Introduction to Guru Padmasambhava

Introduction to Guru Padmasambhava

by Stefan Mang

Guru Padmasambhava (Padmākara, padma ’byung gnas), the Lotus-Born Guru—reverently known as Guru Rinpoche (gu ru rin po che), the Precious Guru, or the second Buddha (sangs rgyas gnyis pa)—holds a unique and central place in the Tibetan Buddhist Vajrayāna tradition, particularly within the Nyingma (rnying ma) school. His extraordinary life story cannot be confined to a single narrative. Over the centuries, an ever-expanding body of literature—especially the treasure texts (gter ma)—has continued to uncover and reveal fresh accounts of his boundless enlightened activity. These writings extol him as the unsurpassed master and guide of Vajrayāna, just as Buddha Śākyamuni is extolled as the perfect embodiment of the sūtra path.[1] Beyond the limits of historical or conceptual frameworks, these accounts present him as the living source of the tantric path—fully embodying its wisdom and skillful means, and transmitting them in ways that are both profoundly transformative and directly relevant to practice.

Traditional narratives tell of Guru Padmasambhava’s miraculous birth on a lotus blossom in Lake Dhanakośa, in the sacred land of Uḍḍiyāna. Swiftly attaining maturity, he traveled widely across India, receiving the complete teachings of both the sutric and tantric vehicles from many accomplished masters. His spiritual journey then took him to Nepal, where he entered intensive retreat and, through the profound practice of Vajrakīlaya—which later became his principal meditation (yi dam) deity—displayed extraordinary feats of realization.[2] In the 8th century, at the invitation of Dharma King Tri Songdetsen (khri srong lde btsan, 742–c.800), he journeyed to Tibet and, together with the great abbot Śāntarakṣita, established Samye Monastery (bsam yas), the first major center of Buddhist study and practice in Tibet.[3]

Guru Padmasambhava played a decisive role in firmly establishing Buddhism across the Himalayan plateau. Beyond subduing obstructive forces and transforming them into protectors of the Dharma, and founding sacred sites throughout the region, he is especially revered for transmitting profound tantric teachings—particularly those of Mahāyoga and Atiyoga (rdzogs chen)—to a close circle of realized disciples, collectively known as the king and the twenty-five disciples (rje ’bangs nyer lnga). Through deep meditation and direct realization, these disciples attained extraordinary accomplishment and founded enduring lineages that continue to carry Guru Rinpoche’s blessings to this day.

Together with Guru Padmasambhava, his close disciples ensured the preservation of these profound teachings in two principal ways: through oral transmission (bka’ ma) and through the concealment of sacred treasures (gter ma)—statues, scriptures, ritual implements, and blessed substances—hidden in mountains, lakes, caves, and within the disciples’ own mindstreams. These treasures were safeguarded for future generations, to protect them from distortion and to preserve their full blessing. This treasure tradition is a distinctive feature of Guru Padmasambhava’s legacy, in which individuals recognized as reincarnations of the original disciples reveal the teachings they had once received directly from him. Guided by visions and prophetic signs, these destined treasure revealers (gter ston) uncover physical treasures or awaken the corresponding teachings from within their own mindstream.

Through the ongoing revelation of Guru Padmasambhava’s biographies, teachings, and practices by treasure revealers (gter ston)—his blessings and activity have been continually renewed across time.[4] In this way, the tantric teachings he introduced have been safeguarded within a living lineage of oral instruction, revelatory transmission, and sustained contemplative practice—remaining vibrant and accessible to practitioners to this very day.

Once Guru Padmasambhava had firmly established Buddhism throughout greater Tibet, he journeyed to Cāmara (rnga yab gling) to prevent an invasion by rākṣasa demons, ultimately subduing their leader Raksha Tötreng (rākṣa thod phreng) through spiritual liberation and assuming his form. He then transformed the realm into the pure land of Zangdok Palri (zangs mdog dpal ri)—the Glorious Copper-Colored Mountain—where he now abides in an immortal form, continually emanating to guide and liberate beings across the cycles of saṃsāra, while offering a safe haven for his followers to take rebirth and continue their spiritual path after death.

