Clean Property BiographicalInfo
| BiographicalInfo | Bio | |
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| 'jam dbyangs mkhyen brtse chos kyi blo gros | His father was Rigdzin Gyurme Tsewang Gyelpo (rig 'dzin 'gyur med tshe dbang rgyal po, d.u.) and his mother was Tsultrim Tso (tshul khrims 'tsho, d.u.). His clan was Chakgong (lcag gong). His paternal grandfather was Serpa Tengen (gser pa gter rgan, d.u.), a lineage holder of the treasures of Dudul Dorje (bdud 'dul rdo rje, 1615-1672). (Source: Treasury of Lives) | Dzongsar Khyentse Chokyi Lodro was one of the most influential religious teachers in Kham in the first half of the twentieth century. One of multiple reincarnations of Jamyang Khyentse Wangpo, he served as head of Dzongsar Monastery, which he enlarged, founding the monastic college, Khamshe, in 1918. Chokyi Lodro fled Kham in 1955 during the Communist takeover of Tibet, settling in Sikkim, where he passed away in 1959. (Source: Treasury of Lives). Also see his collected works at Tsadra Foundation's Khyentse Lineage webiste and the translations of his texts at Lotsawa House. |
| 'jam dbyangs nam mkha' rgyal mtshan | Held the position of Sakya Tridzin from 1421-1441. | |
| 'jam dpal tshul khrims | Editor of the collected works of Karmapa, 15th. | |
| 'jigs med grags pa phyogs las rnam rgyal | 15th century | |
| A tsa ra dmar po | Cyrus Stearns (Luminous Lives, page 52) says that this is another name for someone named Gayadhara who is a tantric lay practitioner from "India". | |
| Blo gros mtshungs med | 13th/14th century | |
| Blo gsal bstan skyong | Short bio available at RYWIKI | He was born in the upper Nyang region of Tsang. His mother died early and he was brought up by a nun who was a student of one of the great masters of this time, Tshechogling Yeshe Gyaltsen. Losal Tenkyong was then eventually recognized as the incarnation of Drubwang Losal Tsengyen (1727-1802). His education was rather eclectic and he studied with the great Gelugpa masters of his day, such as Ngulchu Dharmabhadra (1772-1851) and the masters of his own Zhalu monastery (zhwa lu) as well masters of Ngor and Sakya. He became a noted ritual expert and especially excelled in his practice of the Kalacakra. Several of his works are included in such collections as the "rgyud sde kun btus" and "sgrub thabs kun btus". In his personal practice he also emphasized the Shangpa Kagyu teachings very much. Even though he is not mentioned in any Shangpa lineage supplication, he was of instrumental importance for the survival of the Shangpa Kagyu tradition and even authored some important empowerment and instruction manuals which are still in use today. As the abbot of the famous Kadampa monastery of Zhalu in western Tibet, originally founded by the fourteenth century scholar and historian Buton Rinchen Drub (1290-1364), he eventually managed to achieve the unsealing of the printing blocks of Taranatha's works at Jonang monastery, which contain so many Shangpa materials of crucial importance. He was a close friend and associate of both Jamyang Khyentse Wangpo and Jamgön Kongtrul Lodrö Thaye, and passed on a large number of transmissions to them, especially to Jamyang Khyentse, who received the full Shangpa Kagyu transmissions from him. (Source: RYwiki) |
| Brag g.yab blo gros rgyal mtshan | BDRC also has this person page P8763 connected to the printing of his work on the 9th chapter of the Bodhisattvacaryāvatāra, which the publishers attribute to Blo gros rgya mtsho. | Khenpo Drayab Lodrö Gyaltsen (Tib. བྲག་གཡབ་བློ་གྲོས་རྒྱལ་མཚན་, Wyl. brag g.yab blo gros rgyal mtshan) (d. early 1960s?) - He came from Drayab Sakya Monastery. His main teachers were Öntö Khyenrab Chökyi Özer, Gapa Khenpo Jamgyal and Gatön Ngawang Lekpa and Jamyang Khyentse Chökyi Lodrö. He was the fifth khenpo at Dzongsar Shedra, from ca. 1939-1943.
He taught just like Öntö Khyenrab Chökyi Özer, who, it is said, taught exactly like Khenpo Shenga. He spent many years in prison, were he was tortured, but he taught his fellow inmates whenever he had an opportunity. WritingsHe composed a commentary on the ninth chapter of the Bodhicharyavatara. He also wrote a commentary to Sakya Pandita's Treasury of Valid Reasoning, which has not survived. (Source: Rigpa Wiki) |
| Bru sgom rgyal ba g.yung drung | See Treasury of Lives [1] | |
| Bshes gnyen rnam rgyal |
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| Bsod nams lde'u btsan | He was recognized as the subsequent rebirth of terton bdud 'dul rdo rje. | |
| Bsod nams rtse mo | Bio on hhsakyatrizin.net | |
| Bya btang pa pad ma rdo rje | 15th/16th cent. | |
| Byang bdag bkra shis stobs rgyal | He was the father of Ngag gi dbang po, the founder of the important Nyingma monastery thub bstan rdo rje brag. | |
| Chos blon nyi ma | One of Khri srong lde'u btsan's ministers. | |
| Chos dbyings bde chen mtsho mo | For more on this incarnation lineage see BDRC bsam sdings rdo rje phag mo sprul sku skye brgyud and Treasury of Lives Dorje Pakmo | |
| Cog ro klu'i rgyal mtshan | Translator sometimes included among the 25 disciples of Guru Rinpoche, but not in the Terton Gyatsa. He was said to have accompanied ska ba dpal brtsegs and rma rin chen mchog to India in order to invite Vimalamitra. | |
| Dalai Lama, 13th | http://www.treasuryoflives.org/biographies/view/Thirteenth-Dalai-Lama-Tubten-Gyatso/3307 | |
| Dam pa phyar chen | One of the group of students of Phadampa Sangye associated with his final visit to Tibet that are collectively known as the Four Gatekeeper Yogins (sgo ba'i rnal 'byor bzhi), each of which are associated with one of the cardinal directions. Dampa Charchen is associated with the eastern gate (shar sgo). | |
| Dam pa phyar chung | One of the group of students of Phadampa Sangye associated with his final visit to Tibet that are collectively known as the Four Gatekeeper Yogins (sgo ba'i rnal 'byor bzhi), each of which are associated with one of the cardinal directions. Dampa Charchung is associated with the western gate (nub sgo). | |
| Daṇḍin | Dandin, (flourished late 6th and early 7th centuries, Kanchipuram, India), Indian Sanskrit writer of prose romances and expounder on poetics. Scholars attribute to him with certainty only two works: the Dashakumaracharita, translated in 2005 by Isabelle Onians as What Ten Young Men Did, and the Kavyadarsha (“The Mirror of Poetry”).
