Saturday, March 25, 2017

reprint of "Padmasambhava" from February 2016

 
I was doing some research online and trying to figure out the years King Trisondetsun of Tibet lived so I could figure out when Padmasambhava went as a Mahasidha from Nalanda University to Lhasa to subjagate Demons for the King there. I realized this might be helpful when I found it online in regard to the dates of King Trisongdetsun of Tibet.

Wednesday, February 17, 2016

Padmasambhava - Wikipedia

If you have never heard of Padmasambhava before it means "Lotus Born" and he lived around the same time I believe as Merlin the Magician in England. In fact, I presently believe they may have been the same incarnation because he was known to have a "Pink Face" which isn't what people look like in India, Nepal or Tibet. So, because of this people think he came from Afghanistan where this is not unusual.
 
So, I'm thinking because of supernatural experiences I had in Rewalsar with Saint Germain and Padmasambhava that for sure Saint Germain and Padmasambhava are the same soul and likely Padmasambhava was Merlin when he was young. When he got old he went to England and found King Arthur and Arthur found his Guinevere and the whole knights of the round table thing happened. 
 
By the way go to Glastonbury to Glastonbury Abbey ruins there in the middle of town to see where Arthur and Guinnevere likely were buried. And you can visit the isle of avalon which is now Glastonbury Tor and the lake has dried up and become farmland in this era.
Padmasambhava is the Indian trained Mahasiddha from Nalanda University that brought Buddhism to Tibet to King Trisondetsun.

Padmasambhava - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Padmasambhava
Gautama Buddha; Padmasambhava; Je Tsongkhapa; Dalai Lama; Panchen Lama; Lama; Karmapa; Rinpoche; Geshe; Tertön; Tulku

Head

  • On his head he wears a five-petalled lotus hat,[23][25] 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.[24]
  • His two eyes are wide open in a piercing gaze.[23]
  • He has the youthful appearance of an eight-year old child.[24]

Skin

  • His complexion is white with a tinge of red.[24]

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.[23]
  • On his body he wears a silk cloak, Dharma robes and gown.[25]
  • 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.[24]

Hands

  • In his right hand, he holds a five-pronged vajra at his heart.[23][24][25]
  • His left hand rests in the gesture of equanimity,[23]
  • 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[23][24] and ornamented on top by a wish-fulfilling tree.[25]

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).[23][25] who arouses the wisdom of bliss and emptiness, concealed as the three-pointed khatvanga trident.[24]
  • Its three points represent the essence, nature and compassionate energy (ngowo, rangshyin and tukjé).[24][25]
  • Below these three prongs are three severed heads, dry, fresh and rotten, symbolizing the dharmakaya, sambhogakaya and nirmanakaya.[24][25]
  • Nine iron rings adorning the prongs represent the nine yanas.[24][25]
  • Five-coloured strips of silk symbolize the five wisdoms[24]
  • 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.[24][25]

Seat

  • He is seated with his two feet in the royal posture.[23][24][25]

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[25]
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).[26]
  • 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[27]) 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[27]), 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[27]) 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[27]

Attributes

Pure-land Paradise

Main article: Pure land
His Pureland Paradise is Zangdok Palri (the Copper-Coloured Mountain).[28]

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;
  • Mangala or Tashi Kyedren of "the Himalayas", the emanation of Vajravarahi's Activity.[29]
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.[30]

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.[31] In response to Yeshe Tsogyal's request, the Great Master himself explained the meaning of the mantra although there are larger secret meanings too.[32] The 14th century tertön Karma Lingpa has a famous commentary on the mantra.[33]

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.[34] 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.[35] 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.[36]

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.[37] 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.[38] 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[39]- 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


  1. The Tibetan script and grammar was actually created for this endeavour.

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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External links

Wikimedia Commons has media related to Padmasambhava.
Authority control
  • 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)

  • Wylie 'pho ba chen po, pronounced Phowa Chenpo

  • Wylie: 'ja' lus, pronounced Jalü.

  • 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".[18]

  • The other three being the Kagyu, Sakya and Gelug

  • Tibetan: སྔ་འགྱུར།, Wylie: snga 'gyur, ZYPY: Nga'gyur, "school of the ancient translations.

  • 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.

  • 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.

  • 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.

  • 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).

  • gu ru'i bka' thang zangs gling ma le'u zhe gcig pa/ rin chen gter mdzod chen mo/ volume ka, pp.1-219
    Template:TBRC

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

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

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

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

  • Keown, Damien (2003). A Dictionary of Buddhism (1 ed.). Oxford: Oxford University Press. p. 203. ISBN 9780198605607. Retrieved 11 February 2016. (subscription required (help)).

  • Morgan (2010) 208.

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

  • Snelling 1987, p. 198.

  • Snelling 1987, p. 196, 198.

  • Snelling 1987.

  • Heine 2002.

  • 'Guru Rinpoche' and 'Yeshe Tsogyal' in: Forbes, Andrew ; Henley, David (2013). The Illustrated Tibetan Book of the Dead. Chiang Mai: Cognoscenti Books. B00BCRLONM

  • Harvey 1995.

  • Sherpa, Lhakpa Norbu (2008). Through a Sherpa Window: Illustrated Guide to Sherpa Culture. Kathmandu, Nepal: Vajra Publications. ISBN 978-9937506205.

  • Norbu 1987, p. 162.

  • 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.

  • Sogyal Rinpoche (1992). The Tibetan Book of Living and Dying, pp. 386-389 Harper, San Francisco. ISBN 0-7126-5437-2.

  • 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

  • Mandelbaum, Arthur (August 2007). "Denma Tsemang". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-10.

  • Mandelbaum, Arthur (August 2007). "Nanam Dorje Dudjom". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-10.

  • Dorje, Gyurme (August 2008). "Lasum Gyelwa Jangchub". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-10.

  • Mandelbaum, Arthur (August 2007). "Gyelwa Choyang". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-10.

  • Mandelbaum, Arthur (August 2007). "Gyelwai Lodro". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-10.

  • Garry, Ron (August 2007). "Nyak Jñānakumara". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-10.

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  • Mandelbaum, Arthur (August 2007). "Lang Pelgyi Sengge". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-19.

  • Mandelbaum, Arthur (August 2007). "Kharchen Pelgyi Wangchuk". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-19.

  • Mandelbaum, Arthur (August 2007). "Odren Pelgyi Wangchuk". The Treasury of Lives: Biographies of Himalayan Religious Masters. Retrieved 2013-08-19.

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