Guru Senge Dradog
The Lion Roaring! Guru
Padmasambhava (Guru Senge Dradog/Vajra Guru) is the Root Yidam Deity For The
Simanhada Vajramushti Sangha
THE LION ROARING GURU AND MARTIAL TANTRA:
Guru Padmasambhava - The Lotus Born, also known as: "The Lion Roaring Guru" is the most important figure in the history of Tibetan Buddhism, credited with the successful introduction of Tantric Buddhism into Tibet (Circa 750 CE).
He is of central importance to all wishing to understand the imagery and symbolism associated with the transition of Buddhism from India and into its Tibetan form.
He is also of unexpected importance (to many) concerning the transmission and evolution of the Indian Hindu and Buddhist Simhanada Vajramukti into the 'Tibetan', Lion's Roar! martial art.
Padmasambhava - The Lotus Born - is also called 'The Lion Roaring Guru' - specifically in one of his 8 'manifestations' - Guru Senge Dradog (Tibetan). Before the later Tibetan development of the Chod Ritual - credited to the Tibetan Yogini Machig Labron (1053-1153), Padmasambhava was already associated with "Charnel Ground" practices, involving ritual meditative (imaginal) consumption of the body and 'Cutting Severance' (Chod). These rituals are said to have pre-existed in India as part of Tantrism, although some authorities give sole credit to Yogini Machig Labdron. As the manifestation of the Roaring Lion Guru, Padmasambhava practices 'Cutting-Severance' and Roars The Lion's Roar!
In the Tantric Lion's Roar Martial Art, the principle of Chod (pronounced 'Cho' in Tibetan) or Cutting Severance, is 'embodied' in the Seed Fist, Chune-Choi (Cantonese), which translates as space or inbetween-state/interval penetration and cut - i.e. it is penetration and severance within the 'Bardo' hence: 'Bardo-Chod'. 'Chune' in Cantonese also translates as 'to thread'. Tantra is Sanskrit for 'weave', so Chune (chod) is the Upaya (Skilful Means) to achieve the weave of the thread of Tantra!
The unique 'Kinetic' Tantra of Lion's Roar Martial Arts engages the body in its own consumption and cutting-severance (Bardo-Chod) thru 'action', as an example of 'Skillful Means' (Upaya - Sanskrit) in the Siddha or 'Crazy-Wisdom' tradition.
The name of the Lion's Roar Martial Art - carried true from the original Indo-Aryan Simhanada Vajramukti (the martial art of the Buddha's blood family from their Hindu origins) - right thru into Tibet as 'Senge-Ngwa' and thence into China as Si-Ji-Hao (Cantonese).
The connection with the Bardo-Chod and with Padmasambhava as Guru Lion's Roar! is in-dispensible in order to understand this art.
The Tantric connections must be present for the Lion's Roar to still be 'Lion's Roar' and not an evolved branch division, minus its true adamantine- diamond- indestructable roots.
It is necessary therefore for those who claim to 'know' the Lion's Roar! martial art, to understand 'Chune' (Bardo-Chod) in its fullness and depth of meaning.
SEE ALSO THIS LINK FOR DISCUSSION ON PADMA's TREAURES IN MARTIAL ARTS: Ah-Dat-Tor Lama
The Following With Grateful Acknowledgement to vajraguru.com: Om Mane Padme Hum
Kingdom of Indrabhuti
At this time, in the land of Uddiyana, in the northwest
of Kashmir located west of Bodhgaya, a blind king by the name of Indrabhuti
ruled. The king’s infant son succumbed to an early death, and shortly
afterwards, a severe drought brought death and poverty, famine and death to
the people in the country. Indrabhuti consulted with Asenya, the seer, who
advised that only through virtuous action, such as generosity, and unflagging
confidence and resolution, would better fortunes arise. Indrabhuti, following
this advice, made profuse offerings to the Three Jewels, recited the Dharma
Cloud Sutra, and promised to disseminate all his wealth to the suffering
populace. He opened the doors of his three thousand granaries and treasuries,
and distributed alms to the needy until his wealth was exhausted. The stream
of beggars, however, was unending, and those who did not receive their share
warned the King that if he did not include them, the merits of his earlier
generosity would be minimal.
The King was despondent, for he felt that no joy had come to him in this world. He had neither sight nor son, and he realized that he lacked the Dharma. He grieved for the plight of his people. Indrabhuti prayed to the deities and guardian spirits of all prevailing faiths and performed sacrificial fires and rites to banish the evil spirits and demons. However, these offerings and prayers were fruitless, and Indrabhuti lost confidence in every religion. He declared that religion is devoid of truth and commanded that the deities and guardian spirits be destroyed. In response, the deities and spirits sent storms, winds, hail and blood, and frightened the people of Uddiyana whose miseries increased.
Avalokitesvara, who had observed all this misery, made
supplication to Amitabha for relief. Soon, conditions in the kingdom improved
greatly. Indrabhuti continued to believe that only through virtuous action,
such as unlimited generosity, could a recovery be achieved. He had been moved
by the admonition of the beggars and was inspired to engage in alms-giving on
a grander scale than before. The royal treasury depleted, Indrabhuti embarked
on a sea voyage to the Land of Gems to obtain unlimited wealth to satisfy the
multitude of beggars. He encountered Charumati, the daughter of the Naga King,
who possessed the Wish-fulfilling Jewel, and persuaded her to give it to him.
Indrabhuti returned with a great quantity of wealth, including the Jewel,
which helped restore the sight in his previously blind left eye. He made good
use of the gem, and everything his people desired literally rained down from
On the tenth day of the sixth month of the Monkey year,
Buddha Amithaba, with his unimpeded, omniscient vision, saw that the time had
come to advance the Dharma. He looked upon Indrabhuti who had lost his son. He
saw the demons and evil spirits that reigned everywhere, particularly the
cannibalistic Raksashas of Tibet bent on destroying mankind. He saw the great
king Trisong Detsen of Tibet who would help to spread the Dharma. Since a
miraculous birth was required to transmit the Tantric teachings and inspire
faith in the Dharma, Amithaba, having also noticed the immaculate, turquoise
colored lake of Dhanakosa,5
sent a ray of red light from his tongue that pierced the lake. An immaculate,
multi-colored lotus flower appeared in a lotus forest on an island in the
middle of the turquoise-colored lake, with a stalk so large a man’s arms
could not encompass it. From Amitabha’s heart center, a golden vajra
appeared, marked with the letter HRIH, which floated into the bud of this
lotus flower. The letter HRIH miraculously transformed into a beautiful boy,
eight years of age, resembling Lord Buddha. He was holding a small vajra,
lotus, and trident, and was adorned with the major and minor marks of a buddha.
