The Six Yogas of Naropa
by C. A. Mus茅s | 1961 | 44,116 words
The English translation of 鈥淭he Six Yogas of Naropa鈥�: An ancient collection of Tantric practices within Tibetan Buddhism compiled in the 11th century by Tilopa and Naropa鈥攂oth Indian Maha-Siddhas. These Six Dharmas are also known as "the oral instruction transmission for achieving liberation in the bardo". They represent key Tantric Buddh...
Chapter Five (c): The Outer Practice of Karmayoga
The practice of depending on outer conditions is the Karmayoga practice. (Both self and the Mudra should be the utmost well-gifted sentient being.) They should receive the perfect and pure initiation; observe the main and secondary Tantric precepts in a perfect degree; be proficient in all Mandala practices and affairs, and practice four periods without intermission every day; be acquainted with all the sixty-four qualifications and forms of the condition as instructed in the Books of Bliss; possess the power of halting the Bodhi-Heart within; have a definite understanding on the principle of Voidness and the successive steps of the Four Blisses, and especially be extremely learned in the field of the arising of the Innate Wisdom. These qualifications and requirements are stated in the Tantras and by many accomplished yogis; and they should all be fulfilled without the slightest concession. As to those who claim to have the so-called "profound teachings" and yet carry out the practice unscrupulously, there is nothing else but falling into the miserable path for them.
The Tantra of Heruka (Mngong-abyung) says:
"(If one unscrupulously) practices the yoga which is not yoga,
And unconscientiously practices the Mudra,
Or claims the wisdom which is not wisdom,
There is not the slightest doubt that he will fall into hell."
If the outer conditions are utilized without the fulfillment of all requirements and qualifications, the sin is extremely great. This is admonished (by all teachers) and should always be carefully remembered. If one has not attained the capability of practicing this Yoga, one may practice on the (visualized) Vajra Dakini or the Non-Ego Mother, following the teachings of the Wisdom Symbol (Ye-shes-pyag-rgya). If the visualization is clear and steady, through such practice the Four Misses will arise. When the Innate-Bliss arises, if the yogi is capable of acting in the Bliss-Void, he should also apply his View-on-Reality and safeguard the oneness or Void-Bliss. If he cannot do so, through the power of the bliss, he may be able to attain a one-thought Samadhi.