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Padmasambhava

Padmasambhava () The Lotus Born, is said to have transmitted Tantric Buddhism to Bhutan and Tibet in the 8th century. In those lands he is better known as Guru Rinpoche ("Precious Master") or Lopon Rinpoche, where followers of the Nyingma school regard him as the second Buddha. He said: "My father is the intrinsic awareness, Samantabhadra. My mother is the ultimate sphere of reality, Samantrabhadri. I belong to the caste of non-duality of the sphere and 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."

His Pureland Paradise is Zangdok Palri (the Copper-coloured Mountain).

Alternate Names

  • Padmasambhava
  • Guru Rinpoche
  • Orgyen Guru
  • Padmakara
  • Saroruha Vajra

Life and teachings

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 Uddiyana, traditionally identified with the Swat Valley of Ancient India in present-day Pakistan. His special nature was recognized by the local king who married him to one of his daughters, Mandarava. She and Padmasambhava's other main consort, Yeshe Tsogyal, developed into realised practitioners. Many thangkas and paintings show Padmasambhava in between them.

His fame became known to Trisong Detsen, the 38th king of the Yarlung dynasty, and the first Emperor of Tibet (742797), whose kingdom was beset by evil mountain deities. The king invited Padmasambhava to Tibet where he used his tantric powers to subdue the evil deities he encountered along the way, eventually receiving the Emperor's wife, identified with the dakini Yeshe Tsogyal, as a consort. This was in accordance with the tantric principle of not eliminating negative forces but redirecting them to fuel the journey toward spiritual awakening. In Tibet he founded the first monastery in the country, Samye Gompa, initiated the first monks, and introduced the people to the practice of Tantric Buddhism.

Padmasambhava had five major female tantric companions, the so-called 'Five Wisdon Dakinis' (Wylie: Ye-shes mKha-'gro lnga) or 'Five Consorts.' In Padmasambhava's biography - they are described as the five women "who had access to the master's heart", and practiced secret sexual tantric rites which are considered to have exorcised the previous demons of Tibet and converted them into protectors of the country.' They were: Mandarava of Zahor - the emanation of Vajravarahi's Body; Belwong Kalasiddhi of (North-West) India - the emanation of Vajravarahi's Quality, Belmo Sakya Devi of Nepal; the emanation of Vajravarahi's Mind, Yeshe Tsogyal of Tibet; the emanation of Vajravarahi's Speech and Mangala or Tashi Kyedren of "the Himalayas" - the emanation of Vajravarahi's Activity.

Padmasambhava's ability to memorize and comprehend esoteric texts in a single hearing established his reputation as a master above all others. Knowing that the life force of the wife and son of an evil minister was about to end, he constructed an accident which resulted in their death. As a result, Padmasambhava was banished from the court and exiled in a charnel ground. Transiting various heavens and hells, he developed the power to transcend the cycle of birth and death, accomplishing the so-called great transference, otherwise known as Nirvana.

In Bhutan he is associated with the famous Taktshang or "Tiger's Nest" monastery built on a sheer cliff wall about 500m above the floor of Paro valley. He flew there from Tibet on the back of Yeshe Tsogyal, whom he transformed into a flying tigress for the purpose of the trip. Later he travelled to Bumthang district to subdue a powerful deity offended by a local king. Padmasambhava's body imprint can be found in the wall of a cave at nearby Kurje Lhakhang temple.

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. 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 related to Padmasambhava are not just practiced by the Nyingma, they even gave rise to a new offshoot of Bön 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. Padmasambhava established Vajrayana Buddhism and the highest forms of Dzogchen (Mengagde) in Tibet and transformed the entire nation.

Iconography

The khatvanga, a danda with three severed heads denoting liberation from the three worlds or triloka, crowned by a trishula and dressed with a sash of the Himalayan Rainbow or Five Pure Lights of the Mahabhuta is a particular divine attribute of Padmasambhava and endemic to his iconographic representation. The iconography is utilized in various Tantric cycles by yogis as symbols to hidden meanings in transmitted practices.

