by Elena Pakhoutova, modified by Dan Haig (last revised 02-03-2007)
This chapter is primarily concerned with Khyungpo Neljor (khyung po rnal ‘byor), who claimed to be transmitting traditions obtained from Niguma, a shadowy figure described as the sister or consort of the famous Indian siddha, Na’ropa. These lineages came to form the basis for the so-called Shangpa (shangs pa) subset of the Kagyü traditions. Although referred to in the title, Kodrakpa is the subject only of the first few pages. {DG}
Born in the same year as sa skya paṇḍita, Water Male Tiger (chu pho stag 1182 A.D.), ko brag pa bsod nams rgyal mtshan is considered by Gos lo as the most learned and famous scholar with no apparent sectarian affiliation {Gos lo actually says "I do not know whether (he) belonged to any particualr Lineage - DH} {R 727}. His teachers were Śakyaśri, rdo rje dpal of gyam, rgya phug jo sras, Ratnarakshita.
His final monastic ordination was performed by skos, phya ru 'dul 'dzin, and lo, the latter acting as a Secret preceptor. {Queston: does this imply that the monastic ordination is also considered secret as the tantric initiation? EP} Received name of bsod nams rgyal mtshan.
There is an interesting sequence of events presented by Gos lo: ko brag pa bsod nams rgyal mtshan received teachings on rdzogs chen, stayed at two retreat places gyang rim, kong mo'i ri {? these need to be checked for affiliation EP} and realized Mahamudra. {R 726} {Could this mean that rdogs chen and Mahamudra were viewed as producing the same result?}
Among his other achievements is the realization of the nature of reality and of the vajrabody (rdorje lus). He studied with everybody and invited the Nepalese Vibhūticandra to Dingri and received teachings on sbyor ba yan lag drug {which exactly? EP} from him. He also is said to have miraculously discovered a spring in a barren land {just like Moses?} and founded the monastery of ko brag. Another territorial/water blessing that he seems to have obtained was the naga of the lake ma pham giving him the powers over (siddhi of) water (chu'i dngos grub), which seems to have enabled him to discover this spring, and not as Roerich says that the naga gave him the divine water. {R 726} In general, he seems to have been strongly associated with Mahamudra and rdzogs chen, with sbyor ba yan lag drug.
This is basically the list of his students, most of whom were either geshes or translators, which is of note. Also there is an explicit mentioning of female yoginis, scholars and teachers and others, presumably lay students {R 728}, which is a remarkable attempt on the part of Gos lo to show the realities of the religious environment at the time of Kodrakpa’s (ko brag pa’s) live, or a reflection of the contemporary with Gö lo (gos lo) realities.
This section deals with the history of the Lineage of the Six Doctrines from Naropa’s sister Niguma and the primary disciple of this lineage khyung po rnal ‘byor.
This section presents a fantastic biography of this siddha. The main themes seem to be various prophecies regarding him and his lineage {R728; 729}, and his visionary encounters with the dakini Niguma. He is variously affiliated in terms of his teachers and teachings that he receives quite early on in his miraculous career. Among his teachers are Amogha[vajra], bonpo gyun drub rgyal ba, 'byung gnas seng ge, who taught him the rdzogs chen sems sde. He studied the doctrines of skor ni ru pa {? EP} at stod lungs sho ma ra, {am not sure place or monastery EP} and also mastered the Kalacakra.
He went to Nepal twice and studied a lot of tantra with Vasumati, Atulyavajra, rdo rje gdan pa (Amoghavajra), Srī Bhadrasañāna, Vairocana, kha ched dgon pa ba, zhing gi rdo rje, mi mnyam rdo rje, rin chen rdo rje, the three disciples of Maitripa, Debikotti ḍīkima Kanaśri, and the brāhmaṇa Ratnapāla, pham thing pa, Maitrīpa himself, mda chen po of Nālanda, rin chen lha mo, siḍha Sūryagarbha. Another important theme seems to be his search for wealth, as he obtains some gold first after being able to use his miraculous powers on a talisman, which ensured his aunt’s male progeny. {This part is strange and unclear Chengdu 855; R 729}. Another occasion being him asking for Maitrīpa’s empowerment which would enable this “poor Tibetan” to gather wealth, and discovering of a gold mine of gu lang. It would make sense if the discovery of the mine happened before Maitripa’s transmission of yid bzin gyi mgon po phyag drug pa, and after the prophecy of the white goddess, but it seems to be not so in the text.
After he obtained the necessary funds he began looking for someone even better, and asked around if there was anyone who saw the face of Vajradhara (rdorje ‘chang). He is told of Niguma and finds her on the island of Sosa {? Not clear where this is EP}. There again, through visionary encounters and prophecies he ends up on the mountain of gold
and in a dream state
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This course will examine the "renaissance" period of Tibetan religious culture, and the immediately subsequent period, which covers the tenth century to the fourteenth century. During this time, the last flowering of Indian Buddhism was systematically translated into Tibetan literature and religious culture, while Tibetan culture became indelibly Buddhism in all aspects. It was one of the most astonishingly creative periods in the history of Buddhism, and was profoundly tantric in character. We will examine all aspects of this time - philosophy, ritual, literature, religious institutions, politics, art, history, society, and other dimensions.
