Six Yogas of Naropa

The Six Yogas of Nāropa (Wylie: na ro'i chos drug ), also called the six dharmas of Naropa,[1] are a set of advanced Tibetan Buddhism tantric practices and a meditation sādhanā compiled in and around the time of the Indian monk and mystic Nāropa (1016-1100 CE) and conveyed to his student Marpa Lotsawa. The six yogas were intended in part to help in the attainment of Buddhahood in an accelerated manner.

Six Yogas or Six Dharmas?

Peter Alan Roberts notes that the proper terminology is "six Dharmas of Nāropa", not "six yogas of Nāropa":

"Tilopa briefly described these six practices in a short verse text entitled Instructions on the Six Dharmas. In Tibet these practices became known as the six Dharmas of Nāropa. In English they became known as the six yogas of Nāropa through their being first translated in 1935 by Evans-Wentz in Tibetan Yoga and Secret Doctrines, even though Evans-Wentz only referred to them as "six doctrines," which is the equivalent of six Dharmas. The term yoga (sbyor ba) is never used for this set of practices in Tibetan, and they should not be confused with the Kālacaka tradition's group of six practices that are called yogas."[2]

Classification

The six Dharmas are a synthesis or collection of the completion stage practices of several tantras. In the Kagyu traditions by which the six dharmas were first brought to Tibet, abhiṣeka into at least one Anuttarayoga Tantra system (generally Cakrasaṃvara and/or Vajrayogini/Vajravarāhi Tantras) and practice of its utpatti-krama are the bases for practice of the six dharmas; there is no particular empowerment for the six Dharmas themselves. The six yogas are ordered and progressive, each subsequent yoga building on previous attainments.

The six yogas

Though variously classified in up to ten yogas, the six yogas generally conform to the following conceptual list:

(Tibetan Wylie transliteration and Sanskrit in parentheses)

These next three are considered the main practices of the completion stage (Wylie: dzog rim , S: saṃpannakrama) in the anuttarayoga tantra.[4][5]

Alternate formulations

Other yogas, sometimes grouped with those above, or set as auxiliary practices, include:

As Nāropa is regarded as a Kagyu lineage holder, the six meditative practices are strongly associated with the Kagyu lineages of Tibetan Buddhism. The teachings of Tilopa (988-1069 CE) are the earliest known work on the six yogas. Tilopa is said to have received the teachings directly from Cakrasaṃvara. Nāropa learned the techniques from Tilopa. Nāropa's student Marpa taught the Tibetan Milarepa, renowned for his yogic skills. Milarepa in turn taught Gampopa. Gampopa's student, Düsum Khyenpa, 1st Karmapa Lama, attained enlightenment while practicing the six yogas. The Karmapa, the first figure in Tibetan Buddhism whose reincarnation was officially recognized, has been strongly associated in certain tulkus with particular yogic attributes.

Many Gelugpa practitioners including Dalai Lamas are expert in the six yogas of Nāropa.

Physical exercises

Before engaging in the actual yogas, one begins by doing the "six exercises of Naropa". Trülkhor (Tibetan 'khrul-'khor)

Meditation on the body as an empty shell

Here the body is envisioned as being entirely without substance, appearing in the mind like a rainbow in the sky. This meditation and the physical exercises should be practiced in conjunction with one another.

Stages of meditating upon the actual path

Inner heat

(Tib. gtum-mo) Visualizing the channels, Visualizing the mantric syllables and engaging in the vase breathing technique. This gives rise to five signs: like a mirage, like a wisp of smoke, like the flickering of fireflies, like a glowing butter lamp, and like a sky free of clouds.

Four blisses

(Tib. dga'-ba bzhi) Bliss at the throat chakra, supreme bliss at the heart chakra, inexpressible bliss or special bliss at the navel chakra, and innate bliss at the secret place, tip of the jewel. This is accomplished by relying on two conditions; the internal condition of meditating on inner heat yoga and the external condition of relying upon a karmamudrā.

The four types of Karmamudrās

Pure illusory body

(Tib. dag-pa’i sgyu-lus) Meditations on all appearances as illusory, dream illusions, and bardo experience.

Actual clear light

(Tib. don-gyi ‘od-gsal) The four emptinesses lead to the experience of clear light during the waking period and during sleep. Emptiness, Very Empty, Great Emptiness, and Utter Emptiness. They are associated with external and internal signs of the appearance of mirage, smoke, fireflies, butterlamp, cloudless sky; and whiteness, redness, blackness, and the clear light of early dawn which resembles a mixture of sunlight and moonlight, respectively.

Union of clear light and illusory body

(Tib. zung-'jug) Actualizing the results. The state of a Buddha Vajradhāra.