Jamyang Khyentse Wangpo briefly describes his iconography as: "His two eyes are wide open in a piercing gaze. On his body he wears a white vajra undergarment and, 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. He has one face and two hands. In his right hand, he holds a five-pronged vajra at his heart; and in his left, which rests in the gesture of equanimity, he holds a skull-cup in the centre of which is a vase of longevity filled with the nectar of deathless wisdom. Cradled in his left arm is a three-pointed khatvanga representing the consort Mandarava. On his head, he wears a five-petalled lotus hat. Wrathful and smiling, he blazes magnificently with the splendour of the major and minor marks. He is seated with his two feet in the royal posture.

Patrul Rinpoche describes it thus: "With his right hand he holds a five-pronged golden vajra at his heart. 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 and ornamented on top by a wish-fulfilling tree. Cradled in his left arm he holds the three-pointed khatvanga (trident) symbolizing the Princess consort (Mandarava). Its three points represent the essence, nature and compassionate energy (ngowo, rangshyin and tukjé). Below these three prongs are three severed heads, dry, fresh and rotten, symbolizing the three kayas. Nine iron rings adorning the prongs represent the nine yanas. 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. On his head he wears a lotus hat and on his body he wears a silk cloak, Dharma robes and gown. His two feet are in the royal posture. 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. Your visualization should be so vivid that your ordinary perception simply ceases automatically.

Chökyi Drakpa writes: "His complexion is white with a tinge of red and he has the youthful appearance of an eight-year old child. 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. He has one face and two hands, and he is seated in royal poise. In his right hand he holds a vajra at his heart, and in his left hand he holds a skull-cup, which contains the vase of immortality, filled with deathless wisdom nectar, in its centre. On his head he wears a five-petalled lotus hat, 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, and a vulture’s feather to represent the realization of the highest view. Cradled in his left arm he holds the 'supreme consort', Mandarava, who arouses the wisdom of bliss and emptiness, concealed as the three-pointed khatvanga trident. The three prongs of the trident symbolize the essence, nature and compassionate energy. Three severed heads, dry, fresh and rotten, symbolize the dharmakaya, sambhogakaya and nirmanakaya. Nine iron rings represent the nine yanas and five-coloured strips of silk symbolize the five wisdoms. The khatvanga is also adorned with locks of hair from dead and living mamos and dakinis, as a sign that they have been subjugated.

There are further iconography and meanings in more advanced and secret stages.

Manifestations

Padmasambhava is said to have taken eight forms or manifestations (Tib. Guru Tsen Gye) representing different aspects of his being - wrath, pacification, etc.:

  • Guru Orgyen Dorje Chang or Pema Jung-ne (Padmasambhava), the Lotus-born, giver of happiness to all sentient beings. He is shown dressed like a Buddhist monk, with a Pandit's hat, and holding a skull bowl. (See image + description)
  • Guru Shakya Senge (Bhikshu Sakyasimha) 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. (See image)
  • Guru Pema Gyalpo (Padmaraja) 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. (See image + description)
  • Guru Padmakara or Pemakara of Tibet, Lotus-creator, 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. (See image + description)
  • Guru Loden Chokse (Sthiramati) 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. (See image + description)
  • Guru Nyima Ozer (Suryabhasa), 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. (See image + description)
  • Guru Dorje Drolo, 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 (Vadisimha) 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. (See image)

The Vajra Guru mantra

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. In response to Yeshe Tsogyal's request, the Great Master himself explained the meaning of the mantra although there are larger secret meanings too. The 14th Century Terton Karma Lingpa has a famous commentary on the mantra.

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.

HUNG - ORGYEN YUL GYI NUB JANG TSAM

In the north-west of the land of Orgyen,

PEMA GESAR DONGPO LA

In the heart of a lotus flower,

YATSEN CHOK GI NGÖ DRUP NYÉ

Endowed with the most marvellous attainments,

PEMA JUNG NÉ SHYÉ SU DRAK

You are renowned as the Lotus-born,

KHOR DU KHANDRO MANGPÖ KOR

Surrounded by many hosts of dakinis.

