Machig Labdrön

Apart from the name Machig Labdrön used here, the following spellings and transliterations are also found, all referring to the same person:

• Machik Lapkyi Drönma (Wylie: ma gcig lab kyi sgron ma),
• Machig Lapdrönme (Wylie: ma gcig lab sgron ma),
• Machik Labdron (Wylie: ma gcig lab sgron),
• Maji Lab Dran (Wylie: ma gcig lab sgron), and
• Machig Laphyi (Wylie: ma-gcig la-phyi sgron-ma) referring to her place of birth, La-phyi, in the region of Ü-Tsang.[6]
• Machik Labdronma, the often used name by Tibetans

One of Machig Labdrön's teachers, Sönam Lama, gave her the tantric name of Dorje Wangchuma (Wylie: rdo rje dbang phyug ma ), which means "Diamond Independent Goddess."[7]

In the Life of Yeshe Tsogyel, Padmasambhava predicted that Yeshe Tsogyal would be reborn as Machig Labdrön, and her consort, Atsara Sale,[8] would become Topa Bhadra, Machig Labdron's consort. Her assistant and Padmasambhava's secondary consort, Tashi Khyidren, would be reborn as Machig Labdron's daughter, and so on. All of the important figures in Yeshe Tsogyel's life were to be reborn in the life of Machig Labdron, including Padmasambhava himself, who would become Phadampa Sangye.[9]

Tibetan Buddhists believe Machig Labdron was the Mind Stream emanation (tulku) of Yeshe Tsogyal, as well as "an emanation of the 'Great Mother of Wisdom,' Yum Chenmo,(prajnaparamita) and of Arya Tara, who transmitted to her teachings and initiations."[10] Buddhists believe this pattern of reincarnations and emanations continued into the life just before her birth as Machig Labdrön and that in the lifetime before, she was the Indian yogi, Mönlam Drub. After his death, the body of the twenty-year-old Mönlam Drub is said to have remained "alive" in the cave of Potari in South India. According to tradition, it was Mönlam Drub's mindstream which entered the womb of Bum Cham "Great Noble Woman", who lived in the area of Labchi Eli Gangwar in Tibet, which caused the birth of Machig Labdron.

According to one version of Machig Labdron's biography, Machig Labdron's mother experienced auspicious dreams of dakinis shortly after conception, dreams which contained the vase and the conch of the Ashtamangala:

When consciousness entered the womb of the mother on the fifteenth day, she dreamt that four white dakinis carrying four white vases poured water on her head and afterwards she felt purified. Then seven dakinis, red, yellow, green, etc., were around her making offerings, saying “Honor the mother, stay well our mother to be.”

After that, a wrathful dark-blue dakini wearing bone ornaments and carrying a hooked knife and a retinue of four blue dakinis carrying hooked knives and skull cups, surrounded her, in front of her, behind her, and to the left and right. All five were in the sky in front of Bum Cham. The central dakini was a forearm's length higher than the rest.

She raised her hooked knife and said to the mother: “Now I will take out this ignorant heart.”

She took her knife and plunged it into the mother's heart, took out the heart and put it in the skull cup of the dakini in front of her, and they all ate it. Then the central dakini took a conch which spiraled to the right and blew it. The sound resounded all over the world. In the middle of the conch was a luminous white “A”.

She said” “Now I will replace your heart with this white conch shell”...

Even after she woke up, she felt great bliss.[11]

Dreams continued for her mother until the birth and Machig Labdron's sister also had prophetic dreams. Directly before the birth, Machig Labdron instructed her mother on preparations for her swaddling, and Bum Chan also felt the sounds of the reciting syllables "ah" and "ha ri ni sa".[4]

Machig Labdron's birth in 1055, on the 15th day of the third Tibetan lunar month, was accompanied by auspicious music, rainbow lights, reciting syllables, and with an open third eye. She sat upright immediately, and asked if her mother was well. Her first food was butter.[4]

She was born in a fortressed village called Tsomer in Tamsho, in the Labshi region.[4] Her father was Choyki Dawa, and her mother was Lungmo Bumcam.[12] She had three siblings, and the 16 year old sister Bumey was present at the birth. The mother decided to guard Machig Labdron from the father, but the father decided to guard her as a family secret.[4] Her elder brother was Shakya Gyaltsen, and another brother was born later.

Machig Labdron began reciting mantra at three years of age, reading at five years, and at eight years of age could quickly recite the Prajnaparamita text "The Perfection of Wisdom in Eight Thousand Verses".[4] Machig Labdron was called "Ahdron" (the Light of Ah) and "Drontse" by the community, and referred to herself as "Rinchen Dronme". The local king gave her the name of Lapdron.

