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Padmasambhava (lit. "Lotus-Born"), also known as Guru Rinpoche, was an 8th-century Indian Buddhist master. Although there was a historical Padmasambhava, nothing is known of him apart from helping the construction of the first Buddhist monastery in Tibet at Samye, at the behest of Trisong Detsen, and shortly thereafter leaving Tibet due to court intrigues.
In Tibetan Buddhism, he is a character of a genre of literature called terma, an emanation of Amitābha that is said to appear to tertöns in visionary encounters and a focus of guru yoga practice, particularly in the Rimé schools. The Nyingma school considers Padmasambhava to be a founder of their tradition.
In the eleventh and twelfth centuries there were several competing terma traditions surrounding Padmasambhava, Vimalamitra, Songtsän Gampo, and Vairotsana. At the end of the 12th century, there was the "victory of the Padmasambhava cult," in which a much greater role is assigned to the role of Padmasambhava in the introduction of Buddhism to Tibet.
According to tradition, Padmasambhava was incarnated as an eight-year-old child appearing in a lotus blossom floating in Lake Dhanakosha, in the kingdom of Oddiyana. While some scholars locate this kingdom in the Swat Valley area of modern-day Pakistan, a case on literary, archaeological, and iconographical grounds can be made for placing it in the present-day state of Odisha in India. Padmasambhava's special nature was recognized by the childless local king of Oḍḍiyāna and was chosen to take over the kingdom, but he left Oddiyana for northern parts of India.
Tantra in India and Nepal
In Rewalsar, known as Tso Pema in Tibetan, he secretly taught tantric teachings to princess Mandarava, the local king's daughter. The king found out and tried to burn him, but it is believed that when the smoke cleared he just sat there, still alive and in meditation. Greatly astonished by this miracle, the king offered Padmasambhava both his kingdom and Mandarava.
Padmasambhava left with Mandarava, and took to Maratika Cave in Nepal to practice secret tantric consort rituals. They had a vision of buddha Amitāyus and achieved what is called the "phowa rainbow body," a very rare type of spiritual realization. Both Padmasambhava and one of his consorts, Mandarava, are still believed to be alive and active in this rainbow body form by their followers. She and Padmasambhava's other main consort, Yeshe Tsogyal, who reputedly hid his numerous termas in Tibet for later discovery, reached Buddhahood. Many thangkas and paintings show Padmasambhava in between them, with Mandarava on his right and Yeshe Tsogyal on his left.
Subjection of local religions
According to Sam van Schaik, from the 12th century on a greater role was assigned to Padmasambhava in the introduction of tantric Buddhism into Tibet:
According to earlier histories, Padmasambhava had given some tantric teachings to Tibetans before being forced to leave due to the suspicions of the Tibetan court. But from the twelfth century an alternative story, itself a terma discovery, gave Padmasambhava a much greater role in the introduction of Buddhism to Tibet, and in particular credited him with travelling all over the country to convert the local spirits to Buddhism.
According to this enlarged story, King Trisong Detsen, the 38th king of the Yarlung dynasty and the first Emperor of Tibet (742–797), invited the Nalanda University abbot Śāntarakṣita (Tibetan Shiwatso) to Tibet. Śāntarakṣita started the building of Samye. Demonical forces hindered the introduction of the Buddhist dharma, and Padmasambhava was invited to Tibet to subdue the demonic forces. The demons were not annihilated, but were obliged to submit to the dharma. This was in accordance with the tantric principle of not eliminating negative forces but redirecting them to fuel the journey toward spiritual awakening. According to tradition, Padmasambhava received the Emperor's wife, identified with the dakini Yeshe Tsogyal, as a consort.
King Trisong Detsen ordered the translation of all Buddhist Dharma Texts into Tibetan. Padmasambhava, Shantarakṣita, 108 translators, and 25 of Padmasambhava's nearest disciples worked for many years in a gigantic translation-project. The translations from this period formed the base for the large scriptural transmission of Dharma teachings into Tibet. Padmasambhava supervised mainly the translation of Tantra; Shantarakshita concentrated on the Sutra-teachings.
Padmasambhava introduced the people of Tibet to the practice of Tantric Buddhism.
