Biography of Padmasambhava (Padma-Sambhava)

“I have decided to follow the path of truth…”

The grand master PADMASAMBHAVA (in Tibetan PADMA-BYUN-GNAS), also known as Guru Rimpoche (Guru or Spiritual Master the most precious) or Padmakara (the one born of lotus) is one of the most famous and revered figures of Tibetan spirituality.

Under its influence, tantric Buddhism gained overwhelming importance in Tibet (compared to the old shamanic tradition BON-PO, which was dominant in the “Land of the Snows” before the advent of Buddhist teaching).

Helped thousands of beings achieve spiritual liberation

PADMA-SAMBHAVA was the founder of the first Buddhist monastery in Tibet, the SAMYE monastery, and his disciples formed a school of Buddhism, which still exists today, called “RNYING MAPA” – or “NINGMAPA” or in other words, “Red Bonnets”.

Such a “treasure discoverer” is always a gifted being, with the highest spiritual skills, being in fact a divine incarnation that manifests itself at a certain historical moment.

PADMA-SAMBHAVA has influenced for the better the spiritual destiny of thousands of beings through the teachings of VAJRAYANA.

The Tibetan tradition VAJRAYANA offers a very fast road, like lightning, to God,

it being linked to the Supreme Grace, overwhelming which CHINNAMASTA,

hypostasised here in the form of the Supreme DAKINI, it offers it practically instantly, like a “lightning”), and in particular, through the extraordinary information contained in its sacred texts, the TERMAs.

As the Tibetan tradition states, this great master was an emanation of DHYANI BUDDHA AMITABHA.

This is, for those familiar with these notions, according to the same tradition VAJRAYANA, the Divine Sovereign of the Family of Divine Energies PADMA, who manifested himself in this way to guide, full of infinite compassion, human beings to attain the state of supreme spiritual liberation.

He was born in a lotus flower

Also about PADMA-SAMBHAVA, his disciples, who were close to him through their faith, through their deep spiritual aspiration, and through the mind-bending yogic powers they acquired, affirm that PADMA-SAMBHAVA illuminates 50 worlds with the light emanating from the teachings of sutras and TANTRAs, thus manifesting itself in the form of eight Divine manifestations to spiritually guide beings from different parts of the world.

Although there is a biography of PADMA-SAMBHAVA recounted in some contemporary books, there is relatively little in it relating to the facts relating to the history of its existence, much of the content of this biography being made up of myth, legend or allegory of a symbolic, spiritual nature.

Thus, this biography of Tibetan origin, describes the miraculous birth of the great master PADMA-SAMBHAVA:

“In orgyen county (by all estimates, the land would now correspond to the area where GAZNI is located, at N-V of KASHMIR, India n.n.), on lake DANAKOSHA, there was an island on which appeared a multicolored lotus flower.

From the celestial heights of his paradise SUKHAVATI, BUDHA- AMITABHA sent from His spiritual heart, shining from the light of Divine Wisdom, a vajra with 5 peaks (ritual instrument used in tantric ceremonies, the symbol of Transcendent Consciousness and of the Spiritual Path, n.n.) which fell right in the center of the lotus flower.

In the middle of this lotus miraculously appeared a wonderful baby, about a year old.

An aura of intensely bright light surrounded his angelic being, and he had all the major and minor signs of a spiritually liberated being.”

At that time, Indrabodhi, the king of that country had no children.

He had already emptied his treasury, giving offerings to Buddhist deities and making mentions of the poor. As a last attempt to rid his country of famine and poverty, he started, together with his minister Krishnadhara, on a journey on the great Lake Danakosha to obtain from NAGA-and (“kings of snakes”) a magical gem that fulfilled every wish (we find here again a reference to the Tibetan symbolism of the lotus – PADMA, as a symbol of wisdom above all gregarious desires).

On his return, Krishnadara and then King Indrabodhi met, in the middle of a completely blooming lotus, the wonderful child.

The king considered him in response to his prayers to have a son, and as a result, he took him to the palace where he was given the name PADMAKARA, “The-Born-in-Lotus“.

The Prince grew up, easily learning the royal skills, becoming a fine and appreciated connoisseur of poetry, music and philosophy; also, in wrestling and other royal sports no one equals him.

He married Princess Bhasadhara (“The Keeper of Light”) and ruled the Kingdom of Orgyen, according to the precepts of DHARMA(Buddhist teaching).

At that moment, at the height of worldly power and fully knowing the delights of the pleasures of the senses,

The Born-of-Lotus realized, following the emergence of divine visions, the illusory and ever-changing nature of all worldly things; at the same time, he realized that he would not be able to spiritually awaken other beings from the position of king of the country, so he asked his adoptive father, Indrabodhi, for permission to renounce the throne for good, permission that It was NOT granted to him.

But the divine necessity soon led to a series of events taking place at the court of his palace, in which Prince PADMAKARA was falsely accused of the death of the son of one of the ministers. Thus his abdication from the throne becomes inevitable.

“Life is like the dew of the grass”

Upon departure, legend states that the Born-of-Lotus would thus have addressed the crowd of sad people who ruled him:

“This life is ephemeral, and separation from it is inevitable. Life unfolds like spectacle in a great market: here human beings gather, spending their time together, then, after a while, they separate (due to death).
Why then do you have so many problems with this temporary separation?

This is the Wheel of the World. Let us therefore give up the pain of separation and fix our thoughts only on the attainment of the state of spiritual liberation.
I have decided to follow the path of truth, and I promise you that I will prepare the way for your own salvation from the illusionous ocean of this world, so that you may join me later on the spiritual path.Until then, think of the fact that the physical body is not permanent; he’s like a precipice.
Also consider that breathing is not permanent either, it is like a cloud. The mind is not permanent either, but it is like lightning. Life is not permanent, it is like the dew of winter.”

PADMAKARA first went to the cemeteries “The Cool Grove”, “The Happy Forest” and “Sosaling”.

These are the first of the eight cemeteries of the old India where, one after another, the Born-of-Lotus practiced YOGA SOSANICA or in other words, the attendance of cemeteries – is one of 12 techniques performed by the yogis of the Orient; this technique is intended as the practitioner

to understand the three main phenomena specific to SAMSARA (the illusory ocean of the perpetual cosmic becoming) which are: the ephemerality of manifestation, suffering and vacuity.

Learned the secret language of DAKINIs

During this period he received the power of attorney and blessing from two DAKINIs, with the names “The One Who Subjugates demons” and “DAKINI of the Peaceful Order”.

The Grand Master then returned to Orgyen County, to the island in the middle of Lake Danakosha, where he learned from the DAKINIs here their symbolic secret language (this is one of the secret languages in TIBET, known today only by a very small number of senior LAMA-initiates and) and then taught MAHAYANA DAKINIlake.

He then continued his spiritual practice in the cemetery “The Far Forest”, where he had several visions of VAJRA YOGHINI (VAJRA DAKINI). Here he entered into communion through meditation with the world of the NAGA-s in the lakes, as well as with the planetary spirits and, because of his courage and spiritual firmness, was invested with numerous supernatural powers by all dakA-s (male counterparties of dakINIs) and all DAKINIs.

In this way, PADMAKARA became known as DORJE DRAKPO TSAL (“The Terrible Power of VAJRA”).

He then went to pray at the holy temple in Bodh-Gaya (the place where he achieved spiritual enlightenment BUDDHA SAKYAMUNI).

Using the magical powers of materialization and modification at will of the shape of his physical body, PADMA-SAMBHAVA manifested itself here in a way considered miraculous by ordinary beings.
The people asked him who he was, and he replied, “I have no father, no mother, no caste, no name; I am an emanation of BUDDHA AMITABHA, ‘the one born of divine will.'” But people didn’t believe him.

Reached enlightenment by the grace of a tantric master

PADMA-SAMBHAVA understood that in order to improve his spiritual teaching and practice, he badly needs a spiritual teacher.

He then went to SATOR, where he was received in order of the monks by the PRABHARESTI Spiritual Guide(“The Elephant of Light”)and was given the name SHAKYA SENGE.

SHAKYA SENGE received 18 initiations in TANTRA YOGA and had countless spiritual visions of tantric deities.

PADMA-SAMBHAVA then went to the tantric master KUNGAMO, which was actually an incarnation of the wise DAKINI GUHYA JNANA.

Due to the strong spiritual influence of this spiritual master, PADMA-SAMBHAVA spontaneously felt that it identifies with CHINNAMASTA’s secret MANTRA, thus reaching the state of spiritual enlightenment.

This enlightenment obtained by the grace of a DAKINI of Divine Wisdom was perceived by PADMA-SAMBHAVA as a purification and spiritualization of his whole being, at the level of all the secret centers of force (CHAKRA-s). However, the most powerful impact of the purifying divine force manifested by this wonderful and fascinating DAKINI on it was perceived by PADMA-SAMBHAVA at the level of the three GRANTHIs (subtle-energetic nodes of the being), which were then completely unlocked.

One of PADMA-SAMBHAVA’s most important spiritual guides was Prince Shri Singha,who was living his life in a cave in Bherma.

He taught the One-Born-of-Lotus the highest spiritual teaching of all 84,000 Buddhist teachings, known as DZOGCHEN (in Sanskrit MAHASANDHI, MAHA ATI, Great Perfection;these teachings are often presented as the highest of the inner TANTRAs belonging to the NYINGMAPA Spiritual School).

When PADMA-SAMBHAVA asked his Spiritual Guide Shri Singha to present his teaching to him, the Guide pointed to the heavens and said:

“You shall not make any desire for what you see.

Not even a wish. Don’t even make a wish.

Desire and liberation are invisible and simultaneous.

Leave aside the doubts about external things.

To overcome doubts about the lower things, use divine wisdom, which is absolute, perfect.”

In this way, PADMA-SAMBHAVA studied and received all the SUTRAs, TANTRAs and teachings from the many wise men and spiritual guides made in India. He had visions of all Buddhist deities, even without making a specific spiritual practice. During this period he made known the modality

to reach the first level of VIDYADHARA, that of full spiritual maturity.

