One of the earliest chronicle sources for Padmasambhava as a historical figure is the Testament of Ba ( Dba' bzhed, c. 9th–12th centuries), which records the founding of Samye Monastery under the reign of King Trisong Detsen (r. 755–797/804). [16]. [4] Other early manuscripts from Dunhuang also mention a tantric master associated with kilaya rituals named Padmasambhava who tames demons, though they do not associate this figure with Trisong Detsen. [17] [4] Mandarava of Zahor, northeast India, who was the emanation of Vajravarahi's Body (Tibetan: sku; Sanskrit: kāya); In Tibetan Buddhism, the teachings of Padmasambava are said to include an oral lineage ( kama), and a lineage of the hidden treasure texts ( termas). [14] Tibetan Buddhism holds that Padmasambhava's termas are discovered by fortunate beings and tertöns (treasure finders) when conditions are ripe for their reception. [15] Padmasambhava is said to appear to tertöns in visionary encounters, and his form is visualized during guru yoga practice, particularly in the Nyingma school. Padmasambhava is widely venerated by Buddhists in Tibet, Nepal, Bhutan, the Himalayan states of India, and in countries around the world. [6] History [ edit ] Unless otherwise shown, the extracts that follow are from the book The Tibetan Book of the Great Liberation or the Method of Realizing Nirvana through Knowing the Mind, edited by W. Y. Evans-Wentz. ( Lik) Tiy: Evans-Wentz, Walter Y., ed. Tibetan Yoga and Secret Doctrines. 2nd ed. London: Oxford University Press, 1967. ⍽▢⍽ The book contains translations of texts and also orally transmitted teachings collected and translated by the late Lama Kazi Dawa Samdup.

Guenther, Herbert V. (1996). The Teachings of Padmasambhava. Leiden: E.J. Brill. ISBN 90-04-10542-5. Doney, Lewis (2015). "Padmasambhava in Tibetan Buddhism". In Silk, Jonathan A.; etal. (eds.). Brill's Encyclopedia of Buddhism. Leiden, Boston: Brill. pp.1197–1212. ISBN 978-9004299375. Doney, Lewis (2014). The Zangs gling ma: The First Padmasambhava Biography. Two Exemplars of the Earliest Attested Recension. Andiast: International Institute for Tibetan and Buddhist Studies. ISBN 978-3-03809-118-9 . Retrieved 22 December 2022– via Academia.edu.

Reality and Wisdom

Nyak Jnanakumara, Jnanakumara of Nyak( Tibetan: གཉགས་ཛཉའ་ན་ཀུ་མ་ར, Wylie: gnyags dzny' na ku ma ra) [62] Guru Loden Chokse (Wylie: gu ru blo ldan mchog sred; Skrt: Guru Mativat Vararuci, [39]) meaning roughly "Super Knowledge Holder", peaceful, manifests after Guru Pema Gyalpo departs Oddiyana for the great charnel grounds of India and for all knowledge, the Intelligent Youth, the one who gathers the knowledge of all worlds. He is shown seated on a lotus, white complexion, wearing a white scarf with ribbons wrapped around his head, and a blue-green lotus decorating his hair, holding a damaru in the right hand and a lotus bowl in the left hand. Mandelbaum, Arthur (August 2007). "Kawa Peltsek". The Treasury of Lives: Biographies of Himalayan Religious Masters . Retrieved 10 August 2013.

There is a description of the meeting of Yeshe Tsogyal with Mandarava to exchange spiritual teachings in Sky Dancer: The Secret Life and Songs of the Lady Yeshe Tsogyel. [21] Emanations and reincarnations [ edit ] Niguma, 11th century dakini and co-founder of the Shangpa Kagyu school of Vajrayana Buddhism Padmasambhava; Kunsang, Erik Pema, tr. (1994). Advice from the Lotus-Born: A Collection of Padmasambhava's Advice to the Dakini Yeshe Tsogyal and Other Close Disciples. Boudhanath, Arhus & Hong Kong: Rangjung Yeshe Publications. ISBN 962-7341-20-7. {{ cite book}}: CS1 maint: multiple names: authors list ( link) Self-Liberation through Seeing with Naked Awareness: An Introduction to the Nature of One's Own Mind from The Profound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities. A terma text of Guru Padmasambhava Expounding the View of Dzogchen, Rediscovered by Rigdzin Karma Lingpa. 2nd ed. Tr. John Myrdhin Reynolds. Itacha, NY: Snow Lion / Shambhala, 2010. ⍽▢⍽ John Reynolds is a good translator/editor/author in the field of Tibetan Dzogchen, although perhaps a little bit biased. The Light of Wisdom: The Conclusion. Root Text by Padmasambhava. Commentary by Jamgöl Kongtrül. Comp. Chokgyur Lingpa. Tr. Erik Pema Kunsang (Erik Hein Schmidt). Commentary by Lodro Taye. Notes by Jamyang Drakpa. Contributor: Pema Trinley Nyingpo. Ed. Marcia Binder Schmidt. Hong Kong: Rangjung Yeshe Publications, 2013. Guru' Heart Practices: Texts for Dispeller of Obstacles. Revealed by Chokgyur Lingpa and Jamyang Khyentse Wangpo. Ed. and comp. Marcia Dechen Wangmo [Marcia Binder Schmidt]. Tr. Erik Pema Kunsang (Erik Hein Schmidt), Hong Kong: Rangjung Yeshe Publications, 2014.In his right hand, he holds a five-pronged vajra at his heart. [40] [41] [42] His left hand rests in the gesture of equanimity, [40] 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 [40] [41] and ornamented on top by a wish-fulfilling tree. [42] Morgan, D. (2010). Essential Buddhism: A Comprehensive Guide to Belief and Practice. Santa Barbara: ABC-CLIO. ISBN 978-0-313-38452-3. Hūṃ! In the north-west of the land of Oḍḍiyāna In the heart of a lotus flower, Endowed with the most marvellous attainments, You are renowned as the ‘Lotus-born’, Surrounded by many hosts of ḍākinīs Following in your footsteps, I pray to you: Come, inspire me with your blessing! guru padma siddhi hūṃ. [47] Kongtrul, Jamgon (2005). The Vajra Garland and the Lotus Garden: Treasure Biographies of Padmakara and Vairochana. Translated by Yeshe Gyamtso. KTD Publications.

