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75-468: Vajrakilaya is a wrathful form of the Buddha Vajrasattva . His distinctive iconographic trait is that he holds the dagger called phurba or kīla . Vajrakilaya is commonly represented with three faces of different colors in a crown of skulls. The central face is blue, the left is red and the right is white. He also has six arms: two holds the phurba , two hold one vajra each, one holds

150-426: A bodhisattva . In his right hand, he holds a five-pronged vajra 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. Cradled in his left arm he holds the three-pointed khatvanga (trident) symbolizing

225-492: A "second Buddha." According to Khenchen Palden Sherab , there are traditionally said to be nine thousand nine hundred and ninety-nine biographies of Padmasambhava. 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. Hagiographies of Padmasambhava such as The Copper Palace, depict Padmasambhava being born as an eight-year-old child appearing in

300-722: A Mountain". Because of his role in the founding of Samye monastery, the first monastery in Tibet, Padmasambhava is regarded as the founder of the Nyingma 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. The various biographies also discuss stories of Padmasambhava's main Tibetan consort, princess Yeshe Tsogyal (" Knowledge Lake Empress"), who became his student while living in

375-539: A demon tamer. As Nyingma scholar Khenchen 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

450-457: A flaming snare, and one a trident. He crushes under his feet demons representing the obstacles to spiritual realization. Vajrakilaya is a significant Vajrayana deity who transmutes and transcends obstacles and obscurations. Padmasambhava achieved realisation through practicing Yangdag Heruka (Tibetan: yang dag he ru ka ), but only after combining it with the practice of Vajrakilaya to clean and clear obstacles and obscurations. Vajrakilaya

525-452: A flaming triple wishfulfilling jewel or triratna , a trident and the phurba . Vajrakilaya's back is covered by the freshly flayed skin of the elephant representing 'ignorance' (Sanskrit: avidya; Tibetan: marigpa), with the legs tied in front. A human skin is tied diagonally across his chest with the hands lying flat on Vajrakilaya's stomach and solar plexus. A rope ripples over his body with severed heads hanging by their hair representing

600-600: 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 Guru Padmasambhava flung his rosary against a rock and 108 streams gushed out. Chumi Gyatse waterfall is revered and holy for the Monpas , the Tibetan Buddhists. Bhutan has many important pilgrimage places associated with Padmasambhava. The most famous

675-603: A host of beings who visit Vairocana Buddha to learn the Dharma . Vajrasattva inquires about the cause, goal and foundation of all-embracing wisdom, which leads to a philosophical discourse delivered by the Buddha. The audience cannot comprehend the teaching, so the Buddha demonstrates through the use of mandala . Vajrasattva then questions why rituals and objects are needed, if the truth is beyond form. Vairocana Buddha replies to Vajrasattva that these are expedient means, whose function

750-581: A hōng / wēng bānzhā sàduǒ hōng ). Vajrasattva's name translates to Diamond Being or Thunderbolt Being. The vajra , a symbol of insight, is associated with Esoteric Buddhism . Vajrasattva is an important figure in the tantric Buddhism of the Newar People of the Kathmandu Valley. He represents the ideal guru, and he is frequently invoked in the guru maṇḍala , the foundational ritual for all other Newar Buddhist rituals and

825-561: A lineage of the hidden treasure texts ( termas ). Tibetan Buddhism holds that Padmasambhava's termas are discovered by fortunate beings and tertöns (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 Buddhists in Tibet , Nepal , Bhutan ,

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900-469: A lotus blossom floating in Lake Dhanakosha surrounded by a host of dakinis , in the kingdom of Oddiyana . 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

975-413: A number of terma teachings founded on Vajrakilaya. For instance, there are treasure teachings from Jigme Lingpa , Ratna Lingpa and Nyang-rel Nyima Ozer . Contemporary Bon has "at least nine traditions of Phur pa," according to one scholar. Vajrasattva Vajrasattva ( Sanskrit : वज्रसत्त्व , Tibetan: རྡོ་རྗེ་སེམས་དཔའ། Dorje Sempa , short form: རྡོར་སེམས། Dorsem ) is a bodhisattva in

