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People/Ge bcags rtogs ldan tshangs dbyangs rgya mtsho + (TBRC Note: Regarded to be an embodiment of [[ratna gling pa]], [[gling rje ras pa]], and [[gu ru thugs sras rgyal ba mchog dbyangs]]. Connected with [[nang chen]] ([[Nangchen]]).)

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/Mchims 'jam pa'i dbyangs + (Chim Jampé Yang (Tib. མཆིམས་འཇམ་པའི་དབྱངས་ … Chim Jampé Yang (Tib. མཆིམས་འཇམ་པའི་དབྱངས་, Wyl. ''mchims 'jam pa'i dbyangs'') (13th century) — author of the most famous Tibetan commentary on Vasubandhu's ''Abhidharmakosha'', ''The Ornament of Abhidharma'', often known simply as the 'Chim Dzö' or 'Chim Chen'. Here large (chen) is referring to the size of his commentary. Some traditions identify the author of this text with Chim Namkha Drak.His teacher was Chim Lozang Drakpa, who is known as The Omniscient Chim, and who is the author of the 'Chim chung', the smaller commentary. (Source: [https://www.rigpawiki.org/index.php?title=Chim_Jamp%C3%A9_Yang Rigpa Wiki])hp?title=Chim_Jamp%C3%A9_Yang Rigpa Wiki]))
People/'jam dbyangs mkhyen brtse chos kyi blo gros + (Dzongsar Khyentse Chokyi Lodro was one of … 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].ang-khyentse-chokyi-lodro/ Lotsawa House].)
People/Gha rung pa lha'i rgyal mtshan + (Gharungwa Lhai Gyeltsen (g+ha rung ba lha' … Gharungwa Lhai Gyeltsen (g+ha rung ba lha'i rgyal mtshan) was born at Nyetang (snye thang) in 1319. At five years of age he received ordination as a novice monk at Kumbumtang (sku 'bum thang) and began studies of the monastic code. For two years he also studied Prajñāpāramitā, epistemology, and Abhidharma. Then he traveled to many different monasteries in U for further studies in the same subjects and others such as the Bodhisattvacaryāvatāra and the Five Treatises of Maitreya. While at the great Karma Kaygu monastery of Tsurpu (mtshur phu), he received the transmission of several tantras from the clairvoyant yogin Tokden Drakseng (rtogs ldan grags seng), who also recognized him as an incarnation of the Indian master Aryadeva.When he was twenty years old Gharungwa traveled to the Tsang region, where he reached a high level of expertise in the treatises of the vehicle of the perfections, epistemology, Abhidharma, and the monastic code under the teacher Konchok Sangpo (slob dpon dkon bzang, d.u.) at Drakram Monastery (brag ram). He also studied and taught at many other places before arriving at the great monastery of Sakya (sa skya), where he studied the same subjects under the master Jamyang Chokyi Gyeltsen ('jam dbyangs chos kyi rgyal mtshan, d.u.), but also received the Tantra Trilogy of Hevajra and the Bodhisattva Trilogy.He then studied at Pelteng Monastery (dpal steng dgon) under the master Rinchen Zangpo (rin chen bzang po, d.u.), and next traveled to the Kagyu monastery of Ralung (ra lung dgon), where he received many tantric transmissions such as the initiations of Hevjara in both the Sakya and the Kagyu traditions and the Doha Trilogy of the great Indian adept Saraha. While at Ralung, he heard about Dolpopa Sherab Gyeltsen (dol po pa shes rab rgyal mtshan) and was filled with faith.When Gharungwa was thirty-two years old he arrived at Jonang Monastery (jo nang dgon) and met Dolpopa. He offered the great master a white conch shell and other gifts and received many initiations such as Kālacakra and Guhyasamāja, and all the guiding instructions such as the six-branch yoga. He gained exceptional experience in