Search by property

This page provides a simple browsing interface for finding entities described by a property and a named value. Other available search interfaces include the page property search, and the ask query builder.

List of results

• People/Red mda' ba gzhon nu blo gros  + (Rendawa Zhönu Lodrö was a highly distingui … Rendawa Zhönu Lodrö was a highly distinguished Sakya scholar who is credited with reviving Madhyamaka studies in Tibet. A holder of the Kadam teachings, he was a teacher of Tsongkhapa, as well as hundreds of others, and is counted as seventy-fourth in the line of Lamrim lineage.enty-fourth in the line of Lamrim lineage.)
• People/Rong ston shes bya kun rig  + (Rongton Sheja Kunrik is the second in the … Rongton Sheja Kunrik is the second in the line of great Sakya masters known as the Six Ornaments of Tibet. Among these teachers he is particularly revered for his mastery of the Buddhist sutras. Rongton studied and taught at Sangpu Neutok Monastery. He founded Penpo Nalendra Monastery in 1436. founded Penpo Nalendra Monastery in 1436.)
• People/Shar rdza bkra shis rgyal mtshan  + (Shardza Tashi Gyaltsen (Tibetan: ཤར་རྫ་བཀྲ … Shardza Tashi Gyaltsen (Tibetan: ཤར་རྫ་བཀྲ་ཤིས་རྒྱལ་མཚན, Wylie: shar rdza bkra shis rgyal mtshan) (1859–1933) or 1935) was a great Dzogchen master of the Bon tradition of Tibet who took not only Bon disciples, but gathered students from all traditions of Tibetan Buddhism. According to tradition, Shardza Tashi Gyeltsen famously realized the rainbow body.</br></br>Chaoul (2006) opened the discourse of Bon traditions of Trul khor into Western scholarship in English with his thesis from Rice University, which makes reference to writings of Shardza Tashi Gyaltsen, particularly the ''Most Profound Heavenly Storehouse None Other than the Oral Transmission of Trul Khor Energy Control Practices'' (Wylie: ''yang zab nam mkha' mdzod chen las snyan rgyud rtsa rlung 'phrul 'khor'').<br></br>([https://commons.tsadra.org/index.php/Special:FormEdit/Person/Shar_rdza_bkra_shis_rgyal_mtshan#tab=BNW Source Accessed Sep 1, 2020])yal_mtshan#tab=BNW Source Accessed Sep 1, 2020]))
• People/Zhechen Gyaltsab, 4th  + (Shechen Gyaltsap Gyurme Pema Namgyal, a re … Shechen Gyaltsap Gyurme Pema Namgyal, a remarkable master who lived at the end of the nineteenth and the beginning o f the twentieth century, wrote ''The Great Medicine that Conquers Clinging to the Notion of Reality''. He was a disciple of the greatest luminaries of the nineteenth century, including Jamyang Khyentse Wangpo, Jamgön Kongtrul Lodrö Thaye, and Lama Mipham Rinpoche. Shechen Gyaltsap was indisputably one of the most learned and accomplished lamas of his time. The thirteen volumes of his large collection of writings contain many lucid and profound commentaries on various aspects of philosophy and practice.</br>     Shechen Gyaltsap was also an accomplished practitioner. He spent</br>much of his life in retreat above Shechen Monastery in eastern Tibet, and achieved many signs of accomplishment. Once he started a three-year retreat based on the ''Vajrakilaya'' practice, but to everyone's surprise after only three months he emerged saying that he had completed his intended program. The next morning, his attendant noticed an imprint of his footprint on the stone threshold of the hermitage. Shechen Gyaltsap's disciples later removed the stone and hid it during the Cultural Revolution. Today, it is possible to see it at Shechen Monastery in Tibet. The imprint was an outer sign of his inner realization of the ''Vajrakilaya'' practice. (Source: ''The Great Medicine'', introduction, 21)introduction, 21))
• People/Bdud mo bkra shis 'od zer  + (Tashi Özer received his name while still a … Tashi Özer received his name while still a child from the Seventh Karmapa along with some meditation instructions on the six syllable mantra. He later took novice ordination with the First Goshir Gyaltsab. However is early education occurred within the Geluk and Sakya traditions. He encountered the Seventh Karmapa again when he was a young man and received a wide range of instructions from him, which he was said to have thoroughly mastered and experienced numerous visions of buddhas while in extended retreat. He went on to become a prominent teacher of the Kagyu tradition, especially at Zurmang Monastery. His students included some of the most important Kagyu hierarchs of the day, including the Eighth Karmapa and the Third Goshir Gyaltsab.hth Karmapa and the Third Goshir Gyaltsab.)
