Toh 2085 · classical Tibetan · Tengyur edition

Personal Instructions on Consecration of the Body, Speech, and Mind

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

Edition 1.0 · 2026 · not a critical edition machine draft

Catalogue: Toh 2085
Genre: Ritual
Period: classical Tibetan
Edition: Tengyur vol. 048_རྒྱུད་འགྲེལ།_ཙི.txt
Extent: 2 passages · 1,479 Tibetan characters · 355 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, titled Personal Instructions on Consecration of the Body, Speech, and Mind, serves as a manual for the ritual purification and blessing of the practitioner's physical and mental faculties. Based on the provided fragments, the work is framed as a pith instruction (man ngag) originating from an Indian source and translated into Tibetan. It begins with a formal invocation to the deity Yamāntaka and establishes its legitimacy through a detailed colophon. The text commits the reader to a specific set of samaya and vows, positioning the practice within a lineage-based framework of transmission. By emphasizing the role of the master and the precise translation process conducted in Tirahati, the work asserts its authenticity as a direct transmission from the Middle Country, intended to guide the practitioner in the consecration of the three doors of existence.

Provenance

About this text

A ritual manual for the blessing of body, speech, and mind, the Traidhakāyavākcittādhiṣṭhānopadeśa originates from the Indian tradition. It is attributed to the author Buddhaśrījñānapāda. The work entered the Tibetan language through the efforts of translators including Ānandabhadra and Bod kyi lo tsa ba se tsha bsod nams rgyal mtshan, with the translation process taking place in Tirahati. This classical Tibetan text is preserved in the Tengyur, specifically in volume ཙི, where it is categorized within the Other Skillful Means Tantras. Spanning two pages in this edition, the work enacts a ritual process beginning with an invocation to Yamāntaka and the preparation of a maṇḍala by a master who possesses the necessary samaya and vows. The practitioner is guided through the visualization of a chosen deity and the performance of outer rites to achieve the consecration of the three doors of existence. A scholar or serious reader consults this text today to examine the specific pith instructions for ritual purification and the detailed transmission lineage from the Middle Country, as evidenced by the colophon's mention of the mahāsiddha Karṇaśrī and the translator Thar-pa Lo-tsā-ba.

Sanskrit title: Traidhakāyavākcittādhiṣṭhānopadeśa
Indian author: Buddhaśrījñānapāda
Tibetan translators: bod kyi lo tsa ba se tsha bsod nams rgyal mtshan, Ānandabhadra
Canonical collection: Other Skillful Means Tantras
Genre: Ritual
Source edition: Tengyur, vol. ཙི
Period: classical Tibetan

Read further

Catalogue

84000 catalogue entry

Bibliography

BDRC library search

Libraries

WorldCat

Sanskrit sources

Digital Sanskrit Buddhist Canon

Reference

Cite thisAnuvāda, “Personal Instructions on Consecration of the Body, Speech, and Mind” (Toh 2085), machine draft, 2026.https://naxiai.com/tibetan/works/toh2085

Summary & commentary

Significance

The work is significant for its documentation of the translation process between Indian panditas and Tibetan translators, highlighting the geographic and ritual contexts of transmission. It illustrates the importance of the 'pith instruction' genre in Indo-Tibetan Buddhism, where specific, condensed guidance is prioritized for ritual efficacy.

Structure

Passages	Section	Description
1-2	Front Matter	Contains the Sanskrit and Tibetan titles, an invocation to Yamāntaka, and a colophon detailing the translators and the location of the translation.

Themes

Ritual Consecration (1)
Translation and Lineage (2)

