Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a technical guide for realizing the innate mind by integrating desire and bliss into a yogic practice. The author argues against the ascetic suppression of discursive thought, suggesting instead that the authentic mind is accessed through a combination of ritual visualization, physical manipulation of the subtle body, and the cultivation of non-conceptual bliss. The work commits the reader to a specific praxis involving the visualization of deities, the use of a wisdom wheel, and the consumption of a prepared medicinal substance to facilitate the process. The goal is to reach a state of great bliss where dualistic distinctions—such as good and bad, self and other, or existence and non-existence—are collapsed into a non-dual experience of suchness. The text moves from the theoretical premise of the innate mind to specific somatic and mnemonic instructions, concluding with the description of the resulting state of equanimity.
Provenance
About this text
A manual of instruction for entering the yoga of suchness through the application of passion, this work belongs to the tradition of the Other Wisdom Tantras. It is attributed to the Indian author Amoghavajra (II). The text was translated into classical Tibetan by Amoghavajra (II) and bod kyi lo tsa ba ’gos lhas btsas, and is preserved in the Tengyur, volume ཤ. The work argues against the ascetic torment of body and mind to pacify discursive thought, proposing instead that the authentic, innate mind is accessed by allowing the mind to become the essence of bliss. It enacts a specific praxis involving devotion to the Dharma, the abandonment of anger, and ritual meditation upon the consort of the principal deity. This process includes the insertion of the wisdom wheel and the purification of the two signs with mantra to facilitate the yogic experience. A scholar or serious reader consults this six-page treatise today to examine the technical intersection of ritual visualization and somatic manipulation used to collapse dualistic distinctions into a non-dual experience of suchness.
Sanskrit title
not recorded
Indian author
Amoghavajra (II)
Tibetan translators
Amoghavajra (II), bod kyi lo tsa ba ’gos lhas btsas
Cite thisAnuvāda, “Personal Instructions on Entering into the Yoga of Suchness by Combining it with Desire” (Toh 1745), machine draft, 2026.https://naxiai.com/tibetan/works/toh1745
Summary & commentary
Significance
The work is significant for its representation of the Tantric approach to transformation, where passion is not suppressed but utilized as a vehicle for liberation. It illustrates the intersection of dietary alchemy, subtle body yoga, and seed-syllable visualization common in Indo-Tibetan Vajrayana traditions.
Structure
Passages
Section
Description
1-2
Introduction and Theoretical Premise
Homage to Vajradaka and an argument against the torment of body and mind to pacify discursive thought.
3-5
Ritual and Somatic Praxis
Instructions on deity meditation, the use of the wisdom wheel, the realization of bliss, and the preparation of a medicinal supplement.
6
Mnemonic and Syllabic Visualization
Guidelines for visualizing and moving the syllables PAM, OM, and TAM through the body.
7
The State of Great Bliss
A description of the non-dual state where dualities and inequalities are transcended.
Themes
Non-duality and Suchness (2, 7)
Subtle Body and Bliss (3-4)
Alchemical/Medicinal Support (5)
Syllabic Visualization (6)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaPersonal Instructions on Entering into the Yoga of Suchness by Combining it with Desire·
The Pith Instructions for Entering the Yoga of Suchness through the Application of Passion
Homage to the glorious Vajraḍāka!
To the protector who sustains life, the river for beings scorched by the sun of afflictions in the great desert of delusion and sorrow, I bow down. From the ocean of many difficult-to-realize methods, I shall express the meaning taught by the Supreme Protector, as received from the speech of the Guru.
In this world, those who are afflicted, by abandoning afflictions, only become more afflicted. Just as one who is hungry turns away from food, or one who is thirsty turns away from water; or as fire, if it does not meet with fuel, will diminish, grow dim, and eventually die out—so too, if the minds of beings abandon desire, they will become fit.
However, for a mind intensely attached to objects, attempting to reverse that attachment by abandoning desire is ineffective; because the method is inferior, it merely causes the afflictions to increase. It is like a man who is tightly bound: if he remains there, he constantly harbors the intention to go elsewhere, and his body and mind find no peace. Likewise, by seeking mental unease, before one has found it, conceptualization flourishes and the innate mind does not abide.
