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The Display of the Self-Nature of the Five Wisdom Dakinis

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Dakinis are active manifestations of energy. Therefore, they are usually depicted as dancing, this also indicating that they actively participate in the world, or in the spiritual perspective, in both Samsara and Nirvana. In the Tantric Buddhist tradition
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Five Wisdom Sisters,
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If we do not complement you,
you become five witches,
making us ill and bringing us suffering.
Because we cannot banish you,
always our fate depends on you.

~~~ Five Wisdom Sisters,
If we do complement you,
you become five angels,
making us healthy and bringing us happiness.
Because we cannot separate from you,
always our fate depends on you.

~~~ Five Wisdome Sisters,
Nothing can be done without depending on your mood.
Farmers cannot grow their crops,
politicians cannot rule their countries,
engineers cannot work their machines,
doctors cannot heal their patients,
scientists cannot do their research,
philosophers cannot make their logic,
artists cannot create their art,
without depending on your mood.

~~~ Five Wisdom Sisters,
Nothing can be known without depending on your grace.
Tibetan lamas cannot chant with cool highland habit,
Indian gurus cannot sing with warm lowland habit,
Japanese roshis cannot sit with dark cushion habit,
Muslim sheikhs cannot dance with bright robed habit,
Jewish rabbis cannot pray with soft-voiced habit
Without depending on your grace.

~~~ Five Wisdom Sisters,
Even the most mysterious miracles cannot occur without complementing your purity.
Buddha Shakyamuni cannot rest with tranquil gaze of his lotus eyes
underneath the Bodhi tree,
Guru Padmasambhava cannot play magically with countless sky-walking dakinis,
Lord Jesus cannot walk weightlessly across the water,
Prophet Moses cannot see the radiantly burning bush,
Brahmin Saraha-pa cannot straighten arrows,
singing wisdom hymns with his arrow-maker girl,
Crazy saint Tilopa cannot eat fish and torture Naropa,
Greatest yogi Milarepa cannot remain in his cave, singing and accepting hardships
Without complementing your purity.

You are so patient.
Whoever wants to stay, If you don't exist, Cannot stay.
Whoever wants to go, If you don't exist, Cannot go.
Whoever wants to taste or touch, If you don't exist, Cannot taste or touch.
Whatever our actions, You are always supporting Patiently without complaining.
But we ignorant beings are always ungrateful, Stepping on you,

Calling you Earth. You are so constant.
Whoever wants to be purified, If you don't exist, Cannot be purified.
Whoever wants to quench their thirst, If you don't exist, Cannot quench their thirst.
Whoever wants to hear, If you don't exist, Cannot hear Whatever our actions, You are always flowing Ceaselessly without complaining.
But we desiring beings Are always ungrateful, Splashing you,

Calling you Water. You are so clear.
Whoever wants to fight, If you don't exist, Cannot fight.
Whoever wants to love, If you don't exist, Cannot love.
Whoever wants to see, If you don't exist, Cannot see.
Whatever our actions, You are always glowing Un-obscuredly without complaining.
But we proud beings Are always ungrateful Smothering you,

Calling you Fire. You are so light.
Whoever wants to rise, If you don't exist, Cannot rise.
Whoever wants to move, If you don't exist, Cannot move.
Whoever wants to smell, If you don't exist, Cannot smell.
Whatever our actions, You are always moving Weightlessly without complaining.
But we envious beings Are always ungrateful, Fanning you,

Calling you Air. You are so open.
Whoever wants to exist, If you don't exist, Cannot exist.
Whoever doesn't want to exist, If you don't exist, Cannot cease to exist.
Whoever wants to know phenomena, If you don't exist, Cannot know phenomena.
Whatever our actions, You are always welcoming Spaciously without complaining. But we ignorant beings Are always ungrateful, Emptying you,

Calling you Space.
You are our undemanding slave, Tirelessly serving us, From ordinary beings to sublime beings to fulfill our worldly wishes.

You are our powerful queen, Seductively conquering us, From ordinary beings to sublime beings, Into desirable qualities.

