Thursday, February 18, 2016

User:VictoriaGrayson/sandbox/Padmasambhava: Wikipedia

I found this site by accident at Wikipedia. I liked the way information about Padmasambhava was presented so I decided to share it with you here:

Note: When I was in Rewalsar in 1986 around Lotsar(Tibetan New Year), the statue you see here hadn't been built yet. So, I imagine a statue this big must be pretty impressive to see now.

User:VictoriaGrayson/sandbox/Padmasambhava

From Wikipedia, the free encyclopedia
Padmasambhava
Guru Rinpoche in mist 2.jpg
Statue of Padmasambhava 123 ft. (37.5 m) high in mist overlooking Rewalsar Lake, Himachal Pradesh, India
Part of a series on
Tibetan Buddhism
Vajra
Padmasambhava[note 1] (lit. "Lotus-Born"), also known as Guru Rinpoche, was an Indian Buddhist master who visited Tibet in the 8th century according to scholarly consensus.[1]
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,[2] and shortly thereafter leaving Tibet due to court intrigues.[3]
Regardless of his historical status and the duration of his stay in Tibet, Padmasambhava came to be viewed in later narratives as providing a key role with the arrival of Buddhism in Tibet.[1][3]
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.[4][1]
In Tibetan Buddhism, he is a character of a genera of literature called terma,[3] 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]

Contents

Mythos

Sources

See also: Namtar (biography)
Nyangrel Nyima Özer (1136-1204) was the principal architect of the Padmasambhava mythos.[6] Guru Chöwang (1212–70) was the next major contributor to the mythos.[6]
In the eleventh and twelfth centuries there were several competing terma traditions surrounding, for example, Vimalamitra, Songtsän Gampo, Vairotsana and Padmasambhava.[7] At the end of the 12th century, there was the "victory of the Padmasambhava cult."[8]

Early years

Birth

[9][10]
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 Oḍḍiyāna in Ancient India and in modern times identified with the Swat Valley of South Asia present-day Pakistan.[11] His special nature was recognized by the childless local king of Oḍḍiyāna and was chosen to take over the kingdom, but he left Oḍḍiyāna for northern parts of India.

Tantra

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.
Padmasambhava left with Mandarava, and took to Maratika Cave 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.

Tibet

Main articles: Tibet and History of Tibet

Subjugation of Tibetan spirits

Sam van Schaik notes that twelfth century terma departs from earlier histories by presenting a story of Padmasambhava travelling the countryside converting local spirits:
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.[12]

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]

Bhutan

Main articles: Bhutan, History of Bhutan and Buddhism in Bhutan
In Bhutan he is associated with the famous Paro Taktsang or "Tiger's Nest" monastery 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. 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.

Iconography, manifestations and attributes

Iconography

Padmasambhava. Wall painting at Paro bridge (Bhutan)

General

  • He has one face and two hands.[13][14]
  • He is wrathful and smiling.[13]
  • He blazes magnificently with the splendour of the major and minor marks.[13]

Head

  • On his head he wears a five-petalled lotus hat,[13][15] 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.[14]
  • His two eyes are wide open in a piercing gaze.[13]
  • He has the youthful appearance of an eight-year old child.[14]

Skin

  • His complexion is white with a tinge of red.[14]

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.[13]
  • On his body he wears a silk cloak, Dharma robes and gown.[15]
  • 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.[14]

Hands

  • In his right hand, he holds a five-pronged vajra at his heart.[13][14][15]
  • His left hand rests in the gesture of equanimity,[13]
  • 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[13][14] and ornamented on top by a wish-fulfilling tree.[15]

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 yogis 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).[13][15] who arouses the wisdom of bliss and emptiness, concealed as the three-pointed khatvanga trident.[14]
  • Its three points represent the essence, nature and compassionate energy (ngowo, rangshyin and tukjé).[14][15]
  • Below these three prongs are three severed heads, dry, fresh and rotten, symbolizing the dharmakaya, sambhogakaya and nirmanakaya.[14][15]
  • Nine iron rings adorning the prongs represent the nine yanas.[14][15]
  • Five-coloured strips of silk symbolize the five wisdoms[14]
  • 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.[14][15]

