The Six Yogas of Naropa - Gyulu (4/6)

The Six Yogas of Naropa (Sankirt. Saḍdharma, "Naro's six doctrines" or "six teachings") are a set of advanced Tibetan Buddhist tantric practices compiled by the Indian mahasiddhas Tilopa and Nāropa (1016–1100 CE) and passed on to the Tibetan translator-yogi Marpa Lotsawa (c. 1012).

Another name for the six Dharmas is "the oral instruction transmission for achieving liberation in the bardo," or "the Bardo Trang-dol system." Bardo here refers to the three bardos of waking, sleeping, and dying. They are also referred to as "the path of means" (thabs lam) in Kagyu literature. They are also sometimes called the Six Yogas of Naropa (though not in the traditional literature, which never uses the term ṣaḍaṅga-yoga or sbyor-drug). 

The six yogas are a collection of tantric Buddhist completion stage practices drawn from the Buddhist tantras. They are intended to lead to Buddhahood in an accelerated manner. They traditionally require tantric initiation and personal instruction through working with a tantric guru, as well as various preliminary practices. The six yogas work with the subtle body, particularly through the generation of inner heat (tummo) energy.

The six yogas are a main practice of the Kagyu school (and were originally unique to that school), and key Kagyu figures such as Milarepa, Gampopa, Phagmo Drugpa, and Jigten Sumgon taught and practiced these yogas. They taught in the Gelugpa lineage and were introduced by Je Tsongkhapa, who received the lineage through his Kagyu teachers. 

Overview of Preliminary Practices  

For example, Milarepa is quoted by Tsongkhapa as stating that the first one establishes the basics, "such as refuge in the three jewels and the two aspects of Bodhicitta." Tsongkhapa also quotes poems by Milarepa, which show that he held that one should first practice contemplating the nature of karma, observing the faults of sensuality and samsara, as well as meditate on kindness and Bodhicitta.  

In all schools of Tibetan Buddhism, there are various preliminary practices drawn from the common Mahayana that are prescribed to students before beginning the practice of completion stage yoga (such as taking refuge, Bodhicitta aspiration, guru yoga, deity yoga, and dedication of merit). The details of this depend on the lineage, school, and individual teacher.

The six yogas of Naropa are meant to be a comprehensive and holistic collection of the completion stage practices of Indian Buddhist tantra. In Kagyu and Gelug, initiation or empowerment into at least one Anuttarayogatantra system (generally Cakrasaṃvara and/or Vajrayogini/Vajravarāhi Tantras) and practice of its Generation Stage are the bases for practice of the six yogas.

The six yogas though variously classified (from just two to up to ten dharmas), the most widely used list of six yogas in the work of the Kagyu school figure Gampopa conforms to the following list: 

*

1) Tummo - The Yoga of inner heat

2) Osel - The Yoga of luminosity or radiant  light

3) Milam - The dream Yoga 

4) Gyulu - The Yoga of illusory body

Gyulu - The Yoga of illusory body  is a term for one of the Six Yogas of Naropa, also called luminosity. In his commentary, Pema Karpo says that the clear light is experienced briefly by all human beings at the very first moment of death, by advanced yogic practitioners in the highest states of meditation, and unceasingly by all Buddhas.

Gyulu of the Illusory Body is a powerful spiritual modality and psychological practice and technique. Gyulu or Gyuma (Tibetan: sgyu-lus or sgyuma) (Sanskrit: mayakaya) comprises one of the Six Yogas. There are many versions and variations of this discipline, but like all tantric sadhana, they have the triunic"outer,", "inner," and "secret" upaya.

Through studying their reflection in the mirror, the practitioner visualises images of their own nondual bodymind. This is a practice for resolving duality in the mystery of nonduality. Gyulu is essentially a type of thoughtform practice where the aspirant works towards realising the illusory, empty, or void nature (shunyata) of samsara and the realm of duality.

The practitioner projects their imaginal self onto the mirror image, identifies this with the sambhogakaya form of their Yidam, and thereby links their mindstream and consciousness with that of the tutelary deity, or yidam. Though a mystery, this association yields the mutual attribution and iteration of the inherent primordial essence-qualities of both the practitioner and the yidam. 

For a practitioner engaged in this practice, their mundane samsaric duality resolves into the mystery of primordial nonduality, or nirvana, while in the body. The fruit of the practice is when the sadhaka views the inherent Buddhahood in all phenomena and beings. When they embody the nirmanakaya, or 'emanation body', the rainbow gankyil, mandala, andbindu,u that is their inherent primordial essence quality. 

Footnote

For those who have received the empowerment of this Tantric practise, you are reminded not to intentionally or unintentionally disclose the mantra to the public or anyone who may not have the empowerment or permission to practise, and disclosing the mantra intentionally or unintentionally is a form of breaking your Tantric Samaya vows to the lineage masters and Dharma protectors.
 
Please consult your Guru or a qualified lineage master for Vajrayana practise! Should a devotee even want to start studying and contemplating the Vajrayana practise, then it is truly necessary to first have completed the preliminaries and to be certain that Bodhicitta has arisen and developed in one’s mind.
 
Vajrayana features countless skillful and powerful methods that, if practised in the proper way, can make the process of accumulation and purification incredibly swift and direct. It is absolutely necessary to have pure motivation and to know that Vajrayana practise is not carried out to increase one’s own ego, power, or self-interest.  

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.