Machig Labdrön (Tibetan: མ་གཅིག་ལབ་སྒྲོན་, Wylie: ma gcig lab sgron), also known as Ahdrön Chödron (Tibetan: ཨ་སྒྲོན་ཆོས་སྒྲོན་, Wylie: A sgron Chos sgron), was a Tibetan Buddhist nun who lived from 1055 to 1149. She is believed to be a reincarnation of Yeshe Tsogyal, a famous spiritual figure. Machig Labdrön is known for creating the Chöd (Tibetan: གཅོད་, Wylie: gcod) practice, a key part of the Vajrayana tradition in Tibetan Buddhism.

According to Nyingma scholar Khenchen Palden Sherab Rinpoche, the Chöd tradition developed by Machig Labdrön combines teachings from the Prajnaparamita tradition and practices involving a spiritual teacher. This combination is said to help people overcome self-centeredness.

Historical records state that Machig Labdrön founded the Chöd lineage in Tibet. During her lifetime, Indian Brahmins and others confirmed her role in creating this tradition. Modern practitioners of Chöd do not question her contribution to its development.

Scholars debate how other practices influenced Chöd. Some suggest Machig Labdrön may have come from a Bön family, but this idea conflicts with historical evidence. Namkhai Norbu proposes that Chöd could be understood by blending native shamanism with Dzogchen teachings. Other Buddhist teachers and scholars have different views on Chöd’s origins, and not all agree that it has roots in Bön or shamanism.

Iconography

In images, Machig Labdrön is shown holding a large drum (Skt. damaru), a special item used in the Chöd practice, in her right hand. In her left hand, she holds a bell (Skt. ghaṇṭa) (Tibetan: དྲིལ་བུ་, Wylie: drilbu). Her right leg is often raised, while her left leg, which is standing, is bent in motion, forming a dancing pose. Machig Labdrön is shown as white in color, with three eyes and a kind expression. She wears the Six Bone Ornaments of the charnel grounds and stands on a lotus. Above her are Buddha Shakyamuni, mahasiddhas, and the Chöd lineage masters. On either side are specific teachers and lineage holders. Below her is a tantric deity holding a Chöd bone trumpet and swinging skins. On either side of this figure are Gesar and a wrathful tantric dakini.

Biography

Machig Labdrön is known by many different names, all referring to the same person. These include:
• 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),
• Machig Laphyi (Wylie: ma-gcig la-phyi sgron-ma), which refers to her birthplace, La-phyi, in the region of Ü-Tsang,
• Machik Labdronma, a name often used by Tibetans.

One of Machig Labdrön’s teachers, Sönam Lama, gave her a spiritual name, Dorje Wangchuma (Wylie: rdo rje dbang phyug ma), meaning "Diamond Independent Goddess."

In the Life of Yeshe Tsogyel, Padmasambhava predicted that Yeshe Tsogyel would be reborn as Machig Labdrön. Her spiritual partner, Atsara Sale, would become Topa Bhadra, Machig Labdrön’s partner. Her assistant, Tashi Khyidren, who was also Padmasambhava’s partner, would be reborn as Machig Labdrön’s daughter. This pattern continued, with all important figures from Yeshe Tsogyel’s life being reborn in Machig Labdrön’s life, including Padmasambhava himself, who became Phadampa Sangye.

Tibetan Buddhists believe Machig Labdrön was a tulku (an emanation of a great spiritual being) of Yeshe Tsogyel. She is also considered an emanation of Yum Chenmo, the "Great Mother of Wisdom," and Arya Tara, who taught her spiritual practices. This pattern of reincarnations and emanations continued before her birth as Machig Labdrön. In a previous life, she was the Indian yogi Mönlam Drub. After his death, his body remained "alive" in a cave in South India. According to tradition, his spiritual energy entered the womb of Bum Cham, a woman in Tibet, leading to Machig Labdrön’s birth.

According to one version of her life story, Machig Labdrön’s mother had dreams of spiritual beings called dakinis after becoming pregnant. These dreams included symbols like a vase and a conch, which are part of the Ashtamangala, a set of eight auspicious symbols. Her mother had these dreams until Machig Labdrön was born. Her sister also had prophetic dreams. Before her birth, Machig Labdrön told her mother how to prepare her swaddling clothes. Her mother also heard sounds of syllables being recited, such as "ah" and "ha ri ni sa."

Machig Labdrön was born in 1055 on the 15th day of the third Tibetan lunar month. Her birth was marked by auspicious signs, including music, rainbow lights, and the sound of syllables. She opened her third eye and sat upright immediately after birth, asking if her mother was well. Her first food was butter.

She was born in a village called Tsomer in Tamsho, in the Labshi region. Her father was Choyki Dawa, and her mother was Lungmo Bumcam. She had three siblings, and her 16-year-old sister, Bumey, was present at her birth. Her mother tried to protect her from her father, but the father kept her identity as a family secret. Her older brother was Shakya Gyaltsen, and another brother was born later.

