Toh 1948 · classical Tibetan · Tengyur edition

A Sādhana of the Wrathful Hammer Wielding Yamāri

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

Edition 1.0 · 2026 · not a critical edition machine draft

Catalogue: Toh 1948
Genre: Sādhana
Period: classical Tibetan
Edition: Tengyur vol. 047_རྒྱུད་འགྲེལ།_མི.txt
Extent: 2 passages · 1,885 Tibetan characters · 467 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, designed to facilitate the meditative realization of the wrathful deity Yamāri, specifically in the form of the Hammer-Wielding Yamāntaka. The fragment outlines the preliminary stages of a ritual performance, beginning with formal titles in Sanskrit and Tibetan and a devotional homage to Vajrasattva. It then transitions into specific liturgical instructions, directing the practitioner to summon the deity using a four-syllable mantra and to perform offerings through a specific emanation. The text commits the reader to a precise sequence of physical and mental actions, including the use of ritual implements such as the vajra and bell, and the recitation of praise to the deity's power to eliminate discordant factors. By combining mantra, mudra, and visualization, the work aims to transform the practitioner's state of being into that of the wrathful deity to overcome spiritual obstacles.

Provenance

About this text

A ritual manual for the meditative realization of the wrathful deity Yamāri, the Mudgarakrodhayamārisādhana belongs to the genre of sādhana and is situated within the classical Tibetan tradition. The work is attributed to the Indian author Atīśa Dīpaṃkaraśrījñāna. It was translated into Tibetan by Prajñājñānakīrti and is preserved in the Tengyur, volume མི, where it is categorized within the Other Skillful Means Tantras and spans two pages. The text enacts a precise liturgical sequence, beginning with an homage to Vajrasattva and proceeding to the summoning of the Hammer-Wielding Yamāntaka via a four-syllable mantra. It directs the practitioner in the use of the vajra and bell, the performance of offerings through a specific emanation, and the recitation of praise to the deity's power to exhaust discordant factors. By integrating mantra and visualization—such as the purification of the mouth's aperture with a lamp of milk—the work seeks to transform the practitioner's state of being. A scholar or serious reader consults this text today to examine the specific ritual mechanics and devotional structures used to facilitate the realization of the wrathful deity.

Sanskrit title: Mudgarakrodhayamārisādhana
Indian author: Atīśa Dīpaṃkaraśrījñāna
Tibetan translators: Prajñājñānakīrti
Canonical collection: Other Skillful Means Tantras
Genre: Sādhana
Source edition: Tengyur, vol. མི
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 the Wrathful Hammer Wielding Yamāri” (Toh 1948), machine draft, 2026.https://naxiai.com/tibetan/works/toh1948

Summary & commentary

Significance

The work is significant as an example of the complex ritual technology used in Vajrayāna Buddhism to transmute negative forces into enlightened awareness. It illustrates the integration of Indian tantric origins with Tibetan ritual systematization. For the modern reader, it provides primary evidence of the specific liturgical structures used in wrathful deity yoga.

Structure

Passages	Section	Description
1	Introduction and Homage	Provides the title of the work in Sanskrit and Tibetan and offers homage to Vajrasattva.
2	Ritual Instructions and Praise	Details the summoning of the deity, the method of offering, and the recitation of praise using ritual implements.

Themes

Wrathful Deity Yoga (1-2)
Ritual Liturgy (2)
Elimination of Obstacles (2)