This summary follows the traditional accounts that became widely known, especially beginning with Nyangral Nyima Özer’s (nyang ral nyi ma ’od zer, 1124/1136–1192/1204) treasure biography The Copper Palace (bka’ thang zangs gling ma). Prior to Nyangral Nyima Özer’s revelations, few textual sources offered detailed insight into the life and activities of Guru Padmasambhava. Drawing from the 10th-century manuscripts found at the Dunhuang caves and the Testament of Ba (sba bzhed), we find glimpses of him as a powerful tantric adept—associated with the deity Vajrakīlaya—who tames obstructive forces and lays the spiritual foundations for the Dharma to flourish in Tibet. These early accounts, while more restrained than later hagiographies, already reflect the deep reverence held for Guru Padmasambhava and his sacred activity.[5]

In the fourteenth century, Orgyen Lingpa (o rgyan gling pa, b. 1323) revealed two profound treasures: the Pema Kathang (padma bka’ thang, “The Chronicles of Padma”) and the Kathang Denga (bka’ thang sde lnga, “The Five-Part Chronicles”). These texts greatly expanded the accounts of Guru Padmasambhava’s life and enlightened activities.[6] The Pema Kathang in particular became one of the most important and widely studied biographical sources on Guru Padmasambhava.[7] Like many other treasure accounts, these works portray Guru Padmasambhava as a master of limitless manifestations, appearing in countless forms across time and space, responding spontaneously and compassionately to the needs of beings.[8]

In his summarizing prayer based on the Pema Kathang, Jamyang Khyentse Wangpo (’jam dbyangs mkhyen brtse’i dbang po, 1820–1892) praises the vast, multidimensional activity of Guru Padmasambhava:

In infinite worlds—Untainted Realm and others—
You manifest as the Six Teachers to tame the six classes,
And as the Eight Manifestations, Untainted Speech, and Lotus-Birth.
Bringing benefit to all, you expound Sutra and Tantra: homage to you! [9]

As this verse suggests, Guru Rinpoche’s enlightened activity is expressed through many forms and identities. Among the most well-known are the eight principal manifestations (gu ru mtshan brgyad),[10] each representing a particular phase of his life or a distinct aspect of his awakened activity:

1. Tsokyé Dorjé (mtsho skyes rdo rje, “Lake-Born Vajra”) – his miraculous birth in the lotus of Lake Dhanakośa;
2. Pema Gyalpo (pad ma rgyal po, “Lotus King”) – his appearance as a royal prince ruling with wisdom and compassion;
3. Śākya Sengé (shākya seng ge, “Lion of the Śākyas”) – his ordination and mastery of monastic discipline;
4. Loden Choksé (blo ldan mchog sred, “Wise Seeker of the Sublime”) – his realization through study and meditation;
5. Nyima Özer (nyi ma ’od zer, “Rays of the Sun”) – his subjugation of demonic forces;
6. Sengé Dradrok (seng ge sgra grogs, “Lion’s Roar”) – his defeat of hostile opponents through fierce compassion;
7. Padmasambhava (padma ’byung gnas, “Lotus-Born”) – his work in Tibet to establish the Dharma;
8. Dorjé Drolö (rdo rje gro lod, “Wild Wrathful Vajra”) – his binding of local spirits and sealing of treasure teachings.

Biographical sources also allude to many further manifestations. These accounts explain that whenever Guru Padmasambhava accomplished a great deed or reached a higher level or realization, he appeared in a form reflecting his accomplishment or enlightened quality:

• Pema Tötreng Tsal (padma thod phreng rtsal, “Skull-Garlanded Lotus”) – a powerful, wrathful vidyādhara form, subjugator of the rākṣasas;
• Guru Drakpo Tsal (gu ru drag po rtsal, "Mighty Vajra Wrath") – a wrathful form bestowed by the ḍākinīs following his accomplishment in the charnel grounds;
• Nangsi Zilnön (snang srid zil gnon, “Prevailing over All that Appears and Exists”) – a form expressing his mastery over all appearances and experiences through direct realization of their true nature.

