Snow Lion Publications Niguma, Lady of Illusion (2010)

Hevajra .. 181

Again supplicate the host of deities. A single Nairatmya breaks off
from the principal female consort. Sh~ embraces, rubs, and unites with
oneself as Hevajra. Nondissipating great bliss arises in the body. This is
the empowerment ofawareness [through uniting with] wisdom.

Then, after making offerings to the host ofdeities on one's head, the
deities together with their seats dissolve into the crown of one's head.
Possessing the deity's form, one rests in equipoise in great bliss without
fixation on the empty clarity. In short, the essence of all phenomena
included in the apparent existence ofsamsara and nirvana is totally pure,
free ofall embellishment, and by nature lucid clarity mahamudra-rest
in that alone. That is the fourth empowerment.

Thenya1fl ra'f!J ka1!J 15 thoroughly refine the various substances within
[the skull-cup arisen] from a, into the five meats and the five elixirs.
Offer to the host ofdeities, and then the yogins partake of it.

Cleanse the five tormas as before and satisfy the guru, Hevajra, the
dharma protectors, the local spirits, and the harm-doers with the man-
tra of all spirits. Sing the vajra song, do the offerings and praises to the
host ofdeities, and the confession.

Dedicate with:

By the merit ofmy generosity and so forth,
may the Conqueror Hevajra be delighted.
Having totally completed the six perfections
may all beings attain the vajra monarch.

Then the master and everyone together with one voice make this
aspiration:

Born into the family and holding the sacred pledge,
a teacher ofincomparable Hevajra,
devoted to the guru and compassionate:
may it be so lifetime after lifetime.

Vajra in hand and ringing the bell,
reading the profound dharma,

of182. • Niguma, Lady illusion

consuming the fluids of the queen:
may it be so lifetime after lifetime.16

Then, circumambulating the mandala, request forgiveness. Do aus-
picious verses, the departure of the awareness beings, dissolution of
the pledge beings into one's head, and pleasing the vajra master with
compensation.

This concludes the brief ritual of the empowerment conferral in Glo-
rious Hevajra by Niguma, the gakini of timeless awareness. Translated
by the Vajra l)akini of Timeless Awareness herself and Lotsawa Len-
darma Lodro.

The .Qakini's Personal Instructions: 8
Five Shorr Texts on Yogic Techniques

INTRODUCTION

THESE FIVE BRIEF personal or oral instructions (zhalgdams) that
are attributed to Niguma in the Peking Tengyur may be the source
of the yogic techniques that are used in conjunction with Niguma's Six

Dharmas, and particularly that ofinner heat (gtum mo).In most tradi-

tions of the path of methods, while the actual seated practice involves
visualization and breath-control techniques, there is also a regimen of

physical training (Ius sbyong, lujong) that enhances the efficacy of the
main practice. These individual exercises are known as "trulkor" ('khrul
'khor), a word that in other contexts means "machine" or "device" but

is here translated simply as "yogic technique." The practice of these
techniques involves special clothing and housing and was traditionally
kept quite secret, hidden from all viewers. The tantalizing accounts in
Alexandra David-Ned's travel books of her surreptitious witnessing of
strange goings-on were most likely in regard to such techniques. 1 Any
number of texts, commentaries, and descriptions, however, will never
successfully convey the actual practice, which must be learned directly
from a master who is accomplished in both the physical training and
the meditation technique. These descriptions are thus "self-secret," per-
haps more than any other textual accounts. They offer only some tips
for those already initiated into their practice.

