Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This sādhana provides a ritual manual for the practice associated with the Tantra in Four Parts, centering on the visualization and propitiation of a complex mandala of deities. The text guides the practitioner through a sequence of preparatory and active stages, beginning with the establishment of protective boundaries through specific mantras and mudrās and the formal commitment to the Three Jewels. It details the precise iconographic attributes and colors of various female deities, such as the Great Fierce One and the ḍākinī Caṇḍālī, while prescribing the exact manual gestures required for offerings of incense, lamps, and fragrance. The work commits the reader to a rigorous discipline of deity yoga, requiring the synchronization of physical mudrās, vocalizations of seed syllables, and internal visualizations of the subtle body's four centers. By integrating these elements, the practitioner aims to transcend ordinary perception and achieve a state of non-dual realization through the tasting of nectar and the cultivation of vajra conceptualization.
Provenance
About this text
A sādhana dedicated to the Noble Lord Avalokiteśvara, the Śrīcatuḥpīṭhasādhanopāyikā is a ritual manual attributed to the Indian author Bhavabhaṭṭa. The work entered the Tibetan tradition through the efforts of the translators Gayādhara and ’gos lhas btsas, and it is preserved in the Tengyur, volume ཡ, where it is situated within the Other Wisdom Tantras collection. Spanning twelve pages in this classical Tibetan edition, the text enacts a complex ritual process. It begins with the establishment of protective boundaries through the mantra and mudrā of the fence, net, and stake, followed by a formal commitment to the Three Jewels and the disciplines of the Vajra family. The practitioner is guided through the synchronization of physical gestures, vocalizations, and internal visualizations, including the placement of deities within the heart center. Scholars and serious readers consult this work today to examine the precise integration of deity yoga, specifically the coordination of mudrās and seed syllables with the visualization of the subtle body's four centers, as well as the detailed iconographic prescriptions for female deities such as the Great Fierce One and the ḍākinī Caṇḍālī.
Sanskrit title
Śrīcatuḥpīṭhasādhanopāyikā
Indian author
Bhavabhaṭṭa
Tibetan translators
Gayādhara, bod kyi lo tsa ba chen po ’gos lhas btsas
Cite thisAnuvāda, “A Sādhana for the “ Tantra in Four Parts”” (Toh 1616), machine draft, 2026.https://naxiai.com/tibetan/works/toh1616
Summary & commentary
Significance
The text is significant as a technical specimen of Indo-Tibetan ritual technology, demonstrating the precise intersection of somatic gesture and mental visualization. For the modern reader, it illustrates the highly structured nature of tantric praxis where the body is used as a tool for spiritual transformation.
Structure
Passages
Section
Description
1-4
Preliminary Rites
Includes homage to Avalokiteśvara, the construction of the ritual fence, and the commitment to the Three Jewels and Buddhist disciplines.
5-8
Deity Visualization
Detailed iconographic descriptions of the Great Fierce One, Caṇḍālī, and Ulūkā, focusing on their colors, ornaments, and attributes.
9-11
Ritual Gestures and Offerings
Instructions for specific mudrās associated with cardinal directions and the offering of incense, lamps, and fragrance.
12-14
Meditation and Mantra
Praise for the five yoginīs, instructions for deity yoga, and the use of seed syllables to generate potency.
15
Advanced Yoga
Instructions on torma rites and the visualization of the four centers of the subtle body.
Themes
Somatic Ritualism (2, 9, 10)
Iconography of the Fierce Feminine (5, 6, 7, 8)
Deity Yoga and Visualization (11, 13, 15)
Mantra and Seed Syllables (10, 13, 14)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Śrī-catuḥpīṭha-sādhana-upikā. In the language of Tibet: dPal gdan bzhi pa’i sgrub pa’i thabs (The Sadhana of the Glorious Four Seats). Homage to the Great Compassionate One, the Noble Lord Avalokiteśvara.
I bow to the one who, from the state of existence and non-existence, possesses the exemplary marks, and from that state acts for the benefit of wandering beings. I shall write a concise summary of the methods for realizing the thirteen [deities], which are not clearly explained in the tantra.
In this regard, first, the master who has obtained the vase and secret empowerments and possesses certain knowledge should engage in practice in order to attain the supreme and common accomplishments.