1050-571: A powerful deity 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. The eight manifestations are also seen as Padmasambhava's biography that spans 1500 years. As Khenchen 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. In accord, Rigpa Shedra also states

1125-416: 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 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

1200-534: Is Paro Taktsang or "Tiger's Nest" monastery which is built on a sheer cliff wall about 900m above the floor of Paro valley. It was built around the Taktsang Senge Samdup (stag tshang seng ge bsam grub) cave where Padmasambhava is said to have meditated. He is said to have flown 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

1275-531: Is Vajrakilaya. Jamyang Khyentse Wangpo , Dilgo Khyentse Rinpoche , Dudjom Rinpoche and a significant number of lamas within the Kagyu and Nyingma engaged Vajrakilaya sadhana . A common manifestation of Vajrakilaya has three heads, six arms, and four legs. Vajrakilaya's three right hands except for the right front one held vajras with five and nine prongs. The right front one makes a mudra as granting boons with open palm. Vajrakilaya's three left hands hold

1350-609: Is also understood as the embodiment of activities of the Buddha mind . According to Dilgo Khyentse Rinpoche , Vajrakilaya is perceived as the wrathful form of Vajrapani . Many great masters both in India and Tibet, but especially in Tibet, have practiced Vajrakilaya (especially in the Nyingma lineage, and among the Kagyu and also within the Sakya ). The Sakya's main deity, besides Hevajra ,

1425-604: 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 deity Pe 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. The subjection of subduing deities and demons is a recurrent theme in Buddhist literature, as noted also in Vajrapani and Mahesvara and Steven Heine's "Opening

1500-505: Is enthroned as the Lotus King ( Pema Gyalpo ). However, Padmasambhava's khaṭvāṅga staff falls on one of Indrabhuti's ministers, killing him, and Padmasambhava is exiled from the kingdom, which allows him to live as a mahasiddha and practice tantra in charnel grounds throughout India. In Himachal Pradesh, India at Rewalsar Lake , known as Tso Pema in Tibetan, Padmasambhava secretly gave tantric teachings to princess Mandarava,

1575-539: Is regarded as having the ability to purify karma , bring peace, and cause enlightened activity in general. Following the September 11, 2001 attacks on the United States , The Dzogchen Ponlop Rinpoche announced a project, Prayer 4 Peace, to accumulate one billion six syllable Vajrasattva recitations from practitioners around the world. The six syllable mantra ( oṁ Vajrasattva Hūṁ ), is a less formal version of