The child taught the profound Dharma on the island to devas and dakinis of the
About the first autumn month of the Dragon year, King
Indrabhuti, who had just returned from his voyage, dreamt that he held a
golden vajra that illuminated his entire kingdom, while his ministers dreamt
that a thousand suns arose, illuminating the world. Having received a prophecy
of a divine incarnation, the king dispatched his minister to find the
miraculous birth. The minister found a boy, about eight years old, seated on a
lotus on an island in the middle of Dhanakosa Lake. Rainbow auras encircled
the celestial being, and dakinis surrounded him. King Indrabhuti and his
ministers realized that he was the incarnation of a divine being. While
engaging the child in conversation, the king regained the sight in his right
eye. The child declared that he had entered the world to benefit all beings
and to dominate those that are harmful for the good of the Dharma. He said,
“My father is the self-arisen Samantabhadra, My Mother is the sphere of
reality, Samantabhadri. My caste is the union of primordial wisdom and
Dharmadhatu. And my name is the glorious Padmasambhava.”
Indrabhuti gave him the name Padmakara, the Lotus Born,
and brought him to the palace. As Padma was escorted to King Indrabhuti’s
palace, he recognized symbols of his future along the way. He saw a fish
caught by a hook and thrown trembling and jumping into a net, which symbolized
that Padma would be fettered as a ruler of Indrabhuti’s kingdom. He also saw
a partridge, that escaped from a thorny bush, chased by a crow, symbolizing
his future renunciation. Finally, he saw a rat being killed, so that it could
not return to its house, symbolizing the exile that would be imposed upon him
once he broke the law of the king.
The king made Padma his crown prince and heir and sat him
on a throne of precious gems. Padma
became known as the Bodhisattva Prince and was proclaimed king.
Padma grew up in the king’s palace and was always
active. His early years and later renunciation resemble those of the life of
Lord Buddha. At the age of thirteen, Padma established a new legal code based
on the Ten Precepts. He sat on a throne of gold and turquoise while priests
performed religious ceremonies for the welfare of the kingdom. Buddha Amithaba,
Avalokiteshvara and the Guardian Kings of the ten directions came to anoint
him, and they named him Pema Gyalpo, the Lotus King. The kingdom of Indrabodhi
prospered and the people were content. Padma was a quick learner, and excelled
in poetry and philosophy. He moved quickly from student to teacher, eventually
exhausting the learning of every type of human and non-human guru.
was unequalled in athletics and particularly renown for his archery and other
physical feats. Padma could shoot an arrow through the eye of a needle. He
could shoot thirteen arrows in a row, one hitting another, and the force of
his arrow could penetrate seven doors. One time he picked up a rock the size
of a yak and threw it so far, it was no longer visible. He could run around
the city three times on one breath with the speed of an arrow. He could lasso
a flying hawk and surpassed the fish in swimming.
Padma would frequently go alone on remote walks, and one
day, while meditating in the Sorrowful Forest near the palace, he encountered
Arhants who paid homage and sung praises to him. King Indrabhuti observed
Padma’s inclination to meditate and saw his indifference to the activities
and pleasures of ordinary life. Fearing that he might renounce the kingdom,
the king conferred with his ministers, and they decided to find a princess for
the Lotus Born. The Prince realized that this plan was designed to bind him to
the householder’s life, so he refused all the thousands of maidens that were
presented. Due to the king’s insistence, however, Padma prepared a
description of the type of maiden he would accept. It was to be “a maiden
with little desire, aversion, or error, and who does not act counter to my
mind!” He said that he wished for “a young wife of pure lineage, able to
change her thoughts, she who has neither duplicity nor anger, who is neither
jealous nor avaricious, and who is acquainted with modesty.” A most virtuous
and attractive maiden by the name of Bhasadhara was discovered in Singala, a
neighboring country. King Chandra Kumar, the father of Bhasadhara, regretfully
refused the proposal, since Bhasadhara’s marriage to a prince of Singala had
already been consummated. King Indrabhuti used his Wish-Fulfilling Gem, to
bring Bhasadhara and all her attendant maidens mysteriously to the King’s
palace. She was married to the Lotus Born Prince, and proclaimed Queen. Her
499 maidens were married to the Prince as well, for it was customary in
Uddiyana that a King should have 500 wives.
For five years Padma experienced worldly happiness as a
householder. He ruled the kingdom of Uddiyana in accordance with the Dharma.
Then omens portending great change occurred. King Indrabhuti dreamed that the
sun and moon were setting at the same time, and that there was much weeping in
the palace. While walking in the Sorrowful Forest, Padma had visions of
Buddhist symbols in the sky. They included the divine Golden Wheel, the seven
jewels of the kingdom, the seven precious substances, the seven necessary
things, and the seven sacred objects. The wheel, for example, meant that he
would either rule the world with wisdom or turn the wheel of the Dharma This
signified that Padma would become a Cakravartin, a universal ruler of men, or
a Spiritual Emperor or Dharma Lord.
At that time, the Dhyani Buddha Vajrasattva, accompanied by seventy-two thousand gods, appeared in the sky on the arc of a rainbow and predicted:
In the center of the royal palace
stands the King of the Dharma
surrounded by a crowd of beautiful queens.
Assembled each in her place, all unhappy
and with hearts afraid, they are desolate.
Their time has gone—
reject the kingdom as rotten.
From the very beginning, Padma had realized that, by
assuming the throne and being bound to his father the king, his queen, and his
kingdom, he would not be able to benefit the vast majority of sentient beings.
He also understood the shortcomings of worldly life, and the unsatisfactory,
illusory nature of the world. Recalling the Great Renunciation of Lord Buddha,
Padma resolved that the time had come to renounce his throne, his family and
According to one story, when the King opposed Padma’s
plan to enter the Monastic Order, Padma threatened to commit suicide,
pretending to strike him self with a dagger. The king took Padma at his word,
and decided that it was better for him to enter the Order than to carry out
his threat. According to the prevalent legend, Padma discovered a skillful
means to effect his renunciation. Having the ability to see past and future
lives, he realized that an apparently negative action, apparently negative,
involving him in a karmic killing, would in fact be compassionate, but would
cause the king and his ministers to expel him from the country. Two sentient
beings that were in the cycle of the damned because of previous karma were
near death and would have gone to hell. One had been reborn as the child of a
vassal of the king, and the other as a bee. The bee was near the forehead of
the child, and Padma threw a rock at the bee, causing the bee to sting the
child in its forehead, killing both the child and the bee. This was an act of
compassion, since he prevented both the child and the bee from going to hell.
To the dismayed people of Uddiyana, it was a strange and evil act inconsistent
with how they had regarded Padma. Though unrepentant, the Lotus Born bore no
ill will towards any one.
Padma was charged with the crime, and brought to the king
for punishment. Indrabhuti was satisfied with Padma’s explanation that if
the action were correctly understood, the law would not be broken. The king
paid a fine for manslaughter, but confined Padma in the palace under guard.
