The Five Cycles of Practice of the Oral Tradition of Kunzang A-Sal

The Five Cycles of Practice of the Oral Tradition of Kunzang A-sal is a peaceful tantric cycle containing a series of meditations and practices that build upon each other. What makes it unique is that, although it is a tantric system, its view is that of Dzogchen. It arises within the Dzogchen tradition of Zhang Zhung Nyengyü. This sacred teaching was originally transmitted from Bönku Kuntu Zangpo to Dzogsku Shenlha Ökar, and from Shenlha Ödkar to the great realized master Trulku Drenpa Namkha. It continued through an unbroken lineage of accomplished masters. This rare and extraordinary instruction condenses the essence of the practices of countless Dzogchen and tantric masters.

The practice text, composed by Azha Lodrö Gyaltsen (13th-century), is divided into five main practices. These begin at the outer level and progressively move inward, eventually culminating in Dzogchen practice.

The text begins with a history of how these teachings came to be. This section explains the lineage masters who practiced and benefited from these teachings and who then transmitted them orally from generation to generation. Its purpose is to place the tantric cycle in historical context and to inspire practitioners by showing the lives of those who practiced it and the fruit they attained.

After the history, the five main practices are presented:

1. The External Practice – practicing by relying on substances.

2. The Internal Practice – relying on the body, the five aggregates.

3. The Secret Practice – relying on the pure essence.

4. The Super Secret Practice – practicing by meeting with the Dharmakaya.

5. Practicing through Various Methods to Bring One onto the Path – supplementary methods to support awakening.
   
   

1. External Practice – Relying on Substances

This section includes practices dependent on external substances. It begins with preliminary practices such as generating faith, collecting merit, and making offerings — general practices for purification.

The main practice involves preparing and visualizing the mandala and the nectar vase. It also includes arranging torma offerings. These rituals — building the mandala, the vase, and the tormas — are the outer form of the practice.

Then come meditation preliminaries such as generating bodhicitta, taking refuge, confession practice, and guru yoga. After that, the actual meditation begins: reciting the seed syllable A, meditating on it, and reciting the SA LE mantra while visualizing the vase and mandala.

2. Internal Practice – Relying on the Physical Aggregates

This section follows the same preliminaries — accumulating merit, refuge, bodhicitta — but without the use of mandala, vase, or torma.

Here the practice shifts to a meditative generation stage. One recites the mantra while visualizing the peaceful yidam, Kunzang Shenla Okar,  generating the mantra in the heart, sending out light rays, and visualizing oneself as the wisdom being as one recites the mantra. Here the practice is about transforming the body into the compassionate loving essence of the yidam, Kunzang Shenla Okar.

3. Secret Practice – Relying on the Pure Essence

At this level, the practice turns toward the subtle body — the channels, winds, and spheres.

One still visualizes oneself as the yidam, Kunzang Shenla Okar, but the emphasis is now on moving the mantra through the channels. The practitioner works with channel patterns (tsa), the winds (lung), and spheres (thigles), using gentle, neutral, and rough wind-breathing practices similar to the breathing practices found in tummo practice. At this level the practice becomes a fully embodied, energetic practice.

4. Super Secret Practice – Meeting the Dharmakaya

This is the direct introduction to dzogchen view (tawa), through the mantra.

As in all previous levels, the mantra is still used, but here it functions as the direct introduction to the nature of mind. The meditation follows a typical Dzogchen style: meditating on the white A as support, then releasing even that support and resting in the nature of mind. At this level the practice is about coming to certainty that your own mind is Buddha.

5. Practicing with Various Methods to Bring One onto the Path

This final section contains supplemental practices that support dzogchen and tantric practice:

• Bringing daytime appearances onto the path — seeing all phenomena as illusions.

• Nighttime practices — dream yoga and sleep yoga.

• Tsok gatherings — offering practices.

• Practices for death and dying, including phowa.

These methods strengthen and sustain the practitioner through the generation stage, subtle body completion practices, and the ultimate Dzogchen level.

Altogether, the Kunzang A-sal / Kunzang Shenla Okar cycle is a complete path from beginning to end. It starts with ritual and beginner-level practices and progressively deepens — moving from outer forms to the body, then to the subtle body, the channels, winds, and thigle, and finally to the nature of mind itself. It is a wonderfully comprehensive system of practice.