Padmasambhava | |
|---|---|
| Born | |
| Occupation | Vajra master |
| Known for | Credited with founding theNyingma school of Tibetan Buddhism |
Padmasambhava ('Born from a Lotus'),[note 2] also known asGuru Rinpoche ('Precious Guru'), was a semi-legendary[1] tantric BuddhistVajra master from theSwat Valley of modern-dayPakistan.[2][3] who fully revealed theVajrayana inTibet, circa 8th – 9th centuries.[4][5][6][7] He is considered an emanation orNirmāṇakāya ofShakyamuni Buddha as foretold by the Buddha himself.[5] According to early Tibetan sources including theTestament of Ba, he came to Tibet in the 8th century and designed[5]Samye Monastery, the first Buddhist monastery in Tibet[6] during the reign of KingTrisong Detsen. He, the king, and KhenpoShantarakshita are also responsible for creating theTibetan Canon through translating all of the Buddha's teachings and their commentaries into the Tibetan language.
According to Lewis Doney, while his historical authenticity was questioned by earlierTibetologists, it is now "cautiously accepted.” Padmasambhava himself was recorded as saying he was an historical person, and his footprints left in rocks are evidence.[5][7] Padmasambhava later came to be viewed as a central figure in the transmission of Buddhism to Tibet.[8][9] Starting from around the 12th century,hagiographies concerning Padmasambhava were written. These works expanded the profile and activities of Padmasambhava, now seen as taming all the Tibetan spirits and gods, and concealing various secret texts (terma) for futuretertöns.[10]Nyangral Nyima Özer (1124–1192) was the author of theZangling-ma (Jeweled Rosary), the earliest biography of Padmasambhava.[11][12] He has been called "one of the main architects of the Padmasambhavamythos – who first linked Padmasambhava to theGreat Perfection in a high-profile manner."[13][14]
In modernTibetan Buddhism, Padmasambhava is considered to be aBuddha that was foretold by Buddha Shakyamuni.[5] According to traditional hagiographies, his students include the great female mastersYeshe Tsogyal andMandarava.[9] The contemporaryNyingma school considers Padmasambhava to be a founding figure.[15][7] The Nyingma school also traditionally holds that itsDzogchen lineage has its origins inGarab Dorje through a lineage of transmission to Padmasambhava.[16]
In Tibetan Buddhism, the teachings of Padmasambava are said to include an oral lineage (kama), and a lineage of the hidden treasure texts (termas).[17] Tibetan Buddhism holds that Padmasambhava's termas are discovered by fortunate beings andtertöns (treasure finders) when conditions are ripe for their reception.[18] 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 byBuddhists inTibet,Nepal,Bhutan, theHimalayan states of India, and in countries around the world.[8]
One of the earliest chronicle sources for Padmasambhava as a historical figure is theTestament of Ba (Dba' bzhed, c. 9th–12th centuries), which records the founding ofSamye Monastery under the reign of KingTrisong Detsen (r. 755–797/804).[19][7] Other early manuscripts fromDunhuang also mention a tantric master associated withkilaya rituals named Padmasambhava who tames demons, though they do not associate this figure with Trisong Detsen.[20][7]
According to theTestament of Ba,Trisong Detsen had invited the Buddhist abbot and Indian philosopherŚāntarakṣita (725–788) to Tibet to propagate Buddhism and help found the first Buddhist monastery at Samye ('The Inconceivable'). However, certain events like the flooding of a Buddhist temple and lightning striking the royal palace had caused some at the Tibetan court to believe that the local gods were angry.[6]
Śāntarakṣita was sent to Nepal, but was then asked to return after the anti-Buddhist sentiments had subsided. On his return, Śāntarakṣita brought Padmasambhava who was an Indian tantric adept fromOddiyana.[note 1][21][22][23] Padmasambhava's task was to tame the local spirits and impress the Tibetans with his magical and ritual powers. The Tibetan sources then explain how Padmasambhava identified the local gods and spirits, called them out and threatened them with his powers. After they had been tamed, the construction of Samye went ahead.[6] Padmasambhava was also said to have taught various forms of tantric Buddhist yoga.[24]
When the royal court began to suspect that Padmasambhava wanted to seize power, he was asked to leave by the king.[24] 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.[7]
Evidence shows that Padmasambhava'stantric teachings were being taught in Tibet during the 10th century. Recent evidence suggests that Padmasambhava already figured in spiritual hagiography and ritual, and was already seen as the enlightened source of tantric scriptures up to 200 years beforeNyangrel Nyima Özer (1136–1204),[25] the primary source of the traditional hagiography of Padmasambhava.
