Guru Padmasambhava

Vajra Guru Dhongdrup 2010: THANK-YOU DEVOTEES.

gurupadma — Wed, 02 Sep 2009 09:06:26 +0000

“Vajra Guru Dhongdrup 2010″One of the annual mega event at the statue of Guru Padmasambhava at Samdruptse Hill, Namchi, South Sikkim, India started on 03.10.2010 and concluded on 17.10.2010. Devotees and monks from all over Sikkim, Darjeeling, Kalimpong and other places participated in the ceremony. Over 120 Millions of Vajra Guru Mantra were recited during the period. This year the ceremony was graced by H.E.Domang Yangthang Rinpoche and H.E.Serdup Dungzin Rinpoche. Dorji Lobon, Khenpos and other senior monks from most of the monasteries also attended the ceremony. On 12.10.2010 Dr.Pawan Chamling, Hon’ble Chief Minister of Sikkim graced the ceremony. On 17.10.2010 H.E.Domang Yangthang Rinpoche initiated “wang” to the monks and devotees.

H.E.YANGTHANG RINPOCHE

Recitation of Vajra Guru Mantra were done all over the world, as far as Mexico and the counts were provided to the organising committee. All the counts provided were included in this year’s version. Organising Committee extends its sincere gratitude to all those who participated in the process and regret in our inability to do so individually.

Our sincere gratitude to our Hon’ble Chief Minister, Dr.Pawan Chamling, who is also our Chief Patron. Ceremony of this magnitude is only possible due to his support and encouragement. May he live long.

We also like to express our sincere thanks to all Dorji Lobon, Khenpos and Head Lamas of all monasteries for their presence, support and guidance. We cannot forget our monks, anyis and devotees who despite indifferent climate of samdruptse, attended the ceremony and were always smiling.

All our volunteers from Namchi and adjoining areas deserves Kudos for a job well done. It is indeed an example of a responsibility shouldered and executed well by a team.

We must look for our mistakes as a source of learning. We know, despite our best efforts, we failed at several quarters. We will definitely try to rectify these mistakes in our next edition of Vajra Guru Dhongdrup. Any inconvinience caused to any monks, devotees, tourists is sincerely regretted.

Please join us in our next edition of Vajra Guru Dhongdrup 2011.

H.E.SERDUP DUNGZIN RINPOCHE

DEVOTEES

MAY GURU RINPOCHE BLESS YOU ALL.

THANKYOU

“OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG“

GURU RINPOCHE (PADMASAMBHAVA)

gurupadma — Sat, 15 Aug 2009 11:18:25 +0000

About Guru Rinpoche according to Jamgon Kongtrul
The following is a short story of Guru Rinpoche, also referred to as Padmasambhava or Padmakara in the text, extracted from the Precious Garland of Lapis Lazuli, a collection of life stories of the 108 main tertöns written by Jamgon Kongtrul the First and found in Volume I of his Treasury of Precious Termas called the Rinchen Terdzod. Rinchen Terdzod is a highly revered and widely practiced set of historic Sadhanas and Terma practice cycles and commentaries which was envisioned by Rime movement founders and compiled mainly by Kongtrul:

“Padmakara has influenced countless beings through the Vajrayana teachings and in particular through the activity of the profound terma treasures. This great master was not an ordinary person on the path or just a noble being on one of the bodhisattva bhumis but an emanation of both Buddha Amitabha and Shakyamuni who appeared in order to tame the human beings and spirits difficult to convert. Even the great bodhisattvas are incapable of fully explaining his life example but in brief I will narrate it as follows:
In the dharmakaya realm of the Luminous Vajra Essence he has by nature attained perfect enlightenment since the very beginning as the liberated ground of primordial purity. He is renowned as the original protector, Unchanging Light. In the self-manifest sambhogakaya realm of the Thunder of the Drum of Perfection, he spontaneously manifested as the boundless wisdom array of the five families of Buddha Immense Ocean possessing the five certainties. As the external manifestation of this self-appearing display, in the countless sceneries of bodily forms in buddhafields of the five families consisting of the semi-manifest natural nirmanakaya realms of Mahabrahma, he appears to all the bodhisattvas on the ten bhumis. Since these all are the cloud banks of Guru Rinpoche’s wisdom display, the ‘inexhaustible wheel of adornment,’ he is known as the All-Holding Lotus. By the power of these wisdom displays he appears in countless worlds of the ten directions as the magical apparition of nirmanakayas who tame beings. In particular, it is taught that only in this Saha world-system he illuminates fifty worlds with the lamp of the teachings of Sutra and Tantra appearing as the eight manifestations to tame beings in the different parts of the world.
The Dakini Yeshe Tsogyal had a vision in which she saw a manifestation of Guru Rinpoche called Immense Vajra Ocean in the direction to the east. Each of the pores in his body held one billion realms and in each realm there were one billion world systems. In each of these world systems there were one billion Guru Rinpoches who each created one billion emanations. Each of these emanations carried out the activity of taming one billion disciples. She then saw the same display in each of the other directions and in the center. In this world of Jambudvipa, Guru Rinpoche is known as just one nirmanakaya who tames beings but according to the different capacities and giftedness of people he is perceived in various ways. The history of the Oral Transmission of Kilaya and most Indian sources explain that he was born as the son of a king or a minister in Uddiyana; while the terma treasures for the most part narrate that he was miraculously born. In some texts he is said to have appeared from a bolt of lightning at the summit of Mount Malaya. Each of these wondrous stories differ in many ways. This is indeed a topic that lies far beyond the reach of an ordinary person’s intellect.