During his imprisonment, the Prince approached his father and pleaded that he
found no happiness in the royal life, characterized by indolence and revelry,
and that he desired to renounce the kingdom. He declared that he would become
a Buddha within one lifetime and would teach the Dharma. To persuade his
unwilling father, Padma explained the impermanence of conditioned existence,
how death ultimately separates us from all that we hold precious, and how we
must wander alone in the unknown bardo, which points to the illusory nature of
reality. At last, the king agreed, saying: “Yes, it is in religion that your
mind has taken refuge. My desire for a son to love is broken. Become the
Perfect Being that you intend.”
At dawn, in order to renounce the kingdom, Padma gathered
the ministers. On the terrace of the palace, completely nude except for
magical bone necklaces, and holding a dorje, bell, and a three-pronged
khatvanga, Padma performed a wild, wrathful dance. The curious crowd that
gathered became frightened and the ministers protested. Among the crowd was
Katama, the wife of Upta, a minister of the King, and their son Pratkara. The
Prince threw his dorje and khatvanga straight at the mother and child. The
dorje penetrated the Pratkara’s head and the khatvanga pierced Katama’s
heart, killing them both. Padma had committed another karmic killing. Padma
explained this act as before in the context of past and future lives, but for
Upta the act required the legal punishment of impalement. The King declared
that since Padma was not of human origin, but was rather an incarnate
divinity, this punishment could not be inflicted upon him. The king and
ministers agreed that Padma would be exiled instead. Since the council of
ministers could not agree on the place of exile, King Indrabhuti decreed that
wherever Padma wanted to go, that would be his exile. This was welcome news
for Padma, who chose for himself the Chilly Grove Cemetery as his new dwelling
place, and all the ministers readily acquiesced.
Padma was determined and nothing could persuade him to
stay, neither the King’s sadness nor the wailing and lamenting of Bhasadhara
and her attendants. Crowds gathered from all directions to witness the exile.
According to one story, the ministers gladly escorted Padma to his new abode.
According to another, while the ministers were debating the place of exile,
the Four Great Kings with their retinues and the dakinis of the four orders
arrived, singing and dancing. They brought a celestial horse and mounted the
prince upon the steed. He disappeared into the heavens in a southerly
direction while the crowds watched in awe. Padma descended to earth at sunset
and stayed in a cave, where he prayed and meditated for seven days. All the
Peaceful Deities appeared and held up a supernatural mirror. By seeing his
reflected face, Padma obtained the common and extraordinary siddhis, including
the power to transcend the cycle of birth and death.
Art of Meditation in Cemeteries
The exile was Padma’s dream fulfilled. He would
eventually perfect his meditation by working his way through all of the eight
Great Cemeteries and Charnel Grounds of India and other sacred places, and he
would learn to control evil spirits through the practice of detachment.
Padma proceeded to the cemetery of Chilly Grove, also
known as the Cool Sandal-Wood Cemetery, located ten miles southwest of
Bodhgaya. It has been said that Lord Buddha taught the Dharma there. Padma was
immediately aware of the need to convert demons and spirits. Taking his seat
on a heap of corpses, he caused the ghostly inhabitants of the place to
tremble with fear. They appeared before him with offerings. Dakinis paid their
respects, and for five years, Padma taught the dharma to them. During this
time, he devoted himself to the practice of Yoga Sosanika, through which he
learned about impermanence, suffering and emptiness. He witnessed the
funerals, the bereaved and grieving relatives, the stench of decaying corpses,
and the fighting among the beasts over their remains. He meditated while
sitting on corpses, endured austerities such as eating the ceremonial food
offered to the dead, and he clothed himself in their cotton shrouds. During a
famine, when ceremonial food was not brought with the bodies, Padma transmuted
their flesh into pure food and fed on it, while their skin became his wearing
apparel.He subjugated the spiritual beings inhabiting the cemetery and made
them his servants. When demons rose up against him, he killed the males and
joined with the females, bringing them under his power. The mamos and dakinis
King Arti, who ruled the area, lost a queen in
childbirth. When her corpse was delivered to the cemetery, Padma removed the
unborn, living baby girl from her womb. Perceiving a karmic connection with
her, Padma decided to raise the girl himself. King Arti was offended by these
actions and sent soldiers to attack Padma, but Padma defeated them all with
his archery. To repent this deed, Padma erected a stupa.
During this time, Indraraja, the king of a district of
Uddiyana, and many of his subjects had turned against religion. Padma
transformed himself into a Rakshasa demon by tying a snake into his hair, and
wearing a shirt of human skin and a skirt of tiger fur. With weapons in hand,
he went to Indraraja’s kingdom, where he magically transmuted the bodies of
the king and his men, drinking their blood and eating their flesh. Their minds
were liberated, and sent to heavenly realms, forestalling their descent into
the hells. Padma took every woman to himself to purify her spiritually and
prepare her to be mother of religiously inclined progeny.6
Padma then proceeded to the country of Sahor, where he
practiced in the great charnel ground called the Cemetery of Happiness, or the
Joyful Grove Cemetery. In this place, the Wrathful Dakini, Subjugator of Mara,
gave him blessings. After that he meditated in the Sosaling Cemetery in the
south of Uddiyana, and received empowerments and blessings from the dakini of
the Peaceful Order. He then returned to the place of his birth, and taught the
Mahayana to the local dakinis in their own language. By practicing their sign
language of Secret Mantra, he obtained yogic power over them and other deities
of the area, including the nagas and planetary spirits, and they all vowed to
assist him in his mission. Padma next resided in the Very Fearful Cemetery, or
Rugged Grove Cemetery, where Vajra Varahi appeared to him, blessed him, and
conferred on him the power to overcome others. He received transmissions and
attainments from all classes and levels of dakas and dakinis, who blessed him
and taught him the Dharma. They gave him the name Dorje Drakpo Tsal, and he
became a great yogi and meditator.
Padma visited Bodhgaya, also known as Vajrasana, and
made offerings at the shrine. During his stay, he practiced shape shifting,
multiplying his body into other forms such as hundreds of monks making
offerings, or a multitude of yogis, or a vast herd of elephants. Observers who
witnessed some or his extraordinary activities asked him who his guru was. He
replied: “I have no father, no mother, no guru, no caste, no name; I am the
self-born Buddha.” This response caused people to presume that Padma was a
demon. Although he was a self-born incarnation of the Buddha and therefore did
not need a guru, he thought it would be wise to demonstrate to future
generations that an ordinary practitioner needs a master. Even though the
Dharma and all relative knowledge arose spontaneously within Padma’s mind,
he decided to play the role of a disciple to gurus, and of a student of all
sciences, humanities and arts to various teachers. At the time of his birth,
the eight classes of gods and demons had assembled and paid homage to him, and
all the buddhas of the ten directions had appeared and conferred empowerments
and blessings. Padma had no need to study, to gain empowerments, to receive a
monk’s ordination, or to subject him self to ascetic and yogic practices. He
did so only to show ordinary followers the importance of such activities, and
to engender their confidence in him.