meditation, actually beheld Avalokiteśvara and his pure land, and experienced pure visions such as the transformation of himself into a buddha and the light rays of his own body illuminating the entire three worlds. For many years Gharungwa received from Dolpopa a number of profound teachings such as the Bodhisattva Trilogy and the ten sutras of definitive meaning.Gharungwa also received special transmissions from some of Dolpopa's other major disciples: from Kunpang Chodrak Pelzang (kun spangs chos grags dpal bzang, 1283-1363) he received the Vimalaprabhā commentary on the Kālacakra Tantra seven times, the instructions of the six-branch yoga, Nāropa's commentary on the Sekoddesha, and so forth; from Jonang Lotsāwa Lodro Pel (jo nang lo tsA wa blo gros dpal, 1299-c.1353) he received the Vimalaprabhā and other tantric teachings; from Mati Paṇchen (ma ti paN chen blo gros rgyal mtshan, 1294-1376) he received many teachings such as the Five Treatises of Maitreya and the Lamdre (lam 'bras); from Chokle Namgyel (phyogs las rnam rgyal, 1306-1386) and Nyawon Kunga Pel (nya dbon nun dga' dpal, 1285-1379) he received many transmissions such as the Lamdre in both the Sakya tradition and the Shang tradition, and the Bodhisattva Trilogy.Gharungwa then ascended to the monastic seat of Gharung Monastery (g+ha rung), where he taught for many years. He was eventually offered the hermitage of Namkha Dzod (nam mkha' mdzod) and took up residence there, teaching the Vimalaprabhā and various other topics.He passed away in 1401.([https://treasuryoflives.org/biographies/view/Gharungwa-Lhai-Gyeltsen/4115 Source: Treasury of Lives P2414])sen/4115 Source: Treasury of Lives P2414]))
People/Yang dgon pa rgyal mtshan dpal + (Gyalwa Yang Gönpa Gyaltsen Pal (Tib. ཡང་དག … Gyalwa Yang Gönpa Gyaltsen Pal (Tib. ཡང་དགོན་པ་རྒྱལ་མཚན་དཔལ་, Wyl. yang dgon pa rgyal mtshan dpal) (1213-1258 or 1287) was a great yogin of the Drukpa Kagyü school and one of the foremost disciples of Gyalwa Götsangpa (1189-1258). He also studied with Godrakpa (1181-1261), who is considered the first great non-sectarian master of Tibet, Drikung Chenga Rinpoche (1175-1255) of the Drikung Kagyü school, Sakya Pandita (1182-1251), and Sangye Repa, and other masters. He is known as one of the 'three victorious ones', the other two being his teacher Gyalwa Götsangpa and Gyalwa Lorepa. (Source: [https://www.rigpawiki.org/index.php?title=Yang_Gönpa Rigpawiki])org/index.php?title=Yang_Gönpa Rigpawiki]))
People/Tseten Zhabdrung, 6th + (Jigme Rigpai Lodro was one of the great Ti … 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: *[[སྙན་ངག་སྤྱི་དོན་]] - [[snyan ngag spyi don]] ([[Snyan ngag me long gi spyi don sdeb legs rig paʼi ʼchar sgo]]). **First Edition: Zi-ling : [[Mtsho-sngon mi rigs dpe skrun khang]], 2001.**Second Edition: Lan-chou : [[Kan-suʼu mi dmangs dpe skrun khang]] : Kan-suʼu Zhing-chen Zhin-hwa dpe khang gis bkram, 2005. - Famous exegesis on the general meaning of the Kāvyadarśa of Daṇḍin, 7th cent. - General Summary of Poetics being translated by [[Nicole Willock]] and [[Gendun Rabsal]]. *[[Mkhas dbang tshe tan zhabs drung 'jigs med rigs pa'i blo gros kyi gsung rtsom]]. Xining: [[Mtsho sngon mi rigs dpe skrun khang]].*[[Tshe tan zhabs drung rje btsun 'jigs med rigs pa'i blo gros mchog gi gsung 'bum]]. Beijing: [[Mi rigs dpe skrun khang]], 2007.[https://treasuryoflives.org/biographies/view/Jigme-Rigpai-Lodro/2948 Read the detailed biography at Treasury of Lives...]etailed biography at Treasury of Lives...])