He is regarded as the founder of the Nyingma tradition. The Nyingma tradition is the oldest of the four major schools of Tibetan Buddhism. The Nyingma tradition actually comprises several distinct lineages that all trace their origins to Padmasambhava.
"Nyingma" literally means "ancient," and is often referred to as "Nga'gyur" " or the "early translation school" because it is founded on the first translations of Buddhist scriptures from Sanskrit into Tibetan, in the eighth century.
The group particularly believes in hidden terma treasures. Traditionally, Nyingmapa practice was advanced orally among a loose network of lay practitioners. Monasteries with celibate monks and nuns, along with the practice of reincarnated spiritual leaders are later adaptations, though Padmasambhava is regarded as the founder of Samye Gompa, the first monastery in the country. In modern times the Nyingma lineage has been centered in Kham in eastern Tibet.
Bhutan has many important pilgrimage places associated with Padmasambhava. The most famous is Paro Taktsang or "Tiger's Nest" monastery which is built on a sheer cliff wall about 500m above the floor of Paro valley. It was built around the Taktsang Senge Samdup (stag tshang seng ge bsam grub) cave where he is said to have meditated in the 8th Century. He flew 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 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.
Iconography, manifestations and attributes
- He has one face and two hands.
- He is wrathful and smiling.
- He blazes magnificently with the splendour of the major and minor marks.
- On his head he wears a five-petalled lotus hat, which has
- His two eyes are wide open in a piercing gaze.
- He has the youthful appearance of an eight-year old child.
- On his body he 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.
- On his body 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 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.
The khaṭvāńga is a particular divine attribute of Padmasambhava and intrinsic to his iconographic representation. It is a danda with three severed heads denoting the three kayas (the three bodies of a Buddha, the dharmakaya, sambhogakaya, and nirmanakaya), crowned by a trishula, and dressed with a sash of the Himalayan Rainbow or Five Pure Lights of the Mahabhuta. The iconography is utilized in various Tantric cycles by practitioners as symbols to hidden meanings in transmitted practices.
- Cradled in his left arm he holds the three-pointed khatvanga (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 trident. 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 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.
- All around him, within a lattice of five-coloured light, appear the eight vidyadharas of India, the twenty-five disciples of Tibet, the deities of the three roots, and an ocean of oath-bound protectors
There are further iconographies and meanings in more advanced and secret stages.
Padmasambhava is said to have taken eight forms or manifestations (Tib. Guru Tsen Gye) representing different aspects of his being, such as wrath or pacification for example. According to Rigpa Shedra the eight principal forms were assumed by Guru Rinpoche at different points in his life. The Eight Manifestations of Padmasambhava belong to the tradition of the Revealed Treasures (Tib.: ter ma).
- Guru Orgyen Dorje Chang (Wylie: gu ru U-rgyan rDo-rje 'chang, Sanskrit: Guru Uddiyana Vajradhara) The vajra-holder (Skt. Vajradhara), shown dark blue in color in the attire of the Sambhogakaya. Depicted in union with consort. (See image + description)
- Guru Shakya Senge (Wylie: shAkya seng-ge, Skrt: Guru Śākyasimha) of Bodh Gaya, Lion of the Sakyas, who learns the Tantric practices of the eight Vidyadharas. He is shown as a fully ordained Buddhist monk. (See image)
- Guru Pema Gyalpo (Wylie: gu ru pad ma rgyal-po, Skrt: Guru Padmarāja) of Uddiyana, the Lotus Prince, king of the Tripitaka (the Three Collections of Scripture). He is shown looking like a young crowned prince or king. (See image + description)