You are our Wisdom Dakini, Effortlessly guiding us with your magic dance, From ordinary beings to sublime beings, Into desireless qualities. And so, I want to introduce you.

 The wisdom Dakini Niguma was born in Peme in Kashmir, India during the time of Buddha before the time of Shakyamuni. At that time her father was the Brahmin Shantasamnaha and her brother was the Great Sage Naropa. In Niguma's past lives she practiced the path for three immeasurable eons. In this life she came to realization just by meeting a realized lama and receiving a few teachings. Her impure illusory body then arose as perfect body.

She dwelt in the three pure states and saw the face of Vajradhara himself. She received the four complete empowerments from the emanated Mandala of Tantric Mahayana.She developed omniscient wisdom in the sutras, tantras, oral instructions and teachings.

She saw all phenomena as they are and as they appear.She herself attained Cloud of Dharma, the tenth level of a bodhisattva. Niguma released even the subtlest veil to the knowable and became in essence the three bodies of enlightenment, indistinguishable from the Buddha. For her own benefit, she brought to completion abandonment and cultivation. For the benefit of others, she manifested the two form bodies and will continue to do so until Samsara is completely empty. Her foremost disciple was the Mahasiddha Khyungpo Naljor, who was born in Tibet and traveled to India to receive the full transmission from her. In granting him the empowerments, Niguma also confirmed that not only he, but also all his successors and followers would in the future have the good fortune to receive the blessing of Dakinis, encounter enlightened beings, and attain perfect Liberation. Niguma granted the four complete empowerments to the adept Khyungpo Naljor in the emanated Mandala and transmitted the most profound tantras, intimate advice, and oral and written teachings. Niguma gave him the essential pith instructions that would enable worthy disciples to attain enlightenment in one lifetime. She promised Khyungpo Naljor that all disciples and Shangpa lineage holders would go to the Pure Land of the Dakini, because this lineage was special above all others. Niguma commanded that for seven generations, these ear-whispered teachings should be only passed on in a one to one guru to disciple transmission. From her lifetime to this present day, she continues to manifest whatever subtle or more material form is necessary to benefit beings over limitless time. In particular, through her activity and blessings, she gazes with impartial compassion on all the holders of the Shangpa Kagyu Lineage.

Khyungpo Naljor was born in a year of the tiger in the southern part of Tibet, into a distinguished family. The clan of the Khyung, being the same family clan from which the lord of yogins, Jetsun Milarepa hailed. Thus, his own name meant "the Yogin of the Garuda clan." At his birth the great Mahasiddha Amogha came flying through the air from India and made the prophecy that this newborn child, who was already highly realized, would in time come to India and there receive the profound transmissions that would make him a great guide of beings. The qualities of Khyungpo Naljor began to manifest while he was still very young. When he was five years old, he told detailed stories about his past existences, and revealed insight into his lives to come, and into the future in general. By the age of ten he excelled in reading, writing, arithmetic and both Chinese and Indian astrology. At twelve, in accordance with the tradition on his father's side of the family, he studied the Bon teachings. Later on he practiced Dzogchen, and finally, Mahamudra. Then, taking jewels and gold dust to present as offerings, he left for Nepal and India in search of teachings. During his journeys Khyungpo Naljor was unconcerned about comforts for himself and endured much hardship. Over the course of seven journeys, he studied with a hundred and fifty sages and fifty great adepts. He adopted four of his teachers as his glorious Root Lamas, of these; the wisdom Dakini's Niguma and Sukhasiddhi had received direct transmissions from Vajradhara, the enlightened enjoyment body of the sixth Buddha. His other Indian main teachers were Maitripa, Rahula and Vajrasanapa.They took delight in Khyungpo Naljor and granted him the ultimate oral instructions that cut off all distractions and he practiced single-pointedly. All doubts were erdicated and he obtained both ordinary and extraordinary accomplishments. Khyungpo Naljor established his monastic seat in the Shang valley, which is how the lineage got its name. He passed away at the age of 150.