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, in which Niguma bestows on him numerous tantric initiations and teachings {R731}. {Kapstein in his article “Illusion of Spiritual Progress” (1992): 195-96 translates from the biography of Khyungpo Neljor where this event happens on a charnel ground of Sosadvipa. EP} He studied with rolpa'i rdorje, Āryadeva, ḍakisumati, ḍakini Sukhasiḍhi, dakinīs Gangadhara and Samantabhadri, whom he offered gold. Then he returned to India and showered gold there at Vajrāsana, and gave to many teachers.
He also met Atiśa at mnga 'ris, restored some of his manuscripts that were damaged and they were translated by rin chen bzang po and dharma blo gros.
Finally, he received his monastic ordination
and founded the monastery at jog po of 'phang yul, the 'chad dkar dgon pa. There he was visited by Rahulaguptavajra from Kālakuta.
He continued to teach in central Tibet extensively and founded 108 monasteries. He also is said to have introduced monks to meditation again, as they were studying and not practicing. To conquer the envy of others he caused them to retreat with the help of phantom troops, so they became his disciples. His powers were such that he controlled gods and demons. He also performed numerous miracles, such as magic performances and the manifestation of himself in the form of a deity.
At the time of his death he was at zhong zhong monastery in Kham and advised to keep his body in gold and silver receptacle so that this monastery would equal Vajrāsana, but Khams pa monks cremated his remains, and images of the tantric gods of the five classes were recovered (from the ashes). This is a strong comparison to make. One wonders, if the monks intentionally didn’t follow his advise. It almost seems that his attraction to pure metals was taking over and was to be carried into his afterlife, if taken seriously.
He had 6 direct disciples:
rme'u ston pa,
gyor po rgya mo che,
rnul ston rin dbang,
la stod dkon mchog mkhar,
rmo gcog pa
zhang sgom chos seng.
Mog chog (rmog cog pa) pa was the 4th of khyung po’s disciples.
His first teacher was bla ma shangs pa who sent him off to study with rgya mo che, so he left Kham (zhong zhong), but was sent by rgya mo che to lhasa. He heard of a seng and became his student at gnam rzing kha.
There is a curious statement ascribed to a seng about the ultimate reality being real by nature, which seems to be uncalled for. This produces in mog chog pa belief that the teacher was a real Buddha.
It seems that the proverb of riding a donkey after riding a horse really reflects his search for the teacher. One episode describes his producing a hail-storm which kills the thieves but seems to please bur sgom. He then studied and practiced with bur sgom, attained realizations of dreams and saw the face of Vajravārahī.
Among his other teachers were dkon mkhar of nag mo pa, rdza ra ba, myang sgom, rgya grags bsod. An interesting exchange of initiations and teachings between a student and teacher seems to be a common phenomenon already.
The set of initiations and texts seem to be the “regular Kagy_ (?) things” directed mostly to practice. And although Shangpa (shangs pa) scolds him for lying about his realization and not studying phar chyin, he gives him all the secret teachings and initiations that he had in store and appoints him his attendant and spiritual descendant, tell him to meditate.
His “real” Kagy_ transmissions of Mahamudra and the Six doctrines seems to be from Gampopa (sgam po pa). An interesting detail: he lived for 12 years on turnip leaves {another Tibetan – vegetarian? EP}
Mogchogpa is credited with the establishment of two monasteries: Mog chog (rmog cog) and Kunglung (lkung lung).
There is also an emphasis on prophecy with regards to his death and who is going to continue the lineage and spread the doctrine. {Question: is there a particular meaning in that he left for the Abhirati Paradise of Aksobhya? He refused to go to Sukhavati (bde ba chen) but then went to Abhirati (mngon dga’).EP}
Being the 5th successor, of mogchogpa, kyer gangpa (skyer sgang pa) appears to have had a particular connection with Avolokiteśvara and Yamantaka. His birth or other name appears to be dbon ston.
His teachers in central Tibet were ‘phags pa lce sgom, tsa ri sgom po, at ‘U yug - spen phug, possibly a kadampa who had complete precepts of the tantras of Atiśa. Then he met Mogchogpa at lkung lung. Again, there is a prophetic theme of a dream and the protector being assigned to act as his attendant {R739-740; Chengdu 865}.
Being from a ‘bal clan of Kham {? EP} he had to take over the seat at the monastery of his uncle ‘bal tshad ma ba {another name ‘bal thams cad mkhen pa? EP}, went to skyer sgang and built a caitya.