At age three, Machig Labdrön began reciting mantras. By age five, she could read, and by age eight, she could quickly recite the Prajnaparamita text The Perfection of Wisdom in Eight Thousand Verses. She was called "Ahdron" (the Light of Ah) and "Drontse" by the community. She referred to herself as "Rinchen Dronme." The local king gave her the name Lapdron.

At 13, she studied Buddhism with Geshe Aton alongside her sister, who was already a nun named Tontso Rinchen Bum. Her understanding of Prajnaparamita texts surpassed that of the monks and teachers. After three years with Geshe Aton, he advised her to continue her studies with Drapa Ngongshechen in Yoru Dratang. There, she lived as a renunciate after taking vows as a lay practitioner and bodhisattva. She became Lama Drapa’s official reader and, at 16, participated in reciting Prajnaparamita Sutras for lay people in their homes.

The Secret Biography of Machig Labdron describes her struggles to avoid marriage and leave home to practice Buddhism full-time.

Her early teacher, Drapa Ngongshechen, taught her about many sutras, including The Perfection of Wisdom in One Hundred Thousand Verses, Twenty-Five Thousand Verses, and Eight Thousand Verses. She studied these texts and commentaries deeply, leading to spiritual realizations. He asked her to stay for four years before sending her to study with Kyoton Sonam Lama.

With her realizations, Machig Labdrön began to detach from worldly things and traveled as a yogini, eating whatever she found, sleeping wherever she could, and wearing beggar’s clothes.

At age 20, Sonam Lama gave her spiritual empowerments at a temple in Ei Gangwa. During this time, she received profound teachings about the nature of reality. Later, Sonam Lama also taught her tantric practices, including the Five Deities of Varahi and Secret Yoga Mantra. He gave her the name "Queen of Vajra Space" (Wylie: rdo rje dbyings phyug ma) to reflect her spiritual achievements.

During the empowerment, Arya Tara predicted she would meet Topa Bhadra, an Indian spiritual teacher and an emanation of the Buddha Kapala.

Before meeting Topa Bhadra, Machig Labdrön studied with Padampa Sanggye, also known as Dampa Sangye, who was a reincarnation

Machig Labdrön's life as a spiritual master

At the age of 37, Machig Labdron became a renunciate. She shaved her head and moved to a cave in Zangri Kangmar, part of the Copper Mountain. Her students gathered there, and a community formed around her home at the Red House.

Machig Labdron’s followers came from Tibet and Nepal. They included lamas, geshes, monks, nuns, kings, queens, ministers, chiefs, and lay people, such as lepers and beggars. Her teachings and good deeds became well known even in India.

At 42, Topa Bhadra brought her younger son, Drupse, and her daughter, Drup Chungma, to the Red House before traveling to India. Both children already practiced spiritual exercises called sadhanas. Machig Labdron healed Drupse from an illness before he became a monk named Tonyon Samdrup and the main teacher of the Chod tradition.

During Machig Labdron’s lifetime, Buddhist teachings from India to Tibet were considered true. It was believed that no teachings from Tibet were accepted by Indian Buddhists. However, Machig Labdron’s teachings caused controversy. By the time she was 52, a group of teachers from Bodh Gaya, India, traveled to Tibet to examine her qualifications and teachings. This process was similar to an official investigation.

At that time, Machig Labdron’s usual group of 5,000 students grew to 500,573 people who gathered at Zangri Khangmar, her home in Tibet. From age 37 until her death at 99, this was her main place of teaching. As she debated with the teachers from India, her words were translated into Tibetan, Hindi, and Nepali. A separate group also traveled to South India to find the body of her previous life, Mönlam Drub, and to witness the creation of śarīra relics, as she had instructed. Her predictions came true, proving her spiritual authority.

Because of these events, it was confirmed that Machig Labdron’s Chod teachings were authentic. This marked the first time Buddhist teachings originated in Tibet. One source states, “News of the widespread practice of Mahāmudra Chö in Tibet and Nepal first reached India with doubt. A group of teachers from Bodh Gaya traveled to Tibet to test Machig Labdron and her teachings. This led to the acceptance of Mahāmudra Chö as a valid and authentic Mahāyāna tradition. Later, its practice spread even to India.”

Alongside her children, four main female students were known as Machig Labdron’s Gyen, or “Ornaments,” and called the “Four Daughters.” Their names were Gyaltsen Ne, Sonam Gyaltsen, Palden Gyen, and Bumso Rinchen Gyen. They helped spread a unique Gyen lineage of Chod, based on oral teachings and the Vajrayana tantric tradition.

Many of Machig Labdron’s teachings were given in response to questions from her students.