His meeting with Niguma came about in this fashion. After he had received teachings from many great Siddhas, Khyungpo Naljor again searched for highly realized teachers from whom he could receive more advanced instruction. The most realized teachers he encountered told him that one with his qualities should seek the great Bodhisattva who was not separate from Dorje Chang in her realization and in the profound teachings she could skillfully transmit.

Khyungpo Naljor asked where he could meet such an enlightened being and was told that her presence could manifest anywhere to highly purified beings. Unfortunate beings, those still caught in emotional afflictions, would find it very difficult to encounter her at all, since she had dissolved her physical form, attained the rainbow body, and achieved the level of Dorje Chang. Every now and again, however, she would visit the most sacred cremation grounds and, leading a host of dakinis, would preside over great ritual offering feasts (ganacakras). There someone might have an opportunity of seeing the great Niguma.

As soon as Khyungpo Naljor heard the name of the great dakini, he felt such devotion, like an electric shock, that tears swelled up in his eyes. Immediately he set out to find her at the great charnel ground called Sosaling. As he traveled, he continuously made supplications to the Three Jewels. When he reached the cemetery, he saw above him in space at the height of seven banana trees, a female deity bluish in appearance, who wore elaborate bone ornaments and held a trident and a skull. As he gazed at her, he sometimes saw one deity, and sometimes many; some were in meditation posture, and some were dancing or making graceful gestures. He felt sure that this was the great Bodhisattva Niguma, and began to make reverent prostrations to her, sincerely imploring her for transmission of the teachings.

On the day of the full moon, Niguma gave Khyungpo Naljor the empowerment and transmission of the teachings of the profound Dream Practice. In the middle of this, she said to him: "Son from Tibet, arise!"

Suddenly Khyungpo Naljor found himself in midair at the height of three banana trees. Looking up towards Niguma, he saw that the great being was on top of a golden mountain, surrounded by a vast retinue of dakinis. Down the four sides of the mountain, rivers fell. Khyungpo Naljor wondered out loud if this amazing mountain was truly there or whether he was witnessing a miraculous performance by the dakini.

Niguma answered, "When the ocean of samsara is turned over, when all attachment and ego-clinging are totally uprooted, then every place and every thing is covered with gold, forming a golden field of non-attachment. The actual nature of samsara, this phenomenal world, is like a play of dreams and illusion. When you have realized experientially that the play of the phenomenal world is nothing but a dream, or is like the illusion created by some magician, then you have gone beyond the ocean of samsara. This requires the greatest devotion to your Lama. Understand this. Now you must leave here. Go and grasp your dream.”

Khyungpo Naljor understood her instructions and entered the dream as he had been taught. In the dream state he was given full empowerment for the Five Golden Dharmas of Niguma. Three times in the dream he received the empowerments, including those of the Six Yogas of Niguma. At the end, Niguma told him this: "In this land there have been no other beings except yourself who received the total transmission of these doctrines three times in one dream.”

On the following day, Niguma once again gave him three times the complete transmissions, with the detailed explanations of these doctrines; this time the transmission took place in the waking state. One commitment she asked him to keep was this: only he and another Mahasiddha, by the name of Lavapa, had the transmission into the six doctrines of Niguma; the teachings should be kept secret until seven generations had passed in an unbroken line of transmission from one Lama to one chosen disciple in each generation. After the seventh generation, it would be appropriate to give these teachings more widely for the benefit of all beings.

Khyungpo Naljor, a twelfth-century teacher in Tibet, had a visionary experience in which a lion-headed dakini appeared to him and sang this song about working with dakini energy: Crystal dakini guards against interruptions. Jewel dakini increases wealth. Lotus dakini gathers energy. Action dakini gets everything done. When wanting and grasping hold sway The dakini has you in her power. Wanting nothing from outside, taking things as they come, Know the dakini to be your own mind. The essence of mind is knowing. Know that the crystal is the non-thought of mind itself And the crystal dakini guards against interruptions. Know that the source of wealth is contentment And the jewel dakini fulfills all wants and needs. Know that the lotus is the non-thought of freedom from attachment And the lotus dakini gathers energy. Know that action has no origination or cessation And the action dakini gets everything done. Those who do not understand these points Can practice for eons and know nothing. So, the heart of the matter is To know that the dakini is your own mind.