He was also given offerings by the king of ‘ga’, {which Reorich identifies as Tangut (mi nyag ‘ga’) R740}, and the emperor of China (rgya), but couldn’t send large offerings to the monastery of his teacher in Kunglung (lkung lung) in Central Tibet, because his monks refused to do so. {This invites a question on the historical environment at this time, was this refusal because his teacher’s monastery was in Central Tibet or because the sectarian affiliation of his uncle’s monastery was different and that is why he had difficulties with his own monks? EP}
{Another question with relation to deities: he stayed in retreat for three and a half years and was able to see the face of Avolokiteśvara. He also saw, without any effort on his part, a vision of Yamantaka, whose mantra he used to recite formerly. After that when he met with his uncle, his uncle told him: "You have seen the faces of both Avalokiteśvara and Hayagriva. There is no need of listening to me, {R 738-739}” Does this mean that Hayagriva and Yamantaka are conflated at this point? EP}
This disciple, being the 6th in line was also a spiritual son of sker sgang pa. Unlike khyung po he is said to have aversion towards material wealth and ordains early, at 11 and finally at 20.
He was going through the standard monastic curriculum with various teachers until he heard of sker sgang pa; and then again the visionary and prophetic elements become the narrative tool used by gos lo in describing sangs rgyas gnyan ston’s meeting with teacher, receiving the precepts of the single line, and the transmission to his own disciples, which is all prophesied by the teacher. He founded his monastery, ri gong, and without his orders protectors would destroy his enemies. {Does this mean that there were a lot of them and the order to destroy them was kind of permanent? EP}
One interesting detail about him being struck by lightening and no harm resulting from it seem to give an unusual quality to his attainments - {“indestructibility”? EP}
The seventh in line, and the successor of sangs rgyas gnyan ston, known as sangs rgyas ston pa, had an ordination name brtson grus seng ge and was born to a bon po family.
From the very beginning he had a strong connection with gcod tradition and was prophesied to spread it. He also was given the initiation of Amitayus, which prolonged his life, but he was restricted to not giving it to anyone until he was 30. {Question: are there examples of similar restrictions? EP}
He was specifically looking for a teacher who was a siddha and went to meet one called rngog ston, who was “more learned and more virtuous than sa lo and gros lo.”{R745} After meeting this siddha a series of visionary events follow which eventually lead him to meet sangs rgyas gnyan ston, who was apparently expecting him and bestowed on him the lineage of Shangpa (shangs pa).
After his cremation the relics were put into a golden caitya and a reliquary, these became the objects of worships by all. {Question: where are these now? EP}
With him the succession ends. Apparently, Niguma had predicted this earlier, when she transmitted her teachings to khyung po rnal ‘byor’: “Till the seventh teacher of the Spiritual Lineage, this teaching should be transmitted down a single line (of teachers). These will be blessed by me, and I shall give them a prophecy.” {R 731}
The entire authentication of the lineage transmission seems to be somewhat similar to the strategy of the Nyingmas (rnying ma) and the predictions of treasure discoverers.
Gos lo states in this short section that it is difficult to trace the names and dates of the disciples and gives a few names of known to him contemporaries. Mogchogpa was contemporary with Pagmo drupa, Kyergangpa with Drikhungpa, Sange nyenton with chen ngawa (sphan snga), Sangton with Yang gompa (yang dgon pa).
Aseng, who was a nyingma tantric adept, received the precepts from Sangton, and mastered the apparitional body (sgyu lus).
He studied with everyone from almost every tradition, including the scholastic training on logic, etc. But when he heard about Sangton’s fame he asked for precepts and received them. His final removal of obstacles to realization was done through his receiving lam ‘bras from khampa rgang mo lhas pa. Finally, he took up residence at ‘jag.
Also obtained precepts from Sangton and passed it down to his nephew.
The nephew byams pa pal was contemporary (same birth and death date) with ‘ba’ra ba.
Siddha chos ‘byung rin chen: resided at gnas rnying and yol. There were relics from his ashes as well. His birth coincides with the foundation of rtse thang.
Studied with phags pa of Sakya (sa skya). During his training the Sakya feud broke out causing his hindrances in practice. {What is this feud exactly? EP} Then he heard of Sangton, received teachings including the secret ones, practices gcod in central Tibet, founded bsams ding in Lower Myang. He taught lam ‘bras, Mahamudra, the system of Niguma. His supporter was zha lu sku zhang pa. The year of his death is the year of Buton’s commentary of Prajnyāpāramitā
A disciple of mkhas grub chos rje, also received many Shangpa teachings from rmog chogpa rinchen blo gro and mkhas btsun gzhon nu grub.
His disciple was bragpo thepa rdo rje dpal
His disciple chos sgo ba chos dpal ses rab
Gos los concludes the chapter saying that the doctrine spread to numerous descendants.
There seems to be a lot of prophecies and dreams that are prophetic in this lineage’s transmissions. There are stories of phantom beings and protectors acting on behalf of these teachers. With the subsequent transmissions it seems that the lineage was not passed down as a single line, and the questions is why. In general, it seems that although the linage started as a unique transmission, people who were passing it down were not holders of only Niguma system, and from fairly early on all possible and famous teachings and lineages were desired almost indiscriminately and were combined.