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

AnuvādaA Sādhana of the Wrathful Hammer Wielding Yamāri·

#༄༅༅། ། རྒྱ་གར་སྐད་དུ། མུངྒ་ར་ཀྲོ་དྷ་ཡ་མཱ་རི་སཱ་དྷ་ནཾ་ནཱ་མ། བོད་སྐད་དུ། ཁྲོ་བོ་ཐོ་བ་གཤིན་རྗེ་གཤེད་ཀྱི་སྒྲུབ་ཐབས་ཞེས་བྱ་བ། དཔལ་རྡོ་རྗེ་སེམས་དཔའ་ལ་ཕྱག་འཚལ་ལོ། ། ཨིནྡྲ་ནཱི་ལའི་འོད་མངའ་ཞིང་། ། འཇིག་ཚོགས་བདུད་ལས་རྣམ་རྒྱལ་ནི། ། མཐར་བྱེད་ཆེ་ལ་ཕྱག་འཚལ་ཏེ། ། དེ་ཡི་སྒྲུབ་ཐབས་བཤད་པར་བྱ། ། སྐད་ཅིག་ལྷ་ཡི་རྣལ་འབྱོར་གནས། ། སྐྱེས་པའི་འོད་ཀྱིས་འགྲོ་བ་སྦྱངས། ། འཁོར་ལོ་ཆེན་པོ་སྤྱན་དྲངས་ནས། ། རྣམ་དག་དགུ་#ཡི་ཚོགས་བསག་བྱ། ། བྱམས་དང་སྙིང་རྗེ་དགའ་བཏང་སྙོམས། ། ཚངས་པའི་རྒྱུན་དང་ལྡན་པ་ཡི། ། སྟོང་པ་ཆེན་པོ་བསྒོམ་པར་བྱ། ། བདུད་ཀྱི་ཕྱོགས་རྣམས་འཇིག་#བྱེད་ཕྱིར། ། སྲུང་#བའི་འཁོར་ལོ་བསྒོམ་པར་བྱ། ། ཆུ་སྐྱེས་ཉི་མའི་སྟེང་ཉིད་དུ། ། ཡ་ལས་རྡོ་རྗེ་ཐོ་བ་ནི། ། རྩེ་མོ་ཉི་ཤུར་ལྡན་པ་ཡི། ། ལྟེ་བར་ས་བོན་རབ་བཞག་ནས། ། སྤྲོ་བསྡུ་བྱས་ནས་ང་རྒྱལ་བསམ། ། ཨོཾ་སརྦ་བུདྡྷ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅#ཧཾ། གྱུར་པས་ཐོ་བ་གཤིན་རྗེ་གཤེད་དུ་བསྒོམ། ། སྐུ་མདོག་སྔོན་པོ་འཇིགས་ཆེན་པོ། ། རང་གི་རིག་མས་འཁྱུད་ཅིང་མཛེས། ། གཡས་གཡོན་ཞལ་ནི་དཀར་དང་དམར། ། གྲི་གུག་ཐོ་བ་རལ་གྲི་དང་། ། ཐོད་པ་འཁོར་ལོ་རིན་ཆེན་མཛེས། ། སྟག་གི་པགས་པ་ཤམ་ཐབས་སུ། ། མནབས་ཤིང་གཡས་བསྐུམ་གཡོན་བརྐྱང་བ། ། ཀླུ་དང་དུར་ཁྲོད་འཁྲུགས་པས་བརྒྱན། ། མཆེ་གཙིགས་སྤྱན་དགུར་འཇིགས་པའི་མདངས། ། མེ་དཔུང་དཀྱིལ་དུ་གནས་པ་བསྒོམ། ། སྐུ་གསུང་ཐུགས་དང་སྐྱེ་མཆེད་དྲུག། རྡོ་རྗེ་གསལ་བར་བསྐྱེད་པར་བྱ། ། དབང་རྟགས་གཤིན་རྗེ་གཤེད་ཀྱིས་བརྒྱན།

In the language of India: Muṅgara-krodha-yamāri-sādhana-nāma. In the language of Tibet: Khro bo tho ba gshin rje gshed kyi sgrub thabs zhes bya ba (The Sādhana of the Wrathful One, Hammer Yamāntaka). Homage to the glorious Vajrasattva! To the one possessing the luster of sapphire, who is victorious over the Māra of the transitory collection, I prostrate to the Great Destroyer and shall explain his sādhana. Abiding in the deity yoga of an instant, one purifies beings with the light of the [deity] that has arisen. Having invited the Great Wheel, one should accumulate the collection of the nine purities. Possessing the stream of the Brahmā-virtues—love, compassion, joy, and equanimity—one should meditate on great emptiness. In order to destroy the factions of Māra, one should meditate on the protection wheel. Upon a lotus and sun disk, from the syllable Ya arises a vajra hammer with twenty prongs. Having placed the seed-syllable in its hub and performed the radiation and reabsorption, one should conceive the divine pride: Oṃ sarva-buddha-vajra-svabhāva-ātmako ’haṃ. Through this transformation, one meditates on the Hammer Yamāntaka. His body is blue and extremely terrifying, beautiful and embraced by his own consort. His right and left faces are white and red. He is adorned with a curved knife, a hammer, a sword, a skull-cup, a wheel, and a jewel. Wearing a tiger-skin loincloth, he stands with his right leg bent and left extended. Adorned with nāgas and the turbulence of the charnel ground, with bared fangs and nine eyes of a terrifying luster, one meditates on him abiding in the midst of a mass of fire. One should clearly generate the body, speech, mind, and the six sense bases as vajras. He is adorned with the Yamāntaka insignia of empowerment.

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.