• People/Mi la ras pa  + (The most famous and beloved of Tibetan yog … The most famous and beloved of Tibetan yogins. Although he is associated most closely with the Bka' brgyud sect of Tibetan Buddhism, he is revered throughout the Tibetan cultural domain for his perseverance through hardship, his ultimate attainment of buddhahood in one lifetime, and for his beautiful songs. The most famous account of his life (the Mi la ras pa'i rnam thar, or “The Life of Milarepa”) and collection of spiritual songs (Mi la'i mgur 'bum, or “The Hundred Thousand Songs of Milarepa”) are extremely popular throughout the Tibetan world. The themes associated with his life story—purification of past misdeeds, faith and devotion to the Guru, ardor in meditation and yogic practice, and the possibility of attaining buddhahood despite the sins of his youth—have inspired developments in Buddhist teaching and practice in Tibet. (Source: "Mi la ras pa." In ''The Princeton Dictionary of Buddhism'', 541. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
• People/Tai Situpa, 8th  + (Tibetan Buddhist scholar recognized as the … Tibetan Buddhist scholar recognized as the eighth Tai Si tu incarnation, remembered for his wide learning and his editorial work on the Tibetan Buddhist canon. He traveled extensively throughout his life, maintaining strong relationships with the ruling elite of eastern Tibet and the Newar Buddhists of the Kathmandu Valley. Born in the eastern Tibetan region of Sde dge, Chos kyi 'byung gnas was recognized as a reincarnate lama (''sprul sku'') by the eighth Zhwa dmar, from whom he received his first vows. He would go on to study with Kah thog Rigs 'dzin Tshe dbang nor bu (1698–1755), from whom he learned about gzhan stong (“other emptiness”). At the age of twenty-one, he accompanied several important Bka' brgyud hierarchs, the Zhwa dmar and the twelfth Karma pa, to Kathmandu, a journey that was to have a profound impact on the young Si tu's life. He returned to eastern Tibet in 1724, where he was received favorably by the king of Sde dge, Bstan pa tshe ring (Tenpa Tsering, 1678–1738). Under the latter's patronage, Chos kyi 'byung gnas founded Dpal spungs monastery in 1727, which became the new seat for the Si tu lineage (they are sometimes called the Dpal spungs si tu). Between the years 1731 and 1733, he undertook the monumental task of editing and correcting a new redaction of the bka' 'gyur section of the Tibetan Buddhist canon, to be published at the printing house of Sde dge. Although in his day Tibetan knowledge of Indian linguistic traditions had waned, Chos kyi 'byung gnas devoted much of his later life to the study of Sanskrit grammar and literature, which he had first studied with Newar paṇḍitas during his time in Kathmandu. He sought out new Sanskrit manuscripts in order to establish more precise translations of Sanskrit works aiready translated in the Tibetan canon; he is esteemed in Tibet for his knowledge of Sanskrit grammar. In addition to his prolific scholarly work, Chos kyi 'byung gnas was an accomplished painter as well as a gifted physician, much sought after by the aristocracy of eastern Tibet. In 1748, he visited Nepal once again, where he translated the ''Svayambhūpurāṇa'', the legends concerning the Svayambhū stūpa, into Tibetan. He was received amicably by the rulers Jayaprakāśamalla (1736–1768) of Kathmandu, Raṇajitamalla (1722–1769) of what is now Bhaktapur, and Pṛthvīnārāyaṇa Śāha, who would unify the Kathmandu Valley under Gorkhali rule several decades later. Chos kyi 'byung gnas' collected writings cover a vast range of subjects including lengthy and detailed diaries and an important history of the Karma bka' brgyud sect coauthored by his disciple Be lo Tshe dbang kun khyab (Belo Tsewang Kunkyap, b. 1718). He is retrospectively identified as an originator of what would become known as Khams ris med movement, which gained momentum in early nineteenth century Sde dge. (Source: "Chos kyi 'byung gnas." In ''The Princeton Dictionary of Buddhism'', 189. Princeton University Press, 2014)'', 189. Princeton University Press, 2014))
• People/Ngag dbang tshogs gnyis rgya mtsho  + (Tsoknyi Gyatso [was] a scholar of the Jona … Tsoknyi Gyatso [was] a scholar of the Jonang tradition who was considered an incarnation of one of Dolpopa’s major disciples, Nyawon Kunga Pal (1285-1364) . . . Tsoknyi Gyatso’s writings are not only intriguing and perplexing because they present a specific species of zhentong, but they are important because they disclose to us the intentional workings of a major Jonang scholar during a fascinating period in far eastern Tibetan history. As a disciple of the great Jonang master from Dzamthang, Bamda Thubten Gelek Gyatso (1844-1904), Tsoknyi Gyatso was undoubtedly exposed to a rich nexus of views. Having lived at the crossroads of intellectual exchange during the height of the Rimé eclectic movement in Kham, Bamda Gelek studied with masters including Jamgon Kongtrul (1813-1899), Jamyang Khyentse Wangpo (1820-1892), Dza Patrul (1808-1887) and his Geluk teacher Akon. With these mentors close to his own teacher’s heart, it is safe to infer that Tsoknyi Gyatso was not only versed in the mainstream zhentong works of his own tradition from authors such as Dolpopa and Taranatha, but that he most likely inherited ways of thinking through alternative presentations of emptiness. ([https://jonangfoundation.org/blog/tsoknyi-gyatso-zhentong Source Accessed October 23, 2019])hentong Source Accessed October 23, 2019]))
• People/Tsong kha pa  + (Tsongkhapa Lobzang Drakpa was one of the m … Tsongkhapa Lobzang Drakpa was one of the most influential Tibetan Buddhist scholars of the last millennium. Born in Amdo, he travelled to U-Tsang in his youth, never to return to his homeland. In U-Tsang he studied with numerous teachers of all traditions and engaged in many retreats resulting in his development of a fresh interpretation of Nāgārjuna's Madhyamaka view and a reinvigoration of the monastic Vinaya. Widely regarded as an emanation of Mañjuśrī, Tsongkhapa composed eighteen volumes of works of which the majority dealt with tantric subjects. He was the founder of Ganden Monastery, which became the central monastery of the Geluk tradition that was founded on his teachings and writings.was founded on his teachings and writings.)
