Chod - Cutting Through the Ego

Chod - Cutting Through the Ego
Yangthang Rinpoche, Hawai, 1991

Many texts have been written for the practice of chod and many treasure finders have revealed chod practices. All chod practices share certain characteristics which should be known. Since we are striving to gain buddhahood by following buddhist doctrine rather than non-buddhist doctrine, it is important for us to know the origins of buddhist practices. Chod and dzogchen are the sacred teachings of Lord Buddha who taught 84,000 different categories of teachings classified into nine systems of sutra and tantra. Chod belongs to both sutra and tantra.

Sutra contains both hinayana and mahayana and each vehicle contains a system of view, meditation and action. Chod is a mahayana practice and from the sutra point of view, Chod is an expression of the philosophical view of the Prajnaparamita Sutra or on Transcendental Wisdom. This sutra is a discourse on the wisdom of the two types of identitylessness: identitylessness of self and identitylessness of meanings or appearances.

Identity of self refers to identifying the five aggregates as a truly existent "I" or self, and identity of appearances refers to identifying external appearances, such as form, sound, smell, taste, touch etc., as truly existing appearances outside the self or other than the self. From the absolute point of view, there is no truly existing self: the identified self is simply a mental grasping to a self. Similarly, there are also no truly existent external appearances; but rather, external appearances are illusory, like dreams. These two forms of grasping are the source of all dualistic appearances. Realizing that both the self and objects are not truly existent is the meaning of the wisdom of the two types of identitylessness.

The mahasiddha Arya Deva taught that chod means to sever or cut the root of dualistic mind which is ignorance, and its offshoots, the five conflicting emotions. Specifically, the two extremes of expectation and disappointment must be eliminated: the expectation of attaining enlightenment or the fear of not attaining it; the hope for something positive and the fear of something negative. Severing this type of hope and fear means cutting through the grasping at identity. Sever or cut means "to cut" as in "cut down a tree"; in this case, transcendental wisdom is cutting through the root of clinging to identity. There are two approaches to cut through this grasping to identity. One is based on studying the vast and extensive scriptures and then applying what is learned in order to achieve realization. The other way is to use the power of faith and devotion combined with the Lama’s blessings so that realization can be transferred to and realized by the mind of the disciple. These are the ways of attaining the view of chod according to sutra.

The Lord Shakyamuni Buddha turned the wheel of dharma three times; the second and third turning of the wheel of dharma represented the Mahayana teachings. During the second turning, the Buddha taught that all living beings possessed the foundational buddha nature (tatagatagarba), and the empty (sunyata) essence of buddha nature was emphasized. During the third wheel, the Buddha revealed the luminous or lucid nature of buddha nature and later, when the Buddha revealed the mantra system, he taught the indivisibility of emptiness and luminosity. Chod follows the fourth presentation in which emptiness and clarity, according to the Middle View, are integrated. The object of refuge is inseparable from self-originating awareness (rigpa) and the view of one’s own nature is understood to be the indivisible integration of emptiness and clarity. The view of chod according to mantra is the union of emptiness and luminosity which culminates in the view of dzogchen.

Once the view of the two forms of identitylessness has been attained, then maintaining the view is called meditation. Maintaining the view for the duration of one’s life is the meditation. While practicing, there will be times in your experience when, because of the blessings of the lama and because of your own understanding and contemplation of the teachings, you will feel very certain about the view in meditation, as though it were fully realized. This is not it; this is the mind progressing with the view. You must continue to meditate and maintain the view for many years. When you actually do have direct perception of the wisdom of identitylessness there is never any change; then you become a yogin. In Tibetan, yogin is "naljorpa" and "nal" refers to one who has had a direct perception of dharmata and "jor" means someone who has actualized the power of this view. Until this goal of "naljor" is reached, you must continue to practice. The external conduct or behavior of chod practice refers to the practioner’s uncontrived appearance: the hair is never cut, the clothing is natural or white and the practioner has certain instruments such as the larger damaru drum, bell and thighbone trumpet. These instrument serve a special purpose but there is no time to explain this tonight.

The internal conduct of chod practice is the development of the compassionate aspect of bodhicitta as a result of realizing identitylessness. At this time, compassion is constantly present and wells up as one sees the sufferings and predicaments of all sentient beings who have not realized identitylessness. This is known as great compassion. It is also the essence of dharmakaya or nature "as it is."

The secret conduct of chodpractice is called "thulshuk" or uncontrived conduct. This means fearlessness and abstinence from expectation and disappointment, even the hope for enlightenment and realization of identitylessness; also, the fear of falling into lower samsaric realms. When "thulsuk" is perfected, the practioner is known as a thoroughly pure practioner of secret chod.

These benefits fall into three categories: temporal, intermediate and ultimate. The first temporal benefit is called "shijay" meaning to pacify, particularly to pacify the suffering of beings in the three worldly planes who have taken birth in a physical body that is not strong and healthy, a body that is afflicted with illness or incomplete faculties. Through chod pratice, the yogi is able to transform a non-conducive condition into the path which ultimately leads to liberation very quickly and actually the yogi uses the power of negative karma to overcome habitual instincts and realize dharmata. This is called "using an adverse condition to be set free."

Another temporary benefit of chod practice is accumulating merit. Chod is a powerful means of accumulating merit because one is practicing the generosity of offering one's body. This practice is popular among beggars or retreatants who have given up everything and live isolated in the mountains. They have nothing concrete to offer, no possession at all, except for their body. So they invite the lamas, meditational deities, dakinis, dharma protectors and lesser gods and spirits to come and partake of their body. In this manner, they accumulate tremendous merit.

While practicing chod, from the external point of view, gods and demons will appear; from the inner point of view, these gods and demons are simply one's own conceptual proliferations that are out of control. Through realizing identitylessness, both the external and internal problems cannot harm the practioner and the practioner feels comfortable. Ultimately, the practioner establishes himself (herself) in the state of the primordial mother, Prajnaparamita.

During chod practice, we should integrate the sutra chod, which is transcendental wisdom with the essence of the profound path of mantra. This can be expressed in a threefold manner: external, inner and secret practice. The external practice of chod is to go to a qualified lama and receive the complete instructions on how to do every aspect of the practice. Then one abandons all worldly concerns, particularly, the eight worldly dharmas. One goes off to frightening and dangerous places such as burial or charnal grounds and to terrifying places where most people would not go. In Tibet, there were a hundred such places on the route the chod practioners would travel. They would spend some time in each one and then move to the next. At each place there were lots of spirit. These places are the exact type of place where external chod should be practiced because when one goes to these types of places, one calls out to the gods and spirits and asks them to create magical displays and deceptions so that the practioner can apply the view of chod.

If you are a practioner of a high view, there will be many gods and spirits who surround you and you will have an opportunity to perform the various chod visualizations and test how strong your view really is while you are having the frightening experiences of all these spirits and demons. This practice is maintained while going from place to place and if everything is going well, the demons and spirits will follow you all day and night and you will have an opportunity to constantly apply the view. In order to get pass any overwhelming fear, one shouts "phat!" very loudly and other sounds to bring oneself back to the view of realizing that the frightening display arises only from the mind, i.e. the gods and spirits which seem very real are only the display of one’s mind and nothing else. Under these most trying circumstances, one can test the realization that external appearances arise only from the mind; the normal reaction is suppressed through employing the splendor of the view. This is what the chod practioner must accomplish so that gradually, as the view deepens, the gods or spirits cannot be harmful. This is the external practice of chod.

The internal practice is to simply relax in a natural state and remain in the view while all mental phenomena, such as displays and visions, are occurring. A chod practioner would probably spend their entire life in cemeteries and uncertain places; he (she) would not return to the household and live comfortably, but for the most part, would spend their life in retreat. Westerners probably will not have an opportunity to do this. Therefore, as chod practioners who are also householders, we must try to reduce, little by little, our attachment to our household and the world. We can try to eliminate attachment to our situation while remaining in our situation, without leaving it. When we are in retreat, the more we meditate on identitylessness by doing chod and the more we actualize the awareness of the view through practice, the more we will be able to easily give up our body.

In fact, there are four sessions that are preformed daily for giving up the body and there are four different ways of doing this according to visualizations which are very profound for developing the realization of identitylessness. The first is the white feast which is the offering of one's body through a specific meditation in the early morning dawn. The second is the mixed feast which is the offering of the body to the guests at noon time. The red feast is offered in the evening and the black feast if offered after 9pm. There are different visualizations for these four feasts according to different traditions such as Chagdud Rinpochay, Dudgom Rinpochay, Nyingtik and so on. The main point is always the same: one visualizes oneself as the Black Yogini, Troma Nakmo and then ejects one's consciousness from the body with the sound of phat and then transforms the corpse into different offerings for the feast. If you understand the basic view, you can understand all the various practices.

Practicing the four feasts throughout the day is a means of accumulating tremendous merit. The main reason is that since there is nothing in the world that we are more attached to than our body, then it stands to reason that offering the body is a powerful source of merit. From the time we were born until now, most of our efforts have been directed to the sustenance and nourishment of our body and so we cherish it very deeply. We feed it the best foods we can find, we care for it, we want it to be healthy, we adorn it with clothes and all the things that we spend time and effort to make. Therefore, the body is more precious to us than any other precious possession. Offering a material object such as an elephant, horse or mountain is a source of merit; offering one's son or wife is a hundred times greater because they are more dear to us; offering one's own body is a thousand times greater because there is nothing more precious to us than our body. The great bodhisattvas of the past who realized emptiness were even able to physically give part of their body to beings who were suffering or were in need. This is only because they had truly realized identitylessness. Without this realization, it is absolutely inappropriate to give any part of one's body because as soon as you try to offer your body, you will start to feel pain or illness and immediately develop regret. The moment you regret the deed, the merit will be lost. This is why one visualizes offering one's body - it has the same benefit with no regret and so the chod practice is based only on visualization, mental activity - there is no physical offering of the body. In fact, it's all considered to be artificial, if you have a lot of material possessions and never express generosity and then just visualize that you're giving the body - this is considered hypocritical, because offering the body is also meant to be done because one has nothing else to give. And so the main point is eliminating grasping or cherishing the body and the self.

We offer the body to the objects of refuge, lamas, meditational deities, dakinis and protectors. We also imagine that it is offered to the gods and spirits and to many other beings to whom we owe karmic debts. So we actually invite all these beings to whom we still owe something to come and take whatever they want. However, we are mainly offering to the Three Jewels and thereby accumulating merit and purifying obscurations.