Having resorted to a pleasant location in a pure place, one should spread out a canopy. Having hung various garments, one should raise banners and victory standards. One should beautify it with a lattice of tinkling bells. In all ten directions of the site, one should likewise prepare a mandala of fragrance. With the fragrance of the peerless mind, one should smear it into a square. On the body, one should apply sandalwood paste. With the mind abiding in equanimity, the yogi, possessing diligence, should scatter the flowers of patience. With the incense of meditating on equanimity, one should fumigate with the purity of nature. The light of the lamp of insight destroys the darkness of the three realms; having conquered it with this lamp, one should illuminate it as desired. Having arranged the offerings and sat upon a comfortable seat, [one recites]: OṂ VAJRA PRĀKARA HŪṂ PHAṬ. With the left palm facing outward and the right fist joined to the back, one should circle the assembly in the direction of Ishāna.
The mantra and mudrā of the fence: Extending both hands, touch the palms together. OṂ JŪṂ SVĀHĀ. This is the mantra and mudrā of the net. Forming a fist with the left hand, extend the thumb downward. OṂ BHRŪṂ SVĀHĀ. This is the mantra and mudrā of the stake. The purification and the benefits should be understood from the tantra.
In the center of the moon at one’s own heart, by the light rays of the seed syllable HŪṂ, the Guru and the Buddhas are made to appear. Recite this verse:
“I, who am called [name], prostrate at the feet of the Guru. I also bow to the ḍākinīs and take refuge in the Buddhas.”
Imagine that from those light rays, goddesses holding incense and other offerings appear and present offerings. Whatever sins I have committed, caused others to commit, or rejoiced in, I individually confess. In the Buddhas, bodhisattvas, hearers, and solitary realizers without exception, and in all the roots of virtue of the world, I rejoice with my whole being. I request the turning of the wheel of Dharma and entreat you not to pass into nirvāṇa but to remain. From this time until I am enlightened, I shall follow the path. I also offer my own body.
“I, who am called [name], from this time forth until I reach the heart of awakening, just as the Protectors of the three times have firmly established themselves in perfect awakening, so shall I generate the sublime, unsurpassed bodhicitta. I shall take the vows of the Buddha-yoga.”
The Buddha, the Dharma, and the Saṅgha:
The unsurpassed Three Jewels,
From this day forth, I shall hold them as supreme.
The discipline of the trainings,
The gathering of virtuous dharmas,
And the discipline for the benefit of sentient beings—
These three disciplines I shall firmly uphold.
In the great and supreme Vajra family,
I shall truly uphold the vajra,
The bell, and the mudrā,
And I shall also uphold the ācārya.
Through the yoga of the supreme Ratna family,
Regarding the delightful samaya,
Six times every day,
I shall bestow the four kinds of generosity.
In the pure and supreme Padma family,
Which arises from great awakening,
I shall thoroughly uphold the sublime Dharma
Of the three vehicles: outer, secret, and inner.
In the exalted and supreme Karma family,
I shall perform offerings to the best of my ability
And maintain all the vows.
I shall generate the sublime, unsurpassed bodhicitta,
And for the sake of all sentient beings,
I shall uphold every vow without exception.
I shall liberate those not yet liberated,
I shall release those not yet released,
I shall give breath to those who have not found breath,
And I shall establish all beings in nirvāṇa.
I shall contemplate the four:
Loving-kindness, compassion, joy, and equanimity.
Then, with the flames of the syllable HŪṂ,
I shall meditate on the emptiness of the entire universe and its inhabitants.
OṂ SVABHĀVA ŚUDDHAḤ SARVA DHARMĀḤ SVABHĀVA ŚUDDHO ’HAṂ.
Having contemplated the emptiness of equality,
And having looked into the center of that,
One should examine the signs therein.
Through the light of a lamp, pacification is achieved; through red dust, enrichment. Appearing like the orb of the sun, attachment and so forth will be accomplished. Finally, if black smoke is seen, it is renowned as the rite of wrathful activity. Through turbulence like the color of wind, it will be proclaimed at that very moment. If everything is seen as white, like the rays of the white moon, the yogi should know that accomplishment is at hand.