• People/Bai ro tsa na  + (Vairotsana was the greatest of all Tibetan … Vairotsana was the greatest of all Tibetan lotsawas. Together with Padmasambhava and Vimalamitra, he was one of the three main masters to bring the Dzogchen teachings to Tibet.</br></br>      Vairotsana was born into the Pagor clan, and was sent to India by Trisong Detsen to study with Indian panditas. He also travelled widely in China, Khotan, Nepal, Shangshung and elsewhere. He was one of the original seven monks ordained by Shantarakshita. (Source: [https://www.rigpawiki.org/index.php?title=Vairotsana Rigpa Wiki])Rigpa Wiki]))
• People/G.yu khog bya bral chos dbying rang grol  + (Yukhok Chatralwa Chöying Rangdrol (Tib. གཡ … Yukhok Chatralwa Chöying Rangdrol (Tib. གཡུ་ཁོག་བྱ་བྲལ་བ་ཆོས་དབྱིངས་རང་གྲོལ་, Wyl. g.yu khog bya bral ba chos dbyings rang grol) (1872–1952) — a student of Tertön Sogyal Lerab Lingpa and Adzom Drukpa and the root teacher of Dodrupchen Rinpoche. One of his root incarnations was Yudra Nyingpo, and he was also considered as the tulku of Dola Jikmé Kalzang. ([https://www.rigpawiki.org/index.php?title=Yukhok_Chatralwa_Ch%C3%B6ying_Rangdrol Source Accessed Feb 6, 2020])ing_Rangdrol Source Accessed Feb 6, 2020]))
• People/Gzhan phan chos kyi snang ba  + (Zhenpen Chökyi Nangwa, a disciple of Orgye … Zhenpen Chökyi Nangwa, a disciple of Orgyen Tendzin Norbu, was the nineteenth abbot of Dzogchen's Śrī Siṃha college, the founder and first abbot of Dzongsar's Khamshe monastic college, and the teacher of countless Nyingma, Sakya and Kagyu lamas. He and his disciples are said to have established nearly one hundred study centers, emphasizing the study of thirteen Indian root texts.g the study of thirteen Indian root texts.)

• People/Chos dbyings stobs ldan rdo rje  + (Choying Tobden Dorje was a brilliant Vajra … Choying Tobden Dorje was a brilliant Vajrayana master of eastern Tibet. His masterwork, ''The Complete Nyingma Tradition from Sutra to Tantra'', remains the main text studied by Tibet’s Ngakpa lineages of lay Buddhist yogi-practitioners. ([https://www.shambhala.com/authors/a-f/choying-tobden-dorje.html Source Accessed Feb 14, 2020])-dorje.html Source Accessed Feb 14, 2020]))

• People/Shamarpa, 4th  + (''The following biography is a traditional … ''The following biography is a traditional account of the life of the Fourth Shamarpa Chodrak Yeshe as written on Sharmapa.org.''</br></br>The 4th Shamarpa was born in Kangmar in the Treshö province of Kham, eastern Tibet. Wonderous signs were ablaze at his birth, which were variously interpreted by the local monastic communities, according to their own anticipation. Some were of the mind that it could only be the long awaited Karmapa Incarnate, while others were more inclined towards the Shamarpa Incarnate or that of a Mahasiddhi. Seven months had passed, speculations abound; conclusions, there were none. The infant Rinpoche was invited formally to Tara Kangmar Monastery, where a collection of books was laid before him to select. He took none but works by the Karmapa. The indecisive took this to be unmistakably an indication of the Karmapa’s return. Thus the solemn matter of identification was settled arbitrarily on a simple test. From then on, the Shamarpa remained in the monastery. The 6th Karmapa Tongwa Dönden was born the year after. When he was four years of age, he embarked on an extensive Dharma tour through Tibet. In due course, he arrived at the Lhündrup Gön Monastery in the south, not far from Dra-Kangmar, where, all the while, the disciples of the Shamarpa were anxiously waiting for their Guru’s return, without avail. They came to the Karmapa, labourously recalling the passing of their Guru, whose last word was “Dra-Kangmar”, they said. It was to be the name of the place of his next rebirth. The Karmapa reassured them that their Guru had indeed taken rebirth, but in distant Tre-Kangmar. Tre and Dra, an understandable confusion of words for his griefing followers, in time of stress. His now jubilant disciples, planned on an instant return of their Guru to his long awaited monasteries. The Karmapa told them it was not to be so. As the Karmapa, he must himself invite him, in full ceremonial honours, as befitting the return of the Shamarpa.</br></br>By the time the Dharma tour had reached the province of Treshö the Karmapa was seven years old. He set up camp near Kangmar, remaining in retreat, while he sent his gifted attendant-monk, to invite the Shamarpa. This learned monk, a man of exceptional realizations was none other than Paljor Döndrup, the 1st Gyaltsab Rinpoche, who was to become a Guru to the Shamarpa. When the Karmapa and the Shamarpa met, it was the renewal of a very close tie, stretching far beyond history. In terms of human relationship, it was to be compared to the joyful reunion of father and son. The Karmapa gave the young Shamarpa the name of Chöji Drakpa Yeshe Pal Zangpo. Returning the Red Crown, he enthroned him.</br></br>They had been successively each others Guru up to then. The Karmapa proposed that from then on, they were to propagate the Dharma together, each in a different region of the country, with the Shamarpa remaining in the Kongpo area in the south while the Karmapa himself proceeding towards eastern Kham.</br></br>Some years later, they were together again, at Treshö Kangmar. The Shamarpa arrived laden with offerings for the Karmapa; the Karmapa readily imparted to him the Mahamudra, the Six Teachings of Naropa and the numerous instructions of the Kagyü Lineage.</br></br>The Shamarpa became renowned as a great scholar and also for being unsparing on himself in practice, whether it was on the teachings received from the Karmapa, from Gyaltsap Rinpoche or from any of the great lamas and scholars, thus setting a challenging example of relentless perseverance.