KHYÉ KYI JÉ SU DAK DRUP KYI

Following in your footsteps

CHIN GYI LAP CHIR SHEK SU SOL

I pray to you: come and bless me with your grace!

GURU PEMA SIDDHI HUM

Mipham has a famous commentary called The White Lotus. It explains the meanings of this verse on many levels that is aimed to start the process of a practitioner's realizations based on hidden teachings which are described as ripening and deepening with study and contemplation in time. 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 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. 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.

Life Story of Guru Rinpoche according to Jamgon Kongtrul

The following is a short life story of Guru Rinpoche, also referred to as Padmakara in the text, extracted from the Precious Garland of Lapis Lazuli, a collection of life stories of the 108 main tertöns written by Jamgon Kongtrul the First and found in Volume I of his Treasury of Precious Termas called the Rinchen Terdzod. Rinchen Terdzod is a highly revered and widely practiced set of historic Sadhanas and Terma practice cycles and commentaries which was envisioned by Rime movement founders and compiled mainly by Kongtrul:

"Padmakara has influenced countless beings through the Vajrayana teachings and in particular through the activity of the profound terma treasures. This great master was not an ordinary person on the path or just a noble being on one of the bodhisattva bhumis but an emanation of both Buddha Amitabha and Shakyamuni who appeared in order to tame the human beings and spirits difficult to convert. Even the great bodhisattvas are incapable of fully explaining his life example but in brief I will narrate it as follows:

In the dharmakaya realm of the Luminous Vajra Essence he has by nature attained perfect enlightenment since the very beginning as the liberated ground of primordial purity. He is renowned as the original protector, Unchanging Light.

In the self-manifest sambhogakaya realm of the Thunder of the Drum of Perfection, he spontaneously manifested as the boundless wisdom array of the five families of Buddha Immense Ocean possessing the five certainties.

As the external manifestation of this self-appearing display, in the countless sceneries of bodily forms in buddhafields of the five families consisting of the semi-manifest natural nirmanakaya realms of Mahabrahma, he appears to all the bodhisattvas on the ten bhumis. Since these all are the cloud banks of Guru Rinpoche's wisdom display, the 'inexhaustible wheel of adornment,' he is known as the All-Holding Lotus.

By the power of these wisdom displays he appears in countless worlds of the ten directions as the magical apparition of nirmanakayas who tame beings. In particular, it is taught that only in this Saha world-system he illuminates fifty worlds with the lamp of the teachings of Sutra and Tantra appearing as the eight manifestations to tame beings in the different parts of the world.

The Dakini Yeshe Tsogyal had a vision in which she saw a manifestation of Guru Rinpoche called Immense Vajra Ocean in the direction to the east. Each of the pores in his body held one billion realms and in each realm there were one billion world systems. In each of these world systems there were one billion Guru Rinpoches who each created one billion emanations. Each of these emanations carried out the activity of taming one billion disciples. She then saw the same display in each of the other directions and in the center. In this world of Jambudvipa, Guru Rinpoche is known as just one nirmanakaya who tames beings but according to the different capacities and giftedness of people he is perceived in various ways.

The history of the Oral Transmission of Kilaya and most Indian sources explain that he was born as the son of a king or a minister in Uddiyana; while the terma treasures for the most part narrate that he was miraculously born. In some texts he is said to have appeared from a bolt of lightning at the summit of Mount Malaya. Each of these wondrous stories differ in many ways. This is indeed a topic that lies far beyond the reach of an ordinary person's intellect.

I shall now limit the explanation down to a mere seed, the life of Guru Rinpoche according to miraculous birth as it appears in the terma teachings:

In the land of Uddiyana situated to the west of Bodhgaya there was an island in a huge lake on which appeared a multicolored lotus flower through the blessings of the buddhas. Buddha Amitabha sent from his heart center a golden vajra marked with the letter HRIH into the bud of this lotus flower which miraculously turned into a small child eight years of age holding a vajra and a lotus and adorned with the major and minor marks. The child remained there teaching the profound Dharma to the devas and dakinis on the island.

