Padmasambhava - Knowledge

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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!"

3771: 3759: 2403: 391: 1029: 1475: 823: 232: 2483: 8177: 924:,) 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. 8188: 1197: 967:,) 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. 5586: 5573: 887:, meaning "Lotus King", king of the Tripitaka (the Three Collections of Scripture), manifests as a child four years after the Mahaparinirvana of Buddha Shakyamuni, as predicted by the Buddha. He is shown with a reddish pink complexion and semi-wrathful, seated on a lotus and wearing yellow-orange robes, a small damaru in his right hand and a mirror and hook in his left hand, with a top-knot wrapped in white and streaming with red silk. 5504: 5563: 1189: 2013: 1681: 33: 5516: 325:. 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. Padmasambhava was also said to have taught various forms of tantric Buddhist yoga. 635:(lord of liberation) temple in western Nepal before departing for Tibet. The nuns residing in the temple complex of Muktinath are revered as female goddesses and offspring of the females 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. 934:), meaning "Lotus Essence", a symbol of spiritual perfection, peaceful, manifests and teaches Mandarava, transforming negative energies into compassionate and peaceful forms. He is shown with a rich white complexion, very peaceful, and wears a red monk's hat, and sits on a lotus with his right hand in a mudra and left hand holding a skull-cup. 1012:(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. 1091:. Nine iron rings adorning the prongs represent the nine yanas. Five-coloured strips of silk symbolize the five wisdoms 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. 1051:

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. Also, he wears a silk cloak, Dharma robes and gown. He is wearing the dark blue gown of

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Buddha that teaches the Dharma to the people, embodies all manifestations and actions of pacifying, increasing, magnetizing and subjugating. As the most depicted manifestation, he is shown sitting on a lotus, dressed in three robes, under which he wears a blue shirt, pants and Tibetan shoes. He holds

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to the Dharma, Lion of the Sakyas, embodies patience and detachment, learns all Buddhist canons and Tantric practices of the eight Vidyadharas. He is shown similar to Buddha Shakymuni but with golden skin in red monk's robes, a unishaka, a begging bowl in the left hand and a five-pointed vajra in the

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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

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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

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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 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

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Padmasambhava has one face and two hands. He is wrathful and smiling. He blazes magnificently with the splendour of the major and minor marks. His two eyes are wide open in a piercing gaze. He has the youthful appearance of an eight-year-old child. His complexion is white with a tinge of red. He is

318:(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. 498:

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

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simultaneously with Guru Pema Gyalpo, often portrayed as a crazy wisdom wandering yogi, numerous simultaneous emanations, illuminates the darkness of the mind through the insight of Dzogchen. He is shown seated on a lotus with left leg bent and with a golden-red complexion, semi-wrathful with

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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

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When the royal court began to suspect that Padmasambhava wanted to seize power, he was asked to leave by the king. 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.

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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.

1359:. 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. There is also a shorter commentary by Tulku Thondup. 1137:(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. 1497:

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

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at his heart. His left hand rests in the gesture of equanimity, 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 and ornamented on top by a wish-fulfilling tree.

191:(treasure finders) when conditions are ripe for their reception. 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 724:

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. The Nyingma school traces its lineage of

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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 before

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On his head he wears a five-petalled lotus hat, 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 unshakable

1071:(trident) symbolizing the Princess consort Mandarava, one of his two main consorts. who arouses the wisdom of bliss and emptiness, concealed as the three-pointed khatvanga. Other sources say that the khatvanga represents the Lady 4469: 690:

school ("Ancients") of Tibetan Buddhism. 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.

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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 of

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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

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main disciple. Its three points represent the essence, nature and compassionate energy (ngowo, rangshyin and tukjé). Below these three prongs are three severed heads, dry, fresh and rotten, symbolizing the

321: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 from 910:

slightly bulging eyes, long hair with bone ornaments, moustache and beard, bare-chested with a tiger-skin skirt, right hand holds a khatvanga and left hand is in a mudra, interacting with the sun.

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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 (

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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 reached

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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.

1899: 2458: 1008:), 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 1284:

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:

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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 when

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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 the

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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

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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, and

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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.

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The eight manifestations of Padmasambhava belong to the tradition of Terma, the Revealed Treasures (Tib.: ter ma), and are described and enumerated as follows:

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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.

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which are masked and costumed dances associated with religious festivals in the Tibetan Buddhist world. In Bhutan, the dances are performed during the annual

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a vajra in his right hand, and a skull-bowl with a small vase in his left hand. A special trident called a khatvanga leans on the left shoulder representing

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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

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In addition to Yeshe Tsogyal, 15 other women practitioners became accomplished Nyingma masters during this Early Translation period of the Nyingma school:

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Dalton, Jacob (October–December 2004). "The Early Development of the Padmasambhava Legend in Tibet: A Study of IOL Tib J 644 and Pelliot tibétain 307".