</br></br>The 4th Shamarpa went as far as to Bhutan to propagate the Dharma. In southern Bhutan, there remains to this day a monastery built by the Shamarpa. It stands sturdy and almost untouched by the passing years. Apart from it being a shining testamony to the craftsmanship of the period, it is indelibly a mark of his enduring blessings.</br></br>In central Tibet, where, at the insistence of the people, he became king for eleven years, ruling the country strictly in accordance with Buddhist principles. However, his first priority was Dharma. As he studied, so he taught and meditated, never neglecting his monastic obligations, thus fully accomplishing the three-fold task of a Holder of the Buddha’s Teachings. ([https://shamarpa.org/history/the-4th-shamarpa-shamar-chokyi-drakpa-yeshe-pal-zangpo-1453-1524/ Source Accessed Mar 4, 2020])o-1453-1524/ Source Accessed Mar 4, 2020]))
• People/Bo dong paN chen phyogs las rnam rgyal  + ((Chokle Namgyal) (1376-1451). The twenty-t … (Chokle Namgyal) (1376-1451). The twenty-third abbot of Bo dong E monastery, founded in about 1049 by the Bka' gdams geshe (dge bshes) Mu dra pa chen po, and the founder of the Bo dong tradition. His collected works, said to number thirty-six titles, include his huge encyclopedic work ''De nyid 'dus pa'' ("Compendium of the Principles"); it alone runs to 137 volumes in the incomplete edition published by the Tibet House in Delhi. Phyogs las rnam rgyal (who is sometimes confused with Jo nang pa Phyogs las rnam rgyal who lived some fifty years earlier) was a teacher of Dge 'dun grub (retroactively named the first Dalai Lama) and Mkhas grub Dge legs dpal bzang, both students of Tsong kha pa. Among his disciples was the king of Gung thang, Lha dbang rgyal mtshan (1404–1463), whose daughter Chos kyi sgron me (1422–1455) became a nun after the death of her daughter and then the head of Bsam lding (Samding) monastery, which her father founded for her. The monastery is the only Tibetan monastery whose abbot is traditionally a woman; incarnations are said to be those of the goddess Vajravārāhī (T. Rdo rje phag mo), "Sow-Headed Goddess." (Source: "Bo dong Phyogs las rnam rgyal." In ''The Princeton Dictionary of Buddhism'', 139. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
• People/'jigs med gling pa  + (A Tibetan exegete and visionary, renowned … A Tibetan exegete and visionary, renowned as one of the premier treasure revealers (''gter ston'') in the Rnying ma sect of Tibetan Buddhism. 'Jigs med gling pa was born in the central Tibetan region of 'Phyong rgyas (Chongye), and from an early age recalled many of his previous incarnations, including those of the Tibetan king Khri srong lde btsan, the scholars Sgam po pa and Klong chen pa and, in his immediately preceding birth, Chos rje gling pa. After a period of monastic education, in his late twenties, he undertook an intense series of meditation retreats, first at Dpal ri monastery and then at the Chims phu cave complex near Bsam yas. In one of the numerous visions he experienced during this period, he received the klong chen snying thig, or "Heart Sphere of the Great Expanse," from a ḍākinī at the Bodhnāth stūpa in Kathmandu. The revelation of this text is considered a “mind treasure” (''dgongs gter''), composed by Padmasambhava and revealed to the mind of a later disciple. 'Jigs med gling pa kept this revelation secret for seven years before transcribing it. The klong chen snying thig corpus systematized by 'Jigs med gling pa, including numerous explanatory texts, tantric initiations, and ritual cycles, became a seminal component of the rdzogs chen teachings in the Rnying ma sect. While based in central Tibet, 'Jigs med gling pa was also influential in Tibet's eastern regions, serving as spiritual teacher to the royal family of Sde dge and supervising the printing of the collected Rnying ma tantras in twenty-eight volumes. His patrons and disciples included some of the most powerful and prestigious individuals from Khams in eastern Tibet, and his active participation in reviving Rnying ma traditions during a time of persecution earned him a place at the forefront of the burgeoning eclectic or nonsectarian (''ris med'') movement. Numerous subsequent visionaries involved in promulgating the movement identified themselves as 'Jigs med gling pa's reincarnation, including 'Jam dbyang mkhyen brtse dbang po, Mdo mkhyen brtse Ye Shes rdo rje, Dpal sprul Rinpoche, and Dil mgo mkhyen brtse. (Source: "'Jigs med gling pa." In ''The Princeton Dictionary of Buddhism'', 387–88. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
• People/Phag mo gru pa rdo rje rgyal po  + (A Tibetan scholar and adept who is counted … A Tibetan scholar and adept who is counted as one of the great disciples of the key Bka’ brgyud founder Sgam po pa Bsod nams rinchen, and is venerated as the source for many subsequent Bka’ brgyud lineages. Born in the ’Bri lung rme shod region of eastern Tibet, Phag mo gru pa’s parents died while he was still young. Receiving ordination as a novice Buddhist monk at the age of eight, he studied under a variety of teachers during the early part of his life. At eighteen, he traveled to central Tibet, receiving full ordination at the age of twenty-five. There he trained under a number of Bka’ gdams pa teachers, and later, under the great Sa skya master Sa chen Kun dga snying po, from whom he received extensive instruction in the tradition of the path and its result (lam ’bras). At the age of forty, he traveled to Dwags lha sgam po in Southern Tibet, where he met Sgam po pa, who became his principal guru. Sgam po pa famously held up a half-eaten ball of parched barley flour mixed with tea and said to Phag mo gru pa, “This is greater than