Lewis Doney notes that while numerous texts are associated with Padmasambhava, the most likely of these attributions are theMan ngag lta ba'i phreng ba (The Garland of Views), a commentary on the 13th chapter of theGuhyagarbha tantra and theThabs zhags padma 'phreng (A Noble Noose of Methods, The Lotus Garland), an exposition ofMahayoga. The former work is mentioned in the work ofNubchen Sangye Yeshe (c. 9–10th centuries) and attributed to Padmasambhava.[7]
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While in the eleventh and twelfth centuries there were several parallel narratives of important founding figures like Padmasambhava,Vimalamitra, Songtsän Gampo, andVairotsana, by the end of the 12th century, the Padmasambhava narrative grew to dominate the others, becoming the most influential legend of the introduction of Buddhism to Tibet.[26][10]
The first full biography of Padmasambhava is aterma (treasure text) said to have been revealed by Nyangrel Nyima Özer, abbot of Mawochok Monastery. This biography,The Copper Palace (bka' thang zangs gling ma), was very influential on the Padmasambhava hagiographical tradition. The narrative was also incorporated into Nyima Özer's history of Buddhism, theFlower Nectar: The Essence of Honey (chos 'byung me tog snying po sbrang rtsi'i bcud).[27][7][14][13]
The tertön Guru Chöwang (1212–1270) was the next major contributor to the Padmasambhava tradition, and may have been the first full life-story biographer ofYeshe Tsogyal.[14]
The basic narrative ofThe Copper Palace continued to be expanded and edited by Tibetans. In the 14th century, the Padmasambhava hagiography was further expanded and re-envisioned through the efforts of theOrgyen Lingpa (1323 – c. 1360). It is in the works of Orgyen Lingpa, particularly hisPadma bka' thang (Lotus Testament, 1352), that the "11 deeds" of Padmasambhava first appear in full.[7] TheLotus Testament is a very extensive biography of Padmasambhava, which begins with his ordination underAnanda and contains numerous references to Padmasambhava as a "second Buddha."[7]
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According toKhenchen Palden Sherab, there are traditionally said to be nine thousand nine hundred and ninety-nine biographies of Padmasambhava.[5] They are categorized in three ways: Those relating to Padmasambhava's Dharmakaya buddhahood, those accounts of his Sambhogakaya nature, and those chronicles of his Nirmanakaya activities.[5]
Hagiographies of Padmasambhava such asThe Copper Palace, depict Padmasambhava being born as an eight-year-old child appearing in a lotus blossom floating inLake Dhanakosha surrounded by a host ofdakinis, in the kingdom ofOddiyana.[7][28][note 1]
However there are other birth stories as well, another common one states that he was born from the womb of Queen Jalendra, the wife of king Sakra of Oddiyana and received the name Dorje Duddul (Vajra Demon Subjugator) because of the auspicious marks on his body were identified as those of a demon tamer.[7]
AsNyingma scholarKhenchen Palden Sherab Rinpoche explains:
There are many stories explaining how Guru Padmasambhava was born. Some say that he instantly appeared on the peak of Meteorite Mountain, in Sri Lanka. Others teach 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, anything is possible. Enlightened beings can appear in any way they want or need to.[5]
InThe Copper Palace, KingIndrabhuti of Oddiyana is searching for a wish fulfilling jewel and finds Padmasambhava, who is said to be an incarnation of BuddhaAmitabha. The king adopts him as his own son and Padmasambhava is enthroned as the Lotus King (Pema Gyalpo).[7][28] However, Padmasambhava'skhaṭvāṅga staff falls on one of Indrabhuti's ministers, killing him, and Padmasambhava is exiled from the kingdom, which allows him to live as amahasiddha and practice tantra in charnel grounds throughout India.[7][28][29]
InHimachal Pradesh, India atRewalsar Lake, known as Tso Pema in Tibetan, Padmasambhava secretly gavetantric teachings to princess Mandarava, the local king's daughter. The king found out and tried to burn both him and his daughter, but it is said that when the smoke cleared they were still alive and in meditation, centered in a lotus arising from a lake. Greatly astonished by this miracle, the king offered Padmasambhava both his kingdom and Mandarava.[30]
Padmasambhava is then said to have returned home with Mandarava and together they converted the kingdom to Vajrayana Buddhism.[7]
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Padmasambhava andMandarava are also said to have travelled together to theMaratika Cave in eastern Nepal to practice long life rituals ofAmitāyus.[31] It was the place where, after the penance, they achieved the blessing of immortality from lordAmitāyus, the Buddha of long life. In the village ofPharping, located on the southern edge ofKathmandu district, the Guru is said to have done long penance combining the practices of YangdakHeruka andVajrakilaya, and attained the ultimateMahamudra (or "the Great Seal").[32]
The Tibetan Buddhism also mentions that Guru Rinpoche meditated atMuktinath (lord of liberation) temple in western Nepal before departing for Tibet.[33] The nuns residing in the temple complex of Muktinath are revered as goddesses and offspring of the women who were taught and initiated by Padmasambhava. A statue of Padmasambhava, which is believed to have built by him in his own image, currently resides in the Mharme Lhakhang Gompa and is taken care of by these nuns.[34]
