Toh 1604 · classical Tibetan · Tengyur edition

A Sādhana of Vajravārāhī 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 1604
Genre: Sādhana
Period: classical Tibetan
Edition: Tengyur vol. 024_རྒྱུད་འགྲེལ།_འ.txt
Extent: 2 passages · 1,658 Tibetan characters · 382 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 text is a ritual manual, or sādhana, dedicated to the deity Vajravārāhī. It outlines a specific liturgical procedure designed to accomplish all goals and pacify internal and external obstacles, identified here as Māras. The text commits the practitioner to a rigorous twenty-one-day cycle of practice, emphasizing the necessity of precise timing and offerings. The ritual architecture centers on the presentation of tormas and the five sensory offerings, accompanied by specific seed syllables and mantras. By prescribing these nocturnal offerings and precise phonetic formulas, the text establishes a technical framework for achieving a specific spiritual result within a fixed temporal window, positioning the ritual as a deterministic technology for the removal of obstructions.

Provenance

About this text

A ritual manual for the accomplishment of all aims, the Sarvārthasādhakavajravārāhīsādhana is a sādhana dedicated to the deity Vajravārāhī. The work is attributed to the Indian author Vanaratnapāda. It entered the Tibetan tradition through the efforts of Vanaratnapāda and the translator lo tsa ba ’jam dpal ye shes, appearing in the classical Tibetan period. The text is preserved in the Tengyur, volume འ, where it comprises two pages and is situated within the collection of the Śaṃvara and Related Tantras. In practice, the work enacts a deterministic liturgical technology designed to pacify Māras and secure the blessings of Vajrayoginī. It prescribes a rigorous twenty-one-day cycle of concentration and nocturnal worship, centering on the presentation of the five sensory offerings and tormas accompanied by specific mantras and seed syllables. A scholar or serious reader consults this text today to examine the technical framework of this ritual architecture, specifically how it utilizes precise phonetic formulas and a fixed temporal window to achieve a defined spiritual result.

Sanskrit title: Sarvārthasādhakavajravārāhīsādhana
Indian author: Vanaratnapāda
Tibetan translators: Vanaratnapāda, lo tsa ba ’jam dpal ye shes
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 Sādhana of Vajravārāhī Accomplishing All Goals” (Toh 1604), machine draft, 2026.https://naxiai.com/tibetan/works/toh1604

Summary & commentary

Significance

The work is significant as an example of the highly structured nature of Vajrayāna ritualism, where specific durations and mantras are believed to produce guaranteed results. For the modern reader, it illustrates the intersection of deity yoga, offering rituals, and the conceptualization of Māras as forces to be pacified through precise liturgical action.

Structure

Passages	Section	Description
1	Introduction and Initial Offering	Provides the title in Sanskrit and Tibetan and initiates the ritual with homage and torma offerings.
2	Ritual Requirements and Instructions	Specifies the twenty-one-day timeframe and the nocturnal offering of tormas and sensory gifts to pacify Māras.

Themes

Ritual Precision (2)
Pacification of Māras (2)
Offerings (Torma and Sensory) (1-2)