I shall now limit the explanation down to a mere seed, the life of Guru Rinpoche according to miraculous birth as it appears in the terma teachings:
In the land of Uddiyana situated to the west of Bodhgaya there was an island in a huge lake on which appeared a multicolored lotus flower through the blessings of the buddhas. Buddha Amitabha sent from his heart center a golden vajra marked with the letter HRIH into the bud of this lotus flower which miraculously turned into a small child eight years of age holding a vajra and a lotus and adorned with the major and minor marks. The child remained there teaching the profound Dharma to the devas and dakinis on the island. At that time Indrabodhi, who was the king of the country, had no sons. He had already emptied out his treasury by making offerings to the Three Jewels and giving alms to the poor. As a last resort, in order to find a wish-fulfilling jewel he embarked on a journey with his minister Krishnadhara on the great lake. On their return first Krishnadhara and later King Indrabodhi met the miraculous child. The king regarded him as an answer to his prayers for a son and brought him to the palace where he was given the name Padmakara, the Lotus Born. Padmakara was then asked to sit on a throne made of precious gems and given lavish offerings by all the people.
The prince grew up, bringing countless beings to maturation through his youthful sports and games. He married Prabhadhari and ruled the kingdom of Uddiyana in accordance with the Dharma. At that time he perceived that he would be unable to accomplish the immense welfare of other beings by governing a country so he asked Indrabodhi permission to leave which was not granted. In an act of play, he then pretended that his trident slipped out of his hand. It fell and killed the son of one of the ministers. He was then sentenced to be expelled to a charnel ground. He remained in Cool Grove, Joyful Forest and Sosaling, engaging in the conduct of yogic disciplines. During this time he received empowerment and blessings from the two dakinis Tamer of Mara and Sustainer of Bliss. When bringing all the dakinis of the charnel grounds under his command, he was known as Shantarakshita.
Padmakara returned to Uddiyana, to the island in Lake Danakosha where he practiced Secret Mantra and the symbolic language of the dakinis through which he brought the dakinis on the island under his command. He then practiced in the Rugged Forest and was blessed with a vision of Vajra Yogini. He bound under oath all the nagas of the lakes as well as the planetary spirits and was invested with supernatural powers by all the dakas and dakinis. Thus he became renowned as Dorje Drakpo Tsal, Wrathful Vajra Power.
He then journeyed to the Vajra Throne in Bodhgaya where he showed many miracles. People asked who he was and when he replied that he was a self-appeared buddha they did not believe but instead defamed him. Seeing the many reasons to have a teacher, he went to Zahor where he took ordination from Prabhahasti and was given the name Shakya Senge [Lion of the Shakyas.] He received the teaching on Yoga Tantra eighteen times and had visions of the deities. The he went to the female master Kungamo who was the wisdom dakini Guhya Jñana appearing in the form of a nun. He asked for empowerment and she changed him into the letter HUNG which she then swallowed and emitted through her lotus. Inside her body he was bestowed the entire outer, inner and secret empowerments and purified of the three obscurations.
Later, he met the eight great knowledge-holders and received the Eight Sadhana Sections. He received the Magical Net from the great master Buddha Guhya and Dzogchen from Shri Singha. In this way he studied and received all the sutras, tantras and sciences from numerous learned and accomplished masters of India. He became adept by learning a topic just once and had visions of all the deities even without practicing. At this time he was known as Loden Choksey and he displayed the manner of perfecting the vidyadhara level of maturation.
He then went to the country of Zahor where he magnetized Mandarava, a qualified dakini who was the daughter of King Vihardhara. Taking her as his sadhana support, they practiced for three months in the Maratika Cave after which Buddha Amitayus appeared in person, conferred empowerment upon them and blessed them to be inseparable from himself. They were given one billion tantras on longevity and accomplished the vidyadhara level of life-mastery.
Having attained the vajra body beyond birth and death, they went back to teach the kingdom of Zahor. [While] begging for alms, they were arrested by the king and his ministers and burned alive. The master and his consort inspired faith by displaying the miracle of transforming the pyre into a cool lake in the center of which they sat on a lotus flower. They caused all the people to embrace Dharma practice and established them in the state beyond falling back into samsara.
Padmakara then returned to convert the people of Uddiyana. While begging for alms, he was recognized and burned in a huge pyre of sandalwood. The master and his consort again appeared unharmed on a lotus flower in the center of a lake wearing a garland of skulls to symbolize liberating all sentient beings from samsara. Because of showing this miracle he was then renowned as Padma Tötreng Tsal, Powerful Lotus of the Garland of Skulls.
He remained in Uddiyana for 13 years as the king’s teacher and established the whole kingdom in Dharma practice. During this time he gave the empowerment and teachings for the Dharma Ocean Embodying All Teachings (Kadü Chökyi Gyamtso), through which the king and queen as well as all the destined ones accomplished the supreme vidyadhara level. He was then known as Padma Raja, the Lotus King.
In accordance with a prophesy in the Sutra on Magical Perception, Padmakara transformed himself into the monk Wangpo Dey in order to convert King Ashoka. Having established Ashoka in unshakable faith, during a single night he erected in this world one million stupas containing the relics of the Tathagata. He also subdued several non-Buddhist teachers, was poisoned by one king but remained unharmed. When he then was thrown into the river he made the river flow upstream and danced about in mid-air. Through that he became known as Powerful Garuda Youth.
Moreover, Padmakara manifested himself in the form of Acharya Padmavajra, the master who revealed the Hevajra Tantra, as well as the Brahmin Saraha, Dombi Heruka, Virupa, Kalacharya and many other siddhas. He practiced in the great charnel grounds where he taught the Secret Mantra to the dakinis. He subdued the outer and inner mundane spirits and named them protectors of the Dharma. At that time he became known as Nyima Özer [Skt. Suryaprabha].
When five hundred Non-Buddhist teachers were about to defeat the Dharma in debate at Bodhgaya, Padmakara challenged them and was victorious. Some of the teachers resorted to evil spells, but Padmakara scattered them by means of a wrathful mantra given by the dakini Tamer of Mara. The rest converted to Buddhism and the banner of the Dharma was raised to the skies. At that time he became known as Senge Dradrok [Lion's Roar.] Up to this point he had exhausted the three defilements and resided on the vidyadhara level of life-mastery, the stage of having fully perfected the supreme path.
Proceeding to the cave of Yangleshö situated between India and Nepal he met Shakya Devi, the daughter of a Nepalese King, whom he accepted as his sadhana support and consort. While practicing Vishuddha Heruka three powerful spirits created obstacles, preventing rainfall for three years and causing disease and famine. Padmakara sent messengers to India asking his masters for a teaching that could counteract these obstacles. Two men returned loaded with Kilaya scriptures and the obstacles were spontaneously pacified the very moment they arrived with the scriptures in Nepal. Padmakara and his consort then attained the supreme siddhi and abided on the vidyadhara level of mahamudra.