In his "Ocean of Blessings," Jamgon Kongtrul states that the Lady Yeshe Tsogyal appeared in Tibet as an emanation of Dhatvishvari Vajra Yogini and was essentially not different from the consorts of the five buddhas.

In her dharmakaya aspect, she is known as Samantabhadri Prajnaparamita. in her sambhogakaya level, she manifests in the form of the great consort Dhatvishvari and therefrom she displays an inconceivable number of nirmanakaya appearances however it way is necessary to guide beings to enlightenment.

In the pure lands she appears in the form of Sarasvati, Noble Goddess of Eloquence, where she shows the skillful means for generating the light of wisdom in all aspects of knowledge, both the outer and inner levels of philosophy.

In the presence of Buddha Shakyamuni, she emanated in the form of Ganga Devi and acted as the custodian of the treasury of the Mahayana teachings.

In the snowy land (of Tibet), she took rebirth as a qualified dakini into the family line of the Kharchen clan and became a consort accepted by Guru Rinpoche.

By the power of her immense training, she accomplished perfect recall. Traversing the secret path of Vajrayana, right to the letter, she achieved the supreme vajra abode of the twelfth bhumi. Perfecting the great power of realization of the natural Great Perfectione arrived at the stage at the end of the four visions.

Acting as the offciial compiler of Guru Rinpoche’s teachings, she traveled with him everywhere in the central and surrounding lands of Tibet and concealed innumerable major and minor treasures..

At ythe moment, she resides in her rainbow body's indestructible form in the Palace of Lotus Light on (the continent of) Chamara. Indivisible from the never-ending adornment wheels of Guru Rinpoche's body, speech, mind, qualities, and activities, she pervades throughout the reaches of space to benefit beings for as long as conditioned existence exists.

Using meditation, and mudra to invoke the divine femine. Connecting with the Bon dakini presence to facilitate healing the micro and macrocosm~ revealing the wisdom and compassion of the Mother so that We can remember and reconnect

om ma wa ma de ma hi mo ha e ma ho ma ye rupa ye ta dhu dhu so ha

Devi Kurukulla is, like Varahi, a balidevata, that is a receiver of offerings. She is one with Lalita and is identified, at least in the Tantrarajatantra, with Tara. She is one with the 15 Nitya devis of the waxing moon.
She has three mantras, one of seven syllables, one of 13 and one of 25 syllables but in her daily puja the mantra of Tara is employed (Om tare tuttare ture svaha).According to the vast mediaeval tantrik digest Shrividyarnava, these mantras are

Om Kurukulle Svaha
Kurukullayah Om Kurukulle Hrih Svaha
Kurukullayah Om Kurukullehrih: Mama Sarvjanam Vashamanaya Hrim Svaha.

Because she has three mantras she is called Trikhanda (three sections).
The preparatory act (purashcharana) for worshipping Kurukulla is to recite her vidya-mantra 100,000 times, using red flowers.

The happiness of one-taste of all things is on your merciful face.
The floral bow and arrow in your hands will induce all beings.
The hook stick has merits to gather all bliss of Buddhas and Dakinis.
The hook rope is wisely employed to draw in all kinds of beings.
Adorned with beautiful floral garland and having wondrous family,
You are loved dearly by all who sees your image or hears your mantra!
The patriarch that served you was inspired to be the national Guru.
For such a holy Karma may your holiness grant me all the blessings!