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1650-2001: Is the Hundred Syllable Mantra. This mantra appears in the Sarvatathāgata-tattvasaṃgraha . The earliest appearance of the mantra is in a collection of mantras (T.866) translated into Chinese by Vajrabodhi (c. 671–741) in 723 CE called A Summary of Recitations Taken from the Sarvatathāgatatattvasaṃgrahasūtra (金剛頂瑜伽中略出念誦經). The mantra is the following: ཨོཾ་ བཛྲ་སཏྭ་ས་མ་ཡ་མ་ནུ་པཱ་ལ་ཡ། བཛྲ་སཏྭ་ཏྭེ་ནོ་པ་ཏིཥྛཱ། དྲྀ་ཌྷོ་མེ་བྷ་ཝ། སུ་ཏོ་ཥྱོ་མེ་བྷ་ཝ། སུ་པོ་ཥྱོ་མེ་བྷ་ཝ། ཨ་ནུ་རཀྟོ་མེ་བྷ་ཝ། སརྦ་སིདྡྷིམྨེ་པྲ་ཡ་ཙྪ། སརྦ་ཀརྨ་སུ་ཙ་མེ ཙིཏྟཾ་ཤཱི་ཡཾ་ཀུ་རུ་ཧཱུྃ། ཧ་ཧ་ཧ་ཧ་ཧོཿ བྷ་ག་ཝཱན སརྦ ཏ་ཐཱ་ག་ཏ་བཛྲ་མ་མེ་མུཉྩ། བཛྲི་བྷ་ཝ་མ་ཧཱ་ས་མ་ཡ་སཏྭ ཨཱཿ །། ཧཱུྂ ཕཊ༔ Oṃ Vajrasattva samayamanu(10)pālaya!  | Vajrasattva, tvenopa(20)tiṣṭḥa!  | Dṛḍho me bhava!  | Sutoṣyo (30) me bhava!  | Supoṣyo me bhava!  | A(40)nurakto me bhava!  | Sarva siddhim (50) me prayaccha!  | Sarva karmasu ca (60). Me cittaṃ śrīyaṃ kuru hūṃ!  | Ha ha (70) ha ha hoḥ! Bhagavān sarva tathā(80)gata vajra mā me muñca!  | Vajri (90) bhava mahāsamaya sattva āḥ! (100) || 唵: 斡指囉薩埵 薩摩耶 摩奴巴拉耶! 斡指囉薩埵 堆耨缽諦使他! 得哩投 美 帕瓦! 蘇抖使猶 美 帕瓦! 蘇波使猶 美 帕瓦! 阿奴囉克兜 美 帕瓦! 薩哩斡 西梃 美 頗囉 耶察! 薩哩斡 葛爾摩蘇 者! 美 支蕩 釋哩樣 古嚕 吽! 訶 訶 訶訶 斛! 頗葛灣 薩爾瓦 答塔葛達 斡指囉, 媽 美 捫札! 斡指哩 帕瓦 ! 摩哈 薩摩耶 薩埵 啊！ Ǎn Wòzīluōsàduǒ Sūsàmáyé Mánàbālàyé | Wòzīluōsàduǒ Dìnúbōdìsèzhā | Délīchú Mí Fāwǎ | Sūdùshù Mí Fāwǎ | Anúluōyìdōu Mí Fāwǎ | Sūbùshù Mí Fāwǎ | Sàlīwò Xiētí Mí Bùluōyécā | Sàlīwò Gélīmásū Zā Mí Jìdá Shìlīyáng Guōlǔ Hōng | Hē Hē Hē Hē Hú Fāgéwān Sàlīwǎ Dátǎgédá Wòzīluō Má Mí Ménzā | Wòzīlī Fāwǎ Máhē Sàmóyé Sàduǒ A || oṃ O Vajrasattva honour

1725-574: Is to bring practitioners to awakening more readily, and so on. In Shingon Buddhist rituals for initiation, the kechien kanjō , the initiate re-enacts the role of Vajrasattva and recites mantra and dialogue from the sutras above. The Mahācārya enacts the role of Mahavairocana Buddha, bestowing wisdom upon the student. In certain esoteric Chinese Buddhist rituals, such as the Grand Mengshan Food Bestowal ceremony ( Chinese : 蒙山施食 ; pinyin : méngshān shīshí ) and

1800-431: Is white with a tinge of red. He is seated with his two feet in the royal posture. 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 samadhi , and a vulture's feather to represent the realization of the highest view. Padmasambhava wears

1875-482: The Longchen Nyingtig displays Sanskrit-Tibetan hybridization. Such textual and dialectical diglossia ( Sanskrit : dvaibhāṣika ) is evident from the earliest transmission of tantra into the region, where the original Sanskrit phonemes and lexical items are often orthographically rendered in the Tibetan, rather than the comparable indigenous terms (Davidson, 2002). Though Jigme Lingpa did not compose

1950-456: The Akshamala or 'garland of bija ' (Sanskrit: Varnamala). A knee length loin cloth winds around his belly belted with a tiger skin complete with tail, claws and head. This deity wears manifold nāga adornments and jewellery: naga earrings, naga bracelets, naga anklets and a naga cord over his chest, sometimes referred to as a naga girdle and a naga hairpiece or hair ornament. Vajrakilaya is

