A study of the Six Yogas of Naropa as the path of methods towards liberation

A study of the Six Yogas of Naropa as

the path of methods towards
liberation

Name: Tan Huilun Ron

University Number: 3035251749

Course code and title: BSTC6013 Tibetan Buddhism: history

and doctrines

Lecturer: Dr GT Halkias

Date: 8 December 2015

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A study of the Six Yogas of Naropa as the path of methods towards liberation

Table of Contents
1. Introduction................................................................................................................1
2. The Six Yoga of Naropa and its relationship to the four classes of tantra.........................2
2.1 The four classes of tantra...........................................................................................2
2.2. The practice of six yogas of Naropa...........................................................................3
2.2.1 A Practice Manual on the Six Yogas of Naropa: Taking the Practice in Hand by Lama
Jey Tsongkhapa...............................................................................................................3
2.2.2 The Quintessence of Nectar – Instructions for the practice of the Six Dharmas of
Naropa by Shamarpa Chokyi Wangchuk............................................................................4
3. Six Yogas of Naropa as a path of liberation in Vajrayana................................................5
4. Conclusion...................................................................................................................6
Bibliography....................................................................................................................6

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A study of the Six Yogas of Naropa as the path of methods towards liberation

1. INTRODUCTION

Ray (2001) categorises applied Vajrayana practice into three distinctive arenas: (1)
the visualisation oneself as the yidam and sadhana practice; (2) the practice of the
inner yogas, which work with the subtle body; and (3) “formless” meditation in
realising one’s true nature of mind. In this paper, I seek to discuss the practice of
inner yoga in the subtle and energetic dimension of the body by referring to the key
teachings of six yogas of Naropa based on the treatises by Lama Tsongkhapa 1 and

1
Founder of Gelug lineage. It is to be noted that this treatise was not written by him, but compiled
from a number of his teachings by Sempa Chenpo Kunzangpa, one of his immediate disciples and
also a guru to the 1st Dalai Lama. However, in that it was compiled from Tsongkhapa’s words it is
always attributed directly to him.

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A study of the Six Yogas of Naropa as the path of methods towards liberation

Shamarpa Chokyi Wangchuk2. Kalu Rinpoche explains that “the six dharmas of
Naropa form a group of practices allowing one to integrate all existential situations
with the path and transform them into opportunities for liberation” (Ray, 2001,
p.236). First, I seek to provide a brief doctrinal background to the practice of the
subtle body in Vajrayana Buddhism by drawing on the key treatises (translated by
Mullin, 2006; Roberts 2011). Second, I situate the practice of the six yogas of
Naropa against the backdrop of it being one of the paths leading to liberation in the
Vajrayana system. As this is a very advanced practice that usually requires a
practitioner to enter into strict retreat and learn directly and in secrecy from an
accomplished guru, I question what purposes does it serve in one’s path towards
liberation. What does the future hold in the practice of the six yogas of Naropa?
Given its highly advanced and esoteric nature, will it still remain as a relevant
practice for modern lay Buddhists?

2. THE SIX YOGA OF NAROPA AND ITS

RELATIONSHIP TO THE FOUR CLASSES OF

TANTRA

Before discussing the six yoga of Naropa, it will be useful to discuss the four classes
of tantra and understand where the six yogas fit into the scheme of tantrayana.

2.1 THE FOUR CLASSES OF TANTRA

Vajrayana Buddhism classifies tantra into four main classes – the action tantra,
performance tantra, yoga tantra and highest yoga tantra. For action tantra,

2
6th Shamarpa, also known as the Red Hat Lama from the Karma Kagyud lineage

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A study of the Six Yogas of Naropa as the path of methods towards liberation

practitioners engage in the performance of rituals, devotion and purification activities

which carried out symbolically, suitable for those who “are not adept at internal
visualisation and who can benefit from having physical symbols as focal points of
their meditation” (Powers, 2007, p.280). Such practitioners still perceive themselves
and the meditational deities as separate entities on the conventional level. It is said
that for trainees of action tantra, one can achieve enlightenment within sixteen
human lifetimes.

In performance tantra, emphasis is on both the external activities and internal yoga.
One does a front generation of the meditational deity (or yidam), “strives to emulate
the deity, chants the mantra of the deity, and endeavours to perfect one’s ability to
visualise it without mental fluctuation” (ibid., p.281). Practitioners practice both
types of meditations – yoga with signs and yoga without signs. The first type
involves one-pointed concentration meditation on the deity (its mantra, hand
gestures and form), while the second type focus on meditation on the deity’s final
nature i.e. emptiness (ibid.). Those who train in this class can gain enlightenment
within seven human lifetimes.

