Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text outlines a path to the realization of suchness (tattva) through the integration of somatic experience and non-conceptual insight. It argues that ordinary existence is a product of conceptual elaboration and habitual tendencies that bind the practitioner to the cycle of saṃsāra. The work posits that liberation is achieved by reversing the flow of the coemergent wind and dissolving the distinction between the mind and the nature of things. By transitioning from the sensory city to a state of unborn Great Bliss, the practitioner transcends conventional terminology and dualistic perception. The text commits the reader to a practice of transforming moving and non-moving phenomena into equanimity, ultimately identifying the nature of the mind with the all-pervading wisdom of Vajrasattva. The argument moves from the diagnosis of conceptual bondage and the mechanics of birth to the attainment of a non-dual state where the practitioner is liberated from the constraints of intrinsic nature.
Provenance
About this text
An establishment of suchness following the manifestation of entities, the Vyaktabhāvānugatatattvasiddhi is a treatise belonging to the General Unexcelled Yoga Tantra Works. The work is attributed to the Indian author Sahajayoginī Citī. It entered the Tibetan tradition through the translation efforts of Jetahandu Śāntibhadra and zhu chen gyi lo tsa ba ’gos lhas btsas, and is preserved in the Tengyur (vol. ཝི) as a classical Tibetan text spanning twelve pages. The work outlines a path to the realization of suchness through the integration of somatic experience and non-conceptual insight, arguing that ordinary existence is a product of conceptual elaboration and habitual tendencies. It posits that liberation is achieved by reversing the flow of the coemergent wind and dissolving the distinction between the mind and the nature of things. By transitioning from the sensory city to a state of unborn Great Bliss, the practitioner transcends dualistic perception and transforms moving and non-moving phenomena into equanimity, ultimately identifying the mind with the all-pervading wisdom of Vajrasattva. A scholar or serious reader consults this text today to examine the diagnosis of conceptual bondage and the mechanics of birth as they relate to the attainment of non-conceptual insight.
Sanskrit title
Vyaktabhāvānugatatattvasiddhi
Indian author
Sahajayoginī Citī
Tibetan translators
Jetahandu Śāntibhadra, zhu chen gyi lo tsa ba ’gos lhas btsas
Cite thisAnuvāda, “Attainment of the Suchness that Arises from the Clear Manifestation [of the Deity]” (Toh 2222), machine draft, 2026.https://naxiai.com/tibetan/works/toh2222
Summary & commentary
Significance
The work is significant for its synthesis of subtle body energetics—specifically the role of the coemergent wind—with the philosophical goal of realizing suchness. It reflects a tradition where the physical and mental processes of birth and desire are re-engineered to achieve enlightenment. For the modern reader, it provides a technical example of how Vajrayana practitioners conceptualize the intersection of physiology and metaphysics.
Structure
Passages
Section
Description
1
Introduction and Ritual Homage
Opening invocations to the Three Jewels and Vajrasattva.
2-7
The Nature of Conceptual Bondage and Saṃsāra
Analysis of how conceptual elaboration, desire, and previous karma create the cycle of suffering and the illusion of external objects.
8-11
The Mechanics of Liberation
Discussion on the dissolution of the coemergent wind and the transition from sensory perception to the nature of things.
12-14
The Manifestation of Vajrasattva
Description of the diverse and paradoxical forms of the deity and his nature as self-cognizing wisdom.
15
Conclusion
Final aspiration for the accomplishment of all beings.
Themes
Conceptual Elaboration (vikalpa) (3, 4, 6, 7)
Subtle Body and Coemergent Wind (4, 8, 9)
Great Bliss and Suchness (9, 10, 15)
The Non-dual Nature of Vajrasattva (12, 13, 14)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAttainment of the Suchness that Arises from the Clear Manifestation [of the Deity]·
In the language of India: Vyaktibhāvānugatattvasiddhi. In the language of Tibet: Dngos po gsal ba'i rjes su 'gro ba'i de kho na nyid grub pa (The Establishment of Suchness Following the Manifestation of Entities). Homage to the Three Jewels! Homage to the glorious Vajrasattva! Homage to the Blessed One, the Lord of the World!
