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Rnying ma scholar and practitioner. According to Erik Padma Kunsang, 'bru 'jam dbyangs chos kyi grags pa was a close disciple of 'jam dbyangs mkhyen brtse'i dbang po and a holder of the teaching lineage of the lam rim ye shes snying po;
see http://www.rangjung.com/gl/Lamrim_Yeshe_Nyingpo_intro.htm. He should not be confused with padma 'phrin las snying po whose one volume gsung 'bum has recently been found in tibet. (Source:[https://www.tbrc.org/#!rid=P9709 TBRC]) +
Gyurme Tsewang Tenpel was one of the four sons of Chogyur Lingpa's daughter Könchok Paldrön. He was recognized as the rebirth of his mother's brother, Tsewang Drakpa, the oldest son of Chogyur Lingpa, and so he became known as Tersey Tulku, "the Emanation of the Treasure-revealer's Son." He was instrumental in the transmission of grandfather's Treasures to many of last generation of lineage holders, such as the late Tulku Urgyen Rinpoche, who was his nephew, and Dilgo Khyentse Rinpoche. +
Jamyang Loter Wangpo was an important Rime Sakya master of Ngor Thartse Monastery who played a key role in the Rimé movement. He was a disciple of Jamyang Khyentse Wangpo and a teacher of Jamyang Khyentse Chökyi Lodrö. He is well known for compiling the Compendium of Tantras under the inspiration of his guru, Jamyang Khyentse Wangpo as well as publishing the very first printed edition of the Explanation for Private Disciples of the Lamdre system of the Sakya School, which before that had been transmitted only orally and was tenuously preserved in manuscript form. Jamyang Loter Wangpo also received Dzogchen instructions from Nyoshul Lungtok. The collection of 139 painted mandala thangkas for the Compendium of Tantras was saved in 1958 by Sonam Gyatso Thartse Khen Rinpoche, and later published in more than one edition. (Source: [https://www.rigpawiki.org/index.php?title=Jamyang_Loter_Wangpo Rigpa Wiki]) +
1708. founds bkra shis 'khyil
rgyal rabs lo tshigs shes bya mang 'dus mkhas pa'i spyi nor (p. 357)
1668. To Dbus and enters 'Bras-spungs Sgo-mang.
1674. Final ordination from 5th DL.
1676. Enters Rgyud Smad.
1680. Meditates at Ri-bo Dge-'phel.
1690. Becomes bla-ma [abbot] of 'Bras-spungs Sgo-mang.
Attempts to make peace between the Sde-srid and Lha-bzang Khan.
1709. Founds the Bkra-shis-'khyil Monastery with the patronage of Ju-nang Dpon.
1720. Granted title PaNDi-ta-e-rti-no-min-han by the Gong-ma Khang-shis Rgyal-po.
Year of death 1721 or 1722 (according to Ming mdzod); dates according to Tshad ma'i 'byung khungs: 1648-1722.
Gsung-'bum in 15 volumes. +
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. ([http://www.treasuryoflives.org/biographies/view/Jamyang-Khyentse-Chokyi-Lodro/9990 Source: Treasury of Lives]). Also see his collected works at [https://khyentselineage.tsadra.org/index.php/%27jam_dbyangs_mkhyen_brtse_chos_kyi_blo_gros Tsadra Foundation's Khyentse Lineage webiste] and the translations of his texts at [https://www.lotsawahouse.org/tibetan-masters/jamyang-khyentse-chokyi-lodro/ Lotsawa House]. +
A student of Khenchen Pema Tsewang Gyatso. A teacher of The Fifth Druktrül, Pema Tutop Dorje; The Fourth Tertön Wangchen Gyepai Dorje; Jikme Yeshe Nyingpo, and so forth. +
A
A student of Ju Mipam Jamyang Namgyal Gyatso. +
Adzom Gyalse Gyurme Dorje (Tib. ཨ་འཛོམ་རྒྱལ་སྲས་འགྱུར་མེད་རྡོ་རྗེ་, Wyl. a 'dzom rgyal sras 'gyur med rdo rje) aka Agyur Rinpoche (Wyl. a 'gyur rin po che) (1895-1969) — the third son and student of Adzom Drukpa. He was recognized by Jamgön Kongtrul as an emanation of Orgyen Terdak Lingpa.