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offended by a local king. According to legend, Padmasambhava's body imprint can be found in the wall of a cave at nearby Kurje Lhakhang temple.

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was very influential on the Padmasambhava hagiographical tradition. The narrative was also incorporated into Nyima Özer's history of Buddhism, the

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Bischoff, F. A. (1978). Ligeti, Louis (ed.). "Padmasambhava est-il un personnage historique?" [Is Padmasambhava a historical figure?].

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Padmasambhava later came to be viewed as a central figure in the transmission of Buddhism to Tibet. Starting from around the 12th century,

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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

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staff falls on one of Indrabhuti's ministers, killing him, and Padmasambhava is exiled from the kingdom, which allows him to live as a

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Because of his role in the founding of Samye monastery, the first monastery in Tibet, Padmasambhava is regarded as the founder of the

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While in the eleventh and twelfth centuries there were several parallel narratives of important founding figures like Padmasambhava,

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While there are very few sources on the lives of Kalasiddhi, Sakya Devi, and Tashi Kyedren, there are extant biographies of both

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In the Tibetan Buddhist traditions, particularly in Nyingma, the Vajra Guru mantra is held to be a powerful mantra engendering

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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

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Padmasambhava is then said to have returned home with Mandarava and together they converted the kingdom to Vajrayana Buddhism.

137:(Jeweled Rosary), the earliest biography of Padmasambhava. He has been called "one of the main architects of the Padmasambhava 156:

that was foretold by Buddha Shakyamuni. According to traditional hagiographies, his students include the great female masters

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Lewis Doney notes that while numerous texts are associated with Padmasambhava, the most likely of these attributions are the

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which emerged in the 14th century called the New Bön. Prominent figures of the Sarma (new translation) schools such as the

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Buddhist Symbolism in Tibetan Thangkas: The Story of Siddhartha and Other Buddhas Interpreted in Modern Nepalese Painting

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Yet, when understood from a more inner tantric perspective, these same women are understood not as ordinary women but as

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of Oddiyana is searching for a wish fulfilling jewel and finds Padmasambhava, who is said to be an incarnation of Buddha

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Advice from the Lotus-Born: A Collection of Padmasambhava's Advice to the Dakini Yeshe Tsogyal and Other Close Disciples

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and paintings depict Padmasambhava with consorts at each side, Mandarava on his right and Yeshe Tsogyal on his left.

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Terchen Chokgyur Dechen Zhikpo Lingpa: The Great Tertön, The Seven Transmissions and The Thirty-Seven Treasure Sites

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of India, the twenty-five disciples of Tibet, the deities of the three roots, and an ocean of oath-bound protectors

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flung his rosary against a rock and 108 streams gushed out. Chumi Gyatse waterfall is revered and holy for the

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school considers Padmasambhava to be a founding figure. The Nyingma school also traditionally holds that its

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school. The most prominent of these include Padmasambhava's five main female consorts, often referred to as

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The subjection of subduing deities and demons is a recurrent theme in Buddhist literature, as noted also in

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rituals named Padmasambhava who tames demons, though they do not associate this figure with Trisong Detsen.

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Hidden Teachings of Tibet: An Explanation of the Terma Tradition of the Nyingma School of Tibetan Buddhism

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The Zangs gling ma: The First Padmasambhava Biography. Two Exemplars of the Earliest Attested Recension

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cycles which are believed to contain teachings of Padmasambhava. According to Tibetan tradition, the

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Doney, Lewis (2015). "Padmasambhava in Tibetan Buddhism". In Silk, Jonathan A.; et al. (eds.).

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Yet in reality, he was never separate from the five emanations of Vajravarahi: the Body-emanation,

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depict Padmasambhava being born as an eight-year-old child appearing in a lotus blossom floating in

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Illuminating the Path: Ngondro Instructions According to the Nyingma School of Vajrayana Buddhism

4420:"Low Tricks and High Stakes Surrounding a Holy Place in Eastern Nepal: The Halesi-Māratika Caves" 1780: 1352: 1253: 948:) of Bodh Gaya, meaning "Lion of the Sakyas", peaceful, manifests as Ananda's student and brings 863:), represent different aspects of his being as needed, such as wrathful or peaceful for example. 604:. It was the place where, after the penance, they achieved the blessing of immortality from lord 547: 1582:

Belwong Kalasiddhi of northwest India, who was the emanation of Vajravarahi's Quality (Tibetan:

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or "Tiger's Nest" monastery which is built on a sheer cliff wall about 900m above the floor of

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The various biographies also discuss stories of Padmasambhava's main Tibetan consort, princess

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The eight manifestations are also seen as Padmasambhava's biography that spans 1500 years. As

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Palden Sherab Rinpoche, Khenchen; Tsewang Dongyal Rinpoche, Khenpo (1998). Kaye, Joan (ed.).