People/Karma gling pa + (Karma Lingpa was a 14th century tertön kno … Karma Lingpa was a 14th century tertön known for his expansive revelation on the Peaceful and Wrathful deities. Commonly known as ''Kar gling zhi khro'' it remains to this day an extremely popular treasure cycle and was highly influential in the early days of Western interest in Tibetan Buddhism, as it is the source of the text popularly known as the ''Tibetan Book of the Dead''. He was also the son of Nyida Sangye, known for his '''pho ba'' revelation that would become the basis for religious festival known as the Drikung Phowa Chenmo.estival known as the Drikung Phowa Chenmo.)
People/Bla chen dpyal + (Lachen Jel (bla chen dpyal) was one of the … Lachen Jel (bla chen dpyal) was one of the Ten Men of U and Tsang during the later spread of the doctrine in Tibet. His outer activity and inner spiritual accomplishment was unrivaled. He became the head ornament of all scholars. He possessed all inconceivable great superior qualities of Body, Speech and Mind. Even a being dwelling on the bhumis had difficulty communicating with him, needless to say ordinary beings. For the ordinary beings, buddha activity was too difficult to fathom; however he realized it effortlessly. His first greatness was his heavenly descended caste. He renowned as Jel (dpyal) after descending from heaven, therefore his second greatness was meaning of the name. His third greatness was his noble mother lineage— his mother traveled to Five-Peaks Mountain, and was related to the King of China. The fourth greatness— he was the dharmic minister of the manifested Dharma Kings (chos rgyal gyi chos slun), and the grandchild of the ruler of gods and humans. His fifth greatness was his phenomenal transmission— he received the great, middle and small transmission from the manifested Dharma King. His sixth greatness was that he had the most eminent interdependent causes and conditions—for example, the virtuous royal-brother bestowed him the sacred shrine. His seventh greatness was that he appropriately approached the Secret Mantrayana, the profound tantric doctrine, and Vajra Vehicle, and he was the escort of the King with signs of realization and magical powers. His eighth greatness was his well-learned knowledge— he built many temples in center of Myang Ro (myang ro) village in Tsang and visited the noble land of India. He overcame countless difficulties and requested extraordinary teachings from perfected and authentic scholars, and also brought the practice to completion. His ninth greatness was being able to auto-translate the excellent doctrine—he requested numerous sutras and tantras from perfected and authentic scholars and translated them properly; also he attained mastery in meditative power by attaining the imperishable breath of dharmic sky-goers. Since he became a being of the field of forbearance, he benefited all beings for as long as samsara is not emptied—this continuous lineage of the ten directions illuminating the demonstration that transcended all directions, was his tenth greatness. (Source: [[Dpyal gyi gdung rabs za ra tshags dang gang gA'i chu rgyun gnyis gcig tu bris pa kun gsal me long bzhugs so|དཔྱལ་གྱི་གདུང་རབས་ཟ་ར་ཚགས་དང་གང་གཱའི་ཆུ་རྒྱུན་གཉིས་གཅིག་ཏུ་བྲིས་པ་ཀུན་གསལ་མེ་ལོང་]])ung rabs za ra tshags dang gang gA'i chu rgyun gnyis gcig tu bris pa kun gsal me long bzhugs so|དཔྱལ་གྱི་གདུང་རབས་ཟ་ར་ཚགས་དང་གང་གཱའི་ཆུ་རྒྱུན་གཉིས་གཅིག་ཏུ་བྲིས་པ་ཀུན་གསལ་མེ་ལོང་]]))
