Toh 2088 · classical Tibetan · Tengyur edition

A Bathing Ritual, Purifying Defilements and Eliminating Interruptions

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

Edition 1.0 · 2026 · not a critical edition machine draft

Catalogue: Toh 2088
Genre: Ritual
Period: classical Tibetan
Edition: Tengyur vol. 048_རྒྱུད་འགྲེལ།_ཙི.txt
Extent: 2 passages · 2,144 Tibetan characters · 563 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 text provides instructions for a purification ceremony dedicated to the deity Yamāntaka, designed to eliminate spiritual interruptions and defilements while facilitating the attainment of spiritual goals. The text functions as a practical manual for the yogi, prescribing specific visualizations and material preparations. It begins by directing the practitioner to visualize a crossed vajra and a skull cup emerging from the seed syllable HŪṂ to establish a sacred space for torma offerings. The procedure then shifts to the physical arrangement of the ritual environment, specifically the placement and adornment of bathing vessels. By committing the reader to a precise combination of mental visualization and physical ritualism, the text aims to clear the obscurations that hinder meditative progress. The work emphasizes the necessity of material precision, such as the specific tying of cotton cloth on the vessels, as a prerequisite for the successful execution of the purification process.

Provenance

About this text

A ritual manual for the purification of obscurations and the removal of obstacles, the khrus kyi cho ga sgrib pa sbyong zhing bar chod bsal ba belongs to the classical Tibetan tradition. The work is attributed to the Indian author Kṛṣṇa Paṇḍita. It is preserved in the Tengyur, specifically volume ཙི, where it is situated within the Other Skillful Means Tantras collection. The text enacts a ceremony dedicated to the deity Yamāntaka, directing the yogi to perform torma offerings and specific visualizations involving a crossed vajra and a skull cup arising from seed syllables. It further prescribes the physical preparation of the ritual space, including the precise arrangement and adornment of bathing vessels with cotton cloth and fruits to purify body, speech, and mind. A scholar or serious reader consults this single-page text today to examine the intersection of mental visualization and material precision in Indo-Tibetan ritual practice, observing how the practitioner is instructed to clear the spiritual interruptions that hinder the accomplishment of attainments.

Sanskrit title: not recorded
Indian author: Kṛṣṇa Paṇḍita
Tibetan translators: not recorded
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

Reference

Cite thisAnuvāda, “A Bathing Ritual, Purifying Defilements and Eliminating Interruptions” (Toh 2088), machine draft, 2026.https://naxiai.com/tibetan/works/toh2088

Summary & commentary

Significance

The text illustrates the intersection of visualization and material culture in Vajrayana practice, where physical objects are treated as extensions of spiritual intent. It is significant for demonstrating how specific deities like Yamāntaka are invoked to remove obstacles to enlightenment. For the modern reader, it provides a primary example of the ritualized approach to psychological and spiritual purification in the Indo-Tibetan tradition.

Structure

Passages	Section	Description
1	Offerings and Visualization	Instructions on torma offerings and the visualization of the crossed vajra and skull cup.
2	Preparation of Bathing Vessels	Guidelines for the placement and physical adornment of ritual vases to clear obscurations.

Themes

Purification and Obstacle Removal (1-2)
Ritual Visualization (1)
Material Ritual Requirements (2)

