Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The text presents a ritual and meditative manual focused on the Fourth Reality within a larger four-part tantric system. It integrates somatic practices, deity visualization, and mantra recitation to achieve a non-dual state of awareness. The work guides the practitioner through a sequence of internalizations: first, identifying the wisdom goddess with the dharmadhātu and the sensory apparatus; second, visualizing a complex mandala featuring specific classes of deities and the five buddhas; and third, utilizing breath-work and seed syllables to manipulate internal winds and extract spiritual poisons. The text commits the reader to a rigorous path of guru-devotion and precise visualization—specifically of a blue, three-faced Avalokiteśvara—to transform the physical body into a single, unbound body. Ultimately, it argues that through the synthesis of merit, pith instructions, and the realization of great bliss, the practitioner can transcend conceptualizations of self and other, perceiving all phenomena as illusory, like the moon reflected in water.
Provenance
About this text
Addressing the Fourth Reality of the Four Seats, this tantra provides a ritual and meditative framework for achieving a non-dual state of awareness. Attributed to the Indian author Jetāri, the work was translated into classical Tibetan by Gayādhara and ’gos lhas btsas. It is preserved in volume ཡ of the Tengyur, where it is situated within the Other Wisdom Tantras collection and spans nine pages. The work enacts a rigorous path of transformation, beginning with an homage to Avalokiteśvara and proceeding through the identification of the wisdom goddess with the dharmadhātu and the sensory apparatus. It guides the practitioner through somatic practices involving breath-work and the manipulation of internal winds, alongside complex visualizations of the five Buddhas and various classes of deities seated upon corpses and sun-discs. By integrating these internalizations with the visualization of a blue, three-faced Avalokiteśvara, the text seeks to transform the physical body into a single, unbound body. A scholar or serious reader consults this text today to examine the synthesis of merit, pith instructions, and the realization of the four realities as a means of spiritual liberation.
Cite thisAnuvāda, “The Four Suchnesses of the “ Tantra in Four Parts”” (Toh 1620), machine draft, 2026.https://naxiai.com/tibetan/works/toh1620
Summary & commentary
Significance
This work is significant as an example of the intersection between subtle body physiology and deity yoga in the Indo-Tibetan tradition. It demonstrates how mantra and breath are used as technical tools to achieve a specific ontological shift in the practitioner's perception of reality.
Structure
Passages
Section
Description
1-2
Invocation and Theoretical Basis
Homage to Avalokiteśvara and the identification of the wisdom goddess with the essence of the dharmadhātu and the six consciousnesses.
3-5
Mandala Visualization and Ritual Construction
Instructions on visualizing specific deity classes, the five buddhas, and the mapping of the body's internal structure to protectors and Buddhas.
6
Mantra and Sonic Application
A series of seed syllables and mantras intended for specific ritual functions, such as extracting poisons from nāgas.
7-8
Deity Yoga and Nectar Meditation
Detailed visualization of a blue Avalokiteśvara and his consort, followed by a nectar-washing ritual for the dharma mandala.
9-11
Realization and Somatic Winds
Discussion on the nature of self-awareness, the movement of winds within the body, and the final realization of non-duality.
12
Colophon
Attribution of the translation and editing to 'Gos Lhas btsas.
Themes
Subtle Body Physiology (2, 4, 5, 10)
Deity Visualization (3, 7, 8)
Non-dual Awareness (9, 11)
Ritual Mantra (6)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaThe Four Suchnesses of the “ Tantra in Four Parts”·
The Fourth Reality of the Four Seats
Homage to the noble Avalokiteśvara.
From the union with the consort of space,
You who reveal the four glorious joys,
Protector who gives birth to the three worlds,
To you, the one of manifold forms, I bow.
I shall clearly write down that which is explained
As the four realities, arising from the stages
Of the Four Seats and perfectly abiding
Within the four cakras.
