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ṣaḍaṅga-yoga-nāma

Yoga of the Six Branches

    I prostrate before Vajrapani, the lord of the hidden!
    Thus here [is presented] the method of the Yoga of the Six Branches. Here the explanations are given, turning away from the middle stage. And everything is comprehended by the power of the branches explained later that were not explained earlier by abandoning the inner branches. For example, this is the daily practice. Since it is said about it, additionally it is not said about night practice and by doing so, one consistently realizes contemplation by virtue of it.
    Similarly, although the teachings that point to perfection in all things are also not clarified, everything is comprehended by means of the clarified teachings. Therefore, in this tantra, the three branches are clarified, what corresponds to each of the branches. That which appears as the first branch, that which is clarified in the middle, [is] presented here in the oral teachings of the guru. Since it is proclaimed on the basis of tantras when gathered for others, if one adheres, what oral instructions of the guru are still necessary at this time? Therefore, by means of the essence, realize comprehension on the basis of the guru-guru's oral instructions regarding all clarifications and so forth. Also act with the pride of mastery in that which is comprehensible on the basis of the commentaries compiled by bodhisattvas. There is nothing [different] from this. Therefore form an understanding of the three branches, such as meditative immersion, etc.
    In other tantras due to the essence, which is summarized here by the statements about the six yogas, are comprehended as three branches. About this in the additional tantra of Guhyasamaja it is said, “Individual dissolution, meditative immersion, control of the vital force, retention, subsequent remembrance, deep concentration - so [everything] is established in the six branches of yoga.” Thus, the preliminary practice for meditative immersion is individual dissolution.
    The preliminary actions of mantra recitation [appear as] the control of the life force. Here, by the sounds from the recitation of the mantra, [neutral recitation or vajra recitation [is performed]. This is called grasping the prana of the life force.
    The preliminary bliss is the subsequent remembrance. There the sounds of bliss show deep concentration.
    Thus the essence of the yoga of the six branches is the attainment of the six [aspects] as the nature of the Enlightened One. The attainment [realization] of worldly yoga, which is external and ordinary, appears as meditative immersion and recitation of mantra by the novice yogi. Thereby the bliss and mind that meditates with analysis on the mandala chakra [appears as] worldly bliss that arises from karmamudra and the mudra of primordial wisdom, and the bliss of the descending own nature. By worldly bliss [one will attain] worldly fruition up to the level of Akanishtha. Similarly, by means of the two stages one realizes the essence of yoga, both worldly and surpassing worldliness. Here by means of the six branches of the supreme yoga that surpassed the mundane, realization-realization is explained accordingly.
    This individual dissolution does not relate to consciousness such as the eye and so forth that [interacts] with objects such as external forms and so forth. But one interacts with the consciousness of the sense organs such as the eye of the deity and so forth as internal objects. Seeing without analysis in contemplation of the emptiness of all internal dharmas is seeing all particles. Due to emptiness thereby you will behold them like the image of the body [in a mirror]. Thus seeing the reflected forms of the Enlightened Three Spheres is called “individual dissolution.” Such is the first branch.
    Then [follows] meditative immersion. Here one comes to a mind that gathers in full comprehension of the emptiness of all existing particles. “Comprehension” is the grasping of the essence of the particles of the mind. “Analyzing"-particular grasping of the particles. “Joy” - abiding of the mind in all particles. “Bliss"-the perfection that is not swayed by all particles. In this way the five branches of meditative immersion are shown.
    Then “Control of the life force” is the cutting off of the right and left [channels], lalana and rasana, and dissolution into avadhuti. In this way the prana of the life force constantly enters the path of the central [channel]. Through the yoga of inhalations, stay-quiescence, and exhalations in avadhuti, with the syllable oṁ, entry is realized, with the syllable hūṁ, suppression, and with the syllable aḥ, the appearance of the earth. The formation of habituation by means of the moon, rahu, the nature of the sun, is explained as the intrinsic nature of the control of the life force.
