Blo gsal bstan skyong

 

PersonType	Category:Classical Tibetan Authors
MainNamePhon	Losel Tenkyong
MainNameTib	བློ་གསལ་བསྟན་སྐྱོང་
MainNameWylie	blo gsal bstan skyong
AltNamesTib	ཞ་ལུ་བློ་གསལ་བསྟན་སྐྱོང་  ·  ཞྭ་ལུ་རི་སྦུག་སྤྲུལ་སྐུ་  ·  རི་སྦུག་སྤྲུལ་སྐུ་བློ་གསལ་བསྟན་སྐྱོང་  ·  ཞྭ་ལུ་རི་སྦུག་སྤྲུལ་སྐུ་བློ་གསལ་བསྟན་སྐྱོང་  ·  རིན་ཆེན་བློ་གསལ་བསྟན་སྐྱོང་  ·  རིན་ཆེན་བློ་གསལ་བསྟན་སྐྱོང་དཔལ་བཟང་པོ་  ·  བཙུན་པ་བློ་གསལ་བསྟན་སྐྱོང་
AltNamesWylie	zha lu blo gsal bstan skyong  ·  zhwa lu ri sbug sprul sku  ·  ri sbug sprul sku blo gsal bstan skyong  ·  zhwa lu ri sbug sprul sku blo gsal bstan skyong  ·  rin chen blo gsal bstan skyong  ·  rin chen blo gsal bstan skyong dpal  ·  bzang po  ·  btsun pa blo gsal bstan skyong
bio	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)
BiographicalInfo	Short bio available at RYWIKI
YearBirth	1804
BornIn	Nyang (gtsang)
TibDateGender	Male
TibDateElement	Wood
TibDateAnimal	Mouse
TibDateRabjung	13
ReligiousAffiliation	Sakya; Shangpa Kagyu; Rime
ClassicalProfAff	Zhalu Monastery (zhwa lu dgon)
StudentOf	D+harma b+ha dra
TeacherOf	Jamyang Khyentse Wangpo  ·  Jamgön Kongtrul Lodrö Taye  ·  kun bzang dpal ldan
BDRC	https://www.tbrc.org/#!rid=P857
IsInGyatsa	No
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An fully enlightened Buddha is said to have the power to manifest in many forms in order to help the sentient beings. The emanation body of a buddha, as the third of the three bodies of a buddha, refers to the many forms in which a buddha can manifest and which are accessible to ordinary sentient beings. Buddhist scholars present four types of emanation bodies: emanation as supreme being, emanation as rebirth, emanation as artisan and emanation in diverse forms.

The Geluk tradition traces its origin to Tsongkhapa, who propagated a modified version of the Kadampa lojong and lamrim teachings. It is the dominant tradition of Tibet, having established its control of the government under the figure of the Dalai Lama.

The Sakya tradition developed in the eleventh century in the Khön family of Tsang, which maintained an imperial-era lineage of Vajrakīla and which adopted a new teaching from India known as Lamdre.

Sādhana refers to a method of practice through which one can actualise a specific spiritual result, and by extension to the texts and manuals which present such methods. A sādhana in the Vajrayāna Buddhist context generally involves the worship and visualisation of a tantric deity, chanting of mantras, and associated practices. The practice often begins with verses of taking refuge and cultivating altruistic thought, then carrying out meditation on emptiness and the mandala of deity, seven-part worship, chanting of mantras, and finally the dissolution of the deity which was visualised.

The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa.