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{{Tibetan Buddhism}}
{{Tibetan Buddhism}}
'''Padmasambhava'''{{refn|group=note|[[Sanskrit]] {{IAST|Padmasambhāva}}; {{bo|t=པདྨ་འབྱུང་གནས།|w=pad+ma 'byung gnas (EWTS)|alternative=[[THL Simplified Phonetic Transcription|TH]] Pemajungné}}; [[Mongolian language|Mongolian]] ловон Бадмажунай, ''lovon Badmajunai'', {{zh|莲花生大士}} ({{zh|p=Liánhuāshēng}})}} (lit. "Lotus-Born"), also known as '''Guru Rinpoche''', was an 8th-century Indian [[Buddhist]] master. There was a historical Padmasambhava, he is known for helping the construction of the first Buddhist monastery in Tibet at [[Samye]], and establishing buddhism in Tibet; at the behest of [[Trisong Detsen]],<ref name=tthr>{{cite book|editor1-last=Tuttle|editor1-first=Gray|author1=Kværne, Per|authorlink1=Per Kværne|editor2-last=Schaeffer|editor2-first=Kurtis R.|editor2-link=Kurtis Schaeffer|title=The Tibetan history reader|date=2013|publisher=Columbia University Press|location=New York|isbn=9780231144698|page=168}}</ref> and shortly thereafter leaving Tibet due to court intrigues.<ref name="Schaik 2011, page 34-5">Schaik, Sam van. ''Tibet: A History''. Yale University Press 2011, page 34-5, 96-8.</ref> In Tibetan, Guru Padmasambhava is generally referred to as Guru Rinpoche, which means “precious master.” Guru Rinpoche is a totally enlightened being, a fully awakened one, a buddha. He did not become enlightened gradually, or start practicing the teachings of Buddha Shakyamuni and eventually achieve enlightenment. Guru Rinpoche incarnated as a fully enlightened being. Through his form, primordial wisdom manifests in the world to benefit all sentient beings. He is widely venerated as a 'second Buddha' across Tibet, Nepal, Bhutan, and the Himalayan states of India, and whomever believes in Tibetan Buddhism.<ref name="EB">{{cite web|title=Padmasambhava|url=http://www.britannica.com/biography/Padmasambhava|website=Encyclopædia Britannica|accessdate=5 October 2015}}</ref><ref name="princeton">{{cite book|last1=Buswell|first1=Robert E.|last2=Lopez, Jr.|first2=Donald S.|title=The Princeton dictionary of Buddhism|date=2013|publisher=Princeton University Press|location=Princeton|isbn=9781400848058|page=608|url=https://books.google.com/books?id=DXN2AAAAQBAJ|accessdate=5 October 2015}}</ref> In [[Tibetan Buddhism]], he is an emanation of [[Amitābha]] that is said to appear to [[tertön]]s in visionary encounters and a focus of [[Tantra techniques (Vajrayana)#Guru yoga|guru yoga]] practice, particularly in the [[Rimé movement|Rimé]] schools. The [[Nyingma]] school considers Padmasambhava to be a founder of their tradition.<ref>{{cite book|last1=Harvey|first1=Peter|title=An Introduction to Buddhism Teachings, History and Practices.|date=2008|publisher=Cambridge University Press|location=Cambridge|isbn=9780521676748|pages=204|edition=2|url=http://www.cambridge.org/us/academic/subjects/religion/buddhism-and-eastern-religions/introduction-buddhism-teachings-history-and-practices-2nd-edition|accessdate=6 October 2015}}</ref>
'''Padmasambhava'''{{refn|group=note|[[Sanskrit]] {{IAST|Padmasambhāva}}; {{bo|t=པདྨ་འབྱུང་གནས།|w=pad+ma 'byung gnas (EWTS)|alternative=[[THL Simplified Phonetic Transcription|TH]] Pemajungné}}; [[Mongolian language|Mongolian]] ловон Бадмажунай, ''lovon Badmajunai'', {{zh|莲花生大士}} ({{zh|p=Liánhuāshēng}})}} (lit. "Lotus-Born"), also known as '''Guru Rinpoche''', was an 8th-century Indian [[Buddhist]] master. Although there was a historical Padmasambhava, nothing is known of him apart from helping the construction of the first Buddhist monastery in Tibet at [[Samye]], at the behest of [[Trisong Detsen]],<ref name=tthr>{{cite book|editor1-last=Tuttle|editor1-first=Gray|author1=Kværne, Per|authorlink1=Per Kværne|editor2-last=Schaeffer|editor2-first=Kurtis R.|editor2-link=Kurtis Schaeffer|title=The Tibetan history reader|date=2013|publisher=Columbia University Press|location=New York|isbn=9780231144698|page=168}}</ref> and shortly thereafter leaving Tibet due to court intrigues.<ref name="Schaik 2011, page 34-5"/>


A number of legends have grown around Padmasambhava's life and deeds, and he is widely venerated as a 'second Buddha' across Tibet, Nepal, Bhutan, and the Himalayan states of India, and whomever believes in Tibetan Buddhism.<ref name=EB>{{cite web|title=Padmasambhava|url=http://www.britannica.com/biography/Padmasambhava|website=Encyclopædia Britannica|accessdate=5 October 2015}}</ref><ref name=princeton>{{cite book|last1=Buswell|first1=Robert E.|last2=Lopez, Jr.|first2=Donald S.|title=The Princeton dictionary of Buddhism|date=2013|publisher=Princeton University Press|location=Princeton|isbn=9781400848058|page=608|url=https://books.google.com/books?id=DXN2AAAAQBAJ|accessdate=5 October 2015}}</ref>
'''Padmasambhava''' (Skt.), or '''Padmakara''' (Skt. ''Padmākara''; Tib. པདྨཱ་ཀ་ར་, པདྨ་འབྱུང་གནས་, ''Pemajungné''; Wyl. ''pad+ma 'byung gnas'', in Sanskrit transliteration པདྨ་སམྦྷ་ཝ་) means ‘Lotus-born’, which refers to Guru Rinpoche's birth from a lotus in the land of Oddiyana. '''Guru Rinpoche''', the ‘Precious Master’, is the founder of Tibetan Buddhism and the Buddha of our time. Whereas Buddha is known primarily for having taught the teachings of the sutra vehicle, Padmasambhava came into this world, and to Tibet in particular, in order to teach the tantras. While Buddha Shakyamuni exemplifies the buddha principle, the most important element in the sutrayana path, Padmasambhava personifies the guru principle, the heart of Vajrayana Buddhism, and he is therefore known as the ‘second Buddha’ (Tib. སངས་རྒྱས་གཉིས་པ་, ''sangyé nyipa'').

In [[Tibetan Buddhism]], he is a character of a genre of literature called [[Terma (religion)|terma]],<ref name="Schaik 2011, page 34-5">Schaik, Sam van. ''Tibet: A History''. Yale University Press 2011, page 34-5, 96-8.</ref> an emanation of [[Amitābha]] that is said to appear to [[tertön]]s in visionary encounters and a focus of [[Tantra techniques (Vajrayana)#Guru yoga|guru yoga]] practice, particularly in the [[Rimé movement|Rimé]] schools. The [[Nyingma]] school considers Padmasambhava to be a founder of their tradition.<ref>{{cite book|last1=Harvey|first1=Peter|title=An Introduction to Buddhism Teachings, History and Practices.|date=2008|publisher=Cambridge University Press|location=Cambridge|isbn=9780521676748|pages=204|edition=2|url=http://www.cambridge.org/us/academic/subjects/religion/buddhism-and-eastern-religions/introduction-buddhism-teachings-history-and-practices-2nd-edition|accessdate=6 October 2015}}</ref>


==Historical sources==
==Historical sources==
One of the earliest sources for Padmasambhava as a historical figure is the [[Testament of Ba]] (dating to the 9th or 10th centuries), which records the founding of [[Samye Monastery]] under the reign of king [[Trisong Detsen]] (r. 755–797/804).<ref>van Schaik, Sam; Iwao, Kazushi (2009). "Fragments of the Testament of Ba from Dunhuang". Journal of the American Oriental Society. 128 (3): 477–487. ISSN 0003-0279</ref> Other texts from [[Dunhuang]] show that Padmasambhava's tantric teachings were being taught in Tibet during the 10th century. In later texts, Padmasambhava's story became highly mythologized and integrated into Tantric ritual.<ref>Mayer, Rob; Padmasambhava in early Tibetan myth and ritual: Part 1, Introduction. http://blogs.orient.ox.ac.uk/kila/2011/05/06/padmasambhava-in-early-tibetan-myth-and-ritual-part-1/</ref>
One of the earliest sources for Padmasambhava as a historical figure is the [[Testament of Ba]] (dating to the 9th or 10th centuries), which records the founding of [[Samye Monastery]] under the reign of king [[Trisong Detsen]] (r. 755–797/804).<ref>van Schaik, Sam; Iwao, Kazushi (2009). "Fragments of the Testament of Ba from Dunhuang". Journal of the American Oriental Society. 128 (3): 477–487. ISSN 0003-0279</ref> Other texts from [[Dunhuang]] show that Padmasambhava's tantric teachings were being taught in Tibet during the 10th century. In later texts, Padmasambhava's story became highly mythologized and integrated into Tantric ritual.<ref>Mayer, Rob; Padmasambhava in early Tibetan myth and ritual: Part 1, Introduction. http://blogs.orient.ox.ac.uk/kila/2011/05/06/padmasambhava-in-early-tibetan-myth-and-ritual-part-1/</ref>


==Mythos==
The historical narrative of Padmasambhava's life begins with another Buddhist master named Shantarakshita. Shantarakshita came from Nepal at the invitation of Emperor Trisong Detsen, who was interested in Buddhism.


===Sources===
Unfortunately, Tibetans worried that Shantarakshita practiced black magic and he was kept in detention for a few months. Further, no one spoke his language. Months passed before a translator was found.
{{See also|Namtar (biography)}}
Nyangrel Nyima Özer (1136-1204) was the principal architect of the Padmasambhava mythos according to Janet Gyatso.<ref name="thlib.org">{{cite journal|last1=Gyatso|first1=Janet|title=A Partial Genealogy of the Lifestory of Ye shes mtsho rgyal|journal=The Journal of the International Association of Tibetan Studies|date=August 2006|issue=2|url=http://www.thlib.org/collections/texts/jiats/#!jiats=/02/gyatsoj/}}</ref> Guru Chöwang (1212–1270) was the next major contributor to the mythos.<ref name="thlib.org"/>


In the eleventh and twelfth centuries there were several competing terma traditions surrounding Padmasambhava, [[Vimalamitra]], [[Songtsän Gampo]], and [[Vairotsana]].<ref>Davidson, Ronald M. ''Tibetan Renaissance''. pg 229. Columbia University Press, 2005.</ref> At the end of the 12th century, there was the "victory of the Padmasambhava cult,"<ref>Davidson, Ronald M. ''Tibetan Renaissance''. pg 278. Columbia University Press, 2005.</ref> in which a much greater role is assigned to the role of Padmasambhava in the introduction of Buddhism to Tibet.<ref name="Schaik 2011, page 96">Schaik, Sam van. ''Tibet: A History''. Yale University Press 2011, page 96.</ref>
Eventually, Shantarakshita gained the Emperor's trust and was allowed to teach. Some time after that, the Emperor announced plans to build a grand monastery. But a series of natural disasters -- flooded temples, castles struck by lightning -- stirred Tibetans' fears that their local gods were angry about the plans for the temple.


===Early years===
The Emperor sent Shantarakshita back to Nepal.


====Birth====
Some time passed and the disasters were forgotten. The Emperor asked Shantarakshita to return. But this time Shantarakshita brought another guru with him -- Padmasambhava, who was a master of rituals to tame demons.
According to tradition, Padmasambhava was incarnated as an eight-year-old child appearing in a [[padma|lotus blossom]] floating in [[Lake]] Dhanakosha, in the kingdom of [[Oddiyana]].<ref>Trungpa (2001) 26. For debate on its geographical location, see also the article on [[Oddiyana]].</ref> While some scholars locate this kingdom in the [[Swat Valley]] area of modern-day [[Pakistan]], a case on literary, archaeological, and iconographical grounds can be made for placing it in the present-day state of [[Odisha]] in India.<ref name="keown">{{cite book|last1=Keown|first1=Damien|title=A Dictionary of Buddhism|date=2003|publisher=Oxford University Press|location=Oxford|isbn=9780198605607|page=203|edition=1|url=http://www.oxfordreference.com/view/10.1093/acref/9780198605607.001.0001/acref-9780198605607-e-1294|accessdate=11 February 2016|subscription=yes}}</ref> Padmasambhava's special nature was recognized by the childless local king of Oḍḍiyāna and was chosen to take over the kingdom, but he left Oddiyana for northern parts of India.<ref>Morgan (2010) 208.</ref><ref>Tsogyal (1973) volume I deals with Padmasambhava's life in India.</ref>


====Tantra in India and Nepal====
Early accounts say Padmasambhava divined which demons were causing the problems, and one by one he called them forth by name.
{{Main article|Tantra|Vajrayana}}
[[File:Shrine to Mandarava in cave above Lake Rewalsar.jpg|thumb|right|Statue of Princess [[Mandarava]] at [[Rewalsar Lake]].]]


In [[Rewalsar Lake|Rewalsar]], known as Tso Pema in Tibetan, he secretly taught [[Tantra|tantric teachings]] to princess [[Mandarava]], the local king's daughter. The king found out and tried to burn him, but it is believed that when the smoke cleared he just sat there, still alive and in meditation. Greatly astonished by this miracle, the king offered Padmasambhava both his kingdom and Mandarava.<ref>Lama Chonam and Sangye Khandro, translators. ''The Lives and Liberation of Princess Mandarava: The Indian Consort of Padmasambhava.'' (1998). Wisdom Publications.</ref>
He threatened each demon, and Shantarakshita -- through a translator -- taught them about karma. When he was finished, Padmasambhava informed the Emperor that building of his monastery could begin.


Padmasambhava left with Mandarava, and took to [[Maratika Cave]]<ref>http://www.treasuryoflives.org/institution/Maratika</ref> in Nepal to practice secret tantric consort rituals. They had a vision of buddha [[Amitābha|Amitāyus]] and achieved what is called the "[[phowa]] [[rainbow body]],"{{refn|group=note|[[Wylie transliteration|Wylie]] 'pho ba chen po, pronounced Phowa Chenpo}} a very rare type of spiritual realization. {{refn|group=note|Wylie: 'ja' lus, pronounced Jalü.}} Both Padmasambhava and one of his [[dakini|consorts]], [[Mandarava]], are still believed to be alive and active in this rainbow body form by their followers. She and Padmasambhava's other main consort, [[Yeshe Tsogyal]], who reputedly hid his numerous ''terma''s in Tibet for later discovery, reached [[Buddhahood]]. Many [[thangka]]s and paintings show Padmasambhava in between them, with Mandarava on his right and Yeshe Tsogyal on his left.<ref>http://www.treasuryoflives.org/paintings/view/Padmasambhava/35</ref>
However, Padmasambhava was still viewed with suspicion by many at Trisong Detsen's court. Rumors circulated that he would use magic to seize power and depose the Emperor. Eventually, the Emperor was worried enough that he suggested Padmasambhava might leave Tibet.


===Tibet===
Padmasambhava was angry but agreed to leave. The Emperor was still worried, so he sent archers after Padmasambhava to put an end to him. Legends say Padmasambhava used magic to freeze his assassins and so escaped.
{{Main article|Tibet|History of Tibet}}


====Subjection of local religions====
== Padmasambhava in Tibetan Mythology ==
According to [[Sam van Schaik]], from the 12th century on a greater role was assigned to Padmasambhava in the introduction of tantric Buddhism into Tibet:
As time passed, Padmasambhava's legend grew. The full account of Padmasambhava's iconic and mythological role in Tibetan Buddhism would fill volumes, and there are stories and legends about him beyond counting. Here is a very abridged version of Padmasambhava's mythic story.
{{quote|According to earlier histories, Padmasambhava had given some tantric teachings to Tibetans before being forced to leave due to the suspicions of the Tibetan court. But from the twelfth century an alternative story, itself a terma discovery, gave Padmasambhava a much greater role in the introduction of Buddhism to Tibet, and in particular credited him with travelling all over the country to convert the local spirits to Buddhism.<ref name="Schaik 2011, page 96">Schaik, Sam van. ''Tibet: A History''. Yale University Press 2011, page 96.</ref>}}


According to this enlarged story, [[King Trisong Detsen]], the 38th king of the Yarlung dynasty and the first Emperor of Tibet (742–797), invited the [[Nalanda]] University abbot [[Śāntarakṣita]] (Tibetan ''Shiwatso'') to Tibet.{{sfn|Snelling|1987|p=198}} Śāntarakṣita started the building of [[Samye]].{{sfn|Snelling|1987|p=198}} Demonical forces hindered the introduction of the Buddhist dharma, and Padmasambhava was invited to Tibet to subdue the demonic forces.{{sfn|Snelling|1987|p=196, 198}} The demons were not annihilated, but were obliged to submit to the dharma.{{sfn|Snelling|1987}}{{refn|group=note|The subjection of concurring deities and demons is a recurrent theme in Buddhist literature. See also [[Vajrapani#Vajrapani and Mahesvara|Vajrapani and Mahesvara]] and Steven Heine's "Opening a Mountain".{{sfn|Heine|2002}}}} This was in accordance with the tantric principle of not eliminating negative forces but redirecting them to fuel the journey toward spiritual awakening. According to tradition, Padmasambhava received the Emperor's wife, identified with the [[dakini]] [[Yeshe Tsogyal]], as a consort.<ref>'Guru Rinpoche' and 'Yeshe Tsogyal' in: Forbes, Andrew ; Henley, David (2013). ''The Illustrated Tibetan Book of the Dead''. Chiang Mai: Cognoscenti Books. B00BCRLONM</ref>
Padmasambhava -- whose name means "born of the lotus" -- was born at the age of eight from a flowering lotus in Dhanakosha lake in Uddiyana. He was adopted by the king of Uddiyana. In adulthood, he was driven from Uddiyana by evil spirits.


====Translations====
Eventually, he came to Bodh Gaya, the place where the historical Buddha realized enlightenment and was ordained a monk. He studied at the great Buddhist university at Nalanda in India, and he was mentored by many significant teachers and spiritual guides.
{{Main article|Tibetan Buddhism}}
[[File:Padmasambhava, budha amithayuh statues, bailakkuppa.jpg|thumb|Statues of Padmasambhava, Buddha and Amitayus at [[Namdroling Monastery]].]]
King Trisong Detsen ordered the translation of all Buddhist [[Dharma]] Texts into Tibetan. Padmasambhava, Shantarakṣita, 108 translators, and 25 of Padmasambhava's nearest disciples worked for many years in a gigantic translation-project. The translations from this period formed the base for the large scriptural transmission of Dharma teachings into Tibet. Padmasambhava supervised mainly the translation of [[Tantra]]; Shantarakshita concentrated on the [[Sutra]]-teachings.{{citation needed|date=January 2013}}


====Nyingma====
He went to the Cima Valley and became the disciple of a great yogi named Sri Simha, and received tantric empowerments and teachings. Then he went to the Kathmandu Valley of Nepal, where he lived in a cave with the first of his consorts, Mandarava (also called Sukhavati). While there, the couple received texts on Vajrakilaya, an important tantric practice. Through Vajrakilaya, Padmasambhava and Mandarava realized great enlightenment.
{{Main article|Nyingma}}


Padmasambhava introduced the people of Tibet to the practice of [[Tantric Buddhism]].{{sfn|Snelling|1987}}{{sfn|Harvey|1995}}
Padmasambhava became a renowned teacher. On many occasions, he performed miracles that brought demons under control.