Niguma's instructions here are particularly cryptic, and practition-
ers in this tradition have long relied on other sources for clarification,

184 ,. Niguma, Lady ofIllusion

which in any case are mostly used to jog one's memory of the instruc-
tor's direct demonstration. Lineage holders of the past culled from the
original sources a system of eighteen or twenty-five specific techniques
(though, as noted, there are some issues with enumeration). Perhaps
the most central such text is, again, by the great Taranatha: Nigu's Yogic
Exercises, Root and Commentary. "Root" in this case refers to a sec-
tion quoted by Taranatha that appears to be the jumbled remains of
what was once Niguma's outline of these practices. The commentary is
Taranatha's own attempt to make sense of them. He explains:

Most of these yogic exercises each have vital points of visu-
alization that should be learned from the source text. These
are the personal instructions of Niguma, l)akini of Time-
less Awareness. They are esoteric instructions for dissolving
the energy-mind in the central channel and for releasing the
knots in the channels, primarily using one's own body as the
method. They are the esoteric instructions for the supreme
accomplishment of the path ofliberation that are known as
"The Eighteen Physical Trainings" (lussbyongbco brgyadpa).
As for the source text of this, the oral directions are some-
what arcane and have been scattered among a great many
words, and there have been many that do not know how
to collect them. Although it is possible that there are select
collections assembled by uneducated persons, the practical
application does not actually emerge clearly. Since I saw that
the practice was close to disappearing, in order to save it and
spread it, I, Taranatha, having attained some degree ofdevo-
tion in the glorious Shangpa Kagyu, have not kept it hidden
and have laid it out clearly.2

The "vital points ofvisualization" to which Taranatha refers are, at least
partially, apparent in the collection translated here. Most of the cur-
rently available practice manuals, on the other hand, even some illus-
trated notebooks that have been in circulation at monasteries, do not
include these essential visualizations. These five "originals," if that is
what they are, as well as some others that should have been included in

The l)akini's Personal Instructions ... 185

this set, are indeed contained within the eleven-volume Shangpa Texts,
hidden in a collection of more than thirty brief instructions labeled
with the names of only two of them.3 This seems to represent a whole-
sale incorporation ofan older collection into the puzzling organization
of the Shangpa Texts. They are not mentioned individually in either of
the Shangpa catalogues written byJamgon Kongtrul to record his dox-
ological methods!

Comparing the five texts here with that collection and the commen-
tary by Taranatha, it appears that the exercises described here corre-
late loosely with the fifth through the eighteenth ofNiguma's eighteen
yogic exercises. In that system, the eighteenth is further subdivided
into eight (or maybe nine), which leads to the alternate accounting of
twenty-five exercises ofNiguma. But who's counting? Perhaps initially
they were meant to be one continuous, flowing yoga ofbody and mind,
synchronized in movement and creative visualization.

ESOTERIC INSTRUCTIONS ON OPENING
THECHANNEV

NamoGuru

These are esoteric instructions on opening the channel:

Sitting cross-legged with spine straight,
put your left clenched fist to your chest,
extend the right [arm] down vigorously.
Then do the same with your left.

After that, the four limbs
are vigorously extended for that reason.
Open your mouth and also open the eyes wide.
Then vigorously shake your four limbs.

After that, meditate on the guru's inner heat.
With your body in the seven-point posture ofVairochana,6

186 ~ Niguma, Lady ofIllusion

imagine the central channel remaining straight,
and imagine the root guru on your head.

After that, the fire of timeless awareness
blazes up again into the central channel
and touches the guru's feet,
causing elixir to fall-meditate in bliss.

Un-visualizing the guru, fire abides on its own.
Un-visualizing the elixir, meditate in emptiness.

This is Niguma's personal instruction. iti

MEDITATION ON CHANNELS, PRA~A. AND SUCH7

NdmoGuru

In the meditation on channels, pr~a. and such,
once bliss has arisen in the body,
if there is danger oflosing the bliss externally
due to the bliss falling below,
then bringing the pr~a into the channel entrance is crucial.

In a secluded place, on a soft seat,
stand with the two [legs] straight.
Demolish down the pr~a wheel,1
extend the two hands above the head,
and join it together with the fire wheel.
Raise the heels and hit the ground.