Adzom Gyalse Gyurme Dorje was the third son and student of Adzom Drukpa Drodul Pawo Dorje. His mother was Tashi Lhamo (Tib. bkra shis lha mo), the daughter of a popular merchant named Budo (Tib. bum dos), who became Adzom Drukpa’s spiritual wife at the recommendation of Jamgön Kongtrul. While regarded as the incarnation of several eminent master, Adzom Gyalse was recognised as the incarnation of Minling Terchen Gyurme Dorje. Adzom Drukpa oversaw the spiritual education of Adzom Gyalse and transmitted to him especially his own terma treasures and the teachings of the Great Perfection such as the Longchen Nyingtik and the Chetsün Nyingtik. These in turn became also the main focus of Adzom Gyalse’s study and practice. Thus Adzom Gyalse rose to become of the main holders of the lineage and transmission of the Great Perfection teachings.
Adzom Gyalse took over the legacy of his father and became responsible for, the by his father in 1886 established, Adzom Gar (Tib. A ’dzom gar).[2] Unlike his father, Adzom Gyalse took monastic ordination and remained a monk throughout his entire life. He further developed and expanded Adzom Gar and became its main teacher and holder. While Adzom Gyalse had the potential to become a great tertön he decided to focused instead on the preservation and continuation of existing practices and teachings.
In 1958, Adzom Gyalse was arrested and put in prison where he gave teachings to his fellow inmates. He passed away in 1969 with many miraculous signs, and left a letter predicting the date and place of his future rebirth and the names of his future parents. In accordance with this letter, Dilgo Khyentse Rinpoche recognised a child born in Bhutan in 1980 as the reincarnation of Adzom Gyalse Gyurme Dorje. This child became a monk at Shechen Monastery and received numerous teachings and initiations from Khyentse Rinpoche. ([https://www.rigpawiki.org/index.php?title=Adzom_Gyalse_Gyurme_Dorje Source Accessed Sep 30, 2022])
'''Apang Terchen Orgyen Trinlé Lingpa (1895-1945)'''
Choktrul Lozang Tendzin of Trehor studied with the lord Kunga Palden and the Chö
master Dharma Seng-gé, and Apang Terchen in turn studied with Lozang Tendzin.
Apang Terchen, also known as Orgyen Trinlé Lingpa, was renowned as the rebirth of
Rigdzin Gödem. He was reputed to have been conceived in the following way: Traktung
Dudjom Lingpa focused his enlightened intent while resting in the basic space
of timeless awareness, whereupon Apang Terchen's mother experienced an intense
surge of delight. This caused all ordinary concepts based on confusion to be arrested
in her mind for a short time, and it was then that Apang Terchen was conceived in her
womb.2 From that moment on, his mother constantly had dreams that were amazing
omens. For example, she found herself among groups of dakinis enjoying the splendor
of ganachakras, or being bathed by many dakas and dakinis, or dwelling in pavilions
of light, illuminating the entire world with her radiance.
The child was born one morning at dawn, in the area of Serta in eastern Tibet, his
mother having experienced no discomfort. Her dwelling was filled with [2.188a] and
surrounded by light, as though the sun were shining brightly. There were also pavilions
of light, and a fragrance pervaded the entire area, although no one could tell
where it came from. Everyone saw numerous amazing signs on the child's body, such
as a tuft of vulture feathers adorning the crown of his head.3 The mother's brother,
Sönam Dorjé, asked, "What will become of this boy who has no father? How shameful
it would be if people saw these feathers!"4 But although he cut the feather tuft
off the child's head several times, it grew back on its own, just as before. This upset
Sönam Dorjé even more, and he berated his sister angrily, saying on numerous occasions,
"How could your child have no father? You must tell me who he is!" His
sister retorted, "With the truth of karma as my witness, I swear I have never lain with
a flesh-and-blood man of this world. This pregnancy might be a result of my own
karma." She became so extremely depressed that her fellow villagers couldn't bear it
and used various means to bring a halt to her brother's inappropriate behavior.