- Guru Pema Jungne (Wylie: pad ma 'byung-gnas, Skrt: Guru Padmakara) Lotus-arisen, the Saviour who teaches the Dharma to the people. He is shown sitting on a lotus, dressed in the three robes of a monk, under which he wears a blue shirt, pants and heavy Tibetan boots, as protection against the cold. He holds the diamond-scepter of compassionate love in his right hand and the yogi's skull-bowl of clear wisdom in his left. He has a special trident called khatvanga of a wandering Yogi, and wears on his head a Nepalese cloth crown, stylistically designed to remind one of the shape of a lotus flower. Thus he is represented as he must have appeared in Tibet. (See image + description), on wikimedia commons
- Guru Loden Chokse (Wylie: gu ru blo ldan mchog sred; Skrt: Guru Mativat Vararuci) of Kashmir, the Intelligent Youth, the one who gathers the knowledge of all worlds. He is shown in princely clothes, beating a hand-drum and holding a skull-bowl. (See image + description)
- Guru Nyima Ozer (Wylie: gu ru nyi-ma 'od-zer, Skrt: Guru Suryabhasa or Sūryaraśmi), the Sunray Yogi, who illuminates the darkness of the mind through the insight of Dzogchen. He is shown as a naked yogi dressed only in a loin-cloth and holding a Khatvanga which points towards the sun. (See image + description)
- Guru Dorje Drolo, (Wylie: gu ru rDo-rje gro-lod, Skrt: Guru Vajra ?) the fierce manifestation of Vajrakilaya (wrathful Vajrasattva) known as "Diamond Guts", the comforter of all, imprinting the elements with Wisdom-Treasure. (See image + description)
- Guru Senge Dradog (Wylie: gu ru seng-ge sgra-sgrogs, Skrt: Guru Simhanāda) of Nalanda University, the Lion of Debate, promulgator of the Dharma throughout the six realms of sentient beings. He is shown in a very fierce form, dark blue and imitative of the powerful Bodhisattva Vajrapani, holding a thunderbolt scepter in one hand and a scorpion in the other. (See image)
Padmasambhava's various Sanskrit names are preserved in mantras such as those found in 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
Samantabhadra and Samantabhadri
My father is the intrinsic awareness, Samantabhadra (Sanskrit; Tib. ཀུན་ཏུ་བཟང་པོ). My mother is the ultimate sphere of reality, Samantabhadri (Sanskrit; Tib. ཀུན་ཏུ་བཟང་མོ). I belong to the caste of non-duality of the sphere of awareness. My name is the Glorious Lotus-Born. I am from the unborn sphere of all phenomena. I act in the way of the Buddhas of the three times.
Teachings and practices ascribed to Padmasambhava
The Vajra Guru mantra
The Vajra Guru (Padmasambhava) mantra Om Ah Hum Vajra Guru Padma Siddhi Hum is favoured and held in esteem by sadhakas. Like most Sanskritic mantras in Tibet, the Tibetan pronunciation demonstrates dialectic variation and is generally Om Ah Hung Benza Guru Pema Siddhi Hung. In the Vajrayana traditions, particularly of the Nyingmapa, it is held to be a powerful mantra engendering communion with the Three Vajras of Padmasambhava's mindstream and by his grace, all enlightened beings. In response to Yeshe Tsogyal's request, the Great Master himself explained the meaning of the mantra although there are larger secret meanings too. The 14th century tertön Karma Lingpa has a famous commentary on the mantra.
The Seven Line Prayer to Padmasambhava
The Seven Line Prayer to Padmasambhava (Guru Rinpoche) is a famous prayer that is recited by many Tibetans daily and is said to contain the most sacred and important teachings of Dzogchen.
Jamgon Ju Mipham Gyatso composed a famous commentary to the Seven Line Prayer called White Lotus. It explains the meanings, which are embedded in many levels and intended to catalyze a process of realization. These hidden teachings are described as ripening and deepening, in time, with study and with contemplation. Tulku Thondup says:
Enshrining the most sacred prayer to Guru Padmasambhava, White Lotus elucidates its five layers of meaning as revealed by the eminent scholar Ju Mipham. This commentary now makes this treasure, which has been kept secret among the great masters of Tibet for generations, available as a source of blessings and learning for all.
There is also a shorter commentary, freely available, by Tulku Thondup himself. There are many other teachings and Termas and widely practiced tantric cycles incorporating the text as well as brief ones such as Terma Revelation of Guru Chöwang.
Padmasambhava also hid a number of religious treasures (termas) in lakes, caves, fields and forests of the Himalayan region to be found and interpreted by future tertöns or spiritual treasure-finders. According to Tibetan tradition, the Bardo Thodol (commonly referred to as the Tibetan Book of the Dead) was among these hidden treasures, subsequently discovered by a Tibetan terton, Karma Lingpa.