Padma was an extraordinarily great student. He
immediately mastered anything he had been taught just once. Every conceivable
subject, art and craft was of interest to him, and he accomplished them all
with utmost speed. Padma commenced his studies with worldly knowledge, the
knowledge of what he called the five arts and sciences, which included
languages, healing, dialectics, fine craft and metaphysics. In Bernares,
Arjuna, the seer, taught Padma the knowledge of astrology. The son of
Jivakakumara, a famous physician, taught Padma all about medicine. Under the
guidance of doctor Kungi Shenyen, Padma perfected the art of composition,
along with sixty-four forms of calligraphy. He mastered 360 different
languages, including the language of demons, gods, brute creatures, and all
other beings in the six migrations. Vishyakarma, a great artist, taught him
all conceivable arts and crafts, from lapidary, painting, and image making to
the manufacturing of liquors, weaving, carpentry, millinery and tailoring. A
simple village woman taught him pottery. He learned everything there was to
know, and became known as the Learned Master of All Applied Arts.
Padma’s next objective was to increase his already
immense knowledge of Dharma. Padma found Ananda, who lived at the cave of the
Asuras, and remained with him for five years. He mastered the twelve volumes
of precepts comprising the Getri, also known as the Entrance into the Dharma,
consisting of 84,000 shlokas, which contain all the essentials of Buddhist
teachings. Some of the biographies maintain that Padma received the vow of
celibacy and ordination into the Order from Ananda. On this occasion, the
Goddess of the Earth offered saffron-colored monastic robes, and the Buddhas
of the ten directions gathered in the sky and named him Shakya Senge, the
of the Shakyas.
Ananda explained to Padma that all of Buddha’s
teachings had been recorded since his Paranirvana. The majority of these
scriptures had been divided between the Devas and the Nagas who disputed over
them, and the others were hidden in various locations in India and Uddiyana.
Later, with the help of dakinis, Padma gathered these texts from
various realms and mastered their contents. He was then referred to as The
Powerful Wealthy One of the World.
traveled to Sahor and encountered Prabhahasti, who taught him the three
sections of Yoga Tantra. He understood these teachings instantly, and even
though he had never practiced the Yoga Tantras, he spontaneously experienced
visions of the 37 deities that are described in them.
Padma, was not satisfied with the Sutra teachings he
received from Ananda, nor with the Tantras he received from Prabahasti. He
decided to seek out the highest teachings available, those regarding Voidness
and Divine Wisdom. He approached the Great Master, Garab Dorje, with great
reverence, and received from him the doctrine of Dzogchen Nyingtik, also known
as the Heartdrop of the Great Perfection. He continued acquiring the higher
teachings with the assistance various gurus. From Sangyey Sangwa, he received
the Hundred Emanations of the Secret Heart, a teaching regarding the 100
Peaceful and Wrathful Deities. From Sri Singha, he learned the Tantras of the
Supreme Heruka, or the Mind of Compassionate Bliss. From the master Jampal
Shenyen, Padma obtained the Tantra of Jampal Shinje, the Destroyer of Death.
Padma ultimately received instructions from all the major gurus of India and
other countries, including Masters Ludup, Hungchenka, Vimalamitra, Jnanasutra,
Dhanasanskrita, Humkara, Buddhaguhya, Mahavajra, Gridhrakuta, Devachandra,
Shantigarbha, Mahasandhi and Nagarjuna.
thanka paintings that represent the Refuge Tree of Padmasambhava reveal the
relative importance of his various teachers. Generally, Padmasambhava is shown
in union with his consort, and above him is represented the transmission
lineage of his gurus. At the very top the paintings show the Primordial Buddha
Samantabhadra with his consort Samantabhadri, and directly below them
Vajrasattva. Beneath the divine gurus, the principal worldly gurus Garab Dorje,
Manjusrimitra, Shri Singha and Jnanasutra are pictured, and under them we find
many of the other personal gurus.
Whenever Padma was not at the feet of his worldly
gurus, he practiced and taught in the cemeteries, or visited heavenly realms
to receive instructions from his divine gurus. For five years, Padma dwelled
in the Cemetery of Bodies’ End, in the country of Baiddha, where he
encountered Mahapalesvara, the God Protector of the World, who had the body of
a yak, the head of a lion and legs like serpents. In this place, he expounded
the dharma to the dakinis and received the name Nyima Özer, or Golden Light
of the Sun.
He then proceeded to the Akanistha Heaven, where he
received the doctrine of the Great Perfection from the primordial Buddha
Samantabhadra, and was called Guru Urgyan Dorje Chang, or the Guru Vajradhara
of Uddyiana. From there, he moved to the Cemetery of Expanded Happiness, also
called the Cemetery of Radiant Beatitude, located in Kashmir, and for five
years he taught the Dharma to a demoness named Gaurima and to other dakinis.
According to one story, Padma received the name of Loden Chogsed at this time
because he exhibited great benevolence, like a father and mother, toward a
murderous man whose implacable resentments caused him to be devoured by wild
After a sojourn in the heavenly realm of Vajrasattva, where he learned yoga and Tantric doctrines, Padma visited the Self-Created Peak, or Many Mounds Self-Formed Cemetery in Nepal. He lived in this dreadful, frightening place for five years, subjugated the eight classes of gnomes, and taught various types of spiritual beings, including demons. From this time on he was called Senge Dradog, or the Teacher with a Lion’s Voice. Back in the heaven of Buddha Samantabhadra, Padma gained complete instruction in the Nine Vehicles based on the Five Books of Maitreya, the nine methods of attaining enlightenment, and was called The Completely Taught One. He then journeyed to Sahor, and stayed in the Lankakuta Cemetery, where he preached the Dharma for five years, disciplined many fearful demons, and received the name Padmasambhava, the Lotus-born. After that, he went to the God-Peak Cemetery, also called the Great Cemetery Pile of the Worlds, in the land of Khotan. He received instructions from Vajra Yogini on the secret Tantric methods of attaining liberation, and remained in this horrifying cemetery for five years, turning the Wheel of Dharma for the dakinis. From this time on, he became known as Dorje Drolod the Guru of Consolation.