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Germano, David (2005). "The Funerary Transformation of the Great Perfection (Rdzogs chen)".

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Jackson, D. (1979). "Review: The Life and Liberation of Padmasambhava (Padma bKaí thang)".

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Mandarava of Zahor, northeast India, who was the emanation of Vajravarahi's Body (Tibetan:

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From the earliest sources to today, Padmasambhava has remained closely associated with the

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Padmasambhava's various Sanskrit names are preserved in mantras such as those found in the

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Guru Senge Dradrog, a wrathful manifestation of Padmasambhava (painting in Tashichho Dzong)

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van Schaik, Sam; Iwao, Kazushi (2009). "Fragments of the Testament of Ba from Dunhuang".

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The Vajra Garland and the Lotus Garden: Treasure Biographies of Padmakara and Vairochana

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district, the Guru is said to have done long penance combining the practices of Yangdak

443:(Lotus Testament, 1352), that the "11 deeds" of Padmasambhava first appear in full. The 179:

In Tibetan Buddhism, the teachings of Padmasambava are said to include an oral lineage (

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has many important pilgrimage places associated with Padmasambhava. The most famous is

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is a very extensive biography of Padmasambhava, which begins with his ordination under

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One of the earliest chronicle sources for Padmasambhava as a historical figure is the

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According to Lewis Doney, while his historical authenticity was questioned by earlier

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Flower Nectar: The Essence of Honey (chos 'byung me tog snying po sbrang rtsi'i bcud)

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tantric practitioners, and became enlightened. They also founded and propagated the

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The Lives and Liberation of Princess Mandarava: the Indian Consort of Padmasambhava

5037: 4844: 4526: 2802: 1400: 949: 756:, also known as the '108 waterfalls' got created after a mythical showdown between 721: 410: 243: 208: 192: 149: 121: 8891: 6907: 1628:

and Mandarava that have been translated into English and other western languages.

9262: 9132: 9007: 8906: 8582: 8500: 8475: 8397: 8192: 8137: 8089: 8017: 7887: 7685: 7665: 7607: 7519: 7182: 7080: 6927: 6663: 6646: 6631: 6609: 6161: 6031: 5865: 5845: 5284: 5199: 5134: 5083: 4958:. Translated by Khenpo Tsewang Dongyal Rinpoche. Padma Gochen Ling: Turtle Hill. 4647: 2611: 1944: 703: 341:(1136–1204), the primary source of the traditional hagiography of Padmasambhava. 279: 262: 109: 104: 9352: 8423: 6937: 6091: 6081: 4953: 4654:. Translated by Gyurme Dorje and Matthew Kapstein. Boston: Wisdom Publications. 9337: 9287: 9277: 8926: 8821: 8703: 8646: 8616: 8485: 8258: 8147: 7850: 7700: 7482: 7062: 7042: 6962: 6651: 6641: 6575: 6412: 5898: 5761: 5155: 5015:

The Beauty of Awakened Mind: Dzogchen Lineage of the Great Master Shigpo Dudtsi

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The Life and Liberation of Padmasambhava. Padma bKa'i Thang. (Parts I & II)

2585: 2277: 2255: 2228: 2205: 2183: 2160: 2138: 2116: 2093: 2071: 2048: 2026: 1993: 1970: 1948: 1926: 1903: 1880: 1857: 1835: 1812: 1789: 1764: 1741: 1716: 1693: 1661: 1637: 1509:. From this point of view, they are known as the "Five Wisdom Dakinis" (Wylie: 1205: 311: 292: 266: 161: 153: 102:(circa 8th – 9th centuries). According to some early Tibetan sources like the 91: 9322: 8507: 8438: 5474:

Wang, S. A. (1975). "Can Man Go Beyond Ethics?: The System of Padmasambhava".

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teachings and has murals depicting the eight manifestations of Padmasambhava.

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I am sustained by perplexity; and I am here to destroy lust, anger and sloth.

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and Tiger's Nest caves, is an emanation of Vajravarahi's Activity (Tibetan:

1226:

Like most Sanskrit mantras in Tibet, the Tibetan pronunciation demonstrates

1048:, and a vulture's feather to represent the realization of the highest view. 1028: 9332: 9232: 9217: 8951: 8781: 8589: 8522: 8402: 8382: 8263: 8007: 7992: 7962: 7912: 7902: 7744: 7539: 7032: 6867: 6745: 6533: 6528: 6355: 6226: 6101: 5562: 5013:

Palden Sherab Rinpoche, Khenchen; Tsewang Dongyal Rinpoche, Khenpo (2013).

4994:

Palden Sherab Rinpoche, Khenchen; Tsewang Dongyal Rinpoche, Khenpo (2008).