2025-655: The Himalayan states of India, and in countries around the world. One of the earliest chronicle sources for Padmasambhava as a historical figure is the Testament of Ba ( Dba' bzhed , c. 9th–12th centuries), which records the founding of Samye Monastery under the reign of King Trisong Detsen (r. 755–797/804). Other early manuscripts from Dunhuang also mention a tantric master associated with kilaya rituals named Padmasambhava who tames demons, though they do not associate this figure with Trisong Detsen. According to

2100-591: The Kulayaraja Tantra ( Wylie : kun byed rgyal po , THL : künjé gyalpo ) or "The All-Creating King Tantra", the main tantra of the Mind Series of Dzogchen. Vajrasattva is often depicted with various consorts: the peaceful one being Vajragarvi, aka Vajrasatvātmikā (Tib. Dorje Nyema ), Dharmadhatvishvari, Ghantapani ("Bell Bearer"), the wrathful one Diptacakra, Vajratopa, Vajrabhrikuti, and others. An important mantra associated with Vajrasattva

2175-523: The Lotus Born from Oḍḍiyāna , was a semi-legendary tantric Buddhist Vajra master from India who fully revealed the Vajrayana in Tibet , circa 8th – 9th centuries. He is considered the reincarnation of Shakyamuni Buddha as foretold by the Buddha himself. According to early Tibetan sources including the Testament of Ba , he came to Tibet in the 8th century and designed Samye Monastery ,

2250-643: The Mahayana and Mantrayana / Vajrayana Buddhist traditions. In Chinese Buddhism and the Japanese Shingon tradition, Vajrasattva is the esoteric aspect of the bodhisattva Samantabhadra and is commonly associated with the student practitioner who, through the master's teachings, attains an ever-enriching, subtle and rarefied grounding in their esoteric practice. In the East Asian esoteric Buddhist Diamond Realm Mandala , Vajrasattva sits to

2325-707: The Man ngag lta ba'i phreng ba ( The Garland of Views ) , a commentary on the 13th chapter of the Guhyagarbha tantra and the Thabs zhags padma 'phreng ( A Noble Noose of Methods, The Lotus Garland ) , an exposition of Mahayoga . The former work is mentioned in the work of Nubchen Sangye Yeshe (c. 9–10th centuries) and attributed to Padmasambhava. While in the eleventh and twelfth centuries there were several parallel narratives of important founding figures like Padmasambhava, Vimalamitra , Songtsän Gampo, and Vairotsana , by

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2400-480: The Testament of Ba , Trisong Detsen had invited the Buddhist abbot and Indian philosopher Śāntarakṣita (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. Śāntarakṣita

2475-659: The Xixia kingdom during the Song dynasty (960–1279), which may indicate that the mantra was first transcribed from Tibetan Buddhist sources, as Tibetan Buddhist teachings were influential in the Xixia region at the time. In Tibetan Vajrayana Buddhist practice, Vajrasattva is used in the Ngondro , or preliminary practices, in order to purify the mind's defilements, prior to undertaking more advanced tantric techniques . The yik gya ,

2550-459: 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 . 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

2625-625: The abhiseka ritual and entrusted him with the esoteric teachings he had learned from Vairocana Buddha, as depicted in the Mahavairocana Sutra . Kukai does not elaborate further on Vajrasattva or his origins. Elsewhere, Vajrasattva is an important figure in two esoteric Buddhist sutras, the Mahavairocana Sutra and the Vajrasekhara Sutra . In the first chapter of the Mahavairocana Sutra, Vajrasattva leads

2700-572: The dharmakaya , sambhogakaya and nirmanakaya . 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. Around him within a lattice of five-coloured light, appear

2775-579: The "Hundred Syllable Mantra" ( Tibetan : ཡིག་བརྒྱ་ , Wylie : yig brgya ) supplication of Vajrasattva, approaches universality in the various elementary Ngondro sadhana for sadhakas of all Mantrayana and Sarma schools bar the Bonpo. The pronunciation and orthography differ between lineages. The evocation of the Hundred Syllable Vajrasattva Mantra in the Vajrayana lineage of Jigme Lingpa 's (1729–1798) ngondro from