The biographies and later treasure revelations such as the Tukdrup Barché Kunsel (thugs sgrub bar chad kun sel, “Dispeller of All Obstacles”) and Tukdrup Sampa Lhundrup (thugs sgrub bsam pa lhun grub, “Spontaneous Fulfillment of Wishes”) enumerate many additional emanations that practitioners can invoke for blessings and support on the spiritual path. These manifestations are not limited to fixed moments in history; they are timeless, spontaneous expressions of enlightened activity, arising wherever and whenever beings are ready for liberation.

According to traditional accounts, many of Guru Padmasambhava's most signficant accomplishments and miraculous appearances coincided with the tenth day of the lunar month.[11] This day has become known among his followers as Guru Rinpoche Day, an occasion for invoking his blessings and enlightened activity, most commonly through the practice of feast offering (tshogs).

Guru Padmasambhava's principal form is traditionally depicted wearing royal attire said to have been offered by the King of Zahor (za hor) in gratitude for the Guru's role in introducing the Dharma to that kingdom.[12] This iconography, which unites regal, monastic, and tantric elements, symbolizes the vast scope of his realization and his complete mastery of all vehicles of Buddhist practice.[13]

For his followers, Guru Rinpoche is not merely a historical figure but the embodiment of the guru principle—the innate awakened presence that manifests outwardly as the spiritual teacher and inwardly as the deepest nature of one’s own mind. He is thus the inexhaustible wellspring of the Dharma, the force that sustains its transmission and preservation, and the mirror that reveals the mind’s true essence. This means that Guru Padmasambhava is not a static teacher of the past; he is the living, dynamic activity of awakening, manifesting endlessly in countless forms for the benefit of beings.[14]

Hence, Guru Rinpoche is invoked as the ever-present source of blessings and compassion, the embodiment of the enlightened activity of all buddhas of past, present, and future. He is honored as the first among the Three Roots (rtsa gsum): the guru (bla ma), source of blessings and gateway to genuine realization.

Accordingly, treasure revealers have brought to light innumerable cycles centered on Guru Padmasambhava—not just individual prayers or practices, but expansive corpuses that can include tantras, pith instructions, preliminary practices, and advanced yogic techniques. Over time, these collections have accrued further layers of commentary and supplementary practices. At their heart lies a main sādhana, in which the practitioner visualizes himself or herself as Guru Padmasambhava, with the intention of fully actualizing the Vajrayāna path and enacting its sacred world.

Among these innumerable treasures, the exegetical tradition identifies several especially important cycles renowned for their depth and scope. These include Lama Sangdü (bla ma gsang ’dus, “The Union of the Guru’s Secrets”) of Guru Chöwang (gu ru chos dbang, 1212–1270), Rigdzin Dungdrub (rig ’dzin gdung sgrub, “The Accomplishment of the Vidyādharas”) of Rigdzin Gödem (rig ’dzin rgod ldem, 1337–1408), and Lama Gongdü (bla ma dgongs ’dus, “The United Intent of the Gurus”) of Sangyé Lingpa (sangs rgyas gling pa, 1340–1396). Also central are Könchok Chidü (dkon mchog spyi ’dus, “The Universal Embodiment of the Precious Ones”) of Rigdzin Jatsön Nyingpo (rig ’dzin ’ja’ tshon snying po, 1585–1656), and Rigdzin Düpa (rig ’dzin ’dus pa, “The Assembly of Vidyādharas”) of Rigdzin Jigme Lingpa (rig ’dzin ’jigs med gling pa, 1730–1798).

In more recent times, the fourfold guru sādhana cycle (bla sgrub skor bzhi) revealed by Chokgyur Dechen Lingpa (mchog gyur bde chen gling pa, 1829–1870) and Jamyang Khyentse Wangpo (’jam dbyangs mkhyen brtse'i dbang po, 1820–1892) has become highly influential. This cycle includes Tukdrup Barché Kunsel (thugs sgrub bar chad kun sel, “Dispeller of All Obstacles”), Tukdrup Sampa Lhundrup (thugs sgrub bsam pa lhun grub, “Spontaneous Fulfillment of Wishes”) Tukdrup Tsokyé Nyingtik (thugs sgrub mtsho skyes snying thig, “Lake-Born Vajra”), and Tukdrup Dorjé Draktsel (thugs sgrub rdo rje grags rtsal, “Mighty Vajra Wrath”). Together, these treasures form the heart of many contemporary Guru Padmasambhava practices and continue to inspire generations of practitioners.