Gurus and the Initiation by Kungamo
While Padma was practicing in the cemeteries, Garab
Dorje was miraculously born to a virgin, daughter of King Dharmasoka of India,
while she was traveling away from home. Having no use for a fatherless child,
she placed him in a burning pit, but for seven days the child miraculously
survived. She remembered a dream, prior to the birth, in which it was foretold
that she would give birth to a celestial being. She returned and rejoiced at
finding him alive, and called him Rolang Dewa.
child grew rapidly, and at the age of eight, expressed great interest in
finding Vajrasattva. After a period of time, during which he was thought lost,
Rolang Dewa suddenly returned and proclaimed: “I have been to see
Srivajrasattva to hear his Teachings, and what Vajrasattva knows, I know.”
He proceeded to demonstrate the truth of this claim by successfully debating
five hundred great pandits, who departed, convinced that he was a Buddha.
Garab Dorje met with Manjusrimitra in Uddiyana on the island of the Dhanakosa
Lake, where Manjusrimitra taught him the 9th vehicle, the Atiyoga. At this
time, Padma came to Garab Dorje, who taught him the 17 Tantras of the Dzogchen
Nyingtik, and various other teachings.
Padma sought Manjushrimitra on Mount Malaya to request
teachings to perfect the vidyadhara levels of longevity and mahamudra, but the
master postponed them. Instead, he sent Padma to the Wisdom Dakini Kungamo to
ask for the appropriate preliminary empowerments. Padma went to the charnel
ground of Sandal Grove, or Lanka Peak Cemetery, where he found Kungamo, who
dwelled in a palace of skulls. He asked her for the empowerments of longevity,
mahamudra, and the power over demons and spirits. Kungamo transformed Padma
into the syllable Hung. With the Hung on her lips, she empowered Padma to be
Buddha Amitabha, giving him the empowerment to attain longevity. She then
swallowed the Hung, and inside her stomach, Padma received the secret
Avalokiteshvara empowerment of mahamudra. Secretly she initiated him to be
Hayagriva, and in this manner blessed him with the power over all mamos,
dakinis, worldly devas and demonic spirits. Emitting the Hung through her
secret lotus, she purified the obscurations of his body, speech and mind.
Kungamo gave Padma the secret name of Loden Chogsed,
The Supreme Genius.
returned to Manjushrimitra, where he studied all the teachings of Manjushri,
and soon afterwards, he had a vision of Manjushri. He also returned to
Prabhahasti, and received instructions on The Hundred Thousand Verses of the
Purba Vitotama, or Vajra Kilaya.
One of Padma’s most important worldly gurus was Prince Shri Singha, who dwelt in a cave in Burma. According to Padma’s own declaration, it was from Shri Singha’s oral instructions that his enlightenment resulted. In referring to these instructions, Padma wrote:
I, Padma of Uddiyana,
Followed Guru Shri Singha.
This, his final instruction,
Liberated me, Padma.
Though not liberated by the tripitaka or secret mantra,
I was liberated by this secret teaching.
May all the worthy ones also be liberated through this.
May this final and direct instruction
Of Guru Shri Singha
Meet with a worthy person who possesses former training!
During these years of learning and teaching, Padma
obtained all knowledge of magic, rebirth, hidden treasure, longevity, and
power over the physical world. He learned how to extract essences from
different materials for preventing disease, neutralizing poisons, acquiring
clear vision, walking on water, and prolonging life. He developed the
supernormal powers of the senses by drinking only water and abstaining from
food. He was able to retain warmth without clothing. He developed clearness of
mind, lightness of body, and fleetness of foot through breath control, and he
acquired vast learning through fasting and the understanding of emptiness. He
mastered the art of extracting elixir from sand, and transmuting filth and
flesh from corpses into pure food. He met the Medicine Buddha and the Rishis,
who gave him a pot of amrita that he drank and that helped to prolong his
Developing the Highest Teachings and Preserving the
Dharma in various Countries
After completing his training in the arts and sciences,
accomplishing his meditative skills in the cemeteries, destroying all doubt by
supplication of the Precepts from all the important, contemporary gurus, and
having learned to control the power of evil through detachment, Padma was
ready to practice the higher teachings, particularly those of longevity and
mahamudra, and to re-establish and preserve the Doctrine of Buddhism in India,
China, Uddyiana and many other countries.
However, before spreading the Doctrine, Padma wanted to
destroy the remaining evil forces in the world. He returned to Cool
Sandal-Wood Cemetery near Bodhgaya, constructed a house of human skulls with
eight doors, and meditated sitting on a throne inside it. Adopting a wrathful
form with nine heads and eighteen arms, he danced in a wrathful mood. In this
and other guises, he subjugated demons, gnomes and evil spirits, slew them,
ate their hearts and drank their blood, and sent their consciousnesses into
the pure lands. He also subjugated the nagas while taking the form of
Hayagriva, dancing upon a poisonous lake. In the form of other wrathful
deities he subjugated various kinds of demons, such as those that cause
epidemics, diseases, hail and famine. He controlled the gods in the guise of
Red Manjushri and he subjugated the gods headed by Brahma by uttering their
Having conquered evil in these ways, Padma returned to
Bodhgaya to eradicate all mistaken views, using the power of the Sutras.
Through the use of mantras, he resuscitated all the evil spirits, nagas and
demons that he had slain, taught them the Dharma, initiated them, and made
them serve the cause of religion. In Vajrasana, India’s most holy place, the
Black Tirthikas had caused great fear, and Padma vanquished them with magical
powers. The 500 scholars of Vajrasana asked Padma to become their master and
teacher. Vimalamitra, a famous scholar, remained as Padma’s representative
and helped preserve the Doctrine for 100 years after Padma’s departure.
To carry out his intention to accomplish the vidyadhara
level of longevity for which he had received empowerment from Kungamo, and
instructions from Manjushrimitra, Padma needed a genuine spiritual consort. He
traveled to the country of Sahor, where King Arshadhara reigned.
Padma caused light rays to enter the Queen’s womb while she remained
in union with the King. A
daughter, exhibiting the 32 marks of Buddha, was born to them and she was
given the name Mandarava. It was predicted that she would renounce the world
and become a saint. Mandarava grew up rapidly, growing in one day as much as
normal children in a month. At the age of 13, everyone regarded her as an
incarnate goddess. Many suitors arrived from various countries, but since she
would not accept any of them, the King became angry. Madarava, who was able to
see her past lives, explained that she wished to enter religious practice. As
a consequence, she was confined and guarded by 500 servants and forbidden to
exit the palace. Mandarava was able to escape through a secret passage into
the jungle. She cut her hair and disfigured her face to destroy her beauty.
The King ultimately permitted her and her 500 servants ordination, and he
built a palatial monastery for them. Padma decided that the time was ripe to
instruct Mandarava, so he appeared to her and her followers in their garden,
in the form of a smiling youth sitting on a rainbow. All the nuns bowed before
him and questioned him regarding his origin. Then they invited him into the
monastery where he taught them the three yogas. A shepherd, who observed Padma
with the nuns, and who had listened at the door of the monastery, reported to
the King that the nuns were un-virtuous. The King sent soldiers who forcibly
entered and arrested Padma. He commanded that Padma be burnt at the stake and
that Mandarava be placed in a pit of thorns for 25 years. The soldiers
stripped Padma naked, beat and stoned him, and bound him with ropes to a
stake. Thousands of people were asked to bring one bundle of wood each and
some sesame seed oil. A long cloth soaked in this oil was wrapped around Padma.
