Niguma

There is some evidence that the great dakini and Vajrayana teacher Sukhasiddhi may have been a student of Niguma's. Other evidence indicates that they may never have met even while living during the same time period. Both Niguma and Sukhasiddhi were teachers of Khyungpo Neljor, and both Niguma and Sukhasiddhi are credited with the formation of the Shangpa Kagyu lineage of Vajrayana Buddhism.[19]

The great meditation master and translator, Marpa Lotsawa received teachings from Niguma on at least two occasions. Marpa is said to have visited Niguma each time he traveled to India. Sources say that he sought out Niguma on the advice of Naropa.[20][21] The story is told thusly, in The Life of Marpa:

Naropa said, "On the shores of the poison lake in the South, in the charnel ground of Sosadvipa,[22] is Jnanadakini Adorned with Bone Ornaments. Whoever encounters her is liberated. Go before her and request the Catuhpitha. You can also request of the kusulus there whatever teachings you desire." Having arrived in the charnel grounds at Sosadvipa, Marpa met this yogini, who was living in a woven grass dome. offering her a mandala of gold, he supplicated her. She joyfully gave him the full abhiseka and oral instructions on Catuhpitha.[23]

Another source says that Marpa's first visit to Niguma was suggested by Naropa and that a later visit to Niguma was suggested by Shantibhadra. During the first meeting, Marpa received the Catuhpitha empowerment and instructions. During his second visit with Niguma, he received prophecy about meeting Naropa again, even though Naropa had already died.[24]

Niguma had many important students during her lifetime. The Tibetan meditation master Khyungpo Neljor (Wylie: khyung po rnal 'byor ) stands out both for his intensive travel to seek teachings and transmissions from qualified masters and also for receiving the entire corpus of teachings from Niguma that would become the basis of the Shangpa Kagyu lineage. Khyungpo Neljor traveled to Nepal and India seeking teachings and transmissions from a variety of teachers, including Niguma.[25] Some of Niguma's realization, and teaching style, can be seen in the description of Khyungpo Neljor meeting Niguma for the first time. While in India studying with various teachers, Khyungpo Neljor asked those he met if there were any teachers who had met the Buddha Vajradhara. He was told that Niguma had. So, he sought out Niguma in order to receive even higher levels of teaching from her. He found the dakini Niguma in the Sosa charnal ground of eastern India.[26][27] It is traditional for a student to request teachings and transmissions three times before they are bestowed. When Khyungpo Neljor first requested transmissions, Niguma is said to have replied in the code-language of the dakinis: "I am a flesh-eating dakini!" One source says that she claimed to be the queen of the cannibals.[28] Finally when Khyngpo Neljor again asked for transmissions, Niguma demanded gold from him. He had been traveling with great amounts of gold in order to make offerings to any teacher he met. When he offered the gold to Niguma, she threw it up into the air and it scattered throughout the forest. Then,

. . . her retinue of ḍākinī formed a maṇḍala, bestowing on Khyungpo Naljor the initiation of the Illusory Body (sgyu lus) and Dream Yoga, two sections that make up the Nigu Chodruk (ni gu chos drug), or Six Yogas of Niguma. Niguma then transported him to a golden mountain summit where she bestowed the complete Six Yogas, the Dorje Tsikang (rdo rje tshig rkang) and the Gyuma Lamrim (sgyu ma lam rim).[29]

Khungpo Neljor then returned to Tibet, and established a monastery at Zhangzhong in the Shang region in western Tsang. This was his main seat, and he became known as the Lama of Shang. Although he was reputed to have founded hundreds of monasteries and had thousands of students, he passed the teachings of Niguma to only one of his students, Mochok Rinchen Tsondru. The Shangpa lineage is often referred to as the "secret lineage" because Niguma instructed Khyungpo Neljor to transmit the teachings to only one student for the first seven generations beginning with Vajradhara and Niguma. Niguma then passed the lineage to Khyungpo Neljor who passed it to Mokchokpa Rinchen Tsondru (1110-1170). After that, Niguma's lineage went to Wonton Kyergngpa (or Chokyi Senge, 1143-1216), Sangye Nyenton (or Rigongpa, 1175-1247/1255?), and Drogon Sangye Tonpa (1207-1278). At this point, the lineage stream was opened up and teachings and practices were given to many others.[30]

The famous architect, scholar, and yogi Thang Tong Gyalpo (1385–1464CE[31] or 1361–1485CE[32] ) was one of Niguma's students,[33] yet in a unique way. He was instructed by Niguma in a vision two to three centuries after she lived.[34] He is well known for being a great Buddhist adept, a yogi, physician, blacksmith, architect, and a pioneering civil engineer. He is considered a reincarnation of Dolpopa Sherab Gyaltsen and founded the Iron Chain lineage (Wylie: thang lugs ) of the Shangpa Kagyu school of Tibetan Buddhism which was founded by Niguma.

