where it is a fixed term.

homonymལས is rendered “action” here; the glossary also records act, Action, activity for other contexts — the sense follows the passage, not a fixed default.

definitionལས “action” — Matters that govern the saṅgha community’s daily life, regular observances (such as the rains retreat and the restoration ) and special events (like ordination) are ratified by a formal act of the saṅgha. There are one h

homonymདཀྱིལ་འཁོར is rendered “maṇḍala” here; the glossary also records inner circle, maṇḍalaka, disk for other contexts — the sense follows the passage, not a fixed default.

definitionདཀྱིལ་འཁོར “maṇḍala” — A small ritual space, usually on the ground which is smeared with cow-dung and other substances, where offerings are made. Although the term sometimes lacks the - ka ( kan ) suffix, it is not to be confused with the pant

periodམེ → “fire”. In ritual and cosmological prose མེ is the element 'fire'; Agni is the deity only where he is named or invoked. Do not capitalise the element.

homonymམེ is rendered “fire” here; the glossary also records Āgneya, Analā, Acalā for other contexts — the sense follows the passage, not a fixed default.

definitionམེ “fire” — Classified as a “ lord of beings ” ( prajāpati ).

definitionབདག “self” — A substantial, self-subsistent entity within beings or things, or the intrinsic reality of things, or the intrinsic identity of things, that is permanent and nonrelative. The Buddha’s teaching, in contrast to that of oth

definitionཕྱག་རྒྱ “mudrā” — A seal, in both the literal and metaphoric sense. Mudrā is also the name given to an array of symbolic hand gestures, which range from the gesture of touching the earth displayed by the Buddha upon attaining awakening to

termརྡོ་རྗེ → vajra

termསྒྲུབ་ཐབས → sādhana

termཕྱག་འཚལ → homage

termབསམ་གཏན → concentration

termལས → action

termདཀྱིལ་འཁོར → maṇḍala

ཞག་ཉི་ཤུ་རྩ་གཅིག་གིས་འགྲུབ་སྟེ་འདི་གཞན་དུ་མ་ཡིན་ནོ། ། ཨོཾ་ཧྲཱིཾ་ཧཾ་ཧཱཾ་ཧཿཧཱཿཧིཿཧཱིཿཧྲིཿཧྲཱིཿཕེཾ་ཕེཾ་ཕཊ་མཚན་མོ་གཏོར་མ་ཕུལ་ན་བདུད་ཐམས་ཅད་ཞི་བར་འགྱུར་བས་མཚན་མོ་གཏོར་བའི་ཉེ་སྤྱོད་དབུལ་བར་བྱའོ། ། གོང་དུ་ཇི་སྐད་བཤད་པ་ གསང་བར་སྒྲུབ་ན་རྡོ་རྗེ་ཕག་མོས་བྱིན་གྱིས་རློབ་པ་དེ་ལ་ཐེ་ཚོམ་མེད་དོ། ། དཔལ་རྡོ་རྗེ་ཕག་མོའི་སྒྲུབ་ཐབས་ཀྱི་ཆོ་ག་དོན་ཐམས་ཅད་གྲུབ་པ་ཞེས་བྱ་བ་སློབ་དཔོན་ཆེན་པོ་གཉིས་མེད་རྡོ་རྗེ་ཞབས་ཀྱི་ཞལ་སྔ་ནས་མཛད་པ་རྫོགས་སོ། ། ། ། ལོ་ཙཱ་བ་ཤཱཀྱའི་དགེ་སློང་ཉི་མ་རྒྱལ་མཚན་ དཔལ་བཟང་པོས་རྩང་ཉང་རོ་ཅུང་བའི་གཙུག་ལག་ཁང་ཆེན་པོ་འོ་མ་ཕུག་གནས་རྙིང་དུ་ལེགས་པར་བསྒྱུར་བའོ། །

Success is achieved in twenty-one days; it is not otherwise. OṂ HRĪṂ HAṂ HĀṂ HAḤ HĀḤ HIḤ HĪḤ HRĪḤ HRĪḤ PHEṂ PHEṂ PHAṬ. If an offering cake is presented at night, all Māras will be pacified; therefore, one should offer the requisites for the night offering. If one practices in secret as previously explained, there is no doubt that Vajravārāhī will bestow her blessings. This concludes the ritual of the Sādhana of the glorious Vajravārāhī, titled The Accomplishment of All Aims, composed by the great master Advayavajrapāda. Translated by the translator, the Śākya monk Nyima Gyaltsen Palzangpo, at the great temple of Nyangro Chungwa in Tsang, the ancient site of Omaphuk.