People/O rgyan pa rin chen dpal + (Orgyenpa Rinchen Pel (o rgyan pa rin chen … Orgyenpa Rinchen Pel (o rgyan pa rin chen dpal) was born in 1229 or 1230 in Tsang, the son of Won Jopen (dbon jo 'phan) and his wife Duggema (dug ge ma), who gave him the name Sengge Pel (seng ge dpal). His clan was the Gyu (rgyus). In his youth he trained in the Nyingma teachings of Mamo and Vajrakīlaya, and the sarma tantric cycles of Hevajra, Cakrasaṃvara, and Vajrapāṇi. At the age of sixteen he traveled to Bodong E monastery to study foundational Indian commentaries such as the Abhidharmakośa and the Abhidharmasamuccaya, and gaining a reputation as a formidable scholar.At Golungpu (go lung phu) Orgyenpa met the Drukpa Kagyu ('brug pa bka' brgyud) teacher Gotsangpa Gonpo Dorje (rgod tshang pa mgon po rdo rje, 1189-1258). He offered him a copper pot and a piece of brown sugar, and became his disciple. Gotsangpa gave him Mahāmudrā teachings, and at the age of twenty Orgyenpa took full ordination at Bodong E, receiving the name Rinchen Pel. Bodong Rintse (bo dong rin rtse), Zang Samlingpa (zang bsam gling pa, 1189-1260), and Sonam Ozer (bsod names 'od zer) performed the ceremony.For the next twelve years Orgyenpa studied Kālacakra, mainly in the traditions of Dro Lotsāwa ('bro lo tsA ba) and Chak Lotsāwa (chag lo tsA ba), and the major Kagyu doctrines with Gotsangpa. When Orgyenpa made his intention to travel to Shambhala known to Gotsangpa, Gotsangpa told him that he lacked the karmic propensity to do so, and guided him towards Oḍḍiyāna instead. Gotsangpa himself had traveled in the region, making a pilgrimage to Jalandhara, in the Ladakh region.Orgyenpa traveled to Oḍḍiyāna via Kailash and Ladakh, suffering several nasty encounters with marauding Mongolian horsemen and experiencing visions of Vajravārāhī. Arriving Kashmir he escaped an attempt by the king to murder him. Returning to Tibet he found his teacher had passed away, he quickly put together a group of pilgrims to Bodh Gaya. According to the Blue Annals, in India he attained miraculous healing powers.Returning to Tibet, he travelled through U and Yoru (g.yo ru) curing disease and subjugating demons. He was summoned to Mongolia to appear before Qubilai, on whom he bestowed a Kālacakra initiation, returning to Tibet despite the entreaties of the Emperor. While on that journey he encountered Karma Pakshi (kar ma pak shi, 1204-1283), the Second Karmapa, and became a disciple.Orgyenpa served as an important early teacher to the Third Karmapa, Rangjung Dorje (karma pa 03 rang byung rdo rje, 1284-1339), and is often credited with identifying him as the reincarnation of Karma Pakshi, and giving him his name.Orgyenpa passed away at the age of eighty, leaving numerous disciples in the Drukpa and Karma Kagyu traditions, who spread the “approach and accomplishment of the three vajras,” (rdo rje gsum gyi bsnyen sgrub), better known as the Orgyen Nyendrub (o rgyan bsnyen sgrub). ([https://treasuryoflives.org/biographies/view/Orgyenpa-Rinchen-Pel/2733 Source Accessed December 13, 2019])l/2733 Source Accessed December 13, 2019]))
People/'bru 'jam dbyangs grags pa + (Rnying ma scholar and practitioner. Accord … 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])e:[https://www.tbrc.org/#!rid=P9709 TBRC]))
People/Ge bcags rtogs ldan tshangs dbyangs rgya mtsho +