Guru Rinpoche perceived that the practice of Vishuddha Heruka brings great accomplishment. But that practice is like traveling trader who meets with many hindrances, whereas Kilaya is like an indispensable escort. Due to this coincidence Guru Rinpoche he composed many sadhanas combining the two herukas. At this place he also bound under oath the sixteen mundane protectors of Vajra Kilaya.
Padmakara visited other ancient kingdoms where he taught the Dharma: Hurmudzu in the vicinity of Uddiyana, Sikojhara, Dharmakosha, Rugma, Tirahuti, Kamarupa, and Kancha, as well as many others. It is not sure when he went to the land of Droding, but the tantric teachings he gave there on Hevajra, Guhyachandra Bindu, Vishuddha, Hayagriva, Kilaya and Mamo are still continued this present day.
Padmakara is generally regarded to have lived in India for 3600 years benefiting the teachings and sentient beings. But it seems that learned people accept that to be half-years and simply a generalization.
In order to convert people in Mongolia and China Padmakara emanated in the form of the King Ngonshe Chen and the yogi Tobden. Moreover, he appeared in the country of Shangshung as the miraculously born child Tavi Hricha who gave the instructions on the hearing lineage of Dzogchen and led many worthy disciples to the attainment of the rainbow body.
In this way Padmakara’s activity for bringing people to the path of liberation by means of appearing in various places, in various forms, speaking various languages is indeed beyond measure.
Now I will describe how Padmakara came here to the land of Tibet: When King Trisong Deutsen, himself an emanation of Manjushri, was twenty years of age he formed a strong aspiration to spread the sacred teachings of the Dharma. He invited Khenpo Bodhisattva from India who taught about dependent origination and the ten virtuous actions. A year later the foundation was laid for a huge temple but the spirits of Tibet created obstacles and prevented the building. In accordance with the Khenpo’s prediction, the king sent five runners to invite the great master Padmakara to come. Having foreknowledge of this, Padmakara had already gone to Mang-Yül between Nepal and Tibet. On the way to Central Tibet, he went via Ngari, Tsang and Dokham and miraculously visited all of the districts where he bound under oath the 12 Tenma Goddesses, the 13 Gurlha and 21 Genyen as well as many other powerful spirits.
At the Tamarisk Forest at Red Rock he met the king of Tibet where he proceeded to the top of Hepori to bring the gods and demons under his command. He laid the foundation for Samye and saw it through to completion, employing also the gods and demons who had earlier hindered the building. In five years the work was completed for the temple complex of Glorious Samye, the Unchanging and Spontaneously Accomplished Temple, including the three temples of the queens, which was built to resemble Mount Sumeru surrounded by the four continents, eight subcontinents, sun and moon, and the wall of iron mountains. During the consecration ceremony five wondrous signs occurred. The king then wished to translate the scriptures and establish the Dharma so he had many intelligent Tibetan boys study to become translators. Inviting other masters of the Tripitaka from India, he had the Khenpo ordain the first seven monks and gradually establish an ordained sangha. The Khenpo Bodhisattva and Padmakara and the other panditas together with Vairochana, Kawa Paltseg and Chog-ro Lui Gyaltsen and the other translators then rendered into Tibetan all the existent Buddhist scriptures on Sutra and Tantra as well as most of the treatises explaining them.
Vairotsana and Namkhai Nyingpo were sent to India where Vairotsana studied Dzogchen with Shri Singha while Namkhai Nyingpo received the teachings on Vishuddha Heruka from the great master Hungkara. They both attained accomplishment and spread the teachings in Tibet. King Trisong Deutsen then requested empowerment and instruction from Padmakara. At Chimphu, the hermitage above Samye, the great master disclosed the mandala of Eight Heruka Sadhanas into which he initiated nine chief disciples including the king. Each of them were entrusted with a specific transmission and all nine attained siddhi through practicing the respective teaching.
Padmakara gave numberless other profound and extraordinary teachings connected with the three inner tantras to many destined students headed by the king and his sons and the 25 disciples in Lhodrak, Tidro and many other places.
Guru Rinpoche remained in Tibet for 55 years and six months; 48 years while the king was alive and seven years and six months afterwards. He arrived when the king was 21 (810 A.D.). The king passed away at the age of 69. Padmakara stayed for a few years after that before leaving for the land of the rakshas.
Padmakara visited in person the 20 snow mountains of Ngari, the 21 places of practice in Central Tibet and Tsang, the 25 sacred places of Dokham, the three hidden valleys, and numerous other places each of which he blessed to be a sacred place of practice. Knowing that a descendant of the king would later try to destroy Buddhism in Tibet, he gave many predictions for the future.
Conferring with the king and the close disciples, Padmakara concealed countless terma teachings headed by the eight personal treasures of the king, the five great mind treasures, and the 25 profound treasures. The reasons for hiding these termas were to prevent the teachings of Secret Mantra to be destroyed, to avoid [...] the Vajrayana’s [being] corrupted or modified by intellectuals, to preserve the blessings and to benefit future disciples. For each of these hidden treasures Padmakara predicted the time of the disclosure, the person who would reveal them, and the destined recipients who would hold the teachings.
He manifested in the terrifying wrathful form of crazy wisdom in the thirteen places named Tiger’s Nest binding all the mundane spirits under oath to serve the Dharma and entrusted them to guard the terma treasures. At that time he was named Dorje Drollö.
To inspire faith in future generations, he left an imprint of his body at Bumtang, handprints at Namtso Chugmo and footprints at Paro Drakar as well as in innumerable other places of practice. After the death of King Trisong Deutsen, Padmakara placed Mutig Tsenpo on the throne. He performed a drubchen at Tramdruk where he entrusted the profound teachings to Gyalsey Lhaje, the second prince, and gave him the prophesy that he would benefit beings by becoming a revealer of the hidden treasures in thirteen future lives.
It is impossible to count exactly how many students in Tibet received empowerment from Padmakara in person, but the most renowned are the original 25 disciples, the intermediate 25 disciples and the later 17 and 21 disciples. There were 80 of his students who attained rainbow body at Yerpa and also the 108 meditators at Chuwori, the 30 tantrikas at Yangdzong, the 55 realized ones at Sheldrag. Of female disciples there were the 25 dakini students and seven yoginis. Many of these close had bloodlines that have continued until the present day.
When about to leave for the land of rakshas to the southwest, the king, the ministers and all the disciples tried to dissuade Padmakara from parting but to no avail. He gave each of them extensive advice and teachings and departed from the pass of Gungtang, riding on a horse or a lion, accompanied by numerous divine beings making offerings. At the summit of the Glorious Copper-colored Mountain on the Chamara continent he liberated Raksha Tötreng, the king of the rakshas, and assumed his form. After that, he miraculously created the palace of Lotus Light endowed with inconceivable decorations and also emanated a replica of himself on each of the surrounding eight islands where they reside as kings who teach the eight heruka sadhanas.
At present he dwells on the vidyadhara level of spontaneous presence in the form of the regent of Vajradhara, unshakable for as long as samsara remains. Full of compassion he sends out emanations to benefit beings. Even after the teachings of the Vinaya have perished he will appear among the tantric practitioners. There will be many destined disciples who attain rainbow body. In the future, when Buddha Maitreya appears in this world, Padmakara will emanate as Drowa Kundul and spread the teachings of Secret Mantra to all worthy people.”

