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The Eight Manifestations of Padmasambhava: AnIntroduction

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This is a special offering for everyone: a magnificent and in someways cross-culturally seminal discourse on the Eight Manifestationsof Padmasambhava, given by the late Khenchen Palden SherabRinpoche, in May 1992, at Padma Gochen Ling, in Monterey,Tennessee. This nearly eight hour discourse was translated by hisbrother, Khenpo Tsewang Dongyal Rinpoche. As stated in thecolophon of this work, the tapes were then transcribed by members ofthe Turtle Hill Sangha and edited by Padma Shugchang. 

We now reproduce the work in its entirety, with the kind permission ofTurtle Hill Sangha, and the very best wishes of Digital TibetanBuddhist Altar. Because of its length, we will be presenting it as a five-part series this week, culminating on Sunday, which is Guru RinpocheDay. So, you will want to collect and save all parts. This presentation is in keeping with our wish to make certainfundamental teachings available to everyone during the coming year.As Padmasambhava's followers, we can -- and will -- accomplish greatthings, when we learn to set aside any transient differences we may

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experience, and unselfishly work together for the benefit of all sentientbeings. Rich appreciation of our shared tradition's fundamentalsmakes that possible. May your efforts in this regard bring you comfortand joy.

My father is wisdom and my mother is voidness. My country is the country of Dharma. I am of no caste and no creed. I am sustained by perplexity,and I am here to destroy lust, anger and sloth.                         -Guru Padmasambhava 

IntroductionThe year of the monkey is known as the year of GuruPadmasambhava. It is a very special time during which to discuss histeachings. According to the lunar calendar, today is the twenty-ninthday of the month, tomorrow is the new moon, and the day aftertomorrow is the first day of the third month of the Tibetan calendar. Allthese aspects are very auspicious. I take this as a sign that you allhave a special connection with Guru Padmasambhava, so I feel veryhappy to be here.

Those of you who are practicing on Guru Padmasambhava throughvisualization, chanting the Seven Line Prayer and reciting the VajraGuru Mantra already know something about who GuruPadmasambhava is. But for those who aren't familiar with him or thebenefits of practicing on Guru Padmasambhava, I will give a briefintroduction so that you will be in a better position to receive teachingsabout his various emanations.

In the Tibetan language, Guru Padmasambhava is generally referred toas Guru Rinpoche, which means "precious master." Guru Rinpoche is atotally enlightened being, a fully awakened one, a buddha. He did notbecome enlightened gradually or start practicing the teachings ofBuddha Shakyamuni and eventually gain enlightenment.

Guru Rinpoche incarnated as a fully enlightened being. Through hisform, primordial wisdom manifested in the world to benefit all sentientbeings.

Buddha Shakyamuni actually predicted Guru Padmasambhava'sappearance. Nineteen different sutras and tantras contain clearpredictions of his coming and activities.

In the Mahaparinirvana Sutra, Buddha Shakyamuni announced hisparinirvana to the students who were with him at the time. Many ofthem, particularly Ananda, the Buddha's cousin and personalattendant, were quite upset upon hearing this. So Buddha turned toAnanda and told him not to worry: "Eight years after my parinirvana, aremarkable being with the name Padmasambhava will appear in thecenter of a lotus and reveal the highest teaching concerning theultimate state of the true nature, bringing great benefit to all sentientbeings." Buddha Shakyamuni said that Padmasambhava would beeven more enlightened than himself. Of course, Buddha Shakyamuniwas fully enlightened and there is no higher realization, but by theBuddha's manner of expression, we can begin to understand theimportance of Guru Padmasambhava. Some accounts hold that GuruRinpoche is a direct reincarnation of Buddha Shakyamuni. BuddhaShakyamuni also said Padmasambhava would be an emanation ofBuddha Amitabha and Avalokitésvara and referred to him as theembodiment of all the buddhas of the three times. Many prophecies

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indicate that Guru Rinpoche would be a fully enlightened buddha,appearing in this world to help sentient beings.