Beyond his highly treasured root mantra—oṃ āḥ hūṃ vajra-guru-padma siddhi hūṃ—followers of Guru Padmasambhava recite many other prayers that invoke his blessings and enlightened activity. Among the most revered are The Seven-Line Prayer (tshig bdun gsol ’debs), revealed by Guru Chöwang, and the Le’ü Dünma (le’u bdun ma, “The Prayer in Seven Chapters”), revealed by Tulku Zangpo Drakpa (sprul sku bzang po grags pa) and deciphered by Rigdzin Gödem. The latter includes the Sampa Lhündrupma (bsam pa lhun grub ma), a prayer for the spontaneous fulfillment of all wishes, and is often complemented by the separately revealed Barché Lamsel (bar chad lam sel), a powerful invocation for the removal of obstacles. Other cherished prayers include the Sampa Nyur Drupma (bsam pa myur ’grub ma, “The Prayer that Swiftly Fulfils All Wishes”), composed by Longchen Rabjam (klong chen rab ’byams, 1308–1364) and Rigdzin Jigme Lingpa, and The Prayer in Six Vajra Lines (rdo rje’i tshig rkang drug gi gsol ’debs) or Düsum Sangyé (dus gsum sangs rgyas) prayer revaled by Chokgyur Dechen Lingpa. Together, these texts are among the most widely practiced and deeply cherished invocations of Guru Padmasambhava, remaining central to the path of countless realized masters since their original revelation.

In essence, in this rich tradition, by studying Guru Padmasambhava’s life, engaging in heartfelt practice, and performing sādhana supplemented by pith instructions, the practitioner gradually moves from outer reverence to inner recognition. Step by step along the tantric path, conceptual devotion deepens into lived experience, culminating in the direct realization of the nature of mind.[15] With this, Guru Padmasambhava’s enlightened activity is recognized as inseparable from one’s own buddha nature. His presence is not limited by time, place, or identity; it permeates every aspect of the practitioner’s experience—past and present, outer and inner—opening the gateway to the luminous awareness at the heart of Vajrayāna.

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Further Reading

Bischoff, F.A. and Charles Hartman. “Padmasambhava’s Invention of the phur-bu Ms. Pelliot tibétain 44.” In Études tibétains dédiées à la mémoire de Marcelle Lalou, edited by Ariane Macdonald, 11–27. Paris: Librairie d’Amérique et d’Orient, 1971.

Bogin, Benjamin. “Locating the Copper-Colored Mountain: Buddhist Cosmology, Himalayan Geography, and Maps of Imagined Worlds.” In Himalaya, the Journal of the Association for Nepal and Himalayan Studies 34, no. 2., 2014.

Dalton, J. “The Early Development of the Padmasambhava Legend in Tibet: A Study of IOL Tib J 644 and Pelliot tibétain 307,” JAOS 124/4, 2004, 759–772

Dalton, J., & S. van Schaik. Tibetan Tantric Manuscripts from Dunhuang: A Descriptive Catalogue of the Stein Collection at the British Library, Leiden: Brill, 2006

Doney, Lewis. “Nyang ral Nyi ma ’od zer and the Testimony of Ba,” BT 49/1, 2013, 7–38.

______. The Zangs gling ma: The First Padmasambhava Biography. Two Exemplars of its Earliest Attested Recension. Andiast, Switzerland: International Institute for Tibetan and Buddhist Studies, 2014.

______. “Padmasambhava in the Conjured Past.” In The Second Buddha: Master of Time, edited by Elena Pakhoutova, Rachel Seligman, Rubin Museum of Art, and Frances Young Tang Teaching Museum and Art Gallery, 2018, 54–86.

______. “Padmasambhava in Tibetan Buddhism.” In Brill’s Encyclopedia of Buddhism, vol. 2, edited by Jonathan A. Silk, 1197–1212. Leiden: Brill, 2019.

Dudjom Rinpoche. The Nyingma School of Tibetan Buddhism: Its Fundamentals and History. Trans. and edited by Gyurme Dorje and Matthew Kapstein. Somerville, MA: Wisdom Publications, 1991.