In yoga tantra, the practitioner observes two parts of the tantra – outer yoga and
highest yoga tantra. Powers (2007) explains that “practitioners…view all phenomena
as being naturally free from the signs of mental projection and as manifestations of
luminosity and emptiness” (p.282). Here, ritual serves symbolic purposes in the
training of internal yoga that is practiced with signs and without signs. The
practitioner first “generates a vivid appearance of the deity, together with its retinue,
contemplating both its wondrous form and exalted attributes, and then absorbs the
deity into oneself, imagining that one becomes merged with it.” (ibid.) In yoga
without signs, the meditator meditates “directly on suchness
(de hko nan yid, tathata)” (ibid.), and trains in the non-dualistic view oneself as
inseparable from the perfect qualities of the deities. In this aspect, the practitioners
of yoga tantra can attained Buddhahood in a minimum of three human lifetimes.

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A study of the Six Yogas of Naropa as the path of methods towards liberation

For the highest yoga tantra, one trains in the subtle energies called “‘winds’ (rlung,
prana) and ‘drops’ (thig le, bindu) which moves through a network of seventy-two
thousand channels (rtsa, nadi). One then generates oneself as a fully awakened
Buddha composed entirely of these subtle energies and possessing a Buddha’s
wisdom consciousness” (ibid.). One first practices the stage of generation in creating
the image of the deity, and then fully transform oneself into the non-dualistic mind
of the deity in the completion stage. To enter into highest yoga tantra, Powers
(2007) states that one must have developed understanding in both the sutras and
tantras, received initiation to the practice bestowed by a qualified master, and then
taking tantric vows to bond one’s mind in commitment to the goal of the practice.
Hence deity yoga works directly with the illusory body in the energetic dimension. As
it is said “mind consciousness rides the horse of prana on the pathways of the nadis
(and) the bindu is mind’s nourishment” 3. Ray (2001) quotes Sakyong Mipham
Rinpoche’s explanation of our karma or state of ignorance presents itself as “knots”
that create “energetic blockages” that prevents oneself from discovering the true
nature of one’s mind (p.231). Hence, one needs to practice inner yoga to “untie and
resolve” our “karmic knots” in order to fully experience mahamudra 4 or dzogchen5 in
its nondual and unfabricated form (ibid., p.232).

The practice of these inner yogas in the highest yoga tantras was systemised by the
early Indian mahasiddha Tilopa and transmitted it to Naropa, and then to Marpa
Lotsawa who then imported it to Tibet (Mullin, 2005). It is also commonly known as
the six yogas (or dharmas) of Naropa. While it is not a prerequisite to enter into the
practice of highest yoga tantra such as mahamudra or dzogchen, the ability to have
control over the subtle energies of one’s body does expedite one’s access to the
realisation of mahamudra or dzogchen. As Ray (2001) quotes Kalu Rinpoche’s
explanation of the six yogas:

3
Nalanda Translation Committee, The Life of Marpa the translator, p.235
4
Tibetan for “great symbol” or “great deal”, representing the culmination and fulfillment of all
practices. It is understood as the essence of the buddhas of the three ties and the quintessential
message of all the sutras and tantras. (Ray, 2001, p. 261)
5
Tibetan for “great perfection”, also representing the cumination of the Buddhist path in the Nyingma
tradition which is the highest teaching practice and realization of atiyoga. (Ray, 2001, p. 294)

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A study of the Six Yogas of Naropa as the path of methods towards liberation

The six dharmas of Naropa form a group of practices allowing one to

integrate all existential situations with the path and transform them into
opportunities for liberation…(while) mahamudra (is) seen as a path of
liberation…the six dharmas (are) called path of means. One should not see
this as a separation but understand that the six dharmas are profound means
for quick access to mahamudra” (p.237).

2.2. THE PRACTICE OF SIX YOGAS OF NAROPA

Having briefly introduced the practice of six yogas of Naropa as training the interior,
psychic and energetic dimensions of one’s body in highest yoga tantra, I will now
explain this practice using Mullins (2006) translation of Lama Jey Tsongkhapa’s
treatise and Roberts (2011) translation of Shamarpa Chokyi Wangchuk’s treatise. As
this paper is not intended to be a commentary on the treatises of these text, I will
be describing the practices in a more general manner, rather than go into the
specifics.