Doney, Lewis. "Padmasambhava in Tibetan Buddhism" in Silk, Jonathan A. et al. Brill's Encyclopedia of Buddhism, pp. 1197-1212. BRILL, Leiden, Boston. Mandarava's father was fearful of the contamination of the royal bloodline and what he perceived as Mandarava's apostasy. Thus, her father endeavoured to have both Mandarava and Padmasambhava purified by immolation through the flames of a pyre. Instead of finding their corpses incensed and charred, Vihardhara finds that the fire of the pyre has been transformed into Lake Rewalsar near Mandi (Zahor) in Himachal Pradesh, India, out of which arises a blooming lotus supporting the unharmed Mandarava and Padmasambhava. In this process, they achieve their secret names of Vajravarahi and Hayagriva, respectively. It is then that Mandarava's father blesses their relationship. [18] [1] Spiritual practice [ edit ] Taranatha, Jonang. A Biography of the Great Master Padmasambhava. Tr. and ed. Cristiana De Falco. Arcidosso, GT: Shang Shung Institute, 2011. ⍽▢⍽Sherrill, Martha (April 16, 2000). "The Buddha from Poolesville". The Washington Post . Retrieved 2022-12-08. When the royal court began to suspect that Padmasambhava wanted to seize power, he was asked to leave by the king. [21] The Testament of Ba also mentions other miracles by Padmasambhava, mostly associated with the taming of demons and spirits as well as longevity rituals and water magic. [4] 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. Further, there are several books about Padmasambhava, still other books about Nyingma, some on Mahayoga and Atiyoga, and many on Dzogchen (Great Perfection) - many scores of books in English. Some are added to the book list below, but an alert may be in place right here: Hagiographies of Padmasambhava such as The Copper Palace, depict Padmasambhava being born as an eight-year-old child appearing in a lotus blossom floating in Lake Dhanakosha surrounded by a host of dakinis, in the kingdom of Oddiyana. [4] [25] [note 1]

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 900m above the floor of Paro valley. It was built around the Taktsang Senge Samdup (stag tshang seng ge bsam grub) cave where Padmasambhava is said to have meditated. [2] Mandarava ( Skt., Mandāravā) ( Tibetan: མནྡཱ་ར་བཱ་མེ་ཏོག, Wylie: man da ra ba me tog) [1] (also known as Pandaravasini) [2] was, along with Yeshe Tsogyal, one of the two principal consorts of great 8th-century Indian Vajrayana teacher Padmasambhava (Guru Rinpoche), a founder-figure of Tibetan Buddhism. Mandarava is considered to be a female guru- deity in Tantric Buddhism or Vajrayana. Bischoff, F. A. (1978). Ligeti, Louis (ed.). "Padmasambhava est-il un personnage historique?" [Is Padmasambhava a historical figure?]. Csoma de Körös Memorial Symposium. Budapest: Akadémiai Kiadó: 27–33. ISBN 963-05-1568-7. Yeshe Tsogyal of Tibet, who was the emanation of Vajravarahi's Speech ( Tibetan: gsung; Sanskrit: vāk); Wang, S. A. (1975). "Can Man Go Beyond Ethics?: The System of Padmasambhava". The Journal of Religious Ethics. 3 (1): 141–155. JSTOR 40017721.Kongtrul, Jamgön (2019). Following in Your Footsteps: The Lotus-Born Guru in Nepal. Translated by Neten Chokling Rinpoche& Lhasey Lotsawa Translations. Rangjung Yeshe Publishing. Mandelbaum, Arthur (August 2007). "Yeshe Yang". The Treasury of Lives: Biographies of Himalayan Religious Masters . Retrieved 19 August 2013. In the Tibetan Buddhist traditions, particularly in Nyingma, the Vajra Guru mantra is held to be a powerful mantra engendering communion with the Three Vajras of Padmasambhava's mindstream and by his grace, all enlightened beings. [45] The 14th century tertön Karma Lingpa wrote a famous commentary on the mantra. [46] Keeping probable, translated widening and narrowing-down in mind, it might help to read both. "Each text, despite its flaws, is good," one reader remarks. If it does not help or does not help much, the good thing is to get liberated and then see. As Padmasambhava says in the sixth part of the first chapter, there are many names for a state beyond classifications. The text, in Reynold's translation: Langdro Konchok Jungue, Konchog Jungné of Langdro ( Tibetan: ལང་གྲོ་དཀོན་མཆོག་འབྱུང་གནས, Wylie: lang gro dkon mchog 'byung gnas) [64]