Having purified oneself and sat upon a comfortable seat,
One should perfectly worship the Sugatas before one.
The wise one, having meditated on the emptiness of all,
Should contemplate what is taught in the tantras.
Upon the peak of Mount Meru is a palace,
Extremely beautiful and delightful.
There, from the very nature of bodhicitta,
One should meditate on the emanated maṇḍala.
At the soles of the feet is the wind maṇḍala,
Shaped like a bow. As it gradually ascends
To the lotus of the navel, from the syllable RA
Arises the triangular fire maṇḍala.
By this, having incinerated oneself and all else,
One should contemplate [everything] as equal to the manifold sky.
Then, through the sequence of the ritual
Of mantras and signs, one meditates on the body.
Seated upon a lion throne, holding the light of the moon,
Abiding in the midst of fire and water,
Is the delightful, manifold lotus.
There, the first class of letters is visualized,
Resembling snow, jasmine, and the moon;
A mass of extremely cool light rays
Radiates as a great assembly of Buddhas.
The light of the jewel of manifold forms—
The nature of the wisdom goddess is clear; the very essence of the dharmadhātu. Mounted upon the wind of the breath, she drinks the nectar of Bhasanti. Form, sound, smell, and taste, touch, and the element of phenomena; furthermore, the eye, ear, nose, tongue, body, and mind—the six consciousnesses, the primary elements, the derivative elements, and the five aggregates; the stable and the moving—all wandering beings arise from these. In the east and the direction of Vaiśravaṇa, one should place the first and second vowels. In the west is the end of the tenth [vowel], and on the southern petal is its end. The forms of the ḍākinī and Caṇḍālī, Vetālī, and Caṇḍī, Siṃhī, Vyāghrī, and Śrgālī, and Ulūkī—these are to be placed in the four intermediate directions. White, yellow, and likewise red, blue, and dark blue is the fourth. In the intermediate directions, one should visualize those born of the neuter [vowels] with mixed colors. With one face and two arms, they are extremely fierce, beautifully adorned with divine ornaments. With three eyes, wrathful and laughing, they hold a khaṭvāṅga and a human skull. In the intermediate directions, the goddesses on the left hold the threatening gesture and nooses; in their right hands are a sword, a hook, a battle-axe, and a staff. The goddesses wear vajra crowns and tiger-skin lower garments, with human-skin upper garments, beautiful with the expression of charm. Fanged and crowned, they have swan, peacock, and directional seats. In the intermediate directions are the lion, tiger-faced, owl, and jackal. The ḍākinī and Dīpikā—
The Suckers, the Strippers, and those with their own seals, seated upon corpses and sun-discs, should be visualized according to the colors of their respective abodes. From the utterly pure [wisdoms] of the mirror-like, the equalizing, the discerning, and the all-accomplishing, one generates the forms of the Buddhas and seals them with the mudrās of their own families. Those who delight in the external maṇḍala should meditate on their bodies and, as previously taught, meditate on the first vowel in the form of a drop at the navel. Having meditated on oneself in that way, one should accomplish all siddhis. Without relying on the self through mantra, one is unable to perform the activities; therefore, the yogi should meditate for as long as appearances are seen. Once the signs are obtained, one swiftly proceeds to the siddhi of permanent liberation. Having closed the mouth, nose, eyes, and ears with one's own hands, and looking with an undistracted mind, one sees the drop through authentic application. The wind, fire, earth, and water are the drops that turn the wheels; having understood their characteristics, one should apply the activities accordingly. If white appears, perform pacifying; if yellow or red, increasing; with blue, perform the internal activities; and with the color of smoke, expelling and killing. Placing both hands in the secret mudrā of meditative equipoise, one looks at the letter Ka beneath the caitya and, remaining in profound equipoise, binds [the winds]. Looking at the tip of the nose with both eyes, one clearly visualizes the wind at the navel. If one stabilizes form as empty, that is the supreme binding of the mind. Vairocana is the first vowel.