At thirteen years of age, she began studying buddhism with Geshe Aton alongside her sister, previously ordained as the nun Tontso Rinchen Bum. Her ability in the expositions of Prajanaparamita texts surpassed those of the Geshes and monks.[4] After three years with Geshe Aton, he suggested Machig Labdron move to continue studies of buddhism with Drapa Ngongshechen in Yoru Dratang, at the Dopthrang monastery, where she moved with her sister and lived as a renunciate after receiving lay practitioner vows and bodhisattva vows.[13] She became Lama Drapa's official reader,[4] and at sixteen years of age participated as a recitation chaplin while reciting the Prajnaparamita Sutras, or 'The Perfection of Wisdom', a Mahayana sutra, for lay people in their homes on behalf of her teacher.[12]

The namtar entitled Secret Biography of Machig Labdron[14] relates the struggles that Machig Labdron underwent in order to avoid traditional marriage and eventually leave home to practice Buddhism as her life's calling.

Machig Labdron's early teacher, Drapa Ngongshechen, gave her the reading transmissions for the Many Sutras, the Perfection of Wisdom in One Hundred Thousand Verses, in Twenty-Five Thousand Verses and in Eight Thousand Verses. She assimilated the sutras and commentaries, and realization arose.[4] He asked her to stay for four years, after which he advised her to continue studies with Kyoton Sonam Lama.[12]

With her realizations, Machig Labdron began to cut attachments to places and started to travel and live spontaneously as a yogini, while eating what she found, sleeping wherever, and wearing clothes of a beggar.

When she was twenty years of age, Sonam Lama conferred a series of empowerments on Machig Labdron at a temple in Ei Gangwa, during which her famous ultimate empowerments into the nature of reality from the sambogakaya occurred. Later, Sonam Lama also conferred tantra, the Five Deities of Varahi, Secret Yoga Mantra, and transmissions which empower explanation, composition, and debate. Sonam Lama gave Machig Labdron the name of Queen of Vajra Space (rdo rje dbyings phyug ma)[13] to match her level of accomplishment.

During the famous empowerment, Arya Tara foretold of a meeting with Indian pandita Topa Bhadra, or Topa Draya (Wylie: thod pa gra ya ), an emanation of the Buddha Kapala.[4]

But before, Machig Labdron met and received teachings from well-known Indian yogi Padampa Sanggye, also known as Dampa Sangye,[12] a reincarnation of Padmasambhava, as foretold. Using esoteric sutra and tantra precepts of the paramitra, he conferred direct mind instructions, the Path of Guru Yoga, blessing empowerments, profound vajrayana Dzogchen practices, and numerous specific and profound empowerments and transmissions.[4][13] Her realizations increased. Padampa Sanggye revealed both Buddha Shakyamuni and Manjushri predicted Machig Labdron's reincarnation and realizations. The Buddha referred to her by the name "Dronma", and Manjushri wrote, "...She will wander through towns, villages, and valleys, Charnel grounds and hermitages, And her teachings will spread".[4]

Machig Labdron spent three years in central Tibet. While preparing for travels as a recitation chaplin in Echung, she had three prophetic dreams about Topa Bhadra before they met. On her journey, she received a teaching on Interdependent Origination from Red Manjushri.

Machig Labdron and Topa Bhadra met during her recitations and became spiritual consorts, while the prophesies that the union would lead to great benefit for beings were actualized. She was 23 years of age. He was also a Buddhist practitioner that later supported Machig Labdron in her practices. She then lived with him, and received some criticism for disregarding ordinary societal norms that contradicted the radical nature of Chod.[3][4] Together, they had two sons and one daughter (or two sons and two daughters, or three sons and two daughters by some accounts).

As a tantra practitioner while developing the Chöd tradition, Machig Labdron practiced with Dampa Sangye as her guru and reincarnation of Padmasambhava, which led to further profound realizations. Machig Labdron also practiced with her spiritual consort Topa Bhadra with whom she raised a family, living on the "red and white essence," according to a prediction given to Machig Labdron by Arya Tara.[15][16]

Machig Labdron's teachers are also listed as Lama Shamarpa, Lama Beton (possibly the same as Aton), Lama Yartingpa, and Phamtingpa, from which she received vajrayana teachings, Great Completion Dzogchen empowerments and transmissions, and Mahamudra empowerments and transmissions.[13]

Early in her life, Machig Labdron spent time living primarily in monasteries before cutting attachments to certain places. She was a vajrayana practitioner and realized when she met Topa Bhadra. After their initial union, she and her consort had children which became students and Chod lineage holders.

The exact number of children might be debated. In some sources, her three sons were Nyingpo Drubpa, Drubchung, and Yangdrub. Her two daughters were Kongcham and Lacham.[12] In Sara Harding's translations, an elder son was named Drubpa, and another was named Kongpo Kyab or Drupse, while the youngest child and daughter was Drub Chungma.[4]

Machig Labdron's son Drupse became the monk Tonyon Samdrup (thod-smyon bsam-grub), one of her main successors and a propagator of the Chod lineage. He took monk's vows at the age of 15 from Dampa Sangye[17] after moving to Red House where Machig Labdron's seat was located. Tonyon Samdrup was known as the "Snowman of Shampogang" and began the tradition of black hat-wearing Chod practitioners named "Gangpa".[12]

One of her sons started out as a thief. Machig Labdron was eventually able to bring him to the Dharma and became his teacher: "You may think that Gods are the one's who give you benefits, and Demons cause damage; but it may be the other way round. Those who cause pain teach you to be patient, and those who give you presents may keep you from practising the Dharma. So it depends on their effect on you if they are Gods or Demons," she said.