The Dashakumaracharita is a coming-of-age narrative that relates stories of each of the 10 princes in their pursuit of love and their desire to reunite with their friends. The work is imbued both with realistic portrayals of human vice and with supernatural magic, including the intervention of deities in human affairs. The Kavyadarsha is a work of literary criticism defining the ideals of style and sentiment appropriate to each genre of kavya (courtly poetry). It was a highly influential work and was translated into several languages, including Tibetan. Sanskrit scholar Sheldon Pollock wrote in this regard that “Dandin’s…[work] can safely be adjudged the most important work on literary theory and practice in Asian history, and, in world history, a close second to Aristotle’s Poetics.” (Source: Encylopedia Britannica) | |
| Dhanasaṃskṛta | One of the rig 'dzin brgyad | |
| Dorjee, Dudjom | Born to a nomadic family in eastern Tibet, Lama Dudjom Dorjee Rinpoche grew up in India and received a distinguished Acharya degree from Sanskrit University in Varanasi. In 1981, at the request of the Sixteenth Gyalwang Karmapa, he came to the United States as a representative of the Karma Kagyu lineage. He is presently Resident Lama of Karma Thegsum Choling in Dallas, Texas. | |
| Dri med zhing skyong mgon po | There are two entries for this same figure on BDRC, the one listed below and one for Chos kyi rdo rje P2942. | |
| Dwags po sprul sku | He was the chief editor of the Shechen Edition of the Rinchen Terdzö, which was completed in 2018. | |
| Gangs ri ba chos dbyings rdo rje | 20th cent. | |
| Gnas brtan 'jam dbyangs grags pa | Dge lugs pa master who served as the most important scribe to the 5th Dalai Lama. He is listed under the name and title 'dul 'dzin 'jam dbyangs grags pa as one of the main tutors of the 6th Dalai Lama. (Source Accessed Sept 8, 2020) | |
| Gter bdag gling pa 'gyur med rdo rje | Founded Mindroling Monastery ('og min o rgyan smin grol gling) in 1676. | |
| KaH thog dam pa bde gshegs | The younger brother or cousin of Phag mo gru pa. | |
| Karmapa, 10th |
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| Karmapa, 13th | Important hierarch of the karma kaM tshang tradition. Enthroned at mtshur phu with the support of the 7th Dalai Lama and pho lha nas. | |
| Karmapa, 14th |
| Theckchok Dorje was born in the village of Danang in the Kham region of eastern Tibet. He was born in mid-winter, and the histories say that flowers spontaneously blossomed and many rainbows appeared. The baby recited the Sanskrit alphabet. He was recognized by Drukchen Kunzig Chokyi Nangwa, the holder of the thirteenth Karmapa’s letter giving the details of his forthcoming reincarnation. He was enthroned and later ordained by the ninth Tai Situpa. The Karmapa received teachings and the lineage transmissions from Situ Pema Nyinche Wangpo and Drukchen Kunzig Chokyi Nangwa. (Source: Kagyu Office) |
| Karmapa, 16th | Kagyu Office Biography | |
| Karmapa, 1st |
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| Karmapa, 2nd | Important master of the karma kaM tshang tradition; founded a monastery at spungs ri moved to mtshur phu hor rgyal po gor be sent a golden letter inviting him to the palace or 'ur tu according to the bod kyi gal che'i lo rgyus: died at the age of 78. re'u mig gives his date of death as 1261. karma pakShis me sbrul (1257), lcags sprel (1260), lo 'di (1261) gsum la hor yul du grub rtags bstan. | |
| Karmapa, 3rd | Important master of the karma kaM tshang tradition
| The Third Karmapa, Rangjung Dorje, was a prominent Karma Kagyu hierarch who also held Nyingma and Chod lineages. He was likely the first man to carry the title of Karmapa, following his identification by Orgyenpa Rinchen Pel as the reincarnation of Karma Pakshi, whom Orgyenpa posthumously identified as the reincarnation of Dusum Khyenpa. He spent much of his life traveling across Tibet and made two visits to the Yuan court in China. (Read more at the source: Treasury of Lives) |
| Karmapa, 4th | Important master of the karma kaM tshang bka' brgyud tradition
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| Karmapa, 5th |
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| Karmapa, 6th |
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| Karmapa, 7th |
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| Karmapa, 8th | See the Karmapa Lineage page. | The eighth member of the incarnation lineage of the Karmapas, Mikyö Dorje, was a prolific scholar and an acclaimed artist, often credited with the development of the Karma Gadri style of painting. Though he only lived into his mid-40's his contributions to the Karma Kagyu and Tibetan tradition, in general, were immense. His collected works are said to have originally filled thirty volumes and he is widely held to be one of the most significant of the Karmapa incarnations.