Likewise, possessing the five buddhas, the application of one’s own deity should be recited through the process of exhaling and inhaling. Adorned with the final ū vowel and the visarga, and further embellished by the ninth tattva, it abides in fire and is adorned with i. By means of this, the substances are consecrated: oṃ āḥ hūṃ svāhā. This is the recitation. Ha ho hrīḥ is the consecration. A ā aṃ aḥ ṛ ṝ ḷ ḹ phuṃ pheṃ phroṃ phriṃ are the seed syllables of the maṇḍala wheel. One should visualize everything arising from the body within a skull cup situated upon the maṇḍalas of wind and fire, becoming like the melting of the moon. Then, the moon drips into the space. "O Lord of the Lotus, most beautiful in color, please drink the fragrant Vairocana. Vajrapāṇi, the vajra of taste and the lord of power—these three deities should be apprehended as the three aspects." One should visualize the nature of fire at the navel, emitting a mass of light rays like a web of clear light. Abiding in the sun, if one offers to the deity of the fire with a pure mind, it will not be defiled. Meditating on my own seat emanated from the inner mind, this is the first section on the suchness of mantra and the bindu. Having meditated on the wisdom body and restrained the downward-clearing wind, one draws it upward and, having restrained it, makes it stable through the process of exhaling and inhaling. The channel, like the flower of the plantain tree, abides at the heart and looks downward. Upon the beautiful variegated lotus, the seed syllables should be arranged; in its center is the seed syllable, the supreme self of all buddhas.
The staff is the protector Lokeśvara; the crooked one is the chief Vajradhara. The limbs are the Samayavajra, and the head is the Ratnarāja. The drop, together with the sound, is renowned as the Chief Buddha. From the family that is stainless like the rays of the moon, light rays radiate. If one wishes to accomplish various [activities], the wise should contemplate this. Then, the third of the "heat" [syllables], the end of the eighth, and the first of the seventh, likewise the end of the "heat" [syllables], are perfectly adorned with the sound. In the eastern direction, meditate on the Ḍākinī; likewise, in the north, meditate on Caṇḍā. In the western direction, Vetālī; in the southern direction, the Ḍākinī Caṇḍālī. According to the colors previously taught, they should be meditated upon on the petals of the directions. In the intermediate directions, as a mixture of colors, contemplate the four stacked seed-syllables. Whatever armor of the eight limbs there is, the yogi possesses that very mantra. One should behold those mantras, a turbulent garland of blazing light rays. In the context of the four activities, meditate on the indestructible [syllable] in accordance [with the activity]. Likewise, by accomplishing the four activities, arrange the body into four colors. With one face, two arms, and so forth, one should make as many faces and arms as desired. For wrathful [activities], meditate on a wrathful form; for peaceful [activities], a peaceful body. Above wind and fire, situated upon the sun, perform the wrathful [activity]. Situated upon earth, water, and the moon, meditate on the peaceful activity. OṂ SUṂ KṢUṂ YUṂ HŪṂ HŪṂ | SṂṚṂ HṂṚṂ YṂṚṂ KṢṂṚṂ.