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

AnuvādaPersonal Instructions on Consecration of the Body, Speech, and Mind·

༄༅༅། ། རྒྱ་གར་སྐད་དུ། ཏྲཻ་ཀཱ་ཡ་ཝཱ་ཀ་ཙིཏྟཱ་དྷིཥྛ་ནོ་དེ་ཤ་ནཱ་མ། བོད་སྐད་དུ། ལུས་ངག་ཡིད་གསུམ་བྱིན་གྱིས་བརླབ་པའི་མན་ངག་ཅེས་བྱ་བ། བཅོམ་ལྡན་འདས་གཤིན་རྗེའི་གཤེད་ལ་ཕྱག་འཚལ་ལོ། ། སློབ་དཔོན་དམ་ཚིག་སྡོམ་ལྡན་པས། ། ལེགས་བཤམས་མདུན་དུ་མཎྜལ་ལ། ། ལྷག་པའི་ལྷ་བསམ་ཕྱི་ནང་གི། ། མཆོད་བསྟོད་གསོལ་གདབ་བྱས་རྗེས་སུ། ། བདག་མདུན་ཐ་དད་མེད་པར་བྱ། ། སྤྱི་བོ་མགྲིན་པ་སྙིང་ག་དང་། ། ནུ་མའི་བར་དུ་ཡི་གེ་བཞི། ། དེ་ལས་འོད་འཕྲོས་ཕྱོགས་བཅུ་ཡི། ། དུས་གསུམ་སངས་རྒྱས་ཐམས་ཅད་ཀྱི། ། སྐུ་གསུང་ཐུགས་དང་ཡེ་ཤེས་བསྡུ། ། ཡོན་ཕུལ་གསོལ་གདབ་བྱས་པ་ཡིས། ། སློབ་མ་རྗེས་སུ་གཟུང་བར་བྱ། ། ཡི་གེ་བཞི་ལས་བདུད་རྩིའི་རྒྱུན། ། སློབ་མའི་གནས་བཞིར་རིམ་གྱིས་དབབ། ། དེ་ཡི་མཐུ་དང་ནུས་པ་ཡིས། ། སྣང་གསལ་བདེ་དང་རོ་གཅིག་པ། ། རིམ་བཞིན་ཉམས་སུ་མྱོང་བ་ཡིས། ། ལུས་ངག་ཡིད་གསུམ་བག་ཆགས་བཅས། ། མ་ལུས་སྤངས་ནས་རྡོ་རྗེ་བཞིའི། ། དངོས་གྲུབ་གཡོ་མེད་ཐོབ་པ་ན། ། བདེ་ཆེན་འདི་ནི་བདེ་བ་ཆེ། ། འདི་ལས་གཞན་པའི་བདེ་བ་གང་། ། གཞན་དུ་ཡོད་པ་མ་ཡིན་ཞེས། ། རྡོ་རྗེའི་དགྲ་ཡིས་རྣམ་པར་བསྒྲག། དེ་རྗེས་ཕྱག་རྒྱས་མཎྜལ་དབུལ། ། ཕྲ་མོའི་རྣལ་འབྱོར་རྣམ་བཞི་ཡིས། ། གཉིས་སུ་འཛིན་པའི་འཁྲི་ཤིང་བཅད། ། ནམ་མཁའ་ལྟ་བུར་མཐའ་དབུས་སྤང་། ། འདི་ལྟར་འབད་པའི་དགེ་བ་ཡིས། ། ཐམས་ཅད་ཕྱག་རྒྱ་ཆེན་པོར་ཤོག། སློབ་མ་རྗེས་སུ་གཟུང་བ་ལུས་ངག་ཡིད་གསུམ་བྱིན་གྱིས་བརླབ་པའི་མན་ངག་སློབ་དཔོན་སངས་རྒྱས་ཡེ་ཤེས་ཞབས་ཀྱིས་མཛད་པ་རྫོགས་སོ། ། ། །

In the language of India: Traikāyavākcittādhiṣṭhānopadeśa-nāma. In the language of Tibet: Lus ngag yid gsum byin gyis brlab pa’i man ngag ces bya ba (The Pith Instructions for the Blessing of Body, Speech, and Mind). Homage to the Blessed One, Yamāntaka. The master, possessing the samaya and vows, should prepare a maṇḍala before him. Having visualized the chosen deity and performed the outer and inner offerings, praises, and supplications, he should then make no distinction between himself and the front visualization. At the crown, throat, heart, and between the breasts, he should place the four syllables. From these, light radiates out, gathering the body, speech, mind, and wisdom of all the Buddhas of the three times from the ten directions. Having offered a fee and made supplications, he should then take the disciples under his care. From the four syllables, a stream of nectar descends sequentially into the four places of the disciples. Through its power and capacity, they experience appearance, clarity, bliss, and their single taste in succession. When the habitual tendencies of body, speech, and mind are entirely abandoned and the unwavering siddhi of the four vajras is attained, the Vajra Enemy proclaimed: "This great bliss is the supreme bliss; there is no other bliss apart from this." Following that, the disciples should offer a maṇḍala with mudrās. Through the four subtle yogas, they cut the creeping vine of dualistic grasping. Like space, they abandon center and periphery. By the virtue of striving in this way, may all beings attain Mahāmudrā. The Pith Instructions for the Blessing of Body, Speech, and Mind for the purpose of taking disciples under one's care, composed by the master Buddhajñānapāda, is hereby complete.

