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Jump to navigation. This is an excerpt from extensive teachings on Lama Tsongkhapa's commentary on the Six Yogas of Naropa. You can watch Lama Yeshe giving this teaching on our YouTube channel. In this excerpt, Lama introduces the Six Yogas of Naropa, a completion stage practice of Highest Yoga Tantra, originally transmitted from the great mahasiddha Naropa to his disciple, Marpa.
Lama discusses Naropa's spiritual journey and advises students to have a nonsectarian approach to these profound teachings. We supposedly start today, our job we start today, from the beginning. Better slow down. It's called Six Yogas of Naropa. Anyway, I'm not sure myself, so therefore always delayed. Also these Six Yogas of Naropa historically come from Shakyamuni Buddha and then slowly, slowly to Naropa and then also to many, many lineage lamas like Marpa and Milarepa, many lineage lamas.
And each of those lamas have also written down their experience and commentary on the subject of Six Yogas of Naropa. I guess this is already translated into English by something, something, something. So if I'm going far away from the text, there is this book. If I'm not making sense, you check out in this book, at least. Also myself, I received this teaching from my guru almost two or three times.
Therefore, you know I mean well, isn't it? At least. Then all the historical point of view is Naropa, the great mahasiddha Naropa, was a well-educated monk living in the ancient Nalanda Monastery in India. He learned everything, all the subjects of Sutrayana and Tantrayana. He learned everything. All intellectually. But then he was a famous distinguished one in the monastery. Maybe many people gave attention to him. But in his mind, he was not so happy.
He didn't think he was a great man. Even though he was like a computer; he could tell everything, he could debate, he could remove all sharp criticism. However, somehow he was dissatisfied. One day, I guess, he told his dissatisfaction to some of his guru. Then after sometime, while he was doing the mantra, suddenly from space making a sound, told him "You are still a baby, long way to go. Your knowledge is just intellectual it is not enough. In order to fulfill total satisfaction, there is some guru such and such place called Tilopa.
So he thought maybe that was something special for him to research. So he left the monastery and met Tilopa. Tilopa looked like an immoral man, sitting somewhere eating fishes. Something like that.
Anyway, he didn't look like a great yogi, maybe if you saw Tilopa, you'd think, "Who'd want to listen to this man? He is impure, immoral. However, Naropa saw Tilopa. Also you know the history of how Naropa went through twelve years of trouble. Each time he had to do outrageous action for his guru with so much struggle, not receiving really what he wished, not receiving mahasiddhi, realization, or initiation, empowerment.
Not receiving anything for so long. So it went on and on and on. However, his history I think is very important for us. Nowadays all of us in the twentieth century, we have so much information, we have so much intellectual information we collect, we all have this, we collect. But very little action and very little success at spiritual attainment, highest destination. So this is really, I feel is a very good example. Naropa was such highly advanced in intellectual, philosophical, ritual, in both tantra and sutra, and still he's a baby and not discovering satisfaction within himself.
So he had to seek a tantra master and struggle all these things. This is a good example for us. The meaning of this title is called, how do you translate, three This commentary has three characteristics. Description of meditation clean-clear is number one, maybe. And second is very distinct, distinct explanation rather than like my mind all mixed up. You know I say something and then suddenly I want a flower, you know? I get distracted, I talk about this, I am over here.
The commentary says not mixed up, is scientific clean-clear. And third is the way confidence as explained by Lama Je Tsongkhapa.
He did not explain da, da, da, only. He explain da, da, da, because Naropa quote, because Tilopa quote, because Marpa quote, because Milarepa quote.
So he explained, what his explanation is how those great lineage gurus' explanation is linked to his. He did not explain just blah blah blah. He explained this should be this way because Naropa says this way, Tilopa says this way, Milarepa says this way, and Marpa says this way.
So he has incredible explanation of how to prove it. All the subjects. So that those who are searching, researching, that becomes clean-clear. Confidence by quoting the various reference. This is you just listening. It's not important, if you pay attention or not pay attention, I don't mind. Just myself enjoy, you know. I tell you some kind of explanation from here. The cream of this explanation. It is important for us to know some kind of firm practicing. Many old students they have listened to so much Dharma teaching, for about ten years.
Then sometimes they say, "Well, now I'm confused. I don't know where I start. I receive so much teaching from one hundred lamas and I don't know who is my teacher and I don't know what is my meditation," or something it is like that. Sometimes confused, OK? Now, this is important I think, even though you have studied so many subjects, you have received hundreds of meditations, technical meditation and still you are lost, that shows something's wrong, isn't it?
Something's wrong. Something in the beauty of Tibetan Buddhism. We have clean-clear structure from beginning up to end. We already have [Lama whistles] clean-clear. We have a clean-clear list we can show you how you can check up. That is, from my point of view, to be appreciated, is very much to appreciate. So if you use your head wisdom you'll be able to see. You'll be able to think. So knowing firm structure is number one important, because then you're not lost.
Also, since you claim you are a meditator, since you claim you are Buddhist now, you know the principle of Buddhism is concerned with the head, isn't it?
Concerned with brain, in other words. So much concerned with mind. Come on! We are concerned very much how the mind is the nucleus of samsara or nirvana, whatever it is. So all the trip what we are having in our life is all manifested from the mind. So we should have to some extent, since we are getting Buddhist education, we should have some kind of awareness of our needs, at least you should know what you lack and what you need.
To some extent, you should know. I believe if you try to know, you will know. In Buddhism, we talk about human being is great. Automatically, we are great. We are great because we have a nose, we have a mouth.
Six Yogas of Naropa
Jump to navigation. This is an excerpt from extensive teachings on Lama Tsongkhapa's commentary on the Six Yogas of Naropa. You can watch Lama Yeshe giving this teaching on our YouTube channel. In this excerpt, Lama introduces the Six Yogas of Naropa, a completion stage practice of Highest Yoga Tantra, originally transmitted from the great mahasiddha Naropa to his disciple, Marpa. Lama discusses Naropa's spiritual journey and advises students to have a nonsectarian approach to these profound teachings. We supposedly start today, our job we start today, from the beginning.
Six Dharmas of Naropa
The six dharmas were intended in part to help in the attainment of Buddhahood in an accelerated manner. The six dharmas are a synthesis or collection of the completion stage practices of several tantras. The six dharmas are ordered and progressive, each subsequent set of practices builds on previous attainments. Though variously classified in up to ten dharmas, the six dharmas generally conform to the following list:. Tibetan , Wylie transliteration and Sanskrit in parentheses. The teachings of Tilopa CE are the earliest known work on the six dharmas.
The Practice of the Six Yogas of Naropa