He is regarded as the founder of the Nyingma tradition. The Nyingma tradition is the oldest of the four major schools of [[Tibetan Buddhism]].{{refn|group=note|The other three being the [[Kagyu]], [[Sakya]] and [[Gelug]]}} The Nyingma tradition actually comprises several distinct lineages that all trace their origins to Padmasambhava.
This ability eventually took him to Tibet to cleanse the site of the Emperor's monastery from demons. The demons -- the gods of indigenous Tibetan religion -- were converted to Buddhism and became dharmapalas, or protectors of the dharma.


"Nyingma" literally means "ancient," and is often referred to as "Nga'gyur" "{{refn|group=note|{{bo|t=སྔ་འགྱུར།|w=snga 'gyur|z=Nga'gyur}}, "school of the ancient translations.}} or the "early translation school" because it is founded on the first translations of Buddhist scriptures from [[Sanskrit]] into [[Old Tibetan|Tibetan]], in the eighth century.{{refn|group=note|The [[Tibetan script]] and grammar was actually created for this endeavour.}}
Once the demons were pacified, the building of Tibet's first monastery could be completed. The first monks of this monastery, Samye, were the first monks of Nyingmapa Buddhism.


The group particularly believes in hidden [[Terma (religion)|terma]] treasures. Traditionally, Nyingmapa practice was advanced orally among a loose network of lay practitioners. Monasteries with celibate monks and nuns, along with the practice of reincarnated spiritual leaders are later adaptations,<ref name="Sherpa Window">{{cite book | first = Lhakpa Norbu | last = Sherpa | title = Through a Sherpa Window: Illustrated Guide to Sherpa Culture | publisher = Vajra Publications | location = Kathmandu, Nepal | year = 2008 | isbn = 978-9937506205 | url = http://www.vajrabookshop.com/more_info.php?category_cd=43&product_cd=777&MODE=CART | archive-url = https://web.archive.org/web/20130509131258/http://www.vajrabookshop.com/more_info.php?category_cd=43&product_cd=777&MODE=CART | dead-url = yes | archive-date = 2013-05-09 }}</ref> though Padmasambhava is regarded as the founder of [[Samye]] Gompa, the first monastery in the country.{{sfn|Norbu|1987|p=162}} In modern times the Nyingma lineage has been centered in [[Kham]] in eastern Tibet.
Padmasambhava returned to Nepal, but seven years later he came back to Tibet. The Emperor Trisong Detsen was so overjoyed to see him that he offered Padmasambhava all the wealth of Tibet. The tantric master refused these gifts. But he did accept a lady from the Emperor's harem, the princess Yeshe Tsogyal, as his second consort, provided the princess accept the relationship of her free will.


===Bhutan===
Together with Yeshe Tsogyal, Padmasambhava hid a number of mystic texts (''terma'') in Tibet and elsewhere. Terma are found when disciples are ready to understand them. One terma is the ''Bardo Thodol'', known in English as the "Tibetan Book of the Dead."
{{Main article|Bhutan|History of Bhutan|Buddhism in Bhutan}}


[[Bhutan]] has many important pilgrimage places associated with Padmasambhava. The most famous is [[Paro Taktsang]] or "Tiger's Nest" monastery which is built on a sheer cliff wall about 500m above the floor of [[Paro, Bhutan|Paro]] valley. It was built around the ''Taktsang Senge Samdup (stag tshang seng ge bsam grub) cave'' where he is said to have meditated in the 8th Century. He flew there from Tibet on the back of [[Yeshe Tsogyal]], whom he transformed into a flying tigress for the purpose of the trip. {{Citation needed|date=September 2016}} Later he travelled to [[Bumthang District|Bumthang]] district to subdue a powerful [[deity]] offended by a local king. According to legend, Padmasambhava's body imprint can be found in the wall of a cave at nearby [[Kurje Lhakhang]] temple. {{Citation needed|date=September 2016}}
Yeshe Tsogyal became Padmasambhava's dharma heir, and she transmitted the Dzogchen teachings to her disciples. Padmasambhava had three other consorts and the five women are called the Five Wisdom Dakinis.


==Iconography, manifestations and attributes==
The year after Tri-song Detsan died, Padmasambhava left Tibet for the last time. He dwells in spirit in a pure Buddha-field, Akanishta.


== Levels ==
===Iconography===
[[File:Paro Padmasambhava.jpg|thumb|right|Padmasambhava. Wall painting at Paro bridge (Bhutan)]]


====General====
=== Guru Rinpoche on the Dharmakaya Level ===
* He has one face and two hands.<ref name ="Wangpo" /><ref name="Drakpa" />
On the dharmakaya level, Guru Rinpoche is known as the Primordial Buddha Samantabhadra. Inseparable from Buddha Shakyamuni and all fully enlightened beings, his appearances are never obscured or deluded, always free in the ultimate sphere of dharmakaya. He is our true nature, which is also known as “all-pervading primordial wisdom,” because it permeates every external and internal object in the ten directions unceasingly. This is the dharmakaya Guru Padmasambhava. Fully awakened, this great equanimity is completely free of all conditioned marks and complexities.
* He is wrathful and smiling.<ref name ="Wangpo" />
* He blazes magnificently with the splendour of the major and minor marks.<ref name ="Wangpo" />


====Head====
=== Guru Rinpoche on the Sambhogakaya Level ===
* On his head he wears a five-petalled lotus hat,<ref name ="Wangpo" /><ref name="Patrul" /> which has
The dharmakaya continuously emanates five wisdoms in every direction. These appear as the Five Dhyani Buddhas, or the families of wrathful, semi-wrathful, and peaceful buddhas and their retinues. All these buddhas are Guru Padmasambhava in sambhogakaya form, emanating wisdom lights to liberate all sentient beings in the six realms.
** Three points symbolizing the three kayas,
** Five colours symbolizing the five kayas,
** A sun and moon symbolizing skilful means and wisdom,
** A vajra top to symbolize unshakable samadhi,
** A vulture's feather to represent the realization of the highest view.<ref name="Drakpa" />
* His two eyes are wide open in a piercing gaze.<ref name ="Wangpo" />
* He has the youthful appearance of an eight-year old child.<ref name="Drakpa" />


====Skin====
=== Guru Rinpoche on the Nirmanakaya Level ===
* His complexion is white with a tinge of red.<ref name="Drakpa" />
Different emanations of Guru Rinpoche appear in each of the six realms, as well as in every direction within those realms, to teach sentient beings according to their capabilities and gradually lead them all to enlightenment. There are one hundred million nirmanakaya emanations of Guru Padmasambhava helping sentient beings throughout the universe. Guru Rinpoche may take any number of forms within any realm. He is not limited to appearing in any particular way. His character and way of teaching varies depending on the sentient beings he is helping.


====Dress====
In the mundane sense, Guru Padmasambhava’s activities are called “miraculous,” but from the viewpoint of absolute reality, they are not unusual phenomena. They are the natural, spontaneous activity of the true nature. From the perspective of realization, our normal, everyday activities are somewhat odd and unnatural. In this sense, we are all great magicians, conjuring up something totally unreal.
* On his body he wears a white vajra undergarment. On top of this, in layers, a red robe, a dark blue mantrayana tunic, a red monastic shawl decorated with a golden flower pattern, and a maroon cloak of silk brocade.<ref name ="Wangpo" />
* On his body he wears a silk cloak, Dharma robes and gown.<ref name="Patrul" />
* He is wearing the dark blue gown of a mantra practitioner, the red and yellow shawl of a monk, the maroon cloak of a king, and the red robe and secret white garments of a bodhisattva.<ref name="Drakpa" />


== Biography ==
====Hands====
* In his right hand, he holds a five-pronged vajra at his heart.<ref name ="Wangpo" /><ref name="Drakpa" /><ref name="Patrul" />
Guru Rinpoche (courtesy of Terton Sogyal Trust)
* His left hand rests in the gesture of equanimity,<ref name ="Wangpo" />
* In his left hand he holds a skull-cup brimming with nectar, containing the vase of longevity that is also filled with the nectar of deathless wisdom<ref name ="Wangpo" /><ref name="Drakpa" /> and ornamented on top by a wish-fulfilling tree.<ref name="Patrul" />


=== Foretelling ===
====Khatvanga====
The [[khaṭvāńga]] is a particular divine attribute of Padmasambhava and intrinsic to his iconographic representation. It is a [[danda]] with three severed heads denoting the three kayas (the three bodies of a Buddha, the dharmakaya, sambhogakaya, and nirmanakaya), crowned by a [[trishula]], and dressed with a sash of the Himalayan Rainbow or [[Five Pure Lights]] of the [[Mahabhuta]]. The iconography is utilized in various Tantric cycles by practitioners as symbols to hidden meanings in transmitted practices.


* Cradled in his left arm he holds the three-pointed khatvanga (trident) symbolizing the Princess consort [[Mandarava]], one of his two main consorts.<ref name ="Wangpo" /><ref name="Patrul" /> who arouses the wisdom of bliss and emptiness, concealed as the three-pointed khatvanga trident.<ref name="Drakpa" /> Other sources say that the khatvanga represents the Lady [[Yeshe Tsogyal]], his primary consort and main disciple.<ref>John Huntington and Dina Bangdel. ''The Circle of Bliss: Buddhist Meditational Art.'' Columbus Museum of Art, Columbus, Ohio, and Serindia Publications, Chicago. 2004. p. 358.</ref>
==== Buddha Shakyamuni Foretells the Coming of Padmasambhava ====
* Its three points represent the essence, nature and compassionate energy (ngowo, rangshyin and tukjé).<ref name="Drakpa" /><ref name="Patrul" />
Buddha Shakyamuni actually predicted Guru Padmasambhava’s appearance. Nineteen different sutras and tantras contain clear predictions of his arrival and activities. In the Mahaparinirvana Sutra, Buddha Shakyamuni announced his own mahaparinirvana to the students who were with him at the time. Many of them, particularly Ananda, the Buddha’s cousin and personal attendant, were quite upset upon hearing this, so the Buddha turned to Ananda and told him not to worry.
* Below these three prongs are three severed heads, dry, fresh and rotten, symbolizing the dharmakaya, sambhogakaya and nirmanakaya.<ref name="Drakpa" /><ref name="Patrul" />
* Nine iron rings adorning the prongs represent the nine yanas.<ref name="Drakpa" /><ref name="Patrul" />
* Five-coloured strips of silk symbolize the five wisdoms<ref name="Drakpa" />
* The khatvanga is also adorned with locks of hair from dead and living mamos and dakinis, as a sign that the Master subjugated them all when he practised austerities in the Eight Great Charnel Grounds.<ref name="Drakpa">[http://www.lotsawahouse.org/tibetan-masters/chokyi-drakpa/a-torch-for-the-path Chökyi Drakpa, ''A Torch for the Path to Omniscience: A Word by Word Commentary on the Text of the Longchen Nyingtik Preliminary Practices''].</ref><ref name="Patrul" />


====Seat====
“Eight years after my mahaparinirvana, a remarkable being with the name Padmasambhava will appear in the center of a lotus and reveal the highest teaching concerning the ultimate state of the true nature, bringing great benefit to all sentient beings.” Buddha Shakyamuni said that Padmasambhava would be even more enlightened than himself. Of course, Buddha Shakyamuni was fully enlightened and there is no higher realization, but by the Buddha’s manner of expression, we can begin to understand the importance of Guru Padmasambhava. Some accounts hold that Guru Rinpoche is a direct reincarnation of Buddha Shakyamuni. Buddha Shakyamuni also said Padmasambhava would be an emanation of Buddha Amitabha and Avalokiteshvara, and referred to him as the “embodiment of all the buddhas of the three times.” Many prophecies indicate that Guru Rinpoche would be a fully enlightened buddha, appearing in this world to help sentient beings.
* He is seated with his two feet in the royal posture.<ref name ="Wangpo">[http://www.lotsawahouse.org/tibetan-masters/jamyang-khyentse-wangpo/illuminating-excellent-path Jamyang Khyentse Wangpo, ''Illuminating the Excellent Path to Omniscience'']</ref><ref name="Drakpa" /><ref name="Patrul" />


=== Birth & Childhood ===
====Surrounding====
* All around him, within a lattice of five-coloured light, appear the eight vidyadharas of India, the twenty-five disciples of Tibet, the deities of the three roots, and an ocean of oath-bound protectors<ref name="Patrul">[http://www.lotsawahouse.org/tibetan-masters/patrul-rinpoche/brief-guide-ngondro Patrul Rinpoche, ''Brief Guide to the Ngöndro Visualization'']</ref>


There are further iconographies and meanings in more advanced and secret stages.{{citation needed|date=January 2013}}
==== Brief (shortened version) ====
In the north-western part of the land of Oddiyana, on an island in the lake of Dhanakosha, the blessings of all the buddhas took shape in the form of a multi-coloured lotus flower. Moved by compassion at the suffering of sentient beings, the Buddha Amitabha sent out from his heart a golden vajra, marked with the syllable HRIH, which descended onto the lotus blossom. It transformed into an exquisitely beautiful eight year old child, endowed with all the major and minor marks of perfection, and holding a vajra and a lotus. At that moment all the buddhas of the ten directions, together with hundreds of thousands of dakinis from different celestial realms, invoked the blessings and the incarnation of all the buddhas for the benefit of beings and the flourishing of the secret mantra teachings. Their invocation is known as ‘The Seven Verses of the Vajra’, or ‘The Seven Line Prayer’.


===Eight Manifestations===
It is said that his birth took place in either an Earth Monkey or a Wood Monkey year, on the tenth day of the waxing moon in the monkey month. As Guru Rinpoche was born within the lotus flower upon the waters of the lake, the dakinis called out to him from their hearts, and their call spontaneously became the Vajra Guru mantra. So this mantra is his heart mantra, his life-core, his heart essence, and to recite it is to invoke his very being. It happened that at that time, the King of Oddiyana, Indrabhuti, as a result of his immense generosity to the poor and needy of his country, had finally emptied his treasury. In addition, he had no heir to succeed him as ruler, and his sight had failed him. So he had set out on a voyage on the lake of Dhanakosha to find a wishfulfilling jewel. As he returned with the jewel, he encountered the amazing child, and questioned him about his parents, his family line, his name and country, his sustenance and what he was doing there. The boy sang his reply in an enchanting voice:
[[File:Ss459-319-068-WrathfulPadma-1.jpg|thumb|right|A wrathful manifestation of Padmasambhava]]


Padmasambhava is said to have taken eight forms or manifestations (Tib. ''Guru Tsen Gye'') representing different aspects of his being, such as wrath or pacification for example. According to Rigpa Shedra the eight principal forms were assumed by Guru Rinpoche at different points in his life. The Eight Manifestations of Padmasambhava belong to the tradition of the Revealed Treasures (Tib.: ter ma).<ref>Khenchen Palden Sherab Rinpoche [http://www.turtlehill.org/khen/eman.html ''The Eight Emanations Of Guru Padmasambhava'']; Rigpawiki [http://www.rigpawiki.org/index.php?title=Eight_Manifestations_of_Guru_Rinpoche ''Eight Manifestations of Guru Rinpoche'']; For the eight manifestations as terma, see: [http://www.himalayanart.org/image.cfm/261.html ''Padmasambhava - 8 Froms: Dorje Drolo''].</ref>
: My father is the pure awareness of rigpa, Samantabhadra,
: My mother, the space of all things, Samantabhadri,
: My line, the indivisibility of awareness and space,
: My name, the glorious Lotus-born,
: My homeland, the unborn dharmadhatu,
: My sustenance, consuming dualistic thoughts,
: My destiny, to accomplish the actions of the buddhas of past, present and future.Guru Padmasambhava, from a set of thangkasdepicting his eight manifestations
Indrabhuti took him back to the kingdom and installed him as the crown prince. At different points in his life, Guru Rinpoche is known by different names. Now he was known as Pemajungné, Padmakara or Padmasambhava, ‘The Lotus-born’, as well as Tsokyé Dorjé, ‘Lake Born Vajra’.


*''' Guru Orgyen Dorje Chang''' (Wylie: ''gu ru U-rgyan rDo-rje 'chang'', Sanskrit: ''Guru Uddiyana Vajradhara'') The vajra-holder (Skt. Vajradhara), shown dark blue in color in the attire of the Sambhogakaya. Depicted in union with consort.
===== Depth (extended version) =====
*''' Guru Shakya Senge''' (Wylie: ''shAkya seng-ge'', Skrt: ''Guru Śākyasimha'') of Bodh Gaya, Lion of the Sakyas, who learns the Tantric practices of the eight Vidyadharas. He is shown as a fully ordained Buddhist monk.
The most widely spread accounts of Guru Rinpoche tell us that he was born in a wondrous way in the Kingdom of Oddiyana, ''O-rgyän'' in Tibetan. One can say that the ruler of Oddiyana, King Indrabodhi, was like an enlightened king whose only concern was the well-being of his subjects. He wasn’t at all arrogant or aggressive. He ruled peacefully, was in harmony with neighbouring countries, and was always very generous towards everyone in his land. He only had one problem: none of his consorts gave birth to an heir. Since King Indrabodhi was getting older, this worried him greatly. He called all his ministers, spiritual teachers, and astrologers together and asked for their advice. They told him that he would accumulate the necessary merit to have a son if he invited beggars from all the lands to his kingdom, gave them shelter, clothes, and food for a longer period of time, and engaged in other welfare activities. The king understood that this was really good advice and, during special times in the year, he fed, clothed, and offered living quarters to thousands of beggars and destitute people who came to his kingdom from near and far. He practiced in this way for many years, until the treasury of his kingdom was almost empty and the inhabitants of Oddiyana were impoverished. Yet, no son was born to him. He became even more worried about an heir than he had been before.  
*''' [[Padma Gyalpo|Guru Pema Gyalpo]]''' (Wylie: ''gu ru pad ma rgyal-po'', Skrt: ''Guru Padmarāja'') of Uddiyana, the Lotus Prince, king of the [[Tripitaka]] (the Three Collections of Scripture). He is shown looking like a young crowned prince or king.
*''' Guru Pema Jungne''' (Wylie: ''pad ma 'byung-gnas'', Skrt: ''Guru Padmakara'') Lotus-arisen, the Saviour who teaches the Dharma to the people. He is shown sitting on a lotus, dressed in the three robes of a monk, under which he wears a blue shirt, pants and heavy Tibetan boots, as protection against the cold. He holds the diamond-scepter of compassionate love in his right hand and the yogi's skull-bowl of clear wisdom in his left. He has a special trident called [[khatvanga]] of a wandering Yogi, and wears on his head a Nepalese cloth crown, stylistically designed to remind one of the shape of a lotus flower. Thus he is represented as he must have appeared in Tibet., [[:File:Pema Jungne-One-of-manifestations-of-Padmasambhava.jpg|on wikimedia commons]]
*''' Guru Loden Chokse''' (Wylie: ''gu ru blo ldan mchog sred''; Skrt: ''Guru Mativat Vararuci''{{sfn|Boord|1993|p=115}}) of Kashmir, the Intelligent Youth, the one who gathers the knowledge of all worlds. He is shown in princely clothes, beating a hand-drum and holding a skull-bowl.
*''' Guru Nyima Ozer''' (Wylie: ''gu ru nyi-ma 'od-zer'', Skrt: ''Guru Suryabhasa'' or ''Sūryaraśmi''{{sfn|Boord|1993|p=115}}), the Sunray Yogi, who illuminates the darkness of the mind through the insight of Dzogchen. He is shown as a naked yogi dressed only in a loin-cloth and holding a Khatvanga which points towards the sun.
*''' Guru Dorje Drolo''', (Wylie: ''gu ru rDo-rje gro-lod'', Skrt: ''Guru Vajra ?'') the fierce manifestation of [[Vajrakilaya]] (wrathful Vajrasattva) known as "Diamond Guts", the comforter of all, imprinting the elements with Wisdom-Treasure. [http://www.himalayanart.org/image.cfm/261.html (See image + description)]
*''' Guru Senge Dradog''' (Wylie: ''gu ru seng-ge sgra-sgrogs'', Skrt: ''Guru Simhanāda''{{sfn|Boord|1993|p=115}}) of Nalanda University, the Lion of Debate, promulgator of the Dharma throughout the six realms of sentient beings. He is shown in a very fierce form, dark blue and imitative of the powerful Bodhisattva Vajrapani, holding a thunderbolt scepter in one hand and a scorpion in the other.


