Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Treatise on Desire (Kāmaśāstranāma) is a technical manual that synthesizes erotic practice with tantric and medicinal frameworks. The text aims to provide a comprehensive system for the practitioner of mantra to achieve specific results through the mastery of physical postures, the identification of female physiological types, and the application of ritual substances. It organizes its instruction by categorizing women into families based on physical characteristics and signs, while mapping specific energy or sensory points across the body, from the ear to the navel. The work commits the reader to a disciplined approach to sexuality, blending the pursuit of pleasure with medicinal interventions for fertility and ethical mandates regarding secrecy and the abandonment of hatred. Ultimately, the text argues that the disciplined application of passion and the correct execution of sexual postures can mitigate the sufferings of saṃsāra, positioning eroticism as a controlled tool for spiritual or physical benefit.
Provenance
About this text
A treatise on the attainment of supreme bliss in this world, the Kāmaśāstra provides a technical system for the practitioner of mantra to master the postures of pleasure, substances, and mantras. Attributed to the Indian author Surūpa, the work is preserved in the classical Tibetan tradition under the title 'dod pa'i bstan bcos. It is found within the General Unexcelled Yoga Tantra Works collection, appearing across six pages in volume ཟི of the Tengyur. The work enacts a detailed classification of women into families based on physical characteristics, signs, and complexion—distinguishing types such as the Citrā, Śaśa, and Padmāvatī—while drawing upon the instructions of the Sage Svarayana to generate distinctions of bliss. A scholar or serious reader consults this text today to examine how the tradition categorizes physiological types and the application of families to understand the intersection of erotic practice and tantric knowledge.
This work is significant as it demonstrates the integration of Indian Kāmaśāstra traditions into the Tibetan Buddhist context, where eroticism is framed through the lens of mantra and tantra. For the modern reader, it provides evidence of how pre-modern Buddhist practitioners conceptualized the relationship between bodily pleasure, physiological typology, and liberation.
Structure
Passages
Section
Description
1-3
Introduction and Typology
Introduction to the treatise and the classification of women based on physical signs and family types.
4-5
Physiological Mapping and Medicinal Application
Identification of bodily locations for specific functions and the use of medicinal pastes for fertility.
6-7
Sexual Postures and Ethics
Detailed instructions on the Elephant posture and the ethical requirements for practitioners regarding secrecy and discipline.
Themes
Physiological Classification (2-3)
Somatic Mapping (4)
Ritual and Medicinal Fertility (5)
Erotic Technique (1, 6)
Ethical Discipline and Liberation (7)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Kāmaśāstranāma. In the language of Tibet: ’Dod pa’i bstan bcos (The Treatise on Desire). Homage to the Omniscient One!
Clarity, the limbs, the postures of pleasure, the types, the substances, and the mantras—once the practitioner of mantra knows these, they shall achieve supreme bliss in this world. To generate the distinctions of bliss, the Sage Svarayana spoke. From the hundred-thousand-section Kāmaśāstra, Nāgārjuna condensed it into one thousand verses; from that, I too shall speak this in order to achieve bliss.
The wise should generate pleasure for the women who sport with effort. Alternatively, by mere knowledge, one will come to know the types of women who sport. At the time of indulging in desire, women are brought to satisfaction. There are four types of women, and men are likewise so.
The Lotus-like, the Conch-like, the Elephant-like, and the Variegated-like. The Hare-like, the Bull-like, the Horse-like, and likewise the Deer-like. The Lotus-faced, the Fortunate One, the woman with the form of desire—these are the characteristics of the Lotus-like, renowned throughout the three realms.
With a long face and beautiful form, she is pleasing to the minds of all fortunate ones. With the gait of a swan and a noble intellect, she is called the Conch-like.
Plump, with slightly protruding fangs, her limbs are unimpaired and she is supremely beautiful. With a fine complexion, fortunate, and a guarded secret, she is known as the Elephant-like.