In the dharmakaya realm of the Luminous Vajra Essence he has by nature attained perfect enlightenment since the very beginning as the liberated ground of primordial purity. He is renowned as the original protector, Unchanging Light. In the self-manifest sambhogakaya realm of the Thunder of the Drum of Perfection, he spontaneously manifested as the boundless wisdom array of the five families of Buddha Immense Ocean possessing the five certainties. As the external manifestation of this self-appearing display, in the countless sceneries of bodily forms in buddhafields of the five families consisting of the semi-manifest natural nirmanakaya realms of Mahabrahma, he appears to all the bodhisattvas on the ten bhumis. Since these all are the cloud banks of Guru Rinpoche’s wisdom display, the ‘inexhaustible wheel of adornment,’ he is known as the All-Holding Lotus. By the power of these wisdom displays he appears in countless worlds of the ten directions as the magical apparition of nirmanakayas who tame beings. In particular, it is taught that only in this Saha world-system he illuminates fifty worlds with the lamp of the teachings of Sutra and Tantra appearing as the eight manifestations to tame beings in the different parts of the world.

The Dakini Yeshe Tsogyal had a vision in which she saw a manifestation of Guru Rinpoche called Immense Vajra Ocean in the direction to the east. Each of the pores in his body held one billion realms and in each realm there were one billion world systems. In each of these world systems there were one billion Guru Rinpoches who each created one billion emanations. Each of these emanations carried out the activity of taming one billion disciples. She then saw the same display in each of the other directions and in the center. In this world of Jambudvipa, Guru Rinpoche is known as just one nirmanakaya who tames beings but according to the different capacities and giftedness of people he is perceived in various ways. The history of the Oral Transmission of Kilaya and most Indian sources explain that he was born as the son of a king or a minister in Uddiyana; while the terma treasures for the most part narrate that he was miraculously born. In some texts he is said to have appeared from a bolt of lightning at the summit of Mount Malaya. Each of these wondrous stories differ in many ways. This is indeed a topic that lies far beyond the reach of an ordinary person’s intellect.

I shall now limit the explanation down to a mere seed, the life of Guru Rinpoche according to miraculous birth as it appears in the terma teachings:

In the land of Uddiyana situated to the west of Bodhgaya there was an island in a huge lake on which appeared a multicolored lotus flower through the blessings of the buddhas. Buddha Amitabha sent from his heart center a golden vajra marked with the letter HRIH into the bud of this lotus flower which miraculously turned into a small child eight years of age holding a vajra and a lotus and adorned with the major and minor marks. The child remained there teaching the profound Dharma to the devas and dakinis on the island. At that time Indrabodhi, who was the king of the country, had no sons. He had already emptied out his treasury by making offerings to the Three Jewels and giving alms to the poor. As a last resort, in order to find a wish-fulfilling jewel he embarked on a journey with his minister Krishnadhara on the great lake. On their return first Krishnadhara and later King Indrabodhi met the miraculous child. The king regarded him as an answer to his prayers for a son and brought him to the palace where he was given the name Padmakara, the Lotus Born. Padmakara was then asked to sit on a throne made of precious gems and given lavish offerings by all the people.