Visualize that four fingers beneath the navel,
from the region where the three channels gather,
the fire of timeless awareness ofinner heat blazes.
It moves up within the avadhuti'
and straight away reaches the top of the head.
Visualize the letter /qa in the aperture ofBrahma,10

The l)akini's Personal /mtructions .. 187

and the tongue offire stretching out.
Imagine that the prat).a that accompanies the fire
is blue in color and wafting upward,
issuing forth in the manner ofsmoke.

Then, just at the time ofentering,
[the prat).a] goes to that fire's place.

Imagine that the /eia blocks the aperture ofBrahma.

That will draw in the vital essence.

To spread the vital essence through the body,
stand and hold the two hands in clenched fists.
Extend the right [arm] to the crook ofthe thigh
and hold the left one slightly bent.
With the left side [of the body],
forcefully pull toward the right seven times.11
Similarly with the left extended
forcefully pull toward the right seven times.
Then, with the fingers of the two hands
interlocking over the chest
and the two thumbs under the armpits,
squeeze the breasts from below.
Forcefully twist the upper torso
seven times each to the right and left.
That spreads [the vital essence] through the body.
It releases the flaws in the vital essence.

This is Niguma's personal advice.

MEDITATION ON INNER HEAT IN THE PATH
OF METHODS

Namo Guru

Meditating on inner heat in the path ofmethods,
if the prat).a-mind is not captured with precision

188 " Niguma, Lady ofIllusion

and the problem of bodily pain occurs,
one should go to an isolated area
and diligently practice the vajra dance. 12

First, to insert in the central channel
there are three: guiding, heat, and gathering.
To first insert in the central channel,
on a soft seat, raise up with the hands,
line up and straighten the legs,
and extend the two clenched fists to the crooks of the thighs.
Holding praQa, forcefully draw up the lower praQa,
strike the chest three times with the heels [of the hands],
lift up [on the toes] three times and, swirling the arms
like vulture wings, shake the upper torso.

With a straight body and two clenched fists
crossed, press on the breast.
Bend the body, leaning forcefully right and left.
This is done three times; holding praQa is crucial.

Then, standing up, cross the two hands
and cover the upper arms,
forcefully twisting the waist right and left.

The visualization is to imagine [the syllable] a at the navel,

and the vital essence ofall the channels gather into a.
Meditate on a as unborn emptiness.

Do this three times with everything the same.
Ifheart-praQa arises, imagine a within the heart
and focus the attention on its radiating light.
This will clear it up.

This instruction of the vajra dance is the instruction of the <Jakin! of
timeless awareness. iti

The l)tikini's Personal Instructions " 189

YOGA OF MEDITATION IN THE PATH
OF METHODS 13

NamoGuru

In the yoga ofmeditation in the path of methods,
the diseases that are among the results
of the three poisons arising in the mind stream
are healed by the yogic exercises ofphysical training.

r{z. Clearing up Stupidity

When the force ofstupidity occurs,
take the position ofVairochana,l5
while the radiation an~ convergence ofwhite light
illuminates the darkness ofstupidity.
Imagine the afflictive emotion ofstupidity pacified.

[2. Clearing up Agitation}

When the force ofagitation makes you restless,
put your body in the vajra cross-legged position,
grasp the nape of the neck by [interlocking] ring fingers,
bend forward and forcefully twist
the right and left [arms] three times each.
Slap your palms on your head and think that it dissolves.

[3. Clearing up Fury}
When you are infuriated by the force ofhungry ghosts,
take the position ofAmoghasiddhi,
and satisfy the dangerous hungry ghosts
with a continuous flow ofelixir.

{4. Pained by Harm-Doers}

After that, assume the vajra position
and with the "burning" mudra at the heart,
gaze with wrathful eyes in the ten directions.
As the seeds of ten directions blaze all around,

190 • Niguma, Lady ofIllusion

imagine that those who would harm you are expelled.
Do a bit ofwrathful recitation.

[s. Clearing up Anger}

When the arising of anger in your mind stream
results in aching pain in the upper body,
assume the vajra position with intertwined fingers on your chest,
and twist your chest three times each to left and right,
looking to the right and left with wrathful eyes.