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

definitionརྡོ་རྗེ་སེམས་དཔའ “Vajrasattva” — Used as a proper name, Vajrasattva is one of the principle deities of the esoteric Buddhist pantheon, regarded as both a source of the Buddhist tantras and the exemplar of the awakened state. As an adjective, the term va

periodལྷ → “god”. Standard 84000 rendering is 'god'; 'deity' where the text contrasts classes of beings.

homonymལྷ is rendered “god” here; the glossary also records deva, divine being, God for other contexts — the sense follows the passage, not a fixed default.

definitionལྷ “god” — In the most general sense the devas‍—the term is cognate with the English divine ‍—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who atten

terminologyཚངས་པ → “Brahmā”. The god, not 'pure' (which is ཚངས་པ too in compounds such as ཚངས་པར་སྤྱོད་པ, the vow of chastity). Context decides; do not carry the deity capital into the vow.

homonymཚངས་པ is rendered “Brahmā” here; the glossary also records brahman, brahmās, Brahma for other contexts — the sense follows the passage, not a fixed default.

definitionཚངས་པ “Brahmā” — One of the primary deities of the Brahmanical pantheon, Brahmā occupies an important place as one of two deities (the other being Indra / Śakra ) that are said to have first exhorted Śākyamuni to teach the Dharma. The pa

terminologyཀླུ → “nāga”. Serpent-deities, not 'dragons'. The Old Tibetan spelling ཀླུ is stable.

definitionཀླུ “nāga” — A supernatural being usually depicted as having the top half of a human and the bottom half of a snake. However, the nāga has a myriad of associations within Buddhism and Indian traditions in general; the term may be ass

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 ).

termསྒྲུབ་ཐབས → sādhana

termརྡོ་རྗེ་སེམས་དཔའ → Vajrasattva

termཕྱག་འཚལ → homage

termལྷ → god

termཚངས་པ → Brahmā

termཀླུ → nāga

། ཡིག་འབྲུ་བཞི་ཡིས་དགུག་གཞུག་བྱ། ། བུ་ག་ཆེན་པོ་སྤྲོས་པས་མཆོད། ། རྡོ་རྗེ་དྲིལ་བུ་ལྡན་པས་བསྟོད། ། ཧཱུྃ་ཧཱུྃ་རྡོ་རྗེ་སྟོབས་པོ་ཆེ། ། རབ་འཇིགས་མི་མཐུན་ཟད་མཛད་པ། ། རྡོ་རྗེ་སྐུ་དབྱེར་མེད་པའི་ལྷ། ། ཐོ་བ་རྡོ་རྗེ་ཕྱག་འཚལ་བསྟོད། ། སྒྲོན་མ་འོ་མར་ལྡན་པ་ཡིས། ། ཁ་ཡི་བུ་ག་དག་པར་བསམ། ། སངས་རྒྱས་རྣམས་ཀྱི་ཐུགས་བསྐུལ་བས། ། འགྲོ་བ་མ་ལུས་སྦྱང་བར་བྱ། ། སྔགས་ཀྱི་རྒྱལ་པོ་རྗེས་དྲན་པས། ། ཁྲི་དང་འབུམ་དུ་བཟླས་པར་བྱ། ། ཨོཾ་མུངྒ་ར་དྷྲྀཀ་#ཧཱུྃ་ཧཱུྃ་ཧཱུྃ་ཕཊ་ཕཊ་སྭཱ་ཧཱ། ཕྱག་རྒྱ་བཀྲོལ་ནས་ངལ་བསོ་#བ། ། གཅིག་དང་དུ་མ་ལས་གྲོལ་བ། ། རང་བཞིན་མེད་པའི་སྙིང་པོ་ཅན། ། ཆོས་ཀུན་གྱི་ནི་བདག་པོ་ཅན། ། སེམས་ཀྱི་#བསྐལ་པར་བསྒོམ་པར་བྱ། ། བདག་གིས་རྒྱུད་དང་བླ་མ་ལས། ། རྙེད་པའི་དྲིན་འདི་ཐོབ་པ་དེས། ། བསྐུལ་#ནས་སྒྲུབ་ཐབས་འདི་བྱས་པས། ། ཐམས་ཅད་འབྲས་བུ་མངོན་རྙེད་ཤོག། ཁྲོ་བོ་ཐོ་བ་#གཤིན་རྗེ་གཤེད་ཀྱི་སྒྲུབ་ཐབས་ཞེས་བྱ་བ། རྒྱ་གར་གྱི་མཁན་པོ་མར་མེ་མཛད་ཀྱིས་མཛད་པ་རྫོགས་སོ། །