Great compassion, responding to sentient beings' capacities, exerts inducing
Thousands of ways and hundreds of plans employed in enticing and converting
Unless all sentient beings have comprehended and attained full enlightenment
Thorough and detailed guidance and encouragement will never cease to function
Supreme merits and wisdom of all Buddhas are hooked by you to spread to all beings
Deluded thoughts and biased inclinations of beings are shot down by your floral arrows
Your ropes of compassion wind around and around lest beings go astray or fall behind
Your joyful countenance attracts beings into practice and realization of lively application
Mother Buddha of great wisdom, displaying all kinds of ingenious and skillful means
Countless Dharma sons and daughters will all take refuge in you and the Triple Gems

Skull crown of Five Wisdoms, human-head necklace to adorn your body,
Floral arrow on a full bow, nowhere in the Dharmadhatu cannot be reached.
Merciful face full of joy, Sunyata Pleasures relieve hindrances and hardships,
New animosity and old grudges, all evaporated outside the Three Realms.
Guan Yin engaging in inducing and conversion, applying tender approaches as need be,
Hooked stick and hooked rope, bring in beings from afar and attract beings nearby.
Surrounded by embrace so warm, and under gazes so tender,
Bliss of harmony simply thaws and melts, and all sentient beings take refuge in Thee!

Visualize that Kurukulla, upon hearing this praise, is very pleased by the right faith of the practitioner and the sentient beings. Kurukulla emits bright red lights from her heart chakra shining through the whole Dharmadhatu and giving blessings to all sentient beings. Then Kurukulla sprinkles showers of nectar upon sentient beings to purify their karma of body, speech and mind. The nectar is also granted for sentient beings to drink in order to nourish their wisdom and expand their lifespan.

Visualize that, through the nectar blessing of Kurukulla, all sentient beings in the whole Dharmadhatu have returned to the original purity; they all transform and merge into a boundless sky-blue light. Kurukulla, having thus purified all sentient beings, also transforms and merges into this light of original purity. The whole Dharmadhatu becomes a limitless and indiscriminative Oneness.

In this vast expanse of blue brilliance, suddenly there appears a karma vajra. Above the karma vajra, there appears a magnificent Dharma seat supported by eight lions. Then above the seat there appears, one after the other and one above the other, a lotus, a moon cushion and a sun cushion. At the center of the sun cushion there appears a red seed word "Hrih" standing upright. Hrih transforms into Kurukulla with red brilliant rainbow body, appearing as a teenage maiden, who has one face, three eyes, four arms and complete with all adornments of a Sambhogakaya. Her red-orange hair streams upwards, she wears a crown of five skulls, a necklace of fifty freshly severed human heads. Her earrings, bracelets, necklaces, armlets, anklelets, etc. are ornaments of bone and jewels. Her first left hand holds a red upala flower bow and her first right hand holds an arrow, decorated with red upala flower, in shooting position and stretches the bow to its full. Her second right hand holds a red upala flower hook upwards, and her second left hand holds a rope of red upala flower downwards. She wears a tiger-skin skirt, standing in a dancing posture with the right leg drawn up and the left leg pressing on the heart area of the corpse of a female demon. She is completely surrounded by a circle of burning flames of wisdom fire, emitting great bright red lights. In the heart chakra of Kurukulla there is a lotus, above which is a moon cushion, and a sun cushion atop. Standing upright at the center of this sun cushion is a red seed word "Hrih,". Evenly distributed around and above the circumference of the sun cushion are the words constituting the Heart Mantra of Kurukulla. All words of this mantra wheel are red in color and are arranged clockwise

Recite the Heart Mantra and simultaneously visualize that the mantra wheel in the heart chakra is spinning. The word Hrih at the center remains still. The mantra wheel spins counterclockwise (left spin) with ever increasing speed. After a long while of spinning, the mantra wheel gradually slows down until it comes to a complete stop.

As the mantra wheel spins, it simultaneously emits waves of red light spreading in all directions throughout the whole Dharmadhatu. With each wave of red light countless numbers of transformations of the Kurukulla are sent forth. These Kurukullas surf the waves of light to all corners of the Dharmadhatu in order to salvage all sorts of sentient beings.

In the tradition of the great Terton
H.H. Jigdral Yeshe Dorje Dudjom Rinpoche (1904-1987)
Supreme Head of the Nyingma Sect of Tibetan Buddhism

1. Refuge and Bodhicitta. (recite three times)

rang rik yay shay khan dro mar
du drel may par kyap su chi
ma tok nyi dzin trul pay lo
rang drol chen por sem kyay do

In the self-existing awareness as the wisdom dakini,
I take refuge beyond coming together and separation.
The confused mind of unrealized beings clings to duality.
I arouse the awakened mind of natural liberation.