Padmasambhava's various Sanskrit names are preserved in mantras such as those found in the Yang gsang rig 'dzin youngs rdzogs kyi blama guru mtshan brgyad bye brag du sgrub pa ye shes bdud rtsi'i sbrang char zhe bya ba{{sfn|Boord|1993|p=115}}
King Indrabodhi again summoned his ministers, spiritual teachers, and astrologers for a meeting and told them, “For many years I did as you said. I made offerings to the Three Jewels and helped an immense number of people in need. Now the treasury is almost empty and no heir has been born to me. Please tell me what to do, because I cannot continue in this way much longer.” They discussed the situation and many of those who attended the meeting made rather stark suggestions. Some of them made proposals on how to boost the economy; others even suggested invading and robbing neighbouring countries of their wealth. Since Indrabodhi was a Dharma King who adhered to the teachings of the Buddha, he rejected such ignoble thoughts. An elderly Brahmin and priest in the court stepped forward and said to the king, “Last night I dreamed about an island far away in the ocean that is covered with jewels. One only has to sail to that island, fill one’s cases and caskets with the precious stones, and sail home again. This would restore the kingdom’s treasury with even more riches than before.” The king liked the idea. He and his ministers boarded the ship that was anchored in the harbour, set out to sea, reached Jewel Island, filled all cases and caskets that the group had taken along with the treasures that were lying around, and sailed home, richly laden. But, while on the way home, the king wasn’t really happy that his kingdom would flourish again. He knew that political crises and battles among the ministers would arise if he died without leaving an heir to the throne. He was very worried that peace in his kingdom would be disrupted if no heir was born to him.  


===Attributes===
It so happened that the group decided to take another road on their way back to the palace in the capital of Oddiyana after their ship anchored. They took a road that led through valleys and across mountain passes and at one point saw a lake that nobody had ever heard of or knew about. It was in an area more beautiful than can be imagined – birds twittered in the trees, rainbows appeared everywhere in the sky, there were many waterfalls, etc. When they reached its shore, they were even more surprised at the beauty of the lake that nobody had ever heard of. They saw a single huge lotus in full bloom right in the middle of the lake. From where they stood, they saw what appeared to be an eight-year-old boy seated on the lotus. The child was surrounded by all kinds of goddesses and Dakinis who were making a great variety of offerings and were singing songs of praise to him. The king and the courtiers who witnessed this marvel were completely astonished and stunned.  


====Pure-land Paradise====
It is recorded in a number of Sutras that the Buddha predicted that shortly after he passed into Parinirvana a Second Buddha would appear and have the name ''Padmakara'', ‘Lotus-born.’ Furthermore, the Buddha said that the Second Buddha would spread the sacred Dharma and, particularly, he would teach the profound skilful methods of Secret Mantrayana or Vajrayana. He was none other than the child that King Indrabodhi and his courtiers saw seated on the lotus flower in the middle of the lake. The lake has come to be known as Lake Danakosha. The child would later become known as ''Guru Padmasambhava'', the Sanskrit name for ‘Lotus-born Teacher and Master.’ In Tibet he is known as ''Guru mThso-skyes-rdo-rje''.  
{{Main article|Pure land}}


His Pureland Paradise is Zangdok Palri (the Copper-Coloured Mountain).<ref>Schmidt and Binder 1993, pp. 252-53.</ref>
It is recorded that preceding the event just described, the Buddhas residing in the Pure Realms consulted each other on how to best help beings living in the world mature spiritually by means of the profound, skilful, efficient, and quick methods of Vajrayana. Buddha Amitabha said, “I will send my heart-emanation into the world and he will become known as the Lotus-born Master. He will impart the teachings of the Secret Mantrayana to beings who are ready to receive them. He will also secure the teachings so that they remain in the world for the benefit of future generations and can spread further after he has parted.” It is said that Buddha Amitabha sent a brilliant beam of light from his heart and had it touch the bud of the lotus flower on Lake Danakosha. In that moment, the One who would mainly become known as Guru Padmasambhava or Guru Rinpoche took birth, seated on the lotus flower that was touched by the radiant light of Buddha Amitabha. At this time, Guru Rinpoche is referred to as ''Padmakara'', ‘Lotus-born,’ ''Päd-ma-‘byung-gnäs'' in Tibetan.  


====Samantabhadra and Samantabhadri====
When he saw the child while standing at the lake’s shore, King Indrabodhi was filled with so much joy and devotion that he fell on his knees and tears spontaneously flowed from his eyes. He now understood the dream he had the night before setting out on the road to return to his palace from Jewel Island. The king had dreamed that he was asleep on a bed that was set in a huge pavilion that was open on all sides and that was filled with streaming light. He dreamed that the Enlightened Beings of all times appeared in the sky and held council on sending a mutual emanation into the world. They manifested in the form of a 5-spoked vajra. He felt extremely happy while envisioning light radiating from the vajra’s center and entering his heart. When he woke up the next morning and remembered his dream, he was certain that all his worries would end soon. He didn’t tell anybody about his dream, though. He knew that it was auspicious, but didn’t know what to really make of it. All doubts he had about the meaning of his dream vanished and he knew what he would do the moment he saw what appeared to be an eight-year-old boy seated on the lotus flower. He knew that he would invite the boy to his palace, raise him, and give him a good education. He offered all the riches he had gathered on Jewel Island to the boy and asked him to accept his invitation. The boy replied, “Yes, Great Dharma King. I accept your offer and will gladly come with you.” In the next moment, the boy was standing on the shore of the lake, then took seat next to the king in the richly adorned palanquin, and was brought to the palace. All worries that King Indrabodhi had about an heir to his throne were finally over.  
Padmasambhava said:

{{quote|My father is the intrinsic awareness, [[Samantabhadra]] (Sanskrit; Tib. ཀུན་ཏུ་བཟང་པོ). My mother is the ultimate sphere of reality, [[Samantabhadri]] (Sanskrit; Tib. ཀུན་ཏུ་བཟང་མོ). I belong to the caste of non-duality of the sphere of awareness. My name is the Glorious Lotus-Born. I am from the unborn sphere of all phenomena. <!--I consume concepts of duality as my diet.--> I act in the way of the Buddhas of the three times.}}
The king and his closest ministers asked Guru Rinpoche, “Where do you come from? Who is your father? Who is your mother? How is your family? What is the name of your clan? Tell us, what do you believe in and what do you practice?” He answered, “I come from nowhere. I have no father. I have no mother. I have no family and don’t belong to a clan. I was born from the syllable HRIH that emanated from the heart of Buddha Amitabha. I have come into the world to help living beings, to show them the way, and to open their eyes.”  

In a festive procession that was led by the king and accompanied by the royal courtiers, Guru Rinpoche entered the capital and was enthroned as the crown prince of the Kingdom of Oddiyana. It was obvious to everyone that he was exceptional and they were certain that he would do many good things. As of this time, he is called ''Padmaraja'', ‘Lotus King,’ ''Päd-ma-rgyäl-po'' in Tibetan.  

During the enthronement ceremony he told the king and the assembly, “All these valuable substances, the silk drapes and cushions studded with jewels, and the costly throne you have arranged do not flatter me. I am not of this world and therefore nothing of this world does justice to me.” While all those who were assembled heard this and became bewildered, Guru Rinpoche snapped his fingers and precious objects, more beautiful than the ones placed before him and more elaborate than anything anyone had ever seen, appeared. Everyone who witnessed this momentous event experienced deep devotion for him and, having seen that he could perform such wonders at the age of eight, they thought that many more great things would occur in the future.  

For a few years, Guru Rinpoche enjoyed the education befitting a prince. The king and his closest advisors, priests, and famous scholars taught him the various arts and sciences of the times. He led the stately life of a prince, was always surrounded by servants who fulfilled every wish he had, and could call everything in the magnificent palace his own. A few beautiful young girls had already been chosen to become his wives when he came of age and to later be the queens at his side.  

After a few years had passed in this way, Buddha Vajrasattva appeared to Guru Rinpoche and told him, “Great obstacles for your future Dharma practice and activities, the purpose of your life in Jambudvipa, will arise if you continue living in this way.” Guru Rinpoche understood the significance of these words and then and there resolved to turn his back on the convenient but superfluous life he was enjoying. He contemplated ways to get out of the situation of being a prince and of becoming a worldly ruler after the king’s death.  

Once again the king faced financial difficulties and, aware of the adopted prince’s wondrous abilities, asked him, “What should we do to restore the treasury and to secure the needs of the people?” Guru Rinpoche replied, “I own a Wish-fulfilling Jewel. I will give it to you. All your wishes will come true if you formulate your wishes clearly and pray to it with one-pointed devotion.” He gave the king the Wish-fulfilling Jewel. The king wrapped it in a precious silk cloth and placed it on a shrine that he had craftsmen make especially for it. He placed many offerings in front of the Wish-fulfilling Jewel and for many days and nights fervently prayed with one-pointed devotion that the treasury be restored to its previous wealth for the benefit of everyone. He prayed that none of his subjects suffer from hunger, cold, or heat and that everyone experience happiness and well-being. Due to his pure motivation, his wishes came true. The treasury of the kingdom overflowed with gold, silver, and jewels, the weather was perfect for the crops to grow abundantly, the crops were harvested on time, it was never too hot or too cold, and all inhabitants of Oddiyana were happy and at ease.  

Guru Rinpoche realized that the time had come to begin cultivating his activities for the greater benefit of all living beings, rather than just working for the welfare of individuals living in Oddiyana by becoming the king. He left the palace and fled into the forests and mountains nearby. He meditated diligently for many months, realized the futility of worldly concerns, and resolved to live up to the purpose of his life, which was to teach living beings in accordance with their capabilities the Dharma that leads to perfect Buddhahood. The ministers, who were less realized and not convinced of such goals, found Guru Rinpoche in the woods and told him, “Our king believed in you and there is no other heir to the throne than you. Therefore, whether you like it or not, you have to return to the palace with us and live up to your obligations.” Guru Rinpoche saw that he had to obey and returned to the palace. Upon his arrival, he immediately started teaching the Dharma and many of his disciples renounced worldly ways, practiced the instructions diligently, and attained perfect Buddhahood.  

After a few years had passed, Guru Rinpoche left the palace disguised as a wandering ascetic and walked to India. I cannot go into the details here because of the time at our disposal during this seminar; you can read about this in the biographies that have been translated. So, this concludes the short introduction of the biography I am referring to during this seminar, which introduces students to Guru Rinpoche’s appearance in the world and to his future activities.

=== Marriage and Exile ===
Padmasambhava married the dakini Prabhavati and ruled the kingdom according to the Dharma, ushering in a time of happiness and peace. He was known then as King Tortokchen, ‘The Turbaned King’. Seeing that as a ruler he would be unable truly to serve others and bring them spiritual benefit on a vast scale, he begged for permission to abdicate, but was refused. So Padmasambhava employed a skilful device in order to escape. Perceiving that a harmful minister’s son was just on the point of dying and being reborn in the lower realms, he dropped his trident while dancing on the palace roof, and it caused the death of the child, who was liberated and reborn in a buddha realm. Padmasambhava was banished, and roamed in ‘The Chilly Grove’, Shitavana, charnel ground, and then in the other charnel grounds, ‘Joyous Grove’ and Sosadvipa. There, he received empowerments and blessings from the dakinis ‘Tamer of Mara’ and ‘Sustainer of Bliss’, and practised yogic disciplines, bringing the dakinis of the charnel grounds under his sway. The name he was known by was Shantarakshita, ‘Preserver of Peace’.

Returning to the island in Lake Dhanakosha, Padmasambhava brought its dakinis under his command. Then, in ‘The Rugged Forest’ Parushakavana charnel ground, Vajravarahi appeared to him, and blessed him. He subdued nagas of the oceans and planetary spirits of the heavens; wisdom dakas and dakinis granted him supernatural powers and siddhis, and he was known as Dorjé Drakpo Tsal, ‘Wrathful Vajra Might’.

=== In Zahor ===
At ‘the Vajra seat’ in Bodhgaya, he displayed miracles, acknowledging he was a self-manifested buddha, and then he went to the land of Zahor. Although Padmasambhava was a fully enlightened buddha, he appeared as a nirmanakaya manifestation to tame and teach beings in this age, and so for their benefit he acted as if receiving teachings, accomplishing the practice and passing through the various stages of spiritual realization, one by one. Some accounts tell how in Vajrasana, he was ordained by the Buddha’s closest disciple, Ananda. Others say he took ordination from Prabhahasti in Zahor, and was given the name Shakya Sengé, ‘Lion of the Shakyas’. He received the teachings on Yoga Tantrafrom him eighteen times, and experienced pure visions of the deities. Then he received empowerment from the wisdom dakini Kungamo, also known as Khandroma Lékyi Wangmo, who transformed him into a syllable HUNG, swallowed him, and passed him through her body and out through her secret lotus, granting him outer, inner and secret empowerments, and purifying the three obscurations. From the eight vidyadharas at Deché Tsekpa, he received the teachings on the eight great sadhanas of Kagyé, from Buddhaguhya the teachings on ‘The Secret Essence Tantra’, and from Shri Singha the teachings of Dzogpachenpo. Padmasambhava would master a teaching the first time he encountered it, and experienced visions of deities without needing to practise. Attaining the first vidyadhara level, the stage of ‘the vidyadhara level of maturation’ or ‘vidyadhara with karmic residue’, Guru Rinpoche was known as Loden Choksé, ‘Wise Seeker of the Sublime’.

Returning to Zahor, Padmasambhava took the royal princess Mandarava as his consort, and they then went to the Maratika cave, where for three months they practised the sadhana of longevity. The Buddha of Limitless Life, Amitayus appeared, empowered them with longevity, and blessed them as inseparable from him. They both accomplished the second vidyadhara level, ‘vidyadhara with mastery over life’.
Tso Pema as it is today
The king of Zahor and his ministers arrested Guru Rinpoche and Mandarava and burned him alive, but he transformed the pyre into a lake, and was found sitting, cool and fresh, on a lotus blossom in its centre. This lake is considered to be the Rewalsar Lake, ‘Tso Pema’, in the present-day Indian state of Himachal Pradesh. Overcome with remorse, and in homage, the king offered Padmasambhava his entire kingdom, beginning with his garments and his five royal robes. In paintings and statues, Guru Rinpoche is portrayed wearing the clothing of the king of Zahor. For example, the hat offered by the king is called The Lotus which Liberates on Sight, or The Petalled Hat of the Five Families; its inner and outer layers symbolize the unity of generation and completion phases, its three points the three kayas, its five colours the five kayasworking for the benefit of beings, the sun and moon skilful means and wisdom, its blue border unlimited samaya, the vajra top unshakeable concentration and the vulture’s feather the realization of the highest view and the culmination of the practice. Guru Rinpoche taught the king and subjects of Zahor, and many attained realization.

With Mandarava, he then returned to Oddiyana, but was recognized, and burned on a sandalwood pyre. After some time, they were found seated on a lotus in a lake of sesame oil, wearing a garland of skulls, as a symbol of their liberating all beings from samsara through compassion. Padmasambhava was now known as Pema Thötreng Tsal, ‘The Powerful Lotus-born, with a Garland of Skulls’. For thirteen years Padmasambhava and Mandarava remained to teach in Oddiyana, as a result of which the king, queen and many others attained realization and the rainbow body. Then Padmasambhava was known as Padma Raja—Pema Gyalpo—, ‘The Lotus-born King’.

Manifesting himself as the monk Indrasena, it is said that Padmasambhava inspired the great king, Ashoka (3rd century BC), to have faith in the Buddhadharma. After defeating various anti-Buddhist rulers, Guru Rinpoche was poisoned, but remained unharmed, and he was thrown in the Ganges, but made the river flow upstream and danced in the air, therefore earning the name of Khyeu Khanding Tsal, ‘Mighty Youth, Soaring in the Sky like a Garuda’.

He manifested as a number of great siddhas, such as Saroruha, Saraha, Dombi Heruka, Virupa and Krishnacharya. In charnel grounds like Kuladzokpa, ‘Perfected in Body’, he taught the secret mantra to dakinis, and made outer and inner spirits into protectors of the Dharma. He was then known as Nyima Özer, ‘Rays of the Sun’.

Padmasambhava challenged and defeated five hundred upholders of wrong views in debate at Bodhgaya. He reversed their magic with the aid of a wrathful mantra given him by the lion-faced dakini Marajita. He was known as Senge Dradok, ‘The Lion’s Roar’.

=== At Yangleshö ===
Guru Rinpoche statue inside the cave at Yangleshö
Then at Yangleshö, present day Pharping in Nepal, he practised the sadhana of Yangdak Heruka with the consort Shakyadevi, daughter of a king of Nepal. Powerful spirits caused a three year drought, with famine and disease, and Padmasambhava asked his teachers in India for a teaching to counter them. Two men returned, laden with the tantras and commentaries of Vajrakilaya, and the moment they arrived, the obstacles were pacified. Guru Rinpoche and Shakyadevi both attained the third vidyadhara level, ‘vidyadhara of the great seal, or mahamudra’. Guru Rinpoche recognized that Yangdak is like a merchant engaging in trade—the achievement can be great, but so can the obstacles, whereas Vajrakilaya is like an armed escort; he is needed to guard against obstacles and overcome them. He then composed sadhanas of Yangdak and Vajrakilaya combined, and bound the guardians of Vajrakilaya to protect the teachings.

As for the Dzogchen teachings, it is said that Padmasambhava met Garab Dorje in a pure vision, and he also received the Nyingtik teachings from Manjushrimitra. As Nyoshul Khen Rinpoche explains in his ‘History of the Natural Dzogpachenpo’ A Marvellous Garland of Rare Gems, Guru Rinpoche travelled to the Parushakavana charnel ground where Shri Singha granted him the teachings of the Three Classes of Mind, Space and Pith Instructions. After granting him the Outer, Inner and Secret cycles, Shri Singha conferred on Padmasambhava the teachings of the Innermost Unsurpassed Cycle of Pith Instructions, the Khandro Nyingtik, along with all the tantras and instructions. He stayed for twenty-five years, receiving and contemplating on this teaching. Subsequently, he went to the Sosadvipa charnel ground and practised for three years, obtaining an enlightened body that was “like the reflection of the moon in water, not subject to birth or death”. He attained ‘the rainbow body of great transference’, in which form he later went to Tibet. In this subtle light body, great masters such as Padmasambhava and Vimalamitra can remain, without dissolving into the dharmakaya, for as long as there is service to perform for sentient beings.