the results of all your previous meditation.” After he demonstrated his humility by carrying stones to build a stūpa, Sgam po pa gave Phag mo gru pa the transmission of instructions on mahāmudrā meditation and, through their practice, is said to have attained great realization. In 1158, Phag mo gru pa established a simple meditation hut where he lived until his death in 1170; this location later served as the foundation for the influential monastery of Gdan sa mthil. Phag mo gru pa was renowned for his strict adherence to the vinaya, even going on alms rounds, a rare practice in Tibet. Several individuals among his many followers established a number of important branch lineages, the so-called “eight minor Bka’ brgyud subsects” that collectively came to be known as the Phag gru Bka’ brgyud. (Source: "Phag mo gru pa Rdo rje rgyal po." In ''The Princeton Dictionary of Buddhism'', 639. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
• People/Mar pa do pa chos kyi dbang phyug  + (A contemporary and student of the illustri … A contemporary and student of the illustrious Tibetan masters Rongzom and Marpa the translator, Marpa Dopa traveled south to Nepal and India where he studied under numerous prominent Indian scholars and yogis of the time. He is mostly remembered for his translations of tantric works and, in particular, for the lineages of Cakrasaṃvara and Vajrayoginī that he brought back to Tibet and spread among his students.ck to Tibet and spread among his students.)
• People/Gzus dga' ba'i rdo rje  + (A contemporary of Ngok Lotsāwa and Tsen Khawoche, he was a translator that studied in Kashmir in the 11th Century, where he became a student of several prominent scholars including Sajjana and Parahitabhadra.)
• People/Karmapa, 1st  + (A renowned Tibetan master recognized as th … A renowned Tibetan master recognized as the first in the lineage of Karma pa incarnations and early founder of the Karma bka' brgyud sect of Tibetan Buddhism. He was born in the Tre shod region of eastern Tibet and at the age of sixteen was ordained by a monk of the Bka' gdams sect and received tantric instruction from a disciple of Atiśa Dīpaṃkaraśrījñāna. He went on to study Madhyamaka and the Kālacakratantra with some of the leading scholars of the day. At the age of thirty, Dus gsum mkhyen pa met his principal guru, Sgam po pa B sod nams rin chen, from whom he received many teachings, including so-called “heat yoga” (''gtum mo''; see ''candālī''). He also studied with Mi la ras pa’s renowned disciple Ras chung pa. He devoted himself to the teachings that would become the hallmark of the Bka' brgyud, such as the six yogas of Nāropa and mahāmudra, but he also received teachings from a number of Bka' gdams and Sa skya masters. He went on to found three important Bka' brgyud monasteries: Kam po gnas nang in 1164, Karma dgon in 1184, both in eastern Tibet, and Mtshur phu northwest of Lha sa in 1187. The latter became a powerful central-Tibetan institution as the primary seat of the Karma pas up to 1959. It is said that at the age of sixteen Dus gsum mkhyen pa received a hat woven from the hair of one hundred thousand ḍākinīs. This hat has been passed down to subsequent Karma pas, and seen in the so-called “black hat ceremony” (''zhwa nag''). (Source: "Dus gsum mkhyen pa." In ''The Princeton Dictionary of Buddhism'', 274–5. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
• People/Mar pa chos kyi blo gros  + (A renowned Tibetan translator and lay Budd … A renowned Tibetan translator and lay Buddhist master who played an important role in the later transmission (''phyi dar'') of Buddhism from India to Tibet. He is regarded as the Tibetan founder of the Bka’ brgyud sect of Tibetan Buddhism, which traces its lineage to India and the mahāsiddhas Tilopa and Nāropa. In his traditional biographies, Mar pa is generally regarded as a reincarnation of the Indian mahāsiddha Dombī Heruka. Mar pa was born to wealthy landowners in the southern Tibetan region of Lho brag and quickly proved to be a gifted child. As an adult, Mar pa was characterized as having a volatile temper, although ultimately compassionate. His parents sent their son to study Sanskrit and Indian vernacular languages with the translator ’Brog mi Shākya ye shes in western Tibet. Because resources for studying Buddhism in Tibet were limited as the so-called dark period between the earlier dissemination (''snga dar'') and later dissemination (''phyi dar'') came to an end, Mar pa decided to make the harrowing journey to India to seek instruction from Buddhist masters. He would make three journeys there over the course of his life. He first spent three years in Nepal, acclimating to the new environment and continuing his study of local languages. There he met two Nepalese teachers, Chitherpa and Paiṇḍapa, who offered many religious instructions but also encouraged Mar pa to seek out the master who would become his chief guru, the great siddha Nāropa. (Source: "Mar pa Chos kyi blo gros." In ''The Princeton Dictionary of Buddhism'', 533. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
• People/Zhang tshe spong chos kyi bla ma  + (According to Anne Burchardi, "Zhang Tshe s … According to Anne Burchardi, "Zhang Tshe spong ba cho kyi bla ma was, together with Blo gros 'byung gnas, a direct disciple of Rngog [blo ldan shes rab]. After the death of Rngog, Zhang took over the abbot's chair at Gsang phu and held it for 32 years. He upheld all of Rngog's transmissions and composed several commentaries. So far very little is known of him and his ''RGV'' commentary is considered lost." (Anne Burchardi, "[[A Provisional List of Tibetan Commentaries on the Ratnagotravibhāga]]," [''The Tibet Journal'' 31, no. 4: 2006], 8).'The Tibet Journal'' 31, no. 4: 2006], 8).)