In the inner chod practice, one transforms the body into anything which is excellent or edible and invites the guests to partake of the feast in any way they wish. If you are uncertain about this and you are not really imagining that they are devouring the feast, then you are just playing a game with the gods and spirits whom you have invited. In order to practice you must have great compassion for all beings, our previous mothers and just let them take what they want in any way that they want. At first, it won't be like this; we won't be able to actually give up the body so easily, but by meditating again and again, slowly we will be able, in the actual presence of gods and spirits, to give up our body easily and certainly. When this happens, the mind is purified of obscuration and merit is accumulated; one has understood the meaning of inner chod, which is the giving up, through generosity, of our attachment to the five aggregates. Absolute chod, or the real meaning of chod, is to understand clearly that all confused perceptions arise from grasping to self. Until we have been able to sever the root of confusion, confusion will persist. For example, gods and spirits are an aspect of confused perception, and so in our chod practice, if we believe that gods and spirits really exist, then we will never be able to sever the source of that appearance. This is where many practioners deviate. They may be invited by sponsors or patrons or by a sick person to come into the home and do a pratice to get rid of spirits or illness. These misguided practioners will go and view the demonic force possession or the spirit in the house as an enemy, a truly existing entity, and then with a mind of aggression and even anger towards the entity, they will try to strike it, kill it, eliminate it through exorcism of the external enemy. They will play their damaru very fiercely and blow the thighbone trumpet intensely and say, ""Phat!" and this and that and roll their eyes back. But without having a focus on the source of that phenomenon, they will never kill that enemy or penetrate it because it didn't arise from that. In fact, anger is what created it. It arose from grasping to self; the belief that it's there is what created it. Until the fire is gone, there will be smoke.

In the famous story of Milarepa, when he left his cave to go out momentarily and then came back, he found that the demoness of the rock had entered his cave and had assumed five utterly terrifying emanations. Milarepa was so amazed to see these demons in his cave that he couldn’t even step into the doorway. He was filled with terror and began reciting the mantra of his meditational deity as fast as he could, and this made it worse. The demons got bigger and greater and then he began meditating upon self nature as the deity and it got even worse. Then he started wrathful mantras and this also didn’t work. Finally, in desperation, he remembered the pointing out instructions given by his lama - that all phenomena arise from the mind and that all appearances are just one’s own projection. Then he entered into the awareness of the nature of emptiness, the nature of mind, and immediately they were gone - vanished - no more. This is the well known story of Milarepa eliminating the demoness of the rock from his cave, once and for all. Until we realize that phenomena are the projections of our mind, then we can expect that wherever we go, there will always be demons, spirits and problems.

This is why Milarepa taught that if one believes in the existence of an external spirit then it will be harmful; it's through that belief that there is a truly existing spirit that harm is produced by that spirit. On the other hand, if one understands that it is only the display of the mind, then the demon is eliminated and harm or nonconducive circumstances are avoided. Realizing the empty nature of mind is the meaning of chod; severing or cutting through the wrong concept, one is set free from harm. If one is unable to practice chod, then many obstacles and illness will be experienced as well as deviations on the path because one’s mind is the demon. If one realizes the nature of mind, then the demon immediately becomes the deity and the deity gives spiritual attainments. This is totally dependant on recognizing the play of the mind. If we cannot recognize phenomena as the play of the mind, and we hold to phenomena as being true in themselves, then spirits will increase and keep on increasing.

These days, there are many practioners who claim to have all these powers in their chod practice and most of it is based on the different demons they have exorcised etc. For the most part, they probably haven’t been able to eliminate any of the inner demons, the demon of the mind, and so their inner demon keeps growing too. They have no understanding about the absolute meaning of chod and their mind is blessed with demonic energy or inflated pride in their practice. They become more arrogant, more attached to cyclic existence and they fall deeper into the mud of samsara. They receive offerings which they consume for their own purpose and this means that the demon has actually gotten hold of their mind. At first, it is an external demon, but the more it is produced, the more it becomes an inner demon and then a major obstacle.

If one is practicing chod correctly, pride and arrogance lessen, attachment to compulsory attractions, worldliness, samsara and its eight worldly concerns decrease. As the eight worldly dharmas fall off, one is only thinking about dharma. For most of us, this is difficult. Even in the context of chod practice, we keep on generating our attachment and aversion, which is the very thing that is meant to be eliminated. How does this work? For example, if we were going to do an exorcism for someone, usually it is someone we like, a relative or friend, a student or patron. So one goes there and makes the triangle to catch the demon; makes the effigy and goes through the ceremony in a state of anger towards the enemy and attachment towards the one who is being defended. In fact, in real chod practice, one should have no attachment or aversion; one should have compassion for both enemy and friend because from countless past lifetimes until now, both have been unable to realize the profound meaning of chod or even to meet with dharma and actualize it in a significant fashion. Both have been wandering the three realms of cyclic existence.
Through realizing that all appearances are empty, compassion spontaneously arises and the demons and spirits are pacified. This is the only way. If one has anger or attachment, not only does it not bring any benefit, but it makes the situation worse. Therefore, the main point is to realize identitylessness and allow compassion to arise spontaneously. This is why Milarepa taught that these days, most practioners of chod develop some power through the force of their meditation and mantra recitation and yet they use that potency in an external fashion and so it develops into demons and other types of incorrect perceptions.

Milarepa said: "My tradition is not like this. My tradition is to use the potency of one's practice and one's miraculous abilities to turn inwardly and to apply it to the real enemy which is grasping to self; to sever or cut the cord of self-grasping through uncontrived conduct, thus eliminating the four demons: external demons - gods and spirits; internal demons - five conflicting emotions; the demon of bliss and pleasure and fourthly, the demon which is the source of them all, grasping to self. These four are to be eliminated by turning one's potency inwardly."

We should follow this advice and our chod should be the tradition of inner application so that we can eradicate the root of the problem. These are the main points for the practice of chod. There are various texts and visualizations. It is most important to know that to really practice chod as has been explained, is very difficult - the visualizations are difficult, really doing the practice is difficult, travelling to charnel grounds is difficult, giving up one's body and just being a wandering ascetic is difficult etc. At least, try to do the practice as a householder. Ideally we should receive an empowerment, a full commentary and then do a chod retreat. We should always keep in mind that according to the tradition of Machik Lapdron and Yeshay Tsogyal, chod is the practice of generating compassion for the gods and spirits. Keep in mind that compassion is the key.

In a chod retreat, performing the four feasts is recommended, offering the body four times throughout the day and then dedicating the merit for the liberation of all beings. After the white feast in the morning, it’s very good to offer a peaceful smoke offering, i.e. burning and offering the three sweet substances and the three white substances making an abundance of juniper smoke so that all the peaceful spirits can come and partake. After the red feast at night, make the offering of wrathful smoke, putting a little bit of fresh meat with blood. It doesn’t have to be a lot; just a little. At all times and in all situations, a chod practioner should try to simply watch the reactions of the mind, particularly fear, expectation and disappointment and to view them in emptiness; to see that otherwise it is a demon arising from the mind. This will bring great benefit.

Gods and spirits only come out at night when it’s dark; they are attracted to the smell of burning meat and blood. If you put some medicine, "dutsi men", into the substances that you are burning, they will smell the dharma medicine and immediately bodhicitta will arise in their minds. Otherwise, they have only negative attitudes. Also, you must always recite OM MANI PAMAY HUNG after you make these offerings or offer your body. The final part of chod practice is the recitation of OM MANI PAYMAY HUNG; this brings tremendous benefit to all sentient beings. It is called liberation through hearing, and truly it is. So we should understand that the smell of the dharma medicine, hearing the sound of the mantra and also connecting with one’s own bodhicitta are very powerful practices. They should always be there. Finally, we should check up on ourselves every day, by investigating if, having practiced chod for sometime, our worldly concerns have decreased; if cherishing our body has decreased; if conflicting emotions have declined; if phenomena are perceived as truly and inherently existent; if gods and demons are regarded as real, etc. If you find that these things have decreased, then it means that chod is becoming the path and the path is really becoming the practice. If that is the case, you should always maintain Troma, the black dakini, as your meditational deity and repeat the mantra, trying to realize the essence of the path, receiving the blessings of the dakinis by increasing one’s own wisdom awareness. You should apply great effort in this direction, particularly if you are having these signs of accomplishment.

You should know that there are countless chod practices; basically one is found in every terma revelation. Also, take note that chod belongs to two lineages that are founded from the original translation school, the lineage of kama, as well as the lineage of terma. The lineage of kama is the original lineage of Buddha’s teachings that was brought to Tibet. Chod began with the second turning of the wheel of dharma when the Buddha taught transcendental wisdom, the Prajnaparamita. The principal scholar who commented on the second turning of the wheel of dharma was Nagarjuna and he wrote many commentaries on the nature of emptiness. His principal disciple was Arya Deva and from this lineage came Padampa Sangye who travelled to Tibet and met his main disciple, Machik Lapdron, a woman and famous emanation of Tara. He gave her all of the chod transmissions and she spread them throughout the land of Tibet. Up to now, the kama lineage has been passed in an unbroken line from teacher to disciple. First the disciple accomplished the teaching and then, as a teacher, passed it to the next disciple and so on. It’s a long lineage but it originated with the

The terma lineage was brought to Tibet by Guru Rinpochay. However, Guru Rinpochay is connected to the kama lineage because he studied in India and was an Indian saint who studied with Arya Nagarjuna and Arya Deva and then later brought the knowledge into Tibet, at which time he created the terma lineage, the lineage of revealed and rediscovered treasures. He taught his principal disciples and gave them practices until they themselves achieved realization and at that time, the ritual texts that he gave were either buried in their minds or in Tibet, in the earth, rocks, rivers, lakes and everywhere. Then he prophesied that each of these disciples would reincarnate over the centuries and reveal specific treasures that were pertinent to the sentient beings of that time.

These termas contain many different chod practices and they have been revealed according to the prophecies. Over time, we have found many terma chod lineages such as Chakgong, Nyingtik etc. Now these terma lineages are considered to be a little closer to us than the kama lineage because of Guru Rinpochay and his disciples and then the reincarnations of the discples who revealed the termas and passed them directly to us. So in the terma lineage there is no long line of teacher-disciple, teacher-disciple as found in the kama lineage. The terma lineage is considered to be very swift and very close; its blessings are very fresh and haven't been watered down. Whatever lineage you meet, it will belong to both kama and terma lineages.

The most important thing to know is that all these are the teachings of the Buddha. Have no doubt. Sometimes we might think; "Oh, this is a practice that some lama has made up"; "It’s lamaism"; or, "It was made up in Tibet and brought here." This is not the case at all. If the lama is a pure lineage holder, you can be certain that the practice that you are being given is a practice spoken by the Lord Buddha and this can be fully documented. In chod, the principal meditational deity is Yeshay Tsogyal or Troma Nakmo, the Black Dakini as the female wisdom energy is involved in this practice. In some texts, the dakini is red or black, or at first red and then black; sometime she holds the curved blade in her right hand; sometimes the damaru in her right hand and a thigh bone in her left; sometime she is holding a curved blade in her right hand and a skull in her left. As a dakini she is the expression of divine wisdom; when she appears in red she is more peaceful and she appears in black, more wrathful. However the wrathfulness is the intensity of her compassion and isn't anger. She is the mother or source of all buddhas called Prajnaparamita, or transcendental wisdom.