    Then follows the “Grasping.” Since the life force abides in the bindu due to the entry of the prana of the life force into the great lord in the navel, heart, neck and interbrow, and the entry into the mandala of water, fire and wind. it does not appear. Thus is explained about the branch of grasping.
    Then follows the branch of subsequent remembrance. Because one sees the reflection of the orma of the deity of one's own faith, thoughts are discarded. From it emanate into the three spheres [forms] of the nature of the various mandalas, which manifest as possessing the form of emanating numerous rays of light. This is the branch of subsequent remembrance.
    Deep concentration is attachment to the deity of one's own faith, [experiencing] indestructible bliss. It is said, “When there is no duality, [there is] unidirectionality of mind.” This branch of deep concentration was proclaimed by the Tathagata.
    Here the yoga of the six branches is proclaimed in summary form. A yogi who wishes to [attain] the siddhis of Mahamudra on the basis of the oral instructions of the guru, the first supreme and glorious [enlightened one], the writings of the hundred thousand that are vast, [should possess] profound understanding.
    Here the oral instructions for meditation on the path of a beginner in the yoga of the six branches are explained. What is enunciated in the other tantras [appears] in an approximation based on the additional tantra of Guhyasamaja, short practice, sadhana, great practice. It is said, “Meditate with diligence in the form of the great Ushnisha during the approach. During short practice [act] in the same way. Meditate on the form of the bubbling nectar. In sadhana [appear] the form of the deity. One should meditate with diligence in yoga. The essence of the form of the form of the lord, the Enlightened One, is analyzed as an aspect in the great practice.” Here the other essence stanzas [say] that the form of the great Ushnisha is the form of the Enlightened One of all three spheres. When the dharma of space arises, one relies completely on compassion. While approaching, first realize meditation with individual dissolution. Form steadiness also with the branch of meditative immersion. Regarding this, the Blessed One [gave] undertakings: “Cast aside all thoughts and [manifest] perfect signs during one day and night. Otherwise, if no analysis arises, my words will become false in this life.” The signs of this are called smoke, etc.
    This is not [attainable] by means of mantras and so forth by other [means]. In mantra, realize analysis by any practice for one day. Therefore the mantrik, having discarded the mind [related] to existence and non-existence, should act without relating [to them]. When doing so. On the basis of deep and invisible emptiness, signs such as smoke, etc., appear.
    It is said, “Meditation on all these things”-the Tathagata's [vision] is determined.
    It is said, “Through the yoga of action and binding, realize the practice of the three levels.” On the basis of this, carry out the practice by means of the creation of the body of the Enlightened Ones of the three levels, eyes, and so forth.
    Such are the oral instructions about the essence of this. Fully realize the analysis, beginning with the countenance. There, in accordance with the oral instructions of the teacher-guru, the yogi should first look at the space like smoke. Yourself comprehend in practice as that which “is not a mirage.”
    Then [will appear] as like reflection without comprehension of suchness, such as like mirage, smoke, etc., as like a mirage.
    First, like smoke. Second - like a mirage. Third - like space. Fourth - like an oil lamp. Fifth - like space without clouds. Such signs are proclaimed in the Guhyasamaja and the dakini net. Additionally from the vajra net of the dakini it is said, “The Blessed One [said]. After the aspect that is like illusion and momentary sleep, there [appears] the cause of omniscience and siddhis are fully bestowed.” Thus based on the teachings of the Blessed One, first the characteristics in the form of smoke, etc. as signs of meditation.
    Some say “time of attainment.” All this is formed as the absence of damage of the Tathagata's obligations. It is said, “Discard all thoughts. Analyze for one day.” In this way the austere words of the Blessed One are shown.