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

AnuvādaA Bathing Ritual, Purifying Defilements and Eliminating Interruptions·

༄། ། བཅོམ་ལྡན་འདས་གཤིན་རྗེ་གཤེད་ལ་ཕྱག་འཚལ་ལོ། ། དངོས་གྲུབ་བསྒྲུབ་དང་བར་ཆད་བསལ་བའི་ཕྱིར། ། གཏོར་མའི་ལས་ལ་རྣལ་འབྱོར་འབད་པར་བྱ། ། ཧཱུཾ་ལས་སྣ་ཚོགས་རྡོ་རྗེ་ནི། ། བར་སྣང་ལ་གནས་བསམ་པར་བྱ། ། ཨ་ལས་བྱུང་བའི་ཐོད་པ་ནི། ། དེ་ཡི་འོག་ཏུ་བསམ་པར་བྱ། ། བདུད་རྩི་ཨོཾ་གྱིས་མཚན་པ་ནི། ། དེ་ཡི་ནང་དུ་བསམ་པར་བྱ། ། གོ་ཀུ་ད་ཧ་ན། བི་ཤུ་ར་མ་མུ། ཧཱུཾ་ཁཾ་ཛྲཱྀཾ་ཨཱཾ་བྷྲཱུཾ། རཾ་ལས་མེ་ཡི་དཀྱིལ་འཁོར་ནི། ། ཐོད་པའི་འོག་ཏུ་བསམ་པར་བྱ། ། ཡཾ་ལས་རླུང་གི་དཀྱིལ་འཁོར་ནི། ། མེ་ཡི་འོག་ཏུ་བསམ་པར་བྱ། ། གོ་ལས་ཤར་དུ་བ་གླང་ཤ། ཀུ་ལས་ལྷོ་རུ་ཁྱི་ཡི་ཤ། ད་ལས་ནུབ་ཏུ་རྟ་ཡི་ཤ། ཧ་ལས་བྱང་དུ་གླང་ཆེན་ཤ། ན་ལས་དབུས་སུ་ཤ་ཆེན་བསམ། ། བི་ལས་ཤར་དུ་དྲི་ཆེན་བསམ། ། ཤུ་ལས་ལྷོ་རུ་བྱང་ཆུབ་སེམས། ། ར་ལས་ནུབ་ཏུ་རང་བྱུང་མཚལ། ། མ་ལས་བྱང་དུ་དྲི་ཆུ་བསམ། ། མུ་ལས་དབུས་སུ་སྨན་ཆེན་བསམ། ། ཤར་དུ་བྷྲཱུཾ་ལ་ལྷོ་རུ་ཨཱཾ། ། ནུབ་ཏུ་ཛྲཱྀཾ་ལ་བྱང་དུ་ཁཾ། ། དབུས་སུ་ཧཱུཾ་ཡིག་རྣམ་པར་བསམ། ། སྟེང་དུ་རྡོ་རྗེ་རྒྱ་གྲམ་བསྒོམ། ། ཡཾ་ལས་རླུང་བྱུང་མེ་སྦར་ལ། ། ཐོད་པ་དྲོས་པས་བདུད་རྩི་ཁོལ། ། རླངས་ལས་འོད་བྱུང་རིགས་ལྔ་བསྐུལ། ། ཡེ་ཤེས་བདུད་རྩི་ཕབ་ལ་བསྟིམ། ། རྡོ་རྗེ་ཡིག་འབྲུ་བཅས་པ་ཞུ། ། འབྲུ་གསུམ་སྔགས་ཀྱིས་བྱིན་གྱིས་བརླབ། ། གཉིས་སུ་མེད་པའི་མཆོད་པ་དབུལ། ། མཆོད་བསྟོད་སྨོན་ལམ་རྒྱས་པར་བྱ། ། ཨོཾ་ཡ་མ་ཀཱ་ལ་སརྦ་ཏུ་པ་སཏ་མ་ཧཱ་བ་ལིཾ་ཨི་དམ་གྲྀཧྞ་གྲྀཧྞ་ཁ་ཁ་ཁཱ་ཧི་ཁཱ་ཧི། གཏོར་མ་དབུལ་ལོ། །