People/Gangkar Rinpoche, 9th + (The Ninth Gangkar Lama, Karma Shedrub Chok … The Ninth Gangkar Lama, Karma Shedrub Chokyi Sengge (gangs dkar bla ma 09 karma bshad sgrub chos kyi seng ge) was born in a place called Sade (sa sde) in Minyak (mi nyag). His father was named Draknak Trinle (brag nag 'phrin las) and his mother was named Draknak Drolma (brag nag sgrol ma).When he was three years old, the Fifteenth Karmapa, Khakhyab Dorje (karma pa 15 mkha' khyab rdo rje, 1870-1921) sent a letter from Lhasa recognizing him as the reincarnation of the Eighth Gangkar Lama, Karma Tsering Wangpo (gangs dkar bla ma 08 karma tshe ring dbang po, d.u.). At that time, Khamsum Drakgon Monastery, the seat of the lineage, was not able to accommodate him as it only had a poorly built prayer hall and a deity shrine, so he was placed in a temple near the monastery.After the recognition procedures, a monk named Lama Norbu (bla ma nor bu), an expert in monastic rituals, was appointed as his private tutor to teach him how to read at the age of five.During his childhood, he listened to tales told by the elders in the village where the temple was situated, including those drawn from the lives of the saints such as Tangtong Gyelpo (thang stong rgyal po, 1361-1485). He developed a keen interest in Kagyu masters and requested to study in one of the major monasteries of the tradition. His tutor Lama Norbu also told the leaders of the monastery that the young lama had learned all the things he had to teach.In 1910 he was sent to Pelpung (dpal spungs) Monastery where his previous incarnation had also studied. There he met with the Eleventh Situ, Pema Wangchok Gyelpo (si tu pad ma dbang mchog rgyal po, 1886-1952), and other leaders of the monastery. He received novice monastic vows from a lama named Dechen Ngedon Tendzin Rabgye (bde chen nges don bstan 'dzin rab rgyas) and studied the Vinaya texts under a lama named Tsewang Peljor (tshe dbang dpal 'byor). He continued his education with Khenpo Zhenga, Zhenpen Chokyi Nangwa (mkhan po gzhan dga gzhan phan chos kyi snang ba, 1871-1927), who was then at Pelpung establishing the monastic college.At the age of twenty-one he was fully ordained by Dechen Ngedon Tendzin Rabgye. He continued to study Buddhist topics, as well as medicine, poetry, and grammar.He then traveled to U-Tsang to continue his training at Tsurpu (mtshur phu) Monastery. There he received tantric transmissions and teachings from the Fifteenth Karmapa, Khakhyab Dorje.After returning to Pelpung Monastery, he received teachings and transmissions from teachers there, such as Situ Pema Wangchok Gyelpo. For several years he served as summer retreat master at Pelpung. At the request of Pema Wangchuk Gyelpo and Khenpo Zhenga he wrote the Exposition of the Special Praise to the Buddha (khyad par 'phags bstod kyi 'grel pa) and the Answers of the Scholars' Necklace (dris lan mkhas pa'i mgul rgyan) among others works. These do not appear to be extant, although printing blocks for the first work are said to have been carved.In 1922, at the age of thirty, he returned to Khamsum Drakgon. He expanded the existing monasteries and established new institutions. In 1925 he was invited to Minyak Riku (mi nyag ri khud) Monastery where he started a school and taught modern Tibetan studies for three years. Later, in 1940, he started a school in Khamsum Drakgon Monastery also for modern Tibetan studies. His students included men from various ethnic backgrounds.In 1930 he was invited to attend the enthronement ceremony of the Sixteenth Karmapa, Rangjung Rikpai Dorje (karma pa 16 rang byung rig pa'i rdo rje, 1921-1981) and be his private tutor. He taught the Karmapa for about a year. Although he was asked to stay and continue to teach, he insisted that he was more needed in Minyak than in U-Tsang. He also brought many monks studying in U-Tsang back to Minyak with him. In Minyak he worked as a teacher, astrologer, and a traditional physician.He traveled to China twice before the Communists took over. He first traveled in China from 1936 until 1939 and then again from 1945 until 1949. He gave many teachings in various places including Chengdu, Chongqing, Jiangxi, and Beijing. In 1953 he was asked to teach at the Central Nationalities University (中央民族大学) in Beijing and he taught there for three years while also editing official documents translated into Tibetan. He passed away in 1957.