The wise one, the true abode of beings, should contemplate within that: from the syllable Yūṃ, generate the maṇḍala of wind; from Kṣūṃ, contemplate the maṇḍala of fire; above that, from Sūṃ, the nature of water; and from Hūṃ, the golden ground and the great Mount Meru should be contemplated. Above that, from Hūṃ, contemplate the celestial palace, a multi-storied mansion, a supreme city arisen from gold, adorned with the seven precious gems, and decorated with garlands of tinkling nets, lattices, half-lattices, and so forth. In the center and the four directions are lion thrones, adorned with sun maṇḍalas. In the southeast is a bhūta and an elephant; a full precious vase is in the southwest. In the northwest is a buffalo throne; in the northeast is a snake throne. At the four gates, one should arrange the thrones of pretas. Upon the central sun throne, from one's own breath, from Hūṃ, arises a five-pronged vajra. Oṃ vajraśuddhaḥ sarvadharmā vajraśuddho ’haṃ. From that, generate the Wisdom Ḍākinī, seated in the sattvaparyaṅka posture, her hair loose and covering her, beautified by the five Buddhas.
Blue in color, she is the Great Fierce One, completely draped in ornaments of snakes. With laughter, wrath, and charm, her three faces each have three eyes. Laughing "ha ha," she is terrifying; she is exquisitely beautiful in her red garments. She holds a khaṭvāṅga raised upward, a battle-axe in the second [right hand], and a vajra in the third. In the left, she rings a bell, and in the second [left hand] is a vessel; likewise, in the third, she brandishes a sword. One should meditate on the ḍākinī in the center, amidst a blazing radiance of various light rays.
Oṃ yogaśuddhaḥ sarvadharmā yogaśuddho ’haṃ.
To the east of the wisdom [maṇḍala], from my own water element, one should meditate on the Vajra-ḍākinī arising from the syllable suṃ. She is white in color and exceedingly beautiful, her hair loose and flowing. With two hands, she is in the sattva-paryaṅka posture, adorned with all the ornaments. In her hands she holds a khaṭvāṅga and a yogic vessel, draped in most beautiful garments, and blazing with various light rays.
To the northeast of the wisdom [maṇḍala], from my own fire element, one should generate the fierce Raudrī arising from the syllable kṣuṃ. She is yellow in color and exceedingly beautiful, seated in the sattva-paryaṅka posture. Her hair is loose and serves as her ornament, and she is completely draped in ornaments of snakes. She wears beautiful garments upon her body, and with two hands holds a khaṭvāṅga and a yogic vessel.
In the western direction of the wisdom [maṇḍala], from my own wind element, one should generate the ḍākinī Vetālī arising from the syllable yuṃ. With two hands, she is in the sattva-paryaṅka posture, red in color, and radiating light in all directions.
Holding a khaṭvāṅga and the yogic vessel, her hair is loose and beautiful. Her entire body is adorned with snake ornaments, and she wears most exquisite garments. Visualize her blazing with various rays of light. From the wisdom of the earth element, meditate on the ḍākinī Caṇḍālī arising from the syllable HŪṂ. She is in the sattva posture, blue in color, and exceedingly beautiful. Holding a khaṭvāṅga and the yogic vessel, she is draped in all the ornaments. Her loose hair is most beautiful, and she strikes fear with her "ha ha" laughter. She blazes with various rays of light. In the glorious direction, one should visualize the Lion-Faced One. She is reddish-yellow in color and sits upon an elephant throne. Holding a vajra hook and making the threatening gesture, she wears most exquisite garments. She blazes with various rays of light; one should meditate on her as having a blazing body. In the southeast is the one called Jvālāmukhī, sitting upon a throne of the seven precious gems. Her two hands are white and blue, and she wears most exquisite garments. Her hands are adorned with a hook, and her left hand holds a noose with the threatening gesture. She blazes with various rays of light; one should meditate on her as having a blazing body. In the southwest is the goddess Śṛgālī, who strikes fear with her "ha ha" laughter. She sits upon a buffalo throne, her color is reddish-blue, and she wears beautiful garments upon her body. Her two hands hold a hook and a noose, and she is most beautiful with the threatening gesture. Adorned and draped with snakes, she is fully arrayed.
One should meditate on the blazing-bodied one, ablaze with various rays of light. In the wind-intermediate direction is the goddess Ulūkā, yellow and red in color, perfectly seated upon a nāga throne. Her ornaments should also be applied accordingly. With two hands in the bodhisattva posture, she holds a threatening gesture, a hook, and a noose. One should meditate on the blazing-bodied one, ablaze with various rays of light.