In addition to her son Tonyon Samdrup, another important student was Gyelwa Drubche, also called Gyelwa Dondrub. He was considered her heart student and a main lineage holder. Sources suggest he was not her biological son, Drubpa, who married into local royalty and did not practice Buddhism. Another student and lineage holder was Kugom Choyki Sengge, who also spread the Chod teachings.

Emanations

Machig Labdrön stated she reached the state of a non-returner, meaning she would not be reborn again but instead appear in new forms. She has appeared in Tibet, Bhutan, and the West.

• Jomo Menmo
• In Tibet, it is said that Machig Labdrön appeared as Jomo Menmo (1248–1283). According to the 17th Gyalwang Karmapa Ogyen Trinley Dorje’s website, Jomo Menmo was born as a "karmic emanation" of Yeshe Tsogyal.

• Chokyi Dorje
• The first Samding Dorje Phagmo, Chökyi Drönma (1422–1455), a female tulku lineage of Vajravārāhī, was understood to be an emanation of Machig Labdrön.

• Shukseb Jetsun Choying Zangmo
• In more recent history, in Tibet, the great yogini Shukseb Jetsun Choying Zangmo (1852–1953)—also called Ani Lochen, Lochen Chönyi Zangmo, and Shukseb Jetsun Rinpoche—was recognized as an emanation of Machig Labdrön. Shukseb Jetsun reinvigorated the Shuksep gompa (Wylie: shug gseb dgon) of the Kagyü thirty miles from Lhasa on the slopes of Mount Gangri Thökar.

• Khandro Sonam Peldron
• In the 12th century, Khandro Sonam Peldron of Wang Dharlung, Bhutan, is said to be a main emanation of Machig Labdrön. Khandro Sonam was the wife of Phajo Drugom Zhigpo of Tibet, who were crucial in establishing the Drukpa Lineage of Kagyü in Bhutan. Phajo Drugom Zhigpo was sent to Bhutan by Tsangpa Gyarey Yeshey Dorji of Druk Ralung, Tibet, to establish the Drukpa Lineage in Bhutan. Phajo and Khandro had four sons and a daughter together. The bridge where Phajo and Khandro met in Thimphu still exists today, known as Lungtenzampa. Khandro Sonam Peldron is known to have achieved the supreme enlightenment called Zha lue Phochen and is known to have flown to the heavenly Dali I abode from near Tango monastery in Thimphu.

• Lama Tsultrim Allione
• Lama Tsultrim Allione (born 1947), an American Buddhist teacher, was recognized in 2007 as an emanation of Machig Labdrön at Zangri Khangmar, Tibet, the place where Machig Labdrön lived from ages 37 to 99, from where she passed into the state of non-returner. She was recognized by the resident Rinpoche, Karma Nyitön Kunkhyab Chökyi Dorje, himself a reincarnation of the brother of the 8th Karmapa. Karma Nyitön Kunkhyab Chökyi Dorje asked Lama Tsultrim to sit on the throne and offered Lama Tsultrim a self-arisen golden crystal kīla or ceremonial dagger, the only remaining tsa tsa (icon) made from the ashes of Machig’s body (a mixture of clay and ash imprinted with an image of Machig dancing), texts of Machig’s teachings, a hat with symbolic meaning designed by Machig, and various other treasures. Afterwards, Lama Tsultrim Allione was also recognized in Nepal as an emanation of Machig Labdrön by Lama Tshering Wangdu Rinpoche, holder of the lineage of Dampa Sangye.

Machig Labdrön's Chöd

Machig Labdrön's Chöd, also known as Mahamudra Chöd, has been practiced in Tibet since Machig's time. It is also called "The Beggars' Offering" or "The Cutting-Off-Ritual." Chöd is a Buddhist practice that helps practitioners let go of attachment to their physical body. This means the practitioner offers the mandala of their own body during a ritual called ganachakra. The practitioner uses only their mind to imagine the offering. By practicing in quiet and scary places, like cemeteries, the practitioner learns to face and overcome fear. This is why Chöd was often used to help people heal from illness and improve their health. In some traditions of Chöd, practitioners use a ritual bell, a special drum called a Chöd damaru, and a trumpet made from a human thigh bone (usually found in places where sky burials take place).

The 10 texts on the profound Dharma of Chöd:
• Great Collection of Precepts on Chöd
• 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

A unique part of Machig Labdrön's Chöd is its focus on beings sometimes called demons ('dre) or devils (bdud). From Machig Labdrön's writings and teachings, it is clear that these beings are not real supernatural creatures but are instead ideas or thoughts from the human mind. One of Machig Labdrön's important contributions to Chöd is her understanding of demons.

In another teaching, Machig Labdrön said:

Pilgrimage sites associated with Machig Labdron and Chöd

There are many pilgrimage sites in Tibet connected to Machig Labdrön. One of these sites is the Tselha Namsum meditation caves near Gyamda in Tibet.