Cathy Cantwell traces the tradition of Padmasambhava in the form of Amitāyus from Guru Chowang in the 14th century.
Many Nyingma tantric longevity practices are Padma-centric, e.g. the ’Chi med srog thig favoured in the Dudjom tradition, or the Padma tshe’i snying thig of the Khyentse tradition. These complex multi-layered cycles include many elements traceable to early sources, such as the Aparimitāyur-jñāna dhāraṇī widely attested in Imperial times, or Amitāyus longevity practices from the Ancient Tantra Collection (NGB). One NGB tantra, the Pooling Elixir Tantra of Immortal Lifespan (bdud rtsi 'khyil ba 'chi med tshe'i rgyud) contributed much to later Nyingma longevity practices, although not the Padma-centric vision. However, subsequent Nyingma longevity cycles are often presented in relation to the Great Guru’s accomplishment of the Vidyādhara level of deathless life (’chi med tshe’i rig ’dzin). Often the entire practice is conceived as a Guru Rinpoche cycle, with Padmasambhava and his consort Mandārava exemplifying the attainment of immortality at Māratika and appearing as Amitāyus and consort. The coalescing of Padma-centric practices no doubt has a complex history. Rather than attempt a survey, I dip into some early materials to demonstrate this orientation, with specific focus on the O rgyan Tshe dpag med traditions of Gu ru Chos dbang (1212-1270) and Ratna Gling pa (1403-1479).