Dried leaves were placed over him and the wood on top of these. The
mountain-high pyre was lit up from four directions and the smoke obscured the
sun. The multitudes were satisfied and dispersed to their homes. Suddenly,
there were rumblings like an earthquake. The deities and buddhas had come to
the aid of Padma.
The King began to suspect that the mendicant was an
important incarnation. Seven days later he saw smoke continuing to billow
forth from the pyre. He investigated, and found in the place of the pyre, a
huge lake under a rainbow surrounded by the wood that continued to burn. At
the center of the lake on a lotus blossom there sat an eight-year old, beaming
boy with a magnificent aura, attended by eight maidens, all with the
appearance of Mandarava. Addressing the King, the child pointed out his evil
ways and admonished him to beware of his karmic future. The King repented his
actions. Recognizing Padma as the Buddha, he offered himself, his kingdom, and
Mandarava. Padma accepted the Princess Mandarava as his spiritual consort, and
remained as guru to the King, giving him and 21 of his followers yogic
training and initiation. The King became a teacher of the Dharma, “the
country of Sahor became studded with yogins, and the Buddhas’ Doctrine
remained there for two hundred years.”
Having caused the entire country of Sahor to embrace
Buddhism, Padma wished to do the same in the land of his birth. Traveling with
Mandarava to Uddiyana, Padma was recognized by the wicked minister whose child
he had killed, who made an attempt to burn him alive once more. Padma again
transformed the fire into a lake, in the middle of which he and Mandarava sat
inside a huge lotus. The King and his followers were amazed. They prostrated,
circumambulated, and offered praises. King Indrabuthi became enlightened as
Padma gave him instructions that caused him to recognize the nature of his
mind. The King and all his subjects became followers, and Padma remained for
13 years as the spiritual head of the palace.
Padma turned to unfinished spiritual matters. He
journeyed with Madarava to the Cave of Maratika in Nepal, said to be near the
Potala where Avalokitesvara dwells, to perfect the level of vidyadhara
longevity by practicing the Sadhana of Eternal Life. Together they prayed to
the Buddha of Long Life, Amitayus, for 3 months and 7 days. After that time,
Amitayus appeared to them in a vision, and gave them the ritual texts that
grant immortality. Bringing the nectar-filled vase of immortal life, he poured
the nectar into their mouths and changed their bodies into vajra bodies,
conferring upon them immunity from birth and death until the end of the kalpa.
They also received the siddhi of transformation into a rainbow, and the siddhi
of invisibility. Padma and Mandarava returned to the human world and mediated
in the cave of the Lofty Schist Mountains, in the country of Kotala,
practicing their yoga for 12 years, while the King of Kotala, Nubsarupa,
provided them with all necessities.
During this time, Padma saw that King Arshadhara,
Mandarava’s father, had been reborn as Mandhebhadra, the daughter of
Nubsarupa. He also noticed that in the great cemetery called Loud Contemptuous
Laughter, a large numbers of wild beasts were starving due to a lack of
corpses. Padma felt pity for the beasts, but he failed to satisfy their hunger
by offering his own body, since his vajra body was not edible. He devised a
plan to make Mandhebhadra offer herself to the animals by arousing her pity
for the beasts. He told her that by offering herself to them, the beasts would
be reborn as human beings rather than descending to the hells, and she would
eventually be reborn as King Tongtsen Gampo of Tibet. As Tongtsen Gampo, she
would work with the beasts reborn as humans to spread the Dharma for the
benefit of all. The girl gave herself up to the animals, and the future
unfolded as Padma had predicted. King Nubsarupa, who lamented the loss of his
daughter, turned to the Dharma after he understood the benefits of these
After this, Padma revealed himself in the city of
Pataliputra, in Kusumapura, India, where Ashoka, the king of this region,
incited a schism in the Doctrine. It was a dispute between the Mahasanghika,
the young monks, and the Sthavira, a smaller group of older monks. Ashoka
subsequently had the younger monks put to death, and the older monks beaten
and left to die. Padma approached the King in the form of a begging monk.
Ashoka was suspicious and felt that he was being shown contempt. He ordered
Padma to be boiled in a cauldron of oil until he dissolved. However, the monk
appeared unharmed, sitting on a lotus blossom that had grown out of the oil in
the cauldron and high up into the air. King Ashoka immediately realized his
error and was overcome with remorse. He made a pilgrimage to the Bodhi Tree,
turned to alms-giving, and worked to spread the doctrine. He became known as
Ashoka the Just.
Padma visited many other
countries to establish the Dharma. The king of Singala became his patron and
disciple. Padma remained in Singala nearly 200 years and converted people to
Mahayana Buddhism. In Bengal, he established Buddhism after defeating the king
and conquering his kingdom with a magically created army of 81,000 men armed
with bows and arrows. He converted the non-Buddhists at Bodhgaya by winning a
long debate, and was named Guru Senge Dradog, the lion-roaring Guru.
He traveled to Jambumala, Parpata, Nagapota, and Kashakamala and many different
places, and in each he supported and enhanced existing Buddhist practices or
introduced new ones.
To accomplish the vidyadhara level of mahamudra, Padma journeyed to the Cave of Yangelshö, now known as Palphing, between India and Nepal. At this time Shakyadevi, the daughter of the Nepalese king, became his consort and accompanied him to this cave. Padma writes: “In the highest cave of meditation in Yangleysho, I began the process of becoming aware of the Sublime Heruka Reality of Mind in order to obtain the relative powers of affection and ultimate compassion of the Mahamudra.” He trained with the princess and achieved the supreme attainment through the profound sadhanas of the deities Vajraheruka and Vajrakilaya, which he combined into a single practice. Padma’s practice was interrupted because the Naga Gyongpo, the Yaksha Gomakha and Logmadrin, a demon of the ethereal realms, stopped the rain for three years. This brought a draught, famine and disease that caused suffering to the people of India and Nepal. Padma recognized that the local deities were hindering his achievement of Mahamudra. He therefore pleaded with his guru Prabahasti to provide him a means of allaying these obstacles. Prabahasti dispatched the text of the Purba Vitotama that a single man could not carry. When the huge text arrived, the demons were overcome by its mere presence. Thus the obstacles to the progress of Padma’s sadhana were removed, and he attained the realization of Mahamudra.