From an early age, this great master, Apang Terchen, felt an innate and unshakable
faith in Guru Rinpoché and had a clear and natural knowledge [2.188b] of the ''vajra guru''
mantra and the Seven-Line Supplication. He learned how to read and write
simply upon being shown the letters and exhibited incredible signs of his spiritual potential
awakening. For example, his intelligence, which had been developed through
training in former lifetimes, was such that no one could compete with him. As he
grew up, he turned his attention toward seeking the quintessential meaning of life.
He studied at the feet of many teachers and mentors, including the Nyingtik master
Gyatsok Lama Damlo and Terchen Sogyal, studying many of the mainstream traditions
of the sutras and tantras, especially those of the kama and terma.
The most extraordinary lord of his spiritual family was Trehor Drakar Tulku,5
with whom he studied for a long time, receiving the complete range of empowerments,
oral transmissions, and pith instructions of the secret Nyingtik cycles of utter lucidity.
He went to solitary ravines throughout the region, making caves and overhangs
on cliffs his dwelling places, taking birds and wild animals as his companions, and
relying on the most ragged clothing and meager diet. He planted the victory banner
of spiritual practice, meditating for a long period of time. He was graced by visions of
an enormous array of his personal meditation deities, [2.189a] including Tara, Avalokiteshvara,
Mañjushri, Sarasvati, and Amitayus. He was not content to leave the
true nature of phenomena an object of intellectual speculation, and his realization
progressed in leaps and bounds.
Apang Terchen bound the eight classes of gods and demons — including such spirits
as Nyenchen Tanglha, Ma Pomra, and Sergyi Drong-ri Mukpo6 — to his service.
He communicated directly with Tsiu Marpo, the white form of Mahakala, Ganapati,
and other protective deities, like one person conversing with another, and enjoined
them to carry out his enlightened activities. So great was his might that he also bound
these protective deities to his service, causing lightning to strike and so forth, so that
those who had become his enemies were checked by very direct means, before years,
months, or even days had passed.
Notably, he beheld the great master of Orgyen in a vision and was blessed as the
regent of Guru Padmakara's three secret aspects. On the basis of a prophecy he received
at that time, Apang Terchen journeyed to amazing holy sites, such as Draklha
Gönpo in Gyalrong, Khandro Bumdzong in the lowlands of eastern Tibet, and Dorjé
Treldzong in Drakar, where he revealed countless terma caches consisting of teachings,
objects of wealth, and sacred substances. He revealed some of them in secret,
others in the presence of large crowds. In these ways, he revealed a huge trove of profound
termas. [2.189b] Those revealed publicly were brought forth in the presence of
many fortunate people and in conjunction with truly incredible omens, which freed
all present from the bonds of doubt and inspired unshakable faith in them. Apang
Terchen's fame as an undisputed siddha and tertön resounded throughout the land, as
though powerful enough to cause the earth to quake. His terma teachings are found
in the numerous volumes of his collected works and include ''The Hidden Treasure of Enlightened Mind: The Thirteen Red Deities'',
practices focusing on the Three Roots, cycles concerning guardian deities and the
principle of enlightened activity, and his large instruction manual on Dzogchen teachings.
Apang Terchen's students, from Dartsedo in the east, to Repkong in Amdo to the
north, to the three regions of Golok and other areas, included mentors who nurtured
the teachings and beings, masters such as those known as the "four great illuminators
of the teachings," the "four vajra ridgepoles,11 the "four named Gyatso," the "great
masters, the paired sun and moon," and Jangchub Dorjé (the custodian of Apang
Terchen's termas).7 He also taught important political figures who exerted great
influence over the people of their areas, including the "four great chieftains of the
region of Dza in the north," [2.190a] that is, Getsé Tsering Dorjé of Dza in the northern
reaches of eastern Tibet, Gönlha of Akyong in Golok, Mewa Namlo of the Mé
region of Golok, and the chieftain of Serta in Washul. Apang Terchen's students also
included countless monks, nuns, villagers, and lay tantric practitioners. He transmitted
his own termas and the great Nyingtik cycles of the Dzogchen teachings, and so
numerous were those he guided that he truly embodied the enlightened activity of
one who held sway over the three realms. In these times of spiritual degeneration, he
alleviated problems caused by disease, famine, border wars, and civil unrest. In such
ways, Apang Terchen rendered great service to the land of Tibet. His kindness to the
Tibetan people as a whole was truly extraordinary, for he worked to ensure a glorious
state of peace and well-being.