2850-668: The "Hundred Syllable Mantra" is recited and practiced by monastics during the Yoga Flaming Mouth Ritual ( Chinese : 瑜伽焰口 ; pinyin : Yújiā Yànkou ), which is often conducted during various important festivals, including the Chinese Ghost Festival , in order to feed pretas and reduce their suffering. The earliest known reference to this mantra in the Chinese Buddhist canon dates to a compilation of spells purportedly made by monks from

2925-433: 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 Nyangrel Nyima Özer (1136–1204), 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

3000-601: 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. The Lotus Testament is a very extensive biography of Padmasambhava, which begins with his ordination under Ananda and contains numerous references to Padmasambhava as

3075-513: The East near Akshobhya Buddha. In some esoteric lineages, Nagarjuna was said to have met Vajrasattva in an iron tower in South India, and was taught tantra , thus transmitting the esoteric teachings to more historical figures. In Tibetan Buddhism , Vajrasattva is associated with the sambhogakāya and with purification practice. Vajrasattva appears in various Buddhist texts, including in

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3150-535: The Guru is said to have done long penance combining the practices of Yangdak Heruka and Vajrakilaya , and attained the ultimate Mahamudra (or "the Great Seal"). The Tibetan Buddhism also mentions that Guru Rinpoche meditated at Muktinath (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

3225-523: The Hundred Syllable Mantra, his scribal style bears a marked similarity to it as evidenced by his biographies (Gyatso, 1998). Jigme Lingpa as pandit , which in the Himalayan context denotes an indigenous Tibetan versed in Sanskrit, often wrote in a hybridized Sanskrit-Tibetan diglossia. Padmasambhava Padmasambhava ("Born from a Lotus"), also known as Guru Rinpoche (Precious Guru) and

3300-521: The Indic origin of kīla practice was widely questioned, Boord claims that "the existence of a Kīla cult among the Buddhists in eighth century India...must now surely be accepted as established" and further claims that it has been "conclusively demonstrated that all the basic doctrines and rituals of Vajrakīla had their origin in India." Robert Mayer, one of the leading scholars of the kīla literature, shares

3375-568: The Padmasambhava hagiographical tradition. The narrative was also incorporated into Nyima Özer's history of Buddhism, the Flower Nectar: The Essence of Honey (chos 'byung me tog snying po sbrang rtsi'i bcud) . 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 . The basic narrative of The Copper Palace continued to be expanded and edited by Tibetans. In

3450-584: 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 Yeshe Tsogyal , his primary consort and 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

3525-548: The Samadhi Water Repentance Ceremony (Chinese: 三昧水懺 ; pinyin: Sānmèi shuǐchàn ), Vajrasattva's mantra is commonly recited as part of the liturgy, while the performing monastic uses ritual vajras and ghantas to expel demons from the ritual platform. In Tibetan Buddhism the Vajrasattva root tantra is Dorje Gyan , or "Vajra Ornament". Vajrasattva practices are common to all of

3600-420: The agreement! Reveal yourself as the vajra-being! Be steadfast for me! Be very pleased for me! Be fully nourishing for me! Be passionate for me! Grant me all success and attainment! And in all actions make my mind more lucid! hūṃ ha ha ha ha hoḥ O Blessed One, vajra of all those in that state, don't abandon me! O being of the great contract be a vajra-bearer! āḥ In Chinese Buddhism,

3675-557: The biography of Padmasambhava it is recorded that he travelled to the northern land of Kashakamala, where the cult of the kīla prevailed. Later, whilst meditating on the deity Yangdak Heruka (Skt. Vishuddha Heruka) in the 'Asura Cave' at Parping in the Kathmandu valley, he experienced many obstructions from the maras , and in order to subjugate them he request the Kīla Vitotama Tantras to be brought from India. Having established

3750-502: The construction of Samye went ahead. Padmasambhava was also said to have taught various forms of tantric Buddhist yoga. 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. Evidence shows that Padmasambhava's tantric teachings were being taught in Tibet during

