Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Establishment of the Fundamental Nature is a technical manual focused on the practical realization of bodhicitta through a specific meditative process. The text instructs the practitioner to engage in a visualization sequence that begins with the invitation of a yidam deity from the five gates of the yogins into a celestial mansion. The core of the procedure involves the dissolution of the deity into a bindu, which is then directed toward the center of the source of phenomena. By framing these stages as the nature of bodhicitta, the work commits the reader to a precise somatic and mental discipline, requiring the practitioner to abide in the body while recollecting and executing these stages to achieve a specific spiritual accomplishment.
Provenance
About this text
A treatise on the accomplishment of nature, the Prakṛtisiddhi is a work belonging to the General Unexcelled Yoga Tantra Works. It is attributed to the Indian author Dhokari. Preserved in the classical Tibetan tradition, the work appears in the Tengyur, volume ཟི, where it extends over two pages. The text enacts a precise meditative process centered on the nature of the bodhicitta, instructing the practitioner to abide in the body while cultivating the pride of the union of the Father and Mother. It details a visualization sequence in which the yidam deity is invited from the five gates of the yogins into a celestial mansion, subsequently melting into a bindu that travels to the center of the source of phenomena. A scholar or serious reader consults this work today to examine the technical somatic and mental disciplines required for this specific spiritual accomplishment, particularly the method of summoning the Sugatas within a bindu resembling a dewdrop.
Cite thisAnuvāda, “The Establishment of the Fundamental Nature [of Bodhicitta]” (Toh 2401), machine draft, 2026.https://naxiai.com/tibetan/works/toh2401
Summary & commentary
Significance
The work is significant as it illustrates the intersection of deity yoga and the internal alchemy of bindu manipulation within the Indo-Tibetan tradition. It demonstrates how abstract concepts like bodhicitta are operationalized as concrete meditative visualizations.
Structure
Passages
Section
Description
1
Introduction
Provides the Indian and Tibetan titles and establishes the purpose of the text as a guide for practitioners to realize the nature of bodhicitta.
2
Visualization Procedure
Details the specific steps of inviting the yidam deity and the subsequent process of dissolution into a bindu.
Themes
Deity Yoga (2)
Bodhicitta (1)
Bindu Manipulation (2)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaThe Establishment of the Fundamental Nature [of Bodhicitta]·
In the language of India: Prakṛtisiddhināma. In the language of Tibet: Rang bzhin grub pa zhes bya ba (The Accomplishment of Nature). Homage to the glorious Heruka!
The stages in brief are the nature of the bodhicitta. Those of intelligence who abide in the body should recollect and practice this. One should cultivate the pride of the union of the Father and Mother. Whatever is the completion stage of that tantra, for that reason, one must never be separated from the pride of oneself as the yidam. The Mother is the goddess of the family, and the glorious Father is the purity. The enjoyment of those two is the Sugata, the sublime light of dissolution.
Hatred is Akṣobhya, the Vajra; delusion is Vairocana, the Net; pride is Ratnasambhava; and jealousy is Amoghasiddhi. Furthermore, these are the abidings of method and insight within the body. The earth element is Buddhalocanā; the water element is called Māmakī; Pāṇḍaravāsinī is the fire element; and Tārā is the essence of the wind element. Vajreśvarī is the space element. Kṣitigarbha is in the eyes; Vajrapāṇi is in the ears; Ākāśagarbha is in the nose; Avalokiteśvara is the tongue; Sarvanīvaraṇaviṣkambhin is in the body; and Samantabhadra is in the mind. These arise from the bodhicitta; therefore, I am the dharmadhātu. The elements of earth, fire, wind, and so forth, are emanated as mere expressions. Then, having recited the three mantras of the naturally pure nature, one should contemplate one's own body as hollow. In its center, from the syllable Bhrūṃ, arises the celestial mansion.
Visualize it in the form of about four finger-widths. Reciting OṂ ĀḤ HŪṂ, the yidam deity is invited from the five gates of the yogins into the center of the celestial mansion. Having caused that very [deity] to melt into a bindu, it travels along the path to the center of the source of phenomena (dharmodaya). Within that bindu, which is like a dewdrop, contemplate the Sugatas being summoned and absorbed into non-duality. Then, having visualized the bodhicitta itself in the shape of a lotus, focus the mind upon it. This concludes "The Method of Natural Accomplishment," composed by the master Dokari.
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.