[15. Clearing up Pride}
After that, with the mudra of equipoise,16
hold the belly tight and strike it three times.

{7. ClearingupDesire}

When the arising ofdesire in your being
results in discomfort of the lower body,
stretch out prone and wave the legs,
doing the dough-kneading mudra with your hands.

For those two the visualization is the same:
In the heart center is the letter ma;
by the joining of the red and white vital essences,
imagine that bliss-emptiness arises in your being.

[S. Clearing up Greed, for Much Descent ofBliss}

When losing [vital essence] externally and lacking heat
internally,

body and mind are separated, and should be united.
Pure inner heat is fire;
imagine that fire as fine as a thread
reaches through the central channel from top to bottom,
and focus the mind there, meditating clearly.
When heat arises but bliss does not,
use the esoteric instruction ofbringing down the vital csscrKc:
On a seat that is big enough for three arm spans,17

The l)tikini's Personal Instructions "' 191

stand up suddenly [with a hop] 18 and point with outstretched
forefinger.

Twist and turn as far as possible to the front
and similarly as far as possible to the back.

{g. Threefold Shake, for Less Descent ofBliss}

After that, take the heroic sitting posture, with fingers
intertwined,

forcefully twist and rub the forearms.
Following that, shake (the body] three times.
That will cause the descent ofbliss.

Whichever of those physical trainings you practice,
holding the praJ;la is most critical.

.Qakini Niguma's personal instruction. iti

CHANNEL CHAKRAS OF ONE'S BODY19

NdmoGuru

The channel chakras in one's own body
that are extended should be contracted
and those that are contracted should be extended.
If one meditates without doing so,
discomfort in the channels and praJ;la will develop.

For that, in an isolated place,
to raise oneself up by the palms,
grasp a staffwith two hands.20
Put the heel ofthe right (foot]
on the thigh of the left [leg],21
move back the right knee,·

and lift up the body.

After that, strike with the left heel three times.
Similarly the right, making it straight.

192. .. Niguma, Lady ofIllusion

After that, put the two legs together,
straight and extended,
and strike the ground forcefully
three times with the right heel.
The same for the left, three times each.
After that, set aside the staff.

Cover the chest with the fingers ofboth hands entwined,
with two thumbs under the armpits
and squeeze the breasts together.
Twist your upper torso forcefully
to the right and left three times.

After that, do the small child yogic exercise,22
[tilting] your head in four directions.
That can also be done three times each.

After that leap up and after that
hit the ground with the heels three times.23
It is critical not to leave the mat.

That also is the 9akini's personal instruction. iti

Niguma's Aspiration Prayer 9

ASPIRATION PRAYER OF THE SEALED WORD
("KAGYAMA") 1

Sanskrit: Arya-praT}idhanaraja-nama
Tibetan: 'Phagpa smon lam gyi rgyalpo zhes bya ba

English (alternative title): The Sovereign ofNoble Aspirations

Homage to all the buddhas and bodhisattvas!

May the ocean ofvictors in the ten directions and three times,
with their abundance ofcompassionate activity,
accomplish all these prayers ofmine
just as they have been supplicated.

May everything in every form from now on
please the guru through immeasurable devotion,
and by offering infinite pure bodies and enjoyments,
may you ever be close and your activities flourish.

May I attain enlightenment relying on gurus in all lives

while hearing, explaining, meditating, and practicing dharma,
and not meet with bad acharyas and bad lamas,
or bad friends and bad benefactors.2

I 94 .. Niguma, Lady ofIllusion

May I have good family, health, eloquence, fine physique,
charisma, and power in all lives,
and with longevity, companions, and wealth
arising spontaneously, be respected by all.

May I be free ofdiscord and harmonious with all
throughout all my lives wherever I am born,
so that beings who see, hear, recall, or touch me
perceive beauty and charm that is ever interesting.