2.2.1 A PRACTICE MANUAL ON THE SIX YOGAS OF NAROPA: TAKING THE

PRACTICE IN HAND BY LAMA JEY TSONGKHAPA

The text begins with paying homage to one’s Guru as inseparable from Buddha
Vajradhara. One engages firstly in the special tantric preliminaries, and then on basis
of having completed the preliminaries, meditate on the actual path. In the special
tantric preliminaries, one meditates on Vajrasattva with consort and recites his
mantra. Lama Tsongkhapa provides a detailed visualisation of the Vajrasattva with
consort and mantra for the practitioner through the blessings of visualised light and
flow of nectars, which then dissolves and become inseparable with the practitioner’s
body speech and mind. Then, he instructs the meditator to meditate on Guru yoga
going through similar visualisation and blessing processes, which then again
dissolves into one’s body, speech and mind as inseparable from the Guru’s. This

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A study of the Six Yogas of Naropa as the path of methods towards liberation

completes the preliminaries and then one engages in the actual tantric path of
generating oneself as the wrathful Heruka Chakrasamvara with the consort Kalarati.
In the completion stage, the practitioner visualises himself as the mandala deity and
body as inherently empty of existence. Six physical exercises are then performed: 1)
“Filling the body like a vase” breathing technique, 2) “circling like a wheel” physical
yoga, 3) “hooking like a hook” physical yoga, 4) “mudra of vajra binding” physical
yoga, 5) “body as straight as an arrow and then expelling the air with the sound of a
dog heaving” and finally “shaking the head and body and flexing the joints” (p.108).
These breathing and physical practices will stabilise one’s mind in the view of the
body as inherently empty, while maintaining the pure view of the deity’s mandala.

Having prepared the body physically and engaged in the correct view of emptiness,
one then proceeds on “arousing the four blisses by means of drawing the vital
energies into the central channel; and having accomplished that, the meditations on
the illusory body and clear light yogas” (p.109). Inner heat yoga (or tummo) is
employed in the process of meditation, while relying upon a karmamudra 6 is an
external condition. There are three principal techniques employed here: meditating
by means of visualising the channels; meditation by means of visualising mantric
syllables; and meditating by means of engaging in the vase breathing technique.
Lama Tsongkhapa provides very detailed instructions on the methods in causing the
energies to enter into, abide and dissolve within the central channel; thus inducing
the four blisses once energies have been drawn into the central channel using
tummo; inducing the four blisses by means of melting the bodhimind drops; and
then meditating on innate wisdom. The instructions focus on the bodily and mental
applications of the subtle winds in the body until one is able to arise in meditational
absorption in innate bliss.

When tummo is perfected and completed, one is then prepared to move on to the
meditation on the illusory body and clear light yogas. The doctrines originate from
the Guhyasamaja Tantra where it is said that having generated the complete signs
of wisdom awareness of final mind refinement that illusory body would manifest.

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sexual union practice with a physical or visualized consort.

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A study of the Six Yogas of Naropa as the path of methods towards liberation

Lama Tsongkhapa elucidates the practice by meditating on the illusory body as a

meditational object during the clear light waking state, clear light of sleep and clear
light of death.

Once the foundations of gaining control over one’s mind and both in both waking
and sleeping states as described above, one can then enter into the actual practice
of meditating for cultivating the realisation of the illusory body and the clear light.
Here, the practitioner is able to achieve stabilisation in the realization of emptiness
by taking all forms as the deity, seeing them as illusory appearances and then
seeing the illusions as great bliss.

Lama Tsongkapa then moves on to explain methods on meditating on dream

illusions (dream yoga) that involves the four trainings: “learning to retain conscious
presence during dreams; controlling and increasing the content of dreams;
overcoming fear in dreams and training in the illusory nature of dreams; and
meditating upon suchness [i.e. emptiness] in dreams.

Thereafter one then practices the bardo yogas which is dependent on the familiarity
with the illusory body trainings in both the waking and dream states. It involves
taking everything that manifests in the bardo experience and transforming it into the
supporting and supported mandala’s by means of one’s meditation.

Lastly, the yoga of consciousness transference (or phowa) is practiced where the
visualisation of mantra syllables, together with the control of vital energies, which is
the final yoga of forceful projection of consciousness into another body.

