Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Pith Instructions on Meditating on the Reality of the Winds, attributed to the master Tsoraghi, provides a concise guide to a specialized yogic practice focused on the subtle winds (prana). The text frames the meditative process through a series of metaphors and technical instructions, beginning with the identification of the innate, non-conceptual state as the charnel ground mother. It argues that the realization of bliss is the primary engine for the birth of yoga, suggesting that the practitioner must internalize the mantra within the body to achieve stability. The work commits the reader to a rigorous internal alchemy: the severing of the five poisons to facilitate a swift entry into the path of bodhicitta. Ultimately, the text posits that the attainment of stable yogic power through the cultivation of the suchness of the winds allows the practitioner to transcend the cycle of rebirth.
Provenance
About this text
A manual of instruction on the reality of the winds, the Vāyutattvabhāvanā belongs to the General Unexcelled Yoga Tantra Works. The work is attributed to the Indian author Cauraṅgipa, referred to in the Tibetan tradition as the master Tsoraghi. Preserved in the classical Tibetan period, the text appears in volume ཟི of the Tengyur under the title rlung gi de nyid bsgom pa'i man ngag. Spanning two pages in this edition, the work enacts a meditative process centered on the internal realization of bliss and the nature of the winds. It guides the practitioner to identify the innate, non-conceptual state as the charnel ground mother and emphasizes the internalization of the mantra within the body. By severing the branches of the five poisons, the practitioner is said to enter the path of bodhicitta and attain a stable yogic power that prevents rebirth. A scholar or serious reader consults this text today to examine the specific technical instructions for transforming the subtle winds and the metaphorical framework used to describe the attainment of non-conceptual awareness.
Cite thisAnuvāda, “Personal Instructions on Cultivating the Suchness of the Winds” (Toh 2378), machine draft, 2026.https://naxiai.com/tibetan/works/toh2378
Summary & commentary
Significance
This work is significant for its integration of subtle body energetics with the cultivation of bodhicitta and the attainment of liberation. It reflects the Indo-Tibetan tradition of pith instructions (man ngag), which prioritize direct experiential realization over theoretical exposition.
Structure
Passages
Section
Description
1
Introduction and Preliminary Definitions
Provides the Sanskrit and Tibetan titles and introduces the concept of the innate, non-conceptual state.
2
Yogic Practice and Bliss
Discusses the internalization of the mantra and the role of bliss in the birth of yoga.
3
Conclusion and Goal
Details the removal of the five poisons and the resulting attainment of stable yogic power and liberation from rebirth.
Themes
Subtle Body and Winds (1-3)
The Role of Bliss in Yoga (2)
Elimination of the Five Poisons (3)
Liberation from Rebirth (3)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaPersonal Instructions on Cultivating the Suchness of the Winds·
In the language of India: Vāyutattvabhāvanopadeśa-nāma. In the language of Tibet: Rlung gi de nyid bsgom pa’i man ngag ces bya ba (The Pith Instructions on Meditating on the Reality of the Winds). Homage to the gurus!
The charnel ground mother is the innate, free from conceptualization. Subtle, unobservable, and naturally charming, she sports in the center of the lotus. Through the power of time, the hero is non-dual; pervading space, he is without focal point. In a single instant, the realization of equal bliss causes the three realms to tremble, and the view of bliss is realized. Whatever is [realized] through the guru’s command is the innate. The innate is not found elsewhere if not realized by the guru. O, do not be proud of your qualities! The innate is like falling asleep or becoming intoxicated; conduct is like an elephant in its samaya. By blocking the paths of the nine sense gates with mantra, the stable vase [vitality] leads to nirvana. This entry and exit of the winds at the lotus filaments—if firmly bound, the Protector will be formed. Through the dissolution of the winds themselves, there is no change and no color. In the emptiness of the unconnected mind itself, there is no meditation, no object of meditation, and no meditator. By means of samādhi, the very nature of the moving mind—the king of minds—soars without stability in space. Rest in equanimity and perform the physical yogic exercises. By spreading the great bliss of the nature of mind, one passes beyond sorrow. Bound by the noose of ignorance, abandon other [distractions]. In a single instant, one is free from the attachments of saṃsāra. By binding that very [reality], one becomes free from activity and does not truly take birth in the six realms of existence. Whoever remains undistracted at the gate of the channels...
There is no fear of fierce thieves for that [yogi].
Whoever steals the falsehood is not grieved by falsehood.
The mantra itself abides within one’s own body;
Remember the yoga of all bliss.
Through the realization of bliss, yoga is born.
The mistress of the house dwells in the satisfaction of her own body’s nature;
The wind and the nature of mind are like the water of a lotus.
Since the elements are experienced by that,
Therefore, the yogi, having blocked the nine gates of the moving mind,
Should apply themselves with diligence.
Having severed delusion through yoga,
One becomes free from attachment by realizing the qualities of the abode.
Like clouds, the nature of all conceptualized magical displays—
Having burned away the delusion of the abode with delusion,
Yoga dissolves into the coemergent abode.
As everything subsides, the upper and lower paths are blocked;
Through the experience of the abode, saṃsāra is nirvāṇa.
That is realized through the kindness of the guru of yoga.
Having meditated on the guru at the crown of the head day and night,
One comes to abide in the coemergent itself.
Again and again, one inhales the nectar of space.
By following and honoring [the guru], one attains the stainless body;
In a single pillar are the nine gates of the celestial mansion.
I have realized the illusory body of the path as one.
By that, the four māras and obstacles will be cleared away.
Therefore, the giving of virtue, discipline, and so forth, are not required.
The śramaṇa who speaks the Dharma meditates on the deity itself;
No one has realized the flavor of the Dharma.
O yogi, if you desire the stability of the three bodies,
Meditate on the wind of the outer and inner bodhicitta.
By severing the branches of the five poisons, one swiftly and properly enters the path of bodhicitta. Having attained stable yogic power, one will not be reborn. This concludes "The Pith Instruction on Meditating on the Reality of the Winds," composed by the master Tsoraghi.
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.