Outside the eight ḍākinīs of the center, in the four directions: in the east is the ḍākinī born from PHŪṂ, with two hands and white in color, seated upon a preta throne. Adorned with snake ornaments, she is extremely fierce with loose hair, perfectly ablaze with various rays of light. With both hands placed in her mouth, she blazes intensely with a "ha ha" laugh. In the north is Jvālā born from PHEṂ, yellow in color and extremely fierce. With both hands joined above her head, she blazes like a lamp. Having a fierce form, she is scorched and adorned with most beautiful garments. Seated upon a preta throne, one should meditate on her blazing like fire. In the west is Bhīṣaṇī born from PHROṂ, red in color and terrifying. Seated upon a preta throne, she is adorned with most beautiful garments. With both hands joined in a hollowed cup, she drinks a stream of blood. Blazing like fire and extremely radiant, one should meditate on the fierce Bhīṣaṇī. In the south is Hāriṇī born from PHRIṂ, blue in color and all-pervading light. Seated upon a preta throne...
Adorned with loosened hair, she is arrayed in garments of intense radiance. Draped in ornaments of snakes, she brandishes the threatening gesture and a pestle. She bewilders the minds of sentient beings and resounds with light-rays blazing like fire. The All-Knowing One should meditate upon her in every way.
Then, one should perform protection with the three-bannered mudrā: place kṣūṃ at the head, hūṃ in the eyes, yūṃ in the nose and both ears, suṃ in the mouth, ṣṭrūṃ at the throat, ḍhrūṃ at the collarbone, yhrūṃ at the heart, and kṣhrūṃ at the navel.
Then, light-rays radiate from one’s own seed-syllable, exhorting the Buddhas, whereby many goddesses appear. One should visualize them conferring empowerment with crowns, vases, and so forth.
By the light-rays of my breath, I invite the ḍākinīs. In their presence, I shall reveal the samayas. Having bound the two fists, extend the two middle fingers and join their tips together; thus, the wisdom goddesses are revealed.
Joining the two hands together, join the middle fingers and the thumbs, and move them slightly; this is shown to Vajrī in the eastern direction. Having bound the fists evenly, extend the two thumbs; beginning from the northern direction, this mudrā is shown to Caṇḍī. Having bound that same mudrā, extend the two little fingers; this is applied as the mudrā of Vetālī residing in the west.
Having bound that very mudrā, one should extend the two middle fingers. This is explained as the mudrā of the southern direction; it is the fourth mudrā. Having bound the two vajra fists, one should extend the two wrathful [index fingers] and place their tips together; this is the mudrā of the four intermediate directions. Placing both palms to the mouth, one should apply the syllable phuṃ; this is the mudrā of the ḍākinī of the eastern direction. Joining the palms of the left hand, one should place them upon the crown of the head; this mudrā is to be shown to the Jvālāmukhī residing in the north. Joining the palms in homage and placing them to the mouth, one should utter hūṃ; this is to be applied as the mudrā of the goddess Ākarṣaṇī of the western direction. Having rotated both hands completely, one should place the tips of the fingers at the secret place; this resides with the southern goddess Hāriṇī. At the time of generation, they are extended, but at the time of the mudrā, one should recite, interspersing oṃ and svāhā in between. For the samaya goddesses, having bound the two vajra fists, one should place the left at the heart and tuck the right into the armpit; this is shown to the samaya sattvas. The mantra is oṃ hūṃ svāhā. Thus, having shown the respective samayas to the jñāna-sattvas and the samaya-sattvas, one should contemplate them as non-dual. Now, the offerings arise: joining the wrathful [index finger] with the thumb and extending the remaining [fingers], oṃ puṣpamāle hūṃ svāhā. This is the mantra and mudrā of the flowers.
From the flower mudrā, the central finger is raised; oṃ dhūpeśvari hūṃ svāhā is the incense [offering]. From the fist, the thumb is extended; oṃ vajratīkṣṇa dīpe hūṃ svāhā is the lamp [offering]. The right hand is extended; oṃ gandhe hūṃ svāhā is the mantra and mudrā of fragrance. Both hands are extended, and the thumb is moved at the base of the middle finger; oṃ kuru kuru mahāpali hūṃ svāhā is the mantra and mudrā of the torma.