2.2.2 THE QUINTESSENCE OF NECTAR – INSTRUCTIONS FOR THE PRACTICE OF THE

SIX DHARMAS OF NAROPA BY SHAMARPA CHOKYI WANGCHUK

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A study of the Six Yogas of Naropa as the path of methods towards liberation

Shamarpa first pays homage and takes refuge with the deity Sahaja 7. Here,
Shamarpa categorises the practice into the preparation stage, the main practice and
then the conclusion stage. The preparation stage is similar to Lama Tsongkhapa’s
treatise of the preliminaries in Vajrasattva with consort meditation.

In general, both Lama Tsongkhapa and Shamarpa’s treatise are similar in terms of
the procedures. There are slight differences in terms of visualisation techniques, but
it is not the intent of this essay to go into the details of comparing these differences.
I will outline the structural differences in main practice of the six dharmas here.
Roberts (2011) presents Shamarpa’s treatise first with inducing the yoga of candali:
1) attaining that which has not been attained, 2) stabilising the attainment and 3)
increasing the benefit of that attainment. Tummo is discussed in this stage.

Then, the second stage is the practice of illusory body into three parts: 1) training in
the impure illusory body; 2) training in the pure illusory body and 3) the special
training in extremely subtle winds and drops as the illusory body.

Thirdly, dream yoga is practiced in clearing away the delusions by: 1) recognising
dreams; 2) training in dreams and 3) meditation on the true nature of dreams.

In the fourth stage, luminosity or clear light is practised by: 1) bringing daytime
appearances into luminosity and 2) remaining in the luminosity of nighttime’s deep
sleep.

In the fifth stage, one meditates on the spontaneous liberation of the bardo into the
three parts: 1) The first bardo as manifestation of the dharmakaya; 2) the second
bardo as the illusory body arising as the deity’s body and 3) the third bardo as
closing the doorways to rebirth in the six existences.

7
a mahasiddha

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A study of the Six Yogas of Naropa as the path of methods towards liberation

The final stage of the yoga involves the transference of consciousness (phowa)
where it has three parts: 1) the superior transference into luminosity; 2) the medium
transference as an illusory body and 3) the lesser transference as a deity’s body.

3. SIX YOGAS OF NAROPA AS A PATH OF

LIBERATION IN VAJRAYANA

Having provided a brief account of the treatises of the six yogas from the Gelug and
Kagyud lineage, I will now discuss the relevance of this practice for the modern
Vajrayana practitioner. As explained earlier, the purpose of the perfecting the six
yogas of Naropa is to gain control over one’s mind and body. Having established the
stabilisation of meditation through the specific esoteric instructions over the control
of one’s internal winds, it serves as a firm support for the Vajrayana practitioner’s
final entry into highest yoga tantra such as mahamudra and dzogchen according to
the Kagyud and Nyingma schools respectively (Ray, 2001). While the tantra do not
list six yogas of Naropa as a prerequisite to realise mahamudra or dzogchen, it can
be inferred that it is definitely an enabler if one aspires to seek liberation within a
short time frame. As the mind and body are mutually dependent on each other,
gaining control over one’s physical and energetic body by employing six yogas of
Naropa is thus crucial for the highest yoga tantrikas.

Moreover, since early Buddhist lineage realised masters such as Tilopa, Naropa,
Marpa, Shamarpa, Karmapa, Lama Tsongkhapa and many others have all written
highly detailed instructions on the practice of the six yogas (Mullins 2006; Mullins
2007; Roberts 2011), I argue that six yogas are indeed a very crucial practice for
any Vajrayana practitioner in his or her quest in achieving the awakened state of
Buddhahood. These highly realised Buddhist masters would not have taught the six
yogas if mahamudra or dzogchen would have sufficed. Thus, I hold the view that the
human body, with gross defilements of the mind of body and karmic knots of
ignorance, the six yogas are taught as a specific method to overcome the blockages

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A study of the Six Yogas of Naropa as the path of methods towards liberation

in order to achieve stabilisation of one’s mind and to rest in its natural, primordial
state.