3825-489: The court of Trisong Deutsen. She was among Padmasambhava's three special students (along with the King, and Namkhai Nyingpo ) and is widely revered in Tibet as the "Mother of Buddhism". Yeshe Tsogyal became a great master with many disciples and is widely considered to be a female Buddha. Padmasambhava hid numerous termas in Tibet for later discovery with her aid, while she compiled and elicited Padmasambhava's teachings through

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3900-663: The daily pūjā for Newar priests ( vajrācārya s). The śatākṣara (100 syllable prayer to Vajrasattva) is memorized by many practicing Newar Buddhist priests. In Chinese Buddhism and Shingon , Vajrasattva is traditionally viewed as the second patriarch of Esoteric Buddhism, the first being Vairocana Buddha. Kukai , in Record of the Dharma Transmission , relates a story based on Amoghavajra 's account, of Nagarjuna having met Vajrasattva in an iron tower in southern India . Vajrasattva initiated Nagarjuna into

3975-471: 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 Avalokiteshvara . According to Tibetan Buddhist legends of the local Monpa tribe, Chumi Gyatse Falls , also known as the '108 waterfalls' got created after a mythical showdown between Guru Padmasambhava and

4050-491: The deity of the magic thunderbolt, the phurba , a tool of the sharp adamantine point of Dharmakaya , a wisdom forced through the power of one-pointed concentration. This 'one-pointed' (Sanskrit: eka graha ) focus is a concerted mindfulness on the unity and interdependence of all dharmas . This one-pointed focus is understood as 'applying oneself fully' (Tibetan: sgrim pa ). The three pointed blade represents delusion, attachment and aversion transformation. Although at one point

4125-507: The eight vidyadharas of India, the twenty-five disciples of Tibet, the deities of the three roots, and an ocean of oath-bound protectors His pureland paradise is Zangdok Palri (the Copper-Coloured Mountain). 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

4200-576: 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), and are described and enumerated as follows: Padmasambhava's various Sanskrit names are preserved in mantras such as those found in

4275-408: 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. The first full biography of Padmasambhava is a terma (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

4350-693: The esoteric Vairocanābhisaṃbodhi Sūtra and in the Vajraśekhara Sūtra . Vajrasattva also appears as a major character in the Ghanavyūha sūtra. In the Nyingma canon , Vajrasattva also appears in various Dzogchen texts, such as the Kulayarāja Tantra and The Mirror of the Heart of Vajrasattva. Vajrasattva's mantra is oṃ Vajrasattva hūṃ ( Sanskrit : ॐ वज्रसत्त्व हूँ ; Chinese : 唵 斡資囉 薩答 啊 吽 / 嗡 班扎 薩埵 吽 ; Pinyin : ǎn wòzīluō sàdá

4425-418: 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. In The Copper Palace, King Indrabhuti of Oddiyana is searching for a wish fulfilling jewel and finds Padmasambhava, who is said to be an incarnation of Buddha Amitabha . The king adopts him as his own son and Padmasambhava

4500-487: 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. 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

4575-499: The first Buddhist monastery in Tibet during the reign of King Trisong Detsen . He, the king, and Khenpo Shantarakshita are also responsible for creating the Tibetan 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 earlier Tibetologists , it is now "cautiously accepted". Padmasambhava himself

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4650-505: The first Tibetan monastery at Samye, the first transmission that Padmasambhava gave to his 25 'heart disciples', in order to eliminate the hindrances to the propagation of the buddhadharma in Tibet, were the teachings of the Vajrakilaya Tantra . From its early Nyingma origins the practice of Vajrakilaya as a yidam deity with the power to cut through any obstructions was absorbed into all schools of Tibetan Buddhism. There are

4725-400: The five schools of Tibetan Buddhism and are used both to purify obscurations so that the Vajrayana student can progress beyond Ngondro practices to the various yoga practices of tantra and also to purify any broken samaya vows after initiation . As such, Vajrasattva practice is an essential element of Tibetan Buddhist practice. In addition to personal practice, the Vajrasattva mantra