During a pilgrimage to Jowo Yizhin Norbu, the statue of the lord Shakyamuni in
Lhasa, Apang Terchen paid respect to many tens of thousands of ordained members
of the sangha, sponsoring ganachakras, making offerings, and offering meals, tea,
and donations at such monastic centers as Sera, Drepung, and Ganden. He sponsored
the gilding of statues in these centers and in such ways strove to reinforce his positive
qualities. Everyone could see that no matter how many avenues he found to extend
generosity, his resources of gold, silver, and other valuables [2.190b] continued to
increase, as though he had access to a treasure mine.
Among his heart children and intimate students were his sons, Gyurmé Dorjé,
Wangchen Nyima, and Dotrul Rinpoché; his daughter, Tare Lhamo; and the custodian
of his termas, Jangchub Dorjé. Until recently, Tare Lhamo lived in eastern Tibet,
maintaining the teachings.8
Thus did Apang Terchen benefit beings with his incredible compassion and activities.
As his life was nearing an end, he remarked, "For the sake of the teachings and
of beings, I must enter the bloodline of the glorious Sakya school." This fearless lion's
roar proved to be his last testament, spoken with an unobscured awareness of past,
present, and future. He then manifested incredible miracles and departed for the
great palace of Pema Ö.
Source: Richard Barron translation of Nyoshul Khenpo, A Marvelous Garland of Rare Gems: Biographies of Masters of Awareness in the Dzogchen Lineage, Padma Publications, 2005, pages 488-491.
Gerardo Abboud was born in Buenos Aires, Argentina, and starting in the early 1970s, lived in India and Nepal for fourteen years. Since 1986, Abboud has been president of the Dongyuling Center, Argentina, which offers free teachings on Buddhist theory and practice. He is the English interpreter for several Kagyu lamas and since 1992 has served as the Dalai Lama’s interpreter in Latin America. +
Masao Abe is a leading Buddhist thinker who has spent many years furthering the work begun by D. T. Suzuki. He received his Ph.D. from Kyoto University after postgraduate studies at Columbia University and Union Theological Seminary. Abe has been a visiting professor at several major universities in the United States and has traveled widely in Europe and Asia as well. Author of ''Zen and Western Thought'', he has also contributed to the Macmillan Library of Philosophy and Religion series. ([https://www.shambhala.com/authors/a-f/masao-abe.html Source Accessed Nov 22, 2019]) +
Famed author of the Biographies of Eighty-Four Mahasiddhas. +
John Abramson is retired and lives in the Lake District in Cumbria, England. He obtained an MSc in Transpersonal Psychology and Consciousness Studies in 2011 when Les Lancaster and Mike Daniels ran this course at Liverpool John Moores University. He is currently studying for a distance learning Buddhist Studies MA at the University of South Wales. ([http://www.integralworld.net/abramson2.html Source Accessed Apr 9, 2021]) +
After completing an undergraduate degree in Economics at Keio University, Ryūichi Abé acquired a master’s degree from the School of Advanced International Affairs, the Johns Hopkins University. He then turned to Religious Studies and was awarded an M. Phil. and Ph.D. from Columbia University. Professor Abé’s research interests center around Buddhism and visual culture, Buddhism and literature, Buddhist theory of language, history of Japanese esoteric Buddhism, Shinto-Buddhist interaction, and Buddhism and gender. He has been teaching wide-ranging graduate and undergraduate courses on East Asian religions and premodern and early modern Japanese religions.