Homage to the Blessed One, Yamāntaka! In order to accomplish the attainments and clear away obstacles, the yogi should exert effort in the activity of the torma offering. One should visualize a crossed vajra arising from HŪṂ abiding in the space. Below that, one should visualize a skull cup arising from A. Inside that, one should visualize the nectar marked by OṂ. From RAṂ, one should visualize a fire maṇḍala below the skull cup. From YAṂ, one should visualize a wind maṇḍala below the fire. From GO, one should visualize ox meat in the east; from KU, dog meat in the south; from DA, horse meat in the west; from HA, elephant meat in the north; and from NA, the "great meat" in the center. From VI, one should visualize feces in the east; from ŚU, bodhicitta in the south; from RA, self-arisen vermilion in the west; from MA, urine in the north; and from MU, the "great medicine" in the center. In the east, one should visualize BHRŪṂ; in the south, ĀṂ; in the west, JHRĪṂ; in the north, KHAṂ; and in the center, the syllable HŪṂ. Above, one should meditate on a crossed vajra. From YAṂ, wind arises and ignites the fire; the skull cup warms and the nectar boils. From the steam, light emerges, invoking the five families. The wisdom nectar is brought down and absorbed. The vajra and the syllables melt, and one consecrates it with the three-syllable mantra. One should present the non-dual offering and perform the offerings, praises, and aspirations in detail. OṂ YAMAKĀLA SARVATŪBHA SATYA MAHĀBALIṂ IDAṂ GṚHṆA GṚHṆA KHA KHA KHĀHI KHĀHI. Thus, the torma is offered.

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

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

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 ).

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

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.

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

termབཅོམ་ལྡན་འདས → the Blessed One

termཕྱག་འཚལ → homage

termགཏོར་མ → offering cake

termམེ → fire

termདཀྱིལ་འཁོར → maṇḍala

termཡེ་ཤེས → wisdom

བཅོམ་ལྡན་འདས་གཤིན་རྗེ་གཤེད་ལ་ཕྱག་འཚལ་ལོ། ། སྒྲིབ་དང་བར་ཆད་ཉེ་བར་བསལ་བའི་ཕྱིར། ། ཁྲུས་ཀྱི་སྣོད་དག་མདུན་དུ་བརྟན་པར་བྱ། ། ལྟོ་ལྡིར་མགྲིན་པ་ཕྲ་བའི་བུམ་པ་ལ། ། ཁ་ཚར་མ་ཉམས་རས་ཀྱིས་མགུལ་ཆིངས་བྱ། ། འབྲས་བུ་ལོ་འདབ་མ་ཉམས་ཁ་རྒྱན་ཅན། ། ལུས་ངག་ཡིད་གསུམ་དག་པར་བྱ་བའི་ཕྱིར། ། དཀར་གསུམ་མངར་གསུམ་ལྡན་པའི་ཆུ་ཡིས་དགང་། ། ཕུང་པོ་ལྔ་པོ་དག་པར་བྱ་བའི་ཕྱིར། ། འབྲུ་སྣ་ལྔ་ཡི་སྙིང་པོ་ལྡན་པར་བྱ། ། ཡན་ལག་ལྔ་པོ་དག་པར་བྱ་བའི་ཕྱིར། ། སྨན་སྣ་ལྔ་ཡི་དྲི་དང་ལྡན་པར་བྱ། ། ཡེ་ཤེས་ལྔ་པོ་རྫོགས་པར་བྱ་བའི་ཕྱིར། ། རིན་ཆེན་ལྔ་ཡི་སྙིང་པོ་ལྡན་པར་བྱ། ། བདག་ལུས་ལྷ་ཡི་རྣལ་འབྱོར་ལྡན་པ་ཡིས། ། བྷྲཱུཾ་ལས་བུམ་པ་གཞལ་ཡས་ཁང་ཆེན་བསམ། ། དབུས་སུ་ཡ་ལས་བཅོམ་ལྡན་གཤིན་རྗེའི་གཤེད། ། གཤེད་བཞི་འཁོར་དང་ཕྱི་རོལ་བཅས་པ་བསྐྱེད། ། གཟུངས་ཐག་རང་གི་སྙིང་གར་བཟུང་ནས་ནི། ། ཏིང་ངེ་འཛིན་གྱིས་སྔགས་ཀྱི་བཟླས་པ་བྱ། ། རང་གི་སྙིང་གའི་ཧཱུཾ་ལས་འོད་འཕྲོས་པས། ། སྐུད་པའི་ལམ་ནས་ཡབ་ཀྱི་ཐུགས་ཀར་ཞུགས། ། ཚུར་ལ་འཕྲོས་པས་རང་གི་ཧཱུཾ་ལ་ཐིམ། ། བཅུ་གསུམ་སྔགས་ལ་རྟེན་འབྲེལ་བཏགས་པ་བཟླས། ། འོད་དང་དུ་བ་བྱུང་བྱུང་བསྙེན་པ་བྱ། ། བསྙེན་པ་ཐོན་ནས་གཙང་བའི་དབུས་འདུས་ནས། ། ཡབ་ཡུམ་གཉིས་མེད་སྙོམས་པར་ཞུགས་པ་ཡིས། ། བྱང་ཆུབ་སེམས་ཀྱི་ཆུ་ཡིས་ཁྲུས་བྱའོ། ། ཁྲུས་ཀྱི་ཆོ་ག་སྒྲིབ་པ་སྦྱོང་ཞིང་བར་ཆོད་བསལ་བ་རྫོགས་སོ། ། ། །