    During realization-realization, worldly smoke, etc., illusion, etc., will not be formed as any signs, because in reality there are possible acts of thought, blowing, burning. For example, rain of saffron, flowers, jewels, gold, etc. will appear. Therefore the Blessed One [spoke] about the certainty of the appearance of smoke, etc. as signs of the yoga pole and branches. Similarly, it is said in the tantra of the vajra net dakini: “After meditating on the six branches, perform self-blessing again. Then realize the comprehension of the signs of destruction that correspond to the sequence.” Thus self-blessing is the vision of the emptiness of the relative level.
    The signs of individual dissolution manifest as clouds, smoke, etc. Also there [manifests] the tip of the oil lamp. Then everything is collected by an uncontaminated space without clouds. In the other tantras, everything first appears from puffing up to completion in bindu. In the samadhi chapter of Mayajala it is said, “The Blessed One said. This is the self-existent that arises from space. The blaze of wisdom and primordial wisdom, the great light of Vairochana, the radiance of the manifestation of primordial wisdom, the oil lamp of beings, the lamp of primordial wisdom, the great splendor and clear light, the lord of the wrathful mantra, the king of the mantra of knowledge, the king of the secret mantra, the realization of the great essence.” With these two stanzas in the network of magical manifestation, the Blessed One speaks essence also about other signs. That which manifests from space without clouds arises naturally from space as all thoughts are discarded.
    “The effulgence of wisdom and primordial wisdom” manifests like an effulgence.
    It is said, “Great Light, Vairochana.” This manifestation is like the moon and appears as the radiance of the manifestations of original wisdom as such. “The oil lamp of beings” is the manifestation of the Sun. “Light of primordial wisdom” is a manifestation like Rahu. “Great splendor and clear light” - a manifestation like lightning. “Lord of the wrathful mantra, king of the mantra of knowledge” - bhindu manifestation and appears as an aspect of the blue moon mandala. “King of the secret mantra, realization of the great essence” is a manifestation of the particles of the three spheres of all aspects. All this is like illusion and dream and is seen with the Yoga of individual dissolution and appears as the formation of the faculty of the eye.
    Then follows the binding of the control of the life force. Through the yoga that binds all these formations [of actions], the practice of the three levels is realized. This is the essence of what is said, “One possesses the essence of that which is stable and moving, the characteristics of the realm of desire, forms, and the absence of forms.” Similarly, it is said in the Vajradakini network, “The three spheres of that which moves and does not move are formed as having no body as long as all the spheres of creation exist and as long as there is possession of the vajra body.” Such are the definite “Six Yogas” that [were proclaimed] by the Blessed One.
    It is also said in the Guhyasamaja, “There is neither matter nor meditation. There is neither the action of meditation nor meditation. Thus, since there is no matter and no particles, there is no meditation in contemplation.” Here the absence of particles is like space without clouds.
    Meditation is individual dissolution. It is said, “Do not meditate on the absence of matter.” Here the objects of meditation of individual dissolution are space without clouds. Therefore, neither do they exist in meditation because they are free from conceptual meditation. Thus, even if one sees due to individual dissolution particles, they are not material. Being non-analytical, all particles that manifest in the past, future and present - are seen as immaterial.
    Then it is said by the Blessed One, “Since one meditates in individual dissolution, one does not contemplate thoughts in meditation.” This meditation by the Blessed One was also indicated in the Prajnya-paramita: “Then the lord of the gods Shakra said the following to the honorable Subhuti: Noble Subhuti! How can yoga be discovered in the prajnya-paramita? Subhuti said: Kaushika! Desiring to associate with space, you will train in prajnya-paramita.” Thus Mahamudra meditation corresponds to the reflection of form and illusion, like the sky without clouds. Thus spoke the Blessed One.
    Thus the branches of approach through individual dissolution and meditative immersion are clarified.
    Then, due to the essence of the form of the bubbling nectar form, prana is spoken of. Here also there are two aspects. Thus in the supplementary tantra of Guhyasamaja it is said, “The Blessed One has brought forth His own nature of the five jewels and [bestowed] the blessings of the five Enlightened Ones. When anything appears by means of the above forms, meditate on the tip of the nose.” Since it is said in this way, it [refers] here to the five elements, such as earth, etc., as the subjects of the five mandalas in rasana, which are sounded by the five jewels.