Mullins (2005) observes that the six yogas of Naropa has a strong presence today.
However, I disagree with his claim as six yogas of Naropa has not been very
accessible to the modern practitioner. While we do not have any quantitative data of
the number of practitioners whether in open or in secret, the six yogas have been
systemised for adepts in a very limited manner today e.g. to practice by entering
into a 3 year 3 months retreat in a hermitage or retreat centre. Except for a selected
few either for yogis or monastics, the six yogas have not been popularised as a
crucial practice for Vajrayana practitioners. Also, as initiation into the highest yoga
tantra is required, six yogas remain an intellectual treatise based on early masters’
works, rather than as an experiential treatise written by modern masters or lay
Buddhists for Buddhists.

The notion of secrecy is understandable due to the esoteric nature of this practice,
but I call for more investigations to the scientific understanding of this method.
While modern research into the mind and neuroscience has increased our
understanding on the subtleties in the workings of one’s cognition and mental
states, more openness in the discussion and treatment of the six yogas of Naropa is
needed as it deals primarily with the physical states as a basis for higher gnosis in a
Buddhist’s training. The purpose of my call for a scientific participation in
understanding the six yogas is not to lend credence to the practice itself, but rather,
to enlarge the interdisciplinary understanding of this esoteric spiritual practice using
scientific principles so that this ancient practice can be systemised, codified and
opened to more people who aspire to embark on this path towards liberation.
Scholars from various disciplines globally are already collaborating in researching on
the mind, such as the Mind and Life Institute – perhaps six yogas should be given
some serious treatment as much as how mindfulness studies have already emerged
as a discipline in itself and acknowledged by many in the medical and psychological
community.

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A study of the Six Yogas of Naropa as the path of methods towards liberation

4. CONCLUSION

Based on the six yoga texts by Lama Tsongkhapa and Shamarpa Chokyi Wangchuk, I have
given a very superficial outline what the practice entails. Due to the limitations of this paper
as well as the very esoteric yet practical aspects of the practice, I am unable to provide any
insights but merely relied on what the texts have explained it to be. While earlier
commentaries such as Chang (1963) treated the subject of six yogas with much mysticism,
later translations by Mullins (2006) and Roberts (2011) presented the topic of six yogas true
to the original texts as what it should have been. I have argued that while the treatises of
the six yoga by different masters have been painstakingly and meticulously presented as a
core inner practice for one to realise the true nature of mind in the highest practice of
Mahamudra and Dzogchen schools, the six yogas still remains very much an advanced topic
that has not been very accessible to the lay Vajrayana Buddhists today due to the cultural
tradition of Vajrayana secrecy. While much has been written about the different tantras,
especially on subjects such as deity yoga and even other highest yoga tantras, the practical
aspects of inner yoga have not been fully explored in the academic realm. Today,
translations of the different treatises have been made public, but more commentaries by
actual practitioners are very much needed - especially since we have established that the six
yogas serve as a basis for the mahamudra or dzogchen aspirant to access the true nature of
mind quickly, then perhaps more scholars can investigate into this topic and shed light on
this very ancient practice. With the advent and improvements of technology and scientific
knowledge today, more knowledge on the six yogas can become an “open secret”, just like
how many books on vipashyana and samatha meditation practices have been written, so
that the six yogas can be applied by the practitioners and aspirants on their path to achieve
the awakened state of Buddhahood.

BIBLIOGRAPHY

Chang, Garma C. C. Teachings of Tibetan Yoga. New Hyde Park, N.Y.: University Books,
1963.

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A study of the Six Yogas of Naropa as the path of methods towards liberation

Mullin, Glenn H. The Six Yogas of Naropa: Tsongkhapa's Commentary Entitled a Book of
Three Inspirations: A Treatise on the Stages of Training in the Profound Path of Naro's Six
Dharmas, Commonly Referred to as the Three Inspirations. Ithaca, NY: Snow Lion
Publications, 2005.

Mullin, Glenn H. The Practice of the Six Yogas of Naropa. [2nd ed.] Ithaca, N.Y.: Snow Lion
Publications, 2006.

Kyabgon, Traleg. The Essence of Buddhism: An Introduction to Its Philosophy and Practice.
Boston: Shambhala, 2001.

Powers, John. Introduction to Tibetan Buddhism. Ithaca, N.Y., USA: Snow Lion
Publications, 1995.

Ray, Reginald A. Secret of the Vajra World: The Tantric Buddhism of Tibet. Boston:
Shambhala, 2001.

Roberts, Peter. Mahamudra and Related Instructions Core Teachings of the Kagyu Schools.
New York: Wisdom Publications, 2010.

~The End~

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