The sole king of great bliss for all wandering beings,
Who arises eternally, free from causes—
May that Omniscient One, who is impoverished of words
At the time of being described, be victorious!
For the sake of my own recollection, I have written this
Based on the specific instructions granted
Through constant devotion at the feet of the sublime guru for a long time.
What wise person would feel aversion toward this?
Here, in the state of the coemergent, which is non-dual and naturally pure, in order to realize the meaning for oneself, one emanates oneself in the form of a male or female. Thus, one teaches the manifestation of entities as the nature of the emanator. Having gazed upon the delightful maiden who is the emanation of the coemergent, and having become a mind of desire for joy and bliss, the Blessed One gazes everywhere with a play of intense passion. Then, with an extremely gentle and certain speech, he captivates the heart; thereafter, he satisfies the heart by smelling the fragrance of the thick, fragrant ointment applied to her.
Then, as if bathed by a hundred vases of nectar realized within the heart, he attained great joy and bliss, and was embraced by various forms of pleasure without hesitation. Then, as if his own purpose had been accomplished, he reflected in his mind and performed various acts of kissing to savor the peerless flavor. Furthermore, he distinguished various acts such as biting and piercing with his teeth. Following that, in order to dispel the delusion born of intense bliss, he occasionally awakened her by scratching with very soft fingernails. Then, emitting deep, winding sounds from the throat and so forth, he, like a dancer, sported in all five modes of play, which are like a dream. Through these, he engaged in the practice of conduct to bring about the specific state of her mind.
The lover gazes with passion, and thereafter speaks gentle words like dripping honey; then, raining down a shower of joy, he embraces her by moving the lotus. Gradually, through the flavor of passion, she does not know who she is or what has become of herself; a state of unease arises in her that her friends could not previously describe in words. This is the engagement in conduct accompanied by grasping.
Bound by this stream of conceptual elaboration born from the mind, both are fettered. As long as the engagement of the mind of both does not think of anything else but is inclined toward the mindfulness of joy, they become attached through the longing of the joy of engagement. Having melted like water and milk mixed together, they become an uninterrupted flow without dependence. Following that, through the power of the mind’s internal engagement, one enters into diligence. Without thinking, the various karaṇa movements clarify [the state], and both utter the sound "siṭ." Being entirely without dependence or hesitation, they increase the practice of extremely vast joy. Furthermore, through the enjoyment of the activity of bliss that is thoroughly familiarized, all darkness is awakened. Produced by the engagement that perfectly increases joy and bliss, there arises an aggregate of bliss that transcends the senses and is the essence of cyclic existence, the domain of one's own permanence.
Whatever is the bliss of beings that possesses signs, when that very thing becomes free of signs, it becomes the essence of self-arisen wisdom itself; it is the great bliss empty of conceptualizations. Suchness arises through the mind together with its habitual tendencies. From such a state, within the illusion-like cyclic existence created by oneself since beginningless time, the stream of the mind—which is extremely subtle, highly fluctuating, and ungraspable due to the stream of habitual tendencies—enters into a state of decline. At that time, one takes up the occasion of the state of decline.
Enveloped by the obscurations of all conceptualizations projected externally, when that which is the nature of purity and the essence of bliss—previously unmanifest—descends into the womb together with the drops of semen and wind, it is held within the interior of an eight-petaled red lotus facing downward below the navel, where the remnants of the flowing blood are gathered; thereafter, the lotus perfectly closes. Then, both the blood and semen become like water and milk mixed together, forming a single mass and initiating its own nature. Subsequently, through the stages of the kalala and so forth, it gradually develops; having acquired the accumulation of all the elements, wherever the five elements such as earth and so on assemble, that sensation reveals the suchness of the clarity of things, and it becomes a body whose nature is sensation endowed with the five aggregates. That internal sensation, through its individual engagement and connection, pervades and extends to all with extreme certainty; yet, through its perfect union with the elements and the extremely mobile mind, it becomes localized and follows the city of the five external sense faculties. Thus, it is overwhelmed by the grasping and the grasped of external forms and so forth, which are imputed by the mind.
