The Life and Liberation of Padmasambhava

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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 ] Tsogyal, Yeshe. The Lotus-Born: The Life Story of Padmasambhava. Tr. Erik Perna Kunsang. Boston, MA: Shambhala, 1999. ⍽▢⍽Traditional accounts: The yogi Padmasambhava grew up an adopted prince, was banished, burned at the stake, and continued unscathed for a long, long time. Tibetans tell he subjugated demons and taught the Buddha's teachings in their country. According to one tradition, Mandarava was born to Vihardhara, the King of Zahor, and his wife the Queen Mohauki (also known as Wangmo Ogema). [9] Her birth was said to be accompanied by miraculous signs [10] [1] and her renunciation and spiritual inclination were apparent at an early age. [11] [1] The basic narrative of The 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 the Orgyen Lingpa (1323 – c. 1360). It is in the works of Orgyen Lingpa, particularly his Padma bka' thang (Lotus Testament, 1352), that the "11 deeds" of Padmasambhava first appear in full. [4] The Lotus Testament is a very extensive biography of Padmasambhava, which begins with his ordination under Ananda and contains numerous references to Padmasambhava as a "second Buddha." [4] Hagiography [ edit ] Thangka of Padmasambhava Statue of Guru Rinpoche, Central Tibet, Tsang Valley, 15th–16th century Samten Lingpa (1998). The Lives and Liberation of Princess Mandarava: the Indian Consort of Padmasambhava. Translated by Lama Chönam; Sangye Khandro. Boston: Wisdom Publications. ISBN 978-0861711444.

Guru Dorje Drolo (Wylie: gu ru rDo-rje gro-lod, Skt: Guru Vajra), meaning "Crazy Wisdom", very wrathful, manifests five years before Guru Pema Jungne departs Tibet, 13 emanations for 13 Tiger's Nests caves, the fierce manifestation of Vajrakilaya (wrathful Vajrasattva) known as "Diamond Guts", the comforter of all, imprinting the elements with Wisdom-Treasure, subduer for degenerate times. He is shown dark red, surrounded by flames, wearing robes and Tibetan shoes, conch earrings, a garland of heads, dancing on a tiger, symbolizing Tashi Kyeden, that is also dancing. In similar language Plotinus teaches that the One possesses no magnitude, etc. (See W. Y. E.-W., 211n, 212n). Guenther, Herbert V. (1996). The Teachings of Padmasambhava. Leiden: E.J. Brill. ISBN 90-04-10542-5.Changchub, Gyalwa; Nyingpo, Namkhai (2002). Lady of the Lotus-born: The Life and Enlightenment of Yeshe Tsogyal. Translated by the Padmakara Translation Group. Boston & London: Shambhala Publications. ISBN 1-57062-544-1. Together in Nepal, at Maratika cave, Mandarava and Padmasambhava also received, practiced, and accomplished the Chime Soktik, a terma received directly from Buddha Amitayus. [ citation needed] This may or may not be the same terma referenced above that originated with the Dakini Sangwa. [ citation needed] Adzom Drukpa. Biography of Orgyen Guru Pema Jungne. Translated by Padma Samye Ling. Dharma Samudra.

Mandelbaum, Arthur (August 2007). "Denma Tsemang". The Treasury of Lives: Biographies of Himalayan Religious Masters . Retrieved 10 August 2013. Cantwell, Cathy and Robert Mayer. 2012. A Noble Noose of Methods: The Lotus Garland Synopsis: A Mahāyoga Tantra and its Commentary. Vienna: Verlag der Österreichischen Akademie der Wissenschaften. Fremantle, Francesca (2001). Luminous Emptiness: Understanding the Tibetan Book of the Dead. Boston: Shambhala Publications, Inc. ISBN 1-57062-450-X. 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 of Yeshe Tsogyal. [11]Gyelmo Yudra Nyingpo, Yudra Nyingpo of Gyalmo ( Tibetan: ག་ཡུ་སྒྲ་སྙིང་པོ, Wylie: g.yu sgra snying po) Padmasambhava later came to be viewed as a central figure in the transmission of Buddhism to Tibet. [6] [5] 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 future tertöns. [7] Nyangral Nyima Özer (1124–1192) was the author of the Zangling-ma (Jeweled Rosary), the earliest biography of Padmasambhava. [8] [9] He has been called "one of the main architects of the Padmasambhava mythos – who first linked Padmasambhava to the Great Perfection in a high-profile manner." [10] [11] Mandelbaum, Arthur (August 2007). "Yeshe Yang". The Treasury of Lives: Biographies of Himalayan Religious Masters . Retrieved 19 August 2013.

In addition, there is evidence that alongside Padmasambhava, Mandarava practiced the Hayagriva Mechar sadhana cycle which now comprises part of the Great Play of the Quintessential Lotus and the Treasury of One Thousand Essential Instructions of Tantra on the Union of Hayagriva and Vajravarahi. Later, during a meeting between Mandarava and Yeshe Tsogyal, Mandarava taught Yeshe Tsogyal the "thirteen pith instructions on Hayagriva". [20] Mandarava is said to have manifested her sambhogakaya form at the great Dharma Wheel of Tramdruk where she engaged in a dialogue of mantra and mudra with Padmasambhava. Extensive details of this are rendered in the Padma Kathang. Jamgon Ju Mipham Gyatso composed a famous commentary to the Seven Line Prayer called White 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. [48] There is also a shorter commentary by Tulku Thondup. [49] Cham dances [ edit ] Jakar tshechu, Guru Tshengye, and Guru Rinpoche with two helpers and six manifestations 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 the Five 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. See also: Dakini, Yeshe Tsogyal, and Mandarava Padmasambhava in yab-yum form with a spiritual consortAccording to Khenchen Palden Sherab, there are traditionally said to be nine thousand nine hundred and ninety-nine biographies of Padmasambhava. [2] 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. [2] Birth and early life [ edit ] Lik: Evans-Wentz, Walter Yeeling, ed. The Tibetan Book of the Great Liberation or the Method of Realizing Nirvana through Knowing the Mind. London: Oxford University Press, 1968. ⍽▢⍽ Published in the West for the first time in 1954, the text has also been published as "Self-Liberation Through Seeing With Naked Awareness," translated by John Myrdhin Reynolds and published by Snow Lion (2nd ed. 2010). — The translation by Evans-Went's is of liberal and encompassing outlook (which is criticized by some), whereas the one translated and commented on by Reynolds is more limiting in scope; because of "parochialism and need to discredit W. Y. Evans-Wentz." Guru Senge Dradrog (Wylie: gu ru seng-ge sgra-sgrogs, Skt: Guru Simhanāda, [39]) meaning "The Lion's Roar", wrathful, subdues and pacifies negative influences, manifests in India and at Nalanda University, the Lion of Debate, promulgator of the Dharma throughout the six realms of sentient beings. He is shown as dark blue and surrounded by flames above a lotus, with fangs and three glaring eyes, crown of skulls and long hair, standing on a demon, holding a flaming vajra in the right hand, left hand in a subjugation mudra. Mandelbaum, Arthur (August 2007). "Kharchen Pelgyi Wangchuk". The Treasury of Lives: Biographies of Himalayan Religious Masters . Retrieved 19 August 2013.