瑪吉拉尊　　瑪吉拉尊，她是最早承襲斷境大手印（施身法）教義的修行者。大部分的人將瑪吉拉尊視為荼枳尼與智慧女神的綜合體，也就是永千摩或般若佛母的化身。就歷史地位而言，這位與密勒日巴同時代的西藏女性，扮演斷境大手印教義與後代之間的橋樑，同時也是傑出上師，宣揚斷境大手印教義精神。

斷法(施身法)祖師瑪吉拉尊傳
剛巴著 法燈譯

頂禮上師本尊空行智慧佛母蓮足下

瑪吉拉尊智慧空行母是能生一切佛的佛母，為了有情的利樂，她降生於印度迦毗羅衛國，為國王華。旺西帕馬上的兒子，名雄駑。麥朗智，於文字的讀寫及吠陀典籍等僅少修學，或聞或見就能通曉。五歲時，能無礙了知一切，人們都說他是佛的化身，十歲時，在班智達衛達巴扎瓦的座前出家賜法名敦珠桑波，他在上師跟前住了三年，於聲明、般若、戒經、俱舍等論典較上師更為善巧。上師知是具種性的法器就給他傳了四部續，於四部續也獲得更加善巧。然後，在上師跟前詳細的抉擇了論典及四部續，特別供養給上師自己心中的證悟覺受，上師聽了以後非常高興的對他說：“我已不能勝任作你的上師了，你往北走在桑朗住著一名叫格熱那達勝樂金剛的大成就者，善巧一切論典，一切功德無餘圓滿莊嚴，你到那去能很好的獲得抉斷，修習無上密，獲得成就後，你應繞益有情。”然後，雄弩。麥朗智就來到格日那達座座前，上師了知雄弩．麥朗智是法器後，在面前空中化現了勝樂金剛六十二尊的壇城，圓滿的 給他作了四灌後，當下雄弩．麥朗智即獲得殊勝的成就，能無礙地到一切佛剎去。他在上師座前住了三年，抉擇了經續一切法的增益，特別於無上密生圓二次第極為善巧獲得成就。然後，上師對他說：“你現在應到金剛座的北部，去調伏那裡的外道，除你以外別人誰也不能勝任。”十六歲時，雄弩．麥朗智前往金剛座與外道辯論，外道被擊敗後有十萬之眾改信佛教。在金剛座住了四年之後，度母敦請說：“你應迅速成就，然後到藏地去利益眾生。”此後雄弩。麥朗智漫遊各地來到了北方。在一屍陀林中剛睡著時，屍陀林的一位戴著骨飾拿著鉞刀和三叉杖的空行母對他說：“你不是我屍陀林的人，沒你的住處!”空行母顯現了很多離奇的神變，雄弩．麥朗智自在的以禪定力將她調伏，那位空行母就供養了命心咒立誓護教。到黎明時，無我母等十五天女現身對他說：“瑜伽士，你到洛伽山去會迅速的獲得成就，然後到藏地去利益眾生o”說完象彩虹一樣消失在空中。然後雄雄弩。麥朗智心想：“我應在年少時獲得究竟的成就，但是到那裡能很快的獲得悉地呢?藏人兇蠻難調又應以何種方便作調伏呢?”到天將破曉時，大幻化母瑪哈瑪雅五尊現身作授記說：“雄弩。麥朗智你應到洛伽山的巴扎巖洞去，修持那姆五尊能迅速的調伏眾生，速速精進當得悉地o”說完消失在光明中。天一亮，屍陀林的空行母說：“我給你引路吧！”隨後雄弩．麥朗智和空行母結伴以神足無礙的來到了巴扎巖洞，修行至尊瑪哈瑪雅五尊故，十四天后獲得了共同的悉地，一個月後親見“瑪哈瑪雅五尊”現身，在智慧秘密壇城圓滿授與四灌並作了很多到藏地利生的授記，最後化光融人自己心間。此後，至尊度母現身授記他到藏地利生的事業後，也化光融人自己的心間。此復上弦月初三日，怙主無量光佛也如是作了授記及隨攝加持。初八日觀音菩薩來了也如是作了授記和加持。初十日貝瑪班則空行母們來了為其顯現了馬頭明王和金剛亥母的秘密壇城後，為作灌頂及到藏地的授記。空行母們作供養後祈請雄弩．麥朗智到藏地利益眾生。從初十日至十四日之間，空行母們依次敦請應迅速的到藏地弘法利生。到了十五日凌晨，來了一位戴骨飾膚色青黑拿著妥巴和三叉母對他說：“瑜伽士，你應發心弘法利生，我現將你殺死，把你魂識迅速融入我的心間o”說完舉起鉞刀將他殺死，魂識投入憤怒空行母的心間（這一段暗示著憤怒母加持雄弩。麥朗智斷除我執，獲相等證悟），遺體作了不壞失的加持後，憤怒母作引路人無礙的來到了藏地。