At this first level, the conceptual and discursive thinking is transcended, and the ultimate divine nature of the Eternal Spirit – ATMAN – is revealed.

He had many paranormal powers.

During all these years of study, PADMA-SAMBHAVA has also sought to be accomplished in the study of astrology (being named because of the level at which it had reached in this field “KALACHAKRA-ei Astrologer”) and medicine; he has obtained all knowledge about reincarnation, hidden treasures, longevity and full control over the physical plane.

He learned the yogic art of extracting essences from different substances to acquire longevity.

He then gained paranormal control of sight, hearing, touch, smell and taste, drinking only water, without eating anything.

He then came to master the art of the preservation of body heat, without the help of clothes (TUMMO).

He achieved mental clarity, the ability to lethen and move into space at very high speeds with the help of breath control, and accumulated extensive knowledge through fasting and deep meditation on the cow.

Through the successful realization of numerous spiritual SADHANAs, PADMA-SAMBHAVA has managed not to be affected by any difficulties of life.

During this period he was given the name of “He who Enjoys the Highest State of Happiness.“

Extracting the essence of precious stones

He then learned to master perfectly the art of extracting elixir from stones and sand, as well as transmuting impure food into pure food.

Another achievement of his was the perfection in the practice of all ASANAs (body posts).

PADMA-SAMBHAVA has achieved craftsmanship in other yogic techniques such as:

prolonging life by assimilating the essential subtle energy of gold,

disease prevention by assimilating the essential subtle energy of silver,

neutralization of poisons by assimilating the essential subtle energy of iron,

walking on water by assimilating the essential subtle energy of pearls,

obtaining clairvoyance by assimilating the essential subtle energy of the lapis-lazuli stone.

PADMA-SAMBHAVA has thus come to be perfected in the practice of 1,000 such essences and made them known for the benefit of all people.

Therefore, it was called “The Lotus that contains the essence of precious stones”.

Tibetan legends state that theBuddha of Medicine himself materialized before PADMA-SAMBHAVA and, by giving him a vessel of AMRITA (the divine nectar of immortality), asked him to drink it.

PADMA drank only half of it for the extension of his own life, and the other half hid it in an STUPA (n.n – Buddhist monument, shaped like a stone tumulus, more or less pyramidal, surrounded by a railing that is generally carved).

The master’s mystical lovers or consorts

The great tantric master Padmasambhava had a huge number of spiritual lovers, not to mention superficiality in love, uncontrolled sensuality or even debauchery. Without respecting the five perfect conditions, a man’s action, even if his intentions are spiritual, would lead to the loss of time and energies, as well as spiritual degrigolade.

Padmasambhava had five very close spiritual lovers, disciples with a very high spiritual achievement, from whom he did not break up all his life.

These were:

Mandalava- the emanation of Varahi’s body,

Yeshe Tsogyel- the emanation of his Speech,

Shakya Devi- the emanation of his Mind,

Kalasiddhi- the emanation of his qualities,

Tashi Kyidren- the emanation of his Activity.

In order to carry out his intention to reach level two VIDYADHARA, that of full mastery of life for which he had received spiritual empowerment from the tantric master Kungamo, Rimpoche needed an authentic spiritual consort (at the second level VIDYAHARA, the yogi, although still bound to his body, begins to acquire special powers, such as lengthening, according to the desire of the life cycle and altering the outer form, the ability to manifest himself as “a billion things through the three incalculable eons” and to act for the spiritual good of all beings).

He then went to Zahor, located in the northwest part of Orgyen County, where King Arshadhara reigned. This king was born a daughter, to whom, from birth, a wandering yogi had predicted that he would give up the world and become a yogi.

She got the name MANDARIVA. Legend has it that MANDARAVA grew rapidly, on a day the size of a normal child in a month. At the age of 13 everyone considered it to be the sublime incarnation of a DAKINI. Many suitors at her hand came from different countries, but she refused, which angered King Arshadhara, her father.

Eventually, the king, her father, bowed down and allowed her and the 500 maids to follow the spiritual path, building them a great and beautiful Buddhist monastery.

Padmasambhava remained for some time in the Zohar and, after converting the population, he and his consort went to the Maratika Cave at Heileshe, in Nepal, where they practiced the yoga of immortality in the mandala of Amitayus, the Guru Pema reaching the level of Keeper of the Knowledge of Immortality (tshe’i dbang-la rig-‘dzin). From Nepal they traveled to Bangala where Mandalava was transformed into dakini (the one) with a cat face, helping to transform and convert the entire country.

Returning to his native country, because no prophet is recognized in his country. Guru Pema was burned again at the stake, this time with Mandalava, and again they remained unharmed.

After this Mandarava became the Queen of the Dakinis of Orgyen (Orgyen is the pure land of the Dakini – a Buddhist land of nirmanakaya).

Padmasambhava hid these writings to prevent the destruction of secret teachings, avoiding the perversion or modification of this by those who would not be able to understand it. He also impregnated each scripture with spiritual blessings, which pours through grace upon the one who discovers and reads it.

This is all they know about Sakya Lama. except that when Tsogyel visited Yanglesho, a few years later, guru’sprevious consort still lived there as yogis.

The yoga techniques that Sakya Lama exposed to Tsogyel are:

~Simultaneous processes of creative and realized meditation that lead to mahamudra,

~the process of making ‘burning and dripping’,

~yoga zap – lam of Beatimitia and Vacuity,

~Tagogal yoga of the four visions leading to the body of the rainbow and

~Yoga of conscious sleep.

Some contemporary Tibetans consider that Raj Kumari, the so-called Living Goddess from Basantapur Kumari Baal in Kathmandu. is an emanation of the goddess Sakya Lama.

Kalasiddhi is also born in Nepal.

At the age of fourteen Dakini was found by Tsogyel on his second visit to Nepal, when she came to hand over guru’ssecret precepts. Tsogyel called it Kalasiddhi (kala=constituents, ‘atoms’ and also the name of the substrate of the elements of the human body (ball, phlegm, seed, etc.) and because Kalasiddhi belongs to the family ‘Body’ (kayakula) Dakini (and specifically the type of dakini shell, Samkini, which refers to the physical nature of yoni),she will win siddhiby achieving the essential vat of the ‘atomic) structure of the body.

In Mangyul, Kalasiddhi received initiation into Lama Tantra Mandala and after a long period of meditation she acquired siddhi. She accompanied Tsogyel to the court of King Mutri Tsenpo, to Samye, and to the retreat center at Chimphu where she met Guru Pema.

The Guru immediately perceived Kalasiddhi’s potentialasity as a mudra in his practice of supporting and spreading Tantra in Tibet and asked Tsogyel to give it to him for this purpose. Soon after, Guru Pema left for the Southwest, leaving Kalasiddhi in the care of Tsogyel, who gave her detailed zap-lam teaching as a parting gift.

Tashi Khyidren of Bhutan is a beloved popular figure from western Bhutan, where she is known as Bhutan’s gift to the Great Guru in her work to spread tantras in Tibet.

At the age of thirteen she met Tsogyel meditating in the Nering Drak Cave, subjected to the assaults of local spirits and demons. Full of unflinching admiration for yogis, from time to time she brought him milk and honey.

After Tsogyel was successful in subliing spirits and also the hostile local population, Khyidren’s father came to pay tribute to him and Tsogyel asked him to give his daughter. King Hamra agreed and Tsogyel changed his name from Khyidren to Chidren. Soon after, Khyidren accompanied Tsogyel to Womphu Taksang in Tibet, where she met Guru Pema.

He asked Tsogyel to give it to Khyidren to perform with her, as a mudra, the initiatory Dorje Phurba rituals, which he had to perform for the protection of Tibet.

Khyidren played an important role as the secondary lover of (Guru’s in this initiation, in the symbolism of Phurba-tantra. Khyidren is the tigress on whose back Guru Pema and Tsogyel, like Phurba and his Counterpart, rode to subdue the gods and demons of Tibet.

Khyidren was reborn as the daughter of Machik Labdron (considered a reincarnation of Tsogyel).

Survived the burning of the pyre

The biography “The Life and Spiritual Liberation of PADMA-SAMBHAVA”, recorded by YESHE TSOGYEL (in which external events are so deeply intertwined with the inner ones that it is sometimes difficult to understand exactly in which plan of reality they took place), recounts the meeting between Rinpoche and MANDARIVA:

“then PADMA-SAMBHAVA decided that the time had come to instruct MANDARIVA, so it materialized in front of her and the attendants who were in the monastery garden, in the form of a smiling young man, clothed in the bright colors of a rainbow. The air was full of etheled, crystal-like sounds, and impregnated with the smell of incense. As he saw PADMA-SAMBHAVA, MANDARIVA felt in his heart a deep happiness, a pure and endless joy…”

At first, PADMA-SAMBHAVA trained MANDARIVA and its 500 followers in the three YOGA (the yogic systems ATI, ANU, CHITTI that are the YOGACHARA or Contemplative school of MAHAYANA, founded by ASANGA, then developed, around 700 d.Ch., in MANTRAYANA).

We continue the story of“The Life and Spiritual Liberation of PADMA-SAMBHAVA“:

“ a shepherd, who saw PADMA-SHAMBHAVA with MANDAHAVA and the princess’s companions, went to the king and told him that MANDARIVA was living with a BRAHMACHARIN (tantric follower who perfectly achieves sexual continence).

The king sent soldiers who forced their way into the monastery and tied up PADMA-SAMBHAVA. The king commanded that PADMA-SAMBHAVA be burned at the stake, and MANDALAVA should be kept in a pit filled with moors for 25 years. Soldiers ripped his clothes off PADMA, beat him and hit him with rocks and tied him to a pole. Hundreds of people around were commanded to come with a wooden link and a measure of sesame oil. Then they took a long piece of cloth and soaked it with oil and wrapped PADMA with it. PADMA was covered with dried leaves and branches.