Padmasambhava hagiographies also discuss the activities of Padmasambhāva in Tibet, beginning with the invitation by King Trisong Detsen to help in the founding of Samye. Padmasambhava is depicted as a great tantric adept who tames the spirits and demons of Tibet and turns them into guardians for the Buddha's Dharma (specifically, the deityPe har is made the protector of Samye). He is also said to have spread Vajrayana Buddhism to the people of Tibet, and specifically introduced its practice of Tantra.[35][36][7]
The subjection of subduing deities and demons is a recurrent theme in Buddhist literature, as noted also inVajrapani and Mahesvara and Steven Heine's "Opening a Mountain".[37]
Because of his role in the founding of Samye monastery, the first monastery in Tibet, Padmasambhava is regarded as the founder of theNyingma school ("Ancients") of Tibetan Buddhism.[38][39][40] Padmasambhava's activities in the Tibet include the practice of tantric rituals to increase the life of the king as well as initiating king Trisong Detsen into tantric rites.[7]
The various biographies also discuss stories of Padmasambhava's main Tibetan consort, princessYeshe Tsogyal ("Knowledge Lake Empress"), who became his student while living in the court of Trisong Deutsen. She was among Padmasambhava's three special students (along with the King, andNamkhai Nyingpo) and is widely revered in Tibet as the "Mother of Buddhism".[14] Yeshe Tsogyal became a great master with many disciples and is widely considered to be a female Buddha.[41]
Padmasambhava hid numerous termas in Tibet for later discovery with her aid, while she compiled and elicited Padmasambhava's teachings through the posing of questions, and then reachedBuddhahood in her lifetime. Manythangkas and paintings depict Padmasambhava with consorts at each side, Mandarava on his right and Yeshe Tsogyal on his left.[42][43]
Many of the Nyingma school'sterma texts are said to have originated from the activities of Padmasambhava and his students. These hidden treasure texts are believed to be discovered and disseminated when conditions are ripe for their reception.[16] The Nyingma school traces its lineage ofDzogchen teachings toGarab Dorje through Padmasambhava's termas.[17]
InThe Copper Palace, after the death of Trisong Detsen, Padmasambhava is said to have travelled to Lanka in order to convert its blood thirsty raksasa demons to the Dharma. His parting words of advice advocates for the worship ofAvalokiteshvara.[7]
According to Tibetan Buddhist legends of the localMonpa tribe,Chumi Gyatse Falls, also known as the '108 waterfalls' got created after a mythical showdown betweenGuru Padmasambhava and a high priest of the Bonpa sect that ruled supreme in Tibet and surrounding areas including Arunachal Pradesh in the pre-Buddhist times. The waterfall was formed whenGuru Padmasambhava flung his rosary against a rock and 108 streams gushed out.[44][better source needed] Chumi Gyatse waterfall is revered and holy for theMonpas, the Tibetan Buddhists.
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Bhutan has many important pilgrimage places associated with Padmasambhava. He visited Bhutan three times. Guru Rimpoche first came to Bhutan in 810 A.D. from Nepal via Nabji Korphu in theTrongsa District. The second and third visits were from Tibet.[45] The most famous site of Guru Rinpoche isParo Taktsang or "Tiger's Nest" monastery which is built on a sheer cliff wall about 900m above the floor ofParo valley. It was built around theTaktsang Senge Samdup (stag tshang seng ge bsam grub) cave where Padmasambhava is said to have meditated.[5]
Guru Rinpoche is said to have flown there fromSingye Dzong on the back ofMonmo Tashi Khyidren, whom he transformed into a flying tigress for the purpose of the trip.[46] Later, he travelled toBumthang district to subdue a powerfuldeity,Shelging Karpo who was offended by a local king, Sindhu Raja of theKingdom of Bumthang. According to legend, Padmasambhava's body imprint can be found in the wall of a cave at nearbyKurje Lhakhang temple.[47]
While in Bumthang, Guru Rinpoche meditated and blessedTang Rimochen Lhakhang,Thowadrak Monastery,Kunzangdrak Monastery,Zhabjethang Lhakhang,Choedrak Monastery andShudrak Goenpa. He also hid many treasures inMembartsho, the burning lake in Bumthang.[45] Guru Rimpoche then traveled to Eastern Bhutan where he blessedGomphu Kora,Gongza Ney,Dechen Phodrang Ney, andOmba Ney in Trashiyangtse. Guru Rinpoche also blessedAja Ney in Monggar, andNeychhen Rinchen Bumpa andSingye Dzong in Lhuentse.[45]
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The eight manifestations are also seen as Padmasambhava's biography that spans 1500 years. AsKhenchen Palden Sherab Rinpoche states,
When Guru Padmasambhava appeared on earth, he came as a human being. In order to dissolve our attachment to dualistic conceptions and destroy complex neurotic fixations, he also exhibited some extraordinary manifestations.[5]
In accord, Rigpa Shedra also states the eight principal forms were assumed by Guru Rinpoche at different points in his life. Padmasambhava's eight manifestations, or forms (Tib.Guru Tsen Gye), represent different aspects of his being as needed, such as wrathful or peaceful for example.