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

AnuvādaA Sādhana of Vajravārāhī Accomplishing All Goals·

༄༅༅། ། རྒྱ་གར་སྐད་དུ། སརྦཱ་རྠ་སཱ་དྷ་ཀ་བཛྲ་གྷོ་ན་སཱ་དྷ་ན་ནཱ་མ། བོད་སྐད་དུ། རྡོ་རྗེ་ཕག་མོ་དོན་ཀུན་གྲུབ་པའི་སྒྲུབ་ ཐབས་ཞེས་བྱ་བ། རྗེ་བཙུན་རྡོ་རྗེ་ཕག་མོ་ལ་ཕྱག་འཚལ་ལོ། ། ཨོཾ་ཧྲིཾ་གྷཱ་ཏ་ཡ་སརྦ་དུཥྚན་ཧཱུཾ་ཕཊ་སྭཱ་ཧཱ་ཞེས་བྱ་བས་གཏོར་མ་བྱིན་ནས་བསམ་གཏན་བྱའོ། ། ལྟེ་བའི་དབུས་སུ་རཾ་གྱུར་པ་ལས་མེའི་དཀྱིལ་འཁོར་གྲུ་གསུམ་པ། དེའི་དབུས་སུ་པདྨ་དམར་པོ་འདབ་མ་བཞི་པ། དེའི་ སྟེང་དུ་ཧྲཱིཿ་ཡིག་བསྐལ་པའི་མེ་ལྟ་བུར་འབར་བར་གྱུར་པའོ། ། དེ་ཡོངས་སུ་གྱུར་པ་ལས་བདག་ཉིད་རྡོ་རྗེ་ཕག་མོ་སྐུ་མདོག་དམར་མོ། གཅེར་བུ་ཡི་དྭགས་ཀྱི་གདན་ལ་ཞབས་གཡས་བརྐྱང་གཡོན་བསྐུམ་པས་གནས་པ། དབུ་སྐྲ་གྱེན་དུ་བརྫེས་པ། ཐོད་པའི་དབུ་རྒྱན་དང་། ཕྱག་རྒྱ་ ལྔས་བརྒྱན་པ། ཕྱག་བཞིའི་གཡས་པས་རྡོ་རྗེ་དང་ལྕགས་ཀྱུ་འཛིན་པ། གཡོན་པས་ཁ་ཊྭཱཾ་ག་བསྟེན་ཅིང་ཐོད་པ་དང་སྡིགས་མཛུབ་ཞགས་པ་འཛིན་པ། ཞལ་གཅིག་མ། སྤྱན་གསུམ་མ། ཁྲོ་གཉེར་དྲག་ཏུ་གཙིགས་པ། འཇིགས་སུ་རུང་མ། གསུས་ཁྱིམ་ཆེ་བ་དང་ལྡན་པའི་ རྡོ་རྗེ་ཕག་མོར་བསྒོམ་པར་བྱའོ། ། འདབ་མ་བཞི་ལ་བདུད་རྩི་ལྔས་གང་བའི་པདྨའི་སྣོད་རྣམས་བསམ་མོ། ། ཨོཾ་བཛྲ་བཱ་རཱ་ཧཱི་ཨཱ་བེེ་ཤ་ཡ། སརྦ་དུཥྚཱན་ཧྲཱིཾ་སྭཱ་ཧཱ། ཉེ་བའི་སྙིང་པོའོ། ། ཨོཾ་ཧཱུཾ་ཧྲིཾ་ཧཱུཾ། སྙིང་པོའོ། ། འབུམ་ཕྲག་གཅིག་བཟླས་པར་བྱའོ། ། མཉམ་པར་གཞག་པར་གྱུར་པས་ འདིར་ཐེ་ཚོམ་མེད་པར་འགྲུབ་པར་འགྱུར་རོ། ། ཨོཾ་ཨཱཿ་ཧྲིཾ་ཧཱཾ་ཧཿསྔགས་འདིས་བྲིས་སྐུའི་དྲུང་དུ་ཤ་ཆེན་ཕྱེ་མར་བྱས་པའི་བདུག་སྤོས་དབུལ་བར་བྱའོ། །

In the language of India: Sarvārthasādhakavajravārāhīsādhana-nāma. In the language of Tibet: rDo rje phag mo don kun grub pa’i sgrub thabs zhes bya ba (The Sādhana of Vajravārāhī, the Accomplisher of All Aims). Homage to the Venerable Vajravārāhī! Having offered the torma with the mantra: OṂ HRĪṂ GHĀTAYA SARVA DUṢṬĀN HŪṂ PHAṬ SVĀHĀ, one should practice concentration. In the center of the navel, from the transformation of the syllable RAṂ, arises a triangular fire maṇḍala. In its center is a red four-petaled lotus. Upon that, the syllable HRĪḤ blazes like the fire at the end of an aeon. From its total transformation, one visualizes oneself as Vajravārāhī, red in color, naked, standing upon a seat of a preta with the right leg extended and the left drawn in. Her hair is swept upward, and she is adorned with a crown of skulls and the five mudrās. Of her four hands, the right holds a vajra and a hook; the left rests upon a khaṭvāṅga and holds a skull-cup and a lasso with the threatening gesture. She has one face and three eyes, with a fierce frown and bared fangs, appearing terrifying. One should meditate upon Vajravārāhī, who possesses a large, protruding belly. On the four petals, one should visualize lotus vessels filled with the five nectars. OṂ VAJRAVĀRĀHĪ ĀVEŚAYA SARVA DUṢṬĀN HRĪṂ SVĀHĀ. This is the near-essence mantra. OṂ HŪṂ HRĪṂ HŪṂ. This is the essence mantra. One should recite these one hundred thousand times. By remaining in meditative equipoise, one will undoubtedly achieve accomplishment. With this mantra: OṂ ĀḤ HRĪṂ HĀṂ HAḤ, one should offer incense made from the powdered flesh of a great being before a 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

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

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 ).