One will wander in the wheel of what is utterly unpleasant, such as pride, ignorance, avarice, fear, sorrow, envy, attachment, craving, the pleasant, the unpleasant, and so forth. Through the causal karma performed in previous lives, that mind takes up birth here and goes. By that cause, all of these without exception become the activity of the mind together with its habitual tendencies. Such is the state of cyclic existence.
Thus, who would not prostrate with supreme devotion to the lotus feet of the sublime guru—who is the boat that delivers one from the continuous cycle of saṃsāra, which is a terrifying and difficult-to-cross ocean of cyclic existence; an ocean where the river of pride is deep, where the winds of sensory objects are so pure that they cause one to rise and fall as waves swirl and churn from one to another in succession; and who is the very embodiment of compassion, possessing a nature of supreme affection and great mercy, having made vast aspirational prayers? Those who do not praise, rely upon, or please him will not cross over the abundant and difficult-to-cross ocean of saṃsāra; therefore, one should examine this thoroughly. Consequently, those who seek the definitive good must, in every way and at all times, rely solely upon the lotus feet of the sublime guru.
The utterly terrifying, boundless ocean of saṃsāra is filled with objects and difficult-to-tame times. These births, completely agitated by the many [beings] such as serpents emanated by one's own collection of conceptual thoughts—if the sublime guru, who is like a boat and acts as a protector, were not present, how could buddhahood, the state of supreme and singular bliss, be attained here? One should serve the sublime guru.
In this way, the nature of consciousness is a wind that is extremely mobile and cannot be bound, overwhelming the entire city of the sense faculties. It is overwhelmed and seized by the incomparable bliss of the object. For example, just as a painter, upon seeing a most terrifying painting he himself has drawn, becomes terrified and faints, collapsing to the ground; likewise, here too, due to being overwhelmed by attachment produced from the causes of the desirable and undesirable as thoroughly imputed by one's own collection of non-blissful [states], one sees one's own nature and dwells in this arising consciousness of whichever sense faculty wanders and emerges in the wheel-like cycle of saṃsāra, remaining there while grasping at various [objects]. Through completely pleasing that [guru], by his command, one draws back such winds from the sense faculties and causes them to abide in their natural state upon the path that performs the activities of continuous engagement and emergence.
Thus, within the moat surrounding the entire collection of unreal conceptualizations, the waters of the defiled existence are filled. By abandoning the tree of existence and drenching it with water, it is made to grow; having grown very tall, it produces the unpleasant fruit of desire. The new arising of existence, which is the cause for experiencing various types of fragrant scents, delicious tastes, and firm, thick, and diverse sensations, is thereby reversed. Furthermore, following the innate [nature], one seeks it; while remaining there, one abandons everything external. Yet, that innate [nature] has its own activity, and through that very [activity], one remains in a state of fluctuating experience and connection. Therein, one directs the engagement of attachment toward experiencing again those entities that were previously experienced without perceiving any distinction. What is the use of much [explanation]? When the nature of external conceptualization is severed, then this [mind] will abide in its own essence. Moreover, through the exhaustion of attachment to the engagement with the subtle innate object, effort is overcome, and one will be oriented toward one's own abiding state. Then, having become endowed with all qualities, one will possess the quality of stability; because of that stability, one will possess the qualities for the benefit of others. For example, when the dense mass of clouds pervading the expanse of the sky has dissipated, [the sun appears].
Just as one does not know where [the breath] has gone, so too, when this wind—which previously arose in an uninterrupted stream—dissolves in that manner, it turns back supremely and, being satisfied, does not go anywhere at all. Because the coemergent wind abides in its own place, one is liberated from the collection of conceptual thoughts, and a state that satisfies the mind through the nature of emptiness arises in some way. From this, by having continuously familiarized oneself with the many methods of great compassion within this saṃsāra, one obtains the cause for acting for the benefit of infinite sentient beings; therefore, one should stabilize the mind. Listen to this: through movement, it proceeds toward the sense faculties; by proceeding toward the sense faculties, the sense faculties and their objects meet; and by the meeting of the sense faculties and their objects, one is seized by the many demons of attachment to the perception of entities as desirable or undesirable and so forth, and thus wanders in saṃsāra, which is extremely difficult to cross. Having abandoned the distinctions of elaboration arising from stability, one seeks the mind that is the innate nature, the essence of awakening, which is endowed with great majesty. When one is completely embraced by that, one becomes blended like space. At that time, the distinctions of distraction that previously arose as delight and attachment toward objects are absent; being like space and free from conceptual thought, one is blessed by all mudrās, and possesses the unborn that transcends the sense faculties, which is the domain of one's own intrinsic awareness.
