Padmasambhava ("Born from a Lotus"),[note 2] also known as Guru Rinpoche (Precious Guru) and the Lotus from Oḍḍiyāna, was a tantric Buddhist Vajra master from medieval India who taught Vajrayana in Tibet (circa 8th – 9th centuries).[1][2][3][4] According to some early Tibetan sources like the Testament of Ba, he came to Tibet in the 8th century and helped construct Samye Monastery, the first Buddhist monastery in Tibet.[3] However, little more is known about the actual historical figure other than his ties to Vajrayana and Indian Buddhism.[5][1]
Padmasambhava later came to be viewed as a central figure in the transmission of Buddhism to Tibet.[6][5] Starting from around the 12th century, hagiographies concerning Padmasambhava were written. These works expanded the profile and activities of Padmasambhava, now seen as taming all the Tibetan spirits and gods, and concealing various secret texts (terma) for future tertöns.[7] Nyangral Nyima Özer (1124–1192) was the author of the Zangling-ma (Jeweled Rosary), the earliest biography of Padmasambhava.[8][9] He has been called "one of the main architects of the Padmasambhava mythos – who first linked Padmasambhava to the Great Perfection in a high-profile manner."[10][11]
In modern Tibetan Buddhism, Padmasambhava is considered to be a Buddha that was foretold by Buddha Shakyamuni.[2] According to traditional hagiographies, his students include the great female masters Yeshe Tsogyal and Mandarava.[5] The contemporary Nyingma school considers Padmasambhava to be a founding figure.[12][4] The Nyingma school also traditionally holds that its Dzogchen lineage has its origins in Garab Dorje through a lineage of transmission to Padmasambhava.[13]
In Tibetan Buddhism, the teachings of Padmasambava are said to include an oral lineage (kama), and a lineage of the hidden treasure texts (termas).[14] Tibetan Buddhism holds that Padmasambhava's termas are discovered by fortunate beings and tertöns (treasure finders) when conditions are ripe for their reception.[15] Padmasambhava is said to appear to tertöns in visionary encounters, and his form is visualized during guru yoga practice, particularly in the Nyingma school. Padmasambhava is widely venerated by Buddhists in Tibet, Nepal, Bhutan, the Himalayan states of India, and in countries around the world.[6]
are associated with Padmasambhava, the most likely of these attributions are the Man ngag lta ba'i phreng ba (The Garland of Views), a commentary on the 13th chapter of the Guhyagarbha tantra and the Thabs zhags padma 'phreng (A Noble Noose of Methods, The Lotus Garland), an exposition of Mahayoga. The former work is mentioned in the work of Nubchen Sangye Yeshe (c. 9–10th centuries) and attributed to Padmasambhava.[4]
While in the eleventh and twelfth centuries there were several parallel narratives of important founding figures like Padmasambhava, Vimalamitra, Songtsän Gampo, and Vairotsana, by the end of the 12th century, the Padmasambhava narrative grew to dominate the others, becoming the most influential legend of the introduction of Buddhism to Tibet.[23][7]
The first full biography of Padmasambhava is a terma (treasure text) said to have been revealed by Nyangrel Nyima Özer, abbot of Mawochok Monastery. This biography, The Copper Palace (bka' thang zangs gling ma), was very influential on the Padmasambhava hagiographical tradition. The narrative was also incorporated into Nyima Özer's history of Buddhism, the Flower Nectar: The Essence of Honey (chos 'byung me tog snying po sbrang rtsi'i bcud).[24][4][11][10]
The tertön Guru Chöwang (1212–1270) was the next major contributor to the Padmasambhava tradition, and may have been the first full life-story biographer of Yeshe Tsogyal.[11]
The basic narrative of The Copper Palace continued to be expanded and edited by Tibetans. In the 14th century, the Padmasambhava hagiography was further expanded and re-envisioned through the efforts of the Orgyen Lingpa (1323 – c. 1360). It is in the works of Orgyen Lingpa, particularly his Padma bka' thang (Lotus Testament, 1352), that the "11 deeds" of Padmasambhava first appear in full.[4] The Lotus Testament is a very extensive biography of Padmasambhava, which begins with his ordination under Ananda and contains numerous references to Padmasambhava as a "second Buddha."[4]
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