Guru Padmasambhava visited lands and kingdoms all over Asia, including Mongolia, China and Shangshung, where he manifested as Tavihricha to teach the hearing lineage of Dzogchen in the Bön tradition, which led many to enlightenment and the rainbow body. “In this way,” Jamgön Kongtrul writes, “Padmasambhava’s activity for leading people to the path of liberation through appearing in various places and in various forms, and speaking various languages, is indeed beyond all measure.”

The famous 'Looks Like Me' statue of Guru Padmasambhava at Samye

=== In Tibet ===
Now, the thirty seventh king of Tibet, Trisong Detsen, had invited the great pandita Shantarakshita, also known as Khenpo Bodhisattva, to establish Buddhism in his country. The author of the famous ''Ornament of the Middle Way'' (Skt. ''Madhyamakalamkara'') and ''Compendium on Reality'' (Skt. ''Tattvasamgraha''), Shantarakshita began teaching in Tibet, and laid the foundations for Samyé monastery. This provoked the local spirits, who embarked on a campaign of disasters—disease, floods, storms, hail, famine and drought—and whatever construction work was done at Samyé during the day was dismantled at night. Shantarakshita urged the king to invite Padmasambhava, and he despatched envoys under the leadership of Nanam Dorje Dudjom. With his prescience, Guru Rinpoche knew already of their mission, and had gone to meet them at Mangyul, between Nepal and Tibet. According to Kyabjé Dudjom Rinpoche, it was in the Iron Tiger year (810) that Padmasambhava came to Tibet. It is said that he was then over a thousand years old. On the way to central Tibet, he began to subjugate the local spirits and made them take oaths to protect the Dharma and its followers. He met the king at the Tamarisk Forest at Red Rock, and then went to the top of Mount Hépori and brought all the ‘gods and demons’ of Tibet under his command.

‘Glorious Samyé—the Inconceivable—the unchanging, spontaneously accomplished temple’ was then built without any hindrance, completed within five years, and consecrated, amidst miraculous and auspicious signs, by Padmasambhava and Shantarakshita.

There then began a vast undertaking, an extraordinary wave of spiritual activity in Tibet. Vimalamitra and other great scholars and masters, one hundred and eight in all, were invited; Padmasambhava, Shantarakshita and Vimalamitra gave teachings, and then worked with Tibetan translators, such as Vairotsana, Kawa Paltsek, Chokro Lüi Gyaltsen and Shyang Yeshé Dé, to translate the sutras, tantras and treatises into Tibetan; the first seven Tibetan monks were ordained into the Sarvastivadin lineage, and this was the time when the two sanghas, the monastic celibate sangha of monks and nuns and the community of lay tantric practitioners, came into being in Tibet; and Vairotsana and Namkhé Nyingpo were despatched to India to receive teachings, on Dzogchen from Shri Singha, and on Yangdak from Hungkara, respectively.

At King Trisong Detsen’s request, Padmasambhava opened the mandala of the vajrayana teachings in the caves of Chimphu above Samyé to the twenty-five disciples, headed by the King Trisong Detsen, Yeshé Tsogyal and Vairotsana; nine of the twenty-five attained siddhis through practising the sadhanas he transmitted to them. It is said that he convened them in three great gatherings, to teach the Kagyé Deshek Düpa, the Lama Gongdü, and the Kadü Chökyi Gyatso.
Guru Rinpoche's closest disciple, Yeshe Tsogyal
Guru Rinpoche and his closest disciple Yeshé Tsogyal travelled all over Tibet and the Himalayas, and blessed and consecrated the entire land, especially: “the twenty snow mountains of Ngari, the twenty-one sadhana places of Ü and Tsang, the twenty-five great pilgrimage places of Dokham, the three hidden lands, five ravines, three valleys and one region.”

Guru Padmasambhava made many prophecies about the future, and together with Yeshé Tsogyal concealed countless terma teachings, in order to: prevent the destruction of the teachings of the secret mantrayana; avoid corruption of the vajrayana or its alteration by intellectuals; preserve the blessing; and benefit future followers. For each of these terma treasures, he predicted the time for its revelation, the identity of the revealer, and those who would receive and hold the teachings. At thirteen different places called Tiger’s Lair, Taktsang, Guru Rinpoche manifested in “the terrifying wrathful form of crazy wisdom”, binding worldly spirits under oath to protect the terma treasures and serve the Dharma. Then he was named Dorje Drolö, ‘Wild Wrathful Vajra’.

At Shyotö Tidrö in the Drikhung Valley, the great Guru transmitted the teachings of Dzogpachenpo, the Innermost, Unsurpassed Cycle of the Category of Pith Instructions, and the Khandro Nyingtik, to a single human disciple, Yeshé Tsogyal, and a hundred thousand wisdom dakinis. Later, at Chimphu, when Trisong Detsen’s daughter, the princess Pema Sel, died at the age of eight, Padmasambhava drew a red syllable NRI on her heart, summoned her consciousness, restored her to life and gave her the transmission of the Nyingtik teachings, soon after which she passed away. Yeshé Tsogyal concealed the teachings as terma, and centuries later, Pema Sel’s incarnation, the master Pema Ledreltsal, revealed the Khandro Nyingtik cycle. His next rebirth was as the omniscient Longchen Rabjam.

=== Departure from Tibet ===
The Copper–Coloured Mountain according to the vision of Chokgyur Lingpa
After the death of Trisong Detsen, Padmasambhava stayed on in Tibet into the reign of his successors. But he knew that the rakshasa cannibal demons, inhabiting the south-western continent of Chamara—Ngayab—were set to invade and destroy India, Nepal and Tibet, and if not subdued, they would sweep the earth and destroy all human life. So, after fifty five and a half years in Tibet, in the Wood Monkey year (864), Guru Rinpoche prepared to leave, and went, accompanied by the young king Mutik Tsepoand a large gathering of disciples, to the pass of Gungthang in Mangyul. They implored him to stay, but he refused. He gave final teachings and instructions to each of them, and then, on the tenth day of the monkey month, left for the land of Ngayab Ling in the southwest, and for his manifested pure land on Zangdokpalri, the Copper Coloured Mountain of Glory.

The many accounts of his life vie in their beauty when they come to describe his departure. The Zanglingma biography says that after giving his final instructions, “Padmasambhava mounted a beam of sunlight and in the flicker of a moment soared away into the open sky. From the direction of the south west, he turned his face to look back, and sent forth a light ray of immeasurable loving kindness that established the disciples in the state of non-return. Accompanied by a cloud-like throng of dakinis, outer and inner, and amid the sound of the music they were offering, he went to the south-western continent of Ngayab.” But different people had different perceptions of his departure. Some saw him leaving in swirling clouds of coloured light, mounted on a divine horse; others saw him riding a lion. In some accounts, the twenty-five disciples in their meditation watched him receding in the sun’s rays, first the size of a raven, then a dove, a sparrow, a bee, and finally a tiny speck that disappeared from sight. They saw him alighting in the land of the rakshasas and teaching them the Dharma.

On the peak of the Copper Coloured Mountain, Padmasambhava liberated the king of the rakshasas, Raksha Thötreng, and assumed his form. Now he dwells in Zangdokpalri as a ‘vidyadhara of spontaneous presence’, the fourth vidyadhara level: “There,” writes Kyabjé Dudjom Rinpoche, “he manifested the inconceivable Palace of Lotus Light, and there he presides as king, with one of his emanations in each of the eight continents of the rakshasas, giving teachings like the Eight Great Methods of Attainment of the Kagyé, and protecting the people of this world of Jambudvipa from fears for their life. Even to this day, he reigns as the regent of Vajradhara, the ‘vidyadhara with spontaneous accomplishment of the ultimate path’; and thus he will remain, without ever moving, until the end of the universe.”

=== Guru Padmasambhava’s Spontaneous, Nondual Activities ===
When Guru Padmasambhava appeared on this earth, he came as a human being. In order to dissolve our attachment to dualistic conceptions and destroy our complicated neurotic fixations, he also exhibited some extraordinary manifestations. If we try to compare our situation and capacities with that of Guru Padmasambhava and other realized beings, we will run into some difficulty. Our actions are based on dualistic ideas and habit patterns, while Guru Padmasambhava’s activities arise spontaneously out of the great equanimity of the true nature. Nondual activities are incomprehensible within the scope of dualistic understanding.

A famous Tibetan master named Sakya Pandita spoke of a man who journeyed to a country totally inhabited by monkeys. When he arrived, all the monkeys gathered around to examine him. They were amazed. “How strange!” they thought, “This is the most unusual monkey we have ever seen. He has no tail!” Similarly, deluded sentient beings hear of the activities of enlightened beings and think that such stories must be mythical or magical because they don’t meet our preconceived ideas of how the world works.

There are many stories that explain how Guru Padmasambhava was born. Some say that he instantly appeared on the peak of Mount Malaya in Sri Lanka. Other teachings say that he came through his mother’s womb. But most accounts refer to a miraculous birth, explaining that he spontaneously appeared in the center of a lotus. These stories are not contradictory because highly realized beings abide in the expanse of great equanimity with perfect understanding and can do anything. Everything is flexible and anything is possible. Enlightened beings can appear any way they want or need to.

== Teachers ==
Guru Rinpoche met five great masters when he arrived in India. Having received the transmissions and instructions from them, he practiced and perfected them in the solitude of forests, jungles, and mountains. He became known far and wide by many names and everyone knew that he was an extraordinary master who would benefit beings immensely. At this time, he came to be known as ''Guru Shakyasimha,'' ‘Lion of the Shakyas,’ ''Shakya Seng-ge'' in Tibetan, and is usually depicted on paintings looking similar to Buddha Shakyamuni.  

Guru Rinpoche heard, reflected, and meditated the instructions and empowerments that he received from the five great Indian masters. In strict solitude, he perfected the many transmissions that Mahasiddha Prabhahasti had first imparted to him. Secondly, Guru Rinpoche studied with Mahasiddha Prahevajra, known as Lobpon Garab Dorje in Tibet; he was the first human teacher of ''Maha-Ati'', the ‘Great Perfection’ that is ''Dzogchen''. Guru Rinpoche received the heart instructions of Dzogchen from him and, as before, practiced and perfected the teachings in strict solitude. Thirdly, Guru Rinpoche received the transmission of the ''“Guhyagarbha Tantra – The Tantra of the Secret Quintessence”'' from Master Buddhaguhya. It is a central Tantra of Vajrayana that Guru Rinpoche later brought to Tibet. As before, he practiced and perfected these teachings in solitary retreat. The fourth master who instructed Guru Rinpoche was Mahasiddha Shri Singha who imparted the ''“Chemchog Heruka Tantra”'' to him. Again, he meditated and perfected these teachings in solitude. Fifth, Mahasiddha Manjushrimitra imparted the empowerment and practice instructions of the “''Yamantaka Tantra”'' to Guru Rinpoche, which he also practiced and perfected in retreat.  

Furthermore, Mahasiddha Nagarjuna, not to be mistaken with Acharya Nagarjuna who founded the Middle-Way, imparted all transmissions related to the Lotus Family to Guru Rinpoche. Shri Hungkara transmitted the entire cycle of meditation practices and teachings on eight specific meditation deities to him. The eight, of which he had already received a few earlier, included the wrathful meditation deities Yamdrak, Vajrakilaya, Mamo Botong, and others. They all look similar, are winged, have 3 heads and 6 arms, and carry weapons. Shri Vimalamitra, not the master who later came to Tibet and had the same name, gave him the transmission and deep meditation instructions of a deity similar to Amrita Kundali. Shri Dhana Sankrita gave him the empowerments, oral reading transmissions, and practice instructions of Vajrakilaya and the ''“Kilabitutara Tantra,”'' which has been lost but is the basis of all teachings of Vajrakilaya. Shri Shantigarbha transmitted the instructions associated with the wrathful mother goddesses to him. Guru Rinpoche received from many other masters transmissions and instructions on the three great cycles of Vinaya, Sutra, Abhidharma, as well as many others. Following, he went into solitary retreat to deepen and intensify his realizations.  

This concludes the second chapter that lists the empowerments and instructions that Guru Rinpoche received from various masters in India and that he studied, practiced, and perfected under the guidance of great teachers.

== Teachings and practice ==

===Nyingma===
{{Main article|Nyingma}}

Padmasambhava introduced the people of Tibet to the practice of [[Tantric Buddhism]].{{sfn|Snelling|1987}}{{sfn|Harvey|1995}}

He is regarded as the founder of the Nyingma tradition. The Nyingma tradition is the oldest of the four major schools of [[Tibetan Buddhism]].{{refn|group=note|The other three being the [[Kagyu]], [[Sakya]] and [[Gelug]]}} The Nyingma tradition actually comprises several distinct lineages that all trace their origins to Padmasambhava.

"Nyingma" literally means "ancient," and is often referred to as "Nga'gyur" "{{refn|group=note|{{bo|t=སྔ་འགྱུར།|w=snga 'gyur|z=Nga'gyur}}, "school of the ancient translations.}} or the "early translation school" because it is founded on the first translations of Buddhist scriptures from [[Sanskrit]] into [[Old Tibetan|Tibetan]], in the eighth century.{{refn|group=note|The [[Tibetan script]] and grammar was actually created for this endeavour.}}

The group particularly believes in hidden [[Terma (religion)|terma]] treasures. Traditionally, Nyingmapa practice was advanced orally among a loose network of lay practitioners. Monasteries with celibate monks and nuns, along with the practice of reincarnated spiritual leaders are later adaptations,<ref name="Sherpa Window">{{cite book | first = Lhakpa Norbu | last = Sherpa | title = Through a Sherpa Window: Illustrated Guide to Sherpa Culture | publisher = Vajra Publications | location = Kathmandu, Nepal | year = 2008 | isbn = 978-9937506205 | url = http://www.vajrabookshop.com/more_info.php?category_cd=43&product_cd=777&MODE=CART | archive-url = https://web.archive.org/web/20130509131258/http://www.vajrabookshop.com/more_info.php?category_cd=43&product_cd=777&MODE=CART | dead-url = yes | archive-date = 2013-05-09 }}</ref> though Padmasambhava is regarded as the founder of [[Samye]] Gompa, the first monastery in the country.{{sfn|Norbu|1987|p=162}} In modern times the Nyingma lineage has been centered in [[Kham]] in eastern Tibet.

=== “Secret Teachings” of the Vajrayana ===
For the most part, Buddha Shakyamuni presented “Hinayana” and Sutra Mahayana teachings, while Guru Padmasambhava taught the Vajrayana. Both revealed the complete and perfect path to awakening so that individuals of all capacities would benefit. The absolute level of the Buddha’s teaching is beyond conception. If it didn’t go beyond the conceptual level, there would be no need to change our normal way of understanding things. To help us realize the primordial nature, Buddha Shakyamuni repeatedly taught that we must transcend clinging to our ordinary dualistic conceptions, narrow attitudes, closemindedness, traditional rules, beliefs, and limitations.

The ultimate meaning of the highest teaching is not easily understood by sentient beings. This is why Buddha Shakyamuni remained silent for forty-nine days after his enlightenment. He thought, “I have realized the most profound and subtle Dharma, the clear light free of all complexity. However, this is much too deep for normal people to understand. Therefore, I will remain silent.” He knew how hard it would be to communicate the truth of his insight. Although he eventually taught tirelessly for forty-five years, his first thought reflected the extraordinary nature of the state into which he had awakened all of his relative, mundane ideas and conceptions.

Sutra is a Sanskrit word that means “condensed” or “summarized.” Scriptures bearing this title indicate that these teachings were directly communicated in this world in order to provide a clear understanding of the two truths—both the relative and absolute aspects of reality. The sutras provide instructions that a practitioner can apply to realize buddhahood.

Most of Buddha Shakyamuni’s teachings address ordinary beings and offer a direct way to understand the nature of our experience. They present a non-esoteric view that appeals to common logic, with tenets that can be verified by close observation of the elements that constitute our everyday world. With this knowledge, you can move toward enlightenment. This is the basic intention of Sutra Mahayana.

The Vajrayana is also known as Tantra. Tantric teachings are based on the Sutra Mahayana, but offer a more subtle understanding of our experience and additional methods to realize enlightenment. Vajrayana practice encourages us to take a deeper look at our perceptions, recognize our primordial nature, and maintain our mind in its natural state. In this way, the sutras are more general teachings that clarify the nature of conditioned mind and its perceptions, while the tantras reveal the secret, subtle structure of our body, mind, and all phenomena. Therefore, the Vajrayana teachings were given for more advanced practitioners. Although the sutras and tantras both share the same foundation, the Vajrayana goes further towards understanding transcendental reality as it is without being distorted by our habitual, conditioned mind. Practicing the sutras and tantras in union can bring enlightenment within this very life, even within a very short period of time. Accelerating our path to enlightenment is a principle distinction between the practices of the sutras and tantras.

The Buddha only gave Vajrayana teachings privately to select groups of disciples. Because the essence and even the form of these higher teachings are beyond common conception, they are known as “secret teachings.” After the Buddha entered mahaparinirvana, these secret teachings were preserved by many wisdom dakinis. When Guru Rinpoche appeared as the reincarnation of Buddha Shakyamuni, he revealed the Vajrayana teachings in their entirety; this is why Guru Rinpoche is known as the Buddha of the Vajrayana.

=== Limitations ===
Our present knowledge is limited to the input of our six sense consciousnesses. There is a limit to what we can see with our eyes. We hear sounds within the spectrum detectable by human ears. The flavors and fragrances we experience are within the limits of our senses of taste and smell. What we feel is conditioned by our degree of sensitivity to touch, and what we think reveals the parameters of our mental concepts and emotions. We do not really extend beyond these limitations. These six sense consciousnesses define the limits of our knowledge and make up our individual points of view. We can ignore what lies beyond our senses and imagine that other things cannot exist, but there’s really much more to life than what we perceive.

We only notice about one percent of what’s happening and habitually ignore the other ninety-nine percent we haven’t yet discovered. Our knowledge is very limited. We shouldn’t block our ability to learn by assuming that what we can’t see doesn’t exist and isn’t possible. This kind of thinking obstructs further learning, as if we didn’t really want any deeper understanding. We block every opening and sit there in the dark. We must open the door. This is the first type of ignorance that we must recognize. It’s always necessary to stay open and aware that there is an infinite spectrum of knowledge still to be discovered.

For example, if somebody next to you was threading a needle, it would be pretty obvious what he or she was doing. But from a hundred yards away, you wouldn’t see the needle or the thread. You might even imagine that there wasn’t a needle simply because you couldn’t see it. This is the limitation of the knowledge we receive through the narrow power of our eyes. It doesn’t mean that nothing is there—we just don’t see it. There are so many things to be discovered beyond our present understanding.