May I become the protector, hope, and reinforcement
for all sentient beings equaling space,
their every desire and hope, whatever they are,
satisfied by me exactly as they wish.

May those friends who wish me well,
who practice the same aspirations ofbody, speech, and mind,
ever be close from this moment on,
and enjoy abundant happiness and pure perception.

May I become a wish-fulfilling gem wherever I'm born
and establish all beings in happiness
by raining down an immeasurable abundance
ofall their desires as soon as they think of them.

May all lands and countries wherever I am
be free ofdisease, negative forces, strife, and poverty,
and all beings possess long life, health, wealth, and dharma,
in an abundance ofauspiciousness and well-being.

May I, in this life and in all lives,
gain access to the sky-treasure ofwealth
and dispense the four kinds ofgifts3 in the ten directions,
ripening and liberating all beings through the ten perfections.

May every mandala ofknowledge in the three times
all become manifest in a mere instant

NigumasAspiration Prayer .. 195

through the sublime knowing of all dharmas
in samsara and nirvana without attachment or obstruction.•

May I be indisputably adorned by the correct stainless three
trainings,5

such that the world and its gods render offerings and praise,
and by placing all beings in sublime ethical discipline,
fully perfect all good qualities without exception.

May I be content in a remote hermitage with food and clothes,
perfecting ultimate realization without a moment ofouter or

inner obstacle,
ripening and liberating all beings without exception
through immeasurable enlightened activity.

May all the arrogant powerful gods and demons,
without need ofa moment ofexhortation or worship,
offer their life-force and obey like servants
to protect the doctrine with abundant magical power.

May I, by actualizing loving-kindness and compassion,
totally pacify destructive hostility that sentient beings have
toward each other in the three realms,
so that they dwell in the love ofa mother toward her only child.

May there be no interruption in manifesting dharmakaya
when the time of my death is upon me,
so that the spontaneously present form-kayas help others
and my remains and relics continue to influence beings.

May I make offerings, for an ocean ofeons,
of Samantabhadra's offering clouds equal to space
to an ocean ofbuddhas as numerous as atoms in the universe
in all the pure realms of the victors.

May I manifest an ocean of totally pure buddha realms
and with immeasurable knowledge and totally pure conduct

196 .. Niguma, Lady of!llusion

thoroughly see the whole ocean of dharmas
and realize the whole ocean of timeless awareness.

May I actualize the melodious speech of an ocean ofvictors
and proclaim throughout the reaches ofspace with Brahma's

voice,
teaching dharma in the languages of all people

and placing all sentient beings in the state ofbuddha.

May I actualize the absorption ofillusion without limit,
just as in Samantabhadra's life story ofillusion,
and instantly manifest buddha bodies
and every buddha field upon a single atom.

May my aspirations, absorptions, and activities
be as boundlessly deep and vast and impossible to measure
as the realms of beings and the depths and teaches of the oceans,
the limits of the sky and the immeasurable realm of reality.6

May I emanate as endless universal monarchs
to fulfill the hopes of beings and guard the dharma domain,

and gaining dominion over all realms equaling space,

establish all sentient beings in happiness.

May I become the sovereign ofsupreme healing,
to instantly soothe the pain ofsentient beings
when they are worn out by the suffering
brought on by the future age of disease and weapons.

May there be a rain offive desirables in the ten directions
from thick clouds ofabundance equaling the sky,
replete with a wealth of food, drink, textiles, silver, and gold
for the times ofhunger and thirst during the age offamine.

May the tremendous force of my bodhisattva activity
manifest precisely in the way appropriate to transform

Niguma's Aspiration Prayer .. 197

each and every sentient being throughout the reaches ofspace
until the ocean ofsamsara becomes empty.

May I totally subdue powerful and haughty beings
who engaged a perverse path and were not subdued
by the victors in three times and ten directions,
and establish them in buddhahood instantly.

May naturally arising effortless enlightened activity
ripen and liberate all sentient beings
with spontaneously present uninterrupted benefit
for as long as there are sentient beings in samsara.