The eight manifestations of Padmasambhava belong to the tradition of Terma, the Revealed Treasures (Tib.: ter ma),[5][note 3] and are described and enumerated as follows:[citation needed]
Padmasambhava's various Sanskrit names are preserved in mantras such as those found in theYang 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.[clarification needed][48][note 4]
Padmasambhava has one face and two hands.[49][50] He is wrathful and smiling.[49] He blazes magnificently with the splendour of the major and minor marks.[49] His two eyes are wide open in a piercing gaze.[49] He has the youthful appearance of an eight-year-old child.[50] His complexion is white with a tinge of red.[50] He is seated with his two feet in the royal posture.[49][50][51]
On his head he wears a five-petalled lotus hat,[49][51] which has three points symbolizing the three kayas, five colours symbolizing the five kayas, the sun and moon symbolizing skillful means and wisdom, a vajra top to symbolize unshakablesamadhi, and a vulture's feather to represent the realization of the highest view.[50]
Padmasambhava 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.[49] Also, he wears a silk cloak, Dharma robes and gown.[51] 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 abodhisattva.[50]
In his right hand, he holds a five-prongedvajra at his heart.[49][50][51] His left hand rests in the gesture of equanimity,[49] 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[49][50] and ornamented on top by a wish-fulfilling tree.[51]
Cradled in his left arm he holds the three-pointedkhatvanga (trident) symbolizing the Princess consort Mandarava, one of his two main consorts.[49][51] who arouses the wisdom of bliss and emptiness, concealed as the three-pointed khatvanga.[50] Other sources say that the khatvanga represents the LadyYeshe Tsogyal, his primary consort and
main disciple.[52] Its three points represent the essence, nature and compassionate energy (ngowo, rangshyin and tukjé).[50][51] Below these three prongs are three severed heads, dry, fresh and rotten, symbolizing thedharmakaya,sambhogakaya andnirmanakaya.[50][51] Nine iron rings adorning the prongs represent the nine yanas.[50][51] Five-coloured strips of silk symbolize the five wisdoms[50] 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.[50][51]
Around him within a lattice of five-coloured light, appear the eightvidyadharas of India, the twenty-five disciples of Tibet, the deities of the three roots, and an ocean of oath-bound protectors[51]
His pureland paradise is Zangdok Palri (the Copper-Coloured Mountain).[53]
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 consume concepts of duality as my diet. I act in the way of the Buddhas of the three times.[This quote needs a citation]
Another translation of Guru Rinpoche's statement is:
My father is wisdom and my mother is voidness.
My country is the country of Dharma.
I am of no caste and no creed.
I am sustained by perplexity; and I am here to destroy lust, anger and sloth.— Guru Padmasambhava[5]
From the earliest sources to today, Padmasambhava has remained closely associated with theKila (phurba) dagger and also with the deityVajrakilaya (a meditation deity based on the kila).[7]
TheVajra Gurumantra is:
Oṃ āḥ hūṃ vajra guru padma siddhi hūṃ[49]
Like most Sanskrit mantras in Tibet, the Tibetan pronunciation demonstratesdialectic variation and is generallyOm Ah Hung Benza Guru Pema Siddhi Hung. This mantra does require transmission and it is usually requested that no one shares the mantra, but it can only be read.