Beings who realize great equanimity discover the infinite energy of the true nature and can perform many beneficial activities using their eyes, ears, nose, tongue, and body. They don’t always act conventionally or in ways that we normally understand. They may do things that don’t fit in with our usual perceptions. Phenomena and events that seem to go beyond physical limitations are sometimes referred to as “miracles.” At times, those who have the capacity will display miraculous phenomena in the common world. People who don’t believe in the possibility of miracles think that these stories are myths, metaphors, or fairytales. In truth, there are people who can do amazing things, just as the ancient masters did. Don’t ignore certain aspects of the universe by thinking that they are just stories. The cosmos contains an infinite variety of wondrous qualities and activities.

These miraculous qualities and activities are totally incomprehensible from an ordinary, mundane point of view. They manifest to destroy the limitations of all conventional approaches to knowledge. Ego-based discriminations and habits have divided the world into “samsara” and “nirvana.” These dualistic notions are the only real cause of unhappiness. Guru Padmasambhava breaks through our dualistic patterns to lead us to perfect enlightenment beyond conception.

=== Conceptual Limitations ===
In order to have a deep understanding of the meaning of Guru Padmasambhava’s activities, it’s important to keep an open mind. We must go beyond our present conceptual limitations and realize how our tendency to doubt and criticize fills our minds with contradictions. Most of our decisions are based on simple conceptual polarities. Don’t restrict your mind to the two extremes of affirming or denying. We ignorantly believe in the adequacy of this way of thinking and assume that what we don’t see does not exist. If we create sharp divisions and cling to narrow definitions of subjects and objects, whatever we see will always appear in the context of those limitations. When we see something, we say, “Yes, that exists,” but what we don’t see directly is easily denied. In Buddhism, these views are known as “obscurations” or “dualistic conceptions.” They do not lead to true knowledge or wisdom since they are based on ignorance. It is ignorance that defines our experience of the world and puts limitations on our vision. We have to break through these barriers in order to understand the perfect activities of Guru Padmasambhava’s emanations and the infinite possibilities of the true nature.

Dissolving fixed conceptions and releasing our limited perceptions reveals the vastness of the true nature, the sphere of great equanimity. By breaking down the walls of rigid thinking, we merge with this evenness, seeing everything as inseparable and flowing in continuous transformation. This is also known as “interdependent origination.” In the Dzogchen teachings, it is called the “unimpeded openness of the true nature.”

=== Highest Teaching (Dzogchen) ===
Dzogchen is the highest teaching of the Buddha and Guru Padmasambhava, but more precisely, Dzogchen is our real situation, the reality of all phenomena. Practice helps us break through the walls of our ego-clinging and merge with the infinite expanse of our mind, or rigpa, where anything is possible and everything arises perfectly without moving out of the sphere of equanimity.

All of Buddha Shakyamuni’s teachings, from the Hinayana up to Dzogchen, are designed to transcend all of our dualistic conceptions and actualize the full range of marvelous activities that arise within this profound equanimity. This is the central point of the Dharma and the inspired intention behind the actions of every great master. Guru Padmasambhava’s teachings offer a direct path to actualize this understanding. His enlightened activity is especially powerful and effective in destroying the solidity of our dualistic concepts and fixed opinions, and in awakening us to true freedom.


==Teachings and practices ascribed to Padmasambhava==
The wisdom dakini Yeshe Tsogyal said that Guru Padmasambhava has 9,999 biographies. That’s a lot of biographies! These biographies are divided three ways: (1) those relating the 108 activities of Guru Rinpoche according to his dharmakaya essence, (2) accounts told according to his sambhogakaya nature, and (3) works chronicling his compassionate activities as a nirmanakaya buddha.


===The Vajra Guru mantra===
===The Vajra Guru mantra===
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The Seven Line Prayer to Padmasambhava (Guru Rinpoche) is a famous prayer that is recited by many Tibetans daily and is said to contain the most sacred and important teachings of Dzogchen.
The Seven Line Prayer to Padmasambhava (Guru Rinpoche) is a famous prayer that is recited by many Tibetans daily and is said to contain the most sacred and important teachings of Dzogchen.


[[Jamgon Ju Mipham Gyatso]] composed a famous commentary to the Seven Line Prayer called ''White Lotus''. It explains the meanings, which are embedded in many levels and intended to catalyze a process of realization. These hidden teachings are described as ripening and deepening, in time, with study and with contemplation.<ref>[http://www.wisdom-books.com/ProductExtract.asp?PID=17074 ''White Lotus: An Explanation of the Seven-line Prayer to Guru Padmasambhava'' by Mipham Rinpoche, Ju and translated by the Padmakara Translation Group<!-- Bot generated title -->] {{webarchive|url=https://web.archive.org/web/20090125123308/http://www.wisdom-books.com/ProductExtract.asp?PID=17074|date=2009-01-25}}</ref> Tulku Thondup says:
[[Jamgon Ju Mipham Gyatso]] composed a famous commentary to the Seven Line Prayer called ''White Lotus''. It explains the meanings, which are embedded in many levels and intended to catalyze a process of realization. These hidden teachings are described as ripening and deepening, in time, with study and with contemplation.<ref>[http://www.wisdom-books.com/ProductExtract.asp?PID=17074 ''White Lotus: An Explanation of the Seven-line Prayer to Guru Padmasambhava'' by Mipham Rinpoche, Ju and translated by the Padmakara Translation Group<!-- Bot generated title -->] {{webarchive|url=https://web.archive.org/web/20090125123308/http://www.wisdom-books.com/ProductExtract.asp?PID=17074 |date=2009-01-25 }}</ref> Tulku Thondup says:


<blockquote>Enshrining the most sacred prayer to Guru Padmasambhava, ''White Lotus'' elucidates its five layers of meaning as revealed by the eminent scholar Ju Mipham. This commentary now makes this treasure, which has been kept secret among the great masters of Tibet for generations, available as a source of blessings and learning for all.</blockquote>
<blockquote>Enshrining the most sacred prayer to Guru Padmasambhava, ''White Lotus'' elucidates its five layers of meaning as revealed by the eminent scholar Ju Mipham. This commentary now makes this treasure, which has been kept secret among the great masters of Tibet for generations, available as a source of blessings and learning for all.</blockquote>
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{{Main article|Terma (Buddhism)|Terma (religion)}}
{{Main article|Terma (Buddhism)|Terma (religion)}}


Padmasambhava hid and wrote a number of religious treasures (''termas'') in lakes, caves, fields and forests of the [[Himalayas|Himalayan]] region to be found and interpreted by future ''[[tertön]]s'' or spiritual treasure-finders.<ref>Laird (2006) 90.</ref> According to Tibetan tradition, the [[Bardo Thodol]] (commonly referred to as the Tibetan Book of the Dead) was among these hidden treasures, subsequently discovered by a Tibetan terton, [[Karma Lingpa]].
Padmasambhava also hid a number of religious treasures (''termas'') in lakes, caves, fields and forests of the [[Himalayas|Himalayan]] region to be found and interpreted by future ''[[tertön]]s'' or spiritual treasure-finders.<ref>Laird (2006) 90.</ref> According to Tibetan tradition, the [[Bardo Thodol]] (commonly referred to as the Tibetan Book of the Dead) was among these hidden treasures, subsequently discovered by a Tibetan terton, [[Karma Lingpa]].


===Tantric cycles===
===Tantric cycles===
Tantric cycles related to Padmasambhava are not just practiced by the [[Nyingma]], they even gave rise to a new offshoot of [[Bon]] which emerged in the 14th century called the New Bön. Prominent figures of the [[Sarma (Tibetan Buddhism)|Sarma]] (new translation) schools such as the Karmapas and Sakya lineage heads have practiced these cycles and taught them. Some of the greatest tertons revealing teachings related to Padmasambhava have been from the Kagyu or Sakya lineages. The hidden lake temple of the Dalai Lamas behind the Potala called [[Lukhang]] is dedicated to [[Dzogchen]] teachings and has murals depicting the eight manifestations of Padmasambhava.<ref>[http://www.asianart.com/articles/baker/index.html Ian A. Baker: The Lukhang: A hidden temple in Tibet].</ref> Padmasambhava established Vajrayana Buddhism and the highest forms of Dzogchen (Mengagde) in Tibet and transformed the entire nation.
Tantric cycles related to Padmasambhava are not just practiced by the [[Nyingma]], they even gave rise to a new offshoot of [[Bon]] which emerged in the 14th century called the New Bön. Prominent figures of the [[Sarma (Tibetan Buddhism)|Sarma]] (new translation) schools such as the Karmapas and Sakya lineage heads have practiced these cycles and taught them. Some of the greatest tertons revealing teachings related to Padmasambhava have been from the Kagyu or Sakya lineages. The hidden lake temple of the Dalai Lamas behind the Potala called [[Lukhang]] is dedicated to [[Dzogchen]] teachings and has murals depicting the eight manifestations of Padmasambhava.<ref>[http://www.asianart.com/articles/baker/index.html Ian A. Baker: The Lukhang: A hidden temple in Tibet].</ref> Padmasambhava established Vajrayana Buddhism and the highest forms of Dzogchen (Mengagde) in Tibet and transformed the entire nation.

=== Practicing on Guru Padmasambhava ===
The result of practicing on Guru Padmasambhava is two-fold: you attain what are known as the ordinary and supreme achievements, or siddhis. The ordinary achievement includes long life, good health, peace and happiness, as well as the ability to fulfill all of your bodhichitta aspirations. The supreme achievement is enlightenment. The ordinary and supreme achievements are considered the general result of practicing on Guru Padmasambhava.

The teachings say that we should create a daily schedule where we set aside some time devoted solely to practice. By keeping to a schedule we won’t be so carried away by mundane concerns and the endless chores that accompany them. This discipline will help us refine and expand our practice, as well as maintain the original, fresh aspirations we had when we first entered the path. Of course we should conclude every practice with dedication and aspiration prayers for the enlightenment of all sentient beings.

Setting aside this time for daily practice will help us stay more connected to the absolute nature of Guru Padmasambhava within ourselves and others. In post-meditation, we should be thoughtful and consider what is good to do and what is good to avoid. We should take care of our affairs in the mundane world using what’s available and helpful on the relative level, but we should try to do this without too much emotion. Bodhichitta, devotion, joy, and appreciation are aspects of the relative truth that we should apply consistently to make our Dzogchen practice much more profound and powerful. As you progress, try to integrate what you’ve learned in meditation into post-meditation. Bring your realization of nonduality into the dualistic world. Keep your mind very spacious and open, and your conduct very careful and refined. Maintain your identity as a practitioner and have courage.

We’ve all heard many times that the true nature of our own minds and the entire universe is already enlightened. Yet just hearing this is not enough. We have to practice with joyful effort, courage, and commitment, and if we continue to do this, we will realize the true nature. The true nature is not something that has been created by the Buddha or anyone else; the true nature is what is. Please keep practicing. Every practice requires devotion and bodhichitta—keep yourself inspired! It’s important to remember that what you learn from teachings and books is only theoretical knowledge, which by itself is not enough. You must absorb what you learn into your heart and let it fully blossom.

== Manifestations ==

===Eight Manifestations===
[[File:Ss459-319-068-WrathfulPadma-1.jpg|thumb|right|A wrathful manifestation of Padmasambhava]]

Depending on your spiritual needs and interests, you can also achieve very specific results by practicing on Guru Padmasambhava. In his commentary on the ''Seven Chapter Prayer of Guru Padmasambhava'', the great master Karma Chagme taught what these specific results are and how to realize them by practicing on the eight emanations of Guru Rinpoche. The enlightened activities of Guru Rinpoche’s eight emanations are especially powerful and effective in destroying the solidity of our dualistic concepts and fixed opinions, and in awakening us to true freedom.

*''' Guru Padma Jungle:''' If you want to cleanse and ultimately remove negative obscurations, you can practice on Guru Padmasambhava in the form of Padma Jungne. Guru Padma Jungne is renowned as a very special buddha of purification who removes our ignorance and helps us reveal our primordial wisdom.
*''' Guru Padmasambhava:''' To increase your intelligence, you can practice on the emanation known as Guru Padmasambhava, a buddha of meditation and wisdom. Guru Padmasambhava is associated with transforming negative energy into more peaceful and compassionate forms, and with developing power and a heart of loving-kindness and compassion.
*''' Guru Loden Chokse:''' Guru Loden Chokse demonstrated how to develop profound knowledge through study and practice. If you want to master a wide variety of disciplines, you can meditate on Guru Loden Chokse, who like Padmasambhava, is a buddha of wisdom. By practicing on Padmasambhava you develop clarity and focus, and by practicing on Loden Chokse you develop far-reaching abilities.
*''' Guru Padma Gyalpo:''' Guru Padma Gyalpo openly demonstrates the splendor and magnificence of perception and conception when they’re completely free of ego-clinging and negative emotions. If you’re a leader and wish to expand your dominion, or if you want to attract the goodness qualities of others, such as love and appreciation, you can practice on Guru Padma Gyalpo, a buddha who magnetizes others towards the Dharma.
*''' Guru Nyima Ozer:''' Practitioners who want to deepen their spiritual growth, as well as lamas who want to expand their beneficial activities to reach more beings, can meditate on Guru Nyima Ozer, a buddha of experience and realization. If you’re beginning to practice love, compassion, and wisdom, but are limited in your ability to fully embody your understanding, Guru Nyima Ozer will help you actualize these qualities and make them shine out to benefit all sentient beings.
*''' Guru Shakya Senge:''' Guru Shakya Senge demonstrates how to awaken in this lifetime by using discipline and renunciation. If you’re on retreat and worried about obtaining provisions or what will happen to your livelihood after retreat; if you want to maintain good morality and no longer want to be overpowered by habitual patterns; if you want to prevent sickness and untimely death; or if you wish to preserve and propagate the Buddha’s teachings—in all of these cases, you can practice on Guru Padmasambhava in the form of Shakya Senge.
*''' Guru Senge Dradok:''' Guru Senge Dradok is very effective in subduing negative influences from black magic, curses, and other disturbances. If you’re a scholar about to debate with others, the target of curses or spells, or experiencing trouble and obstacles created by planetary influences, nagas, or invisible spirits, you can meditate on Guru Senge Dradok, a wrathful buddha who destroys all negativity.
*''' Guru Dorje Drolo:''' Guru Dorje Drolo is a very special and powerful emanation to help clear away and dispel complex webs of mental and emotional obstacles. Lamas, ngakpas, and ordinary people who want the help and support of invisible beings, and who also want to prevent ever being harmed or disturbed by them, should practice on Dorje Drolo.

The most secret, or absolute way to understand Guru Padmasambhava is to see the entire universe as his display. All phenomena appear within the enlightened space of Guru Padmasmabhava’s pure body, speech, and mind. He is all phenomena. He is also the original nature of all phenomena. What is this original nature? It is the nature of the mind—beyond birth and death, beyond coming and going, beyond appearance and non-appearance, beyond subject and object.

This means that the most secret, absolute Guru Padmasambhava is the original nature of your mind. What is it that makes us think Guru Padmasambhava is outside ourselves? Dualistic mind. Duality mind undermines our direct realization of the true nature of the guru. The moment we free ourselves from duality is the moment the most secret, absolute Guru Padmasambhava appears. In fact he is right here right now. He is always with us. Absolute Guru Padmasambhava— the true nature of the mind—is the essential teaching of the Buddha.

=== Transcending Duality ===
According to the regular, conventional way of thinking, if something is black, it is not white. Usually, only one of these notions can be applied at any given time. When we try to make reality fit the limitations of our preconceptions, we become very narrow. Working in this way will not allow us to understand the mystical or profound aspects of the universe. Our tiny peephole of knowledge reveals very little of the actual world. We see only what fits through that small hole. Chronological and linear thinking is characteristic of dualistic conceptions; we cannot apply it to the true nature or the state of great equanimity. Peering through such a small crack will not allow us to see much—we have to open our minds if we’re interested in seeing more.

Buddha Shakyamuni taught that there are infinite world systems containing an infinite number of sentient beings. Therefore, there are also countless emanations of enlightened beings to help with their awakening. There are thirty-six other world systems that are near our own. Each one has a different emanation of Guru Padmasambhava.

Our own world is divided into six realms: (1) gods, (2) asuras, (3) humans, (4) animals, (5) hungry ghosts, and (6) hell beings. To help liberate all sentient beings, there is a special buddha, as well as eight emanations of Guru Padmasambhava, in each of those realms. That is, there are eight emanations of Guru Padmasambhava in the god realm, eight in the asura realm, and so on. Each emanation displays unique qualities in relation to the beings to be helped and might be unrecognizable by any outer signs. In the human world, Guru Padmasambhava displayed 108 activities. These are summarized within his twenty emanations, and are most easily understood as the eight manifestations of Guru Padmasambhava.


==Consorts and twenty five main disciples==
==Consorts and twenty five main disciples==
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* [[King Trisong Detsen]] ({{bo|t=ཁྲི་སྲོང་ལྡེའུ་བཏཟན|w=khri srong lde'u btzan}})
* [[King Trisong Detsen]] ({{bo|t=ཁྲི་སྲོང་ལྡེའུ་བཏཟན|w=khri srong lde'u btzan}})