The pyre as high as a mountain was lit from four directions, the resulting smoke covering the sunlight. The satisfied crowd went home. But suddenly, they started to get shaken like the ones that occur when it’s an earthquake. These terrible divine signs made the king realize how recklesshe had acted.

He began to intuit that the so-called shepherd was in fact a Divine incarnation, gifted with exceptional qualities. Seven days later, the king saw that the pyre continued to smoke. Wanting to see what was going on there, the king discovered, in amazement, under a rainbow, a huge lake surrounded by the wood that continued to burn. In the middle of the lake, on a lotus flower, sat a young man with an extraordinarily bright aura, who was even Rinpoche, with him being 8 fascinatingly beautiful women, all of them having the appearance of MANDARIVA.

Overwhelmed with behaving and repenting bitterly for his mistakes, the king offered himself, his own kingdom and his own daughter, MANDARIVA, to the Great GURU. Thus, Princess MANDARIVA became the spiritual consort of PADMA-SAMBHAVA, and the king, along with 21 other close friends, received several spiritual initiations from PADMA, who became their master. The king became a Master of DHARMEA, and the land of Zahor became full of yogis, the spiritual doctrine of the BUDDHAs remaining there for 200 years.“

From the spiritual teachings of PADMA-SAMBHAVA

*The most important thing, before we engage in any practice specific to authentic spiritual teachings consists in amplifying BODHICHITTA, i.e. our mind must be fixed only on the supreme spiritual liberation. The one who amplified in his own being the state of BODHICHITTA will constantly cultivate the feeling that all beings are his mothers; will be free from any prejudice and margin, its essential purpose now being to serve all conscious beings.

*There is no conscious being who was not at some point your father or mother. So, as a reward for the kindness of all conscious beings, put yourself in their service without delay, seeking to do them as much spiritual good as possible.

*Cultivate kindness and compassion for all conscious beings. Everything you do, do for the spiritual good of all conscious beings. Consider others more important than yourself.

* No matter how deserving the action in which you are involved, do not forget for a moment that all phenomena are like dreams and magic.

*Don’t forget for a moment that after a shorter or longer period of time you will die, so there’s no point in running, desperately clinging to the things of this world. Do not forget for a moment that it is the future that lasts and that, therefore, you must make every effort to have a future as bright as possible from a spiritual point of view. Don’t fool yourself. If you believe full of hubris, that you are a learned person or of great nobility, then you will never obtain any spiritual qualities. So throw this deception as far as possible and engage in the practice of authentic spiritual teachings without the slightest hesitation.

*You can’t really know another being if you yourself don’t have access to the subtle, elevated means of higher knowledge. That’s why don’t criticize the others. In essence, all conscious beings are by their very nature liberated beings. Therefore, don’t judge other people’s mistakes and unfulfillments. Stop analyzing other people’s limitations. Analyze yours and see what you can do to eliminate them. Stop analyzing other people’s shortcomings, just your own. The greatest evil is to criticize other people in a religious moralizing tone, but without knowing what is on their minds. So give up this moralizing attitude as the most powerful poison.

*”Great YOGHIN” simply means to be free of constraints and attachments.

*However, if you do not trust the spiritual practice in which you engage, then any effort in this regard is in vain and everything you do will be pointless, no matter what spiritual technique you achieve, it is essential to do so without any doubt and distrust.

*There is no other place of meditation except the Eternal Spirit, for true spiritual teaching is nowhere else but in the Immortal Spirit… always and always turn to your Own Supreme Self – ATMAN.

*All phenomena are like reflections in a mirror, without their own existence, and they can be known as long as they are not thought of in a conceptual manner.

*DAKINI means in Sanskrit “magician” and refers to the breathtaking spiritual powers that these fascinating and terrible female entities of the tantric pantheon awaken, through their spiritual force, in the consciousness of the brave, pure and persevering aspirant; DAKINIs are at the same time the feminine aspect of enlightened consciousness.

* When a human being who is attracted to spirituality and an authentic master meet, it is like the situation in which there is a blind man who finds the stone that fulfills his desires.

* You must see how in fact every experience you experience contains in it the unshapeed ecstasy.

* It is not enough to practice yoga when and when; Your spiritual practice must be continuous, like the flow of a river.

* Teaching, reflection and meditation are the basic aspects of true spiritual practice. Diligence, faith and trust are the three poles of spiritual life. Knowledge, discipline and kindness are the three characteristics of spiritual practice. The absence of attachment, the absence of obsessive desires and the absence of dependence on something or someone are the three factors of harmony in authentic spiritual practice.

* When there is no trace of cheapness or prejudice in your mind, it is called the perfection of generosity.

* When, masterfully, you manage to remove any disruptive emotion from your mind, this is the perfection of spiritual discipline.

* When you have fully freed yourself from anger and resentment, this is called the perfection of patience.

* When you are no longer lazy or indolent, this is the perfection of striving.

* When you can no longer be troubled in any way and are not attached to meditation, this is the perfection of concentration.

* When you are fully free of concepts, it is called the perfection of discriminatory knowledge.

* Learn to extinguish the burning flames of anger with the water of loving goodness.

* Learn to cross the river of desires of the numberless on the bridge made from your spiritual exercises.

* Learn to light the torch of discriminatory knowledge in the darkness of stupidity.

* Learn to crush the mountain of pride with the hammer of patience full of perseverance.

* Learn to come out of the blizzard of envy and jealousy by wearing the warm garments of patience.

It is said that the spiritual strength of the Grand Master Padma-Sambhava increases as worldly conditions deteriorate. He’s the Sublime Alchemist, The spiritual guide that turns hate into wisdom, inferior passions into love, darkness into light. The stronger the forces of evil become, the more prominent are the Divine forms in which the great master manifests himself. In the depths of human despair and suffering of all kinds, the diamond of its wisdom shines like a sun.

The hardships, oppositions of all kinds and dangers on the spiritual path can be successfully overcome thanks to the priceless help of this consummate master.

To achieve perfection in the second level VIDYADHARA, that of full mastery of life, Padma-Sambhava went with Mandarava to the Cave of Maruta, which is said to have easily provided access to the subtle, paradisiacal world of BODHISATTVA AVALOKITESHVARA.

He relished the nectar of immortality

Here, they practiced for three months and seven days SADHANA Eternal Life (which consisted of certain forms of tantric asceticism consecrated to DHYANI BUDDHA AMITYUS, an emanation of DHYANI BUDDHA AMITHABA).

After this period, Padma Sambha and his lover appeared in a vision itself BUDDHA AMITYUS (named by Tibetans and “The One with Endless Life”) who, according to Tibetan legend, “placed the urn of endless life on the head of Padma and Mandarava, gave them to drink from the nectar of immortality, initiationing them and thus making them no longer depend at all on the cycle of death and birth until the end of this KALPA” (this symbolic language actually expresses the achievement by the two of perfection in the VIDYADHARA level of mastery of life, also called the VIDYADHARA level of longevity). In these tantric ascetics, Padma achieved perfect identification, thanks to its intense transfiguration, with HAYAGRIVA (in Tibetan, TAMDRIN; HAYAGRIVA is a terrible protective deity belonging to the “family” of Divine energies PADMA within the tradition of VAJRAYANA), and Mandalava achieved the perfect identification with VAJRA-VARAHI. Tibetans believe that VAJRA-VARAHI – in Tibetan, DORJE-PHAG-MO – was successively incarnated in every abbot at the Yam-dok Lake monastery in Tibet. They often call VAJRA-VARAHI“the most precious jewel of speech” or“The feminine energy of the Divine Good”,thus suggesting some of its essential qualities: a high initiatory capacity and a great power of annihilation of evil. Both thus acquired the paranormal powers that allowed them to turn their bodies into rainbows (in tantric language the “rainbow body” expresses the sublime quintessence of the divine energies of the five “families” of DHYANI BUDDHA-and) or become invisible. After that, Padma and Mandalava made their way into a cave in the Precious Shale Mountains, which are found in Kotala County, between Zahor and the rest of India. Here they stayed 12 years, during which time they practiced consistently YOGA. All the while, the king of Kotala, Nubsarma, was careful not to miss any of the necessities of living. After having led the entire land of Zahor to embrace Buddhism, Padma wanted to do the same in his native land and set off on a journey to Orgyen with Mandalava. As they begged, they were detained by the king and his ministers and burned on a huge wooden sandalwood pyre. The spiritual guide and his consort were able to demonstrate the extraordinary force of their spiritual practice, miraculously turning the pyre into a cold water lake, in the center of which Padma and Mandalava appeared again alive and unharmed on a huge lotus, wearing at the neck a string of skulls, symbol of the liberation of all beings from samsarA’s clutches. After achieving this miracle, Padma-Sambhava was named Padma Thotreng Tsal (“The Invincible Lotus of the Skull String”). He then remained for 13 years in the land of The Orgyen, as the king’s spiritual guide, causing all the people to embrace the path of DHARMA, helping many people to free themselves from ignorance. During this period, Padma-Sambhava provided spiritual empowerment and specific teachings for KADUE CHOKYI GYAMTSO (literally, these Tibetan terms would translate to: “The Divine, Unique and Infinite Teaching, which contains in it all other teachings”),by which the king, queen, and all those to whom KARMA has allowed have attained the state of spiritual enlightenment. Then Padma-Sambhava was called Padma Raja (“The Lotus King”).

He defeated death with the help of his spiritual powers

Tibetan legends also tell of other miracles performed by Padma-Sambhava: thus, on his return from Orgyen, Padma-Sambhava went to the town of Pataliputra in Kusumapura (in India) where a cruel and unholy spiritual king, named Ashoka, lived, who, after stirring quarrel between the younger Buddhist monks and the oldest in his land, killed both
To help King Ashoka orient himself towards authentic spiritual faith, Padma turned into the monk Wangpo Dey and went to Ashoka’s palace, asking for charity. Being full of suspicions about any monk who came to his court, Ashoka commanded that this monk be boiled in a large pot of oil until there was nothing left of him.