4800-463: The great female masters Yeshe Tsogyal and Mandarava . The contemporary Nyingma school considers Padmasambhava to be a founding figure. The Nyingma school also traditionally holds that its Dzogchen lineage has its origins in Garab Dorje through a lineage of transmission to Padmasambhava. In Tibetan Buddhism, the teachings of Padmasambava are said to include an oral lineage ( kama ), and

4875-472: The kingdom to Vajrayana Buddhism. Padmasambhava and Mandarava are also said to have travelled together to the Maratika Cave in eastern Nepal to practice long life rituals of Amitāyus . It was the place where, after the penance, they achieved the blessing of immortality from lord Amitāyus , the Buddha of long life. In the village of Pharping , located on the southern edge of Kathmandu district,

4950-409: 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. Padmasambhava is then said to have returned home with Mandarava and together they converted

5025-557: The one hundred syllable mantra on which it is based but contains the essential spiritual points of the longer mantra, according to lama and tulku Jamgon Kongtrul . " The Mirror of the Heart of Vajrasattva " ( Tibetan : རྡོ་རྗེ་སེམས་དཔའ་སྙིང་གི་མེ་ལོང , Wylie : rdo rje sems dpa' snying gi me long ) is one of the Seventeen Tantras of Dzogchen Upadesha . Samantabhadra discourses to Vajrasattva and in turn Vajrasattva asks questions of Samantabhadra in clarification in

5100-600: The posing of questions, and then reached Buddhahood in her lifetime. Many thangkas and paintings depict Padmasambhava with consorts at each side, Mandarava on his right and Yeshe Tsogyal on his left. Many of the Nyingma school's terma 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 Dzogchen teachings to Garab Dorje through Padmasambhava's termas. In The Copper Palace, after

5175-427: The same view, writing that prior research had been plagued by "elementary misunderstandings" based on a lack of familiarity with crucial Indic primary sources. Mayer says of Boord's work, "our understandings of the deity are quite similar" insofar as both do not doubt that "the phur-pa and the deity are Indic." Tibetan tradition, which Boord credits as generally credible, holds that the entire corpus of Indian kīla lore

5250-451: The study of this figure" was "much needed and long overdue" in correcting longstanding "misrepresentation of historical facts." Beer conveys the entwined relationship of Vajrakilaya with Samye , the propagation of Secret Mantra in Tibet, and the importance of the sadhana to both Padmasambhava's enlightenment, and his twenty-five 'heart disciples', who are of the mindstreams of the principal terton (according to Nyingma tradition): In

5325-520: Was recorded as saying he was an historical person, and his footprints left in rocks are evidence. Padmasambhava later came to be viewed as a central figure in the transmission of Buddhism to Tibet. 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 . Nyangral Nyima Özer (1124–1192)

5400-537: 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 Oddiyana . 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,

5475-408: Was subsequently transmitted to Tibet and became established there as one of the major modes of religious engagement. So much so, in fact, that many previous writers on Tibet have actually assumed the kila cult to be of Tibetan origin." Renowned Tibetologist and Buddhologist Herbert Guenther concurred in a review of Boord's work, concluding that his "careful research of all available texts relevant to

5550-597: Was systematized by Padmasambhava , Vimalamitra , and the Nepali Śīlamañju , while on retreat together at Yang-le-shod (present-day Pharping, Nepal). According to Boord, "it was precisely during this retreat that the many strands of kila lore were finally woven together into a coherent masterpiece of tantric Buddhism and thus it helps to illuminate the process by which tantric methods were being related to soteriology at this time. Beautifully codified in terms of both theory and practice, this divine scheme of meditation and magic

5625-565: Was the author of the Zangling-ma (Jeweled Rosary), the earliest biography of Padmasambhava. 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." In modern Tibetan Buddhism , Padmasambhava is considered to be a Buddha that was foretold by Buddha Shakyamuni. According to traditional hagiographies, his students include

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