[[File:Denma Tsemang.jpg|thumb|[[Denma Tsemang]]]]
[[File:Denma Tsemang.jpg|thumb|[[Denma Tsemang]]]]
* [[Denma Tsémang]] ({{bo|t=ལྡན་མ་རྩེ་མང|w=ldan ma rtse mang}}) <ref>{{Cite encyclopedia

| last = Mandelbaum
* [[Denma Tsémang]] ({{bo|t=ལྡན་མ་རྩེ་མང|w=ldan ma rtse mang}}) <ref>{{Cite encyclopedia|title=Denma Tsemang|encyclopedia=[[The Treasury of Lives: Biographies of Himalayan Religious Masters]]|url=http://www.treasuryoflives.org/biographies/view/Denma-Tsemang/9624|accessdate=2013-08-10|last=Mandelbaum|first=Arthur|date=August 2007}}</ref>
| first = Arthur
* [[Dorje Dudjom]] of Nanam ({{bo|t=རྡོ་རྗེ་བདུད་འཇོམ|w=rdo rje bdud 'joms}}) <ref>{{Cite encyclopedia|title=Nanam Dorje Dudjom|encyclopedia=[[The Treasury of Lives: Biographies of Himalayan Religious Masters]]|url=http://www.treasuryoflives.org/biographies/view/Nanam-Dorje-Dudjom/P0RK1005|accessdate=2013-08-10|last=Mandelbaum|first=Arthur|date=August 2007}}</ref> [[:File:Dorje Dudjom.jpg|(image on Wikimedia commons)]]
| title = Denma Tsemang
| encyclopedia = [[The Treasury of Lives: Biographies of Himalayan Religious Masters]]
| accessdate = 2013-08-10
| date = August 2007
| url = http://www.treasuryoflives.org/biographies/view/Denma-Tsemang/9624
}}</ref>
* [[Dorje Dudjom]] of Nanam ({{bo|t=རྡོ་རྗེ་བདུད་འཇོམ|w=rdo rje bdud 'joms}}) <ref>{{Cite encyclopedia
| last = Mandelbaum
| first = Arthur
| title = Nanam Dorje Dudjom
| encyclopedia = [[The Treasury of Lives: Biographies of Himalayan Religious Masters]]
| accessdate = 2013-08-10
| date = August 2007
| url = http://www.treasuryoflives.org/biographies/view/Nanam-Dorje-Dudjom/P0RK1005
}}</ref> [[:File:Dorje Dudjom.jpg|(image on Wikimedia commons)]]
* [[Khyechung Lotsawa]] ({{bo|t=ཁྱེའུ་ཆུང་ལོ་ཙཱ་བ|w=khye'u chung lo tsā ba}})
* [[Khyechung Lotsawa]] ({{bo|t=ཁྱེའུ་ཆུང་ལོ་ཙཱ་བ|w=khye'u chung lo tsā ba}})
* [[Gyalwa Changchub of Lasum]] ({{bo|t=ལ་སུམ་རྒྱལ་བ་བྱང་ཆུབ|w= la sum rgyal ba byang chub}}) <ref>{{Cite encyclopedia|title=Lasum Gyelwa Jangchub|encyclopedia=[[The Treasury of Lives: Biographies of Himalayan Religious Masters]]|url=http://www.treasuryoflives.org/biographies/view/Lasum-Gyelwa-Jangchub/84|accessdate=2013-08-10|last=Dorje|first=Gyurme|date=August 2008}}</ref> [[:File:Gyalwa Janchub.jpg|(image on Wikimedia commons)]]
* [[Gyalwa Changchub of Lasum]] ({{bo|t=ལ་སུམ་རྒྱལ་བ་བྱང་ཆུབ|w= la sum rgyal ba byang chub}}) <ref>{{Cite encyclopedia
| last = Dorje
| first = Gyurme
| title = Lasum Gyelwa Jangchub
| encyclopedia = [[The Treasury of Lives: Biographies of Himalayan Religious Masters]]
| accessdate = 2013-08-10
| date = August 2008
| url = http://www.treasuryoflives.org/biographies/view/Lasum-Gyelwa-Jangchub/84
}}</ref> [[:File:Gyalwa Janchub.jpg|(image on Wikimedia commons)]]
* [[Gyalwa Choyang]] ({{bo|t=རྒྱལ་བ་མཆོག་དབྱངས|w=rgyal ba mchog dbyangs}}) <ref>{{Cite encyclopedia|title=Gyelwa Choyang|encyclopedia=[[The Treasury of Lives: Biographies of Himalayan Religious Masters]]|url=http://www.treasuryoflives.org/biographies/view/Gyelwa-Choyang/4903|accessdate=2013-08-10|last=Mandelbaum|first=Arthur|date=August 2007}}</ref>
* [[Gyalwa Choyang]] ({{bo|t=རྒྱལ་བ་མཆོག་དབྱངས|w=rgyal ba mchog dbyangs}}) <ref>{{Cite encyclopedia
| last = Mandelbaum
| first = Arthur
| title = Gyelwa Choyang
| encyclopedia = [[The Treasury of Lives: Biographies of Himalayan Religious Masters]]
| accessdate = 2013-08-10
| date = August 2007
| url = http://www.treasuryoflives.org/biographies/view/Gyelwa-Choyang/4903
}}</ref>
* [[Gyalwe Lodro]] of Dré ({{bo|t=རྒྱལ་བའི་བློ་གྲོས|w=rgyal ba'i blo gros}}) <ref>{{Cite encyclopedia|title=Gyelwai Lodro|encyclopedia=[[The Treasury of Lives: Biographies of Himalayan Religious Masters]]|url=http://www.treasuryoflives.org/biographies/view/Gyelwai-Lodro/13057|accessdate=2013-08-10|last=Mandelbaum|first=Arthur|date=August 2007}}</ref>
* [[Gyalwe Lodro]] of Dré ({{bo|t=རྒྱལ་བའི་བློ་གྲོས|w=rgyal ba'i blo gros}}) <ref>{{Cite encyclopedia
| last = Mandelbaum
| first = Arthur
| title = Gyelwai Lodro
| encyclopedia = [[The Treasury of Lives: Biographies of Himalayan Religious Masters]]
| accessdate = 2013-08-10
| date = August 2007
| url = http://www.treasuryoflives.org/biographies/view/Gyelwai-Lodro/13057
}}</ref>
* [[Jnanakumara of Nyak]] ({{bo|t=གཉགས་ཛཉའ་ན་ཀུ་མ་ར|w=gnyags dzny' na ku ma ra}}) <ref>{{Cite encyclopedia|title=Nyak Jñānakumara|encyclopedia=[[The Treasury of Lives: Biographies of Himalayan Religious Masters]]|url=http://www.treasuryoflives.org/biographies/view/Nyak-Jnyanakumara/9121|accessdate=2013-08-10|last=Garry|first=Ron|date=August 2007}}</ref>
* [[Jnanakumara of Nyak]] ({{bo|t=གཉགས་ཛཉའ་ན་ཀུ་མ་ར|w=gnyags dzny' na ku ma ra}}) <ref>{{Cite encyclopedia
| last = Garry
| first = Ron
| title = Nyak Jñānakumara
| encyclopedia = [[The Treasury of Lives: Biographies of Himalayan Religious Masters]]
| accessdate = 2013-08-10
| date = August 2007
| url = http://www.treasuryoflives.org/biographies/view/Nyak-Jnyanakumara/9121
}}</ref>
* [[Kawa Paltsek]] ({{bo|t=སྐ་བ་དཔལ་བརྩེགས|w=ska ba dpal brtsegs}}) <ref>{{Cite encyclopedia|title=Kawa Peltsek|encyclopedia=[[The Treasury of Lives: Biographies of Himalayan Religious Masters]]|url=http://www.treasuryoflives.org/biographies/view/Kawa-Peltsek/10881|accessdate=2013-08-10|last=Mandelbaum|first=Arthur|date=August 2007}}</ref>
* [[Kawa Paltsek]] ({{bo|t=སྐ་བ་དཔལ་བརྩེགས|w=ska ba dpal brtsegs}}) <ref>{{Cite encyclopedia
| last = Mandelbaum
| first = Arthur
| title = Kawa Peltsek
| encyclopedia = [[The Treasury of Lives: Biographies of Himalayan Religious Masters]]
| accessdate = 2013-08-10
| date = August 2007
| url = http://www.treasuryoflives.org/biographies/view/Kawa-Peltsek/10881
}}</ref>
* [[Khandro Yeshe Tsogyal]], the princess of Karchen ({{bo|t=མཁར་ཆེན་བཟའ་མཚོ་རྒྱལ|w=mkhar chen bza' mtsho rgyal}})
* [[Khandro Yeshe Tsogyal]], the princess of Karchen ({{bo|t=མཁར་ཆེན་བཟའ་མཚོ་རྒྱལ|w=mkhar chen bza' mtsho rgyal}})
* [[Konchog Jungné of Langdro]] ({{bo|t=ལང་གྲོ་དཀོན་མཆོག་འབྱུང་གནས|w=lang gro dkon mchog 'byung gnas}}) <ref>{{Cite encyclopedia|title=Langdro Konchok Jungne|encyclopedia=[[The Treasury of Lives: Biographies of Himalayan Religious Masters]]|url=http://www.treasuryoflives.org/biographies/view/Langdro-Konchok-Jungne/86|accessdate=2013-08-10|last=Mandelbaum|first=Arthur|date=August 2007}}</ref>
* [[Konchog Jungné of Langdro]] ({{bo|t=ལང་གྲོ་དཀོན་མཆོག་འབྱུང་གནས|w=lang gro dkon mchog 'byung gnas}}) <ref>{{Cite encyclopedia
| last = Mandelbaum
| first = Arthur
| title = Langdro Konchok Jungne
| encyclopedia = [[The Treasury of Lives: Biographies of Himalayan Religious Masters]]
| accessdate = 2013-08-10
| date = August 2007
| url = http://www.treasuryoflives.org/biographies/view/Langdro-Konchok-Jungne/86
}}</ref>
* [[Lhapal the Sokpo]] ({{bo|t=སོག་པོ་ལྷ་དཔལ|w=sog po lha dpal}}) <ref>{{Cite encyclopedia|title=Sokpo Pelgyi Yeshe|encyclopedia=[[The Treasury of Lives: Biographies of Himalayan Religious Masters]]|url=http://www.treasuryoflives.org/biographies/view/Sokpo-Pelgyi-Yeshe/5281|accessdate=2013-08-10|last=Mandelbaum|first=Arthur|date=August 2007}}</ref>
* [[Lhapal the Sokpo]] ({{bo|t=སོག་པོ་ལྷ་དཔལ|w=sog po lha dpal}}) <ref>{{Cite encyclopedia
| last = Mandelbaum
| first = Arthur
| title = Sokpo Pelgyi Yeshe
| encyclopedia = [[The Treasury of Lives: Biographies of Himalayan Religious Masters]]
| accessdate = 2013-08-10
| date = August 2007
| url = http://www.treasuryoflives.org/biographies/view/Sokpo-Pelgyi-Yeshe/5281
}}</ref>
* [[Namkhai Nyingpo]] ({{bo|t=ནམ་མཁའི་སྙིང་པོ|w=nam mkha'i snying po}})
* [[Namkhai Nyingpo]] ({{bo|t=ནམ་མཁའི་སྙིང་པོ|w=nam mkha'i snying po}})
* [[Zhang Yeshe De]] ({{bo|t=ཞང་ཡེ་ཤེས་སྡེ|w=zhang ye shes sde}})
* [[Zhang Yeshe De]] ({{bo|t=ཞང་ཡེ་ཤེས་སྡེ|w=zhang ye shes sde}})
* [[Lhalung Pelgyi Dorje]] ({{bo|t=ལྷ་ལུང་དཔལ་གྱི་རྡོ་རྗེ|w=lha lung dpal gyi rdo rje}}) <ref>{{Cite web|url=http://treasuryoflives.org/biographies/view/Lhalung-Pelgyi-Dorje/9618|title=Lhalung Pelgyi Dorje|last=Mandelbaum|first=Arthur|date=August 2007|work=[[The Treasury of Lives: Biographies of Himalayan Religious Masters]]|accessdate=2013-08-19}}</ref>
* [[Lhalung Pelgyi Dorje]] ({{bo|t=ལྷ་ལུང་དཔལ་གྱི་རྡོ་རྗེ|w=lha lung dpal gyi rdo rje}}) <ref>{{Cite web
| last = Mandelbaum
| first = Arthur
| title = Lhalung Pelgyi Dorje
| work = [[The Treasury of Lives: Biographies of Himalayan Religious Masters]]
| accessdate = 2013-08-19
| date = August 2007

| url = http://treasuryoflives.org/biographies/view/Lhalung-Pelgyi-Dorje/9618
}}</ref>
[[File:Palgyi Sengge.jpg|thumb|[[Palgyi Sengge]]]]
[[File:Palgyi Sengge.jpg|thumb|[[Palgyi Sengge]]]]
* [[Palgyi Senge]] ({{bo|t=དཔལ་གྱི་སེང་གེ|w= dpal gyi seng ge}}) <ref>{{Cite web

| last = Mandelbaum
* [[Palgyi Senge]] ({{bo|t=དཔལ་གྱི་སེང་གེ|w= dpal gyi seng ge}}) <ref>{{Cite web|url=http://treasuryoflives.org/biographies/view/Lang-Pelgyi-Sengge/96|title=Lang Pelgyi Sengge|last=Mandelbaum|first=Arthur|date=August 2007|work=[[The Treasury of Lives: Biographies of Himalayan Religious Masters]]|accessdate=2013-08-19}}</ref>
| first = Arthur
* [[Palgyi Wangchuk]] ({{bo|t=དཔལ་གྱི་དབང་ཕྱུག|w=dpal gyi dbang phyug}}) <ref>{{Cite web|url=http://treasuryoflives.org/biographies/view/Pelgyi-Wangchuk/490|title=Kharchen Pelgyi Wangchuk|last=Mandelbaum|first=Arthur|date=August 2007|work=[[The Treasury of Lives: Biographies of Himalayan Religious Masters]]|accessdate=2013-08-19}}</ref>
| title = Lang Pelgyi Sengge
* [[Palgyi Wangchuk of Odren]] ({{bo|t=འོ་དྲན་དཔལ་གྱི་དབང་ཕྱུག|w='o dran dpal gyi dbang phyug}}) <ref>{{Cite web|url=http://treasuryoflives.org/biographies/view/Odren-Pelgyi-Wangchuk/13058|title=Odren Pelgyi Wangchuk|last=Mandelbaum|first=Arthur|date=August 2007|work=[[The Treasury of Lives: Biographies of Himalayan Religious Masters]]|accessdate=2013-08-19}}</ref>
| work = [[The Treasury of Lives: Biographies of Himalayan Religious Masters]]
| accessdate = 2013-08-19
| date = August 2007
| url = http://treasuryoflives.org/biographies/view/Lang-Pelgyi-Sengge/96
}}</ref>
* [[Palgyi Wangchuk]] ({{bo|t=དཔལ་གྱི་དབང་ཕྱུག|w=dpal gyi dbang phyug}}) <ref>{{Cite web
| last = Mandelbaum
| first = Arthur
| title = Kharchen Pelgyi Wangchuk
| work = [[The Treasury of Lives: Biographies of Himalayan Religious Masters]]
| accessdate = 2013-08-19
| date = August 2007
| url = http://treasuryoflives.org/biographies/view/Pelgyi-Wangchuk/490
}}</ref>
* [[Palgyi Wangchuk of Odren]] ({{bo|t=འོ་དྲན་དཔལ་གྱི་དབང་ཕྱུག|w='o dran dpal gyi dbang phyug}}) <ref>{{Cite web
| last = Mandelbaum
| first = Arthur
| title = Odren Pelgyi Wangchuk
| work = [[The Treasury of Lives: Biographies of Himalayan Religious Masters]]
| accessdate = 2013-08-19
| date = August 2007
| url = http://treasuryoflives.org/biographies/view/Odren-Pelgyi-Wangchuk/13058
}}</ref>
* [[Palgyi Yeshe]] ({{bo|t=དཔལ་གྱི་ཡེ་ཤེས|w=dpal gyi ye shes}})
* [[Palgyi Yeshe]] ({{bo|t=དཔལ་གྱི་ཡེ་ཤེས|w=dpal gyi ye shes}})
* [[Rinchen Chok of Ma]] ({{bo|t=རྨ་རིན་ཆེན་མཆོག|w=rma rin chen mchog}}) <ref>{{Cite web|url=http://treasuryoflives.org/biographies/view/Ma-Rinchen-Chok/5234|title=Ma Rinchen Chok|last=Mandelbaum|first=Arthur|date=August 2007|work=[[The Treasury of Lives: Biographies of Himalayan Religious Masters]]|accessdate=2013-08-19}}</ref>
* [[Rinchen Chok of Ma]] ({{bo|t=རྨ་རིན་ཆེན་མཆོག|w=rma rin chen mchog}}) <ref>{{Cite web
| last = Mandelbaum
| first = Arthur
| title = Ma Rinchen Chok
| work = [[The Treasury of Lives: Biographies of Himalayan Religious Masters]]
| accessdate = 2013-08-19
| date = August 2007
* [[Sangye Yeshe]] ({{bo|t=སངས་རྒྱས་ཡེ་ཤེས|w=sangs rgyas ye shes}}) <ref>{{Cite web|url=http://treasuryoflives.org/biographies/view/Nubchen-Sanggye-Yeshe/4626|title=Nubchen Sanggye Yeshe|last=Mandelbaum|first=Arthur|date=December 2009|work=[[The Treasury of Lives: Biographies of Himalayan Religious Masters]]|accessdate=2013-08-19}}</ref>
| url = http://treasuryoflives.org/biographies/view/Ma-Rinchen-Chok/5234
}}</ref>
* [[Sangye Yeshe]] ({{bo|t=སངས་རྒྱས་ཡེ་ཤེས|w=sangs rgyas ye shes}}) <ref>{{Cite web
| last = Mandelbaum
| first = Arthur
| title = Nubchen Sanggye Yeshe
| work = [[The Treasury of Lives: Biographies of Himalayan Religious Masters]]
| accessdate = 2013-08-19
| date = December 2009
| url = http://treasuryoflives.org/biographies/view/Nubchen-Sanggye-Yeshe/4626
}}</ref>
* [[Shubu Palgyi Senge]] ({{bo|t=ཤུད་བུ་དཔལ་གྱི་སེང་གེ|w=shud bu dpal gyi seng ge}})
* [[Shubu Palgyi Senge]] ({{bo|t=ཤུད་བུ་དཔལ་གྱི་སེང་གེ|w=shud bu dpal gyi seng ge}})
* [[Vairotsana]], the great translator ({{bo|t=བཻ་རོ་ཙ་ན|w=bai ro tsa na}})
* [[Vairotsana]], the great translator ({{bo|t=བཻ་རོ་ཙ་ན|w=bai ro tsa na}})
* [[Yeshe Yang]] ({{bo|t=ཡེ་ཤེས་དབྱངས|w=ye shes dbyangs}}) <ref>{{Cite web|url=http://treasuryoflives.org/biographies/view/Yeshe-Yang/9141|title=Yeshe Yang|last=Mandelbaum|first=Arthur|date=August 2007|work=The Treasury of Lives: Biographies of Himalayan Religious Masters|accessdate=2013-08-19}}</ref>
* [[Yeshe Yang]] ({{bo|t=ཡེ་ཤེས་དབྱངས|w=ye shes dbyangs}}) <ref>{{Cite web
| last = Mandelbaum
| first = Arthur
| title = Yeshe Yang
| work = The Treasury of Lives: Biographies of Himalayan Religious Masters
| accessdate = 2013-08-19
| date = August 2007
| url = http://treasuryoflives.org/biographies/view/Yeshe-Yang/9141
}}</ref>
* [[Yudra Nyingpo]] of Gyalmo ({{bo|t=ག་ཡུ་སྒྲ་སྙིང་པོ|w=g.yu sgra snying po}})
* [[Yudra Nyingpo]] of Gyalmo ({{bo|t=ག་ཡུ་སྒྲ་སྙིང་པོ|w=g.yu sgra snying po}})


Also:
Also:

* [[Vimalamitra]] ({{bo|t=དྲུ་མེད་བཤེས་གཉེན|w=dru med bshes gnyen}})
* [[Vimalamitra]] ({{bo|t=དྲུ་མེད་བཤེས་གཉེན|w=dru med bshes gnyen}})
* [[Tingdzin Zangpo]] ({{bo|t=ཏིང་འཛིན་བཟང་པོ|w=ting 'dzin bzang po}}) <ref>{{Cite web|url=http://treasuryoflives.org/biographies/view/Nyang-Tingngedzin-Zangpo/6205|title=Nyang Tingdzin Zangpo|last=Leschly|first=Jakob|date=August 2007|work=[[The Treasury of Lives: Biographies of Himalayan Religious Masters]]|accessdate=2013-08-19}}</ref> [[:File:Nyangben Tingdzin Zangpo.jpg|(image on Wikimedia commons)]]
* [[Tingdzin Zangpo]] ({{bo|t=ཏིང་འཛིན་བཟང་པོ|w=ting 'dzin bzang po}}) <ref>{{Cite web
| last = Leschly

| first = Jakob
==Iconography and attributes==
| title = Nyang Tingdzin Zangpo

| work = [[The Treasury of Lives: Biographies of Himalayan Religious Masters]]
===Iconography===
| accessdate = 2013-08-19
[[File:Paro Padmasambhava.jpg|thumb|right|Padmasambhava. Wall painting at Paro bridge (Bhutan)]]
| date = August 2007

| url = http://treasuryoflives.org/biographies/view/Nyang-Tingngedzin-Zangpo/6205
====General====
}}</ref> [[:File:Nyangben Tingdzin Zangpo.jpg|(image on Wikimedia commons)]]
* He has one face and two hands.<ref name ="Wangpo" /><ref name="Drakpa" />
* He is wrathful and smiling.<ref name ="Wangpo" />
* He blazes magnificently with the splendour of the major and minor marks.<ref name ="Wangpo" />

====Head====
* On his head he wears a five-petalled lotus hat,<ref name ="Wangpo" /><ref name="Patrul" /> which has
** Three points symbolizing the three kayas,
** Five colours symbolizing the five kayas,
** A sun and moon symbolizing skilful means and wisdom,
** A vajra top to symbolize unshakable samadhi,
** A vulture's feather to represent the realization of the highest view.<ref name="Drakpa" />
* His two eyes are wide open in a piercing gaze.<ref name ="Wangpo" />
* He has the youthful appearance of an eight-year old child.<ref name="Drakpa" />

====Skin====
* His complexion is white with a tinge of red.<ref name="Drakpa" />

====Dress====
* On his body he wears a white vajra undergarment. On top of this, in layers, a red robe, a dark blue mantrayana tunic, a red monastic shawl decorated with a golden flower pattern, and a maroon cloak of silk brocade.<ref name ="Wangpo" />
* On his body he wears a silk cloak, Dharma robes and gown.<ref name="Patrul" />
* He is wearing the dark blue gown of a mantra practitioner, the red and yellow shawl of a monk, the maroon cloak of a king, and the red robe and secret white garments of a bodhisattva.<ref name="Drakpa" />

====Hands====
* In his right hand, he holds a five-pronged vajra at his heart.<ref name ="Wangpo" /><ref name="Drakpa" /><ref name="Patrul" />
* His left hand rests in the gesture of equanimity,<ref name ="Wangpo" />
* In his left hand he holds a skull-cup brimming with nectar, containing the vase of longevity that is also filled with the nectar of deathless wisdom<ref name ="Wangpo" /><ref name="Drakpa" /> and ornamented on top by a wish-fulfilling tree.<ref name="Patrul" />

====Khatvanga====
The [[khaṭvāńga]] is a particular divine attribute of Padmasambhava and intrinsic to his iconographic representation. It is a [[danda]] with three severed heads denoting the three kayas (the three bodies of a Buddha, the dharmakaya, sambhogakaya, and nirmanakaya), crowned by a [[trishula]], and dressed with a sash of the Himalayan Rainbow or [[Five Pure Lights]] of the [[Mahabhuta]]. The iconography is utilized in various Tantric cycles by practitioners as symbols to hidden meanings in transmitted practices.