The next day, the king wanted to see how well his command had been carried out. Overwhelmed with astonishment, he found a lotus flower growing in the oil in the pot, and in the middle of the flower sat the monk he had punished, which was, in fact, Padma-Sambhava. In the face of this unprecedented miracle, King Ashoka immediately realized his mistake and was overcome with remorse. Padma-Sambhava then helped this unfaithful king build in one night, to atone for his sins, an impressive number of STUPA,thus awakening in Ashoka an unshakable spiritual faith. Ashoka then went on a pilgrimage to Bodh-Gaya (the place where Buddha practiced meditation and attained enlightenment), gave many mentions to the poor and put his life in the service of spreading authentic spiritual doctrine. That’s why he then became known as Ashoka the Right. The biography of the Grand Master also mentions another king who poisoned Padma-Sambhava, but he managed to escape completely unharmed even after this attempt, demonstrating once again the exceptional spiritual powers he possessed.

Once, when he was thrown into the river, Padma made the river flow up the hill and levitated over the water. Thus he came to be known as “ The Mighty Young GARUDA “.

In addition to all this, the Tibetan Grand Master manifested himself in the form of Acharya Padmavajra, the Spiritual Guide who revealed HEVAJRA TANTRA (a famous treatise on tantric Buddhism, which describes the path of worship of the inseparable couple achieved by divine knowledge, PRAJNA and her means of knowledge, UPPAYA, but also in the form BRAHMIN’sSaraha, his DOMBI HERUKA, his VIRUPA, KAKLOHARYA and other MAHA SIDDHA-and.

When 500 non-Buddhist preachers (followers of the BON way, a kind of indigenous Tibetan shamanism, lacking a true spiritual orientation) were about to demonstrate the “inferiority” of Buddhist spiritual teachings in a public debate held at Bodh-Gaya, Padma challenged them and following the confrontation that followed, he and his disciples emerged victorious.

Some of the Bon preachers turned to spells, but Padma-Sambhava countered their actions through a powerful MANTRA-e learned from a DAKINI known as the “The Tamer of Death”. The rest of the population converted to Buddhism, and the flame of true spiritual doctrine rose again victoriously to the heavens. During this period, Padma-Sambhava became known as Master SengeÎnvățătorul cu Glasul Asemănător Unui Leu”Dradrok.

Excerpt from the work “The Celestial Dancer”

Below we present a fascinating text that presents how the nondualist yogic teaching penetrated Tibet . through Padma-Sambhava.
It’s about an excerpt from the work “The Celestial Dancer”.

” Establishing, spreading and perpetuating learning
Spiritual teaching has no purpose other than the well-being of humanity. The welfare of humanity is the only reason for the activity of Buddha and Bodhisattva. That is why there are these three parts in this chapter that describe how Tsogyel served all living beings.

The first part describes the manner in which she firmly established the precious living of Buddha’s spiritual teachings, exorcising evil spirits and converting the evil and unfaithful. The second part describes how by establishing the tradition, it spread the teachings of Sutra-e and Tantra-e, thereby expanding monastic communities and supporting them. And the third part describes how she hid an inexhaustible treasure of spiritual (apocalyptic) teachings extremely valuable to be revealed in the future, so that the Word of the Conquerors does not disappear but spreads until the samsara is emptied of worldly desire.

Nyatri Tsenpo, descended from the Sakya clan in India, was enjoined as King of all Tibet. He propagated the Bon religion. The last of his line was Lhatotors, under whose reign the Buddha’s teaching was introduced into Tibet. The Indian name Sakyamuni became well-known in the four districts of Central Tibet and the people received the transmission of the practice of the ten virtues. During this time the doctrines of the reformed Bon were widely propagated. The practice of these doctrines was in accordance with the buddha’s teaching.

Followers of the Bon Reformed Doctrine believed that Buddha Sakyamuni and Master Bon Shenrab were two forms of a single essence and the scrolls of parchment painted painting this relationship became popular. This new movement became known as the New Translation of Zhang-Zhung.
During the life of the Buddhist Emperor Songtsen Gampo, who was an emanation of Arya Avalokitesvara, two images of the Lord Buddha were brought to Tibet and installed in Lhasa and ramoche temples, which the King built for this purpose. He erected a hundred and eight other temples that served in the conversion of the four districts and border lands.

Many ceramic or metal-cast representations and painted scrolls painting various gods, all in Nepalese or Chinese models, have become popular.
When the naturally manifested image calledJowo Zhalzema (Country) miraculously appeared in Trandrunk, the king, amazed, built a sublime temple especially for her. The sacred name of the Three Jewels regarded as a deity, the practice of the six-syllable mantra (OM MANI PADMA HUNG) and the image of the Great Cosmic Power of Compassion (Mahakarnunika – Tujechembo) spread through the Tibet Country, to the Chinese borders. Both Buddha’s teaching and the reformed Bon’s teaching spread, existing together, free from prejudice. There was no distinction between the values of the different practices. Thus it is said with regard to the ritual gait with rotation around, to make the rotation in an anticlockwise direction, indicating Dzokchen, and clockwise, indicating mahamudra, while the prostration indicateumumumumumabo (mahamadhyamaka). The king established a law based on the ten virtues. Topmi Sambhota translated many tantras of The Tujechembo extensively, pre-clean and concise: the King, his ministers, courtiers and queens lived strictly according to the commandments and commitments to this deity.

Twenty-five years after the death of the King God the influence of the Bon heretics samans increased and both Budda’s teaching and the Bon Reformed teaching were bitterly persecuted. The Aepts of the Reformed Bon have been removed, as they are today. Some were exiled to Kham, others to Jar and others to other places, until no followers remained in Central Tibet. Then the Buddha’s teaching was stifled and threatened with extinction, a conflict broke between the King and his ministers, but the (spiritual) influence prevented future persecution, although the faith remained at a low level. The religion of the Misguided Bon shamans took over the country, so that later, during the Buddhist Emperor Trisong Detsen, conditions were created that made it very difficult to propagate The Buddha’s teaching.

The religion of the Bon shamans, with its deviant metaphysics, supported the non-existence of pure (paradisiacal) realms. Their main gods were spirits – gyalpo, gongpo and masters of the earth, as well as Cha and Yang, Gods of Chance and Luck, and other worldly deities. Their religion prescribes the exchange of daughters to marry sons, and elaborate marriage ceremonies. Their teachings were transmitted as fables and legends considered inspired.
It was believed that Cha and Yang, the Gods of Chance and Luck could be worshipped by dance and songs. In the fall, followers of this religion made a blood sacrifice of a thousand wild donkeys. Her spring performed a ritual in which the feet of a deer were offered to the gods as a ransom price for the new life.

In winter the blood sacrifice was made to the god Bon (Bon-lha) and in the summer they killed animals as an offering and made the sacrifice to Master Bon (Shen-rab). Thus, they accumulated the karma of ten vicious actions and unredeemable sins.
According to their metaphysical vision, the universe was considered to be an immaterial mental creation in the form of gods and demons, so everything that conceived the mind was a god or a demon. Their highest goals were rebirth in the sphere of absolute nothingness; failing this follow that rebirth in the sphere of infinity or ultimately the rebirth in limbo where there is no existence and no non-existent. The sense of success of their rituals was the manifestation of the gods worshipped (and thus improved), who at best would have eaten the flesh of a sentient being or drank his blood, or in the worst case would have appeared as a rainbow. Ordinary people, with little intelligence, were impressed by such signs and believing in the philosophy of the Bon shamans, were driven to disaster.However, this perverse religion of the Bon shamans had invaded the country, being promoted by most Of Zhang’s ministers. By this time the sacred Buddhist painting and sculpture had disappeared, The Buddha’s teachings were no longer taught, the Lhasa and Thansilk temples were destroyed, and the provincial temples had been destroyed.

Tibet was in a state of anarchy when Ayra Manjusri incarnated as Buddhist Emperor Trisong Detsen to restore the tradition of Buddha’s teachings. The king invited many scholars from India to his court, including Bodhisattva from Zahor, Santarksita. The temples of Lhasa, Trandrk and Rmoche, which had been built for the fulfillment of the sacred oath of Emperor Sontsen Gampo, were repaired and reconsecrated. Then preparations were made for the construction of the Samye temple, but the lower gods, the Tibetan people and the Bonopos erected so many obstacles that the construction was postponed. The starlet, Bodhisattva Santarksita of Zohar, made this prophetic statement: “No incarnate being, god or disembodied demon, will ever be able to harm a being who has touched the body of the indestructible diamond (vajra). Invite the Lotus-born Master of Orgyen here, otherwise you and I, priest and protector, will face obstacles at every turn.”

Acting on this advice, the King sent three of his trusted courtiers who had studied the language in India to invite Guru-l Orgyen Rimpoche to the Orient. The three translators arrived at Guru’s feet, without any incident and showing him the invitation, they returned with him to Tibet. The king, his ministers, courtiers and queens were involuntarily gripped by faith.
A remote welcoming cortege was reduced to Zhongda; a second cortege of welcome met him in Lhasa; and the King himself, along with his entourage, welcomed him into the Ombu skull. Riding his guest’s horse to Samye, he gained an immediate connection with Guru-l and his priest. The king, the ministers of courtiers and queens all looked at Guru with devotion and overwhelmed by his divine splendor, by the radiation of his being, were spurred to obey him without hesitation. The starlet also prostrated himself in front of him, and spent some time with him in religious discussions.

After the King, ministers and his anuletage, together with the Master Staret and translators arrived at Samya, Guru examined the situation of the temple project and made his prognosis.
“During the life of my ancestor Songtsen Gampa,” said the King, “a hundred and eight temples were built. But because they were scattered, it was not possible to get to them and so they fell into ruin. I’d like to build the same number of temples surrounded by a single wall.”
Guru-l agreed and from his state of samadhi, he magically projected a vision of four temples, each of which had two satellite temples, surrounding a central pagoda temple, all inside a surrounding wall, a spectacle that everyone saw. This project represented the mandala of Mount Meru, together with its surrounding continents and the satellite islands. “Great King, if we realize this vision in wood and stone, will it please my heart?” asked Guru.
The King was delighted. “This is inconceivable. Of course it is impossible to fulfill such a dream! If we really succeed this temple complex will be called Samye, the Unthinkable One.”
“Expand your horizons, Great King!” replied Guru.” Act and nothing will stand in your way. Just as you, as King, reign over human beings, the incarnate beings of Tibet, and I control the formless entities, the gods and the disembodied demons. Why wouldn’t we make it?”