For a detailed discussion of The Eighth Karmapa's life, with interesting reference to source texts, see the 17th Karmapa's teachings from February 2021. From the book, Karmapa: 900 Years (KTD Publications, 2016, revised 3rd edition): Mikyö Dorje is among the greatest scholars Tibet has ever produced. He was an active participant in the rigorous intellectual debates of his day, making major contributions in virtually all areas of textual study. He was an accomplished Sanskritist, and wrote Sanskrit grammars alongside works ranging from poetry to art to tantra. The Eighth Karmapa’s voluminous writings include substantial commentaries on all the principal Sanskrit texts, clarifying points of confusion and deeply engaging with their inner meaning. The act of composing philosophical texts within the Karma Kagyu—a lineage so fully devoted to attaining realization through practice—is wholly unlike the act of producing philosophical texts in a modern academic or scholastic setting. Rather, the philosophical works of Mikyö Dorje point out the way to view reality in order to be liberated from the cycles of samsaric suffering. As such, his compositions are a supreme act of kindness. It is said that Mikyö Dorje’s deeds in recording his insight and understanding in his commentaries had the effect of doubling or tripling the lifespan of the Karma Kagyu lineage.(Source: Page 73, Karmapa: 900 Years (KTD Publications, 2016, revised 3rd edition). E-Book available online here: http://www.ktdpublications.com/karmapa-900-third-edition-e-book/ . Mikyö Dorje left numerous Buddhist writings on all major and minor topics, including a biography of Bodong Chogle Namgyal (1376–1451), entitled Ocean of Miracles (ngo mtshar gyi rgya mtsho), a Gongchik commentary, and he introduced a special guru yoga in four sessions, which is the basis for contemporary Karma Kagyu practice. See a list of Tibetan works by the 8th Karmapa available as free ePubs on Tsadra Foundation's DharmaCloud website. For more biographical information see the following sources:
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| Karmapa, 9th | Important karma kaM tshang bka' brgyud hierarch.
He enjoyed the patronage of the rin spungs pa. He was involved in various restoration projects: 'brong bi dgon rnying, the mtshur phu 'du khang chen mo. Built the sgo rab brtan gtsug lag khang and the thar gling gtsug lag khang. His gsung 'bum came to about 10 volumes. Kongtrul mentions him in the Terton Gyatsa in relation to the pure vision of Karmapa, 6th. | |
| Khamtrul, Garje | Kyabje Garje Khamtrul Rinpoche Jamyang Dhondup (Tib. སྒ་རྗེ་ཁམས་སྤྲུལ་རིན་པོ་ཆེ་འཇམ་དབྱངས་དོན་གྲུབ་) is the incarnation of the third Khamtrul, Gyurme Trinle Namgyal and a revered Nyingma master. Khamtrul Rinpoche was born on 29 December 1928 in Lithang, Kham province in Tibet. At the age of 8, Rinpoche was recognised as the reincarnation of the third Khamtrul, Gyurme Trinle Namgyal. During the Chinese occupation of Tibet in 1959, Rinpoche came to exile in India along with tens of thousand Tibetan refugees.
In 1962 Rinpoche, at age of 34, was summoned to Dharamshala by His Holiness the Dalai Lama to assist in efforts to establish the Tibetan community in exile. In 1966 Rinpoche was appointed Under Secretary of the Department of Religion and Culture. During his tenure as Under Secretary, Khamtrul Rinpoche helped in efforts to resettle monks from the refugee camps bordering Bhutan to South India. With fellow staff, he helped build the institutions that would serve as centres for the preservation of Tibetan culture and identity in exile. From 1971 to 76, Rinpoche served as the Chief of Staff of the Department of Religion and Culture. He was then deputed to the Kollegal in South India to assist in the resettlement efforts. In addition to his administrative responsibilities, Rinpoche also served as a doctor to tend to the hundreds of Tibetan refugees battling with various epidemic diseases and others induced by the change in climate. In 1980, Rinpoche was appointed as Secretary fo the Department of Religion and Culture, a post he held until his retirement at the age of 60 in 1987. During these years of his service, Rinpoche formed a close bond with His Holiness the Dalai Lama. Upon Rinpoche’s retirement, His Holiness asked Rinpoche to remain in Dharamshala as His Holiness’ consultant on Nyingma affairs. In this capacity, Rinpoche presided over countless ceremonies dedicated to the wellbeing of the Tibetan people and the Tibetan administration. In 1991, Rinpoche founded the Lhundrup Chime Gatsaling Nyingmapa Monastery in Mcleod Ganj near His Holiness’ temple. In 2005, a second Chime Gatsaling was built-in Sidhpur. On 12 April 2009, His Holiness the Dalai Lama inaugurated the new monastery with hundreds of students and followers. Rinpoche has since given countless teachings and permissions to Buddhist devotees. He has contributed significantly to the social and spiritual wellbeing of the Tibetan people and Buddhist Sangha. Central Tibetan Administration | |
| Khensur, Gyumed | Venerable Emeritus Abbot Khensur Rinpoche Lobsang Jampa (known as Geshe Trinley Topgye) was born in 1937 in Nyaktren, a sector of Lhasa, the capital of Tibet. In 1947 at the age of 10, he gained admission to Sera Mey Monastery of the Sera Mahayana Monastic University near Lhasa – one of the three major seats of highest Buddhist studies.