At that time Indrabodhi, who was the king of the country, had no sons. He had already emptied out his treasury by making offerings to the Three Jewels and giving alms to the poor. As a last resort, in order to find a wish-fulfilling jewel he embarked on a journey with his minister Krishnadhara on the great lake. On their return first Krishnadhara and later King Indrabodhi met the miraculous child. The king regarded him as an answer to his prayers for a son and brought him to the palace where he was given the name Padmakara, the Lotus Born. Padmakara was then asked to sit on a throne made of precious gems and given lavish offerings by all the people.

The prince grew up, bringing countless beings to maturation through his youthful sports and games. He married Prabhadhari and ruled the kingdom of Uddiyana in accordance with the Dharma. At that time he perceived that he would be unable to accomplish the immense welfare of other beings by governing a country so he asked Indrabodhi permission to leave which was not granted. In an act of play, he then pretended that his trident slipped out of his hand. It fell and killed the son of one of the ministers. He was then sentenced to be expelled to a charnel ground. He remained in Cool Grove, Joyful Forest and Sosaling, engaging in the conduct of yogic disciplines. During this time he received empowerment and blessings from the two dakinis Tamer of Mara and Sustainer of Bliss. When bringing all the dakinis of the charnel grounds under his command, he was known as Shantarakshita.

Padmakara returned to Uddiyana, to the island in Lake Danakosha where he practiced Secret Mantra and the symbolic language of the dakinis through which he brought the dakinis on the island under his command. He then practiced in the Rugged Forest and was blessed with a vision of Vajra Yogini. He bound under oath all the nagas of the lakes as well as the planetary spirits and was invested with supernatural powers by all the dakas and dakinis. Thus he became renowned as Dorje Drakpo Tsal, Wrathful Vajra Power.

He then journeyed to the Vajra Throne in Bodhgaya where he showed many miracles. People asked who he was and when he replied that he was a self-appeared buddha they did not believe but instead defamed him. Seeing the many reasons to have a teacher, he went to Zahor where he took ordination from Prabhahasti and was given the name Shakya Senge [Lion of the Shakyas.] He received the teaching on Yoga Tantra eighteen times and had visions of the deities. The he went to the female master Kungamo who was the wisdom dakini Guhya Jñana appearing in the form of a nun. He asked for empowerment and she changed him into the letter HUNG which she then swallowed and emitted through her lotus. Inside her body he was bestowed the entire outer, inner and secret empowerments and purified of the three obscurations.

Later, he met the eight great knowledge-holders and received the Eight Sadhana Sections. He received the Magical Net from the great master Buddha Guhya and Dzogchen from Shri Singha. In this way he studied and received all the sutras, tantras and sciences from numerous learned and accomplished masters of India. He became adept by learning a topic just once and had visions of all the deities even without practicing. At this time he was known as Loden Choksey and he displayed the manner of perfecting the vidyadhara level of maturation.

He then went to the country of Zahor where he magnetized Mandarava, a qualified dakini who was the daughter of King Vihardhara. Taking her as his sadhana support, they practiced for three months in the Maratika Cave after which Buddha Amitayus appeared in person, conferred empowerment upon them and blessed them to be inseparable from himself. They were given one billion tantras on longevity and accomplished the vidyadhara level of life-mastery.

Having attained the vajra body beyond birth and death, they went back to teach the kingdom of Zahor. [While] begging for alms, they were arrested by the king and his ministers and burned alive. The master and his consort inspired faith by displaying the miracle of transforming the pyre into a cool lake in the center of which they sat on a lotus flower. They caused all the people to embrace Dharma practice and established them in the state beyond falling back into samsara.