PHUṂ PHEṂ PHROṂ PHRIṂ. These are the seed syllables of the maṇḍala. OṂ HRĪḤ ṬA ṬA DHARA HŪṂ HŪṂ HŪṂ PHU PHU PHU Ā Ā Ā PHAṬ PHAṬ PHAṬ. This is for extracting the poison of the eight nāgas. OṂ HRĪḤ KRIṂ KṢUṂ SVĀHĀ. This is for agitating the city. OṂ VATTĀLI RAKṢA RAKṢA HŪṂ HŪṂ PHU PHUṂ PHAṬ. Having written this wheel for protecting the samaya, tie it on the upper arm and visualize it as a protection. The patient will be liberated from illness, and when the time comes, will go to the higher realms. Having entered into equipoise as a Vajradhara, the seat of others is revealed; it is the place that produces various accomplishments and the abode of all accomplishments. On the first day of the lunar month and so forth, the big toe of the left foot and so on are the starting points for the increase, located at the head. Then, on the right side, it will be grasped by the two moons. One should look at the seed syllable residing in the wind, fire, and sun. The mudrā for the empowerment of all is for the wise to bring the disciple down through this application of secret mantra: RAMA RAMA TU HŪṂ VAJRA SAMAYA MANUPĀLAYA OṂ ĀṂ HŪṂ HRĪḤ. Having placed this mantra at the four locations and holding the ten substances, one should perform the practice by reciting it one hundred thousand times. By merely pouring that into the mouth, the disciple will quickly be brought down. Whoever [visualizes] it revolving very rapidly upon the wheel will see saṃsāra as an illusion and like a mirage. Having placed the vajra at the heart and recited TIṢṬHA VAJRA, knowing it to be peaceful, one remains unmoving.
"May I make the bodhicitta firm," he says. One should meditate on the Lord of Beasts (Avalokiteśvara), mounted on a deer, holding a vajra, bow, and arrow, with his consort who holds a skull-cup and bell, both possessing three faces and six arms, and blue in color. Having visualized them in the region of the heart, one should recite the mantra of the Kṛtayuga for one hundred thousand times. During the Dvāpara age, the practitioner should recite it for two hundred thousand; for the Tretā age, it should be three times that; and in the Kali age, thirty million and four hundred thousand. The faults of laziness, lack of benefit, the instructions, the loss of enthusiasm, attachment to sense objects, being devoid of faith, and the degeneration of the roots of virtue—these will prevent the accomplishment of the Sage’s word. This is the second section: the reality of meditating on the seats of others, along with the stages of blessing, emanated from the internal mind.
Abiding on the seat of application is a great sixteen-petaled lotus. The goddesses residing in that place possess various forms and are delightful. In the center is the seed-syllable, the Lord of Letters, the nature of all Buddhas, perfectly endowed with the assembly of mātṛs. Holding the amṛta of the deer-mark, there are three mātṛs in the east, likewise three in the north, three in the western direction, and three are to be arranged in the southern direction. In the intermediate directions are the neuter seed-syllables; they should be understood as alternating as before. One should view the seed-syllables of the directional petals as having the colors of the Sugatas of those directions. At the gate of the pinnacle of the caitya, the wise one should contemplate the Lord of Letters.
By the dripping of that light as nectar, one should wash the maṇḍala of dharma. By causing it to flow downward thereafter, it should be made to dissolve into the orifices of the earth. Through that which arises from the rain of nectar, all the goddesses will be sustained. Having meditated on becoming as emptiness with a mind in profound equipoise, if one becomes a manifest Buddha, what need is there to mention other accomplishments?
If one meditates on this as blue, illness and gray hair will not occur. By contemplating the abiding in the Great Powerful One (Mahendra), all armies will be bound. By the white color, one becomes a diviner and a stainless poet. Through training for about six months, there is no doubt that these accomplishments will be attained here.
One should meditate on Vajrasattva embraced by the Wisdom Goddess. One should know the seat that accomplishes all siddhis and the mantra that reaches the far shore. This is to be known as the seat of union, from which all yoga truly arises. The union of the essence with the essence, which accomplishes the wisdom of the Buddha, is called the Lord of Sages; that seat fulfills all desires. If one enjoys the enjoyments therein, one will proceed to excellence through that attachment.
One should visualize the blazing [light] in the upper path as far as the throat. Having embraced the goddesses at the throat, whatever is perfectly known at the throat, one should press the upward-moving [wind] with the thumbs of the right and left hands. By moving it downward after the expansion, the supreme bliss should be experienced. It is the moment devoid of beginning and end.