For the most part, Buddha Shakyamuni presented Hinayana and SutraMahayana teachings, while Guru Padmasambhava taught theVajrayana. Both revealed the complete and perfect path to awakeningso that individuals of all capacities would be able to benefit. Theabsolute level of the Buddha's teaching is beyond conception. If it didnot go beyond the conceptual level, there would be no need to changeour normal way of understanding things. To help us realize theprimordial nature, Buddha Shakyamuni taught again and again that wemust transcend clinging to ordinary dualistic conceptions, narrowattitudes, close mindedness, traditional rules, beliefs and limitations.

The ultimate meaning of the highest teaching is not readily understoodby sentient beings. This is why Buddha Shakyamuni kept silent forforty-nine days after his enlightenment. He thought, "I have realizedthe most profound and subtle dharma, the clear light free of allcomplexity. However, this is much too deep for normal people tounderstand. Therefore, I will remain silent." He knew how hard it wouldbe to communicate the truth of his insight. Although he eventuallytaught tirelessly for forty-five years, his first thought reflects theextraordinary nature of the state into which he had awakened relativeto mundane ideas and conceptions.

Sutra is a Sanskrit word meaning "condensed or summarized."Scripture bearing this title indicates that these teachings were directlycommunicated in the world in order to provide a clear understandingof both the relative and absolute aspects of our existence. Theyprovide knowledge with which a practitioner can realize buddhahood.

Most of Buddha Shakyamuni's teachings address ordinary beings andoffer a direct means of understanding the nature of our experience. Itis a non-esoteric view which appeals to common logic, with tenets thatcan be verified by close observation of the elements which constituteour everyday world. With this knowledge, you can move towardenlightenment. This is the basic intention of Sutra Mahayana.

The Vajrayana is also known as Tantra. Tantric teachings are basedupon the Sutra Mahayana, but offer additional means and methods.Vajrayana practices encourage us to take a deeper look at ourperceptions, to understand the primordial nature and learn to maintainmind in that state. The Sutras may be called general teachings whichclarify the nature of conditional mind and perception, while theVajrayana reveals the secret structure of phenomena and is for moreadvanced practitioners. Although they share the same foundation, theVajrayana goes further toward understanding transcendental reality.To practice both Sutra and Tantra together can bring enlightenmentwithin this life, even within a very short period of time. Suchacceleration distinguishes Vajrayana techniques.

The Buddha only gave Vajrayana teachings privately, to select groupsof disciples. Because the essence and even the form of these higherteachings is beyond common conception, they are also known assecret teachings. After the Buddha entered mahaparinirvana, thesesecret doctrines were preserved by a host of wisdom dakinis.

When Guru Rinpoche appeared as the reincarnation of BuddhaShakyamuni, he revealed the Vajrayana teachings in their entirety. Thisis why Guru Rinpoche is known as the Buddha of the Vajrayana.

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Our present knowledge is limited to the inputs of the six sense-consciousnesses. There is a horizon to what you can see. You hearsounds within the spectrum detectable by human ears. The flavorsand fragrances you are aware of are within the limits of your senses oftaste and smell. What you feel is conditioned by your sensitivity, andwhat you think reveals the parameters of your mental concepts. We donot really extend beyond that. These six define the frontiers of ourknowledge and comprise the individual point of view. We can ignorewhat lies beyond our senses and imagine such things cannot exist, butthere really is much more to life than what we perceive.

We only notice one percent and habitually ignore the ninety ninepercent still to be discovered. Our knowledge is very limited. Weshouldn't block our ability to learn by assuming that what we cannotsee does not exist and is not possible. This kind of thinking obstructsfurther knowledge. It is as if we don't really want any illumination.

We block all openings and sit there in the dark. You must open thedoor. This is the initial form of ignorance to be recognized. It is alwaysnecessary to stay open and be aware that there is an infinity ofknowledge still to be discovered.

For example, if somebody next to you were threading a needle, itwould be pretty obvious what they were doing, whereas from ahundred yards away, you would see neither the needle nor the thread.You might even imagine that there was no needle simply because youcouldn't see it. This is the limitation on knowledge gleaned through thepower of the eye. It doesn't mean there is nothing there. You just don'tsee it. There are a great many things to be discovered beyond ourpresent understanding.