So Samye was built. Its exterior construction, once completed and purified, the temples were filled with receptions of the Buddha’s Body, Speech and Mind – imagining, books and stupa gathering. Then the monastic community was reunited. One hundred and eight brilliant translators, favored by karma-ic, were chosen according to guru’s intuitive judgment. Further on, three thousand people were brought together from the thirteen principalities, and of these three thousand, three hundred were invested monks by staret. Guru him became their Master (Vajracarya). But when the translators began their work on the scriptures, the Bon ministers, who were hostile to Buddha’s teaching, and the Bon shamans referred to above began to create obstacles. On several occasions, translators were exiled to the border areas, through the machines of these evil beings. After the work of the translators was stopped for the third time, the King was forced to grant the Bon religion a status equal to that of the Buddhist religion, and it was decided that Bonpo followers would found the monastery called Bongso, in Yarlung.

After the King and his ministers reached a certain understanding, twenty-one scholars were immediately invited from India. The hundred and eight translators who had been dispersed were reunited in Samya, and thousands of aspirants gathered from the thirteen principalities to be simultaneously invested. From Zhan-Zhung and other Bon areas, seven Bon scholars and seven Bon magicians were invited to The Ombu. The King sent three courtiers to meet and escort the great translator Drenpa Namkha Wongchuk; Guru to Rimponche, who lived with me in Womople Taksanng, he offered him a magic horse called Garudas (the) Gallopand nine times (faster); and to all the other translators and candidates he distributed a horse and a burden animal. That way, we all arrived quickly in Samye.

Guru insisted on a detour through Lhasa, where he made seven favorable predictions regarding the success in establishing Tantra. Sakyamuni’s Jowo image in Lhasa spoke at the time, predicting a favorable arrival. Guru returned to Samya and was greeted by a welcome convoy in front of the stone container at Zurhkar.
On the Yobok plain, near Samye, a high throne was erected. When Guru-l Rimpoche took his place in it, the twenty-one scholars from India and the Tibetan translators bowed before him and the twenty-one scholars all said the same thing. “Oh, oh! Only this time we enjoy the favor of meeting Guru-l of Orgyen, Pema Jungne, in person. Oh, Oh! This is the fruit of many epochs of accumulated merit!” and looking with devotion to the Guru’s face, they cried. In particular, the meeting between Guru and Vamalambitra was eagerly awaited, such as a reunion of his father and son, and later, hand in hand, they walked to the Temple of the Tuse pagoda.

In the altar room on the first floor of Utse, the King, his courtiers and staret performed the prostration and then they went up and sat in the upper room of the altar, the residence of Buddha Vairocana. Here Guru announced that in order to make it easier to propagate The teaching of Buddha, three rituals of consecration must be celebrated at Sambye and also three rituals of the sacrifice of fire will have to be performed to defeat the demons. Consecrations were celebrated, but because of his inattention, the King neglected to ask the Guru to lead the three sacrificial fires and Guru failed to carry them out. “Now if you ask about the future,” Guru said later, “The Buddha’s teaching will surely spread, but the power of the devils’ temptation will increase proportionally.”

During the final month of the year, at the festival known as Loze Daze, both Buddhists and Bonpo-si went to Samye to celebrate the rituals of the Tibetan King. The five Bon scholars, who had been personally invited to Samye by the King, did not recognize the sacred symbols of the Buddha’s Body, Speech and Mind and did not accept the ten-virtue rule. They did not achieve any prostration or ritual encirclement, sitting in a string with their backs to the sacred images. The King and most of his ministers were offended. Soon in the following days the King met the followers of Bon in front of Vairocana’s image in the Utase pagoda.

“Oh, King-God, what is this naked figure of his eight naked companions?” asked Bon followers. “What is his purpose? Where do they come from? Aren’t they Indian panditi?”
“The central figure, the main image is Buddha, Virocana and his companions are eight great Spiritual Heroes” replied the King. “We consider this image to be the current body of Buddha, so we prostrate ourselves in front of it and adore it. Our negative karma is thus released and by this merits are accumulated.”
“What are these two horrible shapes at the door? Aren’t they killers?” the Bon followers asked further. “What are they made of and what is their purpose?”
“These two guardians of the threshold are representatives of the glorious Lekden Nakpo, the terrible great (god), Master of All Magical Powers,” the King said. “He is the executor of those who violate his sacred vows, but he is also an ally of those who follow the mahayana. These images of him were made of various precious stones by divine sages and blessed by the great Indian sage Perma Jungne. This deity performs the necessary function of spreading the doctrine of Buddha and purifying the sins of sentient beings.”
“What can come from a clay statue, made by skilled people?” asked Bon followers full of contempt. “You were deceived and tempted, a King. Tomorrow, we Bon followers will perform a spectacular ritual for you, a sacrifice that will completely renew your spiritual resources.”

Later, as they walked outside and observed the multiple stupa, Bon followers asked the King: “What are those monuments there that have a lot of eagle droppings rising on the roof, wheels of fat in the middle and a lot of dog dung at the base?”
“Those are called “sugata-s” or symbols of the body of The Dharmakaya’s universal order.” “The meaning of these names is explained by themselves,” King replied. “There is no representation of the Divine and Universal Sipritual Body of Buddha, but because of the manifested form of the hive, this illustrative edifice is the reception of the offerings of all beings, it is also called “place of worship” or “reception of offerings”. From the components of its upper structure, the thirteen discs indicating the thirteen wheels of the propagation of learning are embellished by the vaults and symbolic ornaments of the coronation of the eight distinct and ideal signs of Buddha. The dome (or vault) indicates the four boundless qualities of the accomplished being – loving kindness, understanding joy, compassion and calmness (serenity or inner balance). And the base, decorated with lions, which are at the same time a vehicle and a throne, represents a treasury of wealth and fulfillment of desires.”
“This monument, built with so much toil, is totally useless,” Bon followers said. “He is as useless as a baricardfor brave fighters, and he is as useless as a hideout for the cowards. It’s very strange. Perhaps some evil Indian spirit has enchanted the King.”
At this, the hearts of the King and his ministers have gathered.

Then Bon followers gathered in the three Temples of Women (Jowo Ling) to perform a ritual of worship of the King. The Bon Priests remained in the eight small temples, and the scholars in the Tamdin Temple (Tamdin Ling). “Because this ritual is for a great King,” the Bon priests told the King, “we need a deer with beautiful horns, a deer with a turquoise cap, a thousand males and females of yak, sheep and goats, and a complete equipment of royal robes.” The king quickly fulfilled their request. “We need specimens of all the things that exist in the world,” they then asked, and the King quickly fulfilled them and this request. “We need eight kinds of wine and nine kinds of cereal,” they said afterwards, and they were brought to them.

Then the King and his court received a formal invitation to witness the Bon ritual, and the King and the Queens, ministers and courtiers arrived to find the nine Bon scholars placed in a central line, and then, in line, to their right and left, nine magicians and other Bon priests. The many horses, called “Servants of Sacrifice”, each carried a knife, the Bon purifiers brought water into golden ladles, which they poured over deer and other sacrificial animals to purify them, and other samans called Boni Negri threw the grain upon them. The Samans called Bon Petitioners asked questions and received answers from the gods and demons that surrounded them. Then the horses shouted, “Here’s a deer!” cutting the animal’s neck as part of the sacrifice. Three thousand sheep, yaci and goats were slaughtered at the same time and in the same way. Then the four legs of the deer were broken into sacrifice. Shouting: “Here’s a sheep!”, “Here’s a goat!” etc. and as they took each type of animal, they thus skinned the limbs of three thousand live animals. Horses, oxen, horses, dogs, birds, pigs have been slaughtered in different ways. After this killing, the stench of burnt hair spread to Samye, while various types of meat were offered. After it was fried, the shaman named the butcher Bon cut the meat, the named Bon shaman the one who sorts has transated the meat and distributed it to the various clerks, and Bon the fortune teller did the calculations. Then the horses, already filling the copper vessels with blood, arranged them on the skins, while other priests skinned the flesh from several skins. Once they’ve finished their work, they’ve all sung invocations.

As the King, his ministers and queens watched in fear of copper vessels, the blood began to boil and steam, then from these steam, ghostly rainbows shone and sparked various voices of disincant evil spirits that sounded striated, like the voices of drunks, and heavy breaths or hoarse laughter could be heard. “These are the voices of the Swastika, Cha, God of Chance and Yang, God of Fortune, cried out to the Bon priests. The flesh and blood were offered to us to eat and drink.

“Does this bloody ritual have any virtue in it?” the King asked.
“It’s good for the King,” they replied, “But it’s of little benefit to us. Isn’t your heart full, Oh, King, aren’t you amazed?”

But the King was depressed, and the others were full of confusion and doubt when they returned to Pagoda Utse. All the scholars and translators who had witnessed the ritual were unanimous in their opinion. “A doctrine cannot have two teachers.,” they said. “If the east is low, naturally, the west is up. Fire and water can never be allied. No purpose is served by mixing the Buddha tradition with the doctrine of these extremist fanatics. Wise people shy away from negative companies. We will not accompany these fools for a moment. We will not drink the water from the valley where these violators of sacred vows live. Rather we will seek peace and happiness in areas outside the borders.”

Then they sent this ultimatum to the King and presented it nine times” “Either the Buddha’s teaching is established exclusively in Tibet, or the Bon doctrine is allowed to flourish. It is absolutely impossible for them to coexist.”
On the second occasion of the presentation of this petition, the King called his ministers and court before him and addressed them as follows: “Ministers to obey Tibetans, please listen to me! Because the habits of Buddhists and Bonpos are like the face and back of the hand and mutual incriminations abound, who could sustain trust in any of them? You, the learners, Tibetan translators and monks who are part of this order, who have given me such advice that does not allow any compromise, what must be done?”