In 1952, he received his novice monk vows from the late Minyag Tondues Rinpoche, the 95th Throne Holder of Gelugpa Tradition in Tibetan Buddhism. In 1959, he received the complete Bhikshu vows – the highest level of ordination – from His Eminence, the late Yongzin Ling Rinpoche, the 97th Throne Holder of Gelugpa Tradition and also senior Tutor to His Holiness the 14th Dalai Lama. Khensur Rinpoche studied in Tibet until 1959 when he fled to India after China invaded and forcefully occupied Tibet. Rinpoche soon returned to his studies in the exiled Sera monastery, reconstructed under the guidance of His Holiness the Dalai Lama, the spiritual and political head of the Tibetan people. From 1959-70, he resided with more than 1500 monks from four Tibetan Buddhist sects at Buxar, an old British Army camp in West Bengal. In 1970, the monks of Sera Mey relocated to Mysore district in Karnataka State in southern India. The monks reestablished Sera Mey Monastic University in Bylakuppe. Khensur Rinpoche continued his spiritual training and studies there with his characteristic dedication and enthusiasm. In 1986, he completed the final Geshe exam and received the esteemed honor of Geshe Lharampa (equivalent to a PhD), the highest level awarded. From 1980 to the present, Khensur Rinpoche has continued to teach at Sera Mey Monastic University. In 1989, he assumed the position of Discipline Master for one year. Then in 1990, he received the advanced degree of Ngagrampa (highest degree in Buddhist Tantra studies) from Gyumed Tantric College after extensively studying the secret teachings of the Mahayana tradition. In 1993, Khensur Rinpoche became Discipline Master of Gyumed. Monastic leaders soon after submitted his name and that of eight other prominent Geshes to the Dalai Lama as candidates for the post of Lama Umdze (Head Lama to lead all rituals) of the Tantric College. On January 7, 1994, the Dalai Lama selected Khensur Rinpoche to serve as the Lama Umdze (Vice Abbot), and on November 12, 1996, the Dalai Lama appointed him as the honorable Abbot of the Gyumed Tantric College. Khensur Rinpoche completed his three-year term as Abbot with dedication and success. He taught tantric studies continuously for three years and conducted numerous religious rituals and ceremonies. On completion of his term, Khensur Rinpoche returned to his teaching position at Sera Mey Monastic University, and continues to teach sutra and tantra to students and senior Geshes. He also continues his active leadership and participation in all religious ceremonies of the monastery. During his term as Abbot of Gyumed, Khensur Rinpoche made his first visit to the USA and Canada to conduct various religious teachings and rituals at the request of the Gyumed College administrators and western students. A considerable number of Westerners benefited from this initial tour. In 2003, he taught widely in Singapore and Malaysia. Khensur Rinpoche is both a scholar of great knowledge and understanding, and a holder of many traditional teaching lineages. His generous presence and contributions to the Sera Mey Monastic University have proven indispensable. A living example of Buddha's teachings, he divides his time between personal meditation and practices, and teaching a growing network of Western and Tibetan students. He is highly qualified to teach on all levels of Buddhist practice and to conduct all Buddhist rituals. He currently teaches at The Guhyasamaja Center [in Washington, D.C.], and at his [newly established] center in Redding, CT, Do Ngak Kunphen Ling (DNLK). (Source Accessed Sept 11, 2020) | |
| Lce sgom pa shes rab rdo rje | 12th century. | |
| Ling Rinpoche, 6th | Tutor to 14th Dalai Lama | |
| Maitreya | Maitreya is often called the future Buddha and is the bodhisattva who resides in Tushita heaven until coming to the human realm to take the role of the next Buddha after Shakyamuni Buddha. | Known in Tibetan as the "Lord of Love" or the "Noble Loving One" འཕགས་པ་བྱམས་པ། (Pakpa Jampa), the "Loving Protector" བྱམས་པའི་མགོན་པོ་ (Jampay Gonpo), in Chinese as 弥勒佛 (Mi Le Fo), Japanese as Miroku, and commonly as Maitreya throughout Asia and beyond. Maitreya is the bodhisattva called the "future Buddha" who resides in Tushita heaven until coming to the human realm to take the role of the next Buddha after Śākyamuni Buddha. According to tradition, Asaṅga received teachings from Maitreya and recorded them in the Five Dharma Treatises of Maitreya, which form the basis for buddha-nature teachings and the larger Yogācāra teachings in general. The list of five is: Ornament of Clear Realization (Abhisamayālaṃkāra, mngon rtogs rgyan, 現觀莊嚴論); Ornament for the Mahāyāna Sūtras (Mahāyānasūtrālaṃkāra, theg pa chen po mdo sde rgyan, 大乘莊嚴經論); Differentiation of the Middle and the Extremes (Madhyāntavibhāga, dbus mtha' rnam 'byed, 辨中邊論頌); Differentiation of Phenomena and Their Nature (Dharmadharmatāvibhāga, chos dang chos nyid rnam 'byed, 辨法法性論); and The Mahāyāna Treatise of the Highest Continuum (Ratnagotravibhāga Mahāyānottaratantraśāstra, theg pa chen po rgyud bla ma'i bstan bcos, 分別寶性大乘無上續論). |
| Mkhas pa lde'u | 13th century | |
| Ngag dbang chos 'byor rgya mtsho | According to Filippo Brambilla, Ngawang Chöjor Gyatso (Ngag dbang chos 'byor rgya mtsho) "was the fourth vajrācārya of gTsang ba [monastery], who had been one of ’Ba’ mda’ dge legs’ closest disciples." (Filippo Brambilla, "A Late Proponent of the Jo nang gZhan stong Doctrine: Ngag dbang tshogs gnyis rgya mtsho (1880–1940)" [Revue d’Etudes Tibétaines 45 (2018)], 5–50).