The prince grew up, bringing countless beings to maturation through his youthful sports and games. He married Prabhadhari and ruled the kingdom of Uddiyana in accordance with the Dharma. At that time he perceived that he would be unable to accomplish the immense welfare of other beings by governing a country so he asked Indrabodhi permission to leave which was not granted. In an act of play, he then pretended that his trident slipped out of his hand. It fell and killed the son of one of the ministers. He was then sentenced to be expelled to a charnel ground. He remained in Cool Grove, Joyful Forest and Sosaling, engaging in the conduct of yogic disciplines. During this time he received empowerment and blessings from the two dakinis Tamer of Mara and Sustainer of Bliss. When bringing all the dakinis of the charnel grounds under his command, he was known as Shantarakshita.

Padmakara returned to Uddiyana, to the island in Lake Danakosha where he practiced Secret Mantra and the symbolic language of the dakinis through which he brought the dakinis on the island under his command. He then practiced in the Rugged Forest and was blessed with a vision of Vajra Yogini. He bound under oath all the nagas of the lakes as well as the planetary spirits and was invested with supernatural powers by all the dakas and dakinis. Thus he became renowned as Dorje Drakpo Tsal, Wrathful Vajra Power.

He then journeyed to the Vajra Throne in Bodhgaya where he showed many miracles. People asked who he was and when he replied that he was a self-appeared buddha they did not believe but instead defamed him. Seeing the many reasons to have a teacher, he went to Zahor where he took ordination from Prabhahasti and was given the name Shakya Senge [Lion of the Shakyas.] He received the teaching on Yoga Tantra eighteen times and had visions of the deities. The he went to the female master Kungamo who was the wisdom dakini Guhya Jñana appearing in the form of a nun. He asked for empowerment and she changed him into the letter HUNG which she then swallowed and emitted through her lotus. Inside her body he was bestowed the entire outer, inner and secret empowerments and purified of the three obscurations.

Later, he met the eight great knowledge-holders and received the Eight Sadhana Sections. He received the Magical Net from the great master Buddha Guhya and Dzogchen from Shri Singha. In this way he studied and received all the sutras, tantras and sciences from numerous learned and accomplished masters of India. He became adept by learning a topic just once and had visions of all the deities even without practicing. At this time he was known as Loden Choksey and he displayed the manner of perfecting the vidyadhara level of maturation.

He then went to the country of Zahor where he magnetized Mandarava, a qualified dakini who was the daughter of King Vihardhara. Taking her as his sadhana support, they practiced for three months in the Maratika Cave after which Buddha Amitayus appeared in person, conferred empowerment upon them and blessed them to be inseparable from himself. They were given one billion tantras on longevity and accomplished the vidyadhara level of life-mastery.

Having attained the vajra body beyond birth and death, they went back to teach the kingdom of Zahor. [While] begging for alms, they were arrested by the king and his ministers and burned alive. The master and his consort inspired faith by displaying the miracle of transforming the pyre into a cool lake in the center of which they sat on a lotus flower. They caused all the people to embrace Dharma practice and established them in the state beyond falling back into samsara.

Padmakara then returned to convert the people of Uddiyana. While begging for alms, he was recognized and burned in a huge pyre of sandalwood. The master and his consort again appeared unharmed on a lotus flower in the center of a lake wearing a garland of skulls to symbolize liberating all sentient beings from samsara. Because of showing this miracle he was then renowned as Padma Tötreng Tsal, Powerful Lotus of the Garland of Skulls.

He remained in Uddiyana for 13 years as the king’s teacher and established the whole kingdom in Dharma practice. During this time he gave the empowerment and teachings for the Dharma Ocean Embodying All Teachings (Kadü Chökyi Gyamtso), through which the king and queen as well as all the destined ones accomplished the supreme vidyadhara level. He was then known as Padma Raja, the Lotus King.

In accordance with a prophesy in the Sutra on Magical Perception, Padmakara transformed himself into the monk Wangpo Dey in order to convert King Ashoka. Having established Ashoka in unshakable faith, during a single night he erected in this world one million stupas containing the relics of the Tathagata. He also subdued several non-Buddhist teachers, was poisoned by one king but remained unharmed. When he then was thrown into the river he made the river flow upstream and danced about in mid-air. Through that he became known as Powerful Garuda Youth.

Moreover, Padmakara manifested himself in the form of Acharya Padmavajra, the master who revealed the Hevajra Tantra, as well as the Brahmin Saraha, Dombi Heruka, Virupa, Kalacharya and many other siddhas. He practiced in the great charnel grounds where he taught the Secret Mantra to the dakinis. He subdued the outer and inner mundane spirits and named them protectors of the Dharma. At that time he became known as Nyima Özer [Skt. Suryaprabha].

When five hundred Non-Buddhist teachers were about to defeat the Dharma in debate at Bodhgaya, Padmakara challenged them and was victorious. Some of the teachers resorted to evil spells, but Padmakara scattered them by means of a wrathful mantra given by the dakini Tamer of Mara. The rest converted to Buddhism and the banner of the Dharma was raised to the skies. At that time he became known as Senge Dradrok [Lion's Roar.] Up to this point he had exhausted the three defilements and resided on the vidyadhara level of life-mastery, the stage of having fully perfected the supreme path.