Ministers Bon zhang replied: “O King-God, when the river and its bed are of the same size everything is in harmony. Before, when this problem arose, it was necessary to exile many translators. If you follow the same course of action, both Bonpo and Buddhists will be able to sleep in their own beds and there will be peace.”
Then Go the Elder asked for silence. “When the Bon is growing, the King is inconsolable and full of doubt and fear. When Buddhism spreads, ministers lose their confidence and their purpose oscillates. When Bon and Buddhism have equal status, like fire and water, they become mortal enemies. It is obvious that this agony must end in the end. The truth must be separate from what is false in a court of justice. The relative validity of the two doctrines will be weighed by the pebble procedure. If the real is distinguished from the unreal, nothing remains to be done. Therefore, tomorrow, a confrontation will be initiated with the King presiding, the minstrs and courtiers in the first place, the Buddhist faction aligned in a string to the right of the King and the Bon in the left of the King. He’ll be judged by metaphysics. Truth will be granted recognition by the usual cup of wine and the deception will receive its punishment.
Further rivals must demonstrate their miraculous powers as proof that they are right, the creativeselves will be fully potented by psychic power. Then if the doctrine of Buddha is proven to be valid, it will be defended and strengthened, and the Bon will be removed. If the Bon proves to be stronger, then Buddhism will be destroyed and the Bon will be established. A decree in this direction will be promulgated. Anyone who does not obey this decree, whether it is the King, ministers, queens or subjects, he will be tried according to the law. Everyone must swear that they will obey.”

This proposal was found acceptable by the King, ministers, queens and courtiers, all vowing to obey this decree. Ministers Bonpos supported the competition, consisting that in such a struggle Buddhism will not be able to rival the magical powers and witchcraft of Bon followers.
Then the King sent this reply to the petition of the scholars:

“Be careful, oh, ye gods, masters of wisdom and power!
Buddhists and Bonposwill negotiate with each other as executors,
And since no one gives credit to others.
The king, ministers and queens are full of distrust of both;
Both Buddhists and Bonpo are subjugated by doubt and fear.
That’s why, tomorrow, you will compete with the Bon priests,
Rivaling with them in signs of truth, evidence of power, in magical and psychic force.
Any dharma will inspire confidence in the King and ministers,
In that dharma we will place our trust and that dharma will be followed.
False and what is not trustworthy will be with rejected promtitude,
And those who support them will be exiled to the borders of the barbarian tribes.
This ordered the King and the Minstri. Reflect and act wisely.
The scholars were delighted to receive this communication and they sent this reply:

So be it, Master of the people, sacred King-God!
This is the method of all righteous kings,
What is right will overcome what is unjust;
The truth will surely defeat these rebellious devils.
As all the great sages and followers are present here,
More devils will perish than in Vajrasana.
Our dharma has defeated these extremist fanatics often before,
So why should we be afraid of these followers? Ordinary voucher?
Whoever is defeated will be punished by the victorious,
And it is only right that those who lose should be exiled.

The King was very pleased with that response. He then explained the terms of the confrontation in detail to Bon followers and told them to prepare. Bon’s followers sent assurances that their nine scholars would win in the confrontation, informing him that their nine magicians were without rivals in magical powers.
On the fifteenth day of the new year, in the middle of the great camp of Yobok, near Samye, a high throne was erected for the King. The scholars and translators took their seats to his right, Bon followers to his left and ministers and the court in front of him. Behind them lay a large crowd dressed in red or black, gathered from the four districts of Central Tibet. First the King made this statement: “Ho! Residents of the Land of Tibet, gods and people, Buddhists and Bonposi, ministers, queens and courtiers, please be careful. Before the Kings allowed Buddhism and Bon to coexist. Then the Bon won an ascendant.

I tried to support Buddhism and Bon in equal measure, as did my ancestor Songtse Gampo, but Buddhism and Bon are hostile (opposite) and their mutual accusations have created doubts and suspicions in the minds of the King and his ministers. Now we will compare and evaluate their metaphysics and whichever system wins our trust will be fully adopted. Anyone who refuses to embrace the doctrine of the winners will be destroyed by the law. The adherents of any of these two systems, Buddhism and Bon, proved false, will be exiled to the borders, so that even the name of their doctrine will be forgotten in this country. This official decree guarantees the winner that he will receive his merits of righteousness. The whole homage will be paid to the victorious and we will adhere to their doctrine.” The king repeated this decree nine times and the ministers collaborated on it, repeating it on the tablets of their law (documents, papyruses), and all agreed.
Then the Great Orgyen himself levitated to the crown of a tree and addressed the challengers: “It is good that Buddhist metaphysics is distinguished by that Bon. First, because this is the preface to all formal debates, sharpen your intelligence with the usual exchange of riddles and parables. Then discover the heart of your tradition with the jewels of exegesis because there lies the joy of every seed. In the end, your arguments, their premises and conclusions will be judged, because authentic polemics are the sign of an uncombatable metaphysics. After that you will demonstrate the evidence of your siddhi, because magical selves inspire confidence in the King and his ministers.”
After making these statements, he manifested the essence of his Corps as Sakyamuni, the Master of all Sakya-si, and the King and his ministers and His Bonpo-si were overwhelmed by his aura; he manifested an emanation of his Speech in the form of Padma Sambava, the leader of the groups of scholars and translators and followers were thus encouraged and inspired; and the emanation of his Mind took the form of Dorje Trollo, defeating his opponents, manifesting miracles contrary to nature, so that even the Bonpo-s i gained an unshakable faith and paid homage to him.
Then Atsara Pelyang and a Bon follower engaged in an exchange of riddles and follower Bon won. The Bon Group paid tribute to its gods by raising their flag. The king appointed them by the ceremonial wine cup and the Bonpo ministers were pleased, giving their opponents in riddles generous gifts. The king was restless. “Early morning food is the harbinger of an imminenet pain,” the scholars said. “They won the battle in riddles, but riddles are not part of Buddha’s teaching. Now, Bon followers must discuss religion with teachings.”

The great sage Vimalamitra rose to the head of his radu:
All phenomena come from a cause,
And the cause was explained by Tathagata.
What causes this cause to end
It was explained by the Great Ascet in these terms:
Don’t do any harm
And cultivate virtue to a full extent;
Your own mind is thus disciplined.

And as he was in the lotus position (floating) in the sky, his aura expanding and shining, he snapped his fingers three times. The nine Bon magicians lost their nerve and the nine Bon scholars were silenced. They were left unchallenged. Then, likewise, the twenty-five Indian scholars and one hundred and eight translators, each exhibited an essential message from the scripture, and taking a controversial passage, each demonstrated the miraculous, authentic evidence of its realization. Bon’s followers were silenced, shrouded in obscurity, because they were incapable of performing real miracles.
“You must win this debate, have ordered Bon ministers. Show your magical powers. These monks have amazed the gods and people of Tibet with their miracles. They argued convincingly. Their science and behavior is a thing for the mind and they radiate goodwill and joy. Looks like our expectations have been cheated. Now, if you have any talent, whether it is proof of a siddhi, magical powers or negative spells, use it quickly.” And their minds being troubled, they became manic and bitter, exhorting their priests with terrible curses.
“These Indian barbarians insulted the deities of The Swastika Bon,” Bon followers said. “We will not debate with these scholars. Later we will kill them by magic powers. We’ll only debate with translators, because they’re Tibetans.”
Meanwhile, by washing the scholars, the King gave each of them a deliver of gold dust, a yellow gold bowl to beg and a brocade robe. The flag of the dharma was unfurled, the conca was made to sound and a real rain of flowers fell on them. From heaven the gods proclaimed their homage in verse and revealed themselves in all the splendor of their reality. To these all Tibetans were bet, and their tears of faith in Buddha’s teaching fell like rain. But hail and stones fell on the ranks of Bon followers. “The gods point to the real signs of realization,” the Bonpo ministers said, and they paid homage to Buddha’s teaching, placing the feet of the learned above their heads and bringing their negative deeds to the translators to be known. Manjusri himself appeared to the King, showing him the difference between the real dharma and the false one.
“Buddhists have already won the victory,” most people agreed. “Their wonderful dharma is superior. We’ll all practice Buddha’s teaching” and I’m starting to disperse.
“Wait!” ordered the King. “Translators must debate with Bon followers.”
First, the great translator Vairotsana debated with representative Bon Tangnak, then Namkhai Nyingpo debated with Tongyu. In the same way, each translator debated with a Bon representative and not a single Bon representative could live up to his rival. The king counts a white pebble for each valid statement or action and a black pebble for each inauthentic statement or action. Vairotsana collected nine hundred white pebbles and Tangmak collected five hundred black pebbles. The translators won again and the sacred flag was deployed again. At the end of his debate, Namkhai Nyingpo of Nub accumulated three hundred white pebbles of truth and Tongyu accumulated hundreds of black pebbles of falsehood. Again, the translators unfurled the flag. I, Tsogyel debated with a yogini swastika Bon named Bonmo Tso of the Chokro Clan and I emerged victorious. I demonstrated my magical powers, which I will describe later, and Bonmo Tso has been silenced. In the same way, a hundred and twenty translators came out victorious. Even the nine wise Bon rulers have been defeated. Reduced to silence, with their tongues as if bound, they were unable to say another word.
Then came the moment of a challenge to prove the siddhi. Vairotsana held the three realms in the palm of his hand. Nomkhai Nyingpo, riding a ray of sunshine, has demonstrated many miracles. Sangye Yeshe gathered many malevolent spirits with a gesture of her phurba, destroying her enemies with a movement of the phurba and breaking a stone with another blow of her phurba. Dorje Dhunjom ran like the wind, surrounding the four continents in a blink of an eye and offered the King seven different types of treasures as proof of his valiant deeds. Gyelwa Chokyang conquered the three realms in an instant and offered Brahma’s new spoke wheel as proof of his deed. Gyelwa Lodro walked on water. Denda Tsemang defeated Bon followers in religious debate, explaining Kanjur Rucok from memory, projecting the formulas of vowels and consonants into the sky. Kaba Peltsek enslaved legions of arrogant spirits. Odren Shonnu swam like an ocean fish. Jnana Kumara extracted the ambrosia from a stone. Ma Rinchen Chok ate pebbles, chewing them like a soft dough. Pelgyi Dorje moved without any hindrance through the rocks and mountains. Sokpo Lchapel called a tigress into the south’s clasts through her hook mudra, her calling mantra and her samadhi. Drenpa Namkha called a wild yak from the north. Gyeltsen’s Chokro invoked the manifested forms of the Three Aspects of Buddha in the sky before him. Langdro Konchok Jungden caused thirteen lightning bolts to fall simultaneously and spread them like arrows wherever he wanted. Kyeuchung called and subdued all the Dakinis with his samadhi. Gyelmo Yudra Ningpo defeated the Bon apes in grammar, logic and science, and overcoming outward appearances through the inner penetration of his samadhi, he made many transformations. Gyelwa Jangchub has been living in the lotus position. Tingdzin Zangpo flew to the sky, his vision surrounding the four continents simultaneously.