Tantric cycles related to Padmasambhava are not just practiced by the Nyingma, they even gave rise to a new offshoot of Bon which emerged in the 14th century called the New Bön. Prominent figures of the Sarma (new translation) schools such as the Karmapas and Sakya lineage heads have practiced these cycles and taught them. Some of the greatest tertons revealing teachings related to Padmasambhava have been from the Kagyu or Sakya lineages. The hidden lake temple of the Dalai Lamas behind the Potala called Lukhang is dedicated to Dzogchen teachings and has murals depicting the eight manifestations of Padmasambhava. Padmasambhava established Vajrayana Buddhism and the highest forms of Dzogchen (Mengagde) in Tibet and transformed the entire nation.
Consorts and twenty five main disciples
Many of those who gathered around Padmasambhava became advanced tantric practitioners as well as helping to found and propagate the Nyingma tradition. The most prominent of these include Padmasambhava's five main female consorts, also known as dakinis and his twenty five main disciples.
The five main consorts or five wisdom dakinis
Padmasambhava had five main female tantric companions, beginning in India before his time in Tibet and then in Tibet as well. When seen from an outer, or perhaps even historical or mythological perspective, these five women from across South Asia were known as the Five Consorts. That the women come from very different geographic regions is understood as mandala, a support for Padmasambhava in spreading the dharma throughout the region.
Yet, when understood from a more inner tantric perspective, these same women are understood not as ordinary women but as dakinis; from this point of view, they are known as the "Five Wisdom Dakinis" (Wylie: Ye-shes mKha-'gro lnga). Each of these consorts is believed to be an emanation of the tantric yidam, Vajravārāhī. As one author writes of these relationships:
Yet in reality, he [Padmasambhava] was never separate from the five emanations of Vajravarahi: the Body-emanation, Mandarava; the Speech-emanation, Yeshe Tsogyal; the Mind-emanation, Shakyadema; the Qualities-emanation, Kalasiddhi; and the Activity-emanation, Trashi [sic] Chidren.
In summary, the five consorts/wisdom dakinis were:
- Yeshe Tsogyal of Tibet, who was the emanation of Vajravarahi's Speech (Tibetan: gsung; Sanskrit: vāk);
- Mandarava of Zahor, northeast India, who was the emanation of Vajravarahi's Body (Tibetan: sku; Sanskrit: kāya);
- Belwong Kalasiddhi of northwest India, who was the emanation of Vajravarahi's Quality (Tibetan: yon-tan; Sanskrit: gūna);
- Belmo Sakya Devi of Nepal, who was the emanation of Vajravarahi's Mind (Tibetan: thugs; Sanskrit: citta); and
- Tashi Kyedren (or Chidren) (sometimes called Mangala) of Bhutan, who was the emanation of Vajravarahi's Activity (Tibetan: phrin-las; Sanskrit: karma).
While there are very few sources on the lives of Kalasiddhi, Sakya Devi, and Tashi Kyedren, there are extant biographies of both Yeshe Tsogyal and Mandarava that have been translated into English and other western languages.