Beings who realize great equanimity discover the infinite energy of thetrue nature and can perform many beneficial activities using theireyes, ears, nose, tongue and body. They will not always actconventionally or in ways we normally understand. They may dothings which don't fit in with our common perceptions. Phenomenawhich seem to go beyond physical limitations are sometimes referredto as miracles. At times, those who have the capacity will displaymiraculous phenomena in the common world. People who don'tbelieve in the possibility of miracles think these stories are myths,metaphors or fairy-tales. In truth, there are people who can doamazing things, just as the ancient masters did. Don't ignore certainaspects of the universe by thinking those are just stories. The universecontains an infinite variety of wondrous qualities and activities.

These actions are incomprehensible from the ordinary, mundaneviewpoint. They manifest to help destroy all conventional approachesto knowledge. Ego-based discrimination and habits have separatedthe world into samsara and nirvana. These dualistic notions are theonly real cause of unhappiness. Guru Padmasambhava breaksthrough that dualistic pattern to lead us into perfect enlightenment,beyond conception.

In order to have a deep understanding of the meaning of GuruPadmasambhava's activities, it is important to keep an open mind. Wemust go beyond our present conceptual limitations. See your tendencyto doubt and criticize, and how that fills your mind with contradictions.Don't restrict your mind to the tyranny of having to affirm or deny.Most of our decisions are based in simplistic conceptual polarities. Weignorantly believe in the adequacy of this way of thinking and assumethat what we don't see does not exist. If you create sharp divisions and

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cling to narrow definitions of subject and object, whatever you see willalways appears in the context of those limitations. When you seesomething, you can say, "Yes, that exists," but what you do not see inthe state of direct perception is easily denied. In Buddhism such viewsare known as obscurations or dualistic conceptions. They do not leadto true knowledge or wisdom, but are based in ignorance. It isignorance which defines the world and puts limitations on our vision.We have to break through this barrier in order to understand theperfect activities of Guru Padmasambhava's emanations and theinfinite possibilities of the true nature.

Dissolving fixed conceptions and not clinging to the limitations ofsentient perception reveals the vastness of the true nature, the sphereof great equanimity. By breaking down the walls of rigid thinking, wemerge with this evenness, seeing everything as inseparable andflowing in continuous transformation. This is also known asinterdependent origination. In the Dzogchen teachings, it is called theunimpeded openness of the true nature.

Dzogchen is the highest teaching, but more precisely, Dzogchen is thereal situation, the reality of all phenomena. Practice helps us breakthrough the walls of ego-clinging and merge with the infinite expansewhere anything is possible and everything arises perfectly withoutmoving out of the sphere of equanimity. All of Buddha Shakyamuni'steachings, from the Hinayana on through to Atiyoga, are designed totranscend dualistic conceptions and actualize the full range ofmarvelous activities that arise within this profound equanimity. This isthe central point of the Dharma and the inspired intention behind theactions of every great master. Guru Padmasambhava's teachings offera direct path to actualize this understanding. The siddhi of his activityis especially powerful and effective in destroying the solidity ofdualistic concepts and fixed opinions, and in awakening us to truefreedom.

Wisdom dakini Yeshe Ts'ogyal said that Guru Padmasambhava hasnine thousand nine hundred and ninety-nine biographies. That's a lotof biographies! These biographies are divided three ways: thoserelating the one hundred and eight activities of Guru Rinpocheaccording to his dharmakaya buddhahood, accounts told according tohis sambhogakaya nature, and works chronicling his activities as anirmanakaya buddha.

On the dharmakaya level, Guru Rinpoche is known as the primordialbuddha, Samantabhadra. Inseparable from Buddha Shakyamuni andall fully enlightened beings, he lives as those who are never obscuredor deluded, always free in the ultimate sphere of dharmakaya. He isour true nature, which is also known as all-pervading primordialwisdom because it suffuses every external and internal object in theten directions unceasingly and is known as the dharmakaya GuruPadmasambhava. Fully awakened, this great equanimity is completelyfree of all conditional marks or complexities.

The dharmakaya continuously emanates five wisdoms in alldirections. These appear as the five dhyani buddhas or the families ofwrathful, semi-wrathful, and peaceful conquerors and their retinues.All these buddhas are Guru Padmasambhava in sambhogakaya form,emanating wisdom light to liberate all sentient beings in the sixrealms. Different emanations of Guru Rinpoche appear in each of thesix realms as well as in every direction within those realms to teachsentient beings according to their capabilities and gradually lead themall to enlightenment. There are one hundred million Guru

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Padmasambhavas' helping sentient beings throughout the universe.