For example, when a wild elephant is completely intoxicated by liquor, it eventually becomes tame of its own accord. In the same way, when the elephant of the mind is intoxicated by the liquor of sense objects, its wild conceptualizations are tamed, and the innate state is taken up by the yogi. Those who are not elaborated upon by conceptual elaborations...
If the innate mind is not found, one is not bound by the web of conceptual thought; yet from conceptualization, the various realms of saṃsāra arise. Therefore, those who wish to see the authentic, innate mind should never torment the body and mind in order to pacify the winds of discursive thought. By abandoning such torment, the mind becomes the essence of bliss. The dense clouds of delusion will cease, and the stainless, luminous sky will be seen. That bliss arises from the abandonment of all desire. Through the authentic instructions of the guru and other methods, the yogi should always rely upon the qualities of sensory desire. Generate great compassion for beings who are submerged in the river of saṃsāra, where the turbulent waves of suffering are churned by the illusions of ignorance. Here, one should not think, "This cannot be achieved by this means." Instead, with the appearance of authentic primordial wisdom, one should strive to protect sentient beings in the form of the King of Yidams. Place the form of the syllable of one's own generation in the center of the heart. Through its light, exhaust all misdeeds and pacify the suffering of many beings. Through the application of the gathered [deities], contemplate that very deity in the place where one has faith. Perform all the rites of blessing, empowerment, entry, and offering. Then, place before you a beautiful girl with wide eyes, in the full bloom of youth, with a well-formed birth-place and firm, full breasts. Adorn her with beauty: with a beautiful crown, a flavorful [lip], an opening that is projected, and a movement that is graceful, becoming beautiful in every interval.
Always devoted to yoga, with particular faith in the profound Dharma, one who is free from anger and has abandoned conceptual thought should be fully ripened and blessed. Having meditated upon the consort of the principal deity according to the ritual, the wisdom wheel should be inserted there, and the two signs should also be purified with mantra. When the linga has become firm, it should be placed in the center of the birth-place. Abiding in a firm embrace, one should kiss again and again. One should scratch slightly with the fingernails and bite the lower lip with the teeth. The eyes should be rolled, and the tongue should be moved by the tongue. Filling the throat with sound, or with a sigh, or clearly with words of passion, one should meditate on the bliss of the union as the first. From the lotus of the nature of wind with thirty-two petals, the wisdom that blazes at the throat is the all-accomplishing wisdom that destroys the afflictions. Once the vajra has entered there, having abandoned the shaking of the waist, one should perform the spreading and gathering through the union of body and speech. Lowering the eyes to the tip of the nose, without attachment to objects such as forms, one should meditate on the second, the authentic wisdom, the supreme bliss born from those. From the lotus of the nature of water with sixteen petals, the wisdom that flows to the heart is called the discerning wisdom. The skilled in the arts should move, and the maiden should also rotate the waist. The breath should also be slightly restrained, and all the arts should be practiced slowly. By the eyes becoming unblinking,
Touching without conceptualizing or clinging, the third wisdom of bliss should be realized by the skilled yogi. From the lotus of the nature of water, which possesses sixteen half-petals, the wisdom that flows to the navel is correctly described as being like a mirror. One should visualize the family signs together with the seed-syllables as entering the jewel; having caused the winds and the mind to cease their movement, the wise one should grasp the desire. With no clothing and with conceptualization thoroughly stilled, by opening both eyes wide, one should clearly meditate on the fourth wisdom—the self-arisen, youthful, and equal for the wise. From the lotus of the nature of earth, which possesses sixty-four petals, the wisdom that is captured at that petal is described as the wisdom of equality. If it is not captured there, great bliss will not be clear, the aggregates and sense bases will deteriorate, and the non-dual wisdom will not be realized. With six threads made of silk, the waist is bound with sixteen finger-widths. It is stained with the blood of a girl and perfectly joined with a snake’s slough. Upon a twelve-finger-width wooden stick, leaving two fingers at the ends and binding it in the middle with a cord, a six-finger-width vajra-knot is made. Having joined the two ends with two fingers, the wise one should bind it around his own waist. Having arranged the fine [threads] with the front wooden stick, it should be placed toward the navel. The girl’s left calf is to be taken by the man’s right armpit. Possessing the restraint of the breath, one should always extend the downward-clearing wind. This is the application of the elephant’s trunk.