• People/Dge 'dun 'od zer  + (According to Tsering Wangchuk, Gedun Özer … According to Tsering Wangchuk, Gedun Özer was an important Kadam follower who lived between the 13th and 14th centuries and the author of a short commentary (57 fols.) on the Uttaratantra entitled ''Quintessential Essence of the Condensed Ultimate Definitive Meaning of the Uttaratantraśāstra'' (''Theg pa chen po rgyud bla ma’i rnam bshad don dam rnam nges bsdus pa’i snying po’i snying po''). While little is known about his life, Wangchuk writes that Özer "strongly defends the Uttaratantra as being a text embodying the ultimate definitive meaning of all sūtras and śāstras." (Tsering Wangchuk, "The Uttaratantra in the Age of Argumentation: Dolpopa Sherab Gyaltsen and His Fourteenth-Century Interlocutors on Buddha-Lineage" [PhD diss., University of Virginia, 2009], 83) diss., University of Virginia, 2009], 83))
• People/Klong chen pa  + (Also known as Klong chen pa (Longchenpa). … Also known as Klong chen pa (Longchenpa). An esteemed master and scholar of the Rnying ma sect of Tibetan Buddhism known especially for his promulgation of rdogs chen. Klong chen pa is believed to be the direct reincarnation of Padma las 'brel rtsal, who revealed the ''Rdzogs chen snying thig'', and also of Padma gsal, who first received those teachings from the Indian master Padmasambhava. Born in the central region of G.yo ru (Yoru), he received ordination at the age of twelve. At nineteen, he entered Gsang phu ne'u thog monastery where he engaged in a wide range of studies, including philosophy, numerous systems of sūtra and tantra, and the traditional Buddhist sciences, including grammar and poetics. Having trained under masters as diverse as the abbots of Gsang phu ne'u thog and the third Karma pa, Rang 'byung rdo rje, he achieved great scholarly mastery of numerous traditions, including the Rnying ma, Sa skya, and Bka' brgyud sects. However, Klong chen pa quickly became disillusioned at the arrogance and pretention of many scholars of his day, and in his mid-twenties gave up the monastery to pursue the life of a wandering ascetic. At twenty-nine, he met the great yogin Kumārarāja at Bsam yas monastery, who accepted him as a disciple and transmitted the three classes of rdzogs chen (rdzogs chen sde gsum), a corpus of materials that would become a fundamental part of Klong chen pa's later writings and teaching career . . . Among the most important and well-known works in Klong chen pa's extensive literary corpus are his redaction of the meditation and ritual manuals of the heart essence (Snying thig), composed mainly in the hermitage of Gangs ri thod dkar. Other important works include his exegesis on the theory and practice of rdzogs chen, such as the Mdzod bdun (“seven treasuries”) and the Ngal gso skor gsum (“Trilogy on Rest”). (Source: “Klong chen rab 'byams.” In ''The Princeton Dictionary of Buddhism'', 439. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
• People/Zur mang pad+ma rnam rgyal  + (An esteemed 20th century Kagyu master from … An esteemed 20th century Kagyu master from Zurmang Monastery in eastern Tibet with strong ties to the Nyingma and Ri-me traditions. He was a student of the 11th Tai Situ and the famed Khenpo Zhenga with whom he studied at the Śrī Siṃha monastic university at Dzogchen Monastery. His pedogical manual (''yig cha'') for the latter's interlinear commentaries to the thirteen major Indian treatises came to form an important part of the curriculum at the monastic university at Dzongsar Monastery.monastic university at Dzongsar Monastery.)
• People/Rngog legs pa'i shes rab  + (An important 10th century Kadam master that was one of the main Tibetan students of Atiśa and the uncle of the famed translator Ngok Lotsāwa Loden Sherab. Lekpai Sherab founded the influential monastic university Sungpu Neutok in 1072.)