Proceeding to the cave of Yangleshö situated between India and Nepal he met Shakya Devi, the daughter of a Nepalese King, whom he accepted as his sadhana support and consort. While practicing Vishuddha Heruka three powerful spirits created obstacles, preventing rainfall for three years and causing disease and famine. Padmakara sent messengers to India asking his masters for a teaching that could counteract these obstacles. Two men returned loaded with Kilaya scriptures and the obstacles were spontaneously pacified the very moment they arrived with the scriptures in Nepal. Padmakara and his consort then attained the supreme siddhi and abided on the vidyadhara level of mahamudra.

Guru Rinpoche perceived that the practice of Vishuddha Heruka brings great accomplishment. But that practice is like traveling trader who meets with many hindrances, whereas Kilaya is like an indispensable escort. Due to this coincidence Guru Rinpoche he composed many sadhanas combining the two herukas. At this place he also bound under oath the sixteen mundane protectors of Vajra Kilaya.

Padmakara visited other ancient kingdoms where he taught the Dharma: Hurmudzu in the vicinity of Uddiyana, Sikojhara, Dharmakosha, Rugma, Tirahuti, Kamarupa, and Kancha, as well as many others. It is not sure when he went to the land of Droding, but the tantric teachings he gave there on Hevajra, Guhyachandra Bindu, Vishuddha, Hayagriva, Kilaya and Mamo are still continued this present day.

Padmakara is generally regarded to have lived in India for 3600 years benefiting the teachings and sentient beings. But it seems that learned people accept that to be half-years and simply a generalization.

In order to convert people in Mongolia and China Padmakara emanated in the form of the King Ngonshe Chen and the yogi Tobden. Moreover, he appeared in the country of Shangshung as the miraculously born child Tavi Hricha who gave the instructions on the hearing lineage of Dzogchen and led many worthy disciples to the attainment of the rainbow body.

In this way Padmakara’s activity for bringing people to the path of liberation by means of appearing in various places, in various forms, speaking various languages is indeed beyond measure.

Now I will describe how Padmakara came here to the land of Tibet: When King Trisong Deutsen, himself an emanation of Manjushri, was twenty years of age he formed a strong aspiration to spread the sacred teachings of the Dharma. He invited Khenpo Bodhisattva from India who taught about dependent origination and the ten virtuous actions. A year later the foundation was laid for a huge temple but the spirits of Tibet created obstacles and prevented the building. In accordance with the Khenpo’s prediction, the king sent five runners to invite the great master Padmakara to come. Having foreknowledge of this, Padmakara had already gone to Mang-Yül between Nepal and Tibet. On the way to Central Tibet, he went via Ngari, Tsang and Dokham and miraculously visited all of the districts where he bound under oath the 12 Tenma Goddesses, the 13 Gurlha and 21 Genyen as well as many other powerful spirits.

At the Tamarisk Forest at Red Rock he met the king of Tibet where he proceeded to the top of Hepori to bring the gods and demons under his command. He laid the foundation for Samye and saw it through to completion, employing also the gods and demons who had earlier hindered the building. In five years the work was completed for the temple complex of Glorious Samye, the Unchanging and Spontaneously Accomplished Temple, including the three temples of the queens, which was built to resemble Mount Sumeru surrounded by the four continents, eight subcontinents, sun and moon, and the wall of iron mountains. During the consecration ceremony five wondrous signs occurred. The king then wished to translate the scriptures and establish the Dharma so he had many intelligent Tibetan boys study to become translators. Inviting other masters of the Tripitaka from India, he had the Khenpo ordain the first seven monks and gradually establish an ordained sangha. The Khenpo Bodhisattva and Padmakara and the other panditas together with Vairochana, Kawa Paltseg and Chog-ro Lui Gyaltsen and the other translators then rendered into Tibetan all the existent Buddhist scriptures on Sutra and Tantra as well as most of the treatises explaining them.

Vairotsana and Namkhai Nyingpo were sent to India where Vairotsana studied Dzogchen with Shri Singha while Namkhai Nyingpo received the teachings on Vishuddha Heruka from the great master Hungkara. They both attained accomplishment and spread the teachings in Tibet. King Trisong Deutsen then requested empowerment and instruction from Padmakara. At Chimphu, the hermitage above Samye, the great master disclosed the mandala of Eight Heruka Sadhanas into which he initiated nine chief disciples including the king. Each of them were entrusted with a specific transmission and all nine attained siddhi through practicing the respective teaching.

Padmakara gave numberless other profound and extraordinary teachings connected with the three inner tantras to many destined students headed by the king and his sons and the 25 disciples in Lhodrak, Tidro and many other places.

Guru Rinpoche remained in Tibet for 55 years and six months; 48 years while the king was alive and seven years and six months afterwards. He arrived when the king was 21 (810 A.D.). The king passed away at the age of 69. Padmakara stayed for a few years after that before leaving for the land of the rakshas.

Padmakara visited in person the 20 snow mountains of Ngari, the 21 places of practice in Central Tibet and Tsang, the 25 sacred places of Dokham, the three hidden valleys, and numerous other places each of which he blessed to be a sacred place of practice. Knowing that a descendant of the king would later try to destroy Buddhism in Tibet, he gave many predictions for the future.

Conferring with the king and the close disciples, Padmakara concealed countless terma teachings headed by the eight personal treasures of the king, the five great mind treasures, and the 25 profound treasures. The reasons for hiding these termas were to prevent the teachings of Secret Mantra to be destroyed, to avoid [...] the Vajrayana’s [being] corrupted or modified by intellectuals, to preserve the blessings and to benefit future disciples. For each of these hidden treasures Padmakara predicted the time of the disclosure, the person who would reveal them, and the destined recipients who would hold the teachings.