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.

terminologyབཅོམ་ལྡན་འདས → “the Blessed One”. 84000 harmonises on 'the Blessed One'. Do not alternate with 'Bhagavān' inside one text.

homonymབཅོམ་ལྡན་འདས is rendered “the Blessed One” here; the glossary also records blessed, Blessed One, bhagavān for other contexts — the sense follows the passage, not a fixed default.

definitionབཅོམ་ལྡན་འདས “the Blessed One” — In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possess

homonymདམ་ཚིག is rendered “samaya” here; the glossary also records sacred vow, commitment, samaya vows for other contexts — the sense follows the passage, not a fixed default.

definitionདམ་ཚིག “samaya” — Literally, in Sanskrit, “coming together.” Samaya refers to precepts given by the teacher, the corresponding commitment by the pupil, and the bond that results, which can also be the bond between the practitioner and the

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

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

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.

homonymཡེ་ཤེས is rendered “wisdom” here; the glossary also records awareness, Wisdom, knowledge for other contexts — the sense follows the passage, not a fixed default.

termབཅོམ་ལྡན་འདས → the Blessed One

termཕྱག་འཚལ → homage

termདམ་ཚིག → samaya

termལྷ → god

termསངས་རྒྱས → buddha

termཡེ་ཤེས → wisdom

ཡུལ་དབུས་ཀྱི་པཎྜི་ཏ་ཨཱ་ནནྡ་བྷ་དྲ་དང་། བོད་ཀྱི་ལོ་ཙཱ་བ་སེ་ཚ་བསོད་ནམས་རྒྱལ་མཚན་གྱིས་གྲོང་ཁྱེར་ཆེན་པོ་ཏི་ར་ཧ་ཏེའི་ལྷོ་ཕྱོགས་རང་བྱུང་གི་མཆོད་རྟེན་རྣམ་པར་དག་པའི་དྲུང་དུ་ཡུལ་དབུས་ཀྱི་དཔེ་དང་མཐུན་པར་བསྒྱུར་ཅིང་བཅོས་ཏེ་གཏན་ལ་ཕབ་པའོ། ། སླར་ཡང་གྲུབ་ཐོབ་ཀརྞ་ཤྲཱིའི་ཞལ་སྔ་ནས་མཉན་ཏེ་ཐར་པ་ལོ་ཙཱ་བ་གནས་བརྟན་ཉི་མ་རྒྱལ་མཚན་གྱིས་ཤྲཱི་ན་ལེནྡྲའི་གཙུག་ལག་ཁང་ཆེན་པོར་དག་པར་བསྒྱུར་བའོ། །

The Indian paṇḍita Ānandabhadra and the Tibetan translator Se-tsa Bsod-nams-rgyal-mtshan translated, revised, and finalized this in accordance with the manuscripts from the Middle Country, in the presence of the self-arisen Stūpa of Perfect Purity to the south of the great city of Tirahati. Furthermore, having heard it from the presence of the mahāsiddha Karṇaśrī, the translator Thar-pa Lo-tsā-ba, the Elder Nyi-ma-rgyal-mtshan, translated it into its pure form at the great monastery of Śrī Nālandā.

Terminology used in this text (6)

Term	Rendering	×	Note
བཅོམ་ལྡན་འདས	the Blessed One	1	84000 harmonises on 'the Blessed One'. Do not alternate with 'Bhagavān' inside one text.
ཕྱག་འཚལ	homage	1
དམ་ཚིག	samaya	1
ལྷ	god	1	Standard 84000 rendering is 'god'; 'deity' where the text contrasts classes of beings.
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
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. 048_རྒྱུད་འགྲེལ།_ཙི.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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