May my enlightened activity of aspiration
be greater than the combined enlightened activity ofaspirations
of the ocean ofvictors in the ten directions and three times
who, when they were ordinary beings and bodhisattvas,
made aspirations for generating awakening mind for countless

eons,
perfected the two accumulations and actualized buddhahood,
and then through an ocean ofqualities, might, and excellence,
ripened and liberated limitless sentient beings.

May all of my aspiration prayers that produce
limitless spontaneously present benefit for others
fully generate sublime awakening, interest, and faith
and be completely realized by whoever adopts them.

May all abundance ofauspiciousness and happiness
in the ten directions, three times, samsara and nirvana,
flow uninterruptedly like the course ofa great river
and pervade myself and others everywhere in all directions.

Thus ends the Sovereign ofNoble Aspirations by Niguma, the c;lakini of

timeless awareness. iti



Appendix 1: "The Basis ofEverything"

by Khyabje Kalu Rinpoche

(Copied by the translator from a scrap of paper
circulating in the monastery, circa 1975)

THIS ALL-BASE, buddha nature (sugatagarbha), is the original great
timeless awareness occurring naturally through the empty, lucid,
unimpeded pristine quintessence of five elements. Not recognizing
itself, it is wrapped up in the darkness ofignorance. Thus it presides per-
vasively as samsara's common all-base consciousness, the source of all
delusion, like the basic ground or principal sovereign. Then the empty
[aspect is apprehended] as "self," the clarity as "other; and attachment,
aversion, stupidity, and all afflicted mentation with its associates occur
from its unimpededness. Further, the natural radiance ofthe five [qual-
ities of] original emptiness, clarity, movement, firm solidity, and con-
tinuous flow occur as the appearance of extremely subtle five lights:
blue, red, green, yellow, and white. On that basis, then, arise the appear-
ances of the five elements: space, fire, wind, earth, and water. The one
[experiencing] these deluded appearances in that way is the aggre-
gate of consciousness, and based on that, first a mental body arises,
and then in relation to it, feeling, perception, and formation: four and
a half aggregates. Mixing with external elements, such as the father's
semen and the mother's blood, the coarse physical form of a fully rip-
ened corporeal body consisting of the five elements as orifices, warmth,
breath, flesh, and blood is achieved, and the six faculties of the eyes,

2.00 ,. Niguma, Lady ofIllusion

ears, nose, tongue, body, and mind occur. Based on that, like the sover-
eign's heir, the unvirtuous afflicted mentation arises from the aspect of
consciousness and virtuous mentation such as faith, compassion, and
wisdom arise from the aspect of timeless awareness. Like their emis-
saries, the six kinds of consciousness arise, and the six objects of form,
sound, smell, taste, touch, and (mental] phenomena (appear] to them.
Then the prince-like afflicted mentation presides over the conference
with the six sense faculties, six objects, and six consciousnesses, and a
whole host of interdependent causes and conditions are convened. The
bodies, speech, and minds ofhundreds and thousands ofdeluded con-
cepts are consigned into service and perform various acts. Habitual pat-
terns, like seeds, are planted in the all-base consciousness, which is like
the basic ground. For instance, to grow crops one must assemble many
dependent conditions such as water, fertilizer, warmth, moisture, and
the seeds to produce the cause and result. Similarly, assembling the var-
ious dependent causes and conditions for the seeds of one's previous
actions will result in the higher realms and liberation from virtuous
causes, and samsara and lower realms from unvirtuous causes.

Appendix 2: The Tibetan Text ofStages

in the Path ofIllusion and the Commentarf

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1. The Tibetan textS ofthe root and commentary are based on five editions from the Peking
Tengyur, Collated Tengyur, Shangpa Texts, Kinnaur Shangpa Texts, and an Ume edition.
Where there was significant variation, rhe translator's choices are referenced in the end-
notes to the translation. The few bracketed words represent portions of quotation from
scripture that were missing in all Niguma texts.

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