Padmakara then returned to convert the people of Uddiyana. While begging for alms, he was recognized and burned in a huge pyre of sandalwood. The master and his consort again appeared unharmed on a lotus flower in the center of a lake wearing a garland of skulls to symbolize liberating all sentient beings from samsara. Because of showing this miracle he was then renowned as Padma Tötreng Tsal, Powerful Lotus of the Garland of Skulls.

He remained in Uddiyana for 13 years as the king's teacher and established the whole kingdom in Dharma practice. During this time he gave the empowerment and teachings for the Dharma Ocean Embodying All Teachings (Kadü Chökyi Gyamtso), through which the king and queen as well as all the destined ones accomplished the supreme vidyadhara level. He was then known as Padma Raja, the Lotus King.

In accordance with a prophesy in the Sutra on Magical Perception, Padmakara transformed himself into the monk Wangpo Dey in order to convert King Ashoka. Having established Ashoka in unshakable faith, during a single night he erected in this world one million stupas containing the relics of the Tathagata. He also subdued several non-Buddhist teachers, was poisoned by one king but remained unharmed. When he then was thrown into the river he made the river flow upstream and danced about in mid-air. Through that he became known as Powerful Garuda Youth.

Moreover, Padmakara manifested himself in the form of Acharya Padmavajra, the master who revealed the Hevajra Tantra, as well as the Brahmin Saraha, Dombi Heruka, Virupa, Kalacharya and many other siddhas. He practiced in the great charnel grounds where he taught the Secret Mantra to the dakinis. He subdued the outer and inner mundane spirits and named them protectors of the Dharma. At that time he became known as Nyima Özer [Skt. Suryaprabha].

When five hundred Non-Buddhist teachers were about to defeat the Dharma in debate at Bodhgaya, Padmakara challenged them and was victorious. Some of the teachers resorted to evil spells, but Padmakara scattered them by means of a wrathful mantra given by the dakini Tamer of Mara. The rest converted to Buddhism and the banner of the Dharma was raised to the skies. At that time he became known as Senge Dradrok [Lion's Roar.] Up to this point he had exhausted the three defilements and resided on the vidyadhara level of life-mastery, the stage of having fully perfected the supreme path.

Proceeding to the cave of Yangleshö situated between India and Nepal he met Shakya Devi, the daughter of a Nepalese King, whom he accepted as his sadhana support and consort. While practicing Vishuddha Heruka three powerful spirits created obstacles, preventing rainfall for three years and causing disease and famine. Padmakara sent messengers to India asking his masters for a teaching that could counteract these obstacles. Two men returned loaded with Kilaya scriptures and the obstacles were spontaneously pacified the very moment they arrived with the scriptures in Nepal. Padmakara and his consort then attained the supreme siddhi and abided on the vidyadhara level of mahamudra.

Guru Rinpoche perceived that the practice of Vishuddha Heruka brings great accomplishment. But that practice is like traveling trader who meets with many hindrances, whereas Kilaya is like an indispensable escort. Due to this coincidence Guru Rinpoche he composed many sadhanas combining the two herukas. At this place he also bound under oath the sixteen mundane protectors of Vajra Kilaya.

Padmakara visited other ancient kingdoms where he taught the Dharma: Hurmudzu in the vicinity of Uddiyana, Sikojhara, Dharmakosha, Rugma, Tirahuti, Kamarupa, and Kancha, as well as many others. It is not sure when he went to the land of Droding, but the tantric teachings he gave there on Hevajra, Guhyachandra Bindu, Vishuddha, Hayagriva, Kilaya and Mamo are still continued this present day.

Padmakara is generally regarded to have lived in India for 3600 years benefiting the teachings and sentient beings. But it seems that learned people accept that to be half-years and simply a generalization.

In order to convert people in Mongolia and China Padmakara emanated in the form of the King Ngonshe Chen and the yogi Tobden. Moreover, he appeared in the country of Shangshung as the miraculously born child Tavi Hricha who gave the instructions on the hearing lineage of Dzogchen and led many worthy disciples to the attainment of the rainbow body.