在馬年五月十五日被請入母親的胎宮中。生地系拉肖雪域昂秀的下部措美地方，其父確吉達娃系地方首領，其母布嘉系一富家女，父母的生身種姓都很圓滿，他們稟性淳樸對待百姓及眷屬都很慈愍，一切行為所作都相符佛法，專致承侍三寶尤其是僧眾，身口意三盡躬行于法，由故其父母是賢善菩薩種性。此乃生地父母種姓殊勝。瑪吉拉尊被請進母胎時，其母在半夜時夢見有四位白色空行母拿著四只白色的寶瓶從 頭到腳周遍以瓶中淨水為她沐浴，身體呈現了難以言喻的潔淨及輕安，接著白、紅、黃、綠等空行母各七位，她們陳上了各種供品，供獻給她後，並說請我們的母親進駐母胎，繼而見到一位身色青黑現憤怒相佩帶骨飾手持鉞刀的憤怒空行母，其周圍有四位身色天藍手持妥巴及鉞刀的空行母圍繞著，從前後左右出現，顯怖畏相。那位身色青黑的憤怒母從空中舉起鉞刀劃開她的胸膛對她說：“現在要把你這無明愚蒙的心取走，我們要吃掉它。”她們將帶著嘩拉拉鮮血的心臟取了出來放在妥巴中剁碎，一起享用。(這一段暗示空行母滅除了她的無明煩惱)之後，為首憤怒空行母的手中拿著右旋白海螺吹了起來，傳遍了南瞻部州，螺臍中有白色的阿字放射著五色光明。憤怒母對她說：“將此物舍與你作心的代替品o”然後將白螺隱於她的心室。繼而從憤怒母心間有五色光明熾燃從她的頂間融人，四位藍色空行母的光明也周遍她的全身，最後，四位藍色空行母化光融人憤怒母，憤怒母化光融人虛空。雖然心被取了但布嘉佛母她並不覺得有什麼病痛，相反一直覺受喜樂。身心輕安、智慧明晰等較前不同的許多安樂，且清楚的夢境經常出現；就是醒了過來也仍覺安樂。次日，在部落中有一名叫阿美的姑娘來了對首領夫人布嘉說：“我做了一個稀有的夢，許多世代的福德沒有失壞，有著等同虛空一樣的福報。”布嘉夫人說：“昨晚我也做了一個不同一般的夢，身心及一切顯有都如是清淨而安樂。”正好首領來了賞給阿美一些物品，讓她把祥夢主說說。阿美高興的說：“昨晚，我夢見這座碉樓成為三重，其上層的金頂也是三層重立，金頂輪圍四方懸掛著四塊銀鏡、傘蓋，隨風晃動的光明照亮了鄉野，在四方有四位“空行母”吹奏著白色海螺，傳遍了四大洲，在房子的四角懸掛著四條白色的幢幡，隨風拂散於各方，在飛幡的中頸，排列了很多酥油燈圍繞著極其熾燃而明亮，從空中投射下了很多光明。然後我也在這個屋裡，我問一位吹螺的少女：‘這是什麼地方o’那位少女說：‘這是佛母的住處。’接著從供屋中傳來了多種樂器瑟瑟妙音，我心想：‘這是在做什麼?那位佛母是誰?能進去嗎?’正想著進去時就醒過來了。”其他有關吉祥的夢兆也很多。十六歲的姐姐布美夢見在晚上有一股白色的光明射人母親布嘉的身上，家宅全能清楚的披風，有一位八歲的少女手裡拿著一只金剛杵來到她面前說：“姐姐你好!”布美好奇的問道：“你從那裡來的o”“從洛伽山來的。”“那麼洛伽山在那呢?”“在印度。”“那麼你是誰呢?”“你不認識我嗎?我是度母。”　布美心想是真的嗎?當下去抓持時，那位少女隱逸於母親的懷中。隨後就醒過來了。懷孕後的布嘉佛母雖已有四十八歲了但未見老，膚澤嬌嫩如少女，人們都說布嘉夫人因行善積德而得加持，現在返老還童了，與她的女兒布美從年齡上看起來沒什麼區別。佛母的身體輕安內心怡樂，在夢中有著不可思議清淨的顯現。到晚上時，就好像有燈明照耀能無礙的見到一切，乃至他人的一切善惡也能現前知道。於是，人們就喊她覺姆麥朗諾瓦。然後，在羊年二月二十五日起，布嘉佛母就聽見胎兒念誦‘阿’及‘哈日呢薩’等咒語，羊年三月十三日凌晨聽到胎兒喊：“阿媽，我的衣服要用新的白布以熏香及安息香、芳香燻染o”十五日黎明破曉時，幼兒誕生了，屋裡充滿了奇異的香氣和光明，從空中傳採各種天樂，鮮花如雨似的降落，在燦爛的虹光中胎兒降生下來伸足盤坐慰問說：“母親身體可否無恙?”接著就念誦‘阿’字，幼兒舌上有紅色‘舍’字光明熾耀，額間復有一眼，其內有五色光明似五股馬尾如虹疊徹，在頂髻上有股白色光明中間有個白色‘阿’字。相好莊嚴人見人愛。布美姐姐用布將她包好抱在懷中後，須臾之間舌間的紅色‘舍’字隱沒在舌中。隨後，布美用白酥油和甲木糖配均給她餵食，但幼兒吐出不欲飲食，額間之眼睨視於空中，頃刻頂間的光明也隱沒了，額間之眼其中五色光明也融隱於眼中。然後，幼兒睜目直視布美姐姐的臉，瞬間彈舌嚼咽，很好的將酥油吃完舐舌微笑地看著佛母，隨即在布美阿姐的懷中睡著了。就這樣布嘉佛母沒有感受到痛苦，在安樂祥和中歡喜的看著小女兒瑪吉拉尊的來臨。天亮時，瑪吉拉尊醒來注視著布美，布美高興的喊阿媽：“妹妹看我呢!她有三隻眼很漂亮的，像我們嗎?”母女二人顯得非常歡喜。聽說父親要來看妹妹，布美就將妹妹包在衣服裡放在門後藏了起來，當父親來時，布美就對他說：“首領父親，母親生了一個三隻眼的醜女孩，我們把她丟掉吧!”其父擔憂的說“抱過來讓我看看o”布美將妹妹抱到父親跟前，其父仔細的觀察後說：“這個小女兒眼中有白毫‘阿’字，手節無間如網相連，指甲略呈紅色如牡蠣散發出種種如虹光明，以“嗡阿吽”三字莊嚴，具足空行母所有的法相。布美你要好好照管妹妹。”父親高興的囑咐布美。到三歲時，瑪吉拉尊就很精進的念誦六字明咒及度母咒等各種咒語，並很虔誠的頂禮本尊佛像。到五歲時，布嘉佛母親自教她文字，僅少修學就都能善巧通達。後採又向一位上師請教學習了所有文字，到了八歲時就善巧紙上著作，每日能誦完二遍《般若八千頌》。上師對其母說：“夫人你的這個女兒不是普通人，她是一位智慧空行母，我無法勝伏她那如林中蔓延的火勢極其熾燃的智慧，給她取名叫喜饒尊美吧!”(意為慧燈)布嘉佛母以前給她取名叫尊車美部落的人們聽說布矗夫人生了一個三隻眼的女兒都前來觀望，不論是誰見了瑪吉拉尊都生起難言的愛慕，名聲漸漸傳開來，鄉人們都說瑪吉拉尊肯定是佛陀的化身，都向她頂禮求加持。姐姐布美依止了阿敦格西落髮出家為尼，法名敦措仁青布，以善巧故在僧眾中出拔萃。後來，國王設宴，遣僕讓確吉達娃嘉稱和布嘉帶上小女兒赴宴，確吉達娃佛父佛母主眷二十二人領著瑪吉拉尊來到國王跟前，國王很高興地說：“由於聽到瑪吉拉尊的盛名，故請他們母女前來o”母女二人來到了國王的面前，母親由於以前從沒見過國王，略顯畏懼連說話都打顫抖。當瑪吉拉尊呈現在大家眼前時，在坐的很多班智達和格西、僧俗官員們都打量著她然後說：“此女面目威猛有三隻眼睛肯定不是普通人。”國王慈祥的問瑪吉拉尊說： “你會文字驪？”答說：“會。”然後就讓她觀誦《般若攝頌》，瑪吉拉尊以三種變音念誦。所有的人都交口稱讚說她善巧變音文字。班智達問她說：“你懂得文字的意思吧?”答說：“懂。”然後瑪吉拉尊就滔滔不絕的講說其文意。在場的人都對她生起了信心，都肯定她是一位智慧空行母的化身。國王拉著瑪吉拉尊的手仔細的打量她，看到瑪吉拉尊額間的眼以及空行母的其他法相標記，國王就特別歡喜地問她叫什麼名字，答說：“我叫仁青尊美(寶燈)或尊車，也叫阿尊o”國王聽後說：“這樣吧!尊美的名字和生地拉相結合，以後就叫她拉尊吧!這麼一來緣起就和合了o”於是班智達、僧侶們、官員們以及集會的三十萬人都稱呼她拉尊。然後都前往觀禮瑪吉拉尊，都對她生起信心和敬仰，國王讓人取來新衣服和鞋等把瑪吉拉尊身上穿的舊衣服下來，作為國王自己的瞻禮所依，然後賜給佛父佛母三十二種財物並囑咐說： “你們主僕要好好照顧瑪吉拉尊，將來她會饒益我們雪域所有的眾生。”隨後，瑪吉拉尊回到昂秀措美，五年中母女二人在經堂念誦廣、中、略三部般若，到了十歲時一天能念完四函，十二歲時能念完八函。後來布矗佛母圓寂了，十三歲那年姐姐布美領著她來見阿敦格西，師說：“布美你領來的這個女孩是具相空行母o”然後讓瑪吉拉尊念誦《般若八千頌》，。不大會兒就念完了，格西驚訝的說：“阿拉拉!此女善巧妙好不同的八種變音，她的念誦在僧輩中是首屈一指，現在應該給她講解義理了o”此後三年中，瑪吉拉尊和姐姐布美一起依止于格西阿敦座下，聽講《般若十地五道》等法，於講說義理方面阿敦師徒以及其他格西都沒法跟她相比。然後阿敦格西對瑪吉拉尊說：“我已還能勝任你的阿　黎，現在你到沃日扎唐去，有一位全知三世者，於一切所知都極為善巧通達，他培養成就了很多僧人，你應到他座前去斷除增益。”十六歲這一年，瑪吉拉尊和布美二人來到扎瓦格西座前，扎瓦格西對布美說：“你帶來的這個女孩就是善巧文字念誦的那位吧?”“正是o”“那麼現在看看你們倆誰最善巧誰就作我的應供處o”扎瓦上師他自己念誦《般若十萬頌》時，以六種變音念誦一天四函能念一遍，讓瑪吉拉尊姐妹二人在同一天同時念誦，布美念廣般若四函，瑪吉拉尊念十二函並全以八種變音念誦。然後扎瓦上師極為高興吃驚地說：“啊!此瑪吉拉尊以二語言之轉音尤為圓滿無人能比，應作我的應供處也o”此後，布美對瑪吉拉尊說：“阿尊咱兩修法到空行剎士去吧!”瑪吉拉尊回答說：“我要饒益一切有情，你如果想去的話就趕緊修法善逝往空行剎土，我圓滿有情的利樂事業後再來與你相會o”隨後布美修法三年獲得成就後蘊身無餘到空行剎土去了。扎瓦上師知道瑪吉拉尊是為具器弟子，就給她傳授了廣、中、略三種般若以及其他的經續傳承講解等，於是瑪吉拉尊於三般若的講解乃至一個字的義理也極為善巧通達，心中生起了特別的證悟。當她向上師呈述後，上師極為歡喜的對瑪吉拉尊說：“你於廣、中、略三般若已經通達，於契經也已得自在，這些經對我來說尚有些難度呢!”隨後，瑪吉拉尊用帶紫紅色蓮華圖案的布料做外套，內襯以白布做了一頂帽子，用一種不同顏色的綢緞做了十瓣蓮花瓣的樣子縫在上面戴在頭上，身上內外或以美衣嚴飾，換上新靴子後，被請在一個緒著新邊的三重軟墊上坐了下來。