In the Tibetan Buddhist traditions, particularly in Nyingma, the Vajra Guru mantra is held to be a powerful mantra engenderingcommunion with the Three Vajras of Padmasambhava'smindstream and by hisgrace, all enlightened beings.[54] The 14th century tertön Karma Lingpa wrote a famous commentary on the mantra.[55]
According to the great tertönJamyang Khyentse Wangpo, the basic meaning of the mantra is:
It begins with OṂ ĀḤ HŪṂ, which are the seed syllables of the three vajras (of body, speech and mind). Vajra signifies the dharmakāya since [like the adamantine vajra] it cannot be 'cut' or destroyed by the elaborations of conceptual thought. Guru signifies the sambhogakāya, which is 'heavily' laden with the qualities of the seven aspects of union. Padma signifies the nirmāṇakāya, the radiant awareness of the wisdom of discernment arising as the lotus family of enlightened speech. Remembering the qualities of the great Guru of Oḍḍiyāna, who is inseparable from these three kāyas, pray with the continuous devotion that is the intrinsic display of the nature of mind, free from the elaboration of conceptual thought. All the supreme and ordinary accomplishments—Siddhi—are obtained through the power of this prayer, and by thinking, "HŪṂ! May they be bestowed upon my mindstream, this very instant!"[49]
"The basis for realizing enlightenment is a human body. Male or female, there is no great difference. But if she develops the mind bent on enlightenment, the woman’s body is better."
TheSeven Line Prayer to Padmasambhava (Guru Rinpoche) is a well-known prayer that is recited by many Tibetans daily and is said to contain the most sacred and important teachings of Dzogchen:[55]
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Jamgon Ju Mipham Gyatso composed a famous commentary to the Seven Line Prayer calledWhite Lotus. It explains the meaning of the prayer in five levels of meaning intended to catalyze a process of realization. These hidden teachings are described as ripening and deepening, in time, with study and with contemplation.[57] There is also a shorter commentary by Tulku Thondup.[58]
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The life of Padmasambhava is widely depicted in theCham dances which are masked and costumed dances associated with religious festivals in the Tibetan Buddhist world.[59] In Bhutan, the dances are performed during the annualreligious festivals ortshechu.
There are numerousTerma cycles which are believed to contain teachings of Padmasambhava.[60] According to Tibetan tradition, theBardo Thodol (commonly referred to as the Tibetan Book of the Dead) was among these hidden treasures, subsequently discovered by a Tibetan tertön,Karma Lingpa (1326–1386).
Tantric cycles related to Padmasambhava are not just practiced by theNyingma, they even gave rise to a new offshoot ofBön which emerged in the 14th century called the New Bön. Prominent figures of the Sarma (new translation) schools such as theKarmapas and Sakya lineage heads have practiced these cycles and taught them. Some of the greatest scholars who revealed teachings related to Padmasambhava have been from theKagyu orSakya lineages. The hidden lake temple of theDalai Lamas behind thePotala Palace, calledLukhang, is dedicated toDzogchen teachings and has murals depicting the eight manifestations of Padmasambhava.[61]
Many of the students gathered around Padmasambhava became advancedVajrayana tantric practitioners, and became enlightened. They also founded and propagated theNyingma school. The most prominent of these include Padmasambhava's five main female consorts, often referred to aswisdom dakinis, and his twenty five main students along with king Trisong Detsen.
Padmasambhava had five main female tantric consorts, 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 theFive Consorts. That the women come from very different geographic regions is understood as a 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 aswisdom 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 anemanation of the tantricyidam,Vajravārāhī.[62] 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.[63]
In summary, the five consorts/wisdom dakinis were:
While there are very few sources on the lives of Kalasiddhi, Sakya Devi, and Tashi Kyedren, there are extant biographies of bothYeshe Tsogyal and Mandarava that have been translated into English and other western languages.
Padmasambhava has twenty five main students (Tibetan:རྗེ་འབངས་ཉེར་ལྔ,Wylie:rje 'bangs nyer lnga) in Tibet during the Nyingma's school's Early Translation period. These students are also called the "Twenty-five King and subjects" and "The King and 25" ofChimphu.[64] In Dudjom Rinpoche's list,[65] and in other sources, these include:
Also, but not listed in the 25:
In addition to Yeshe Tsogyal, 15 other women practitioners became accomplished Nyingma masters during this Early Translation period of the Nyingma school:[65][16]
HUNG. OR GYAN YUL GYI NUB JANG TSAM
PAD MA GE SAR DHONG PO LA.
YA TSAN CHHOG GI NGO DRUB NYEY
PAD MA JUNG NAY ZHEY SU DRAG
KHOR DU KHA DRO MANG PÖ KOR
KHYED KYI JEY SU DAG DRUB KYIY.
JIN GYIY LOB KHYIR SHEK SU SOL.[1]
The same text with audio can be found at[2], p. 5.
{{cite book}}: CS1 maint: location missing publisher (link)
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