4760: 4621: 3390:"Brief history of Muktinath-Chumig Gyatsa at the Annapurna Circuit - Nepal" 2709: 2517: 1853: 1514: 1474: 1410: 1405: 1246: 1084: 871: 792: 765: 749: 673: 8352: 6790: 6775: 6735: 6432: 6096: 5672: 5267:

White Lotus: An Explanation of the Seven-line Prayer to Guru Padmasambhava

5059:. Translated by Lama Chönam; Sangye Khandro. Boston: Wisdom Publications. 2772: 1375:, Guru Tshengye, and Guru Rinpoche with two helpers and six manifestations 390: 231: 9412: 9302: 9282: 9052: 8876: 8836: 8826: 8628: 8443: 8327: 7977: 7806: 6947: 6932: 6715: 6523: 6451: 6231: 6061: 5963: 5810: 5682: 5076:

The Buddhist Handbook: A Complete Guide to Buddhist Teaching and Practice

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Tibetan Wylie transliteration and Sanskrit transliteration are found in

2550:. Translated by Samyé Translations. Samyé Translations and Publications. 2541:. Translated by Samye Translations. Samye Translations and Publications. 605: 601: 528: 451:

and contains numerous references to Padmasambhava as a "second Buddha."

439:(1323 – c. 1360). It is in the works of Orgyen Lingpa, particularly his 9362: 9342: 9252: 9207: 9182: 9122: 9117: 9067: 8987: 8961: 8896: 8722: 8675: 8480: 8428: 7922: 7880: 7756: 7562: 7487: 7101: 7085: 7047: 7027: 6922: 6897: 6805: 6740: 6720: 6466: 6397: 6268: 6151: 6121: 6056: 6006: 5664: 5654: 5627: 5401: 4561:. UNESCO Regional Expert Symposium on Arts Education in Asia. Hong Kong 4538: 2514:

The Legend of the Great Stupa and the Life Story of the Lotus Born Guru

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His pureland paradise is Zangdok Palri (the Copper-Coloured Mountain).

1095: 1080: 710: 540: 524: 463:

Statue of Guru Rinpoche, Central Tibet, Tsang Valley, 15th–16th century

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Tantric cycles related to Padmasambhava are not just practiced by the

905:), meaning "Ray of Sun", the Sunray Yogi, semi-wrathful, manifests in 9387: 9222: 9047: 9022: 8941: 8901: 8886: 8841: 8639: 8433: 7897: 7870: 7037: 6912: 6624: 6540: 6417: 6307: 6280: 6273: 6236: 6193: 6156: 5923: 5888: 5855: 5830: 5785: 5289:"Brief Guide to the Stages of Visualization for the Ngöndro Practice" 4580:. Andiast: International Institute for Tibetan and Buddhist Studies. 3197: 2682: 2539:

Following in Your Footsteps: The Lotus-Born Guru in Tibet: Volume III

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Around him within a lattice of five-coloured light, appear the eight

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The Nyingma School of Tibetan Buddhism: Its Fundamentals and History

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Following in Your Footsteps: The Lotus-Born Guru in India: Volume II

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Guru Rinpoche hand print embedded in the rock at Pharping, Kathmandu

1494:, and his twenty five main students along with king Trisong Detsen. 1196: 448: 188: 126: 9382: 9272: 9212: 9162: 9157: 9002: 8997: 8956: 8921: 8871: 8806: 8801: 8555: 8392: 8187: 8027: 7982: 7927: 7892: 7796: 7455: 7022: 7017: 6967: 6902: 6820: 6785: 6780: 6441: 6312: 6300: 6211: 5870: 5567: 4500:

Lady of the Lotus-born: The Life and Enlightenment of Yeshe Tsogyal

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Yeshe Tsogyal (1993). Binder Schmidt, M.; Hein Schmidt, E. (eds.).

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Following in Your Footsteps: The Lotus-Born Guru in Nepal: Volume I

1608:

Tashi Kyeden (or Kyedren or Chidren), sometimes called Mangala, of

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Many of the students gathered around Padmasambhava became advanced

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The Tibetan Buddhism also mentions that Guru Rinpoche meditated at

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Sons of Sikkim: The Rise and Fall of the Namgyal Dynasty of Sikkim

4558:

Dancing on the demon's back: the dramnyen dance and song of Bhutan

4474:

Tibet after Empire: Culture, Society and Religion between 850–1000

3704: 3504: 3031: 3029: 3027: 2655:. Translated by Erik Pema Kunsang. Boston: Shambhala Publications. 2448:

Statue of Guru Rinpoche (Padmasambhava) in his meditation cave at

1656:. In Dudjom Rinpoche's list, and in other sources, these include: 651:

which is traditionally said to have been blessed by him personally

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