從帽子乃至腰間用紅藍色的綢緞遮蓋住，顯得及為俏麗。扎瓦上師高興的說：“這小女子穿著甚是美麗o”於是人們就喊她霞瓊金。由於瑪吉拉尊的戒律謹嚴三門清淨，功德卓越，上師令她立誓作為其應供處四年，所有僧眾都對瑪吉拉尊深生敬仰，由是聲名大震。那時，人們都說在嘉寺來了一位印度雲遊僧。到處打聽說：“在印度洛伽山巴扎巖洞中修行的大班智達雄弩．麥朗智轉生在藏地，現在名拉尊的空行母目前在那裡o”據說雲遊僧是位有神通先知的大德(雲遊僧指聖當巴桑吉)。這一天晚上，瑪吉拉尊夢見一位白衣空行母對她說：“明天，從印度來的一位膚色青黑的高僧聖當巴桑吉要來這裡見你o”次日天一亮，瑪吉拉尊心想：“這個夢是真的還是假的。”於是就來到門外探望，正巧在石道上碰見了當巴桑吉尊者，向其頂禮但沒接受只作相觸之碰禮，瑪吉拉尊虔敬的對當巴桑吉尊者說：“仁波切(意為大寶)來到藏地利益眾生真是大稀有。”尊者答說：“瑪吉拉尊智慧空行母你來藏地利益眾生更是大稀有，我當隨喜功德。”倆個人就好象是互知彼此似的相互作了稱讚。瑪吉拉尊請問尊者說：“我應如何利益眾生。“尊者授記說：“善女子，你應於邊地調伏難調，斷惑去執著漫遊於險要地帶修行成佛，你的教法將來會像日月一樣的燦爛o”然後尊者就走了，瑪吉拉尊回到屋裡繼續作念誦。當時，有一位人稱索南上師的大德，他善巧外三藏內四續部等經續，是一位悲、智、能力功德圓滿的成就師，他培養了百千僧眾，後來，他對世事以及講法聽法，對眷屬和名聞生大厭離，獨自一人無有方所漫遊在屍林靜地處修行o ‧有一天，索南上師來到瑪吉拉尊的住處說：“善女子，你善巧般若言辭，能否請你講說一下義理。”於是瑪吉拉尊就詳明的講說了十地五道乃至獲得佛果的教授。索南上師聽後對她說道：“善女子，你僅通達言辭，真實究竟通曉諸法的義理不是這樣的，不僅要從名相上了知一切法的事理，更重要的是在內心真實的生起覺受，較以前不等的真實智慧在心中生起時，遠離一切能執的心即生起，無執故遠離能所的一切心，不造作的大智慧火熾燃起來時，即能摧滅了我執無明愚暗等一切惑業。你要好好的在自心抉斷了義的根本o”說完索南上師就離去了。隨後，瑪吉拉尊就象索南上師所說的于法作念誦及如理思維義理。念誦到《魔業品》時，身心生起了較以前不同的證悟，遠離一切意的戲論，解除了我執縛結，證得無我智慧。於一切苦樂冤親善惡悉住法性無別一味，等住安樂的意樂顯明生起o ‧二十歲那年，瑪吉拉尊作扎瓦上師的應供處滿四年後，向扎瓦上師請求灌頂，上師為授記說：“我不能給你灌頂，你應向索南上師請求灌頂，這樣就吻合以前的願力，於灌頂無有違緣障礙而能獲得悉地o”隨後．賜給瑪吉拉尊一整只耗牛肉，七塊好肉、一匹緞子作為前往求灌頂的物品，家中的兄長釋迦嘉稱給了十三馱青棵作為求灌頂的供品。瑪吉拉尊將青棵、牛肉、布匹等供養在覺敦索南上師跟前說：“我的上師扎瓦仁波切給我授記讓我來你這裡求灌頂。”索南上師知道她是法器，就在葉瓦崗日寺給洛伽拉嘉、伽措甲、章拉蘇、香敦俄巴等四位密咒士及瑪吉拉尊共五個人作了灌頂，以《禪定四灌》《開啟虛空門》的極大加持作加持灌頂，然後為作當巴桑吉尊者傳下為的《大幻化網灌頂》，灌頂圓滿後瑪吉拉尊的智慧當下現前，她的身體輕可離地二肘作二十四種寂滅舞姿，以桑則拉天語能說六十韻音語，意念無礙趨入法性中，具足等金剛的禪定，身體能無阻穿越到牆屋到外面去，能自在於空中飛行。在名色洛的樹根上有一股俄波南庫的泉水中，住著龍王扎波達軍，誰也不敢到那裡去，瑪吉拉尊來後以禪定力調伏龍王，它難以堪忍，就向各方求援，集聚了很多魔軍顯現了各種離奇的神變，瑪吉拉尊就將蘊身變成眾魔的食物，眾魔抵擋不住就供養了各自命心咒並立下護教誓言等。到了半夜時，瑪吉拉尊見到大幻化母五尊等圓滿的給她作了《四灌》，接著又圓滿的為作《憤怒母五尊灌頂》，隨後，瑪吉拉尊於萬物人及非人等咸能自在調伏，能令迅速入於菩提道。接著勝樂本尊眾、空行大海眾，給她作了許多授記及授權。次後十方諸佛禮繞大佛母瑪吉拉尊，一致伸手為作加持齊聲說道：“瑜伽女，你應於險地、屍林、靜處無方所的游修，發廣大菩提心利益父母眾生o’’黎明時，至尊度母來了，為消除她內心無明愚暗，施與百灌並作授記說：“瑜伽女，你和桑吉妥巴的化身班智達妥巴布扎雅瑜伽士過去有願力，已從印度來到藏地，你二人應結合方便與智慧雙運潛修，在險地、屍林、蘭若百八泉等僻處修行成佛弘法利生，你瑪吉拉尊的教法將如日月騰空般的絢麗直證不退轉地o”等關於其他的授記也很多，隨後就如彩虹般的消失在空中。然後，瑪吉拉尊一絲不掛來到了上師跟前歌道：無有煩惱無衣赤裸裸，頂禮無羞離愧自性足；頂禮能令除障勝上師；頂禮導引善趣導師足；’頂禮救護惡趣最上尊。道友們都說此瑪吉拉尊不能獲得灌頂的正行吧!索南上師不以為然的回答說： “你們四個人只獲得有為物質的灌頂，而瑪吉拉尊她獲得法性了義灌頂o”然後瑪吉拉尊為祈請灌頂正行的義理而供養曼茶，她是這樣供養的：於瓶灌：顯有莊嚴勝曼茶，內四大本清淨性，有情成群作安置，無盡仁青大寶藏，歸處勝士三寶尊，上師本尊空行前，顯有莊嚴曼茶獻，祈請於我作加持。密灌： 內蘊身之曼茶拉，自然俱生清淨性，八識成群作安置，心性仁青大寶藏，歸處勝士三寶尊，上師本尊空行前，內蘊身之曼荼獻，祈請於我作加持。於慧灌：心性無生之曼茶，顯空無二清淨性，勝義顯有成堆設，等味大樂妙自性，歸處勝士三寶尊，上師本尊空行前，心性無生曼茶獻，願證雙運祈加持。於辭灌：秘密法性曼茶拉，智慧光明清淨性，無礙平等成堆設，明空大樂寶性藏，歸處勝士三寶尊，上師本尊空行前，秘密法性曼茶獻，祈請於我作加持。索南上師圓滿的給她灌完四灌後，又很好的給她講說學處。瑪吉拉尊於彼一切義理得到決定後，獲得了與上師無別的信心。此後，瑪吉拉尊依止霞瑪瓦喇嘛聽講了慈氏五論、發心教授等並獲得決定。依止衛敦巴喇嘛聽受了很多＜＜大圓滿法類＞，獲得修持的把握。依止雅當巴喇嘛聽受了很多大手印法類及那洛六法、至尊母法類、時輪六支、朵哈三部等等。然後，瑪吉拉尊回到扎瓦上師的跟前抉擇了《慈氏五論》。隨即依照上師的授記前往前藏，經過拉薩，向佛像作大供養時，空中布滿虹光，妙樂聲聲鮮花如雨般的向下降落，顯現了許多稀有的瑞相，人們看到後都生起信心並向她求法。 ，．此後，瑪吉拉尊來到扎塘住了下來，一位護剎空行母敦請住在彭裕的當巴桑吉尊者說：“瑪吉拉尊正在扎塘住著，你不想去看看嗎?”於是，當巴桑吉就來到扎塘與瑪吉拉尊空行母會晤。瑪吉拉尊向尊者頂禮請求傳授解脫眾生的教授。當巴桑吉大寶稱讚瑪吉拉尊說：具足四勝妙智慧，佛母空行幻化尊。開啟三解脫之門，威伏勝攝眾四魔。以你功德悲心力，成熟解脫眾有情。於你拉吉尊美母，我及天等咸應禮。為令眾生得安樂，我亦隨喜說教授。隨後，尊者給覺姆秋措、覺姆卡果以及瑪吉拉尊三人，以般若經續的義理竅決開示《法自在心禪定的甚深四灌義理》，無餘傳授與定見親訓、開啟虛空門、破瓦教授等。另外瑪吉拉尊又單獨的向尊者無餘請求了息結法類、能斷六法、息結吽字法、直授法、呸字法、大幻母修法、二面金剛亥母修法、上師瑜伽甚深道、破瓦奪舍教授、幻身、夢幻、中陰的修法竅訣、斷惑秘密竅訣、大屍林所緣事業、能斷八教授等等，詳細的抉擇後向當巴桑吉尊者作了如下的讚頌““大智遍知當巴父，十方三世一切佛，最勝王子有情怙，頂禮化身當巴尊。”當巴桑吉尊者在扎塘時曾經這樣的說道：“瑪吉拉尊智慧空行母是能生三世十方一切佛的最勝母；一切智慧空行母的歸處；智慧秘密樂明的金剛亥母；無我大秘空行母的主尊；法界無動顯現青黑憤怒母之身；給空行圓滿作灌頂而成為大智慧母的最勝主尊降魔金剛母。雖然住在空行淨剎，但攝業以願力自在緣於印度迦毗羅衛國有情的義利降生為華，旺西帕巴的兒子名雄弩．麥朗智。他到藏地調伏有緣的事蹟，佛陀也作了授記o《般若清濁差別品》雲：“末法鬥諍興起時，在北方雪域西藏般若佛母的化身，具足度母相好的佛母將出世o’又《文殊根本廣續》中說：‘我此教法於末法時，在北方雪域西藏大佛母的化身名瑪吉拉尊的空行母將應世，教示無生心要法門漫遊險境、山坎、屍林百八泉等地，彼之教法將大興盛，遍及各大教派獲得沒有宗派之執的無方所發展。如佛所授記的大班智達雄弩。麥朗智他於將來調化有緣眾生時。將有外道的四位空行母受生在藏地，想要統領一切藏人，緣於調伏外道四位空行母的時機已成熟，雄弩。麥朗智故而化身四位智慧空行母來到了藏地，此中拉堆的瑪吉霞即是其中的一位，她將以＜＜道果教授＞＞施以調伏，章察的霞伽章瑪也是其一，她將以《大圓滿教授》施以調伏，那南的雪薩尊車瑪也是其一，好將施以＜＜大手印四表法＞＞作調伏，拉　的瑪吉拉尊即是他們的主尊母，她將以施食血肉教授作調伏。她們將調伏的四位外道空行母即巴帕的巴巴噶姆、後藏的雪姆伽迦、朵　的恰姆那那姆、拉當的香木車，將被調伏轉化為四位賢善的智慧空行母都能成為利益眾生的依怙。 ’如是在瑪吉拉尊十三歲那年佛母布嘉矗圓寂到空行剎土去了；十六歲那年父親確吉達娃圓寂轉世到印度作利益眾生事業；二十歲那年，姐姐敦措布美肉身逝往空行剎土在那見到了母親布嘉；兄長釋迦嘉稱善巧三藏在僧眾中出類拔萃教導僧眾，獲得密宗的成就故證得清淨幻身的把握；弟弟華俄赤德承父業家嗣對於佛教也是很精進的承侍，福報也是較為圓滿。隨後瑪吉拉尊又回到了扎瓦上師的座前。此後，扎瓦上師的功德主拉姆珍沒有後代，只有夫婦二人，家中極為富裕，她們向扎瓦上師請求說：“請將您的應供處瑪吉拉尊佛母作為我二人的供處，我們願將一切財產全部供養給她，請一定答應我們的請求。”扎瓦上師答應後就對瑪吉拉尊說：“你應前往葉瓊鄉在作拉姆珍的供處，住上一個月念誦三十遍《般若十萬頌》，他們夫婦將一切財產供養給你。”然後，瑪吉拉尊又去拜見了索南上師請問是否去念誦《般若十萬頌》，上師說： “去吧!以前有這個緣份o”然，瑪吉拉尊就遵從二位上師的吩咐準備前往葉瓊。當晚，有一位三眼紅色空行母現身授記說：“你應和印度班智達的化身妥巴布扎雅一起同修方便與智慧雙運道，成辦有情大利樂後住不退轉地o”說完就消失了。黎明時，來了一位膚色青黑的憤怒母授記說：“桑吉妥巴的化身妥巴布扎雅已從印度來到藏地，你應和他以方便及智慧修行密宗雙運道住大等持，扶植後代宏傳興盛佛教圓滿十地般若密o”說完隨即消失在空中。日起程到葉瓊，當晚就在一位覺姆家中住下，中夜時來了七位白色少女對她說：“瑪吉拉尊你和印度的班智達妥巴布扎雅二人有共同的願力，應心無畏懼修習業印住大等持廣利眾生。”瑪吉拉尊心想這些是什麼授記，是魔的誘惑呢？還是二位上師已知道了？應該問這七位少女。正想著七位空行母就消失了。