He manifested in the terrifying wrathful form of crazy wisdom in the thirteen places named Tiger’s Nest binding all the mundane spirits under oath to serve the Dharma and entrusted them to guard the terma treasures. At that time he was named Dorje Drollö.

To inspire faith in future generations, he left an imprint of his body at Bumtang, handprints at Namtso Chugmo and footprints at Paro Drakar as well as in innumerable other places of practice. After the death of King Trisong Deutsen, Padmakara placed Mutig Tsenpo on the throne. He performed a drubchen at Tramdruk where he entrusted the profound teachings to Gyalsey Lhaje, the second prince, and gave him the prophesy that he would benefit beings by becoming a revealer of the hidden treasures in thirteen future lives.

It is impossible to count exactly how many students in Tibet received empowerment from Padmakara in person, but the most renowned are the original 25 disciples, the intermediate 25 disciples and the later 17 and 21 disciples. There were 80 of his students who attained rainbow body at Yerpa and also the 108 meditators at Chuwori, the 30 tantrikas at Yangdzong, the 55 realized ones at Sheldrag. Of female disciples there were the 25 dakini students and seven yoginis. Many of these close had bloodlines that have continued until the present day.

When about to leave for the land of rakshas to the southwest, the king, the ministers and all the disciples tried to dissuade Padmakara from parting but to no avail. He gave each of them extensive advice and teachings and departed from the pass of Gungtang, riding on a horse or a lion, accompanied by numerous divine beings making offerings. At the summit of the Glorious Copper-colored Mountain on the Chamara continent he liberated Raksha Tötreng, the king of the rakshas, and assumed his form. After that, he miraculously created the palace of Lotus Light endowed with inconceivable decorations and also emanated a replica of himself on each of the surrounding eight islands where they reside as kings who teach the eight heruka sadhanas.

At present he dwells on the vidyadhara level of spontaneous presence in the form of the regent of Vajradhara, unshakable for as long as samsara remains. Full of compassion he sends out emanations to benefit beings. Even after the teachings of the Vinaya have perished he will appear among the tantric practitioners. There will be many destined disciples who attain rainbow body. In the future, when Buddha Maitreya appears in this world, Padmakara will emanate as Drowa Kundul and spread the teachings of Secret Mantra to all worthy people.”

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Eight Menifestations of Guru Rinpoche as Observed in the Calendar

gurupadma — Sat, 15 Aug 2009 11:14:57 +0000

At regular intervals, one day is dedicated to the Guru. On each of these days, an event in his life is commemorated which corresponds to one of his eight forms. The first 3 in the year, beginning in the western lunar month after the winter solstice follow below.

1. Guru Rinpoche renounces his kingdom, practices yoga and meditation in the great charnel ground of Sitavana, [Cool Grove] and attains liberation. Gathering under him the matrikas and dakinis, he is known as Guru Shantarakshita: Guardian [Protector] of Peace.

2. Guru Rinpoche receives rabjung ordination from Buddha’s favourite disciple, Ananda. He shows unparalleled understanding and mastery of both sutra and mantra, and is known as Guru Shakya Senge [Lion of the Shakyas] and, Guru Loden Choksé. 3. The king of Zahor tries to burn Guru Rinpoche alive. But he transforms the fire into lake Rewalsar [tso- pema] which is located in Himalchal Pradesh in India and establishes the Dharma in the land of Zahor, taking Mandarava as his consort. He is know as Guru Chimè Pemajugnè [Immortal Lotus-born].

4. When Tirthikas [disputing philosophers] from South India attempt to harm the Buddha Dharma, Guru Rinpoche with his great power vanquishes them along with their gods and guardians. Raising the Victory Banner of the Dharma, he is known as Guru Sengé Dradok- the Lion’s Roar.

5. Birth of Guru Rinpoche, Guru Rinpoche Day: At sunrise Guru Rinpoche is miraculously born amidst dazzling radiance in a lotus bed on Lake Danakosha. Turning the Wheel of Dharma for the dakinis, he is know as Guru Tsokyé Dorje – Guru, the Lotus-Born Vajra.

6. The Tirthikas from Tamradvipa throw Guru Rinpoche into the Ganges. Rising from the water, he reverses the flow of the river and performs a Vajra Dance in the sky. The Tirthikas are inspired with devotion, and begin to follow the Dharma. Guru Rinpoche is known as Guru Khading Tsal- Guru soaring in the sky like the garuda.

7. Guru Rinpoche takes the form of Vajrakumara at Yang Leshö in Nepal, and subdues the local deities and negative forces. He performs the sadhana of Palchen Yangdak and atttains the Vidyadhara stage of Mahamudra realization. He is know as Guru Dorje Tötreng- Vajra Guru, Garland of Skulls.

8. Guru Rinpoche arrives in central Tibet. He subdues all the hostile negative forces, founds the great monastery of Chö-Khor Pal-gyi Samyé and lights the lamp of the Holy Dharma of the Sutra and Mantra teachings. Guiding his twenty-five disciples and the king to liberation he is known as Padmasambhava, the Lotus-Born Guru.

The Syllable by Syllable Commentary Explaining the Benefits and Advantages of the Vajra Guru Mantra

gurupadma — Sat, 15 Aug 2009 11:13:04 +0000

By the great tertön Karma Lingpa (14th century)

The Vajra Guru Mantra is the mantra associated with Guru Rinpoche, also known as Padmasambhava. This is a draft translation of a treasure text which explains the Vajra Guru Mantra. It was originally concealed during the time of Padmasambhava in Tibet and later rediscovered by Karma Lingpa (14th century) who brought it forth from its place of concealment and copied it down on reams of gold. It is simply known as “The Syllable by Syllable Commentary Explaining the Benefits of the Vajra Guru Mantra.” It begins with an invocation and then goes into a dialogue between Yeshe Tsogyal, the spiritual consort of Padmasambhava, and Padmasambhava himself.