The 'Twenty-five Main Disciples' of Padmasambhava
- King Trisong Detsen (Tibetan: ཁྲི་སྲོང་ལྡེའུ་བཏཟན, Wylie: khri srong lde'u btzan )
- Denma Tsémang (Tibetan: ལྡན་མ་རྩེ་མང, Wylie: ldan ma rtse mang )
- Dorje Dudjom of Nanam (Tibetan: རྡོ་རྗེ་བདུད་འཇོམ, Wylie: rdo rje bdud 'joms )
- Khyechung Lotsawa (Tibetan: ཁྱེའུ་ཆུང་ལོ་ཙཱ་བ, Wylie: khye'u chung lo tsā ba )
- Gyalwa Changchub of Lasum (Tibetan: ལ་སུམ་རྒྱལ་བ་བྱང་ཆུབ, Wylie: la sum rgyal ba byang chub )
- Gyalwa Choyang (Tibetan: རྒྱལ་བ་མཆོག་དབྱངས, Wylie: rgyal ba mchog dbyangs )
- Gyalwe Lodro of Dré (Tibetan: རྒྱལ་བའི་བློ་གྲོས, Wylie: rgyal ba'i blo gros )
- Jnanakumara of Nyak (Tibetan: གཉགས་ཛཉའ་ན་ཀུ་མ་ར, Wylie: gnyags dzny' na ku ma ra )
- Kawa Paltsek (Tibetan: སྐ་བ་དཔལ་བརྩེགས, Wylie: ska ba dpal brtsegs )
- Khandro Yeshe Tsogyal, the princess of Karchen (Tibetan: མཁར་ཆེན་བཟའ་མཚོ་རྒྱལ, Wylie: mkhar chen bza' mtsho rgyal )
- Konchog Jungné of Langdro (Tibetan: ལང་གྲོ་དཀོན་མཆོག་འབྱུང་གནས, Wylie: lang gro dkon mchog 'byung gnas )
- Lhapal the Sokpo (Tibetan: སོག་པོ་ལྷ་དཔལ, Wylie: sog po lha dpal )
- Namkhai Nyingpo (Tibetan: ནམ་མཁའི་སྙིང་པོ, Wylie: nam mkha'i snying po )
- Zhang Yeshe De (Tibetan: ཞང་ཡེ་ཤེས་སྡེ, Wylie: zhang ye shes sde )
- Lhalung Pelgyi Dorje (Tibetan: ལྷ་ལུང་དཔལ་གྱི་རྡོ་རྗེ, Wylie: lha lung dpal gyi rdo rje )
- Palgyi Senge (Tibetan: དཔལ་གྱི་སེང་གེ, Wylie: dpal gyi seng ge )
- Palgyi Wangchuk (Tibetan: དཔལ་གྱི་དབང་ཕྱུག, Wylie: dpal gyi dbang phyug )
- Palgyi Wangchuk of Odren (Tibetan: འོ་དྲན་དཔལ་གྱི་དབང་ཕྱུག, Wylie: 'o dran dpal gyi dbang phyug )
- Palgyi Yeshe (Tibetan: དཔལ་གྱི་ཡེ་ཤེས, Wylie: dpal gyi ye shes )
- Rinchen Chok of Ma (Tibetan: རྨ་རིན་ཆེན་མཆོག, Wylie: rma rin chen mchog )
- Sangye Yeshe (Tibetan: སངས་རྒྱས་ཡེ་ཤེས, Wylie: sangs rgyas ye shes )
- Shubu Palgyi Senge (Tibetan: ཤུད་བུ་དཔལ་གྱི་སེང་གེ, Wylie: shud bu dpal gyi seng ge )
- Vairotsana, the great translator (Tibetan: བཻ་རོ་ཙ་ན, Wylie: bai ro tsa na )
- Yeshe Yang (Tibetan: ཡེ་ཤེས་དབྱངས, Wylie: ye shes dbyangs )
- Yudra Nyingpo of Gyalmo (Tibetan: ག་ཡུ་སྒྲ་སྙིང་པོ, Wylie: g.yu sgra snying po )
- Vimalamitra (Tibetan: དྲུ་མེད་བཤེས་གཉེན, Wylie: dru med bshes gnyen )
- Tingdzin Zangpo (Tibetan: ཏིང་འཛིན་བཟང་པོ, Wylie: ting 'dzin bzang po )
- Statue of Guru Rinpoche in his meditation cave at Yerpa, Tibet
- Sanskrit Padmasambhāva; Tibetan: པདྨ་འབྱུང་གནས།, Wylie: pad+ma 'byung gnas (EWTS) ; Mongolian ловон Бадмажунай, lovon Badmajunai, Chinese: 莲花生大士 (pinyin: Liánhuāshēng)
- Wylie 'pho ba chen po, pronounced Phowa Chenpo
- Wylie: 'ja' lus, pronounced Jalü.
- The subjection of concurring deities and demons is a recurrent theme in Buddhist literature. See also Vajrapani and Mahesvara and Steven Heine's "Opening a Mountain".
- The other three being the Kagyu, Sakya and Gelug
- Tibetan: སྔ་འགྱུར།, Wylie: snga 'gyur, ZYPY: Nga'gyur , "school of the ancient translations.
- The Tibetan script and grammar was actually created for this endeavour.