天亮後，有一位美麗的白色空行母，騎著一只白色的騾子來到她跟前說：“瑪吉拉尊大密智慧空行母、伏魔金剛大佛母，我是奉妥巴布扎雅上師的吩咐前採迎接你的。”然後瑪吉拉尊問說：“你是誰?從那裡來這時白色少女下了騾背向瑪吉拉尊頂禮後說道：“我是守螺母，聽從上師的吩咐來這裡的，你是我們的夫人大密智慧佛母o”瑪吉拉尊問她說：“妥巴布扎雅是什麼地方人氏?是什麼種姓?”少女答說：“妥巴布扎雅上師是印度果薩人，父名釋迦葉扎拉那色德，母名薩德。上師他是班智達桑吉妥巴的化身名妥巴布扎雅大班智達，外精通三藏，內善巧四續部，特別於“勝樂金剛’’獲得殊勝的成就，是一位大自在的瑜伽師，上師他為了見你專程從印度來到藏地，現住葉瓊等你，特地讓我來迎接你。”然後，讓瑪吉拉尊騎上騾子經過協仲地方時，在那有一名叫敦巴喜饒布的精通三藏的大法師給三百多僧人講般若。瑪吉拉尊來後，格西們紛紛對她說：“聽說你就是確吉達娃有三隻眼的女兒瑪吉拉尊?”“我就是。”“如果你就是瑪吉拉尊佛母的話，據說你善巧般若，我們來作一次辯論吧!”於是，瑪吉拉尊就和七位格西作了辯論，格西們全部敗北，眾人們一致認可的說：“瑜伽女，您是一位真正的智慧空行母，說你是大佛母的化身一點也不假，現在你想見我們的上師嗎?” 瑪吉拉尊點頭說：“去。”隨後，由二十五位僧人捧持熏香及各種樂器列隊迎接瑪吉拉尊佛母來到了喜饒布喇嘛跟前，她“瑪吉拉尊您來了o”就讓瑪吉拉尊坐在身旁的三重軟墊上，上師見瑪吉拉尊為“白度母”。然後與瑪吉拉尊一起交流佛法心得，對瑪吉拉尊頗為贊許。當瑪吉拉尊向上師求法進，上師說：“你未緣及的法一個也沒有。”瑪吉拉尊繼續請求說：“結法緣故什麼法都可以。”隨後，喜隨后，師就給瑪吉拉尊講說了緣起十二支，詳細的作了抉擇後，她通達了一切法的緣起規律，並能以緣起講說一切法，及依於緣起修解脫法。此後，瑪吉拉尊到達葉瓊，來到拉姆珍的家中，見到有一位膚色棕紫眼根發紅的印度瑜珈士正在專致的念“勝樂金剛”的灌頂，他用印度語對瑪吉拉尊說：“佛母一路辛苦了。”瑪吉拉尊微笑自然的回答說：“瑜伽士，你從印度遠道而來，實在是難得，更辛苦你了。”此後，瑪吉拉尊就專注的念誦《般若十萬頌》，間或和班智達談法或問一些印度的歷史，十七天后八日的初夜，班智達妥巴布扎雅和瑪吉拉尊佛母二人住於方便智慧雙運大等持，光明充滿整個樓房。拉姆珍以為是房子失火了就跑到房頂上去看，只見如虹般的五色光明周遍了整座樓房，在其間有紅白兩個僅月亮般大小的光團和合在一起極為光耀，別的什麼也沒見到，故心裡非常的惶恐，就在屋外坐到天亮。天剛亮，拉姆珍就看見妥巴布扎雅班智達從瑪吉拉尊的房中出來，她實在沒法相信，就跑到下面的房子中拿上早餐，來到瑪吉拉尊的房中間她說：“昨晚妥巴布扎雅班智達對你使壞了嗎?我還以為房子失火了，在外頭坐著正好見到他從你的屋裡出來。”瑪吉拉尊羞澀的對著她說了一首如下的偈子：“授記多是魔誘惑，男女結合與魔住，施主追隨作羞恥，利益有情何堪能o”此後，妥巴布扎雅上師七天中到處漫遊，瑪吉拉尊住滿一個月念了三十遍《般若十萬上師那去。拉姆珍雖然知道妥巴布扎雅和瑪吉拉尊共住成為法侶的事但沒給任何人提起，一直隱祕起來。她心想這兩個人肯定不是普通人，一直對瑪吉拉尊有著不共的信心。隨後，瑪吉拉尊空行母回到了扎瓦上師的跟前惶惶地說：“上師，我得到多次授記所以和印度班智達妥巴布扎雅雙運共住了，而我自己又沒有辯別的能力，現在我該怎麼辦呢?’’上師慈祥的說道：“瑪吉拉尊此中有利益眾生的大緣起，你不應生畏懼，應按照授記坦然的面對，與他和合共住。”然後又提上供品去拜見了索南上師，將一切經過告訴與上師後，索南上師也沒責怪，相反也是慈祥的對她說：“瑪吉拉尊你現在已非出家人，妥巴布扎雅上師也是具種性者，所以並沒有過失，你應與他結合共住扶植後代，有利益眾生廣大長遠興盛的緣起o”依於其他的眾多授記，加上二位上師的授記瑪吉拉尊吃了定心丸，就在二十三歲那年和妥巴布扎雅結為夫婦。二十四歲時在前藏生下一子，以成辦一切授記的義利故就給這個孩子取名叫珠巴。然後，前後藏的人們由於不能理解都開始責罵譏毀起來，後為了躲開人嘴就來到了塔波，在娘俄住了一年，繼而來到工布。二十七歲那年又生一子取名珠欽。三十歲那年，在扎朵做了一次大會供，召集了很多空行母時，生下了一位女兒取名珠瓊瑪，因為誕生在空行母聚集的地方，所以也名叫拉娣。三十四歲那年在彭裕朗塘住著。三十五歲時，很多空行母現身授記。於是瑪吉拉尊佛母對輪迴示現了大厭離相，安置好子嗣財產後就來到了拉堆，繼續依止扎瓦、索南二位上師。瑪吉拉尊向索南上師請求了《亥母特則五尊灌頂》，她向上師供養了如下灌頂前行八支供：“教示自明大智慧，頂禮具恩諸上師；施與決定大悉地，頂禮本尊空行眾；圓滿斷證大功德，頂禮無等導師佛；能息離貪證解脫，頂禮殊勝微妙法；決定能滅諸違緣，頂禮空行護法眾。乃至未證菩提間，上師三寶本尊天，於我隨攝垂救護。五欲妙供新呈獻，罪障不善各各懺，有情眾善作隨喜，祈請恩師轉法輪，不住涅槃久住世，從今乃至一切善，回向眾生願成佛。”此八支供是瑪吉拉尊佛母自己作的供養上師後，上師很高興，然後圓滿的為她作了灌頂。上師真實的見到瑪吉拉尊為空行母，後來瑪吉拉尊修持空行生起次第獲得堅固。上師給她傳講了修持無上密與講、辯、著自在的教授。取密名金剛自在母。瑪吉拉尊給扎瓦上師供養了十二支緣起順逆二支的教授，上師很高興的對她說： “現在淪抉擇緣起十二支順逆法、修法以及含意等，當前較你更圓滿的人再也找不到了，你是緣起的大成就瑜伽女。”瑪吉拉尊另向上師請求發心儀軌時，上師對她說：“於你已無需傳講《發心儀軌》，你是離諍大成就母；是能生一切佛菩薩的大佛母；是於經續二者獲得自在的金瑪大佛母；是對有情施以如子般慈愛的般若大佛母；對你自己來說是不需要《發心儀軌》的，我在瑪吉拉尊佛母你跟前就好象是月亮旁的小星星一樣，但是由於我已成為你的阿　黎，為了相順緣起就給你傳授吧!”隨即就給瑪吉拉尊講了《發心儀軌》，並傳了居士戒。當時，瑪吉拉尊現量的見到了扎瓦上師是釋迦佛，在他的右邊有文殊菩薩，左邊有觀音菩薩，面前有金剛手菩薩，見到了釋迦主眷四尊後，瑪吉拉尊隨即頂禮作了如下的讚頌：“猶如金子威嚴身，頂禮怙主釋迦佛；童貞韶華慧光耀，頂禮文殊妙吉祥；無緣大悲平等施，頂禮觀世音菩薩；具大威力降眾魔，頂禮金剛手菩薩。”由見上師與佛無別故，瑪吉拉尊獲得了等量的加持。從觀音菩薩手中的淨瓶中流出了白色光明的甘露，流周遍瑪吉拉尊的全身獲得淨續的加持。文殊菩薩右手拿著藍色的寶劍，上面熾燃著五色光明，舉於心間為作滅除愚暗的加持。金剛手菩薩拿著一根黑色金剛杵，從裡面發射出“金剛察察”滅除了一切魔障。得到加持後瑪吉拉尊佛母受了菩薩戒成為一名近事女。然後上師給她作授記說：“你應到前藏桑旦地方調伏利益眾生，在去前藏之前，瑪吉拉尊又專程來到定日拜見了當巴桑吉尊者，上師預知而作了迎接的準備，他讓定日所有的弟子迎接瑪吉拉尊佛母。與尊者相見後，瑪吉拉尊又向尊者請求甚深特別教授，尊者答覆說：“再沒有比以前給你講的更甚深了，但於般若甚深了義道應迎請般若大佛母為主的十方三世佛、佛子及八大菩薩、八大聲聞、四大天王、眾天子、天女等到大殿會供養，祈請加持灌頂瑜伽，決定能消除違緣障礙，獲得殊勝的成就。”於是，瑪吉拉尊請當巴桑吉大寶設立壇城，自己陳設了眾多新供焚香奏樂而作迎請，般若佛母及眷屬來到大殿中間時，瑪吉拉尊現量的見到並獲得真實的加持，得到眾多授記，現見當巴桑吉大寶為“紅文殊”時瑪吉拉尊作了如下的供養：“三千大千廣世界，一切色等諸顯有，供養勝身大印尊，請賜不動身悉地；三千大千廣世界，一切聲等諸妙韻，供養勝語大印尊，請賜無礙語悉地；三千大千廣世界，一切意樂隨念等，．‘供養勝意大印尊，請賜無倒意悉地。”作了供養之後，瑪吉拉尊圓滿的獲得了灌頂，於彼修法儀軌無餘獲得決定。隨後又求請了噶舉上師加持灌頂及甚深不共教授竅訣、內明直授入中觀道特別義理、住身幻輪、堪能風心等許多竅訣。在定日住了一個月零二十一天，作了上師的處贊、身贊等，當巴桑吉尊者也為她作授記說：“瑪吉拉尊大佛母你應游修險境屍林一百零八處，到桑日去調伏利益眾生。”隨後，瑪吉拉尊漫遊於雅拉、唐拉、崗日珠木傑親、格泥卡日巴等雪山凶險地一百零八處。（瑪吉拉尊其苦行的經歷此傳中未詳說）三十七歲那年，瑪吉拉尊來到了桑日卡瑪，地神桑日卡瑪向瑪吉拉尊求請了《發心教授》並立誓守護佛教，當時，有一位名叫秋措的覺姆為作侍女。