Part II: Padma
we regard Padma as an ordinary human being, we will fail to perceive the
enlightened qualities of a buddha. In the Saddharma Pudarika Sutra, Buddha
Shakyamuni describes how a buddha can transform one moment into an aeon and
one aeon into one moment. This control over phenomena is one example of the
incredible powers of a buddha, which ordinary beings cannot explain or even
begin to comprehend. In addition, the perceptions of beings are relative. A
single deed of Buddha Shakyamuni was perceived in different ways by
different disciples due to their varying capacities. Hinayana followers saw
the great miracles of Buddha lasting for one day, while Mahayana followers
saw them lasting for many days. Ordinarily, we speak of Three Turnings of
the Wheel of Dharma. Sometimes we see reference to Four Turnings or Five
Turnings. Extraordinary people perceived Buddha giving an inconceivable
number of other teachings, such as the Avatamsaka, the Kalachakra, and so
forth. These are examples of the relativity of human perception. Given these
limitations, how can we expect to comprehend the mysteries of the body,
speech and mind of a buddha such as Padma? Ordinary individuals, and even
bodhisattvas, do not understand how buddhas or great siddhas are able to
transform time, show multiple manifestations of their bodily form, and
display other inconceivable miracles. Therefore, we must make allowances
extraordinary or inexplicable activities by relying on faith.
Yeshe Tsogyal was an intimate disciple of Padmasmabhava and an incarnation
of Sarasvati, the Goddess of Learning. Following Padma’s dictation, she
compiled Padma’s Precepts known
as the Padma bKahi Thang Yig that
exists in two versions, one written in prose and the other in poetry. This
work is one of many such autobiographies forming the Kathang Literature that
Padmasambhava composed, psychically sealed, and placed in safekeeping for
the sake of future generations. Padma directed Yeshe Tsogyal to bury the
manuscripts in various secret caves, along with other materials he had
already hidden there.
The prose version of Padma
bKahi Thang Yig was later discovered by the Terton Sangye Lingpa in the
Mirror Cave of Pouri, and consists of a scroll written in Sanskrit together
with a complete translation into Tibetan. This work forms the basis for
translations such as “An Epitome of the Life and Teachings of Tibet's
Great Guru Padmasambhava” according
to The Biography by Yeshe Tsogyal, translated into English by Sardar Bahadur
S. W. Laden, in The Tibetan Book Of
The Great Liberation, ed. W. Y. Evans Wentz. A second, longer version of
the same work in 108 cantos, discovered by Orgyen Lingpa in the Crystal Rock
Cave of Yarlung, is written in poetry, and is the basis for The
Life And Liberation Of Padmasambhava, translated from the French by
Kenneth Douglas & Gwendolyn Bays, Dharma Publishing, l978. The two
versions of the Padma bKahi Thang
primarily comprise teachings of Guru Padmasambhava, but later commentators
have added and interpolated material of their own invention making these
works somewhat unreliable as historical sources. The two versions also
differ in many significant details. The bKa’ Thang Zab Rgyas, the Deep
and Vast Chronicles in four volumes, one of the most extensive
presentations of Padmasambhava’s life is likewise adulterated and remains
un-translated. One of the best sources of original information, the first
known terma autobiography, is called the Sanglingma
Life Story, also recorded by Yeshe Tsogyal, and is included by Jamgon
Kongtrul in the first volume of his famous collection of terma treasures
known as Rinchen Terdzö. It is
the basis for The Lotus-Born: The
Life Story of Padmasambhava translated from Tibetan by Erik Pema Kunsang,
Shambala Publications 1993. Yeshe Tsogyal concealed the Salingma
under the statue of the tantric deity Hayagriva on the shrine of the Copper
Temple of Samye monastery, and it was discovered later on by Nyang Ral Nyima
Öser. In the Forword of The Lotus
Born, Dilgo Kyentse Rinpoche explains that depending on the different
ways sentient beings perceive reality there correspond an inconceivable
number of life stories of Padmasambhava of which the Saglingma
is the king. It condenses many other biographies, autobiographies and
histories, and also contains the main points of Padmasambhava’s teachings
as well as his oral instructions and final advice. The work focuses on how
the teachings spread to Tibet and how Padmasambhava converted disciples in
that country. An excellent synopsis of The Life is found in The
Legend of the Great Stupa and The Life Story of the Lotus Born Guru
translated by Keith Dowman. In addition to the autobiographies there exist
various biographies written by others that are generally based on the termas.
Outstanding among these is the Threefold
Confidence: A Life Story of Padmasambhava by Taranatha from the 16th
Tibetan word “namtar,” which describes this kind of writing actually
means “complete liberation” and should not be translated as “life
story”. Namtar writings are guides in which disciples derive instructions,
often cryptic, as well as inspiration, by studying the life examples of
their gurus, and each chapter or section often introduces a specific stage
or practice on the path.
Predictions by Lord Shakyamuni Buddha of his re-appearance as Padmasambhava
are found in numerous Sutras and Tantras. The present quote is from the
Tantra bla-med don rdzogs ‘dus-pa. Similar
predictions can be found in the Tantra of the bka’
‘dus: “A great Being of universal renown who will be one with
myself, Diamond Born of the Lake, in keeping with my ordinance, will appear
in the future. He will instruct
widely, in the land of Zahor, teaching King Asradhara and others the United
Precepts, this Vehicle of the Great Meditation.”
In the Sutra dbus ‘gyur
tshal lung bstan-ba it is stated: “Forty-two years from now, on the
island in the lake of Dhanakosa, by spontaneous birth from a lotus,
Padmasambhava will appear, Lord of the Doctrine of the Secret Formulas.”
Some of the other scriptures containing this prediction are the Immaculate
Goddess Sutra, the Sutra of
Inconceivable Secrets, the Tantra
of the Ocean of Ferocious Activity, the Tantra
of the Perfect Embodiment of the Unexcelled Nature, the Nirvana
Sutra and the
Sutra of Predictions in Magadha.
Listen, whole retinue, with one-pointed mind.
emanation of myself
Will be superior to other emanations in the three times.
Not subject to age and decline,
His eminent form will be superior to other emanations.
From the very first vanquishing the four maras,
His wrathful power will be superior to other emanations.
Teaching the greater vehicle of buddhahood in one lifetime,
His realization will be superior to other emanations.
Converting the central and surrounding lands of the Jambu continent,
His benefit for beings will be superior to other emanations.
Beyond passing away in this Good Aeon,
His life span will be superior to other emanations.