* Cradled in his left arm he holds the three-pointed khatvanga (trident) symbolizing the Princess consort [[Mandarava]], one of his two main consorts.<ref name ="Wangpo" /><ref name="Patrul" /> who arouses the wisdom of bliss and emptiness, concealed as the three-pointed khatvanga trident.<ref name="Drakpa" /> Other sources say that the khatvanga represents the Lady [[Yeshe Tsogyal]], his primary consort and main disciple.<ref>John Huntington and Dina Bangdel. ''The Circle of Bliss: Buddhist Meditational Art.'' Columbus Museum of Art, Columbus, Ohio, and Serindia Publications, Chicago. 2004. p. 358.</ref>
* Its three points represent the essence, nature and compassionate energy (ngowo, rangshyin and tukjé).<ref name="Drakpa" /><ref name="Patrul" />
* Below these three prongs are three severed heads, dry, fresh and rotten, symbolizing the dharmakaya, sambhogakaya and nirmanakaya.<ref name="Drakpa" /><ref name="Patrul" />
* Nine iron rings adorning the prongs represent the nine yanas.<ref name="Drakpa" /><ref name="Patrul" />
* Five-coloured strips of silk symbolize the five wisdoms<ref name="Drakpa" />
* The khatvanga is also adorned with locks of hair from dead and living mamos and dakinis, as a sign that the Master subjugated them all when he practised austerities in the Eight Great Charnel Grounds.<ref name="Drakpa">[http://www.lotsawahouse.org/tibetan-masters/chokyi-drakpa/a-torch-for-the-path Chökyi Drakpa, ''A Torch for the Path to Omniscience: A Word by Word Commentary on the Text of the Longchen Nyingtik Preliminary Practices''].</ref><ref name="Patrul" />

====Seat====
* He is seated with his two feet in the royal posture.<ref name ="Wangpo">[http://www.lotsawahouse.org/tibetan-masters/jamyang-khyentse-wangpo/illuminating-excellent-path Jamyang Khyentse Wangpo, ''Illuminating the Excellent Path to Omniscience'']</ref><ref name="Drakpa" /><ref name="Patrul" />

====Surrounding====
* All around him, within a lattice of five-coloured light, appear the eight vidyadharas of India, the twenty-five disciples of Tibet, the deities of the three roots, and an ocean of oath-bound protectors<ref name="Patrul">[http://www.lotsawahouse.org/tibetan-masters/patrul-rinpoche/brief-guide-ngondro Patrul Rinpoche, ''Brief Guide to the Ngöndro Visualization'']</ref>

There are further iconographies and meanings in more advanced and secret stages.{{citation needed|date=January 2013}}

In Tibetan art, Padmasambhava is depicted in eight aspects:

* Pema Gyalpo (Padmaraja) of Uddiyana, the Lotus Prince. He is depicted as a young prince.

* Lo-den Chokse (Sthiramati) of Kashmir, the Intelligent Youth, beats a drum and holds a skull bowl.
* Sakya-seng-ge (Bhikshu Sakyasimha) of Bodh Gaya, Lion of the Sakyas, is portrayed as an ordained monk.
* Nyima O-zer (Suryabhasa) of Cina, the Sunray Yogi, wears only a loincloth and holds a trident pointing to the sun.
* Seng-ge Dra-dok (Vadisimha) of Nalanda University, the Lion of Debate. He is usually dark blue and holds a dorje in one hand and a scorpion in the other.
* Pema Jung-ne (Padmasambhava) of Zahor, the Lotus-born, wears monks' robes and holds a skull bowl.
* Pemakara of Tibet, Lotus-creator, sits on a lotus, wearing Tibetan monk's robes and Tibetan boots. He holds a vajra in his right hand and a skull bowl in his left. He has a trident staff and a Nepalese cloth crown.
* Dorje Dro-lo of Bhutan is a wrathful manifestation known as "Diamond Guts."

===Attributes===

====Pure-land Paradise====
{{Main article|Pure land}}

His Pureland Paradise is Zangdok Palri (the Copper-Coloured Mountain).<ref>Schmidt and Binder 1993, pp. 252-53.</ref>

====Samantabhadra and Samantabhadri====
Padmasambhava said:
{{quote|My father is the intrinsic awareness, [[Samantabhadra]] (Sanskrit; Tib. ཀུན་ཏུ་བཟང་པོ). My mother is the ultimate sphere of reality, [[Samantabhadri]] (Sanskrit; Tib. ཀུན་ཏུ་བཟང་མོ). I belong to the caste of non-duality of the sphere of awareness. My name is the Glorious Lotus-Born. I am from the unborn sphere of all phenomena. <!--I consume concepts of duality as my diet.--> I act in the way of the Buddhas of the three times.}}

*

== Writings ==

* The Garland of Views: An Instruction (Tib. མན་ངག་ལྟ་བའི་ཕྲེང་བ་, Wyl. ''man ngag lta ba'i phreng ba'')

: མན་ངག་ལྟ་བའི་ཕྲེང་བ་, ''man ngag lta ba'i phreng ba''

== Major Biographies ==
There are many accounts of Guru Rinpoche’s life, written by great scholars or revealed by the tertöns. Some of the most famous of his biographies (in chronological order of their discovery or composition) are:

* Nyangrel Nyima Özer (1136-1204), ''Namthar Zanglingma'', ‘The Zanglingma Lifestory’, named after the Copper Temple at Samyé where it was discovered as a terma
* Orgyen Lingpa (b.1323),
** ''Pema Kathang'' or ''Namthar Sheldrakma'', ‘The Life-Story from the Crystal Cave’
** The ''Five Chronicles''
* Sangyé Lingpa (1340-1396), ''Golden Garland Chronicles'' or ''Kathang Sertreng''
* Pema Lingpa (1450-1521), ''Torch to Dispel Darkness''
* Tashi Tobgyal (1550?-1603), ''Ocean of Perfect Wonder''
* Sokdokpa Lodrö Gyaltsen (1552-1624), ''Dispelling Mind's Darkness''
* Taranatha (1575-1634), ''The Indian Version of the Life of Guru Rinpoche''
* Chokgyur Dechen Lingpa (1829-1870), ''Wish-Fulfilling Tree''
* Sera Khandro (1892-1940), ''Immaculate White Lotus''


==Gallery==
==Gallery==

Revision as of 05:43, 27 May 2018

Padmasambhava
Statue of Padmasambhava 123 ft. (37.5 m) high in mist overlooking Rewalsar Lake, Himachal Pradesh, India
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History and overview

Padmasambhava[note 1] (lit. "Lotus-Born"), also known as Guru Rinpoche, was an 8th-century Indian Buddhist master. Although there was a historical Padmasambhava, nothing is known of him apart from helping the construction of the first Buddhist monastery in Tibet at Samye, at the behest of Trisong Detsen,[1] and shortly thereafter leaving Tibet due to court intrigues.[2]

A number of legends have grown around Padmasambhava's life and deeds, and he is widely venerated as a 'second Buddha' across Tibet, Nepal, Bhutan, and the Himalayan states of India, and whomever believes in Tibetan Buddhism.[3][4]

In Tibetan Buddhism, he is a character of a genre of literature called terma,[2] an emanation of Amitābha that is said to appear to tertöns in visionary encounters and a focus of guru yoga practice, particularly in the Rimé schools. The Nyingma school considers Padmasambhava to be a founder of their tradition.[5]

Historical sources

One of the earliest sources for Padmasambhava as a historical figure is the Testament of Ba (dating to the 9th or 10th centuries), which records the founding of Samye Monastery under the reign of king Trisong Detsen (r. 755–797/804).[6] Other texts from Dunhuang show that Padmasambhava's tantric teachings were being taught in Tibet during the 10th century. In later texts, Padmasambhava's story became highly mythologized and integrated into Tantric ritual.[7]

Mythos

Sources

See also: Namtar (biography)

Nyangrel Nyima Özer (1136-1204) was the principal architect of the Padmasambhava mythos according to Janet Gyatso.[8] Guru Chöwang (1212–1270) was the next major contributor to the mythos.[8]

In the eleventh and twelfth centuries there were several competing terma traditions surrounding Padmasambhava, Vimalamitra, Songtsän Gampo, and Vairotsana.[9] At the end of the 12th century, there was the "victory of the Padmasambhava cult,"[10] in which a much greater role is assigned to the role of Padmasambhava in the introduction of Buddhism to Tibet.[11]

Early years

Birth

According to tradition, Padmasambhava was incarnated as an eight-year-old child appearing in a lotus blossom floating in Lake Dhanakosha, in the kingdom of Oddiyana.[12] While some scholars locate this kingdom in the Swat Valley area of modern-day Pakistan, a case on literary, archaeological, and iconographical grounds can be made for placing it in the present-day state of Odisha in India.[13] Padmasambhava's special nature was recognized by the childless local king of Oḍḍiyāna and was chosen to take over the kingdom, but he left Oddiyana for northern parts of India.[14][15]

Tantra in India and Nepal

Main articles: Tantra and Vajrayana
Statue of Princess Mandarava at Rewalsar Lake.

In Rewalsar, known as Tso Pema in Tibetan, he secretly taught tantric teachings to princess Mandarava, the local king's daughter. The king found out and tried to burn him, but it is believed that when the smoke cleared he just sat there, still alive and in meditation. Greatly astonished by this miracle, the king offered Padmasambhava both his kingdom and Mandarava.[16]

Padmasambhava left with Mandarava, and took to Maratika Cave[17] in Nepal to practice secret tantric consort rituals. They had a vision of buddha Amitāyus and achieved what is called the "phowa rainbow body,"[note 2] a very rare type of spiritual realization. [note 3] Both Padmasambhava and one of his consorts, Mandarava, are still believed to be alive and active in this rainbow body form by their followers. She and Padmasambhava's other main consort, Yeshe Tsogyal, who reputedly hid his numerous termas in Tibet for later discovery, reached Buddhahood. Many thangkas and paintings show Padmasambhava in between them, with Mandarava on his right and Yeshe Tsogyal on his left.[18]

Tibet

Main articles: Tibet and History of Tibet

Subjection of local religions

According to Sam van Schaik, from the 12th century on a greater role was assigned to Padmasambhava in the introduction of tantric Buddhism into Tibet:

According to earlier histories, Padmasambhava had given some tantric teachings to Tibetans before being forced to leave due to the suspicions of the Tibetan court. But from the twelfth century an alternative story, itself a terma discovery, gave Padmasambhava a much greater role in the introduction of Buddhism to Tibet, and in particular credited him with travelling all over the country to convert the local spirits to Buddhism.[11]

According to this enlarged story, King Trisong Detsen, the 38th king of the Yarlung dynasty and the first Emperor of Tibet (742–797), invited the Nalanda University abbot Śāntarakṣita (Tibetan Shiwatso) to Tibet.[19] Śāntarakṣita started the building of Samye.[19] Demonical forces hindered the introduction of the Buddhist dharma, and Padmasambhava was invited to Tibet to subdue the demonic forces.[20] The demons were not annihilated, but were obliged to submit to the dharma.[21][note 4] This was in accordance with the tantric principle of not eliminating negative forces but redirecting them to fuel the journey toward spiritual awakening. According to tradition, Padmasambhava received the Emperor's wife, identified with the dakini Yeshe Tsogyal, as a consort.[23]

Translations

Main article: Tibetan Buddhism
Statues of Padmasambhava, Buddha and Amitayus at Namdroling Monastery.

King Trisong Detsen ordered the translation of all Buddhist Dharma Texts into Tibetan. Padmasambhava, Shantarakṣita, 108 translators, and 25 of Padmasambhava's nearest disciples worked for many years in a gigantic translation-project. The translations from this period formed the base for the large scriptural transmission of Dharma teachings into Tibet. Padmasambhava supervised mainly the translation of Tantra; Shantarakshita concentrated on the Sutra-teachings.[citation needed]

Nyingma

Main article: Nyingma

Padmasambhava introduced the people of Tibet to the practice of Tantric Buddhism.[21][24]

He is regarded as the founder of the Nyingma tradition. The Nyingma tradition is the oldest of the four major schools of Tibetan Buddhism.[note 5] The Nyingma tradition actually comprises several distinct lineages that all trace their origins to Padmasambhava.

"Nyingma" literally means "ancient," and is often referred to as "Nga'gyur" "[note 6] or the "early translation school" because it is founded on the first translations of Buddhist scriptures from Sanskrit into Tibetan, in the eighth century.[note 7]

The group particularly believes in hidden terma treasures. Traditionally, Nyingmapa practice was advanced orally among a loose network of lay practitioners. Monasteries with celibate monks and nuns, along with the practice of reincarnated spiritual leaders are later adaptations,[25] though Padmasambhava is regarded as the founder of Samye Gompa, the first monastery in the country.[26] In modern times the Nyingma lineage has been centered in Kham in eastern Tibet.

Bhutan

Main articles: Bhutan, History of Bhutan, and Buddhism in Bhutan

Bhutan has many important pilgrimage places associated with Padmasambhava. The most famous is Paro Taktsang or "Tiger's Nest" monastery which is built on a sheer cliff wall about 500m above the floor of Paro valley. It was built around the Taktsang Senge Samdup (stag tshang seng ge bsam grub) cave where he is said to have meditated in the 8th Century. He flew there from Tibet on the back of Yeshe Tsogyal, whom he transformed into a flying tigress for the purpose of the trip. [citation needed] Later he travelled to Bumthang district to subdue a powerful deity offended by a local king. According to legend, Padmasambhava's body imprint can be found in the wall of a cave at nearby Kurje Lhakhang temple. [citation needed]

Iconography, manifestations and attributes

Iconography

Padmasambhava. Wall painting at Paro bridge (Bhutan)

General

  • He has one face and two hands.[27][28]
  • He is wrathful and smiling.[27]
  • He blazes magnificently with the splendour of the major and minor marks.[27]

Head

  • On his head he wears a five-petalled lotus hat,[27][29] which has
    • Three points symbolizing the three kayas,
    • Five colours symbolizing the five kayas,
    • A sun and moon symbolizing skilful means and wisdom,
    • A vajra top to symbolize unshakable samadhi,
    • A vulture's feather to represent the realization of the highest view.[28]
  • His two eyes are wide open in a piercing gaze.[27]
  • He has the youthful appearance of an eight-year old child.[28]

Skin

  • His complexion is white with a tinge of red.[28]

Dress

  • On his body he wears a white vajra undergarment. On top of this, in layers, a red robe, a dark blue mantrayana tunic, a red monastic shawl decorated with a golden flower pattern, and a maroon cloak of silk brocade.[27]
  • On his body he wears a silk cloak, Dharma robes and gown.[29]
  • He is wearing the dark blue gown of a mantra practitioner, the red and yellow shawl of a monk, the maroon cloak of a king, and the red robe and secret white garments of a bodhisattva.[28]

Hands

  • In his right hand, he holds a five-pronged vajra at his heart.[27][28][29]
  • His left hand rests in the gesture of equanimity,[27]
  • In his left hand he holds a skull-cup brimming with nectar, containing the vase of longevity that is also filled with the nectar of deathless wisdom[27][28] and ornamented on top by a wish-fulfilling tree.[29]

Khatvanga

The khaṭvāńga is a particular divine attribute of Padmasambhava and intrinsic to his iconographic representation. It is a danda with three severed heads denoting the three kayas (the three bodies of a Buddha, the dharmakaya, sambhogakaya, and nirmanakaya), crowned by a trishula, and dressed with a sash of the Himalayan Rainbow or Five Pure Lights of the Mahabhuta. The iconography is utilized in various Tantric cycles by practitioners as symbols to hidden meanings in transmitted practices.