四十歲時，瑪吉拉尊佛母的功德和聲名如雷貫耳，盛傳于安多、前藏、康區等地。其福德以及調伏所化的事業不可思議。四大天王現身求法併發誓守護教法，十二地神母立下了護教的誓言。雅拉及唐拉、俄底公伽、崗日珠日傑欽、熱加達娃軍雪等五位地神也向瑪吉拉尊佛母請求了《發心教授》並受了居士戒，立誓守護瑪吉拉尊的傳承。秀波譯師師徒十八人及雅當巴喇嘛師徒二十五人，堆隆巴師徒三十五人等先後來臨，作了很多辯論，但是無人能勝過瑪吉拉尊，師徒等都生起了無諍的信心向瑪吉拉尊佛母求法。於是到處都在傳說：“瑪吉拉尊是至尊度母真實顯現。”所有的格西都對她生起信心。冬德昂格旺西及卓德嘉瓦炯霓二位精通三藏的大法師也向瑪吉拉尊請法。大成就師攀黨巴向瑪吉拉尊作了很多詰難，無一能難倒瑪吉拉尊，請教了瑪吉拉尊心中所生的證悟覺受，大師很高興的對她說：“大幻化母的化身瑪吉拉尊你來藏域後給雪域的眾生人及非人等帶來了安樂和幸福，極稀有故我也應作頂禮供養贊嘆。”然後，瑪吉拉尊向大師請求結一個法緣，師說有這個法緣就給他傳講了俱舍詳釋、大手印耳傳、無垢明鏡三部等。瑪吉拉尊很好的作了抉擇o．眾世間母瑪吉拉尊她有大手印能斷四百零四病魔及八萬障魔，不能惱害的特別教授，有著特殊的成佛勝法。其盛名無方所地遍傳了瞻洲各地。四十一歲那年，瑪吉拉尊住在槍帕的一個巖洞中修行時，三月初八日晚，眾多空行母圍繞著“至尊度母”現身前來，依《密宗俄德瓦拉續》圓滿的授與《五部佛四灌》並作授記說：“息滅五毒，調伏五龍，現證五智的五部甚深灌頂，為饒益有情故，今傳與瑜伽女瑪吉瓦拉尊你，獲得把握，人住消除無明愚暗的內甚深法，此密宗的精華和生圓二次第道。承傳弟子無間的從現在開始，傳到第十位後，密宗法部即行圓滿。瑜伽女你是密咒、陀羅尼咒、明咒三部的大主尊母；是秘密金剛部憤怒青黑空行的智慧金剛降魔母；是統領一切空行母的法界金剛自在母。應與佛父黑日嘎以隱祕的形式住秘密等持，導引有緣的眾生令人壇城，作成熟與解脫的方便。”之後，瑪吉拉尊又祈請“至尊度母”說：“您以大悲攝受我，授與灌頂及加持的不共能力，象我這樣生而劣下愚鈍的人，現在由於你的恩惠，或能成辦有情的利益，以後還請‘至尊’繼續哀憐攝授。”度母微笑說：“瑜伽女你莫害怕，你以往於一切三藏究竟修學，故於義理已經通達，我對你而言，只是作表法也。你是‘般若佛母’的化身；是與我無別的‘智慧空行母’；是法界‘金剛自在母’；是一切解脫法的大寶藏；心莫畏縮應發廣大菩提心o” 。瑪吉拉尊仍然謙卑的對度母說：“說我是與你無別“般若大佛母”的化身，我怎會有這樣的因緣呢?”“至尊度母”慈祥的對瑪吉拉尊說：“瑜伽女，好自諦聽！所謂‘大佛母者‘，一切法的自性空，無我智慧空性清淨，自性遠離一切障蔽，此勝義法性，謂能生一切諸佛的佛母。又復為有情聚集福德資糧而敘談供境，故名‘大佛母’者。為一切有情的利益，而發愿猛勵祈請故，從願力及悲心力，出生法性空性的光輝，從光明中紅黃明點，以‘阿’字莊嚴化為光明，從中‘大佛母’黃色一面四臂金剛跏趺坐，顯示相好莊嚴身，有十方一切佛及菩薩法王子眾作圍繞，如是自在安住色究竟天密嚴剎土，極其妙廣清淨宮殿中。當時從我心間射出一道吽相，深綠色光明入於‘大佛母’心間敦請尊意，光明回收，攝集十方一切佛菩薩的能力，融入佛母的心間，圓滿轉成藍色金剛杵相，從中化為藍色空行母；一面四臂為‘金剛自在母’，其身語意及功德事業的化身不可思議顯現， 自性心的化身‘金剛降魔母’，青黑一面二臂在頂髻有豬面，其能自在攝集一切空行母威伏三有一切僑慢者，是解脫法的寶藏o‘金剛降魔母’為了一切有情的利益，為了顯示相應的調伏方便，能攝受眾多平庸的有情從而修學三藏，為了無量眾生的利益，最後來到了雪域西藏，她就是你瑪吉拉尊佛母。然後，瑪吉拉尊祈請說：“‘至尊大佛母’你所說的這些往事於我心中也顯現了，你授與我的一切密法，若發展宏傳的話，能成為有情的利樂，是否作發展呢?”“至尊度母”授記說：“所說的無上密甚深法要等，不宜公開傳講，應隱祕而修，作單一傳承，如遇有緣者，當別別而說。我所教示的四印義理的特殊方便者，及般若心了義見二者，應無別結合作有情利樂事業。如能仁之授記，在末法鬥諍時期，即是你調伏雪域人與非人等一切眾生時至，瑜伽女，你的教法將會得到永久的興盛與發展，你將持證不退轉地o”說完從心間射出無量光明周遍上下方所，光明回收融人度母心間，然舌度母及眷屬融人光明中。此後，瑪吉拉尊在前往桑日的路上，那波護法和扎拉護法二人領著各自的眷屬前來迎接。四十二歲時，在一天晚上的夢境中，見到了一朵具足千瓣雜色天然大蓮華，在光明的自性上覺敦．索南喇嘛身色潔白安住在虹光之中，頂髻上住著當巴桑吉尊者，尊者的頂髻中住著大金剛持，他的右邊是紅文殊，左邊是聖天菩薩，後面是色嘎色德，前面是至尊度母，在瑪吉拉尊的四方，四位白色空行母吹奏海螺傳遍四大洲。次日，妥巴布扎雅將小兒子珠欽和女兒珠瓊瑪送了過來，然後佛父佛母二人比較證悟的覺受，各自發愿已作了安樂的道歌後，佛父妥巴布扎雅回到印度去了。小兒珠欽十五歲時通曉父親所傳的勝樂金剛教授、海生教授、不動金剛教授、金剛摧破秘密修法儀軔、黑色馬頭明王儀軌等。女兒珠瓊瑪十歲時就通曉至尊紅度母儀軌、大悲觀音儀軌、般若二十萬五千頌、般若十萬頌及諸文字等。當時，珠欽犯了瘋病，瑪吉拉尊為了息滅他的病苦，傳授給他＜，寶炬不共教授＞＞，隨後，珠欽在一屍林中住修七天息滅了瘋病，生起了特別的證悟。瑪吉拉尊將一切教授傳給他並作了領會抉擇。此後，迎請當巴桑吉尊者來到桑日，加持珠欽出家而設立了很大的法筵，瑪吉拉尊佛母很高興的請求說：“兒子的名字讓我來取吧!”尊者問：“為什麼?”瑪吉拉尊回答說：“有需要我取名的緣起，他的父親是妥巴布扎雅，自從他的瘋病好了以後，又見到如三世一切佛的上師你，而獲得出家的善緣故，他的一切意樂悉能成辦，故就為他取名妥娘桑珠吧!他是一位具器堪能者，能持我的教承，我在夢中見到四位白色空行母，吹奏右旋白海螺傳遍四大洲，第二天他就來了。”此後當巴桑吉尊者給妥娘桑珠傳了文殊授權、至尊母五尊灌頂、大幻化母瑪哈互雅五尊灌頂、上師瑜伽甚深法等，並作了承持瑪吉拉尊教法饒益有情的授記。他向當巴桑吉尊者呈獻了廣大供養後，尊者回到了定日。此後妥娘桑珠對當巴尊者生起特別的信心並說我的父親是當巴桑吉尊者，母親是瑪吉拉尊，如是晝夜六次專注祈禱當巴桑吉和瑪吉拉尊。 ‧大兒子珠巴娶妻生子現住於阿瓦赤，尚未進入法門。瑪吉拉尊觀察妥娘桑珠是具器的有福緣者，就給他傳授了禪定四灌、開啟虛空門的直指、破瓦教授、親訓直授、十方諸佛轉處百灌、母續空行轉處百灌、朵瑪百灌及三百灌等。為作成熟自續的加持後，妥娘加持后持生起次第四個月獲得堅固，修持圓滿次第三個月生起暖相。瑪吉拉尊又將《大手印能斷教授》傳給他，復於此教授獲得堪能。妥娘桑珠三十六歲那年，瑪吉拉尊讓他到香波崗修法，然後妥娘桑珠就和三位道友結伴前往。一個月後的黎明，瑪吉拉尊以神變在太陽升起來時就到了香波崗，陳設了廣大會供，中午時妥娘桑珠及三位道友才走到，瑪吉拉尊慰問說：“你們大家辛苦了。”答說：“我們不累，見到母親故心中怡悅o”然後，瑪吉拉尊就給“妥娘桑珠”傳授了噶舉加持大灌頂、五部灌頂、亥母密成五尊灌頂以及耳傳教授等。瑪吉拉尊在香波崗留住七天，迎請本尊給地處巖洞作加持時，無量的勇士空行雲集，妥娘桑珠親見母親為金剛亥母，一時花雨繽紛，彩虹光明遍布，妙樂聲聲等稀有瑞兆很多。瑪吉拉尊吩咐香波地神，不要在兒子修法時作障礙，，立下了護持的誓言。又令蓮花部的空行無垢母作兒子資身的功德主，又給妥娘桑珠囑咐了一番，就和眾空行母一塊消失在空中回到了桑日。 ‧妥娘桑珠在被用岩石封堵住的巖洞中苦修，三個月後出現了飢渴的現象，心想：“母親不是說過會有資身的功德主嗎?此地是聖母瑪吉拉尊加持過的聖地，故我於此依於禪定食足也，即使飢餓但也不會死亡o”正想著的時候，剎那間一位容光煥發明艷照人的紅色少女拿著一妥把甘露說：“瑜伽士，請飲繼續修吧!”．妥娘桑珠喝完甘露，頓覺得身心充滿大樂，具足殊妙百味故對世間的飲食再不生貪戀了。然後，他心想：“這是一位空行母吧!給她講一下修法中出現的暖相吧!”那位空行母對他說：“是佛母瑪吉拉尊讓我給你送飲食的，我不是你的阿　黎，不要對我說應隱于法性藏，你現在還有疑惑，應觀心獲得決定後，見行雙運揉和多門為一味o”說完就不見了。以後每隔三個月來送一次飲食。五年後，瑪吉拉尊佛母派遣一位瑜伽士去探望妥娘桑珠，當瑜伽士打開巖洞時一看見妥娘桑珠就大叫起來：“阿！阿！你不冷不餓吧？不難受嗎？我是你母親派來看望你的。”妥娘桑珠微笑著說：‘你一路辛苦了，知道母親的身體安好實在是高興，我食禪定故，現在遠離飲食的貪戀，怎會餓著；穿著拙火衣故，遠離衣服的貪著；萬有顯為道伴故，遠離朋友的執著；勝觀佛身及剎土故，遠離境域的貪戀。“那位瑜伽士回去後，就如實向瑪吉拉尊作了陳述。佛母很高興。瑪吉拉尊佛母的所化事業等如虛空，遍及安多、前藏、康區等地，成為乃至格西扎瓦、君王、大臣、王妃、差役、比丘、男女俗人甚至痲瘋病人、乞丐的歸處，如是有五千眷屬恆常追隨，從尼泊爾也來了很多求見的人，其福澤以及成就的功德聲名也傳到印度o於是，在印度金剛座聚集了眾多班智達，都紛紛議論說：“印度是佛法的生源，據說未傳於此的《大手印能斷教授》問世以來統領尼域，此《四百零四病魔及八萬障魔不能侵擾的能斷教授》其傳講人瑪吉拉尊是佛母的化身：如果她是魔的化身也是很令人擔憂的，想調襖她也很難，這個女子毀滅藏地佛教後就會毀滅印度佛教。”