In this way Padmakara's activity for bringing people to the path of liberation by means of appearing in various places, in various forms, speaking various languages is indeed beyond measure.

Now I will describe how Padmakara came here to the land of Tibet: When King Trisong Deutsen, himself an emanation of Manjushri, was twenty years of age he formed a strong aspiration to spread the sacred teachings of the Dharma. He invited Khenpo Bodhisattva from India who taught about dependent origination and the ten virtuous actions. A year later the foundation was laid for a huge temple but the spirits of Tibet created obstacles and prevented the building. In accordance with the Khenpo's prediction, the king sent five runners to invite the great master Padmakara to come. Having foreknowledge of this, Padmakara had already gone to Mang-Yül between Nepal and Tibet. On the way to Central Tibet, he went via Ngari, Tsang and Dokham and miraculously visited all of the districts where he bound under oath the 12 Tenma Goddesses, the 13 Gurlha and 21 Genyen as well as many other powerful spirits.

At the Tamarisk Forest at Red Rock he met the king of Tibet where he proceeded to the top of Hepori to bring the gods and demons under his command. He laid the foundation for Samye and saw it through to completion, employing also the gods and demons who had earlier hindered the building. In five years the work was completed for the temple complex of Glorious Samye, the Unchanging and Spontaneously Accomplished Temple, including the three temples of the queens, which was built to resemble Mount Sumeru surrounded by the four continents, eight subcontinents, sun and moon, and the wall of iron mountains. During the consecration ceremony five wondrous signs occurred. The king then wished to translate the scriptures and establish the Dharma so he had many intelligent Tibetan boys study to become translators. Inviting other masters of the Tripitaka from India, he had the Khenpo ordain the first seven monks and gradually establish an ordained sangha. The Khenpo Bodhisattva and Padmakara and the other panditas together with Vairochana, Kawa Paltseg and Chog-ro Lui Gyaltsen and the other translators then rendered into Tibetan all the existent Buddhist scriptures on Sutra and Tantra as well as most of the treatises explaining them.

Vairotsana and Namkhai Nyingpo were sent to India where Vairotsana studied Dzogchen with Shri Singha while Namkhai Nyingpo received the teachings on Vishuddha Heruka from the great master Hungkara. They both attained accomplishment and spread the teachings in Tibet. King Trisong Deutsen then requested empowerment and instruction from Padmakara. At Chimphu, the hermitage above Samye, the great master disclosed the mandala of Eight Heruka Sadhanas into which he initiated nine chief disciples including the king. Each of them were entrusted with a specific transmission and all nine attained siddhi through practicing the respective teaching.

Padmakara gave numberless other profound and extraordinary teachings connected with the three inner tantras to many destined students headed by the king and his sons and the 25 disciples in Lhodrak, Tidro and many other places.

Guru Rinpoche remained in Tibet for 55 years and six months; 48 years while the king was alive and seven years and six months afterwards. He arrived when the king was 21 (810 A.D.). The king passed away at the age of 69. Padmakara stayed for a few years after that before leaving for the land of the rakshas.

Padmakara visited in person the 20 snow mountains of Ngari, the 21 places of practice in Central Tibet and Tsang, the 25 sacred places of Dokham, the three hidden valleys, and numerous other places each of which he blessed to be a sacred place of practice. Knowing that a descendant of the king would later try to destroy Buddhism in Tibet, he gave many predictions for the future.

Conferring with the king and the close disciples, Padmakara concealed countless terma teachings headed by the eight personal treasures of the king, the five great mind treasures, and the 25 profound treasures. The reasons for hiding these termas were to prevent the teachings of Secret Mantra to be destroyed, to avoid [...] the Vajrayana's [being] corrupted or modified by intellectuals, to preserve the blessings and to benefit future disciples. For each of these hidden treasures Padmakara predicted the time of the disclosure, the person who would reveal them, and the destined recipients who would hold the teachings.