That which transcends conventional terminology, which has not been previously realized, and which is primarily the nature of bliss—the essence of method and insight—will arise. By searching for the wind-mind, one’s own mind, the essence of supreme bliss, becomes satisfied; it is something other than those [senses], unmoving, and is the nature of insight and method. The mind abides in suchness, the clarity of the nature of method and insight. Consequently, those sense faculties previously abandoned also become inactive due to being separated from the mind. Just as a calf, abandoned by its mother, follows after her, so too do the sense faculties follow after the mind. Wherever the mind enters, they enter thoroughly; for without it, they have no application. Here, the distinction is this: this is the abiding appearance of great bliss born from method and insight. Having abandoned the entire collection of conceptual thoughts, one approaches the unsurpassed enjoyment and, possessing entry into the cities of the [sense] faculties, these very beings will proceed as of one taste in the form of great bliss. For example, just as the form of the moon’s disk appears essence-less when struck by the mass of the sun’s rays, so too do beings appear essence-less. Thus, by grasping the cities of the faculties as empty and merging with the mind, [the state is attained].
All the various moving and non-moving phenomena transform into the nature of the unborn, the glorious Great Bliss, the perfect flavor of equanimity that is free from conceptual thought. By this, it is taught as follows: when the city of the senses has become invisible, by entering together in a manner consistent with the flavor, one attains the state of being the sovereign of beings. Wherever the sovereign of the intellect, the independent one, enters, the senses—devoid of grasping—enter in a manner similar to the sense of birth. Following that, one engages in conduct that is beautiful and harmonious; by demonstrating and relying upon clarity itself, one follows and enters these distinguished cities of the agent, which are the very form of the naturally pure wisdom that has abandoned all conceptualization. In that manner, these cities of the agent cease to exist for the mind. If the mind were to cease to exist, then at that time, since these various phenomena would be pacified, where would they abide? Therefore, there is nothing superior to the mind.
When the collection of senses has dissolved and conceptualization is exhausted, free from the discordant seeds of existence, this nature of clarity and coolness is as wondrous as space. By entering the city of the senses, the mind of Great Bliss follows after insight and method.
Furthermore, what is the use of distinguishing [external objects] for the childish who are overwhelmed by the mass of beginningless habitual tendencies? If the nature of the mind itself has not become the nature of things, then from what could external objects be known? If, however, the nature of the mind itself has become the identity of things, then since these are the mind itself, external objects do not arise in any way whatsoever. Thus, when all these are analyzed, they are the mind itself, empty of [inherent existence], free from arising and ceasing, and the fully manifest aspect of non-dual wisdom that is pure by nature.
By these [statements], the following is shown: whatever movements of the limbs arise simultaneously with and are emanated by the naturally pure awakening, all of those become the various mudrās. Whatever is expressed by speech, all of that is the aspect of mantra. Whatever continuous, unceasing, and unconditioned movements arise from the coemergent—immeasurable, limitless, and infinite in their variety of flavors—and whatever intentions and activities such as the graceful, the heroic, the terrifying, the compassionate, the fierce, and the peaceful, or whatever slight arising of attachment, aversion, pride, avarice, jealousy, and so forth, all of these without exception are the fully perfected aspect of naturally pure wisdom. All these various realms of the three worlds abide as the nature of the mind.