大家都在商議，一致認為應前去調查證實。於是，就挑選了三位大成就瑜伽士，到桑日去一探虛實。次日響午時，他們三位瑜伽士騰行空中來到了桑日卡瑪拉葉區，索南金看見後就趕緊告訴瑪吉佛母說：“在拉葉上空有三位膚色青黑、兩眼深陷的瑜伽士呼嘯而來，不像我們本地人，或者是尼泊爾人吧!”瑪吉拉尊笑著說：“那是從印度來的神足瑜伽士，趕快鋪上三層軟墊，以手作信號迎請到裡面來。”將三位印度來的瑜伽士迎請到裡面的座墊上安坐後，瑪吉拉尊佛母用印度語問候他們說：“一路辛苦了o”又用印度話問了一些有關印度歷史，他們非常好奇的問瑪吉拉尊佛母說：“你怎麼會印度話呢?”瑪吉拉尊肯定的對他們說：“我在印度轉世了很多生，所以會印度話。”瑜伽士問說：“瑪吉拉尊佛母你能回憶起前世嗎?”“能。”瑪吉拉尊心想：“這三位瑜伽士講的是印度話，我的弟子們都聽不懂，總之他們三個人是來辯論的，既然是這樣就應該說藏人都能聽懂的生世，得用印、尼、藏三種語言作辯講。”念已就將三位瑜伽士安頓好，然後就派遣了三位神足弟子前往安多、前藏、康區等地通知。於是，人們聽說從印度來的瑜伽士要和瑪吉拉尊辯論，瑪吉拉尊佛母將說身世故，都各自準備了一個月的食物，然後從各地來的五十萬人聚會一處，這中間有從印度來的四位大譯師，格西、僧眾七萬人數，然後由譯師翻譯三位瑜伽士和瑪吉拉尊的辯論，不論辯證什麼他們都無法勝過旦宣壟蔓。印度的三位瑜伽師立宗說：“印度是一切佛和一切法的生源，佛法發展在印度，藏地沒有佛法。”瑪吉微笑著反問他們說：“你們說的對，印度是佛法的生源，那麼請講一下那裡出佛，佛法就在那發展的原因。”他們三人答不上來，瑪吉拉尊佛母講了七天，四位譯師無能翻譯。然後三位瑜伽士請求說：“現在請你說一下本生故事以及你此《能斷教授》的因相。”瑪吉拉尊佛母莊嚴的看了一眼與會大眾說：“聚會在這裡的大眾請聽，如果我不說我的教授及本生，那麼從印度來的大德就不相信我的功德及教授，包括在會的大眾以及西藏雪域眾人，還有我的弟子，也會有著和他們一樣的疑惑，為了確證無疑，你們大眾都好自諦聽!於是，瑪吉拉尊就先講說最初依於廣中略般若等而成就的經歷。復講說依於經藏聚集解脫法門撰著的《大集經》等教授。次講眾傳承上師的教授及度母等本尊天等所傳之法及授記。然後講說自至尊度母勸請以後從般若佛母的心間化身的金剛自在母及到瑪吉拉尊之間的一百零七世本生。最後，瑪吉拉尊說：“我的前世是印度大班智達雄弩。麥朗智，在洛伽山巴扎巖洞修行，在度母加持過的這個巖洞中，我瑪吉拉尊的前身至今膚澤尚未腐爛猶如少年膚色圓滿韶華未老保存完美，若以白旃檀焚化茶毗的話，芳香會瀰漫境野，會出現妙樂聲聲，由大寶所成的傘蓋等各種雜色鮮花如雨降臨以及遍布虹光等瑞兆，並且會發現稀有的舍利佛像。“在天靈蓋會出現以大日如來為主尊的五部佛父及佛母和合盤姿凸出的佛像，各脊骨上會出現尊勝塔，各牙齒上會出現‘右旋海螺’，下巴上會出現白色自生‘阿’字，頸脊骨上會出現大佛母像，頸椎骨上會出現三部怙主像，二肩骨上會出現白綠二度母像，心間會出現釋迦佛像，胸腔會出現金剛持像，這些佛像及遺骨等五色舍利難計其數。如果，沒有出現我所說的這些相好的話，那麼我所說的都是妄語，你們三位瑜伽士好好研討我的教授會有覺受的，現在我利益眾生的事業已圓滿一半，現年有五十二歲了，九十九歲那年我遷識往生色究竟天密嚴剎土o”此後，與會的所有人對瑪吉拉尊佛母及其教授及本生故事深生信仰再不懷疑。為了堅定大眾的信心，瑪吉拉尊前往定日請求當巴桑吉尊者為了雪域眾生的利益，和三位瑜伽士一起到印度尋找雄弩．麥朗智的遺體，將焚化後出現的眾多稀有舍利佛像等請到藏地來作為見證。於是，當巴桑吉尊者和三位神足無礙的採到了印度。然後，當巴桑吉尊者和三位瑜伽士將印度所有的班智達聚集在金剛座後，無餘呈述了瑪吉拉尊所說，於是，這些聚會眾人說道：“此＜＜能斷教授＞＞到洛伽山去證實一下，然後，由五十二位大班智達一起來到洛伽山巴扎巖洞，誠如瑪吉拉尊所說，她的前身雄弩。麥朗智班智達的遺體完好無損，荼毗過後，瑪吉拉尊佛母據說的舍利佛像等無有增減出現在眾人眼前，於是眾班智達都不再懷疑堅信瑪吉拉尊是”般若大師佛母”的化身，由故斷除了諍議，紛紛說：“應將瑪吉拉尊佛母請到印度來。”此後，將舍利像等作為信心的所依均分給大家，天靈蓋的“五方佛父佛母雙運像”安放在金剛座，心間的“釋迦佛像”被尊者迎請到藏地。尊者和三位神足回到桑日瑪吉拉尊佛母的跟前，膝地頂禮供養後，三位神足虔敬的說道：“大佛母的化身瑪吉拉尊你的應世化現真是大稀有，誠如佛母所說的無有增減焚化出現了眾多所依，心間的‘釋迦佛像’也已迎請回來了。”於是，當巴桑吉尊者拿著“釋迦佛舍利像”給聚會的眾人作了加持後說：“此像請為我修證的所依。”後來被迎請到定日。印藏各地的人們對瑪吉拉尊佛母深生敬信，斷除了對瑪吉拉尊的誣衊歪曲和譏謙等，一時《能斷教授》在印藏二地宏傳興盛開來了。然後，印度人迎請瑪吉拉尊佛母一定要到印度去，但瑪吉拉尊卻說：“我在印度的利生事業無多，現前我的所化有緣在藏地，印度也就不去了，你們印度是諸佛及一切法的生源，應努力將印度的佛法發展到藏地，雖然以前藏地的佛法沒有傳到印度，但我多生受生在印度故與你印人也有極多的法緣，‘現在這一世我轉生在藏地，傳授印度沒有的殊勝大手印能斷教授等，乞將我此教授特別勝法請寄譯到印度供閱你們印度有緣人o”瑪吉拉尊將所著的大集經、集經要門、秘密表法三部、基道建立等特別教授十函傳譯到了印度。所有的印度人對瑪吉拉尊的《能斷教授》都深信無疑悉作修持瑪吉拉尊佛母心中證悟的覺受教授傳承，從瑪吉拉尊自己開始兒女世系及持法傳承者一百一十六人等無間往下傳，這在瑪吉拉尊佛母以前是沒有傳承的。《噶舉義理竅訣密續三部》即從釋迦佛、文殊說獅子、龍樹、聖天、梵志聖天、當巴桑吉、覺．釋迦桑格、索南喇嘛師徒二人等次第承傳到瑪吉拉尊，此名方便傳承。次二就是從般若大佛母、度母、斯嘎斯重德、梵志聖天、當巴桑吉、索南喇嘛等次第傳到瑪吉拉尊此名智慧傳承。最後從般若大佛母、釋迦佛、度母、說獅子、聖天、梵志聖天、當巴桑吉、覺釋迦獅子二索南喇嘛等次第承傳到瑪吉拉尊此名無二雙運傳承，這就是噶舉三傳承。秘密傳承者。自大金剛持“至尊度母”傳給瑪吉拉尊由她撰著的密宗俄德瓦拉續(噶舉轉處明鏡)、調伏五毒教授(十方佛轉處教授)、剔除無明愚暗心要(母續空行轉處百灌)。＜＜於剔除無明愚暗心要＞＞中包括有生起次第大寶妙樹、圓滿次第金剛察特、央特明鏡等三部。調伏五毒龍教授中包括有生起次第智慧明炬、圓滿次第顯明三次第甚深究竟道論、俄德瓦拉生起次第珍珠美曼、圓滿次第斷二邊大日光明論。＜＜秘密五尊教授＞＞中包括有生起次第寶藏論、圓滿次第秘密五部生圓二次儀雪。這些教授次第由瑪吉拉尊傳給妥娘桑珠、崗巴麥桑、多傑喇嘛、南卡嘉稱、扎西嘉稱等次第承傳。此復從南卡嘉稱以前《生圓二次第儀軌》沒有斷缺，增壽部息增懷伏護摩火供及四事業火供等密乘部，噶舉義理竅訣部的般若禪定四灌、會供、五部朵瑪灌頂、依般若顯教及顯密二者揉合雙運義理十方佛轉處的灌頂等能斷教授也沒有失壞。從扎西嘉稱以後，《圓成次第教授》斷了，灌頂等教授也渾亂不清，此復百灌及百會供的傳承自妥．娘桑珠起傳給崗巴麥桑、剛欽巴、克主欽波、傑美南措、娘美欽波、為巴欽波、雄駑索南多傑等如是次第承傳。瑪吉拉尊佛母將所有“顯密雙運及三部教授”無餘傳授給妥娘桑珠，將噶舉義理竅訣中出現的般若甚深竅訣義理扼要不共等般若教授傳給了大兒子嘉瓦敦智。又將顯密雙運教授及從心中流露的證悟覺受教授、母續空行四灌甚深道、大幻化母教授、上師瑜伽甚深道、三部怙主所緣三部教授、觀音菩薩竅訣儀軌、大寶嘉德瑪教授、金剛頌等傳給了四位女弟子及確吉桑格等五人。東德昂格旺西、卓德嘉瓦炯列以及承傳瑪吉拉尊教授的十六勝士及千二百六十三人於般若拾零教授獲得堪能及作饒益眾生事業。另有被瑪吉拉尊佛母醫治好的四百二十七位痲瘋病人都康復如前並都趨人解脫門，如是饒益了不計其數的眾生，獲得解脫把握的有無量無數。瑪吉拉尊的大兒子珠巴在四十二歲時被惡緣逼迫故來到桑日投靠瑪吉拉尊，佛母觀見調伏他的時機已成熟，就給他傳法教令修持，作了居士後取名嘉瓦敦珠，在五十二歲那年獲得成就。嘉瓦敦珠有三子，長子倉旺嘉是在家人，次子康布雅列出家為僧。倉旺嘉有三子，長子當巴敦瓊、次子妥娘山智、三子傑俄薩欽波。妥娘山智有一女兒名叫藍朵瑪是瑪吉拉尊的化身，發展興盛了＜＜大手印能斷教授＞＞並出現了很多傳承者。般若大佛母的化身瑪吉拉尊在九十九歲圓寂，荼毗時發現了從犯稀有瑞相及舍利等（瑪吉拉尊圓寂的事理此傳中未作詳敘）。瑪吉拉尊到空行剎土和母親布嘉、姐姐布美相會去了，可是瑪吉拉尊的形象以及她的教授至今仍有力地影響著各大教派，在藏地可說是家喻戶曉人人稱頌。吉祥圓滿！法燈（法名慧幢）　拉卜楞寺二000年正月初八

在桑日縣城附近的山上，有座著名的卡瑪當尼姑廟，據說古時山上有座尼姑廟，山下有座喇嘛廟。後來雅魯藏布江漲水，把喇嘛廟沖走了，喇嘛們搬到山上的尼姑廟借住，這座廟就成了僧尼合修的寺廟。大約西元十一世紀後期，卡瑪當寺來了一名鼎鼎大名的尼姑，名字叫瑪吉拉珍，她曾在西藏各地修煉和講經傳道，後來成了印度高僧帕·當巴桑傑的明妃，獨創了她自己的教派，擊鼓唱經，弘揚教義。她可以說是西藏第一個女活佛，第一個獨創教派的婦女，她活到九十多歲，坐化在卡瑪當古寺。寺廟在“文化大革命”中遭到徹底破壞，現在已經初步修復。