Chapter 3a - The Life of ma gcig zha ma

Now rma lo tsā ba: He was born in the year Wood-Male-Ape (shing pho spre'u—1044 A.D.), when Atīśa came to Tibet after having resided in mnga' ris. When he was 59, ma gcig was born in the year Water-Male-Tiger (chu pho stag—1062 A.D.).

On her body she had signs of belonging to the Padminī class. In particular on her navel there was an image of a red lotus with three roots; between her breasts an image of rosaries of precious stones, reaching down to the navel, and on each of her shoulders images of the svastika. At the back of her ears she had coils similar to those of a conch or lotus. Under her tongue [8a] there was an image of a sword of the colour of the utpala flower marked with the letter tāṃ (syllable symbolizing the first syllable of the name Tārā). Between her eyebrows she had the image of a banner with the Sun and Moon represented on it, and the image of a wheel with spikes.

After her, chos rgyal ‘khon phu ba was born in the year Earth-Female-Bird (sa mo bya—1069 A.D.).

After him, his younger brother mkhar tsha rgyal, who had taken up ordination in the presence of the kalyāṇa-mitra rgya (%)^[1] rin po che and received the name of bsod nams rgyal po. He was the greatest disciple of pu hrangs lo tsā ba, known as the kalyāṇa-mitra btsun chung338.

When ma gcig had reached the age of 14, she was given in marriage to a man of the locality named a ba lha rgyal. She felt disgusted with family life and said to (her husband): "Husband! You should practise religion, and I shall also take it up!" As he was unwilling to listen (to her words), she simulated insanity and they separated.

From the age of 17 to 22, she acted as the Tantric assistant (mudrā) of the bla ma rma. Rma taught her many Tantras and Sadhanas.

One night, when the 'bla ma rma was being initiated by his tutelary deity (yi dam, iṣṭa-devatā), she saw the faces of the sixteen Vīras (dpa' bo) of Mahāsukha (bde chen) (%)^[2] and the sixteen Kṣetrapālī-ḍākiṇīs (zhing skyong gi mkha' 'gro ma)^[3] . She felt she was transformed into the eight Vidyās (rig ma).^[4] She also saw the Teacher and herself in the form of Heruka and his śakti. Their mystic contemplation, during which the seminal fluid was transmuted into higher (psychic) energy, lasted for sixteen months. Henceforth, she said, she never saw the Teacher and herself in an ordinary (human) form. The Teacher then advised her to go into seclusion for four years, and she did so. In a dream she had the vision of numerous Buddhas and Bodhisattvas. Then the Teacher told her to discontinue her retirement, and visit solitary places. She did accordingly.

She removed (from her Path) all hindrances created by demons. In particular, after she had stayed four months at both Upper and Lower rdzong, she became able to crush the Sun and Moon under herself^[5] , mastered the transformation of her physical body at will, understood the language of all living beings and was able to draw in the living breath (prāṇā) through whatever organ she wished, and in this manner she obtained the four miraculous powers (siddhi).

Then rma lo tsā ba took up ordination in the presence of khyung po, and then taking with himself as attendant ‘khon phu ba, he journeyed to shab^[6] . [8b] When he was 46, some other persons administered poison to him, and he passed out.

At that time ma gcig had reached the age of 28. Having come to shab, she performed the funeral rites for rma, such as cremation, etc. Then during the next three years, from her 31st year, there took place seven events which had the nature of a calamity.

She became afflicted by a daily discharge of sperm of the size of a pea (1), and her body became covered with abcesses and pustules (2). Her former state of well being vanished (3), and even wild animals and birds refused to eat (her) offerings (which she cast to them) (4).

The fire of the ritual offering (homa) did not kindle (5), and she felt herself overcome by vulgar passions (6), and dakinìs refused to admit her (into their company) (7).

Though she tried out various cures, nothing helped her. Accompanied by ‘khon phu ba, she went to see dam pa at ding ri. Dam pa addressed her with the words: "O yoginī! During three years seven misfortunes befell you!"

She replied "I have come to ask (you) about this very matter!"

Dam pa said: "You have transgressed your vow in respect of your principal teacher (rtsa ba'i bla ma, mūla guru)".

Ma gcig replied: "My teacher was rma, but I do not recall any trasgression of vows!" dam pa again said:

"Without the teacher’s permission, you have acted as a Tantric assistant (mudrā) of other (adepts) (1).

You have partaken of food in the company of persons who who had defiled their vows (2).

You were filled with envy of the other Tantric assistants (mudrā) of the Teacher (3), and you have broken your undertaking (4).

You sat on the Teacher’s mat (5).

You did not offer your Teacher the renumeration for the Initiation (6), and you did not partake of the sacrifical foods (dam rdzas)" (7).

Ma gcig then asked "What would cure me?"

"There is a way out!" said Dam pa.

"Bring here an egg (laid) by a black hen (1), the right front leg of a sheep (2), one skull cup filled with wine (3), seven young girls who have attained puberty (4), a relic of the Tathagata (5), a King’s mat (6) and the footprint of your principal Teacher (mūla-guru) (on a piece of cloth) (7)".

The Venerable ‘khon phu ba having quickly obtained the required things, returned to dam pa, who ordered:

"Now present me with the King’s mat (1), and [9a] act, as Tantric assistant (mudrā) equal in position to the Teacher (2). Then circumambulate the relic (of the Tathagata) (3), and wash yourself (4). Offer the seven girls to the foot print of the Teacher (5). Introduce the egg of the black hen into the Padma^[7] (6), and worship with mutton and wine (7). The partaking of sacrificial food should not be discontinued"!