With the voice of a cuckoo and dark limbs, possessing various forms and speaking pleasantly—
The mind of loving-kindness is the supreme, undisturbed state; she is called the "Variegated One" (Citrā). Her skin is thin and smooth, and her signs are like golden flowers. With limbs of variegated beauty and a dark complexion, her signs are those of the "Hare" (Śaśa). With a long face and a most excellent voice, she delights the playful women; her skin is reddish and her play is beautiful—she is the "Bull" (Vṛṣabha) by her signs. She who is very tall and stout bestows immeasurable qualities; she is like the "Blue-throated One" (Nīlakaṇṭha) and is explained as being like the "Fruit-Bearer" (Phalī). She who is short and stout is the "Crocodile" (Makara); she is firm and delights the playful women. By the terminology of her signs, she is called the "Antelope" (Eṇī). From all the treatises on desire (Kāmaśāstra), these four characteristics of signs are taught.
The "Innate" (Sahaja) woman is of phlegm (kapha) constitution; the "Tall" (Dīrghā) is of wind (vāta) constitution; and the "Bile-possessing" (Pittinī) is the "Round-waisted Beauty" (Vartulakaṭī) with eyes like lotus petals. Perfect and fulfilling desires, her birthplace is beautiful—she is the "Innate." The woman of white complexion is the "Lotus" (Padminī); she is explained as "Tall" (Dīrghā) and arising from mental aversion. She who is long-lived and has a full secret place, possessing a cold touch, is of phlegm constitution. With full flesh on her head, she is a "Beauty" (Bhadrā), yet her two cheeks are very narrow. With curly hair and an exceptionally large head, her signs are those of the "Wind" (Vāta). Her back is like a frog's, her neck is firm, and she possesses a truly warm touch. Yellow in complexion and with a quick menstrual flow, she possesses the signs of the "Bile" (Pitta). The "Hare" (Śaśa) is measured by the finger-breadths of the season; likewise, the "Bull" (Vṛṣabha) is measured by the "bending" (of the body). The "Horse" (Aśva) is the measure of the months of the year.
The measure of the "Excellent" is the "Auspicious" (go ba). By means of this application of the families, the wise should understand. One should know the families of women without doubt through their characteristics: the Padmāvatī is the "Giver of Wealth" (nor sbyin mo); the Śaṅkhinī is explained as the "Gandharvī" (dri za mo); the Hastinī is the "Piśācī" (sha za ma); and the Viśvā is explained as the "Sister" (sring mo). The rabbit is the master of the Padmāvatī; the bull is likewise the master of the Śaṅkhinī; the horse is the master of the Hastinī; and the Viśvā is the "Neuter" (go ba). The Dhanadā is pleased by wealth; the Gandharvī by fragrant incense and the like; the Piśācī is pleased by food and meat; and the Rākṣasī is pleased by the two [types of] heroes. In order to harmonize the discordant families, the application of substances will be explained. With ghee that has been washed a hundred times, one should diligently anoint the sign. If it is warmed slightly over a fire, it will become thick at the time of desire. One should drink the elixir of the ten roots mixed with fresh milk. For those who lack the power of desire, an irresistible desire will arise. Having taken the five limbs of a frog and mixed them with the filaments of a red lotus, if one places the powder inside the bhaga for three days, it will become small. Wherever the moon resides, there desire always abides. By becoming one, the wise should generate the bliss of equality, the liberation of enjoyment. Having understood the distinctions of region and family, one should apply the collections of activities. The teeth, nails, and locations should be known through the application of the lunar days (tshes). On the first day, it is the crown of the head;...
On the second, it is explained as the ear; on the third, it is the nose; likewise, the fourth is the face; and the fifth resides in the throat. The sixth is in the upper arm; the seventh resides in the heart; the eighth is likewise shown to be in the heart; the ninth should be viewed at the navel; the tenth resides in the circle of the waist-belt; the eleventh is examined in the secret place; the twelfth resides in the thighs; the thirteenth is the knees; the fourteenth is the two calves; and on the new moon, it is in the insteps. Regarding the location of the waxing moon, one should reverse the sequence in order. Having understood the manner of increase and decrease, the wise should practice accordingly. One should always avoid the wise [on the days of] Kṛttikā, Rohiṇī, Mṛgaśīrṣa, Ārdrā, Punarvasu, and likewise Puṣya and Āśleṣā. One should not begin [the practice] at an improper time, nor should one meet with a playful woman [at such times]. If one engages out of passion, one will undoubtedly die. At the time of equal bliss, one should enjoy various musical performances. In order to please the most excellent women, one should practice during the first two watches. Biting with the teeth and scratching with the nails should be practiced at the time of bliss. At the time of being intoxicated by bliss, one should apply special marks such as nail-scratches. At the time of the transition of the sun and moon, and at the four junctions of the lunar days, one should not engage in desire for fear of death. When a woman is in her menses, it is recommended to avoid taking the seed. Having taken the flower from the bhaga of a fortunate woman, the wise should mix it with fresh milk and [give it] to women who are barren.