Seat

  • He is seated with his two feet in the royal posture.[13][14][15]

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[15]
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).[16]
  • 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. (See image + description)
  • 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. (See image)
  • 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. (See image + description)
  • 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. (See image + description), on wikimedia commons
  • Guru Loden Chokse (Wylie: gu ru blo ldan mchog sred; Skrt: Guru Mativat Vararuci[17]) 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 (Wylie: gu ru nyi-ma ‘od-zer, Skrt: Guru Suryabhasa or Sūryaraśmi[17]), 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, (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[17]) 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)
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[17]

Attributes

Pure-land Paradise

Main article: Pure land
His Pureland Paradise is Zangdok Palri (the Copper-Coloured Mountain).[18]

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.

Five Wisdom Dakinis

See also: Shakti and Dakini
Padmasambhava in yab-yum form with his Shakthi
Padmasambhava had five major female tantric companions, the so-called 'Five Wisdom 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 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.[19]
Princess Sakya Devi from Nepal
On Padmasambhava's consort practice with Princess Sakya Devi from Nepal it is said:
In a state of intense bliss, Padmasambhava and Sakyadevi realized the infinite reality of the Primordial Buddha Mind, the All-Beneficent Lord (Samantabhadra), whose absolute love is the unimpeded dynamo of existence. Experiencing the succession of the four stages of ecstasy, their mutual state of consciousness increased from height to height. And thus, meditating on Supreme Vajrasattva Heruka as the translucent image of compassionate wrathful (energized) activity, they together acquired the mahamudra of Divinity and attained complete Great Enlightenment.[20]

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.[21] In response to Yeshe Tsogyal's request, the Great Master himself explained the meaning of the mantra although there are larger secret meanings too.[22] The 14th century tertön Karma Lingpa has a famous commentary on the mantra.[23]

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.[24] 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.[25] 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.[26]

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.[27] 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.[28] Padmasambhava established Vajrayana Buddhism and the highest forms of Dzogchen (Mengagde) in Tibet and transformed the entire nation.

Twenty-five main disciples

Twenty-five Main Disciples of Padmasambhava (Tibetan: རྗེ་འབངས་ཉེར་ལྔ, Wylie: rje 'bangs nyer lnga) -also called the disciples of Chimphu[29]- in various lists these include:
Also:

Gallery

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

See also

Notes


  • 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)
    1. Wylie: 'ja' lus, pronounced Jalü.

    References


    1. Leschly, Jakob (August 2007). "Nyang Tingdzin Zangpo". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-19.

    Sources

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    • Boord, Martin (1993), Cult of the Deity Vajrakila, Institute of Buddhist Studies, ISBN 0-9515424-3-5
    • 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 0-86171-199-8.
    • Guenther, Herbert V. (1996), The Teachings of Padmasambhava, Leiden: E.J. Brill, ISBN 90-04-10542-5
    • Harvey, Peter (1995), An introduction to Buddhism. Teachings, history and practices, Cambridge University Press
    • Heine, Steven (2002), Opening a Mountain. Koans of the Zen Masters, Oxford: Oxford University Press
    • Jackson, D. (1979) 'The Life and Liberation of Padmasambhava (Padma bKaí thang)' in: The Journal of Asian Studies 39: 123-25.
    • Jestis, Phyllis G. (2004) Holy People of the World Santa Barbara: ABC-CLIO. ISBN 1576073556.
    • Kinnard, Jacob N. (2010) The Emergence of Buddhism Minneapolis: Fortress Press. ISBN 0800697480.
    • Laird, Thomas. (2006). The Story of Tibet: Conversations with the Dalai Lama. Grove Press, New York. ISBN 978-0-8021-1827-1.
    • Morgan, D. (2010) Essential Buddhism: A Comprehensive Guide to Belief and Practice Santa Barbara: ABC-CLIO. ISBN 0313384525.
    • Norbu, Thubten Jigme; Turnbull, Colin (1987), Tibet: Its History, Religion and People, Penguin Books, ISBN 0140213821
    • Snelling, John (1987), The Buddhist handbook. A Complete Guide to Buddhist Teaching and Practice, London: Century Paperbacks
    • Sun, Shuyun (2008), A Year in Tibet: A Voyage of Discovery, London: HarperCollins, ISBN 978-0-00-728879-3
    • Taranatha The Life of Padmasambhava. Shang Shung Publications, 2005. Translated from Tibetan by Cristiana de Falco.
    • Thondup, Tulku. Hidden Teachings of Tibet: An Explanation of the Terma Tradition of the Nyingma School of Tibetan Buddhism. London: Wisdom Publications, 1986.
    • Trungpa, Chögyam (2001). Crazy Wisdom. Boston: Shambhala Publications. ISBN 0-87773-910-2.
    • 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.
    • Tsogyal, Yeshe. The Lotus-Born: The Lifestory of Padmasambhava Pema Kunsang, E. (trans.); Binder Schmidt, M. & Hein Schmidt, E. (eds.) 1st edition, Boston: Shambhala Books, 1993. Reprint: Boudhanath: Rangjung Yeshe Publications, 2004. ISBN 962-7341-55-X.
    • Wallace, B. Alan (1999), "The Buddhist Tradition of Samatha: Methods for Refining and Examining Consciousness", Journal of Consciousness Studies 6 (2-3): 175-187 .
    • Zangpo, Ngawang. Guru Rinpoche: His Life and Times. Snow Lion Publications, 2002.