Furthermore, Brambilla writes, Ngawang Chöjor Gyatso, along with several of the vajra masters of gTsang ba monastery (such as Ngag dbang chos ’phel rgya mtsho, Ngag dbang chos kyi ’phags pa, Kun dga’ mkhas grub dbang phyug, and ’Ba’ mda’ dGe legs himself, had a relationship with leading figures of the nonsectarian movement like Jamgön Kongtrul (1813-1899) and Patrul Rinpoche (1808-1887), most of these Jonang scholars studying with them at dPal spung and rDzogs chen monasteries (Ibid., 11–12). | |
| Ngag dbang chos 'phel | See also https://www.tbrc.org/#!rid=P3JM19 as their might be two entires for this person on BDRC | |
| Ngo rje ras pa | Important philosopher of the 'bri gung bka' brgyud tradition | |
| Ngulchu Dharmabhadra | See Treasury of Lives [2] | |
| Nyi ma seng+ge 'od | Known for his Extensive Commentary on the Guhyagarbha Tantra (dpal gsang ba snying po'i rgya cher 'grel pa). | |
| O rgyan bsam gtan gling pa | 19th century | |
| Pa tshab lo tsA ba nyi ma grags pa | Patsab Lotsāwa Nyima Drakpa was a major translator of Madhyamaka texts into Tibet. A a monk of Sangpu Monastery, he traveled in in Kashmir to work with paṇḍitas such as X and Y. Among his translations are Nāgārjuna's Mūlamadhyamakakārikā, Āryadeva's Catuhśataka-śāstra (Four Hundred Verses), and Candrakīrti's Madhyamakāvatāra. His commentary on the Nagarjuna is possibly the earliest Tibetan exegesis of the work. In Tibet he is considered the founder of the Prasangika school of Madhyamaka. | |
| Pad+ma mthar phyin | 20th cent. | |
| Pad+ma rnam rgyal | 20th century | |
| Pad+ma ye shes | He wrote an outer biography of Chogyur Lingpa, which he signs as Padma Jñāna and refers to himself as an old student of his. | |
| Paljor, Dawa | Khenpo Dawa Paljor (Tib. ཟླ་བ་དཔལ་འབྱོར་, Wyl. zla ba dpal 'byor) was born in 1975 in Thimphu in Bhutan as the son of Tsering Lhamo, his mother, and Sangyé Dorje, his father who worked at the royal court of Bhutan. Until the age of eleven Khenpo studied at a regular English school before he started focusing on Tibetan grammar and Dharma studies at the Semtokha school in Bhutan which was founded by Kyabjé Dilgo Khyentse Rinpoche. Finishing school at 18 he traveled to Bodhgaya, and after partaking in the Nyingma Mönlam, he was inspired to monkhood. At the age of 19 Khenpo enrolled at the Namdroling Monastery Shedra. In his penultimate year he went to Bir where he taught at Ringu Tulku Rinpoche's Palyul Chökhorling Monastery.
After their nine year education Khenpos are required to serve on behalf of their monasteries for at least three years. In Khenpo Dawé Paljor's case he taught for four years on Vajrayana, Tibetan grammar and other subjects. After teaching at the nunnery in Namdroling for a year he went back to teach at the Shedra where he was a former student, before leaving for Dzogchen Monastery in south India where he taught for another year. In the last three years he has been teaching at Kyabjé Dilgo Khyentse Rinpoche's Shechen Monastery where his main subject has been Longchenpa's Finding Comfort and Ease in the Nature of Mind (Tib. Semnyi Ngalso, Wyl. sems nyid ngal gso). Upon leaving Shedra East Khenpo will return to Shechen to continue to teach. Besides his root teacher, Kyabjé Penor Rinpoche, he has been studying with Dzetrul Rinpoche, Khenpo Namdrol and Khenpo Pema Sherab. On one occasion he also received a long life empowerment from Kyabjé Dilgo Khyentse Rinpoche. (Source: Rigpa Shedra) | |
| Paṇchen Lama, 6th | Lobsang Palden Yeshe was the sixth Panchen Lama of Tashilhunpo Monastery in Tibet. He was the elder stepbrother of the 10th Shamarpa, Mipam Chödrup Gyamtso (1742–1793).
