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Six Yogas of Naropa - Ringu Tulku
Six Yogas of Naropa - Ringu Tulku
Ringu Tit/hi
Mahamudra and Six Yogas are quintessence of Kagyudpa tradition of
Tibetan Buddhism.The Six Yogas or Six Dharmas (Chos-drug) are meditation
techniques
which enhallce the practice of Mahamudra (Phyag rgyachen po) at certain points and under spedal conditions i. e., at that level
of practice which is known as the Perfect stage (Sampannakrama,
rzdogs-rim) of
the Anuttara Yogas such as like Guhyasamaja,
He-vajra, Chakrasamvara and Kalacakra, etc.
Tilopa(988-I069A D.),the first Guru of the Kagyu lineage, received the teaching of the Six Yogas from various Gurus. He received the teachings of Illusory
&dy and Transference ofConsciollsnt'ss from Nagarjuna and the teachings of Dream and Intermediate
Lineage of
state from Charyapa; the teachings of luminosity
Kar!.;)'udpa
from Lawapa (Dombupa) and the teachings of Candali (mystic heat) from Yogini Sumati (Sudhagini). As the four oral traditions
merged into one, Tilopas lineage came to be known as Kagyu (the oral
traditon). Naropa (1016-1100 A.D.) rl"ceived the lineage of six Yogas frolll
Tilopa and he along wilh his sister Niguma expounded thl' teachings so much
so that the teachings becam<> known as the Six Yogas of Naropa and
Six Yogas of Niguma, both of which are still preserved in Kagyu teachings.
Marpa, the tramlator (1012-1097 A.D.), carried them to Tibet and
through his noted disciple the saint poet MiJarepa (1040-1123 A.D.)
spread to all sub-sects of Kagyu SchooL The teachings have been
zealously guarded and secretly transmitted for the last thousand years.
They are still preserved in the original fc)rm as an oral tradition which
is transmitted only after thorough preparation so that they may not be
wasted or confused. The Ahapramana-samaya-nama-dakini-upadesa (bkayong-dak-pa' i-tshed-ma-don-gyi-yige-gsang-ba-mkha'-gro' i-man-ngag) with
its commentary by Marpa, forms the principal work of the Six Yogas.
Among the 30 odd different kinds of Iikrature on this topic available
in India are the earIie-r and later Kapes (bka'-dpe) written by Tilopa
and Naropa respt:ctively.
Tibetan saints and scholars,of course,wrote many commentaries later on.
But it should be pointed out here that despite the vast literature available one
cannot practise the Six Yogas without the assistancc of an experience duGur.
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are divine by nature. This practice transforms all the mundane thoughts
into divine thoughts. The universe becomes a Mandala of divine deities
where the forms are gods and goddesses; sounds are mantra~; and thoughts
are transcendental wisdom. Even this immaculate appf3rance has no
suhstance and hence is illusory. This practice is, therefore, known as
the immaculate illusory body.
The immaculate illusory body still has a tinge of artificiality. The most
immaculate illusory hody, however, is a spontaneous, natural experience, born
out of completely pure prana and non-dualistic thought to achieve the last
illusory body.
The first stage
Dream
(rMi-Iam, svapna)
of dream
practice is
to recognize dreams
during the time of dreaming. The next stage
is to use the dream as a means to practise various
spiritual exercises including that of illusory body.
Dreams are then transformed into the practice of luminosity. A constant
practice on dream will have great effl'ct on waking hOUlS, There will be a
time when the learner will see no distinction between the dream,
waking hours and the death. The Practice of luminosity is believed to be
the essence of the path. Luminosity in Tantla
Luminosity
is the &pontanous, sdf illuminating enlightened
(Hod-gsal, prabhasvara Buddha -nature which could be seen only with
the ultimate intuitive perspective or tht dtepest
meditation. Though a momentary flash of luminosity appears when dying,
fainting, yawning and copulating, it is not recognized. as such The technique
here would help to recognize those moments especially 1Il dreams. It
is therefore said that a Yogin is meditati g even when asleep. Luminosit)
is regarded as the last stage of Sampannakrama of Anuttarayoga Tantras
and its practice leads directly to the experience of Sambhogab.l) a and
Dharmakaya.
Intermediate state has bctll classified into many different ways, or thai,
the most popular one is Marpa'~ classification
1ntermeditate State:
where tile hardo is dafifkd illiO tll1t( t) po~~ the
intel ilIediate state bdWl:tn birth and death (1:1t)
(Bar-do, antarabhava)
the intermediate state of dIcarm; and intermediate
Slate of becoming (lJ~twecll death and rebirth). The parel ict' oj Ban.ioyoga is the last stagc
The intermediate nate alter death is <ali( d 'dt ll.ind 1 ( 0) '. 'I bj~
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is an impf)rtant stage a~ a strong reaction at this period will have an immediate effect in deciding the rt'alm into which the person will be reborn.
"In our heing we finu passion, aversion and bewilderment. Through
we become spirits, through aversion denizens of bt II and
through bewilderment hrute animals. While through these poisons we
bound to wander endlessly in Samsara, by making them a path accordmg
to the teaching of Nampa, there will be no birth for us (in Samsara") 1.
pas~ion
sGampopa,VoI.32, p.30a.
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References
1. Jamgon Kongtrul,
2.
"
3.
4.
H.V. Guenther,
Chogyam Trungpa,
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