- Kværne, Per (2013). Tuttle, Gray; Schaeffer, Kurtis R., eds. The Tibetan history reader. New York: Columbia University Press. p. 168. ISBN 9780231144698.
- Schaik, Sam van. Tibet: A History. Yale University Press 2011, page 34-5, 96-8.
- "Padmasambhava". Encyclopædia Britannica. Retrieved 5 October 2015.
- Buswell, Robert E.; Lopez, Jr., Donald S. (2013). The Princeton dictionary of Buddhism. Princeton: Princeton University Press. p. 608. ISBN 9781400848058. Retrieved 5 October 2015.
- Harvey, Peter (2008). An Introduction to Buddhism Teachings, History and Practices. (2 ed.). Cambridge: Cambridge University Press. p. 204. ISBN 9780521676748. Retrieved 6 October 2015.
- Gyatso, Janet (August 2006). "A Partial Genealogy of the Lifestory of Ye shes mtsho rgyal". The Journal of the International Association of Tibetan Studies (2).
- Davidson, Ronald M. Tibetan Renaissance. pg 229. Columbia University Press, 2005.
- Davidson, Ronald M. Tibetan Renaissance. pg 278. Columbia University Press, 2005.
- Schaik, Sam van. Tibet: A History. Yale University Press 2011, page 96.
- Trungpa (2001) 26. For debate on its geographical location, see also the article on Oddiyana.
- Keown, Damien (2003). A Dictionary of Buddhism (1 ed.). Oxford: Oxford University Press. p. 203. ISBN 9780198605607. Retrieved 11 February 2016. (subscription required (. ))
- Morgan (2010) 208.
- Tsogyal (1973) volume I deals with Padmasambhava's life in India.
- Lama Chonam and Sangye Khandro, translators. The Lives and Liberation of Princess Mandarava: The Indian Consort of Padmasambhava. (1998). Wisdom Publications.
- Snelling 1987, p. 198.
- Snelling 1987, p. 196, 198.
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- Heine 2002.
- 'Guru Rinpoche' and 'Yeshe Tsogyal' in: Forbes, Andrew ; Henley, David (2013). The Illustrated Tibetan Book of the Dead. Chiang Mai: Cognoscenti Books. B00BCRLONM
- Harvey 1995.
- Sherpa, Lhakpa Norbu (2008). Through a Sherpa Window: Illustrated Guide to Sherpa Culture. Kathmandu, Nepal: Vajra Publications. ISBN 978-9937506205.
- Norbu 1987, p. 162.
- Jamyang Khyentse Wangpo, Illuminating the Excellent Path to Omniscience
- Chökyi Drakpa, A Torch for the Path to Omniscience: A Word by Word Commentary on the Text of the Longchen Nyingtik Preliminary Practices.
- Patrul Rinpoche, Brief Guide to the Ngöndro Visualization
- John Huntington and Dina Bangdel. The Circle of Bliss: Buddhist Meditational Art. Columbus Museum of Art, Columbus, Ohio, and Serindia Publications, Chicago. 2004. p. 358.
- Khenchen Palden Sherab Rinpoche The Eight Emanations Of Guru Padmasambhava; Rigpawiki Eight Manifestations of Guru Rinpoche; For the eight manifestations as terma, see: Padmasambhava - 8 Froms: Dorje Drolo.
- Boord 1993, p. 115.
- Schmidt and Binder 1993, pp. 252-53.
- Sogyal Rinpoche (1992). The Tibetan Book of Living and Dying, pp. 386-389 Harper, San Francisco. ISBN 0-7126-5437-2.
- Khenpo Namdrol's Padmasambhava Global Project for World Peace
- Benefits and Advantages of the Vajra Guru Mantra
- White Lotus: An Explanation of the Seven-line Prayer to Guru Padmasambhava by Mipham Rinpoche, Ju and translated by the Padmakara Translation Group
- Commentary on the Seven Line Prayer to Guru Rinpoche
- Lotsawa House|Seven Line Prayer, Accomplishing the Lama through the Seven Line Prayer: A Special Teaching from the Lama Sangdü, The Terma Revelation of Guru Chöwang
- Laird (2006) 90.
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