This is because he is an emanation of Amitabha.
river Sindhu, one of four great rivers that spring from Mount Kailash, flows
towards the Western Land of Uddiyana and empties into the Arabian Sea. Where
the river reaches Uddiyana, it forms a lake filled with lotuses. Since the
lotus roots produce sweet, milky juice, it is called The Ocean of Milk. This
lake is located in the region of Danakosha, northwest in Uddiyana, northeast
of Kamaru, the Town of Marble. The lake, also known as The Kosha Lake or as
The Dazzling Immaculate Lake, was an immense body of water with
exceptionally pure qualities. Its waters had the eight characteristics of
being pure, clear, cool, sweet, perfumed and pleasantly odorous, thirst
quenching and salutary. Men who bathed in it or drank from it became
tranquil, peaceful, harmless and calm, and their negative karma was
The biographies abound with such stories and it is impossible to include
them all in this brief summary of his life. These samples of some of
Padma’s activities are included to illustrate his transcendence of all
conventional concepts of morality, which has invited criticism from certain
quarters. Although we often see the image of Padma displayed with equal
prominence along side that of their founder Tsongkapa, some sectarians among
the Gelugpas have leveled criticisms disapproving of Padma’s tantric
doctrines. It has been said that he disregards all standards of right and
wrong and that he completely disregards all social, moral and dogmatic,
religious conventionalities and established codes of conduct. Complaints
have been made regarding his use of alcohol as a tantric tool and his
conjugal irregularities. It is beyond our scope to address these objections
fully and a few comments must suffice. Padma often holds a skull cup filled
with divine liquor that he offers to all who choose him as their Guru,
bidding them drink of it to attain liberation. The use of alcohol, meat and
sex in tantric practices
are accepted as tools that enhance the practicioner’s performance and accelerate his ultimate attainment. The
uninitiated indulge in alcohol, meat and sex in the ordinary, vulgar way.
The initiated do so symbolically and as a
profound, skillful means.
Moreover, the criticisms of these means are founded on a limited or
relative conception of good and evil. Because of his Buddha qualities,
particularly omniscience, Padma is able to completely transcend conceptual
distinctions such as that between good and evil. It is not necessary to give
much consideration to the opinions of the vulgar concerning the Precious
Guru. Only a great master, not a man of uncontrolled appetites and passions,
could have conceived and created the supreme teachings Padma left for the
benefit of future generations. The sectarian criticisms of Padma’s
character and tantricism can only serve to highlight the extraordinary life
and qualities, the incredible activities and accomplishments of the Great
appears at this point among Padmasambhava’s various autobiographies. In
the Sanglingma it is said that
Padma received ordination from Prabhahasti and it was he who gave him the
name Shakya Senge. According to both versions of the bKahi
Thang, on the other hand, Padma had asked Prabhahasti to confer upon him
the state of brahmacharya, the vow of celibacy, but Prabhahasti had told
Padma that although he could teach him the Tantras, he was not qualified to
give him the ordination, and that he should see Ananda, Buddha’s cousin
and chief disciple, for them. It is further stated that Padma did seek out
Ananda according to this advice, and that he received ordination from him.
There is no mention of Ananda in the Sanglingma,
but he appears prominently in the bKahi
Thang in various cantos.
Some of these names and others yet to follow constitute the eight principal
and most renown manifestations of Padmasambhava. In the mandala of these
eight manifestations, Shakya Senge appears in the east. Padma Gyalpo appears
in the south. Padmasambhava appears in the west. Dorje Drolod appears in the
north. Nyima Özer appears in the southeast. Padma Jungnay appears in the
southwest. Senge Dradog appears in the northwest. Loden Chogsed appears in
the northeast. Different legends provide different historical origins of
several of these names. Different figures display different implements,
mudras, apparel, and, in the wrathful figures, striking variations in bodily
and facial features. All of them are surrounded by the dakinis of the
various orders. Padma Jungnay is the name of Padma’s manifestation who
journeyed to Tibet and defeated of the cannibals. Some of the other
interesting manifestations are Tsokey Dorje, Padma as the King of Sahor, the
guru predicted by Shakyamuni Buddha; Guru Drakpo, the scorpion-wielding,
fierce manifestation; Simhamukha, the secret dakini, the lion-faced dakini
and Dombhi Heruka.
Sanskrit & Chinese Translations
of 師子吼 : 獅子吼 "Lion's Roar"
師 ("Si") A host, army; a leader, preceptor, teacher, model; tr. of upādhyāya, an 'under-teacher', generally interpreted as a Buddhist monk.
師 "Si" as in Si-Fu
子 "Ji" as in Seed, or Son (note the Buddha's Son's and Seeds, in relation to Lion's Roar! Tantric Buddhist Martial Arts symbolism.
師子 ("Si-Ji") Simha, a lion; also 獅子 Buddha, likened to the lion, the king of animals, in respect of his fearlessness.
師子乳 Lion's milk, like bodhi -enlightenment, which is able to annihilate countless ages of the karma of affliction, just as one drop of lion's milk can disintegrate an ocean of ordinary milk.
金毛獅子 The lion with golden hair on which Bodhisattva Mañjuśrī (Wenshu) rides; also a previous incarnation of the Buddha.
師子光 Simharaśmi. 'A learned opponent of the Yogācāra school who lived about A. D. 630.' Eitel.
師子吼 ("Si-Ji-Hao") also: 獅子吼: Simhanāda. The lion's roar, a term designating authoritative or powerful preaching. As the lion's roar makes all animals tremble, subdues elephants, arrests birds in their light and fishes in the water, so Buddha's preaching overthrows all other religions, subdues devils, conquers heretics, and arrests the misery of life.
佛吼 Buddha's nāda, or roar, Buddha's preaching compared to a lion's roar
師子國 Simhala, Ceylon, the kingdom reputed to be founded by Simha, first an Indian merchant, later king of the country, who overcame the 'demons' of Ceylon and conquered the island.
師子座 (or 師子牀) Simhāsana. A lion throne, or couch. A Buddha throne, or seat; wherever the Buddha sits, even the bare ground; a royal throne.
師子奮迅 The lion aroused to anger, i.e. the Buddha's power of arousing awe.
師子尊者 師子比丘 Āryasimha, or Simha-bhiku. The 23rd or 24th patriarch, brahman by birth; a native of Central India; laboured in Kashmir, where he died a martyr A.D. 259.
師子王 Simhanadraja: The lion king, The Buddha.
師子相 Simdhadhvaja; 'lion-flag,' a Buddha south-east of our universe, fourth son of Mahābhijña.
師子冑 or 師子鎧 Harivarman, to whom the 成實論 Satyasiddhi-śāstra is ascribed.
師子身中蟲 Just as no animal eats a dead lion, but it is destroyed by worms produced within itself, so no outside force can destroy Buddhism, only evil monks within it can destroy it.
師子遊戲三昧 The joyous Samādhi which is likened to the play of the lion with his prey. When a Buddha enters this degree of Samādhi he causes the earth to tremble, and the purgatories to give up their inmates.
師子音 Simhaghoma; 'lion's voice,' a Buddha south-east of our universe, third son of Mahābhijña