Anuyoga focuses mainly on the completion stage (Tib. dzogrim), and emphasizes the inner yoga of channels, winds-energies and essences (Tib. tsa lung tiklé). Visualization of the deities is generated instantly, rather than through a gradual process as in Mahayoga.
The vehicle of Anuyoga , or ‘following yoga’, is so-called because it mainly teaches the path of passionately pursuing (or ‘following’) wisdom, in the realization that all phenomena are the creative expression of the indivisible unity of absolute space and primordial wisdom.
Through logical reasoning one determines that which is to be known, the fact that all phenomena are characterized as being the three mandalas in their fundamental nature, and realizes that this is so.
Meditation practice here consists of two paths. On the path of liberation one practises the non-conceptual samadhi of simply resting in a state that accords with the essence of reality itself, and the conceptual samadhi of deity practice, in which one visualizes the mandala of supporting palace and supported deities simply by reciting the mantra of generation. On the path of skilful means one generates the wisdom of bliss and emptiness through the practices of the upper and lower gateways.
One practises the conduct that is beyond adopting or abandoning in the recognition that all perceptions are but the display of the wisdom of great bliss.
There are two sections of Anuyoga:
The Anuyoga tantras are classified as:
Four root tantras:
Six branch tantras:
Twelve rare tantras
]] King Dza, who also received the Mahayoga tantras, received the Anuyoga tantras from Vajrapani and Licchavi Vimalakirti—one of the Five Excellent Ones of Sublime Nobility who received the Anuyoga tantras from Vajrapani at the summit of Mount Malaya. They were in turn transmitted to the siddha Kukkuraja, and then passed to Nupchen Sangyé Yeshé who taught them in Tibet.<ref>This needs to be checked and developed.</ref>