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In addition , the linkage with Padmasambhava contributed to their socio-religious power bases. Kapstein remarks that "the treasure traditions did establish their own local hierarchies , which focused upon the figure of the treasure-discoverer himself , who was always to be Padmasambhava's direct representative". 101 Longchenpa definitely perceived himself as the carrier of Padmasambhava's mantle. As his representative , he was conirnitted to the realization of Padmasambhava's vision of Buddhism , which entailed liberation by means of tantra and Dzogchen teachings.
He was a prolific writer who mastered several literary forms , a profound and disciplined yogin and a "treasure revealer" (gter ston) who became in his own right a "treasure transmitter". In fact , tracing Longchenpa's life and work allows one to have a deep insight into how he contained a wide range of sometimes competing tensions and how he dealt with them. One of the main purposes of this study is to inquire into a range of aspects of Longchenpa's life. 49 Throughout his life Longchenpa had interactions with other great political and religious figures , and experienced in person the critical events which characterized his region during the 14th century.
Returning to the theme of the Tibetans' conversion to Buddhism , King Trisong Detsen70 then invited the famous Indian Buddhist scholar Santarak�ita to found the first Tibetan Buddhist temple and monastery , and it was Santarak�ita who ordained the fIrst seven Tibetan-Buddhist monks. 73 When Trisong Detsen sought to found the first Tibetan Buddhist temple and monastery at the behest of Santarak �ita , the King invited Padmasambhava to perform shamanic rites related to water divination in order to alleviate certain obstacles in the area The Man From Samye 24 of the first Buddhist monastery at Samye.