The legacy of Niguma's teachings and spiritual practices is still available today within the Shangpa Kagyu tradition.[35] Included in the corpus are songs and prayers (including aspiration prayers),[36] a sadhana cycle called The Six Dharmas of Niguma (see below),[37] mahamudra practices,[38] as well as unique sadhana practice cycles for Chakrasamvara,[39] and Hevajra.[40]

Like other early Indian mahasiddhas, Niguma is known for her oral teachings in the form of songs. Here are both songs to Niguma and songs by Niguma.

A Song of Niguma

When one realizes that our many thoughts of anger and desire,
which churn the ocean of Samsara,
are devoid of any self-nature,
everything becomes a land of gold, my child.
When one meditates that magiclike phenomena
are all like magical illusions,
one will attain magiclike buddhahood,
[and all of the five paths and ten stages.]*
This, through the power of devotion!

[41]

[42][43]

Niguma's Song of Illusion

If you practice illusion-like meditation
On illusion-like phenomena,
Illusion-like Buddhahood will arise
Through the power of your devotion.
[44]

Songs of Female Masters

Translated by Lama Willa Miller at the Natural Dharma Fellowship

Words of Dakini Niguma

What throws you down into samsara's deep ocean
Are these thoughts of attachment and anger.
But realize they don't truly exist,

And all is an island of gold!
[45]

Vajra Verses of the Self-Liberating Great Seal

Nature of mind,
Wish-fulfilling jewel, to you I bow.
Wishing to attain perfect enlightenment,
Visualize your body clearly as the deity
To purify ordinary thoughts.
Develop a noble intention to help others
And pure devotion to your spiritual master.
Don’t dwell on your spiritual master or the deity.
Don’t bring anything to mind,
Be it real or imagined.
Rest uncontrived in the innate state.
Your own mind, uncontrived, is the body of ultimate enlightenment.
To remain undistracted within this is meditation’s essential point.
Realize the great, boundless, expansive state.
Myriad thoughts of anger and desire
Propel you within the seas of existence.
Take the sharp sword of the unborn state
And cut through them to their lack of intrinsic nature.
When you cut a tree’s root,
Its branches won’t grow
On a bright ocean,
Bubbles emerge then dissolve back into the water.
Likewise, thoughts are nothing but the nature of reality:
Don’t regard them as faults. Relax.
When you have no clinging to what appears, what arises,
It frees itself within its own ground.
Appearances, sound, and phenomena are your own mind.
There are no phenomena apart from mind.
Mind is free from birth, cessation,
And formulation.
Those who know mind’s nature
Enjoy the five senses’ pleasures
But do not stray from the nature of reality.
On an island of gold,
You search in vain for earth and stones.
In the equanimity of the great absolute expanse,
There is no acceptance or rejection,
No states of meditation or postmeditation.
When you actualize that state,
It is spontaneously present,
Fulfilling beings’ hopes
Like a wish-fulfilling jewel.
Persons of the highest, middle, and common levels of capability

Should learn this in stages suitable to their understanding.
[46]

Niguma brought forth a tantric sadhana cycle, a cohesive set of spiritual practices, referred to properly as the Vajra Lines of the Six Dharmas, sometimes also referred to as the Six Yogas of Niguma. This is a parallel to the more well known Six Yogas of Naropa. Yet, for both Niguma's and Naropa's Vajrayana sadhana cycles, it is more accurate to use the term six dharmas.

"The term yoga (sbyor ba) is never used for this set of practices in Tibetan, and they should not be confused with the Kālacaka tradition's group of six practices that are called yogas."[47]

The Six Dharmas of Niguma are classified as completion stage (rdzogs rim) practices focusing on controlling and refining the channels, winds, and energies of the subtle body.

Details of the sadhana cycle brought forth by Niguma can be found in Selected Works of the Dalai Lama: The Tantric Yogas of Sister Niguma compiled, edited, and translated by Glenn H. Mullin, 1985, Snow Lion Publications.

Additional details of the Nigh Chosdrug, or Six Yogas of Sister Niguma can be found here:http://yoniversum.nl/daktexts/niguchos.html

An interesting comparison of The Six Dharmas of Niguma with The Six Dharmas of Naropa can be found in Niguma, Lady of Illusion by Sarah Harding, pp. 135–136.