• People/Rong zom chos kyi bzang po  + (An important figure in the renaissance of … An important figure in the renaissance of the Rnying ma tradition in Tibet. His collected works in two volumes include the ''Rdzogs pa chen po’i lta sgom'' (''Instructions on Cultivating the View of the Great Perfection'') and a seminal work on sdom gsum (''three codes'') ''Dam tshig mdo rgyas''. He was learned in the older traditions based on earlier translations and in the new traditions that spread after the return of the translators Rin chen bzang po and Rngog Legs pa'i shes rab. Traditionally, he is said to be the recipient of teachings deriving from Heshang Moheyan, Vairocana, and Vimalamitra—important figures of the early dissemination (''snga dar'')— and it is said that upon meeting Atiśa Dīpaṃkaraśrījñāna after his arrival in Tibet, Atiśa considered him a manifestation of his teacher Nag po pa (Kṛṣṇapāda). Rong zom instructed many important figures of the day, including the translator Mar pa, prior to his departure for India. (Source: "Rong zom Chos kyi bzang po." In ''The Princeton Dictionary of Buddhism'', 720–1. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
• People/Karma phrin las pa  + (An important master of the Dakpo Kagyu tra … An important master of the Dakpo Kagyu tradition. He was a student of the Seventh Karmapa and a teacher to the Eighth Karmapa and the Second Pawo Rinpoche. An immanent scholar, he wrote works on both sūtra and tantra, as well as an acclaimed commentary on the three cycles of ''doha'' of the famed Indian master Saraha.'doha'' of the famed Indian master Saraha.)
• People/Lcags ri ba  + (Chakriwa (Lcags ri ba), Ratna Chakriwa, or Gya Chakri Gongkawa Jangchup Pal, was an eleventh-century Kadampa master who was one of several teachers of Gampopa Sonam Rinchen (1079-1153).)
• People/Dwags po bkra shis rnam rgyal  + (Dakpo Tashi Namgyal (Dakpo Paṇchen Tashi N … Dakpo Tashi Namgyal (Dakpo Paṇchen Tashi Namgyel, Wylie: dwags po paN chen bkra shis rnam rgyal) (1513–1587) was a lineage holder of the Dagpo Kagyu lineage of Tibetan Buddhism. He was also trained in the Sakya lineage and was renowned as a scholar and yogi.</br></br>He should not be confused with his namesake, also known as Kunkyen Tashi Namgyal, (1399–1458), who helped establish Penpo Nalendra Monastery in 1425 with Sakya master Rongton Sheja Kunrig (1367–1449). Later in life he served as chief abbot of the Kagyu Daklha Gampo Monastery in southern Tibet.</br></br>His most famous works were two Mahamudra texts, ''Moonbeams of Mahamudra'' and ''Clarifying the Natural State.'' ([https://en.wikipedia.org/wiki/Dagpo_Tashi_Namgyal Source Accessed Feb 28, 2020])shi_Namgyal Source Accessed Feb 28, 2020]))
• People/Gnyan chen dpal dbyangs  + (Despite the variations in the titles prece … Despite the variations in the titles preceding the personal name, dPal-dbyangs, it seems certain that they all refer to one personage who belongs to the clan gNyan/bsNyan and who apparently was a renowned master learned in Mahāyoga tantras and rDzogs chen doctrines . . .</br> </br>     . . . However, nothing is known about his life. According to Tāranātha, he lived in Kha-ra sgo-bstun, a district in gTsang where Tāranātha himself was born and gNyan is said to have founded a temple called g.Yung-drung-gi lha-khang in 'Dam-chen.</br></br>     . . . gNyan dPal-dbyangs, in later sources is considered to be a disciple of Lo-tsā-ba gNyags Jñanakumāra ''alias'' Jo-bo Zhang-drung and one of the teachers of gNubs Sangs-rgyas ye-shes, the author of the ''SM'' [''Bsam gtan mig sgron''] . . .</br></br>(Samten Karmay, ''The Great Perfection (rDzogs chen): A Philosophical and Meditative Teaching of Tibetan Buddhism'', Brill's Tibetan Studies Library 11 [Leiden: Brill, 2007], 67–69.)
• People/Karmapa, 7th  + (During the lifetime of the Seventh Karmapa … During the lifetime of the Seventh Karmapa, the Great Encampment of the Karmapas expanded greatly, earning him the epithet “Chödrak Gyatso of the Great Encampment.” Chödrak Gyatso created the practice of holding massive prayer festivals on the major Buddhist holidays, establishing the precedent for today’s Kagyu Monlam Chenno.</br></br>The widely learned Chödrak Gyatso introduced a formal study institute (''shedra'') into the Great Encampment itself, and similarly created a shedra at Tsurphu Monastery. An accomplished scholar, the Seventh Karmapa authored a number of influential commentaries on Indian philosophical treatises. His text on epistemology, the multi-volume ''Ocean of Reasoning'', remains one of his most important works, alongside his commentary on the ''Abhisamayalaṅkāra'', the ''Lamp of the Three Worlds''.</br></br>While these formed his major deeds, Chödrak Gyatso’s varied activities to benefit beings also included bridge construction, the resolution of factional disputes and protection of animals. As had been the case in the Great Encampment since its inception, no meat whatsoever was consumed—or even allowed within the camp. ([https://karmapafoundation.eu/karmapas/7th-karmapa/ Source Accessed July 28, 2020])h-karmapa/ Source Accessed July 28, 2020]))
• People/Dol po pa  + (Dölpopa Sherab Gyaltsen was one of the mos … Dölpopa Sherab Gyaltsen was one of the most influential Buddhist masters in Tibetan history. He first became an important scholar of the Sakya tradition, but then moved to Jonang Monastery. There he became the fourth holder of the monastic seat and constructed a monumental stupa. Dölpopa’s ideas, specifically his famous formulation of the zhentong view and his interpretations of Mahāyāna and Vajrayāna doctrine, have elicited controversy for nearly seven hundred years.ontroversy for nearly seven hundred years.)