He manifested in the terrifying wrathful form of crazy wisdom in the thirteen places named Tiger's Nest binding all the mundane spirits under oath to serve the Dharma and entrusted them to guard the terma treasures. At that time he was named Dorje Drollö.

To inspire faith in future generations, he left an imprint of his body at Bumtang, handprints at Namtso Chugmo and footprints at Paro Drakar as well as in innumerable other places of practice. After the death of King Trisong Deutsen, Padmakara placed Mutig Tsenpo on the throne. He performed a drubchen at Tramdruk where he entrusted the profound teachings to Gyalsey Lhaje, the second prince, and gave him the prophesy that he would benefit beings by becoming a revealer of the hidden treasures in thirteen future lives.

It is impossible to count exactly how many students in Tibet received empowerment from Padmakara in person, but the most renowned are the original 25 disciples, the intermediate 25 disciples and the later 17 and 21 disciples. There were 80 of his students who attained rainbow body at Yerpa and also the 108 meditators at Chuwori, the 30 tantrikas at Yangdzong, the 55 realized ones at Sheldrag. Of female disciples there were the 25 dakini students and seven yoginis. Many of these close had bloodlines that have continued until the present day.

When about to leave for the land of rakshas to the southwest, the king, the ministers and all the disciples tried to dissuade Padmakara from parting but to no avail. He gave each of them extensive advice and teachings and departed from the pass of Gungtang, riding on a horse or a lion, accompanied by numerous divine beings making offerings. At the summit of the Glorious Copper-colored Mountain on the Chamara continent he liberated Raksha Tötreng, the king of the rakshas, and assumed his form. After that, he miraculously created the palace of Lotus Light endowed with inconceivable decorations and also emanated a replica of himself on each of the surrounding eight islands where they reside as kings who teach the eight heruka sadhanas.

At present he dwells on the vidyadhara level of spontaneous presence in the form of the regent of Vajradhara, unshakable for as long as samsara remains. Full of compassion he sends out emanations to benefit beings. Even after the teachings of the Vinaya have perished he will appear among the tantric practitioners. There will be many destined disciples who attain rainbow body. In the future, when Buddha Maitreya appears in this world, Padmakara will emanate as Drowa Kundul and spread the teachings of Secret Mantra to all worthy people."

There are many biographies of Padmasambhava in various Tibetan texts.

See also

Footnotes

References

  • Guenther, Herbert V. The Teachings of Padmasambhava. Leiden: E.J. Brill, 1996. ISBN 9004105425
  • Dudjom Rinpoche. The Nyingma School of Tibetan Buddhism: Its Fundamentals and History. Translated by Gyurme Dorje and Matthew Kapstein. Boston: Wisdom Publications. 1991, 2002. ISBN 0861711998
  • Schmidt, Erik Hein, and Marcia Binder, ed. 1993. The Lotus-Born: The Life Story of Padmasambhava. Composed by Yeshe Tsogyal, revealed by Nyang Ral Nyima Öser, foreword' by Dilgo Khyentse Rinpoche, clarification by Tsele Natsok Rangdröl. Translated from Tibetan by Erik Pema Kunsang. 1st edition, Shambhala Books. Reprint: Rangjung Yeshe Publications, Boudhanath. 1998. ISBN 962-7341-55-X
  • Thondup, Tulku. Hidden Teachings of Tibet: An Explanation of the Terma Tradition of the Nyingma School of Tibetan Buddhism. London: Wisdom Publications, 1986.
  • Tsogyal, Yeshe. The Lotus-Born: The Lifestory of Padmasambhava. Translated by Erik Pema Kunsang. Boudhanath: Rangjung Yeshe Publications, 2004.
  • Zangpo, Ngawang. Guru Rinpoche: His Life and Times. Snow Lion Publications, 2002.

Further reading

  • Tsogyal, Yeshe. The Life and Liberation of Padmasambhava. Padma bKa'i Thang. Two Volumes. 1978. Translated into English by Kenneth Douglas and Gwendolyn Bays. ISBN 0-913546-18-6 and ISBN 0-913546-20-8.

External links

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