  • Cradled in his left arm he holds the three-pointed khatvanga (trident) symbolizing the Princess consort Mandarava, one of his two main consorts.[27][29] who arouses the wisdom of bliss and emptiness, concealed as the three-pointed khatvanga trident.[28] Other sources say that the khatvanga represents the Lady Yeshe Tsogyal, his primary consort and main disciple.[30]
  • Its three points represent the essence, nature and compassionate energy (ngowo, rangshyin and tukjé).[28][29]
  • Below these three prongs are three severed heads, dry, fresh and rotten, symbolizing the dharmakaya, sambhogakaya and nirmanakaya.[28][29]
  • Nine iron rings adorning the prongs represent the nine yanas.[28][29]
  • Five-coloured strips of silk symbolize the five wisdoms[28]
  • The khatvanga is also adorned with locks of hair from dead and living mamos and dakinis, as a sign that the Master subjugated them all when he practised austerities in the Eight Great Charnel Grounds.[28][29]

Seat

  • He is seated with his two feet in the royal posture.[27][28][29]

Surrounding

  • All around him, within a lattice of five-coloured light, appear the eight vidyadharas of India, the twenty-five disciples of Tibet, the deities of the three roots, and an ocean of oath-bound protectors[29]

There are further iconographies and meanings in more advanced and secret stages.[citation needed]

Eight Manifestations

A wrathful manifestation of Padmasambhava

Padmasambhava is said to have taken eight forms or manifestations (Tib. Guru Tsen Gye) representing different aspects of his being, such as wrath or pacification for example. According to Rigpa Shedra the eight principal forms were assumed by Guru Rinpoche at different points in his life. The Eight Manifestations of Padmasambhava belong to the tradition of the Revealed Treasures (Tib.: ter ma).[31]

  • Guru Orgyen Dorje Chang (Wylie: gu ru U-rgyan rDo-rje 'chang, Sanskrit: Guru Uddiyana Vajradhara) The vajra-holder (Skt. Vajradhara), shown dark blue in color in the attire of the Sambhogakaya. Depicted in union with consort.
  • Guru Shakya Senge (Wylie: shAkya seng-ge, Skrt: Guru Śākyasimha) of Bodh Gaya, Lion of the Sakyas, who learns the Tantric practices of the eight Vidyadharas. He is shown as a fully ordained Buddhist monk.
  • Guru Pema Gyalpo (Wylie: gu ru pad ma rgyal-po, Skrt: Guru Padmarāja) of Uddiyana, the Lotus Prince, king of the Tripitaka (the Three Collections of Scripture). He is shown looking like a young crowned prince or king.
  • Guru Pema Jungne (Wylie: pad ma 'byung-gnas, Skrt: Guru Padmakara) Lotus-arisen, the Saviour who teaches the Dharma to the people. He is shown sitting on a lotus, dressed in the three robes of a monk, under which he wears a blue shirt, pants and heavy Tibetan boots, as protection against the cold. He holds the diamond-scepter of compassionate love in his right hand and the yogi's skull-bowl of clear wisdom in his left. He has a special trident called khatvanga of a wandering Yogi, and wears on his head a Nepalese cloth crown, stylistically designed to remind one of the shape of a lotus flower. Thus he is represented as he must have appeared in Tibet., on wikimedia commons
  • Guru Loden Chokse (Wylie: gu ru blo ldan mchog sred; Skrt: Guru Mativat Vararuci[32]) of Kashmir, the Intelligent Youth, the one who gathers the knowledge of all worlds. He is shown in princely clothes, beating a hand-drum and holding a skull-bowl.
  • Guru Nyima Ozer (Wylie: gu ru nyi-ma 'od-zer, Skrt: Guru Suryabhasa or Sūryaraśmi[32]), the Sunray Yogi, who illuminates the darkness of the mind through the insight of Dzogchen. He is shown as a naked yogi dressed only in a loin-cloth and holding a Khatvanga which points towards the sun.
  • Guru Dorje Drolo, (Wylie: gu ru rDo-rje gro-lod, Skrt: Guru Vajra ?) the fierce manifestation of Vajrakilaya (wrathful Vajrasattva) known as "Diamond Guts", the comforter of all, imprinting the elements with Wisdom-Treasure. (See image + description)
  • Guru Senge Dradog (Wylie: gu ru seng-ge sgra-sgrogs, Skrt: Guru Simhanāda[32]) of Nalanda University, the Lion of Debate, promulgator of the Dharma throughout the six realms of sentient beings. He is shown in a very fierce form, dark blue and imitative of the powerful Bodhisattva Vajrapani, holding a thunderbolt scepter in one hand and a scorpion in the other.

Padmasambhava's various Sanskrit names are preserved in mantras such as those found in the Yang gsang rig 'dzin youngs rdzogs kyi blama guru mtshan brgyad bye brag du sgrub pa ye shes bdud rtsi'i sbrang char zhe bya ba[32]

Attributes

Pure-land Paradise

Main article: Pure land

His Pureland Paradise is Zangdok Palri (the Copper-Coloured Mountain).[33]

Samantabhadra and Samantabhadri

Padmasambhava said:

My father is the intrinsic awareness, Samantabhadra (Sanskrit; Tib. ཀུན་ཏུ་བཟང་པོ). My mother is the ultimate sphere of reality, Samantabhadri (Sanskrit; Tib. ཀུན་ཏུ་བཟང་མོ). I belong to the caste of non-duality of the sphere of awareness. My name is the Glorious Lotus-Born. I am from the unborn sphere of all phenomena. I act in the way of the Buddhas of the three times.

Teachings and practices ascribed to Padmasambhava

The Vajra Guru mantra

The Vajra Guru Mantra in Lanydza and Tibetan script.

The Vajra Guru (Padmasambhava) mantra Om Ah Hum Vajra Guru Padma Siddhi Hum is favoured and held in esteem by sadhakas. Like most Sanskritic mantras in Tibet, the Tibetan pronunciation demonstrates dialectic variation and is generally Om Ah Hung Benza Guru Pema Siddhi Hung. In the Vajrayana traditions, particularly of the Nyingmapa, it is held to be a powerful mantra engendering communion with the Three Vajras of Padmasambhava's mindstream and by his grace, all enlightened beings.[34] In response to Yeshe Tsogyal's request, the Great Master himself explained the meaning of the mantra although there are larger secret meanings too.[35] The 14th century tertön Karma Lingpa has a famous commentary on the mantra.[36]

The Seven Line Prayer to Padmasambhava

The Seven Line Prayer to Padmasambhava (Guru Rinpoche) is a famous prayer that is recited by many Tibetans daily and is said to contain the most sacred and important teachings of Dzogchen.

Jamgon Ju Mipham Gyatso composed a famous commentary to the Seven Line Prayer called White Lotus. It explains the meanings, which are embedded in many levels and intended to catalyze a process of realization. These hidden teachings are described as ripening and deepening, in time, with study and with contemplation.[37] Tulku Thondup says:

Enshrining the most sacred prayer to Guru Padmasambhava, White Lotus elucidates its five layers of meaning as revealed by the eminent scholar Ju Mipham. This commentary now makes this treasure, which has been kept secret among the great masters of Tibet for generations, available as a source of blessings and learning for all.

There is also a shorter commentary, freely available, by Tulku Thondup himself.[38] There are many other teachings and Termas and widely practiced tantric cycles incorporating the text as well as brief ones such as Terma Revelation of Guru Chöwang.[39]

Termas

Main articles: Terma (Buddhism) and Terma (religion)

Padmasambhava also hid a number of religious treasures (termas) in lakes, caves, fields and forests of the Himalayan region to be found and interpreted by future tertöns or spiritual treasure-finders.[40] According to Tibetan tradition, the Bardo Thodol (commonly referred to as the Tibetan Book of the Dead) was among these hidden treasures, subsequently discovered by a Tibetan terton, Karma Lingpa.

Tantric cycles

Tantric cycles related to Padmasambhava are not just practiced by the Nyingma, they even gave rise to a new offshoot of Bon which emerged in the 14th century called the New Bön. Prominent figures of the Sarma (new translation) schools such as the Karmapas and Sakya lineage heads have practiced these cycles and taught them. Some of the greatest tertons revealing teachings related to Padmasambhava have been from the Kagyu or Sakya lineages. The hidden lake temple of the Dalai Lamas behind the Potala called Lukhang is dedicated to Dzogchen teachings and has murals depicting the eight manifestations of Padmasambhava.[41] Padmasambhava established Vajrayana Buddhism and the highest forms of Dzogchen (Mengagde) in Tibet and transformed the entire nation.

Consorts and twenty five main disciples

Many of those who gathered around Padmasambhava became advanced tantric practitioners as well as helping to found and propagate the Nyingma tradition. The most prominent of these include Padmasambhava's five main female consorts, also known as dakinis and his twenty five main disciples.

The five main consorts or five wisdom dakinis

See also: Shakti and Dakini
Padmasambhava in yab-yum form with his Shakti

Padmasambhava had five main female tantric companions, beginning in India before his time in Tibet and then in Tibet as well. When seen from an outer, or perhaps even historical or mythological perspective, these five women from across South Asia were known as the Five Consorts. That the women come from very different geographic regions is understood as mandala, a support for Padmasambhava in spreading the dharma throughout the region.

Yet, when understood from a more inner tantric perspective, these same women are understood not as ordinary women but as dakinis; from this point of view, they are known as the "Five Wisdom Dakinis" (Wylie: Ye-shes mKha-'gro lnga). Each of these consorts is believed to be an emanation of the tantric yidam, Vajravārāhī.[42] As one author writes of these relationships:

Yet in reality, he [Padmasambhava] was never separate from the five emanations of Vajravarahi: the Body-emanation, Mandarava; the Speech-emanation, Yeshe Tsogyal; the Mind-emanation, Shakyadema; the Qualities-emanation, Kalasiddhi; and the Activity-emanation, Trashi [sic] Chidren.[43]

In summary, the five consorts/wisdom dakinis were:

  • Yeshe Tsogyal of Tibet, who was the emanation of Vajravarahi's Speech (Tibetan: gsung; Sanskrit: vāk);
  • Mandarava of Zahor, northeast India, who was the emanation of Vajravarahi's Body (Tibetan: sku; Sanskrit: kāya);
  • Belwong Kalasiddhi of northwest India, who was the emanation of Vajravarahi's Quality (Tibetan: yon-tan; Sanskrit: gūna);
  • Belmo Sakya Devi of Nepal, who was the emanation of Vajravarahi's Mind (Tibetan: thugs; Sanskrit: citta); and
  • Tashi Kyedren (or Chidren) (sometimes called Mangala) of Bhutan, who was the emanation of Vajravarahi's Activity (Tibetan: phrin-las; Sanskrit: karma).[44]

While there are very few sources on the lives of Kalasiddhi, Sakya Devi, and Tashi Kyedren, there are extant biographies of both Yeshe Tsogyal and Mandarava that have been translated into English and other western languages.

The 'Twenty-five Main Disciples' of Padmasambhava

The Twenty Five Main Disciples (Tibetan: རྗེ་འབངས་ཉེར་ལྔ, Wylie: rje 'bangs nyer lnga) also called the disciples of Chimphu.[45] In various lists these include:

Denma Tsemang
Palgyi Sengge

Also:

Gallery

  • Padmasambhava statue in Hemis Monastery, Ladakh, India.
    Padmasambhava statue in Hemis Monastery, Ladakh, India.
  • The Holy Statue of Guru Padmasambhava at Samdruptse, Namchi, Sikkim, India.
    The Holy Statue of Guru Padmasambhava at Samdruptse, Namchi, Sikkim, India.
  • Entrance to Dawa Puk, Guru Rinpoche's cave, Yerpa, 1993.
    Entrance to Dawa Puk, Guru Rinpoche's cave, Yerpa, 1993.
  • Statue of Guru Rinpoche in his meditation cave at Yerpa, Tibet
    Statue of Guru Rinpoche in his meditation cave at Yerpa, Tibet
  • Mantra of Padmasambhava in Tibetan script.
    Mantra of Padmasambhava in Tibetan script.

See also

Notes

  1. ^ Sanskrit Padmasambhāva; Tibetan: པདྨ་འབྱུང་གནས།, Wylie: pad+ma 'byung gnas (EWTS); Mongolian ловон Бадмажунай, lovon Badmajunai, Chinese: 莲花生大士 (pinyin: Liánhuāshēng)
  2. ^ Wylie 'pho ba chen po, pronounced Phowa Chenpo
  3. ^ Wylie: 'ja' lus, pronounced Jalü.
  4. ^ The subjection of concurring deities and demons is a recurrent theme in Buddhist literature. See also Vajrapani and Mahesvara and Steven Heine's "Opening a Mountain".[22]
  5. ^ The other three being the Kagyu, Sakya and Gelug
  6. ^ Tibetan: སྔ་འགྱུར།, Wylie: snga 'gyur, ZYPY: Nga'gyur, "school of the ancient translations.
  7. ^ The Tibetan script and grammar was actually created for this endeavour.

References

Citations

  1. ^ Kværne, Per (2013). Tuttle, Gray; Schaeffer, Kurtis R. (eds.). The Tibetan history reader. New York: Columbia University Press. p. 168. ISBN 9780231144698.
  2. ^ a b Schaik, Sam van. Tibet: A History. Yale University Press 2011, page 34-5, 96-8.
  3. ^ "Padmasambhava". Encyclopædia Britannica. Retrieved 5 October 2015.
  4. ^ Buswell, Robert E.; Lopez, Jr., Donald S. (2013). The Princeton dictionary of Buddhism. Princeton: Princeton University Press. p. 608. ISBN 9781400848058. Retrieved 5 October 2015.
  5. ^ Harvey, Peter (2008). An Introduction to Buddhism Teachings, History and Practices (2 ed.). Cambridge: Cambridge University Press. p. 204. ISBN 9780521676748. Retrieved 6 October 2015.
  6. ^ van Schaik, Sam; Iwao, Kazushi (2009). "Fragments of the Testament of Ba from Dunhuang". Journal of the American Oriental Society. 128 (3): 477–487. ISSN 0003-0279
  7. ^ Mayer, Rob; Padmasambhava in early Tibetan myth and ritual: Part 1, Introduction. http://blogs.orient.ox.ac.uk/kila/2011/05/06/padmasambhava-in-early-tibetan-myth-and-ritual-part-1/
  8. ^ a b Gyatso, Janet (August 2006). "A Partial Genealogy of the Lifestory of Ye shes mtsho rgyal". The Journal of the International Association of Tibetan Studies (2).
  9. ^ Davidson, Ronald M. Tibetan Renaissance. pg 229. Columbia University Press, 2005.
  10. ^ Davidson, Ronald M. Tibetan Renaissance. pg 278. Columbia University Press, 2005.
  11. ^ a b Schaik, Sam van. Tibet: A History. Yale University Press 2011, page 96.
  12. ^ Trungpa (2001) 26. For debate on its geographical location, see also the article on Oddiyana.
  13. ^ Keown, Damien (2003). A Dictionary of Buddhism (1 ed.). Oxford: Oxford University Press. p. 203. ISBN 9780198605607. Retrieved 11 February 2016. {{cite book}}: Unknown parameter |subscription= ignored (|url-access= suggested) (help)
  14. ^ Morgan (2010) 208.
  15. ^ Tsogyal (1973) volume I deals with Padmasambhava's life in India.
  16. ^ Lama Chonam and Sangye Khandro, translators. The Lives and Liberation of Princess Mandarava: The Indian Consort of Padmasambhava. (1998). Wisdom Publications.
  17. ^ http://www.treasuryoflives.org/institution/Maratika
  18. ^ http://www.treasuryoflives.org/paintings/view/Padmasambhava/35
  19. ^ a b Snelling 1987, p. 198.
  20. ^ Snelling 1987, p. 196, 198.
  21. ^ a b Snelling 1987.
  22. ^ Heine 2002.
  23. ^ 'Guru Rinpoche' and 'Yeshe Tsogyal' in: Forbes, Andrew ; Henley, David (2013). The Illustrated Tibetan Book of the Dead. Chiang Mai: Cognoscenti Books. B00BCRLONM
  24. ^ Harvey 1995.
  25. ^ Sherpa, Lhakpa Norbu (2008). Through a Sherpa Window: Illustrated Guide to Sherpa Culture. Kathmandu, Nepal: Vajra Publications. ISBN 978-9937506205. Archived from the original on 2013-05-09. {{cite book}}: Unknown parameter |dead-url= ignored (|url-status= suggested) (help)
  26. ^ Norbu 1987, p. 162.
  27. ^ a b c d e f g h i j k Jamyang Khyentse Wangpo, Illuminating the Excellent Path to Omniscience
  28. ^ a b c d e f g h i j k l m n Chökyi Drakpa, A Torch for the Path to Omniscience: A Word by Word Commentary on the Text of the Longchen Nyingtik Preliminary Practices.
  29. ^ a b c d e f g h i j k Patrul Rinpoche, Brief Guide to the Ngöndro Visualization
  30. ^ John Huntington and Dina Bangdel. The Circle of Bliss: Buddhist Meditational Art. Columbus Museum of Art, Columbus, Ohio, and Serindia Publications, Chicago. 2004. p. 358.
  31. ^ Khenchen Palden Sherab Rinpoche The Eight Emanations Of Guru Padmasambhava; Rigpawiki Eight Manifestations of Guru Rinpoche; For the eight manifestations as terma, see: Padmasambhava - 8 Froms: Dorje Drolo.
  32. ^ a b c d Boord 1993, p. 115.
  33. ^ Schmidt and Binder 1993, pp. 252-53.
  34. ^ Sogyal Rinpoche (1992). The Tibetan Book of Living and Dying, pp. 386-389 Harper, San Francisco. ISBN 0-7126-5437-2.
  35. ^ Khenpo Namdrol's Padmasambhava Global Project for World Peace
  36. ^ Benefits and Advantages of the Vajra Guru Mantra
  37. ^ White Lotus: An Explanation of the Seven-line Prayer to Guru Padmasambhava by Mipham Rinpoche, Ju and translated by the Padmakara Translation Group Archived 2009-01-25 at the Wayback Machine
  38. ^ Commentary on the Seven Line Prayer to Guru Rinpoche
  39. ^ Lotsawa House|Seven Line Prayer, Accomplishing the Lama through the Seven Line Prayer: A Special Teaching from the Lama Sangdü, The Terma Revelation of Guru Chöwang
  40. ^ Laird (2006) 90.
  41. ^ Ian A. Baker: The Lukhang: A hidden temple in Tibet.
  42. ^ Dowman, Keith. (1984). Sky Dancer: The Secret Life and Songs of the Lady Yeshe Tsogyel. p. 265.
  43. ^ Gyalwa Changchub and Namkhai Nyingpo, Lady of the Lotus-Born: The Life and Enlightenment of Yeshe Tsogyal, Shambhala (1999, pp. 3-4)
  44. ^ Tibetan Wylie transliteration and Sanskrit transliteration are found in Dowman, Keith. (1984). Sky Dancer: The Secret Life and Songs of the Lady Yeshe Tsogyel. p. 193.
  45. ^ RigpaShedra
  46. ^ Mandelbaum, Arthur (August 2007). "Denma Tsemang". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-10.
  47. ^ Mandelbaum, Arthur (August 2007). "Nanam Dorje Dudjom". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-10.
  48. ^ Dorje, Gyurme (August 2008). "Lasum Gyelwa Jangchub". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-10.
  49. ^ Mandelbaum, Arthur (August 2007). "Gyelwa Choyang". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-10.
  50. ^ Mandelbaum, Arthur (August 2007). "Gyelwai Lodro". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-10.
  51. ^ Garry, Ron (August 2007). "Nyak Jñānakumara". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-10.
  52. ^ Mandelbaum, Arthur (August 2007). "Kawa Peltsek". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-10.
  53. ^ Mandelbaum, Arthur (August 2007). "Langdro Konchok Jungne". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-10.
  54. ^ Mandelbaum, Arthur (August 2007). "Sokpo Pelgyi Yeshe". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-10.
  55. ^ Mandelbaum, Arthur (August 2007). "Lhalung Pelgyi Dorje". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-19.
  56. ^ Mandelbaum, Arthur (August 2007). "Lang Pelgyi Sengge". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-19.
  57. ^ Mandelbaum, Arthur (August 2007). "Kharchen Pelgyi Wangchuk". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-19.
  58. ^ Mandelbaum, Arthur (August 2007). "Odren Pelgyi Wangchuk". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-19.
  59. ^ Mandelbaum, Arthur (August 2007). "Ma Rinchen Chok". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-19.
  60. ^ Mandelbaum, Arthur (December 2009). "Nubchen Sanggye Yeshe". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-19.
  61. ^ Mandelbaum, Arthur (August 2007). "Yeshe Yang". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-19.
  62. ^ Leschly, Jakob (August 2007). "Nyang Tingdzin Zangpo". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-19.

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