And so, Yeshe Tsogyal begins:

I, the woman Yeshe Tsogyal, having offered to you the inner and outer mandala on a vast scale, have the following request. Oh great teacher, Pema Jungne, you have been extremely kind to us, the Tibetan people, leaving for us a legacy that will benefit us now and in future lives. Your kindness is so great that we have never experienced anything like this before, nor will we ever experience anything like this in the future. In particular, so that now even though I am a humble person, I have no doubt that I will attain enlightenment.

In the future, sentient beings will have very short attention spans and a great many things will clutter and occupy their minds. Their characters will be rough and difficult to tame. They will develop many wrong views towards the sacred Dharma. In particular, a time will come when people will cast dispersions on the Secret Mantra teaching of the unsurpassable levels of tantra. At that time, all sentient beings will suffer heavily from disease, famine, and war. Because of the spread of these three calamities, in particular, China, Tibet and Mongolia will experience the same kind of turmoil as an ant’s nest when it is destroyed, and the time will come for the people of Tibet to suffer greatly. Though you have spoken at length of many skillful means to salvage what is possible from that situation, sentient beings in the future will not have the time to practice. Even though they may have some slight inclination to practice, they will encounter many great obstacles. Sentient beings will experience a great deal of disharmony. They won’t be able to get along or reach any kind of accord, and in the wake of this, their behavior will become very impure. Bad times such as this will be
very difficult to avert. That being the case, what kinds of benefits and advantages would there be for those beings in the future were they to rely solely upon the Vajra Guru Mantra as their practice? I ask you to relate this for the benefit of individuals in the future who are not able to perceive this and therefore have to have it explained to them.

Then the great master, Pema Jungne replied:

Oh faithful lady, what you have said is so very true. In the future, such times will befall sentient beings and both in a temporary and in a long term sense, the benefits of the Vajra Guru mantra can be definitely be felt. Since my spiritual instructions and the methods of practice that I offer are immeasurable, I have hidden a great number of treasure teachings in the water, rocks, the sky and so forth. In these evil times, even individuals with fortunate karma will find it difficult to encounter these teachings. It will be difficult to bring together the necessary circumstances for these teachings to be revealed. This is a sign that the collective merit of beings is on the wane.

However, at such times, if this essence mantra, the Vajra Guru mantra, is repeated as much as possible, a hundred times, a thousand times, ten thousand times, a hundred thousand times, a million, ten million, a hundred million times and so forth, if it is repeated in holy places, in temples, next to great rivers, in areas where gods and demons abound, if it is recited in these places by tantric practitioners with pure samaya, by people with monastic ordination who maintain their vows purely, by men and women who
possess faith in the teachings, if they give rise to bodhicitta on a grand scale and recite this mantra, then the benefits and advantages and energy of such practice are truly inconceivable. This will avert all of the negative forces of disease, famine, unrest, bad harvests and all bad omens and indications in all the countries of the world, such that the rain will fall in a timely manner for the crops so there will always be a plentiful supply of water for agriculture and for human and animal life, and all regions and areas will experience prosperity and auspicious conditions.

In this life, in future lives, and in the intermediate state between death and rebirth, these individuals who practice in this way will meet with me again and again. The very best of these individuals will actually meet me in their waking consciousness. Those of middling degree of attainment will meet with me again and again in their dreams. Gradually perfecting the different paths and levels of their practice, they will attain to the ranks of the masculine and feminine holders of intrinsic awareness in my pure land in the continent of Ngayab. Have no doubt of this.

If this mantra is recited a hundred times a day, merely a hundred times a day without interruption, one will become attractive to others and will effortlessly come by food and wealth and the necessities of life.

If one recites it a thousand or ten thousand times on a daily basis, one is able to literally overwhelm others with one’s brilliance, in the sense of becoming very charismatic and influential in exerting a positive influence over others, and one will gain unhindered force of blessings and spiritual power.

If one repeats it a hundred thousand or a million times on a regular basis one will become capable of effecting an immeasurably great benefit for beings, exactly as one would wish to.

If one recites the mantra three or seven million times, one is never separate from the buddhas of the three times and one becomes inseparable from me. All the gods and demons of existence will attend to one and offer their praises.

In the most excellent cases, individuals will attain the rainbow body, and the final level of attainment in this lifetime. On a more middling level, at the moment of death, the mother and child aspects of radiant luminosity will meet. At the very least, individuals will behold my face in the bardo state and all the appearances of the bardo state will be free in their own ground such that these individuals will be reborn on the continent of Ngayab and from that vantage point, be able to accomplish an immeasurable amount of
benefit to beings. Thus the Guru replied to Yeshe Tsogyal.

She responded by saying:

Oh great master, it is extremely kind of you to have spoken of these vast and immeasurable advantages of the spiritual energy of this mantra. For the benefit of sentient beings in the future however, a detailed explanation would be of enormous benefit, and so I would ask you to speak in a brief way about the different syllables of this mantra.

To which the great master replied:

O daughter of good family, the Vajra Guru mantra is not just my single essence mantra, it is the very essence or life force of all the deities of the four classes of tantra, of all the nine yanas, and all of the 84,000 collections of dharma teachings. The essence of all of the buddhas of the three times, all of the gurus, yidams, dakas, and dakinis, dharma protectors, etc., the essence of all of these is contained and is complete within this mantra. How, you may ask, does this work? What is the reason for all these being complete with this mantra? Listen well and hold this in mind. Read it again and again. Write it out for the benefit of sentient beings, and teach
it or demonstrate it to beings in the future.