    External links

    Wikimedia Commons has media related to Padmasambhava.


    Category:Rinpoches Category:Bodhisattvas Category:Buddhas Category:Buddhist philosophers Category:Buddhist missionaries Category:History of Tibet Category:Politics of Tibet Category:Lamas Category:Nyingma Category:History of Pakistan Category:Tibetan Buddhist yogis Category:Buddhism in Afghanistan Category:8th-century writers Category:8th-century philosophers

  • Wylie 'pho ba chen po, pronounced Phowa Chenpo

  • 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.

  • Kværne, Per (2013). Tuttle, Gray; Schaeffer, Kurtis R., eds. The Tibetan history reader. New York: Columbia University Press. p. 168. ISBN 9780231144698.

  • Schaik, Sam van. Tibet: A History. Yale University Press 2011, page 34-5, 96-8.

  • "Padmasambhava". Encyclopædia Britannica. Retrieved 5 October 2015.

  • Harvey, Peter (2008). An Introduction to Buddhism Teachings, History and Practices. (2 ed. ed.). Cambridge: Cambridge University Press. p. 204. ISBN 9780521676748. Retrieved 6 October 2015.


  • Davidson, Ronald M. Tibetan Renaissance. pg 229. Columbia University Press, 2005.

  • Davidson, Ronald M. Tibetan Renaissance. pg 278. Columbia University Press, 2005.

  • Morgan (2010) 208.

  • Tsogyal (1973) volume I deals with Padmasambhava's life in India.

  • Trungpa (2001) 26. For debate on its geographical location, see also the article on Oddiyana.

  • Schaik, Sam van. Tibet: A History. Yale University Press 2011, page 96.

  • Jamyang Khyentse Wangpo, Illuminating the Excellent Path to Omniscience

  • Chökyi Drakpa, A Torch for the Path to Omniscience: A Word by Word Commentary on the Text of the Longchen Nyingtik Preliminary Practices.

  • Patrul Rinpoche, Brief Guide to the Ngöndro Visualization

  • 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.

  • Boord 1993, p. 115.

  • Schmidt and Binder 1993, pp. 252-53.

  • The Yoniverse The Five Consorts; Five Wisdom Dakinis.

  • Dharma Fellowship of His Holiness the Gyalwa Karmapa Lord Padmasambhava: Embodiment of all the Buddhas Section 9.

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  • Khenpo Namdrol's Padmasambhava Global Project for World Peace

  • Benefits and Advantages of the Vajra Guru Mantra

  • White Lotus: An Explanation of the Seven-line Prayer to Guru Padmasambhava by Mipham Rinpoche, Ju and translated by the Padmakara Translation Group

  • Commentary on the Seven Line Prayer to Guru Rinpoche

  • 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

  • Laird (2006) 90.

  • Ian A. Baker: The Lukhang: A hidden temple in Tibet.

  • RigpaShedra

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