structureColophon: closes the text and names the translators or author.

definitionརྩ “channel” — The channels are subtle psycho-physical routes which run vertically in the body. There are typically 72,000 channels said to reside in the body. Of these, however, the most important are the three main channels: the cent

terminologyམཚན → “name”. མཚན་བརྗོད is recitation of names; in མཚན་ཉིད it is a 'definition' (lakṣaṇa) — same spelling, different word.

homonymམཚན is rendered “name” here; the glossary also records major signs, buddha marks, auspicious marks for other contexts — the sense follows the passage, not a fixed default.

definitionམཚན “name” — The thirty-two primary physical characteristics of a “great being,” mahāpuruṣa , which every buddha and cakravartin possesses. They are considered “major” in terms of being primary to the eighty minor marks or signs of a

terminologyགཏོར་མ → “offering cake”. 'Torma' is defensible for specialists; in a general text 'offering cake' says what it is.

homonymགཏོར་མ is rendered “offering cake” here; the glossary also records Bali, oblation, bali offering for other contexts — the sense follows the passage, not a fixed default.

definitionགཏོར་མ “offering cake” — Bali wrested control of the world from the devas , establishing a period of peace and prosperity with no caste distinction. Indra requested Viṣṇu to use his wiles so that the devas could gain the world back from him. He

definitionབདུད “Māra” — Māra , literally “death” or “maker of death,” is the name of the deva who tried to prevent the Buddha from achieving awakening, the name given to the class of beings he leads, and also an impersonal term for the destruct

definitionསློབ་དཔོན “ācārya” — A spiritual teacher, meaning one who knows the conduct or practice ( ācāra ) to be performed. It can also be a title for a scholar, though that is not the context in this sūtra .

definitionཉི་མ “Āditya” — The sun; the god of the sun; the king identified as Ādityavardhana of the Śrīkaṇṭha - Sthāṇvīśvara dynasty who ruled in Madhyadeśa in the sixth century ᴄᴇ .

adherencePinned rendering paraphrased here: name

termརྩ → channel

termམཚན → name

termགཏོར་མ → offering cake

termབདུད → Māra

termརྡོ་རྗེ → vajra

termསྒྲུབ་ཐབས → sādhana

Terminology used in this text (23)

Term	Rendering	×	Note
རྡོ་རྗེ	vajra	2
སྒྲུབ་ཐབས	sādhana	2
ཕྱག་འཚལ	homage	1
བསམ་གཏན	concentration	1
ལས	action	1	84000 uses 'action' where the mechanics matter, 'karma' where it is a fixed term.
དཀྱིལ་འཁོར	maṇḍala	1
མེ	fire	1	In ritual and cosmological prose མེ is the element 'fire'; Agni is the deity only where he is named or invoked. Do not c
བདག	self	1
ཕྱག་རྒྱ	mudrā	1
ཁྲོ་གཉེར་ཅན	Bhṛkuṭī	1
དབྱིངས	expanse	1	In Dzogchen ཆོས་དབྱིངས is 'the expanse of reality'; earlier texts use it more plainly as 'realm/space'.
ཡེ་ཤེས	wisdom	1	Distinguish from ཤེས་རབ (prajñā, 'insight'): ཡེ་ཤེས is the buddhas' non-dual wisdom, ཤེས་རབ the discriminating faculty o
མཆོད་པ	offering	1
བསྟོད་པ	praise	1
བདུད་རྩི	amṛta	1
སྔགས	mantra	1	སྔགས་པ is a mantra-practitioner, not 'the mantric one'.
རྩ	channel	1
མཚན	name	1	མཚན་བརྗོད is recitation of names; in མཚན་ཉིད it is a 'definition' (lakṣaṇa) — same spelling, different word.
གཏོར་མ	offering cake	1	'Torma' is defensible for specialists; in a general text 'offering cake' says what it is.
བདུད	Māra	1
སློབ་དཔོན	ācārya	1
དགེ་སློང	monk	1
ཉི་མ	Āditya	1

Colophon

Source: tengyur vol. 024_རྒྱུད་འགྲེལ།_འ.txt. Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction).

Translation status: 84000 catalogue + registry; grade no-translation-known; checked 2026-11-10.

Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.

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