    The breath of this lord in the form of the Five Jewels' own nature enters the right nostril. Similarly, the five cluster-scandhas, such as consciousness, etc., of the subjects of the five lalana mandalas in the form of the five Enlightened Ones, are blessed by them and enter the left nostril. The arising spherical forms here merge into avadhuti, the center of the wind of life force of the mandalas on the right and left that are shown above. This wind of life force that has merged together, also arising in the form of a sphere, [appears] at the tip of the nose. Meditate in this way.
    Thus the sounds from the tip of the nose appear in the center of the navel, heart, neck, interbrow, lotus ushnishi. Thus meditate on the tip of the nose.
    So meditate on the tip of the nose. [Concentrate] on the navel with the lotus in the middle between the right and left [channels]. In like manner due to the grasping of the life force. Possessing the nature of the sphere in the place of bindu, the grasping of essence is shown. Similarly, the practice of the two branches [appears] as a form of bubbling nectar. Also shown [in this way] is the vajra recitation of the supreme reality as the practice of approaching.
    The recitation that does not damage the branches does not move in the right and left channels. Having seen the form of ushnisha, later the mantrik realizes the control of the life force. It is said, “Comprehension is realized by means of the essence bhindu and the oral instructions of the guru.” This approaches as the practice of life force control and grasping.
    Then it is said, “The form of the deity in practice.” Here the yogi should gaze at the chandali in the navel, which flares up with the power of grasping. Since one is freed from all veils, one flashes Mahamudra, which is like a reflection, and one becomes possessed of complete adornments due to the mandala of light from the radiated clouds of the light rays of the boundless clouds of the Enlightened Ones. Through the subsequent remembrance, the practice is clarified. At the end of grasping it is definitely a yoga chandali meditation.
    Then by the light of such primordial wisdom the skandhas, dhatus, and ayatanas are burned away. After that appear [as possessing] one flavor. The intrinsic natures of the mandalas that are in the channels on the left and right, such as consciousness, etc., earth, etc., etc., enter the mandala of the moon in the top. - enter the mandala of the moon at the top of the forehead. Then the fiery light of the original wisdom chandali melts the moon. The substance from it in the form of bhindu descends downward. [This forms] joy in the lotus in the neck, heart, navel, secret place, [appearing] supreme joy, various kinds of joy.
    Then in the completion of the vajra jewel, with the help of the essence of co-born joy, variegated aspects, complete ripening, complete destruction, one's own nature that is free from characteristics, the parts of the sixteen aspects like these are completely completed. Through the power of meditation one enters within the jewel. When filled with bliss because of this, [there will be] a sign that is like the bliss from the words when everything arises. This worldly happiness that arises from the two faculties and essence is not swayed by the rain of ten billion kinds of happiness, that is not destroyed as supreme.
    Here the state of one's own nature of co-born joy, of indestructible bliss - is not the object of words. Childish yogis do not realize this. This is clarified as 'The deep concentration of the emptiness of the bodhisattvas: “When descent is formed into the essence of that which is absent as known in the world, it is not so.” By the yoga of the six branches that is like this, by recitation of mantra, meditative immersion and happiness, the purity of the yogin and the enlightened one himself is formed. The yogi, supreme in the destruction of the detrimental, realizes the attainment of realization in this life. About this definite attainment it has been accurately said by the Blessed One.
    Thus concludes the Six Branches of Yoga, compiled by the lord of the mystery, the lord of the ten levels, the bodhisattva Vajrapani.
    Translated and verified by the Chogro translator, the monk Tingedzin Zangpo, based on the great instruction of the Indian preceptor Sri Subhutishant.
    Translated by Karma Paljor (O.E. Filippov).