termརྡོ་རྗེ → vajra

termཕྱག་འཚལ → homage

termགཏོར་མ → offering cake

termབསམ་གཏན → concentration

termལས → action

termདཀྱིལ་འཁོར → maṇḍala

ཇི་སྲིད་དུ་ཞག་ཉི་ཤུ་རྩ་གཅིག་གིས་འགྲུབ་པར་འགྱུར་ཏེ། རྣམ་པ་གཞན་གྱིས་མ་ཡིན་ནོ། ། ཨོཾ་ཧྲཱིཾ་ཧཱཾ་ཧཿཧཿཧཱི་ཧཱི་ཕེཾ་ཕེཾ་ཕེཾ་ཕཊ་ཀྱི་ཡི་ གེས་བདག་ཉིད་ཀྱི་བདུད་ཐམས་ཅད་ཞི་བའི་དོན་དུ་མཚན་མོ་གཏོར་མ་བྱིན་ནོ། ། མཚན་མོ་གཏོར་མ་དང་ཉེར་སྤྱོད་ལྔས་མཆོད་པར་བྱའོ། ། གལ་ཏེ་གང་ཅི་ཡང་རུང་བ་ལ་སྨྲ་བར་བྱའོ། ། དེ་ཡང་འདིར་ཐེ་ཚོམ་མེད་པར་རྡོ་རྗེ་རྣལ་འབྱོར་མས་བྱིན་གྱིས་རློབ་པར་འགྱུར་རོ། ། དཔལ་རྡོ་རྗེ་ཕག་མོའི་རྟོག་པ་ ལས། རྡོ་རྗེ་ཕག་མོ་དོན་ཀུན་གྲུབ་པའི་སྒྲུབ་ཐབས་རྫོགས་སོ། ། ། ། རྒྱ་གར་ཤར་ཕྱོགས་ཀྱི་པཎྜི་ཏ་ཆེན་པོ་ཤྲཱི་བན་རཏྣའི་ཞལ་སྔ་ནས་དང་། ལོ་ཙཱ་བ་འཇམ་དཔལ་ཡེ་ཤེས་ཀྱིས་བསྒྱུར་བའོ། །

It will be accomplished in exactly twenty-one days, and not otherwise. For the purpose of pacifying all one's own Māras, one should offer a torma at night with the syllables OṂ HRĪṂ HĀṂ HAḤ HAḤ HĪ HĪ PHEṂ PHEṂ PHEṂ PHAṬ. One should worship with the torma and the five sensory offerings at night. If one speaks of anything whatsoever, Vajrayoginī will undoubtedly grant her blessings in this regard. This concludes the Sādhana of Vajravārāhī, the Accomplisher of All Aims, from the Kalpa of Glorious Vajravārāhī. It was translated by the great Paṇḍita of Eastern India, Śrī Vanaratna, and the translator Mañjuśrīyeśes.

structureMantra left in Sanskrit (as transmitted in Tibetan script); only the surrounding frame is translated.

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

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

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

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

definitionརྟོག་པ “kalpa” — A mental factor understood either as “the coarseness of the mind” or as the cause for such coarseness. More elaborate definitions explain it as a type of “mental murmur” ( manojalpa ) that is searching ( paryeṣaka ) and

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

definitionའཇམ་དཔལ “Mañjuśrī” — Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconogr

terminologyཡེ་ཤེས → “wisdom”. Distinguish from ཤེས་རབ (prajñā, 'insight'): ཡེ་ཤེས is the buddhas' non-dual wisdom, ཤེས་རབ the discriminating faculty on the path.

definitionཡེ་ཤེས “wisdom” — The term jñāna is formed by the root jñā , meaning “to know,” “to know of,” “to understand,” “to be aware of,” with the addition of the pratyaya lyuṭ , which can be interpreted as having different values (the instrument

adherencePinned rendering paraphrased here: self; name; offering cake; wisdom

termརྩ → channel

termབདག → self

termབདུད → Māra

termམཚན → name

termགཏོར་མ → offering cake

termརྡོ་རྗེ → vajra

Terminology used in this text (19)

Term	Rendering	×	Note
རྡོ་རྗེ	vajra	2
གཏོར་མ	offering cake	2	'Torma' is defensible for specialists; in a general text 'offering cake' says what it is.
ལས	action	2	84000 uses 'action' where the mechanics matter, 'karma' where it is a fixed term.
བདག	self	2
ཕྱག་འཚལ	homage	1
བསམ་གཏན	concentration	1
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
ཕྱག་རྒྱ	mudrā	1
བདུད་རྩི	amṛta	1
མ་མོ	mātṛ	1
སྔགས	mantra	1	སྔགས་པ is a mantra-practitioner, not 'the mantric one'.
རྩ	channel	1
བདུད	Māra	1
མཚན	name	1	མཚན་བརྗོད is recitation of names; in མཚན་ཉིད it is a 'definition' (lakṣaṇa) — same spelling, different word.
རྟོག་པ	kalpa	1
སྒྲུབ་ཐབས	sādhana	1
འཇམ་དཔལ	Mañjuśrī	1
ཡེ་ཤེས	wisdom	1	Distinguish from ཤེས་རབ (prajñā, 'insight'): ཡེ་ཤེས is the buddhas' non-dual wisdom, ཤེས་རབ the discriminating faculty o

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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