The Panchen Lama was distinguished by his writings and interest in the world. In 1762 he gave the Eighth Dalai Lama his pre-novice ordination at the Potala Palace and named him Jamphel Gyatso. He befriended George Bogle, a Scottish adventurer and diplomat who had made an expedition to Tibet and stayed at Tashilhunpo Monastery in Shigatse from 1774-1775. He negotiated with Warren Hastings, the Governor of India, through Bogle. The Rājā of Bhutan invaded Cooch Behar (in the plains of Bengal - neighboring British India), in 1772 and Palden Yelde, tutor to the young Dalai Lama at the time, helped arbitrate the negotiations. He also had dealings with Lama Changkya Hutukhtu, Counsellor of the Emperor of China and chief advisor on Tibetan affairs, about speculations that the Chinese god of war and patron of the Chinese dynasty, Guandi (Kuan-ti), was identical with Gesar, the hero of Tibet's main epic story, who was prophesied to return from Shambhala to Tibet to help it when the country and Buddhism were in difficulties. Others believed Guandi/Gesar was an incarnation of the Panchen Lama. Palden Yeshe wrote a half-mystical book about the road to Shambhala, the Prayer of Shambhala, incorporating real geographical features. In 1778, the Qianlong Emperor invited Palden Yeshe to Beijing to celebrate his 70th birthday. He left with a huge retinue in 1780 and was greeted along the way by Chinese representatives. To mark the occasion, Qianlong ordered the construction of Xumi Fushou Temple, based on the design of Tashilhunpo Monastery, at the Chengde Mountain Resort. When Palden Yeshe reached Beijing, he was showered with riches and shown the honour normally given to the Dalai Lama. However, he contracted smallpox and died in Beijing on November 2, 1780. Palden Yeshe's stepbrother, the 10th Shamarpa Mipam Chödrup Gyamtso, had hoped to inherit some of the riches given to his brother in Beijing after his death. When this didn't happen, he conspired with the Nepalese who sent a Gurkha army in 1788 which took control of Shigatse. The Shamarpa, however, did not keep his side of the bargain and the Gurkha army returned three years later to claim their spoils, but the Chinese sent an army to support the Tibetans and drove them back to Nepal in 1792. The tombs from the Fifth to the Ninth Panchen Lamas were destroyed during the Cultural Revolution and have been rebuilt by the 10th Panchen Lama with a huge tomb at Tashilhunpo Monastery in Shigatse, known as the Tashi Langyar. Source[3] | |
| Phag mo gru pa rdo rje rgyal po | He was the older brother or cousin of KaH thog dam pa bde gshegs. | |
| Phywa pa chos kyi seng+ge | From shAkya mchog ldan a more detailed description of important students:
དཔེ་འགྲེམས་ཀྱི་གྲྭ་པ་ལྔ་སྟོང་ཙམ་བྱུང་བར་གྲགས། དེའི་ནང་ནས་མཆོག་ཏུ་གྱུར་པ། གྲུབ་ཐོབ་མི་གསུམ། ཇོ་སྲས་མི་བཞི། ཤེས་རབ་ཅན་མི་གསུམ། སེང་ཆེན་བརྒྱད ་རྣམས་སོ། །དང་པོ་ནི། རྗེ་དུས་གསུམ་མཁྱེན་པ། ཕག་མོ་གྲུབ་པ། གསལ་སྟོ་ཤོ་སྒོམ་རྣམས་སོ། །ལ་ལ་ཞང་འཚལ་པ་ཡིན་ཞེས་ཟེར། གཉིས་པ་ནི། ས་ཇོ་སྲས་བསོད་ནམས་རྩེ་མོ། མཉོས་ཇོ་སྲས་དཔལ་ལེ། ཁུ་ཇོ་སྲས་ནེ་ཙོ། རྔོག་ཇོ་སྲས་ར་མོ་རྣམས་སོ། །གསུམ་པ་ནི། རྐོང་པོ་འཇག་ཆུང༌། ལྷོ་པ་སྒོག་གཟན། པར་བུ་བ་བློ་གྲོས་སེང་གེ་རྣམས་སོ། །སྒོག་གཟན་ནི་ལྷོ་པ་ཐམས་ཅད་མཁྱེན་པར་གྲགས་པ་སྟེ། ལྷོ་པ་དྷར་སེང་ངོ༌། །བཞི་པ་ནི། ཕྱྭ་པའི་རྗེས་སུ་གདན་ས་ལོ་ལྔ་མཛད་པའི་བརྩེགས་དབང་ཕྱུག་སེང་གེ་གཙང་ནག་པ་བརྩོན་འགྲུས་སེང་གེ་ རྨ་བྱ་རྩོད་པའི་སེང་གེ་ བྲུ་ཤ་བསོད་ནམས་སེང་གེ་ མྱང་བྲན་པ་ཆོས་ཀྱི་སེང་གེ་ དན་འབག་པ་སྨྲ་བའི་སེང་གེ་ འདམ་པ་དཀོན་མཆོག་སེང་གེ་ རྐྱང་དུར་བ་གཞོན་ནུ་སེང་གེ་ ལ་ལ་དག་འུ་ཡུག་པ་བསོད་ནམས་སེང་གེ ཞེས་ཟེར་ཡང་དུས་མི་འགྲིག་ Another list of the seng chen rgyad can be found in the Chos 'byung mkhas pa'i dga' ston, p. 729: སློབ་མ་ཐུགས་སྲས་སེང་ཆེན་བརྒྱད་ཅེས། གཙང་ནག་པ་བརྩོན་འགྲུས་སེང་གེ དན་འབག་སྨྲ་བའི་སེང་གེ བྲུ་ཤ་བསོད་ནམས་སེང་གེ རྨ་བྱ་རྩོད་པའི་སེང་གེ རྩགས་དབང་ཕྱུག་སེང་གེ ཉང་བྲན་ཆོས་ཀྱི་སེང་གེ འདན་མ་དཀོན་མཆོག་སེང་གེ གཉལ་པ་ཡོན་ཏན་སེང་གེ ཁ་ཅིག་གཙང་པ་འཇམ་དཔལ་སེང་གེ་ཡང་འདྲེན། And again in the Chos rnam kun btus, p. 1853: 1. gtsang nag pa brtson 'grus seng ge 2. dan 'bag pa smra ba'i seng ge 3. bru sha bsod nams seng ge 4. rmya ba rtsod pa'i seng ge 5. rtsags dbang phyug seng ge 6. myang bran chos kyi seng ge 7. ldan ma dkon mchog seng ge 8. gnyal pa yon tan seng ge | |
| Rdza rong phu ngag dbang bstan 'dzin nor bu | Ngawang Tenzin Norbu, aka the 10th Dzatrul Rinpoche (1867-1940/42), who was one of the main teachers of Kyabjé Trulshik Rinpoche, is remembered especially for his commentaries on the Thirty-Seven Practices of the Bodhisattvas. One of the foremost disciples of Trulshik Dongak Lingpa, he became known as the Buddha of Dza Rongphu (རྫ་རོང་ཕུ་, Wyl. rdza rong phu) after his place of residence in the upper valley of the Dzakar River, which became known as Rongpuk Monastery. It was there that he undertook retreat and founded the monastery of Dongak Zungjuk Ling in 1901 on the northern slopes of Mount Everest. He also studied for many years at Mindroling Monastery.