______. The Concise Benefits of the Festival of the Tenth Day. Trans. Rigpa Translations, Lotsawa House.

Gyalwa Changchub and Namkhai Nyingpo. Lady of the Lotus-Born: The Life and Enlightenment of Yeshe Tsogyal. Trans. by the Padmakara Translation Group. Boston: Shambhala, 2002.

Gyatso, Janet. “Gter ma.” In Brill’s Encyclopedia of Buddhism, vol. 1, edited by Jonathan A. Silk, 398–404. Leiden: Brill, 2015.

Hirshberg, Daniel A. Remembering the Lotus-Born: Padmasambhava in the History of Tibet’s Golden Age. Somerville, MA: Wisdom, 2016.

Jamgön Kongtrul. The Life and Liberation of Padmakara, the Second Buddha. Trans. Samye Translations, Lotsawa House.

Jamyang Khyentse Chökyi Lodrö. The Bright Lamp of Wisdom (Yeshe Saldrön). Trans. Adam Pearcey, Lotsawa House.

Jamyang Khyentse Wangpo. A Beautiful and Wondrous Udumbara Garland. Trans. Samye Translations, Lotsawa House.

Jigme Lingpa. The Casket of Siddhis. Trans. Adam Pearcey, Lotsawa House.

Mayer, Robert and Cathy Cantwell. 2008. “Enduring Myths: Smrang, Rabs and Ritual in the Dunhuang texts on Padmasambhava”. Revue d’Etudes Tibétaines 15, 289–312.

______. A Noble Noose of Methods, the Lotus Garland Synopsis: A Mahāyoga Tantra and its Commentary. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2012

______. “Representations of Padmasambhava in Early Post-Imperial Tibet.” In Between Empire and Phyi dar: The Fragmentation and Reconstruction of Society and Religion in Post-Imperial Tibet, edited by Robert Mayer, et al., 19–50. Lumbini, Nepal: Lumbini International Research Institute, 2013.

Mipham Rinpoche. White Lotus: An Explanation of the Seven-line Prayer to Guru Padmasambhava. Trans. by the Padmakara Translation Group. Boston: Shambhala, 2015.

Ngawang Zangpo. Guru Rinpoche: His Life and Times. Ithaca: Snow Lion Publications, 2001

Padmasambhava. The Lives and Liberation of Princess Mandarava. Trans. Lama Chonam and Sangye Khandro. Boston: Wisdom Publications.

Samye Translations. Following in Your Footsteps: The Lotus-Born Guru in Nepal (Vol. 1). Kathmandu: Rangjung Yeshe, 2019.

______. Following in Your Footsteps: The Lotus-Born Guru in India (Vol. 2). Kathmandu: Rangjung Yeshe, 2021.

______. Following in Your Footsteps: The Lotus-Born Guru in Tibet (Vol. 3). Kathmandu: Rangjung Yeshe, 2023.

Tertön Sogyal. A Synopsis of the Vajra Guru Mantra. Trans. Samye Translations, Lotsawa House.

Toussaint, G.C. Le Dict de Padma: Padma Thang Yig, ms. de Lithang. Paris: E. Leroux, 1933.

Wangdu, Pasang & H. Diemberger. Dba’ bzhed: The Royal Narrative Concerning the Bringing of the Buddha’s Doctrine to Tibet. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2000

Yeshé Tsogyal. The Life and Liberation of Padmasambhava, Vol. I & II. Padma bKa’i Thang. Rediscovered by Terchen Urgyan Lingpa, translated into French by GC Toussaint, and into English by K. Douglas and G. Bays. Emeryville: Dharma Publishing, 1978.

______. The Lotus-born: The Life Story of Padmasambhava. Trans. Erik Padma Kunsang, ed. Marcia Binder Schmidt. Boston: Shambhala, 1999.

Zangpo Drakpa. Le’u Dünma—The Prayer in Seven Chapters to Padmakara, the Second Buddha, Chapter Three: The Prayer Requested by Khandro Yeshe Tsogyal. Trans. Rigpa Translations, Lotsawa House.

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