Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
Attributed to Buddhaguhya, this text serves as a practical manual for yogis to identify and eliminate spiritual and psychological impediments to enlightenment. The work frames the meditative process through a series of foundational questions regarding the agent, object, and method of meditation, asserting that realization depends on the systematic removal of obstacles and faults. The text addresses both internal and external disruptions: internally, it warns against the persistence of afflictions and the rise of pride, which distance the practitioner from their goal; externally, it identifies the influence of hindering spirits, such as yakṣas, and the impact of malicious spells cast by others. By integrating psychological discipline with protections against supernatural interference, the text commits the reader to a rigorous state of awareness and cultivation. It positions the removal of these obstructions as a prerequisite for the successful application of meditative techniques and the eventual attainment of spiritual accomplishment.
Provenance
About this text
Designed to dispel obstacles to the realization of yogis, this treatise belongs to the General Unexcelled Yoga Tantra Works. The work is attributed to the Indian author Buddhaguhya. It is preserved in the classical Tibetan period within the Tengyur, specifically volume ཟི, where it extends over three pages. The text functions as a practical guide for the practitioner, framing the meditative process through essential questions regarding the agent, object, and method of meditation. It argues that enlightenment is attained through cultivation and the systematic removal of faults, hindrances, and obstacles. The author addresses both internal psychological disruptions, such as pride and the persistence of afflictions, and external interference, including the influence of hindering spirits like yakṣas and the effects of malicious spells cast by others. A scholar or serious reader consults this work today to understand the intersection of psychological discipline and supernatural protection in the yogic tradition, as the text asserts that without hearing and knowing these specific impediments, the goal of enlightenment will be delayed or remain unaccomplished.
Cite thisAnuvāda, “Clearing Away the Obstructions to a Yogi’s Realization” (Toh 2456), machine draft, 2026.https://naxiai.com/tibetan/works/toh2456
Summary & commentary
Significance
The work is significant for its intersection of meditative praxis and the management of supernatural interference, reflecting a tradition where psychological states and external spirits are viewed as co-constitutive obstacles. For the modern reader, it provides insight into the historical Tibetan Buddhist conceptualization of the 'obstruction' as both a mental and environmental phenomenon.
Structure
Passages
Section
Description
1
Introduction
Establishes the fundamental questions of meditation and the necessity of removing obstacles for enlightenment.
2
External Obstacles
Discusses the role of hindering spirits, specifically yakṣas, in disrupting a yogi's residence and focus.
3
Internal and Interpersonal Obstacles
Addresses the dangers of pride, unabandoned afflictions, and the effects of malice and spells cast by others.
4
Conclusion
Formal closing attributing the work to Buddhaguhya.
Themes
Supernatural Interference (2, 3)
Psychological Afflictions (3)
Prerequisites for Enlightenment (1)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaClearing Away the Obstructions to a Yogi’s Realization·
Dispelling Obstacles to the Realization of Yogis
Homage to the venerable gurus and to glorious Vajrasattva.
Why, by whom, and upon what is meditated, and in what manner?
The signs, qualities, and the removal of obstacles, hindrances, and faults—
If these are known, through cultivation, enlightenment is attained.
Without hearing and without knowing, it will not be accomplished, or it will be delayed.
First, as for why one meditates: it is because the yogi has not abandoned
the duality of subject and object, nor has meditated according to reality.
Though they perform many prostrations, offerings, confessions, and acts of generosity,
merit may increase, but primordial wisdom will not be perfected.
Second, as for who possesses the yoga: one who has heard much, is diligent,
abides by the samayas and vows, is devoted to offerings and generosity,
and possesses the bodhicitta—such a person is a vessel for the Secret Mahāyāna and should meditate.
Third, as for upon what one meditates: it is one's own mind,
which is primordially pure, just as it is, uncontrived,
free from conceptual elaboration, and beyond the extremes of existence, non-existence, permanence, and nihilism.
One should abide in that state constantly, without distraction.
Fourth, as for how to meditate: within the essence of the non-duality
of the object of meditation and the act of meditating,
which is nothing at all yet appears as anything, clearly,
one meditates without the conceptual elaborations of dullness, drowsiness, or agitation.
Fifth, as for the signs for a diligent yogi:
first, sleep and sensual craving will diminish.
Then, gradually, dreams and so forth,
as well as miraculous forms, will appear just as they are.
Sixth, as for its qualities, which are beyond thought and expression:
directly, one gains longevity, heals diseases,
dispels obstacles, and many such qualities arise.
In that way, one gradually enters the path to enlightenment.
Seventh, regarding the obstacles of hindering spirits: If a yogi wishes to leave a place, seek a new one, or travel elsewhere, a yakṣa may wish to go elsewhere as well; entering the yogi’s mind, it casts them toward another location. If a yogi, while meditating and maintaining their residence, breaks their silence and allows others to enter, or goes out seeking fame, reputation, greed, food, and wealth, a hungry ghost (preta) demon characterized by craving enters their mind. If a yogi’s mind becomes agitated and they desire to fight, reviling their own circle and abusing others, the lord of spirits, Yavaśonapa, has entered their heart. If a yogi is attached to sleep and delights in it, craving food and drink and failing to persevere in recitation, a kumbhāṇḍa known as "Sleep-Indulgent Indolence" enters the yogi’s mind and takes up residence there. If a yogi, for the sake of their own resources and requisites, guards their belongings, sets up sentries, appoints guardians, and seeks to accumulate or send things elsewhere, a yakṣa called "Wealth-Guardian" enters their mind. If a yogi, out of attachment to their parents, siblings, and kin, protects them through prayers and rituals, because their co-emergent habitual tendencies have not been purified, they have not abandoned the afflictions and will remain far from enlightenment. If a yogi calculates the entry of planets and stars, or the good and bad of times, years, and months, they contradict the indivisible state of equality, and thus it will be extremely difficult for them to attain enlightenment. If a yogi has heard much and great realization, yet through the pride of meditative diligence they praise themselves and disparage others, [they are hindered].
If afflictions are not abandoned, pride will increase,
And one will fall back again, making enlightenment distant.
If others, toward this yogi, should harbor malice,
Thinking, "In the past, present, or future, they have harmed me,"
And out of anger cast spells or incantations to kill,
Through the power of that anger, enlightenment will be distant.
If others honor and respect me,
And if I feel joy in their many praises and eulogies,
I will become partial toward beings, and through such attachment,
By this means, I will also be far from the path of enlightenment.
If a yogi gathers a large retinue and,
Like a king, relies upon many followers,
This is the pride of fame and a cause for distraction in meditation;
It will make one very far from the path of enlightenment.
Eighth, the method for clearing away faults:
If such signs of obstacles arise in the mind,
The yogi should clear away these conceptual signs by reflecting as follows:
Whatever appears as phenomena is nothing other than mind;
In the nature of mind, the essence of reality (dharmatā),
There is no good or bad, nothing to reject or accept,
And no desire, craving, love, or hatred.
If obstacles arise through the power of conceptualization and its objects,
When looking into the mind, nothing at all appears;
In the absence of appearance, how could there be conceptual signs?
By wrongly grasping at the signs of self-conceptualization,
One should abandon all conceptualization and abide in non-conceptuality.
Even in non-conceptuality, there is no abiding.
If one abides in that way for a long time, conceptual obstacles
Will quickly dissolve, and in meditating just as it is,
No conceptual thoughts that obstruct the mind will arise;
The fruit of enlightenment will be swiftly attained.
This concludes "Clearing Obstacles to the Conceptions of Yogins," composed by the presence of the great learned master who attained spiritual accomplishments, Buddhaguhya.
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.