In 1922 Ngawang Tenzin Norbu met a group of climbers led by General C. G. Bruce and later wrote about the encounter in his autobiography. After he passed away his body was enshrined in a case made of akaro wood. It was later brought out of Tibet by Trulshik Rinpoche and the monks of Dza Rongphu as they fled in 1959. The body was cremated at Thangmé Monastery in the Solu Khumbu region of Nepal. (Source: Rigpa Wiki) | |
| Rgyal thang pa bde chen rdo rje | Author of the dkar brgyud gser 'phreng that includes biographies of many prominent early Kagyu masters. | |
| Rgyal tshab rje dar ma rin chen | Alternative birth date 1362.
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| Rinchen Pel | 14th century. Husband of bsod nam dpal 'dren and author of her biography. | |
| Rngog legs pa'i shes rab | Founded gsang phu ne'u thog in 1072. | |
| Sa chen kun dga' snying po | Assumes office in 1111 | |
| Sarvajñamitra | 8th century | Sarvajñamitra was a famous Buddhist monk of Kashmir, described by Kalhaṇa as one 'who set himself as another Jina (Buddha)'. He lived in a monastery, called Kayyavihāra, founded by Kayya, the king of Lāta owing allegiance to king Lalitāditya of Kashmir (701–738 A.D.)[31]. Thus, Sarvajñamitra would appear to have lived in the later half of the 8th century. He was a worshipper of Tārā and was known for his generousness. Tārānātha gives the following biographical account of Sarvajñamitra:
He was an extra-(marital) son of a king of Kashmir (probably the contemporary of king Lalitāditya or his predecessor). When still a baby he was carried away by a vulture when his mother had left him on the terrace, herself having gone to pluck flowers. The baby was taken to a peek of Mount Gandhola in Nalanda. There he was received by some Pandits under whose protection he grew-up and became a monk well-versed in the Piṭakas. He propitiated the goddess Tārā by whose favour he received enormous wealth which he distributed among the needy. At last when he had nothing left to donate he left towards the South fearing that he would have to send the suppliants back without giving alms to them which would be against his wishes. On his journey to the South he met an old blind brāhmaṇa led by his son. He was going to Nalanda to implore aid from Sarvajñāmitra, about whose generosity he had heard a lot. Sarvajñāmitra told him that he was the same person but had exhausted all his wealth. Hearing this the brāhmaṇa heaved an afflictive sigh with which Sarvajñāmitra felt boundless compassion for him and decided to get money for him anyhow. While searching for money he found a king named Saraṇa who was passionately attached to false views. This king wanted to purchase 108 men for offering them to sacrificial fire. He had already procured 107 men and was in search of one more. Sarvajñāmitra sold himself for the gold equal to the weight of his body. He gave this gold to the brāhmaṇa who returned happy. Sarvajñāmitra was put in the royal prison. The other prisoners were overpowered by grief seeing that the number was complete and their death was quire [quite?] near. When fire was kindled, they started wailing. Again. the great Ācārya felt boundless compassion and he earnestly prayed to the goddess Tārā. The goddess flowed a stream of nectar over the fire and people could see rains coming down only on the fire. When the fire was extinguished the place turned to be a lake. Seeing this wonderful event, the king was filled with admiration for the Ācārya. The prisoners were released with rewards. The Ācārya after the lapse of a long time, wished to be at his birth place. So he prayed to the goddess. He was asked to catch hold of the corner of her clothes and shut the eyes. When he re-opened his eyes he found himself in a beautiful land in front of a magnificent palace. He could not recognise this place and asked the goddess why she had not taken him to Nalanda. She told him that this was his real birth place. He stayed in Kahemir [Kashmir?] and founded a big temple of goddess Tārā. Tārānātha further states that he was a disciple of Süryagupta or Ravigupta[32]. The same tradition is found with minor variations in the commentary on the Sragdharāstotra by Jinarakṣita[33]. Sragdharāstotra is a hymn containing 37 verses which Sarvajñamitra wrote in praise of goddess Tārā. 'Sragdharā' is an epithet of Tārā which means 'wearer of the wreath' or 'the garland bringer' and it is also the name of the metre in which the hymn was written. Bstan—'gyur contains three translations of the text. The hymn, with its commentary and two Tibetan versions, is edited by S. C. Vidyabhusana in Bibliotheca series, 1908. Besides 'Sragdharāstotra' other texts attributed to Sarvajñamitra are all in praise of goddess Tārā, viz., |
| Sera Khandro | 1892–1940 | |
| Shamarpa, 10th | The Ninth Shamarpa died at age 8 and this Shamarpa was an important karma kaM tshang master and a significant political figure in the history of Tibet, Nepal and China. Because of the alleged complicity of chos grub rgya mtsho in the Nepalese invasion of Tibet, his monastery of yangs pa can was confiscated and the entire property of the zhwa dmar bla brang was impounded. The recognition of further incarnations of the zhwa dmar was prohibited. | |
| Shamarpa, 2nd | He was recognized in 1355 as second zhwa dmar by mkhas grub dar ma rgyal mtshan | |
| Shamarpa, 5th | One of the greatest names in the karma kaM tshang tradition.