His publications include ''Great Fool–Zen Master Ryōkan'' (University of Hawaii Press), the ''Weaving of Mantra–Kūkai and the Construction of Esoteric Buddhist Discourse'' (Columbia University Press), "Word" (in Lopez ed., ''Critical Terms in Buddhist Studies'', University of Chicago Press), "Genjō sanzō no tōei: ''Shingon hasso gyōjōzu'' no saikaishaku" (Tripitaka Master Xuanzang and His Reflections: reinterpreting the narrative painting series ''Deeds of the Shingon Patriarchs''), Sano Midori, et al. eds., ''Chūsei kaiga no matorikkusu II'' (''Matrix of Medieval Paintings II'', Seikansha Press), "Heian shoki tennō no seiken kōtai to kanjō girei" (Early Heian Imperial Succession and Abhiseka Ritual), Nemoto Seiji, et al. eds., ''Nara Bukkyō no dentō to kakushin'' (''Tradition and Innovation in the Buddhism of Nara'', Bensei Shuppan Press), "Revisiting the Dragon Princess: her role in medieval origin stories and its implications in reading the ''Lotus Sutra''" (''Japanese Journal of Religious Studies''), and "Women and the Heike nōkyō: The Dragon Princess, the Jewel and the Buddha" (''Impressions, The Journal of the Japanese Art Society of America'').<br>([https://rijs.fas.harvard.edu/ryuichi-abe Source Accessed Sept 4, 2020]) +
I have followed a training in Tibetan Studies first at the INALCO and then at the EPHE (Sorbonne) where I attended the seminaries by Anne-Marie Blondeau, a specialist in Bon and rNying ma gter ma literature. Since 1999 I have become a researcher at the Centre National de la Recherche Scientifique (CNRS) in Paris and am a member of Centre de Recherches sur les Civilisations de l'Asie Orientale (CRCAO). Among other academic duties, I am a member of the scientific committee of the Institut d'Etudes Tibétaines (IET) of the Collège de France (Paris), as well as the founder and director of the Revue d'Etudes Tibétaines (RET) which is available for free on the Digital Himalaya website from the Cambridge University: http://www.digitalhimalaya.com/collections/journals/ret/
See also: https://khyungmkhar.blogspot.com/2018/02/choying-no-20.html
([https://www.amazon.com/Jean-Luc-Achard/e/B0034Q97FG Source] Accessed Feb 26, 2018) +
Namdrol Miranda Adams holds an MA in Education with a focus on Educational Leadership and Policy from Portland State University, and a BA in English Literature from New York University. Since 1998 she has dedicated her life to the study and practice of the Tibetan language and the Tibetan Buddhist tradition, seven of those as a Buddhist nun. She studied the traditional texts and their commentaries at Deer Park Monastery in Wisconsin from 1998–2003 and her editing and translation work includes ''Practicing the Path'', the ''Rubin Foundation's Treasury of Lives'', ''Karmapa 900'', and the ''Lama Yeshe Wisdom Archive's Kopan Lam Rim Courses''. She has been the assistant of Yangsi Rinpoche since 1999 and is one of the founders of Maitripa College, where she is Dean of Education. (Source: [https://wisdomexperience.org/product/practicing-path/ Wisdom Publications]) +
The Eighth Adeu Rinpoche was born on the fourth day of the 12th Tibetan month in the Iron Horse year of the fifteenth calendrical cycle, in the middle of a freezing winter. As the 16th Karmapa and the Eighth Choegon Rinpoche recognized the child as the authentic reincarnation of the Seventh Adeu Rinpoche, he was taken to Tsechu Gompa for enthronement at the age of seven. Immediately after this, he began his traditional education in writing, calligraphy, poetry, astrology, mandala painting, spiritual practice and text recitation. At the same time, the young Adeu Rinpoche also received many teachings and pith-instructions based on the old and new traditions, but primarily on the Drukpa lineage from the Eighth Choegon Rinpoche, Jamyang Khyentse Chökyi Lodrö and many other great masters. After this, Rinpoche entered into a seven-year retreat, during which he practised the sadhanas of different deities and trained in tsa-lung, following the Six Yogas of Naropa and the liberating Mahamudra mind-training practices. He also learnt philosophy. Adeu Rinpoche later wrote a precise commentary on the three sets of vows, the root of heart-essence of Nyingmapa lineage, and on the various mandala deities.