Thereafter, the wise one should make offerings with the twenty offerings. Singing the song of hūṃ, one should please all the yoginīs. Binding the two vajra fists and placing them at the level of the waist, one moves them through the three limbs with hūṃ. The manner of raising [the hands] like a lute, blowing like a flute, blowing like a copper horn, playing like a cymbal, beating like a paṭaha drum, moving like a dance, fanning like a fan, raising like a victory banner, spreading like a canopy, hoisting like a banner, covering like an umbrella, beating like a clay drum, beating like a mṛdaṅga drum, smiling with a laugh, frowning with wrath, coqueting with a graceful gesture, sporting with a haughty posture, bowing in the manner of prostration, drawing a bow, and embracing the breasts—these are the twenty.
With those very eight yoginīs, one should make offerings with all things. Having emanated oneself as the syllable HŪṂ, one should sing the song of HŪṂ. According to what arises in the tantra, one should perform the tasting of the nectar. Possessing the suchness of the vajra, one should take it up with this verse: "With the beautiful brandishing of the vajra, I shall liberate sentient beings into the state of liberation. This is the dharma of liberation; it is the supreme, most essential heart of the vajra." With this bell, which possesses suchness, one takes it up: OṂ VAJRA GHAṆṬE HŪṂ HOḤ. OṂ VAJRA GHAṆṬE HŪṂ HOḤ PRARAṆITA SAṂPRARAṆITA SARVA BUDDHA KṢETRA PRACALITE PRAJÑĀPĀRAMITĀ NĀTHA SVABHĀVENA VAJRA DHARA HRIDAYA AVASANTOṢANI HŪṂ HŪṂ HŪṂ HO HO HO. OṂ A A SVĀHĀ.
Sounding the bell at the eight points and brandishing the vajra, the goddesses arising from oneself offer this praise: "For the sake of embodied beings, you requested insight. Through the two—embracing and so forth—you engage in union. Adorned by the illusory-like application, I prostrate to you who are liberated from becoming. With the power of vajra joy, you gaze with your eyes. You sport in the emptiness of the nature of the syllables. You know the Middle Way that liberates from existence and non-existence. You are the unchanging Bhagavān, the supreme intention. Engaging in the two, you embrace and perform the activity of water. Having attained the non-dual dharma, you have attained liberation. You have suppressed the wheel of bliss and released into liberation. You are the yoginī of all things, sporting in the mantra."
The five yoginīs know that very buddhahood;
They are the illusory forms who ripen sentient beings;
They sever the delusion of phenomena through vajra conceptualization;
To the assembly of the heart-dharma, the unerring and natural, I bow.
I prostrate and praise the yoginī who liberates sentient beings;
I prostrate and praise the single essence born of all;
I prostrate and praise the one who severs the delusion of the ocean of saṃsāra;
I always bow and prostrate to that single reality.
I shall bow to the causeless reality that spontaneously liberates sentient beings.
Tena hūṃ. Tena te te hūṃ.
Exceedingly beautiful like the autumn moon,
Bearing a body as white as a conch shell,
Tena hūṃ. Tena te te hūṃ.
Holding the mudrā of the vajra and bell,
She maintains the union of the two in embrace.
Tena hūṃ. Tena te te hūṃ.
By dissolving into the illusory body,
She is the causeless reality who sustains all beings.
Tena hūṃ. Tena te te hūṃ.
Her body blazes through the three realms, possessing the power to subdue through passion;
She possesses a thousand sharp rays of light, like a thousand suns;
With manifold bodies and attire, she possesses a mind of passion;
Vajrasattva, the supreme lord, performs the dance of play.
Thus, one should especially praise and please [the deity] with songs and offerings of praise.
From time to time, one should sound the syllable HŪṂ and ring the bell, and make the three types of aspiration prayers.
Having firmly bound the vajra palms, press them toward the heart.
OṂ SVABHĀVA ŚUDDHAḤ SARVA DHARMĀḤ SVABHĀVA ŚUDDHO ’HAṂ.
OṂ VAJRA ŚUDDHAḤ SARVA DHARMĀ VAJRA ŚUDDHO ’HAṂ.