Summon and cause to enter with the four syllables. Offer with the emanation of the great aperture. Praise while holding the vajra and bell: HŪṂ HŪṂ! Great Vajra Power, Who exhausts the terrifying discordant factors, Deity inseparable from the Vajra Body, Homage and praise to the Hammer-Vajra! Imagine the mouth’s aperture purified by a lamp filled with milk. By invoking the hearts of the Buddhas, all wandering beings without exception shall be purified. Recalling the king of mantras, one should recite it ten thousand or a hundred thousand times: OṂ MUNGARA DHṚK HŪṂ HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. Releasing the mudrā, one should rest. Meditate for as long as the mind remains for that which is liberated from being one or many, possessing the essence of the lack of intrinsic nature, the master of all phenomena. Through the kindness of what I have obtained from the tantras and the guru, I have composed this sādhana. By this, may everyone manifest the fruit. The Sādhana of the Wrathful Hammer Yamāntaka, composed by the Indian abbot Dīpaṃkara, is complete.

terminologyསངས་རྒྱས → “buddha”. The title, not a name. In Old Tibetan the spelling is usually སངས་རྒྱས already; the plural sense ('the buddhas') is carried by context, not by a suffix.

homonymསངས་རྒྱས is rendered “buddha” here; the glossary also records Awakened, awakened, Buddha for other contexts — the sense follows the passage, not a fixed default.

definitionསངས་རྒྱས “buddha” — The Indic term buddha means "The Awakened One" and is used in Buddhism as an epithet for the historical Buddha Siddhārtha Gautama as well as other spiritually enlightened beings in general. “ Buddha ” is the past partici

terminologyསྔགས → “mantra”. སྔགས་པ is a mantra-practitioner, not 'the mantric one'.

definitionསྔགས “mantra” — A formula of words or syllables that are recited aloud or mentally in order to bring about a magical or soteriological effect or result. The term has been interpretively etymologized to mean “that which protects ( trā )

periodཆོས → “dharma”. In Abhidharma lists (སྐྱེ་མཆེད, ཁམས) ཆོས is 'phenomena', the objects of mind — not the Buddhist teaching. Same word, two referents; the list decides.

homonymཆོས is rendered “dharma” here; the glossary also records special qualities, phenomena, qualities for other contexts — the sense follows the passage, not a fixed default.

definitionཆོས “dharma” — The term “ dharma ” ( chos ) conveys ten different meanings, according to Vasubandhu’s Vyākhyāyukti . It may mean the Buddhist teachings, the awakened qualities which buddhas and bodhisattvas acquire, phenomena or thing

definitionབླ་མ “guru” — One of the fourteen rākṣasīs .

terminologyམཁན་པོ → “abbot”. In colophons it is the Indian preceptor who authorised the translation; 'abbot' is wrong there. Use 'preceptor' in colophons.

homonymམཁན་པོ is rendered “abbot” here; the glossary also records upādhyāya, Preceptor for other contexts — the sense follows the passage, not a fixed default.

definitionམཁན་པོ “abbot” — A person’s particular preceptor within the monastic tradition. They must have at least ten years of standing in the saṅgha, and their role is to confer ordination, to tend to the student, and to provide all the necessary

adherencePinned rendering paraphrased here: god

termལྷ → god

termཕྱག་འཚལ → homage

termསངས་རྒྱས → buddha

termསྔགས → mantra

termརྒྱལ་པོ → king

termཆོས → dharma

Terminology used in this text (13)

Term	Rendering	×	Note
སྒྲུབ་ཐབས	sādhana	2
ཕྱག་འཚལ	homage	2
ལྷ	god	2	Standard 84000 rendering is 'god'; 'deity' where the text contrasts classes of beings.
རྡོ་རྗེ་སེམས་དཔའ	Vajrasattva	1
ཚངས་པ	Brahmā	1	The god, not 'pure' (which is ཚངས་པ too in compounds such as ཚངས་པར་སྤྱོད་པ, the vow of chastity). Context decides; do n
ཀླུ	nāga	1	Serpent-deities, not 'dragons'. The Old Tibetan spelling ཀླུ is stable.
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
སངས་རྒྱས	buddha	1	The title, not a name. In Old Tibetan the spelling is usually སངས་རྒྱས already; the plural sense ('the buddhas') is carr
སྔགས	mantra	1	སྔགས་པ is a mantra-practitioner, not 'the mantric one'.
རྒྱལ་པོ	king	1
ཆོས	dharma	1	In Abhidharma lists (སྐྱེ་མཆེད, ཁམས) ཆོས is 'phenomena', the objects of mind — not the Buddhist teaching. Same word, two
བླ་མ	guru	1
མཁན་པོ	abbot	1	In colophons it is the Indian preceptor who authorised the translation; 'abbot' is wrong there. Use 'preceptor' in colop

Colophon

Source: tengyur vol. 047_རྒྱུད་འགྲེལ།_མི.txt. Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction).

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.

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