Tsogyal, Yeshe. 1978. The Life and Liberation of Padmasambhava. Translated into French by Gustav-Charles Toussaint; translated into English by Kenneth Douglas and Gwendolyn Bays. Berkeley: Dharma Publishing. Dudjom Rinpoche (2002). The Nyingma School of Tibetan Buddhism: Its Fundamentals and History. Translated by Gyurme Dorje and Matthew Kapstein. Boston: Wisdom Publications. ISBN 0-86171-199-8. {{ cite book}}: CS1 maint: location missing publisher ( link) Watt, James (January 1999). "Padmasambhava – 8 Forms: Dorje Drolo". Himalayan Art Resources . Retrieved 26 December 2022. Norbu, Thubten Jigme; Turnbull, Colin (1987). Tibet: Its History, Religion and People. Penguin Books. ISBN 0-14-021382-1. bDe chen Chos kyi dBang mo (Dechen Chökyi Wangmo) was a student of the famous Bon teacher Shar rdza bKra shis rGyal mtshan (1859–1934). When she was 51 years old (Earth-Horse Year/1918), near the hermitage of Nor bu phug, at dMu-rdo in rGyal mo rGya'i rong, she revealed a textual treasure (dBang mo'i rnam thar). This gter ma contains sixteen hagiographies of female saints, including those of Maṇḍarava and Ye shes mTsho rgyal, and seems to be one of the few Bonpo treasure texts revealed by a woman in recent times. [27]

Palden Sherab Rinpoche, Khenchen (May 1992). The Eight Manifestations of Guru Padmasambhava. Translated by Khenpo Tsewang Dongyal Rinpoche. Padma Gochen Ling: Turtle Hill. Archived from the original on 4 December 2022 . Retrieved 20 December 2022. It was during this time, in two different episodes, that Mandarava led at least 800 women, including her entire personal retinue, to the path of the Dharma. In the first incident, Mandarava gave teachings to a group of 300 noble women. Based on these teachings, this group of women all took the Bodhisattva vows, began serious meditation practice, and together built a temple where they could practice. [14] On another occasion, Mandarava interceded to end a war and then offered teachings to a group of 500 women who would have been affected by the war. They too took up serious spiritual practice as a result of Mandarava's dharma teachings. [15] Karma Lingpa (4 May 2022). "The Benefits of the Vajra Guru Mantra and an Explanation of Its Syllables: A Treasure Text Revealed by Tulku Karma Lingpa". Lotsawa House . Retrieved 26 December 2022. Natural Liberation: Padmasambhava's Teachings on the Six Bardos. Commentary by Gyatrul Rinpoche. Tr. B. Alan Wallace. Boston: Wisdom Publications, 1998. The eight manifestations of Padmasambhava belong to the tradition of Terma, the Revealed Treasures (Tib.: ter ma), [2] [note 3] and are described and enumerated as follows: [ citation needed]Mandarava's father was fearful of the contamination of the royal bloodline and what he perceived as Mandarava's apostasy. Thus, her father endeavoured to have both Mandarava and Padmasambhava purified by immolation through the flames of a pyre. Instead of finding their corpses incensed and charred, Vihardhara finds that the fire of the pyre has been transformed into Lake Rewalsar near Mandi (Zahor) in Himachal Pradesh, India, out of which arises a blooming lotus supporting the unharmed Mandarava and Padmasambhava. In this process, they achieve their secret names of Vajravarahi and Hayagriva, respectively. It is then that Mandarava's father blesses their relationship. [18] [1] Spiritual practice [ edit ]

Wangdu, Pasang and Hildegard Diemberger. 2000. dBa' bzhed: The Royal Narrative concerning the bringing of the Buddha's Doctrine to Tibet. Vienna: Verlag der Österrichischen Akademie der Wissenschaften.Cantwell, Cathy; Mayer, Rob (2013). "Representations of Padmasambhava in early post-Imperial Tibet". In Cüppers, Christoph; Mayer, Robert; Walter, Michael (eds.). Tibet after Empire: Culture, Society and Religion between 850–1000. LIRI Seminar Proceedings Series. pp.19–50. ISBN 978-9937-553-05-6 . Retrieved 26 December 2022. In addition to Yeshe Tsogyal, 15 other women practitioners became accomplished Nyingma masters during this Early Translation period of the Nyingma school: [56] [13] Dalton, Jacob. 2004. "The Early Development of the Padmasambhava Legend in Tibet: A Study of IOL Tib J 644 and Pelliot tibétain 307." Journal of the American Oriental Society, vol. 124, no. 4, pp. 759-772.

Huntington, John; Bangdel, Dina (2004). The Circle of Bliss: Buddhist Meditational Art. Chicago: Serindia Publications. ISBN 978-1932476019. The subjection of subduing deities and demons is a recurrent theme in Buddhist literature, as noted also in Vajrapani and Mahesvara and Steven Heine's "Opening a Mountain". [32]Belwong Kalasiddhi of northwest India, who was the emanation of Vajravarahi's Quality (Tibetan: yon-tan; Sanskrit: gūna);