With the hands like the trunk of an elephant, joined in the fivefold union, the mind will undoubtedly cease there. Having pounded the root of the pu plant, boil it for a long time in an iron vessel. Remove it from the wall, mix it with sugar and sesame, and the wise should consume it. By merely eating this, strength increases and one possesses a radiant complexion; it is the supreme method for retaining the bindu, a sublime medicinal formulation. Mix sugar and hasadeva into the milk of a cow or a goat; this is explained as the supreme rasāyana, the very means of retaining the bindu. With a medicinal paste made from bird droppings and the bones of humans and dogs, if one constantly anoints the vajra, the seed will not be emitted. By perfectly mixing the fat of a domestic fowl with sesame oil and the flesh of small birds, if one anoints the padma with it, even a large one will close and the bindu will be retained. By pounding the root of the chum plant and anointing the padma with it, one retains it; this is the supreme method for preventing the emission of the seed, a special formulation of substances. Not being deluded regarding these various methods, one should apply oneself and retain it; through swift effort, one should reverse it by the power of body, speech, and mind. By the power of the body, strike the navel; at that time, the power of speech is the syllable HŪṂ. The power of the mind is to imagine drawing up the continuous string of the syllable LAṂ. The application of moving the samāna wind is the power of the body; with the fierce resonance of the syllable HŪṂ, fill the throat. The power of the mind is the string of the syllable MAṂ; from the heart, shake the power of the body and utter the syllable ĀḤ as the guidance of speech.
Visualize the syllable PAṂ as a garland,
And lead it to the abode of the Lord of Speech.
Through the power of the body, draw it to the throat;
For speech, strive in the syllable OṂ.
By visualizing the syllable TĀṂ as a garland,
Lead it to the abode of Mahāmudrā.
Through the application of purifying the nine gates,
Mix it with the winds and fill the channels.
Also, by the power of the threatening gesture,
Emit it again and again.
Through these applications,
Even in the pores of the skin,
The wisdom of bliss is stirred,
And one becomes free from the dust of conceptual thought.
Then, the skilled yogi
Places the mind through the path of the heart
Into the empty white dhūtī,
And meditates on the subsiding of diverse thoughts.
One's own mind, abiding within the dhūtī
In the form of a drop,
Descends and is meditated upon
As perfectly abiding within the jewel.
All-empty, great bliss,
Inexpressible, difficult to know,
With the waves of conceptual thought thoroughly stilled,
One experiences the flavor of clarity.
The body hairs standing on end,
The body intensely blazing,
Trembling, shaking, shedding tears,
And breaking into sweat—these are the signs.
Alternatively, one may constantly laugh,
Or weep, faint, or fall down.
From conditions such as touch and so forth,
An unbearable bliss arises.
Free from conceptualization and fear,
Joy increases and shamelessness arises.
Singing, making sounds, and the mind of desire—
These are the signs of being intoxicated by the flavor of self-arisen bliss.
Through such authentic cultivation,
Appearances dawn as great wisdom.
Without depending on a mudrā,
The bliss free from obscurations will flourish.
Regarding good and bad, self and other, and so forth,
As well as the application of existence and non-existence,
Here, in great bliss, there is no inequality
Between faults and virtues and the like.
Praise, fame, gain, and happiness—
Here, there is no distinction between
Being reviled, lacking fame,
And being poor or destitute; this is the confidence of non-conceptualization.
In short, when a yogi
Is pacified in both effort and non-effort,
And acts without acceptance or rejection,
That is the vast conduct of awakening.
Thus, without teaching the experience
Of the mother’s own great bliss—
Uninterrupted and free from extremes—
One should rely on a beautiful illusory mudrā.
A woman endowed with the excellent characteristics,
Distinguished by her family lineage,
Should be known in all her colors and signs
By the yogi, just as taught in the tantras.
The Victorious One has declared in the supreme yogic tantras
That she cools the afflictions of the masses of beings,
Such as attachment and the suffering of torment.
Relying on the sublime pith instructions,
Through the correct application of the way
Of the path of the Great Secret Vehicle,
May the world of saṃsāra be brought to an end.
Composed by the great paṇḍita Amoghavajra.
This concludes the pith instruction entitled "Entering the Yoga of Suchness through the Application of Passion."
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.