Homage to the Blessed One, Yamāntaka. In order to thoroughly clear away obscurations and obstacles, one should stably place the bathing vessels in front. For the vases with bulbous bellies and slender necks, one should tie the necks with cotton cloth whose fringes are intact. They should be adorned with mouth-ornaments of unimpaired fruits and leaves. To purify the three—body, speech, and mind—one should fill them with water containing the three whites and the three sweets. To purify the five aggregates, they should contain the essence of the five types of grain. To purify the five limbs, they should possess the fragrance of the five types of medicine. To perfect the five primordial wisdoms, they should contain the essence of the five precious gems. Possessing the yoga of one’s own body as the deity, one should visualize from the syllable BHRŪṂ a great celestial palace as the vase. In the center, from the syllable YA, one generates the Blessed One Yamāntaka, together with his retinue of the four "Slayers" and the outer circle. Holding the dhāraṇī-cord at one’s own heart, one should perform the mantra recitation through meditative absorption. Light radiates from the HŪṂ at one’s own heart and enters the heart of the Father deity through the path of the cord. Radiating back, it dissolves into one’s own HŪṂ. One recites the thirteen-syllable mantra with the addition of the dependent origination formula. One should perform the approach recitation until light and smoke appear. Once the approach is completed, gathering in the center of a clean place, through the non-dual union of the Father and Mother, one should perform the bathing with the water of bodhicitta. The ritual of bathing for purifying obscurations and clearing obstacles is complete.

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

terminologyགཟུངས → “dhāraṇī”. A dhāraṇī is a spell-text: keep the loan for the genre, and translate གཟུངས་སྔགས as 'dhāraṇī mantra' rather than 'retention spell'.

homonymགཟུངས is rendered “dhāraṇī” here; the glossary also records retention, incantation, spell for other contexts — the sense follows the passage, not a fixed default.

definitionགཟུངས “dhāraṇī” — The term dhāraṇī ‍ is in some sūtras both a mnemonic formula and the ability of realized beings to retain ( √dhṛ ) any teachings in their transmundane memory. In its most general use it is as understood in the context of

adherencePinned rendering paraphrased here: god

termབཅོམ་ལྡན་འདས → the Blessed One

termཕྱག་འཚལ → homage

termལྷ → god

termགཟུངས → dhāraṇī

termསྔགས → mantra

Terminology used in this text (10)

Term	Rendering	×	Note
བཅོམ་ལྡན་འདས	the Blessed One	2	84000 harmonises on 'the Blessed One'. Do not alternate with 'Bhagavān' inside one text.
ཕྱག་འཚལ	homage	2
སྔགས	mantra	2	སྔགས་པ is a mantra-practitioner, not 'the mantric one'.
གཏོར་མ	offering cake	1	'Torma' is defensible for specialists; in a general text 'offering cake' says what it is.
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
དཀྱིལ་འཁོར	maṇḍala	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
མཆོད་པ	offering	1
ལྷ	god	1	Standard 84000 rendering is 'god'; 'deity' where the text contrasts classes of beings.
གཟུངས	dhāraṇī	1	A dhāraṇī is a spell-text: keep the loan for the genre, and translate གཟུངས་སྔགས as 'dhāraṇī mantra' rather than 'retent

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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