• People/Thogs med bzang po  + (Gyalse Tokme Zangpo was a Kadampa master o … Gyalse Tokme Zangpo was a Kadampa master of the fourteenth century based at Ngulchu Monastery where he sat in retreat for twenty years. He had previously served as the abbot of Bodong E for about nine years, from 1326 to 1335. Significant in the transmission of Lojong teachings, his compositions include the famous ''Thirty-seven Practices of the Bodhisattva'', one of the classics of Tibetan buddhist literature. A specialist in tantric Mahākaruṇā, he was a disciple of Butön Rinchen Drup and a teacher of Rendawa Zhönu Lodrö, and is counted as seventy-third in the Lamrim lineage.ed as seventy-third in the Lamrim lineage.)
• People/'bru 'jam dbyangs grags pa  + (Jamyang Drakpa (Tib. འཇམ་དབྱངས་གྲགས་པ་, Wy … Jamyang Drakpa (Tib. འཇམ་དབྱངས་གྲགས་པ་, Wyl. `jam dbyangs grags pa) was a disciple of Jamyang Khyentse Wangpo. His teachings on Jamgön Kongtrul Rinpoche's commentary on the ''Lamrim Yeshe Nyingpo'' had been recorded by Jokyab Rinpoche as the ''Yeshe Nangwa Zurgyen''. ([https://www.rigpawiki.org/index.php?title=Jamyang_Drakpa Source Accessed Sept 8, 2020])yang_Drakpa Source Accessed Sept 8, 2020]))
• People/Mkhan po gang shar  + (Khenpo Gangshar Wangpo (Tib. མཁན་པོ་གང་ཤར་ … Khenpo Gangshar Wangpo (Tib. མཁན་པོ་གང་ཤར་དབང་པོ་, Wyl. mkhan po gang shar dbang po) (b. 1925) - a renowned master of the 'crazy wisdom' approach, who was connected with Shechen Monastery. He was the root teacher of both [[Chögyam Trungpa]] and [[Thrangu Rinpoche]], and also one of [[Dezhung Rinpoche]]'s teachers. For a while it was thought that he died in prison between 1958 and 196, but it has also been reported that he in fact survived 22 years of imprisonment, and passed away in 1980/1, before any of his former students could contact him. His writings include: ''A Song to Introduce the Unmistaken View of the Great Perfection'', ''Naturally Liberating Whatever You Meet: Instructions to Guide You on the Profound Path'', and ''Vomiting Gold''. ([https://www.rigpawiki.org/index.php?title=Khenpo_Gangshar Source Accessed July 28, 2020])o_Gangshar Source Accessed July 28, 2020]))
• People/Drikung Chungtsang, 1st  + (Kunkhyen Chökyi Drakpa, aka Drikung Rigdzi … Kunkhyen Chökyi Drakpa, aka Drikung Rigdzin Chökyi Drakpa (1595–1659)—the youngest son of the 21st throne holder of the Drikung Kagyü lineage, Chögyal Rinchen Phuntsok (1547-1602). The Drikung Chungtsang incarnation line [refers to] the successive reincarnations of Kunkhyen Chökyi Drakpa who became the lineage holders of the Drikung Kagyü lineage, along with the Chetsang Rinpoches. The Chungtsang Rinpoches are considered manifestations of Manjushri. ([http://dzogchen.gr/en/drikung-rigdzin-chokyi-drakpa/ Source Accessed on October 25, 2019])kpa/ Source Accessed on October 25, 2019]))
• People/Phywa pa chos kyi seng+ge  + (Phywa pa [alt. Cha pa] Chos kyi Seng ge. ( … Phywa pa [alt. Cha pa] Chos kyi Seng ge. (Chapa Chökyi Senge) (1109–1169). The sixth abbot of Gsang phu ne’u thog, a Bka' gdams monastery founded in 1073 by Rngog Legs pa'i shes rab. Among his students are included the first Karma pa, Dus gsum mkhyen pa and the Sa skya hierarch Bsod nams rtse mo. His collected works include explanations of Madhyamaka and Prajñāpāramitā. With his influential ''Tshad ma'i bsdus pa yid kyi mun sel rtsa 'grel'' he continued the line of ''pramāṇa'' scholarship started by Rngog Blo ldan shes rab, one that would later be challenged by Sa skya Paṇḍita. He is credited with originating the distinctively Tibetan bsdus grwa genre of textbook (used widely in Dge lugs monasteries) that introduces beginners to the main topics in abhidharma in a peculiar dialectical form that strings together a chain of consequences linked by a chain of reasons. He also played an important role in the formation of the bstan rim genre of Tibetan Buddhist literature, the forerunner of the more famous lam rim. (Source: "Phywa pa Chos kyi Seng ge." In ''The Princeton Dictionary of Buddhism'', 644. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27)ttp://www.jstor.org/stable/j.ctt46n41q.27))