By applying the calves, a fine son will be born. The "White Incapacitator" white medicinal paste should be wrapped with a white thread. If it is bound around a woman's waist, she will give birth to a son easily. From the extensive treatise on desire, the four methods of binding shall be explained: the "Lotus" binding, the "Double Reverse," the "Thigh-Clasp," and the "Touch." Having kissed the bhaga, one should play with the birth canal with the hand. Having diligently inserted the linga, one should begin to strike slowly. Having positioned the feet and calves, one should constantly embrace by the neck. Having scratched the limbs with the fingernails, one should begin to strike rapidly. This is the "Lotus" binding; it should be practiced together with a "Lotus-like" woman. Because this delights the "Lotus-like" woman, it is a quality of the co-emergent. Having pressed down with one foot and especially bound the other foot, if one constantly and diligently enters, one should begin a gentle striking. Having opened with the calves, one enters into one's own calves. Then, one should place it on the shoulder and again grasp by the neck. Having diligently inserted the sign, one should strike again and again. When one's own qualities arise, one should wash it three times with milk and likewise wash the bhaga. Grasp the breasts of the "Conch-like" woman, bind her again in the previous posture, and churn while reciting this mantra: OṂ CALA CALA SVĀHĀ. By reciting it a thousand times, the siddhi is attained and the qualities of training will arise. That is the "Sleeping" posture.
It is explained together with the Śaṅkhinī. Pressing the thighs together with the thighs, one should grasp the breasts with the hands. Having opened the hollow of the thighs with the elbows, one should diligently insert the organ. This is the "Elephant" posture, which opens the calves of the Lalita woman. Having kissed her lower lip, one should strike her below that. This is the "Bound" posture; when applied to the Hastinī, it bestows a stream of qualities. Having embraced each other’s limbs, one should suck the firm breasts of the Lalita woman. Placing her upon one’s own thighs, one should diligently insert the organ. Having sat upon the ground, one should then embrace her neck with the right hand. The primary [hand], the left, should grasp her; one should strike again and again. Together with the Viśvā, the "Touching" posture is explained as squatting. The Viśvā bestows qualities by kissing and embracing the neck. One should drink wine with her, and especially the elixir. Resting again and again, one should also eat betel nut. One should speak pleasant words and diligently utter the sounds of the [sexual] classes. The wise one who knows the proper time should wear various garments. The Padminī is characterized by the scent of lotus; the Śaṅkhinī by the scent of butter; the Hastinī by the scent of dust; and the Viśvā by the scent of milk. The breasts should be pressed, and the wise one should kiss her many times. Embracing the neck and tasting the lower lip—having performed the activities in this way, one should then please the Lalita women with song and dance.
Through the application of specific passion, the sufferings of saṃsāra will not arise. Those individuals possessed of desire should abandon stinginess and hatred. Being disciplined and possessing a sense of shame, one should strive to keep secret the playful dalliances with the consort. Tame them with gentleness, not with harshness. From the extensive treatise on desire composed by the master Nāgārjuna, I, Suvarṇavarṇa, have condensed the essence for the benefit of beings. This concludes the Abridged Treatise on Desire composed by the master Suvarṇavarṇa.
Translation status: Not among 84000's published translations. A bibliography of the canon lists 1 English-language publication(s) on this text, e.g. Vogel, Claus, Surūpa's Kāmaśāstra, an Erotic Treatise in the Tibetan Tanjur (1965). Helsinki, 39 p. (Studia Orientalia 30[3]) — these may include a full or partial translation. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.