In this manner, all twenty-five Mahasiddha-s from Chiphu demonstrated the evidence of their siddhi. Moreover, the eight Siddha-and yerpa, the tall-here tantra priests of Sheldrak, the fifty Hermits of Yong Dzong, etc., all illustrated a different particular sign of a Siddhi. They turned fire into water and water into fire. They danced in the sky, passed unhindered through mountains and stones, walked on the water, made much of a little and made grow what was a little in a multitude. All Tibetan people could not be of use, but they gained great faith in Buddha, and Bon followers could not resist defeat. Bonpo sympathizers among ministers were speechless.
As for my confrontation with Bon followers in proving siddhi, Bon followers have been defeated. But after that, they devised nine negative spirits called: the magic smell of the scons, the food thrown at the dogs, the mixing of the butter from the blade with blood, the skin of black magic, the projection of the pestilential spirits and the projection of the devils, etc. With these cursed spirits they destroyed nine young monks in an instant, but I let a drop of saliva fall into the mouth of each of the monks, and so they rose fully restored, showing an even greater skill in the game of wisdom than before. Thus, again, bon followers were defeated.

Then, raising my index finger in the gesture of threat to the nine magicians and delighting PHAT! nine times, they lost consciousness paralyzed. To bring him back to his senses, I intoned NINE times HUNG. Levitnand in lotus position, etc., we have demonstrated full control over the elementary forces. Rotating fire wheels with five different colors at the tips of my right hand’s fingers, I terrified the Bon followers and then pouring streams of water of five colors from the tips of my left hand,” these streams gathered in a lake. Taking a Chiphu boulder, breaking it like a piece of butter, I modeled it into various images. Then I designed twenty-five forms manifested similar to myself, each of them illustrating a proof of a siddhi.
“These Bon followers can’t defeat even one woman” said the people of Tibet, becoming contemptuous of them.
“Tomorrow our nine magicians will each call a lightning bolt at the same time and reduce this Samye to a pile of ashes,” Bon followers said. And they went to the epors and called their lightning bolts, but I wrapped them around the tip of my pointing finger, realizing the gesture of the threat, and threw them at the Bon residence at Ombu, which was demolished. After collecting thirteen lightning bolts that I directed at the Bon heads, they returned to Samye full of sin.
When the Bonpo were about to be exiled, being defeated in magical powers as previously described, ministers Takra and Lugong swore that they would not go into exile. They returned to Ombu, where they made elaborate preparations to ruin Tibet by unleashing the effective magical powers of the cycle with nine stages of minor karmas and then the nine-stage cycle of Pelmo’s major karmas, through curses thrown into the fire, into the water, into the ground and into the air through a flag and so on.

The King explained this problem at length to translators and scholars, and they were in ways to combat evil. Guru Rimpoche, assuring him that everything would be fine, instructed me to protect them. Then we went to the Utse pagoda, where we revealed Dorje Phurba’s mandala and practiced the phurba rituals, until, after seven days, the mandala deities appeared. The Siddhi obtained in this practice was the power to make their own enemies enforceable. Thus, Bon followers destroyed themselves, Both Takra and Lugong, along with five other ministers Bon implacably hostile to the Dharma, died at once, and of the nine magicians, eight died only one remaining. Thus, the reserve of the Bon magicians has been exhausted, being defeated all by magical powers.

The emperor summoned all Bonpo followers to Samye, where they suffered certain charges. Guru-l Rimponche has decided their fate.
“Because Bon followers still have a certain faith that is in accord with Buddhist doctrine they can sleep in their own beds. Yet the Bon samans, all the extremist fanatics, will be surgungited outside the country’s borders. No purpose is served by killing them.”
The King, acting in accordance with guru’s command, divided the Bon books into the reformed and Samanistic categories, throwing the Bon Samanic ones into the fire, while the books of the reformed Bon were hidden, being considered as the treasure of later revelations. The reformed Bonpo followers were sent back to Zhang-zhung and the provinces, while the Bon shamans were sent to Treulakchan in Mongolia.
After this, the King, his ministers and courtiers, all the King’s subjects, both Tibetan and foreign, were subject to the law of refraining from The Practices of the Samanic Bon and of practicing only the teaching of Buddha. According to this law, the entire central Tibet and Kham, up to the Throne Gate in China, became territories where the teaching of Buddha and sangha’s community spread, and many monasteries, meditation centers and academies were founded.
Then, after the King promulgated this second decree, at Samye was beaten the drum of teaching, the clam of teaching resounded, the flag of teaching was raised and deployed and the throne of teaching was prepared. The twenty-one Indian scholars took their seats on the nine brocade pillows. The great Orgyen, Perma Jungne, the Boddhisattva of Zahor and the wise Kasmirian Vimalamitra took their seats on the great throne and gold adorned with nine brocade pillows. Translators Vairotsana and Namkhai Nyingpo each took their seats on several piles of nine brocade pillows and the other translators sat on top of two or three brocade pillows. Then the King gave generous gifts of gold and other gifts to each of them. He gave each of the great Indian scholars, nine brocade scrolls, three gold pots, three pounds of gold dust, etc., so that the gifts formed a pile the size of a mountain. To the three priests of Zahor, Orgyen and Kashmir, he offered them a plate of gold and turquoise and a large quantity of brocade, etc., gifts of immense honor. Then he begged everyone to propagate the teachings of the Sutras and Tantras in Tibet. All the scholars were delighted to accept, smiling in approval, and the abbot, Master Vajra and Vimalamitra gave their solemn word that they would strive to fortify the Buddha’s teaching until the King’s wish was fulfilled.

After this, seven thousand monks entered the academy at Samye and nine hundred entered the meditation centers at Chimphu; a thousand monks entered the academies of Tranduk and a hundred monks entered the meditation centers at Yong Dzong; three thousand monks entered the military academy in Lhasa and five thousand monks entered the meditation center at Yerpa; the new monks were invested in these three pairs of institutions over the course of a year. Moreover, monasteries and meditation centers have been established at Langtang in Kham, Rabgang in Minyak, Gyeltan in Jang, Jatsang in Mar, Rongzhi and Gangdruk in Kham, Donghu in Powo, Ronglam in Barlam, Buchui n Kongpo, Chimyul at Danglung in Dakpo, tsuklak in the four districts of Central Tibet, and Takden Jomo Nang in Tsang. In Everest, etc., along Tsang County. Tsangung and Ngari, monasteries and meditation centers have been established in a very large number.”

……………………………………………………………………………………………….

He obtained the grace of divine love and compassion specific to the MAHAMUDRA level

Heading to the Yanglesho cave (now known as Palphing) between India and Nepal, the Grand Padma-Sambhava met Shakya Devi,daughter of a Nepalese king, who agreed to be his mystical consort and to follow him in the realization of his tantric SADDHANA which aimed to achieve the third level VIDYADHARA called MAHAMUDRA. (At the third level VIDYADHARA – in Tibetan, PHYAG CHEN RIG’DZIN – it is assumed that the practitioner can leave his body at will). MAHAMUDRA is one of the highest teachings of the VAJRAYANA path; the Tibetan term for MAHAMUDRA – PHYAG CHEN RIG’DZIN – is described as the achievement of beatific cowness, the release from samsarA’s chains, and the inseparability between these two. Regarding this period of his spiritual practice, Padma-Sambhava noted: “In the Yanglesho cave I began to become aware of the Sublime HERUKA Reality of the mind that allowed me to obtain the powers of love and endless compassion specific to the realization of MAHAMUDRA”. (“The term HERUKA designates here a symbolic expression of the Supreme Consciousness).

Padma’s practice was interrupted because the NAGA-and Gyongpo and Yaksha Gomaka, as well as Logmadrin, a demon in the ethereal plane, had stopped the rain for several months. This led to drought, famine and disease, which affected the people of India and Nepal, Padma-Sambhava realized that the demons in this area were opposed to his achievement of MAHAMUDRA.

That is why he asked his GURU Prabhasti (“The Elephant of Light”) to give him a means to remove these obstacles. Prabhasti sent him the text “DORJE TANTRA PHURBA BYITTOAMA”,which was so voluminous that he could not be carried by one man. When this text arrived, the demons were terrified by his mere presence. In this way, obstacles to Padma’s SADHANA were removed, reaching perfection in MAHAMUDRA.

Padma-Sambhava visited other ancient kingdoms where she gave people the teaching of DHARMA: Hurmudzu, which borders Orgyen, Sikojhara, Dharmakosha, Rugma, Tirahuti, Kamarupa, Kancha and more. It is not known exactly when he went to The Land of Droding, but the tantric teachings he offered there about deities continue to this day.

From the spiritual teachings of Grand Master Padma-Sambhava

*According to the spiritual vision of Grand Master Padma-Sambhava, the foundations of spiritual preparation are the following:

It is necessary, first, to eliminate all your doubts through a correct vision, to come to fully understand all spiritual teachings, like the eagle that soars to heaven. It is necessary to get safety through proper behavior, without being intimidated by anything, just as an elephant enters the water.