At the age of 35, prophesies continued to actualize. Machig Labdron showed signs of weariness of cyclic existence, and traveled to see Sonam Lama, Lama Drupa, and Padampa Sanggye. During those visits, she received teachings and empowerments, and prophesies about a move to the Copper Mountain in central Tibet. She also restrengthened her commitments by taking, or re-taking, lay vows and bodisattva vows.

Along with her daughter(s) and son(s), prominent among Machig Labdron's students were four main female students which were called Machig Labdrön's Gyen or "Ornaments", and called the "Four Daughters". Their names are Gyaltsen Ne, Sonam Gyaltsen, Palden Gyen, and Bumso Rinchen Gyen. They propagated a distinct Gyen lineage of Chod, developed from the oral lineage of Chod and the tantric lineage of vajrayana Chod.[23]

Many of Machig Labdrön's teachings were given in direct response to the questions of her students.[24]

In addition to her son Tonyon Samdrup, another student named Gyelwa Drubche, or Gyelwa Dondrub, was her heart student and another main lineage holder. Sources state it's unlikely he was her biological son named Drubpa,[12] and state Drubpa married into local royalty and did not practice buddhism.[4] Kugom Choyki Sengge was also a student and lineage holder that propagated the Chod teachings.

The 10 texts on the profound Dharma of Chod:

• Great Collection of Precepts on Chod
• The Further Collection
• The Quintessential Collection
• The Appendices
• The Steps of the Crucial Points
• Refutation of Detractors
• The Secret Symbol Dharma
• The Three Cycles of Recitation
• Taking the Ground as the Path
• The Special Esoteric Instructions

One of the distinct features of Machig Labdrön's Chöd is the focus on what are sometimes called either demons ('dre) or devils (bdud). It is clear from Machig Labdrön's writings and teachings that the entities being dealt with in Chöd practices are formulations of the human mind, rather than supernatural beings. One of Machig Labdrön's unique contributions to Chöd is her understanding of demons.

As Machig Labdrön explained in answer to the questions of one of her students, Gangpa Muksang,

Son, listen. These are the characteristics of the devils (bdud). That which is called 'devil' is not some actual great big black thing that scares and petrifies whomever sees it. A devil is anything that obstructs the achievement of freedom. . . . Most of all, there is no greater devil than this fixation to a self. So until this ego-fixation is cut off, all the devils wait with open mouths. For that reason, you need to exert yourself at a skillful method to sever the devil of ego-fixation.[33]

In another teaching, Machig Labdrön said:

As long as there is an ego, there are demons.

When there is no more ego,

There are no more demons either!
[34]

According to Anila Rinchen at Kagyu Ling in Burgundy, France, the Tibetan term for "demon" could be translated as "neurosis".

• Allione, Tsultrim. "The Biography of Machig Labdron (1055-1145)," in Women of Wisdom. Snow Lion Publications. ISBN 1-55939-141-3
• Tsultrim Allione: Tibets Weise Frauen, Zeugnisse Weiblichen Erwachens, Theseus Verlag, 2001, ISBN 3-89620-162-X
• Allione, Tsultrim (1998). "Feeding the Demons." in Buddhism in America. Brian D. Hotchkiss, ed. pp. 344–363. Rutland, VT; Boston, MA; Tokyo: Charles E. Tuttle Co., Inc.
• Allione, Tsultrim (2008). "Feeding Your Demons: Ancient Wisdom for Resolving Inner Conflict." Little Brown and Company;. ISBN 978-0-316-01313-0.
• Benard, Elisabeth Anne (1990). "Ma Chig Lab Dron.” Chos Yang 3:43-51.
• Beyer, Stephen (1973). The Cult of Tara. University of California Press. ISBN 0-520-03635-2
• stag sham nus ldan rdo rje; Dowman, Keith (1984). Sky Dancer: The Secret Life and Songs of the Lady Yeshe Tsogyel. Routledge & Kegan Paul. p. 174. ISBN 978-0-7100-9576-3.CS1 maint: ref=harv (link)
• Edou, Jérôme (1996). Machig Labdrön and the Foundations of Chöd. Snow Lion Publications. ISBN 978-1-55939-039-2.CS1 maint: ref=harv (link)
• Harding, Sarah (2013). Machik's Complete Explanation: Clarifying the Meaning of Chod (Expanded Edition). Shambhala Publications. ISBN 978-0-8348-2908-4.CS1 maint: ref=harv (link)
• Namkhai Norbu (1986). The Crystal and the Way of Light: Sutra, Tantra, and Dzogchen. Shambhala. ISBN 978-1-55939-907-4.CS1 maint: ref=harv (link)
• Stearns, Cyrus (2007). King of the Empty Plain: The Tibetan Iron Bridge Builder Tangtong Gyalpo. Shambhala. ISBN 978-1-55939-837-4.CS1 maint: ref=harv (link)
• Kollmar-Paulenz, Karenina (1998). “Ma gcig Lab sgrn ma—The Life of a Tibetan Woman Mystic between Adaptation and Rebellion.” The Tibet Journal 23(2):11-32.