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| Tai Situpa, 7th | Passed away at age 15 | |
| Tai Situpa, 8th | 1717 - Founds dpal spungs chos 'khor gling monastery | |
| Tenga Rinpoche | Ven. Kyabje Tenga Rinpoche was born in eastern Tibet, the northern snow-enclosure, the cool land of the dharma valleys, the segment of the mandala field known as "the six ranges of lower Dokham" [...] , on the fourth day of the sixth lunar month in the Water-Monkey year of 1932. To be more specific, Rinpoche was born in the region of Dokham known as Ga. His father was descended from the upper eastern clan of the miraculously born Magyal Pomra known as Drong Sekar Gyalpo and their descendants. Rinpoche's father was Gönpo Tobgyal, one of the sons of the then Drong district official. His mothers name was Rigdzin Drölma, who came from the Gegyal Barma family clan. Keep reading at Benchen.org | |
| Test Hodor Person | HodorHodorHodorHodorHodorHodorHodor HodorHodorHodorHodor | Hodor. Hodor HODOR hodor, hodor hodor, hodor, hodor hodor. Hodor hodor, hodor. Hodor HODOR hodor, hodor hodor, hodor, hodor hodor. Hodor hodor - hodor hodor hodor - hodor, hodor. Hodor hodor?! Hodor hodor HODOR! Hodor HODOR hodor, hodor hodor... Hodor hodor hodor; hodor HODOR hodor, hodor hodor. Hodor. Hodor hodor HODOR! Hodor hodor hodor hodor... Hodor hodor hodor. Hodor. |
| Thon mi sam bho Ta | 7th century. See Treasury of Lives for bio. | |
| Thugs sras kun dga' | One of the group of students of Phadampa Sangye associated with his final visit to Tibet that are collectively known as the Four Gatekeeper Yogins (sgo ba'i rnal 'byor bzhi), each of which are associated with one of the cardinal directions. Tukse Kunga, often referred to as Kunga the Bodhisattva (byang chub sems dpa' kun dga'), is associated with the northern gate (byang sgo). | |
| Tsenshab, Kirti | Kirti Tsenshab Rinpoche was born in the province of Amdo – eastern Tibet – in 1926, and at age six was recognized as the reincarnation of the former abbot of the Kirti Gompa. At the age of nine, He was ordained as a monk. Rinpoche received teachings from many high Lamas of the Tibetan Buddhist tradition. Lama Kirti Tsenshab Rinpoche is one of the holders of the tantra of Kalachakra lineage, having received that empowerment when he was 14 years old. At the age of 32 and having completed his monastic studies he was appointed as the Abbot of Kirti. After escaping from Tíbet in 1959, Kirti Tsenshab Rinpoche taught Tibetan orphans at the Tibetan Children’s Village, Dharamsala, India. At the age of 45 he began a fifteen-year meditation retreat in a small stone hermitage above Dharamsala, “big enough for a bed, prostrations, and a stove”. He spent seven years in meditation on Lam Rim, three years on “Seven Point Thought Transformation”, and some generation and completion stage tantra. Two years were spent only on generation and completion stages and in the final 3 years, Rinpoche repeated all of the above. Rinpoche has given Kalachakra commentary to His Holiness the Dalai Lama and is a teacher of Lama Zopa Rinpoche. Lama Zopa Rinpoche has said of Kirti Tsenshab Rinpoche, “He is a great Kadampa master who shows real Kadampa Tradition…so completely renounced. There’s not one slightest worldly activity, not the slightest eight worldly dharmas, no self cherishing thought. Even talking, everything is as much as possible pleasing to sentient being’s minds.” Source | |
| Tseten Zhabdrung, 6th | 1978-1980s - Professor at Northwest Minorities University in Lanzhou, Gansu Province. | Jigme Rigpai Lodro was one of the great Tibetan polymaths of the twentieth century, writing extensively on Tibetan history, language, astronomy and Buddhism. By dint of his historical life and dedication to Tibetan scholarship, he acted as a conduit between “traditional” and “modern” Tibet. He is most famous for his role as one of the so-called Three Great Scholars after the Cultural Revolution. This epithet is drawn from tenth century Tibetan history when the first Three Great Scholars brought the Dharma to Eastern Tibet due to Langdarma’s persecution of Buddhism in central Tibet. Thus this title indicates how Alak Zhabdrung and the other two Great Scholars, Dungkar Lobzang Trinle and Muge Samten, contributed significantly to the revival of Tibetan scholarship, both at monasteries and secular institutions, following a near twenty-year vacuum due to various political campaigns. Many of today’s great Tibetologists both in the PRC and abroad studied with one of these Three Great Scholars. (Treasury of Lives, Source Accessed January 27, 2022)
The 6th Tseten Zhabdrung was a student of Giteng Lobzang Pelden (sgis steng blo bzang dpal ldan, 1880/1-1944), also known as Yongdzin Paṇḍita (yongs 'dzin paNDi ta) and Jigme Damcho Gyatso ('jigs med dam chos rgya mtsho), a.k.a. Marnang Dorjechang (mar nang rdo rje 'chang, 1898-1946). Key Works:
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| Tsong kha pa |
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| Vajra Krodha | One of the group of students of Phadampa Sangye associated with his final visit to Tibet that are collectively known as the Four Gatekeeper Yogins (sgo ba'i rnal 'byor bzhi), each of which are associated with one of the cardinal directions. Vajra Krodha is associated with the southern gate (lho sgo). | |
| Vimuktisena | Circa 5th Century/6th Century | |
| Virūpa | (bir wa pa), one of the Eighty-four Mahasiddhas of India, was born into a royal family one thousand and twenty years after Lord Buddha entered parinirvana. He took novice monk vows and entered the Nalanda monastery, of which he became abbot later. He perfected his disciples of study and meditation. However, after seventy years of one-pointed tantric practice he had not attained any siddhis of any kind, and actually negative events were happening in his life. He decided he had no connection with the tantric teachings, Vajrayana, and with this state of mind he threw his rosary into the toilet and stopped doing Deity Meditations. However, the same night Nairatmya manifested for him, and said:
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| Wa-gindra | 18th cent. | |
| Zhang ston bsod nams grags pa | Biography on Jonang Foundation Website | |
| Zhang thang sag pa ye shes 'byung gnas | 12th century |
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