It is necessary to realize your spiritual practice until you reach the state of SAMADHI that removes the darkness of ignorance, just as a lantern brings light into a dark room.

It is necessary to free your being through knowledge, becoming a perfectly convinced follower of authentic spiritual teachings, like a towering stallion who frees himself from his bonds.

It is necessary to condense all the teachings into one, understanding that the many teachings, apparently different, actually contain the same Divine Truth, like the merchant who gathers all his gain together.

*Learn the fluctuating faith, like the flow of a river.
Learn the compassion of the unenmitated, like sunlight.
Learn unprejudiced generosity, like a spring of good drinking water.
Learn to keep your spiritual covenant, like the purity of a crystal.
Learn to acquire the unsubjectivity-free spiritual vision, like the frozen expanse of space.
Learn to learn behavior that is unattachment or rejection.
Learn to yearn for authentic spiritual teaching, just as a hungry man yearns for food or a thirsty man for water.

*When you combine the spiritual path with the correct vision, the correct meditation, the correct action, and the consecration of all actions to the divine, then your ignorance will be sublimated into wisdom.

*People without perseverance and without a genuine spiritual purpose consider that those close to them, food, wealth and offspring are the most important thing in their lives. They see distractions of all kinds as useful things.

For them, the companionship of others is a very pleasant thing. They take no regard at all as the years, months and days pass, and at the time of death they are faced with what they were and what they did, but it is too late.

Therefore, the true spiritual aspirant must not forget that it is the years and months, days and moments that incessantly shorten the time left until the encounter with death, so he must not give up for a moment his spiritual practice.

“The life of the Great Tibetan Master Padma-Sambhava is much more than just a historical reality. It represents a culmination of altruistic actions manifested in a perfect human form. His life is a testimony of how all the wonderful qualities of BUDDHA and BODDHISATTVA can manifest themselves in a single human being. Everything Padma-Sambhava does does only for the spiritual good of others, all the actions he takes will certainly help, sooner or later, other beings. Padma-Sambhava, which embodies the living light of vajRAYANA teachings, transcended both birth and death. It may disappear in some form, but it will reappear in countless others. Its extraordinary spiritual strength influences the whole world and, for any being who has been, is, or will be, will always manifest, in some form, the Divine Grace of this sublime spritual Guide.”
Tarthangtulku Rinpoche

It appeared in various forms to guide people to spirituality

In general, Padma-Sambhava is considered to have lived in India for 36 years, during which time it brought a new breath to spiritual teachings, while guiding many beings to perfection. However, they are scholars who say that, in fact, Padma-Sambhava’s actual time in India would only be 18 years. To help the people of Mongolia and China turn to spirituality, Padma-Sambhava manifested itself here in the form of King Ingonshe Chen and yogi Tobden. He appeared in Shangshung County in the form of a miraculously born child named Tavi Hricha and, in this form, he led many deserving disciples on the path to obtaining the “body of the rainbow” (which expresses allegorically, in accordance with the teachings of VAJRAYANA, the quintessence of the Divine energies of the five DHYANI BUDDHA-and which are often represented, each, in one of the first five fundamental colors: yellow, silver-white, red, green and blue). In this way, Padma-Sambhava’s work to guide people towards spiritual liberation, appearing in different places, in different forms, speaking different languages, turns out to be exceptional.

We will now describe how Padma-Sambhava came to Tibet. In the second half of the 8th century d.Ch. DHARMA-ei (adică ale învățăturii budiste).

To this end, he invited Khenpo Bodhisattva from India (Khenpo is commonly known as Shantarakshita, he being the Indian Spiritual Guide under whose direction the first brotherhoods of monks appeared in Tibet), who presented Tibetans with some fundamental perceptions of Buddhist teaching.

He stopped an avalanche of rocks

A year later, the foundation for a huge temple was built, but the spirits of Tibet created obstacles, thus preventing further construction. Listening to Khenpo’s advice, the king sent five couriers to invite the great master Padma-Sambhava there. Finding out in paranormal ways, before the couriers, of this invitation, Rinpoche had left Mangyul, which was between Nepal and Tibet. To reach central Tibet, Padma-Sambava walked through Ngari, Tsang and Dokham, miraculously visiting all the districts. Arriving in Oyuk district, the 12 TENMA goddesses gathered in a bid to prevent Padma-Samabhav from spreading Buddhist teaching from India to the “SnowLand”. Tibetan legend says that they tried to stop Padma, causing a terrible avalanche of rocks on him. The great tantric master, using all his magical power, not only sent these rocks back to the feet of the goddesses, but, even more, caused the collapse of the mountains that served as their dwelling.

Recognizing the superiority of the powers and spiritual doctrine represented by Padma-Sambhava, the 12 TENMA goddesses have sworn to protect DHARMA from that moment on so that no one will ever maintain its purity. Because of this, they are now called in Tibet: “The 12 protective goddesses of spiritual doctrine”.

In the Tamarisk forest at Red Rock, Padma-Sambhava met the King of Tibet and went to the top of Mount Hepori to build the monastery whose architectural plan corresponded to a symbolic representation of the Universe. Thus, he laid the foundation of the Monastery of Samye and overseed the work until its completion. The work was completed in 5 years and consisted of the unchanging Vihara temple complex and Spontan Realized, the Wonderful Samye, the 3 Temples of the Queens, a complex that was built in such a way as to resemble the sacred Mount Sumeru surrounded by 4 continents, 8 subcontinents, the sun and the moon and the wall formed of the Iron Mountains.

Statues moved from their place

During the consecration ceremony to the divine of the construction, which Padma carried out together with Khempo BODDHISATTVA, many auspicious signs were manifested. It is said that on the first day of consecration, immediately after Padma sat in a meditation posture, the statues of the first level came out of the temple and, after surrounding the temple three times, sat on the east side, waiting for the end of the ceremony, to return to their seats. The next day, the statues of the second level achieved the same thing, and on the third day, those on the third level. The whole ceremony was performed eight times, after which the entire consecration ritual was declared entirely completed.

Buddhist teachings have been translated into Tibetan

The King of Tibet then wanted to translate and establish authentic spiritual teaching so he persuaded several intelligent young Tibetans to study to become translators. Khenpo BODDHISATTVA, Padma-Sambhava and other Pandites, along with Vairochana, Kawa Platseg, Galtsen’s Chog-ro and other translators translated into Tibetan all the Buddhist scriptures that existed at the time, as well as most of the treaties that explained them. Of Padma’s main Tibetan disciples, two of them, Vairochana and Namkhai Nyingpo, were sent to India, where Vairochana studied DZOGCHEN with spiritual teacher Shri Singha, while Namkhai Nyingpo received teachings about VISHUDDHA HERUKA from the great Ashkara Spiritual Teacher. Both achieved spiritual achievement and in turn spread the teachings received in Tibet. King Trisong Detsen then asked for empowerment and training from Padma-Samabhava. At Chimphu, the monastery above Samye, Padma-Sambhava revealed the MANDALA of the 8 HERUKA-and (these 8 terrible deities are also known as the “8 energies of the Divine Logos”, they actually express energies of divine knowledge and activity) in which he initiated his nine principal disciples, including the king.

Each of them was entrusted with a certain transmission and all nine obtained certain SIDDHI by consistently implementing the teachings received.

MANJUSHRI – his full Sanskrit name is MANJUSHRIGHOSHA and he translates literally as “The One with the Unspeakably Suave and Delighted Voice”; personifies the knowledge of all BUDDHAs. This knowledge is of two types: ordinary and transcendent. As for the usual knowledge, in Tibetan schools, both lay and monastic, there is a habit to start every day by reciting MANJUSHRI’s MANTRA, this practice having the gift of developing memory, increasing the capacity for understanding and introspection. As for transcendent knowledge – PRAJNAPARAMITA, it has as its object the discovery of the true nature of the human being and external phenomena, which is the Divine beatific vacuum.

From the spiritual teachings of the Tibetan Grand Master Padma-Sambhava

*Don’t say anything useless to yourself or harmful to others. Those who do not listen to wise counsel deserve all the contempt. And in order not to end up in the pitiful situation of always comify yourself, think about it in advance.

*Always look carefully: he who has no worldly function can hide, deep down, the glow of inner light. For true power is not conferred by human fame. And it’s harder in this world to have recognition than denigration.

*We never know how a man’s life will end, but we know that this end is the result of his deeds. Even when we’re not defeated in a confrontation it’s good to give up victory in favor of each other. For those who are the strong men of the day are taught, sooner or later, to find pleasure in obedience and never to despise others.

*Whoever possesses something, suffers because he has no more.

Padma-Sambhava described the stages of his mystical road as follows:

I. He read a large number of books about the various religions and philosophies of mankind. To hear many spiritual guides who exhibit different spiritual doctrines. To personally experience numerous spiritual lines.

Ⅱ. Choose one of the many spiritual doctrines studied and give up the rest, as the eagle takes a single sheep from the herd.

Iii. To remain in a modest, humble social condition, without trying to seem important in the eyes of the world, but beyond the insignificant appearance, to allow the mind to soar over worldly powers and glory.

Iv. To manifest a state of detachment from all. Don’t make any choices between the things you meet. Refrain from any effort to acquire or have something. To accept with equal detachment what occurs: wealth or poverty, appreciation or contempt. Don’t be grieved or repeat what you have to do, but on the other hand, never be proud of what you’ve accomplished.

V. To look calmly and perfectly detached lysing the contrary opinions and the various manifestations of the activity of beings. To understand that this is the nature of things, the inevitable mode of action of each being and to remain calm, perfectly calm. To look at the world as if you were on the highest mountain from which you can see the valleys and heights smaller and scattered around.

You. It is said that stage VI cannot be described in words. This corresponds to the realization of the “Divine Beatific Void” which, in the Lamaist terminology, is called “inexpressible reality”.

……………………………………..

…………………………………….