It was said that the (leg of the sheep) yielded enough meat to feed ten teachers and their retinues, and that there was enough wine in the skull cup to be served round. Then dam pa said: "Do you recollect the building by yourself of the vihāra in lha sa?" ma gcig answered: "I do not know! I do not see it! I do not remember it!"

"Ah this yoginī!" exclaimed dam pa, "she told me a lie!" and gave her a slap on the face, with the words "You shouldn't act so towards me!" It is said that ma gcig fell senseless, and when she recovered, she was able to recollect clearly (her Past). Dam pa said, "Is it true?"

She replied: “Verily, it is so! It was so, why did I not remember it myself?"

Dam pa replied: "When you made your request to your Teacher about Initiation, you did not offer him a renumeration." ma gcig replied; "I offered him (my) body and wealth!"—

"As price for yourself, your father and brother have accepted from the Teacher a coat of mail, sewn by silk threads, and a black horse, but you forgot it!" said dam pa. Ma gcig again said: "lt was done with the (Teacher’s) permission."

Dam pa said: "For you it might have been a permission, but your brother had accepted it as a price for yourself!" ma gcig asked: "What should be done now?"

Dam pa said: "Look after the descendants of your Teacher! Make offerings to the remains of rma. Plaster the caitya containing his remains and offer lamps. Take out the egg and give it to me."

When the egg was taken out, it was found to have turned black. Dam pa then returned the egg to ma gcig, and told her to break it. When it was broken, blackish liquid began to drip from inside (the egg), and dam pa said: "Three years and three months ago, at dusk of a full moon day, this sperm of yours was cashed away by a black magician who was worshipping [9b] snod gsum we swa ta as his religious protector. Now this rite of mime has benefitted you! Go, and come again to see me!"

Because dam pa had told her to accumulate merit for the benefit of the Lineage of her Teacher, she made seven kinds of offerings, which included a yak, to rma chung dge bshes, who was the son of a paternal cousin of the Teacher, named jo sras dkar yu, placed offering lamps in front of her Teacher’s remains, plastered lime on the caitya ('bum pa) of shab, and placed a priest in charge of the caitya.

Her health then improved, and she thought that this was due to dam pa’s grace. She then sent through a female attendant her niece btsun chung ma, three golden zhos, one excellent gaṇacakra (%) and a mat made of the skin of an argali.

At that time dam pa was residing at the zur khang of ding ri. Dam pa said: "Fetch here my gold! Prepare food! Then haste will come to us two!" Then they hurriedly ate their food, and grasping btsun chung ma’s hand, dam pa said: "We shall entrust (our property) to a bon po elder and his wife, O yoginī! We two let us go!" Having reached the cemetery of ra ma do li (near Kāthmāndu) in Nepāl, they met in various localities numerous yogins and siddhas. They made a rapid journey, and had visions of numerous deities. On their return to ding ri, (they found) that 19 days had passed.

Later when se mkhar chung ba came to (attend) an assembly in ding ri, he met (dam pa), who told him that an accident (in the discharge) of sperm had occured to him. Dam pa asked him: "Prior to this did this and that occur to you?" Because this had happened, faith was born in him. Se asked dam pa: "The one called Buddha must be yourself?"

Said se: "zha chung ma (ma gcig lab sgron ma) possesses a mental concentaration, but has no secret, precepts. I, se rgod po, possess secret precepts, but have no mental concentration. This beggar dpe dkar could not live without causing as accident!" After that, ‘khon phu ba and (his) sister, having twice visited se, presented him with whatever they possessed, and the (Teacher) became pleased, [10a] and bestowed on them the complete precepts, with the exception of one short initiation.

Later he (se) was invited to this country, and was requested to bestow numerous initiations. He was pleased with the great wealth amassed by him.

Then ma gcig herself attained spiritual realization, and visited the twenty four regions, the border country of mon and Tibet, as well as numerous sacred places, and practised meditation. She evoked numerous visions in front of others. I have related them in some detail.

Her teachers were: besides those mentioned above, she also had (as teachers): the paṇḍita Vairocana, dpal chen rgwa lo, pu hrangs lo tsā ba and ye rang ba.

Phag mo gru pa had been a disciple of ma gcig.

The siddha named 'dzeng Dharmabodhi (%) met ma gcig who had assumed the form of a dove.

When 'gos khug pa lhas btsas was presiding over a religious council of Tripiṭakadharas, numerous as the Ocean, her female attendant debated with them and was able to refute (their theories). The learned men failed to defeat her. There couldn't be any question about (the learning) of ma gcig herself, who manifested to all the perfection of her learning in all the basic texts and śāstras (bka' bstan bcos).

She laboured extensively for the benefit of living beings, and at the age of 88 pretended to pass out^[8] . After the cremation, no relics were left behind. In short (it must be said) that this ma gcig had been a divine manifestation. She has been the only eye of the followers of the Tantric Path of sexual practices.

The year of ma gcig’s birth was the 23rd year of rje btsun mid la (1062), the 29th year of ‘khon dkon mchog rgyal po, and the, 51st year of rje mar pa. The various dates should be understood (as above).

Footnotes and references:

[1]:

Mark kalyāṇa-mitra in style too? (KMB) 338 Mark kalyāṇa-mitra in style too? (KMB)

[2]:

Correct style? (KMB)

[3]:

Correct style? (KMB)

[4]:

A class of goddesses, including Tārā, Locanā and others (R) (%)

[5]:

this passage refers to Tantric practices aiming at the, control of the discharge of sperm (R)

[6]:

n. of a district situated between sa skya and gzhi ga tse (R)

[7]:

here Padma signifies bhaga, the pudendum muliebre (R)

[8]:

(i.e. she was not dead in reality) (R)