Transference of consciousness and forceful projection (Tib. phowa grong 'jug)

The branches of that path.[11] There are two ways to practice the transference of consciousness: with a support and without a support.

Separating the body and the mind without a support is achieved through the emptiness of great conceptlessness whereby the mind is not attached to the body and the body is not attached to the mind.

Separating the body and the mind with a support, on the other hand, requires one to imagine the mind as a substance. With awareness one draws the mind up the central channel and then with force expels the mind into the space of the sky.

There are two methods to separate a body and a mind with support: transference in stages, and transference all at once at the time of death.

Transference in stages involves dissolving the sufferings of the six realms into a bindu which ascends the body and travels upwards in the central channel.

Starting under the sole of the feet, each point radiates colored light. Feet: black-hell, joining yellow-hungry-ghosts together at the secret place. At the navel: gray-animals. At the heart: green-human. At the throat: red-demigods, and at the crown: white-gods.

Once the bindu has reached the crown, it has the nature of five colors, corresponding to the last five stages (black is not counted). This bindu then leaves the central channel through the crown and comes to rest inside the heart of a deity that is one cubit above in space.

The mind is rested in equipoise in this state.

Related traditions

The six yogas of Niguma are almost identical to the six yogas of Nāropa but are the version taught by Niguma who was both a teacher and, depending on the sources, either the sister or spiritual consort of Nāropa. The second Dalai Lama, Gendun Gyatso has compiled a work on these yogas.[12] Niguma[13] transmitted her teachings to yogini Sukhasiddhī and then to Khyungpu Neldjor,[14] the founder of the Shangpa Kagyu lineage. A translator and teacher in the lineage, Lama Sarah Harding, has published a book about Niguma and the core role her teachings such as the six yogas of Niguma have played in the development of the Shangpa Kagyu lineage.[15]

In the lineage of Machig Labdron, The practice of Mahamudra Chod begins with The Yoga of the Transference of Consciousness.

Notes

  1. ↑ The Tibetan term choe or chos is often translated as "dharma" and has a cognate meaning. The term six yogas or six-branch yoga (ṣaḍaṅgayoga) applies more properly to the sixfold stages of the completion stage of Kālacakra tantra.
  2. ↑ Roberts, Peter Alan (2011). Mahamudra and Related Instructions. Somerville, MA: Wisdom Publications. p. 5.
  3. 1 2 3 4 5 6 The Art of Dying: Esoteric Instructions on Death and Liberation
  4. ↑ Philippe Cornu, Dictionnaire encyclopédique du Bouddhisme. Editions du Seuil, Paris, 2001. 843 p./ p.541.
  5. ↑ And also: Readings on The Six Yogas of Naropa. Translated, edited and introduced by Glenn H. Mullin. Snow Lion Publications, Ithaca (USA), 1997. 175p./ p.14. This latter is also the main source of the other informations contained herein.
  6. ↑ Keown, Damien (ed.) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003). A Dictionary of Buddhism. Great Britain, Oxford: Oxford University Press. p. 270. ISBN 0-19-860560-9
  7. ↑ The Six Yogas of Naropa: Tsongkhapa's Commentary by Glenn H. Mullin (Editor, Translator) Snow Lion Publications: 2005. ISBN 978-1-55939-234-1 pg 69
  8. ↑ Keown, Damien (ed.) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003). A Dictionary of Buddhism. Great Britain, Oxford: Oxford University Press. p. 39. ISBN 0-19-860560-9
  9. ↑ Keown, Damien (ed.) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003). A Dictionary of Buddhism. Great Britain, Oxford: Oxford University Press. p. 58. ISBN 0-19-860560-9
  10. ↑ Verses on the Path Technology: A Supplement by Pakmo Drupa (Tib. Thabs lam tshigs bead ma'i lhan thabs)
  11. ↑ A Book of Three Inspirations: A Treatise on the Stages of Training in the Profound Path of Naro's Six Dharmas by Tsongkhapa Lobzang Drakpa
  12. ↑ 2nd Dalai Lama. Tantric Yogas of Sister Niguma, Snow Lion Publications, 1st ed. U. edition (May 1985), ISBN 0-937938-28-9 (10), ISBN 978-0-937938-28-7 (13)
  13. ↑ ni gu ma ( b. 10th cent. )
  14. ↑ khyung po rnal 'byor ( b. 978/990 d. 1127 )
  15. ↑ Seeking Niguma, Lady of Illusion

See also

References

Further reading

External links

This article is issued from Wikipedia - version of the Thursday, November 19, 2015. The text is available under the Creative Commons Attribution/Share Alike but additional terms may apply for the media files.