In 1958, all the sacred texts, statues and precious objects were completely destroyed, and Rinpoche was imprisoned for fifteen years. Although Adeu Rinpoche suffered a great deal, the period in prison gave him an opportunity to meet many accomplished masters, who had also been imprisoned, especially Khenpo Munsel from whom he received instructions on Dzogchen, and under whose guidance, he practised the rare and precious teachings of the aural lineage (Nyengyü) of the Nyingma school, and studied the various Nyingmapa terma teachings.
Adeu Rinpoche was an extremely important master of the Drukpa Kagyü lineage, especially following the Cultural Revolution, during which many great Drukpa lineage masters passed away. When teachings of the Drukpa lineage were faced with extinction, Adeu Rinpoche was the only remaining lineage holder of the Khampa tradition of the Drukpa lineage.
At the end of 1980, Adeu Rinpoche went to Tashi Jong in India to pass on the entire lineage of the Khampa Drukpa tradition to the present Khamtrul Rinpoche Dongyü Nyima, Choegon Rinpoche Choekyi Wangchuk and many other great tulkus of the Drukpa lineage.
In 1990, Adeu Rinpoche also gave the complete empowerments of the Drukpa lineage to the local tulkus in Nangchen. About 51 tulkus and 1600 monks and nuns were present to receive the empowerments and oral transmissions. In this way, Adeu Rinpoche became the main lineage master of the Khampa Drukpa tradition for all the Drukpa tulkus. Thereafter, Adeu Rinpoche went to Bhutan and exchanged initiations with Je Khenpo, Jigme Chodrak Rinpoche, Dilgo Khyentse Rinpoche and many other enlightened masters, thus becoming a representative of the Drukpa lineage.
Adeu Rinpoche also took responsibility for restoring Tsechu Gompa, and at the same time collecting, correcting and editing all the Drukpa teachings, tantras and practices.
Adeu Rinpoche passed away in July 2007, in Nangchen, Tibet.
His reincarnation has recently been identified, in Tibet, by Choegon Rinpoche Chökyi Senge. (Source:[https://www.rigpawiki.org/index.php?title=Adeu_Rinpoche])
Marc Agate holds a Master’s degree in Electrical Engineering from Georgia Tech, Atlanta (GA) and graduated from the École des Mines de Nantes in Computer Sciences. After working for a web services company for five years in Atlanta, he returned to France and joined the Dashang Rimay Community where he learned Tibetan and started to develop several multilingual lexicographic projects.
With his wife, he published a practical guide on Tibetan Kunye Massage. He also translated several sutras from Tibetan to French, as well as the ''Uttaratantra'' and its commentary by Asanga, and books 2, 3 and 4 of the ''Treasury of Knowledge'' by Jamgön Kongtrul Lodrö Thaye. Marc has joined BDRC to offer his expertise, and help preserve and spread Buddhist teachings around the world. ([https://www.tbrc.org/#!footer/community/people Source Accessed Oct 4, 2019]) +
Born in Barcelona in 1965, Oriol Aguilar received his Ph.D in cultural anthrolopogy from the Universitat Autònoma de Barcelona in 2005. Focusing on religious studies, particularly the Buddhism of Tibet, he studied Tibetan language in Barcelona and Paris (École Pratique des Hautes Études) and trained in translation with the Shang Shung Institute. He met Chögyal Namkhai Norbu in 1987, and since 1998 has collaborated with Shang Shung Publications as a member of the International Publications Committee (IPC) of the Dzogchen Community on the publication, particularly in the Spanish editions, of the teachings of Chögyal Namkhai Norbu, including translations from Tibetan.
[http://www.shangshungpublications.org/oriol-aguilar/] +