"Oṃ yogaśuddhaḥ sarvadharmā yogaśuddho ’haṃ." Having recited this, one should abide in the deity yoga. When weary of meditative absorption, one should recite the mantra. Possessing that very rosary, one should purify it with this mantra:
Oṃ pate pate mahājñāna sarvabuddha mahābhave hūṃ hūṃ hūṃ ho ho ho | a svāhā | oṃ jrum svāhā. This is the root mantra. Oṃ hūṃ svāhā. This is the Wisdom Ḍākinī. Oṃ sum svāhā | oṃ kṣum svāhā | oṃ yum svāhā | oṃ hūṃ svāhā | oṃ ṣṭrum svāhā | oṃ ḍhṛm svāhā | oṃ yṛm svāhā | oṃ kṣṛm svāhā | oṃ phuṃ svāhā | oṃ pheṃ svāhā | oṃ phroṃ svāhā | oṃ phriṃ svāhā. By reciting these three hundred thousand times, the preliminary service is completed. Thereafter, one applies them to the activities.
Then, if one wishes to arise, one should make aspiration prayers:
"For the sake of all sentient beings without exception, I shall make pure aspirations. May all sentient beings be free from illness; may all sentient beings be happy. May those who travel the path encounter Buddhahood itself. I shall ferry across those who have not crossed; I shall liberate those who are not liberated. Thus, through such compassion, may I abide in the yoga treatises."
Regarding the offering of the torma:
"With red substances, one should smear a triangular maṇḍala. One should offer red flowers, incense, perfumes, lamps, and so forth. The torma should be provided with enjoyments: raw meat, fish, and so on. All these edible substances should be arranged together with the five nectars."
Place the vessel on the left side and display it before the wrathful deities on the right. With the syllable ha, the color is seized; with ho, the fragrance is produced; and with hrīḥ, the potency is generated. Thus the sequence is explicitly described. Reciting these three syllables three times, one should clearly visualize the three deities. Visualizing a lotus in the right hand and raising a vajra in the left, one should perform the lotus-circling gesture and display the Great Mudrā. Oṃ ha hoḥ hrīḥ svāhā. This is the mantra and mudrā for blessing the Great Mudrā.
Binding the two vajra-fists, join the backs of the hands together. Extending the two little fingers and the two index fingers, slightly bend the right hand and join them to invite the deities. Oṃ kuru kuru samaya adhipati hūṃ jaḥ svāhā. This is the mantra and mudrā for invitation. One should recite "the solitary tree" and so forth. Filling the mouth with the five nectars (amṛta), one should clearly visualize the state of enlightened activity. Meditating on the yogis and yoginīs, one accomplishes all activities. Binding the two vajra-fists, join the backs of the hands together. Wrapping the two little fingers, bind them as the wrathful ones. Oṃ tiṣṭha tiṣṭha hūṃ bhakṣa bhakṣa jaḥ phaṭ svāhā. Having applied the appropriate [mantras] such as "just as" and so forth, one should offer the torma and so on. Through the reality of the outer torma, [one performs] pacifying, enriching, summoning, killing, expelling, separating, and binding.
By accomplishing through the rites of torma and so forth, those who desire the supreme accomplishment should meditate upon the secret of secrets. Abiding in the yoga of the deity, one should visualize the four centers: the navel, the heart, the throat, and the head. These consist of sixty-four, eight, sixteen, and thirty-two petals respectively. One should meditate on the wheel of great bliss and the wheel of phenomena as the aspect of method, and the wheel of emanation and the wheel of enjoyment as the aspect of insight. The syllables OṂ, HŪṂ, ĀḤ, and HAṂ should be placed at the four centers. Regarding the method for igniting the inner heat fire upon all the letters of the petals and the stages for generating bliss, these should be understood from the mouth of the guru. When arising from that meditative absorption, without thinking of anything else, one should be devoted to the meaning of the supreme perfection stage instructions. Alternatively, abiding in the manner of the deity, one should analyze the four aspects of illusion. In short, the yogi who desires the supreme should apply themselves with diligence and without distraction to these very stages of instruction, just as one attends to food. Although one like me is not capable of such exertion, I have composed this for the benefit of inferior beings. By the merit of this, which is like nectar, may everyone perceive the truth. This concludes the Sādhana of the Glorious Catuḥpīṭha composed by the great master Bhavabhadra. It was translated, edited, and finalized by the great Indian abbot Gayadhara and the great Tibetan translator 'Gos Lhas btsas.
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.