These represent his nirmanakaya aspect. Guru Rinpoche may take anynumber of forms within any realm. He is not limited to appearing inany particular guise. His character and way of teaching will varydepending on the sentient beings to be instructed.

In the mundane sense, Guru Padmasambhava's activities are called"miraculous," but from the viewpoint of absolute reality, these are notunusual phenomena. They are the natural, spontaneous activity of thetrue nature. From the perspective of realization, our normal, everydayactivities are somewhat odd and unnatural. In this sense, we are greatmagicians, conjuring up something totally unreal.

When Guru Padmasambhava appeared on earth, he came as a humanbeing. In order to dissolve our attachment to dualistic conceptions anddestroy complex neurotic fixations, he also exhibited someextraordinary manifestations. If we try to compare our situation andcapacities with that of Guru Padmasambhava and other realizedbeings, we will run into some difficulty. Our actions are based indualistic ideas and habit patterns while Guru Padmasambhava'sactivities arise spontaneously out of the great equanimity of the truenature. Non-dual activities are incomprehensible within the scope ofdualistic understanding.

A famous Tibetan master named Sakya Pandita told of a man whojourneyed to a country totally inhabited by monkeys. When he arrived,all the monkeys gathered around to examine him. They were amazed."How strange!" they thought, "This is the most unusual monkey wehave ever seen. He has no tail!" Similarly, deluded sentient beings hearof the activities of enlightened beings and think that such stories mustbe mythical or magic because they do not meet our preconceivedideas of how the world works.

There are many stories explaining how Guru Padmasambhava wasborn. Some say that he instantly appeared on the peak of MeteoriteMountain, in Sri Lanka. Others teach that he came through hismother's womb, but most accounts refer to a miraculous birth,explaining that he spontaneously appeared in the center of a lotus.These stories are not contradictory because highly realized beingsabide in the expanse of great equanimity with perfect understandingand can do anything. Everything is flexible, anything is possible.Enlightened beings can appear in any way they want or need to.

According to the regular or conventional way of thinking, if somethingis black, it is not white. Usually, only one of these notions can beapplied at any given time. In trying to make reality fit the limitations ofour preconceptions, we grow very narrow. Working in this way will notallow us to understand the mystical or profound aspects of theuniverse. Our tiny peep-hole of knowledge reveals very little of theactual world. We see only what fits through that small hole.Chronological or linear thinking is characteristic of dualisticconceptions; we cannot apply it to the true nature or the state of greatequanimity. Peering through such a small crack will not allow us tosee much. We have to open our minds if we are interested in seeingany more.

Buddha Shakyamuni taught that there are infinite world systemscontaining an infinite number of sentient beings. Therefore, there arealso countless emanations of enlightened beings to serve theirawakening. There are thirty-six other world systems which are near

for you," please take stock of yourobsessions before reading further.

our own. Each one hosts a different emanation of GuruPadmasambhava. I will tell you about one of these worlds. To the eastof here is a world where the concept of poverty does not even exist.Buddha Shakyamuni and Guru Padmasambhava have both emanatedthere to give Sutra and Vajrayana teachings. Being so strong andwealthy, it was only through the teachings that people in this worldlearned about poverty and imbalances like we have on earth. Uponhearing of this, they thought, "Oh, what a wonderful place! If only it waslike that here, we could practice generosity and serve others. There issomething very special in the acts of giving and receiving. It would benice if we had that kind of situation in our world." This is an example ofthe influence of Guru Padmasambhava on beings in one of the thirty-six relatively nearby worlds.

Our own world is divided into six realms; gods, asuras, humans,animals, hungry ghosts and hell realms. To help liberate all sentientbeings, there is a special buddha as well as eight emanations of GuruPadmasambhava, in each of those realms. That is, there are eightemanations of Guru Padmasambhava in the god realm, eight in theasura realm, and so on. Each emanation displays unique qualities inrelation to the beings to be served and might be unrecognizable by anyouter signs. In the human world he displayed one hundred and eightactivities. These are summarized within his twenty emanations andare most easily comprehensible as the eight manifestations of GuruPadmasambhava. I am going to focus on these eight in the humanrealm as they embody his most beneficial activities on behalf of allbeings.