Conduct is also taught in the Abhidhāna. Thus, in some instances, he is the embodiment of compassion; in some, he is like a rākṣasa; in some, he speaks; in some, he speaks nonsense; in some, he exists in cyclic existence; in some, he is like a wish-fulfilling jewel; in some, he is asleep; in some, he is awake and restrained; in some, he is satisfied by delicious food; in some, he exists in putrid things and the like; in some, he is attached and clinging; in some, he dwells alone, free from passion; in some, he dwells in ethical discipline; in some, he has poor conduct and manners; in some, he dwells steadfastly; in some, he is extremely fickle; in some, he is passionately playful; in some, he is merely laughing; in some, he is weeping; in some, he is the embodiment of self-pleasure; in some, he is under the power of others; in some, he dwells in impurity; in some, he has a body with extremely pure conduct; in some, he is surrounded by a retinue while teaching; in some, he is deluded and foolish; in some, he is satisfied with a little; in some, he is never satisfied; in some, he engages the mind by relaxing the body for the sake of dancing; in some, he does so from the high secrets of singing; in some, he is in a state of bliss; in some, he alone becomes a locus of suffering; in some, he is accustomed to and delights in gambling; in some, he is covered in dust.
In some instances, he abides in ritual bathing and in the Fortunate Aeon; in some, he is naked; in some, he wears patterned garments; in some, he is a donor and an enjoyer; in some, he is utterly destitute; in some, he is utterly certain; in some, he speaks falsehoods; in some, he speaks only the truth; in some, he possesses the laughter of the Dharma; in some, he commits great sins; in some, he is a donor; in some, he is disciplined and gentle; in some, he abides in the causal state; in some, he is of excellent and pure intellect; in some, he is manifest; in some, he is unseen and invisible; in some, he is a great being; in some, he possesses the superknowledges; in some, he is absorbed into suchness; in some, he abides in the elements; in some, he is free from the elements; in some, he possesses forms; in some, he transcends the domain of speech.
Thus, the wise one who possesses the intention of conduct, pure in nature, through these various [manifestations] that are without focal points and free from innate conceptualization—
In his hand, the state of the Sugata, the great self, endowed with vast activity,
Abides perfectly in the supreme bliss of the highest joy, delighting in the welfare of others.
The mind, which is without birth and possesses the single taste of joy,
Is the supreme nature of all things.
Equal and unequal to all phenomena,
The omniscient and all-pervading one,
Holds the nature of all dharmas;
It is the non-abiding nirvana.
It acts for the benefit of beings through equanimity.
Abiding in the nature of the one and the many,
Infeeling, unmoving, and without intrinsic nature,
The Blessed One is self-cognizing wisdom,
The principal one, beyond all examples.
The Lord, all-pervading and omnipresent,
Is the creator and the destroyer.
This is the glorious Vajrasattva,
The illuminator of the clarity of phenomena.
In the supreme abode of the glorious Great Vajra of Oḍḍiyāna, the glorious yoginīs, who possess the excellence of self-arisen wisdom, assembled and beheld the ultimate reality. From this, the unerring suchness of the Dharma arose, which immediately bestows blessings. At the time when [the Blessed One] entered the vajra-like samādhi of the three levels, from his fully blossomed lotus face, a stream of the honey of perfect bliss flowed forth. This concludes the Establishment of Suchness, which follows the clarity of phenomena.
Thus, following the command of that Blessed One, these great points have been correctly summarized. For those who wish to hear, I have made them appear clearly as objects of the eye, and have clearly demonstrated them just as they were previously experienced.
That which is not included in the enumeration of the collection of elements,
Even that, through the mind that purifies oneself alone,
This joy is renowned as utterly pure.
Having attained supreme bliss, this is a great wonder.
The yoginīs are the boat upon the great ocean of the way.
Whatever liberates one into the state of supreme bliss, may the three classes of beings achieve accomplishment through this written Siddhi of that very [reality]. This concludes the Siddhi-tattva-nāma, the accomplishment of suchness following the clarification of phenomena, composed by the coemergent Yoginī Cittoṣā. It was translated, edited, and finalized by the great Paṇḍita Śāntibhadra and the chief editor and translator, ’Gos Lhas btsas.
The wisdom of mere self-awareness is without characteristics, like space. Nevertheless, it has divisions: between the "limit" and the "intermediate limit," there are appearance, the increase of appearance, and likewise the attainment of appearance; thus the mind is explained as being of three types. Its basis shall now be explained: the subtle-form wind and wisdom, having become blended, emerge through the path of the sense faculties and ripen upon the objects. When one possesses appearance, the wind becomes the mount. At that time, all those natures arise without exception or remainder. "Wherever the wind abides, it follows those respective natures," as stated in the Sandhivyākaraṇa.
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.