པད་མ་འབྱུང་གནས།
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པད་མ་འབྱུང་གནས།
pad ma 'byung gnas
པད་མ་འབྱུང་གནས།
1) Padmakara. 'Lotus-born.' Same as Guru Rinpoche. Padmakara and Padmasambhava are interchangeable in Tibetan literature, sometimes is used the Tibetan translation Pema Jungney, sometimes the Sanskrit. 2) Pema Jungney. One of the 12 manifestations. (RY)
Padmakara, name of Padmasambhava, Lotus-Born. (JV)
Padmasambhava [mkhan slob chos gsum gyi nang gses, slob dpon chen po pad ma 'byung gnas ni ao rgyan gyi yul du sku 'khrungs, rgyal po aindra bo dhis spyan drangs te pad ma 'byung gnas dang mtso skyes rdo rje zhes mtsan gsol, za hor gyi yul du byon nas slob dpon pra bha hasti las rab tu byung nas mtsan sh'akya seng ger grags, rig 'dzin chen po brgyad las sgrub pa sde brgyad, sangs rgyas gsang ba las sgyu 'phrul, shri sengha las rdzogs chen gtso bor gyur pa'i mdo rgyud rgya mtso'i gnas la gsan bsam gyi pha rol tu phyin, za hor dang ao rgyan gyi yul rnams su gdul bya skal bzang rnams chos la bkod cing mtsan pad ma rgyal por grags, dus rabs brgyad pa'i dkyil tsam la bod rgyal khri srong lde btsan gyis spyan drangs te bod du phebs, dpal bsam yas mi 'gyur lhun gyis grub pa'i gtsug lag khang bzhengs, bod phrug shes rab can rnams la lo ts' bslabs, 'phags yul nas pan chen bi ma mi tra sogs mkhas grub kyi skyes bu mang po gdan drangs, mdo sngags kyi bka' dang bstan bcos gtso che ba rnams bod skad du bsgyur, mnga' bdag rgyal po dang, ye shes mtso rgyal sogs las can gyi skyes bu rnams la bka' brgyad dang rdo rje phur ba man ngag lta phreng sogs gsang sngags kyi chos kyis smin cing grol bar mdzad, rgyu mtsan nyid kyi theg pa'i bshad grva dang, 'bras bu gsang sngags rdo rje theg pa'i sgom grva btsugs, rab byung ngur smrig gi sde dang, gos dkar lcang lo'i sde zhes dge 'dun gyi sde gnyis dar rgyas su btang ba sogs phyag rjes 'gran zla dang bral bar mdzad, mthar lho nub rnga yab gling du byon nas srin po'i rgyal po raksha thod phreng rtsal zhes su grags so [IW]
Padmasambhava [IW]
Padmasambhava/Padmakara, the Lotus Born Guru, also known as Guru Rinpoche (gu ru rin po che), the master considered to be the "Second Buddha," who established Buddhism in Tibet. (RY)
In his Pond of White Lotus Flowers (p. 19-20) Shechen Gyaltsab Pema Namgyal explains that Padmasambhava was predicted in the Tantra of the Perfect Embodiment of the Unexcelled Nature, "Eight years after I pass into nirvana, I shall reappear in the country of Uddiyana by the name Padmasambhava and be the lord of the teachings of Secret Mantra." Following this prophesy, Padmasambhava appeared in this world in the following way: The fully perfected Buddha Amitabha, sovereign of the vajra speech of all the buddhas of the three times, resides in an immense celestial palace composed of the self-display of innate wakefulness in the center of the pure realm of Sukhavati. Inseparable from the luminous dharmakaya essence of Amitabha's mind, Padmasambhava is an unceasing miraculous display of the natural expression of compassionate energy, a manifestation of outer, inner and secret emanations that appear according to the countless beings to be influenced and to accomplish their welfare. In particular, in this world Padmasambhava appeared as the regent of Buddha Shakyamuni by taking birth from a lotus flower in Lake Danakosha. Through the miraculous display of his amazing deeds he was equivalent to a second buddha for Buddhism in both India and Tibet. On the relative level, in Maratika he appeared to realize the vidyadhara level of life mastery, the unified stage of the path of training, the realization of which is equal to that of a bodhisattva on the eighth level according to the causal vehicles. In the Cave of Yangleshö he acted as if reaching the Mahamudra level of the path of cultivation by the samadhi that illuminates the wisdom mandala of the nine divinities of Vishuddha and thus attained a state of realization corresponding to that of a bodhisattva on the tenth level according to the causal vehicles. In fact, his state of realization is indivisible from that of the buddhas of the three times and possesses the nature of wondrous manifestations which surpass the boundary of ordinary thought. (RY)