Now you might wonder, "Why are there eight emanations instead ofseven or nine?" Eight is a very special number in Buddhist philosophy.There are many meanings associated with the number eight. In ageographic sense, the eight emanations symbolize that GuruPadmasambhava offers assistance to all sentient beings in the eightdirections. According to the abhidharma, the elements which make upboth the external universe and the inner dimensions of sentient beingsare based on eight original, very subtle atoms. These are thefoundation our world is constructed on. Even the finest particlesconsist of aggregations of these eight. Four are known as the atomsof fire, water, earth and wind. These comprise the desire realm.Because our world has qualities of the form realm as well, there areanother four atoms having to do with the aspects of shape, smell, thepast and the present. Although they are very small, all eight of thesehold together and give rise to coarse atoms and molecules. Nobodycreated these things, no one ordered them to be like this. They are justpart of the natural formation of the world. There is not much more thatcan be said about them.

This interpretation still relates to the external level.

On the inner level, there are the eight consciousnesses. Five arerelated to the sense organs; eye, ear, nose, tongue and body. The sixthis the mind consciousness, the seventh is emotional consciousnessand the eighth is known as the subconscious storehouse or groundconsciousness. These eight consciousnesses outline the science ofthe inner world. Mind is vast and profound, the depth from whicheverything arises. The outer world emerges from and reflects thisinner world. So subjectively, these eight emanations are related to theeight consciousnesses.

Also, in learning to actualize knowledge of the true nature, we practicethe Eightfold Noble Path to full realization. The inner tantras contain

many other teachings relating to the number eight. Our physicalstructure has eight big bones, there are eight major energy pathwaysand eight general divisions which define ego's territory.

Externally, this is symbolized by the eight great charnel grounds. Inelaborate mandalas, you will find eight cemeteries, eight trees andeight stupas, eight bodies of water, eight nagas and eight gods. Eightis the number of completion in Vajrayana mandala space.

The Eight Emanations of Guru Padmasambhava are quite popular inTibet. Many different meanings and symbols are associated withthem. Externally, Guru Rinpoche's emanations may be seen asreflections of his all-pervading nature. Internally, they are the eightconsciousnesses. The transformation of the eight consciousness intothe five wisdoms is the secret way to understand the theme of thesedescriptions. Taken together, the eight manifestations communicateall three levels of meaning.

This is a Five-Part Series. The links are as follows:The Eight Manifestations of Padmasambhava: An Introduction The Eight Manifestations of Padmasambhava: Part Two (PadmaGyalpo, Loden Chokse)The Eight Manifestations of Padmasambhava: Part Three (NyimaOzer, Padmasambhava)The Eight Manifestations of Padmasambhava: Part Four (ShakyaSenge, Senge Dradok)The Eight Manifestations of Padmasambhava: Part Five (PadmaJungne, Dorje Drollo)

5 R E A D E R C O M M E N T S :

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Karma Phuntsok said...

I for one welcome and appraciate this Padmasambhava themeand will go home and practice as a result.

Thanks.

WEDNESDAY, FEBRUARY 9, 2011 AT 10:12:00 PMGMT+8

Anonymous said...

Aah, a couple of posts reprinting Buddhist teachings.

Getting worried that your politically motivated focus on thepolitics surrounding the Karmapa are ruining your unjustifiedreputation as a genuine Buddhist?

A knowing reader.

WEDNESDAY, FEBRUARY 9, 2011 AT 11:50:00 PMGMT+8

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pemaoser said...

Thanks so much for this!

THURSDAY, FEBRUARY 10, 2011 AT 3:28:00 AMGMT+8

Anonymous said...

Deep thanks from my heart for this jewel that gives mecourage and clarity. I´m speechless. Will remain like that.

FRIDAY, FEBRUARY 11, 2011 AT 3:19:00 AM GMT+8

Andrey Khumreyo Pazinich said...

Thank you!

TUESDAY, MAY 24, 2011 AT 6:31:00 PM GMT+8