2. Dorje Tsig Dun-pa
(Seven-Line Prayer to Guru Padmasambhava)

ur-gyan yul gyi nub chang tsam
pe-ma ge-sar dong-po la
ya-tsan chog gi ngo-drub nyay
pe-ma jung-nay zhay su drag
kor du kan-dro mang-po kor
kyed kyi jes-su dag drub kyi
chin gyi lob chir sheg su sol
gu-ru pe-ma sid-dhi hum

In the northwest direction of the land of Uddiyana
Upon the stem and filaments of a lotus,
Is the one who has obtained all the unique and supreme siddhis,
The famous one called Padmasambhava.
Many dakinis surround him as a retinue.
I shall practice sadhana following Thee.
I pray Thee come and bestow blessings upon me.

3. Visualization of Kurukulle, and Mantra Recitation

rang sem ma chö tong pay tsel
rik pa hri yik tro du lay
rang nyi wang dzay da ki ni
mar ser nyi ma char kay dok
chu druk lang tso dzay chak nyam
pay may chak kyu zhak pa dzin
cher mo ut pal rat nay gyen
pay nyir gar gyi gyur pak chay
day drö ö pung long du röl
tuk kar nyi teng hri mar tar
ngak kyi kor lay bar way o !
pak may zhing kün kyap par tro
ten yö ngö kün wang dü nay
tuk sok la tim zi jin kyay
day tong gyur may lhen chik kyay
rang dröl rang wang top par gyur

From the very nature of unfabricated mind and the dynamic energy of its emptiness,
Awareness, as the syllable HRI, radiates and reabsorbs light.
From HRI, I appear as the magnetizing dakini:
Vermilion, the color of the rising sun;
Sixteen years of age, youthful and beautiful, with a passionate expression;
Holding a lotus hook and a lasso;
Naked and adorned with utpala flowers and jewels;
Dancing on a lotus and sun, and
Manifest within a vast mass of light, the bliss of meditative heat.
At the heart center, above a sun disc, a red HRI,
Encircled by the mantra, blazes with light
That radiates forth pervading all countless realms.
It magnetizes all matter, animate and inanimate,
And dissolves back into the heart life force syllable, engendering splendor and
Changeless bliss-emptiness is coemergent.
The mastery of natural liberation is attained.

Thus recite the mantra 1,080 times, settled in the expanse of primordial purity.
Not wavering from awareness, with indwelling confidence in the view;
Poised in the fundamental nature free of transition and change;
When stability in natural liberation, without conceptual grasping, is attained,
Mastery over all the phenomena of existence and peace is gained.

4. Dispelling the Extreme Views of Permanence and Nihilism

rik pa rang shar tsen may lha
nyi may lo day chen por dal
lar yang zung juk gyu may tsel
nö chü yay shay röl par shar
om ah hung

Self-arising awareness, the deity of characteristics,
Pervades great nonduality beyond the conceptual mind.
Once again, indivisible unity, illusory dynamic energy,
Arises as the wisdom display of the universe and its beings.

5. Dedication and Verse of Auspiciousness


dü sum sak pay gay tsok kün
mik may ta dral long du ngo
kam sum kor way sem chen kün
dak nyam chen por sang gyay shok
tsa sum khan drö jin lap tu !
dak chak drup chok kor chay kyi
gal kyen kün zhi sam dön drup
dro kam dong truk tra shi shok

All virtues accumulated in the three times,
Without conceptuality, I dedicate in the expanse that is free of limits.
May all sentient beings in the three realms of cyclic existence
Awaken as buddhas in great equal purity.
By the power of the blessings of the three roots and the dakinis,
For myself and the retinue of excellent practitioners,
Pacify all unfavorable circumstances and fulfill our wishes.
May there be the auspiciousness of stirring the depths of sentient beings.
With flowers falling from the sky, everything is imbued with happiness and excellence.