There, no entity is perceived; the bodhicitta is great bliss. Self-awareness arises, far beyond expression, unseen and abiding nowhere. Through diligence in serving the guru, one realizes it through merit. Nevertheless, by means of the body and the guru’s pith instructions as weapons, one realizes that suchness is without color and without characteristics, like the state of the Lord of Sages at the time of death. Having meditated on the pure body, one should seal the gates according to the pith instructions with the mantra. The consciousness-seed is perfectly situated in the wind; from the nine joints, it should be transferred upward. Those who are sinking in the terrifying mud of the ocean of saṃsāra and are entering into harm and delusion—through the body endowed with the six superknowledges like a thousand suns, they will attain the unsurpassed state. This is the third section: the suchness of the concentration on the seat of the emanation from the inner mind, the manifest awakening of Nairātmyā, and the upward transference.
On the soft, variegated petals at the tip of the mountain, the hero dwelling in its center accomplishes all desired aims. He is the abode of all bhūtas and the cause that generates all. Pervading all embodied beings, he dwells as the self of all and all. The seed-syllable Haṃ perfectly arises; he is the principal generator of the three worlds. He is the nature of the wish-fulfilling jewel, from which the fruits of various jewels arise.
Endowed with the thirty-two major marks,
And together with the eighty minor signs,
Riding upon the movement of the winds,
It constantly travels to and from the navel.
At the edge of the head is the wind
Maṇḍala, abiding in the shape of a bow;
Upon the upper and lower winds,
The four petals are perfectly situated.
Joining the tongue and the palate,
Constantly producing sound,
Becoming one and dissolving—
That is described as Mahāmudrā.
Having restrained the entering wind,
Draw it upward and join it;
As long as it continues to reverse,
The yogi should press it down.
Just as butter poured into butter,
Just as water placed into water,
And just as space into space,
One will come to know oneself by oneself.
Through the stages of entering, exiting,
And abiding, by means of the slow and the weary,
The partless, virtuous, and utterly peaceful
Proceeds into the state of being without intrinsic nature.
This wisdom is self-knowing,
Abandoning all conceptual constructions.
Through the stage of self-consecration,
The yogi should know that very reality.
Through the stages of "universal joy" and so forth,
The distinctions of "near indication" and so forth,
And the stages of "yoga" and so forth,
Supreme bliss arises from the guru’s oral instructions.
Without seed and without meditation,
Naturally empty and without location,
One should proceed to burn everything without exception.
Because the bliss of the special state of existence
And even attachment are conceptualizations,
That which is free from attachment is stained;
That which abandons delusion
Should be known like waking from sleep.
Beneath the earth, upon the earth, and in the higher realms,
In a single instant, one becomes a single body.
By the conceptualizations of self and other,
One is not able to be bound.
The instructions following the mantra are thoroughly taught:
Whatever entities exist, view them as like the moon in water.
Attachment to objects will be reversed,
And the path of the Lord of Sages will be approached.
Since one’s own mind is the Māra,
Therefore, one must bring the mind under control.
Once one’s own mind is brought under control,
Māras and enemies do not exist.
For example, like a fragrant stamen,
A drunken bee in the lap of the sun;
Bound by the setting of the sun,
It experiences various sufferings.
Likewise, for those sentient beings whose sun of the guru’s oral instructions has set,
Who are bound by the noose of the darkness of bliss in the terrifying saṃsāra,
When that [instruction] rises, it clearly indicates the path of suchness,
And through the concordant path, the supreme state will be attained.
Just as one enjoys food
And is intensely attached to desire,
So too, through familiarization,
All entities are seen as emptiness.
Abiding in the four cakras,
The four suchnesses of the Catuḥpīṭha,
The ācārya, victorious over enemies,
Has written this according to his own experience.
This is the fourth section, the definitive establishment of the awakening through the wisdom of the Catuḥpīṭha.
The Catuḥpīṭha-tattva-catuṣka, composed by the ācārya Jetāri, is complete.
The Indian abbot Gayadhara and...