([http://treasuryoflives.org/biographies/view/Karma-Shedrub-Chokyi-Sengge/2730 Source: Treasury of Lives])yi-Sengge/2730 Source: Treasury of Lives]))
People/Dge rtse ma hA paN+Di ta tshe dbang mchog grub + (The first of the Katok Getse (kaH thog dge … The first of the Katok Getse (kaH thog dge rtse) incarnations, Gyurme Tsewang Chokdrup, Katok Getse Mahapandita (1761-1829) was an important Nyingma scholar from Katok Monastery who famously wrote a catalogue to the Nyingma Gyübum.He was born in the Iron Snake year of the thirteenth calendrical cycle (1761) and recognized as an incarnation of Tsewang Trinlé, the nephew of Longsal Nyingpo (1625-1692). His teachers included Dodrupchen Kunzang Shenpen, Ngor Khenchen Palden Chökyong, Changkya Rolpé Dorje and Dzogchenpa Ati Tenpé Gyaltsen. Through his connection with the Derge royal family, he arranged for the printing of the ''Collection of Nyingma Tantras'' (''Nyingma Gyübum'') and the writings of Longchenpa and Jikmé Lingpa, and took responsibility for proofreading. Among his students were the Third Dzogchen Rinpoche and the Third Shechen Rabjam, Rigdzin Paljor Gyatso (1770-1809). ([https://www.rigpawiki.org/index.php?title=Gyurme_Tsewang_Chokdrup Source Accessed Feb 18, 2022])See also: *[[Deity, Mantra and Wisdom]]: Development Stage Meditation in Tibetan Buddhist Tantra, translated by the Dharmachakra Translation Committee, Snow Lion, 2007.**Ronis, Jann M. “Celibacy, Revelations, and Reincarnated Lamas: Contestation and Synthesis in the Growth of Monasticism at Katok Monastery from the 17th through 19th Centuries”. Available from [https://libraetd.lib.virginia.edu/downloads/hq37vp052?filename=1_Ronis_Jann_2009_PHD.pdf the University of Virginia, here].*Tomoko Makidono, "Kah thog Dge rtse Mahāpaṇḍita’s Doxographical Position: The Great Madhyamaka of Other-Emptiness (gzhan stong dbu ma chen po)" in Indian International Journal of Buddhist Studies (IIJBS) vol. 12 (2011), pp. 77-119*Tomoko Makidono, "The Turning of the Wheel of Mantrayāna Teachings in the Rnying ma rgyud ’bum dkar chag lha’i rnga bo che by Kaḥ thog Dge rtse Mahāpaṇḍita ’Gyur med tshe dbang mchog grub (149-186)" in IIJBS vol. 13 (2012), pp. 149-186 (149-186)" in IIJBS vol. 13 (2012), pp. 149-186)
People/Tshe mchog gling ye shes rgyal mtshan + ([https://bo.wikipedia.org/wiki/%E0%BD%A1%E … [https://bo.wikipedia.org/wiki/%E0%BD%A1%E0%BD%BC%E0%BD%84%E0%BD%A6%E0%BC%8B%E0%BD%A0%E0%BD%9B%E0%BD%B2%E0%BD%93%E0%BC%8B%E0%BD%A1%E0%BD%BA%E0%BC%8B%E0%BD%A4%E0%BD%BA%E0%BD%A6%E0%BC%8B%E0%BD%A2%E0%BE%92%E0%BE%B1%E0%BD%A3%E0%BC%8B%E0%BD%98%E0%BD%9A%E0%BD%93%E0%BC%8B You can read a short Tibetan biography on the Bo Wiki here]. First Tsechokling Yongdzin Tulku, Yeshe Gyeltsen (yongs 'dzin ye shes rgyal mtshan, 1713-1793) was an important scholar of the Geluk School of Tibetan Buddhism and was a tutor of the 8th Dalai Lama Jampel Gyatsho (1758-1804).He received his education in the monastery Trashilhünpo. In 1756 he founded the monastery Trashi Samtenling (bkra shis bsam gtan gling).One of his most famous works is The Necklace of Clear Understanding, An Elucidation of Mind and Mental Factors (Tib. སེམས་དང་སེམས་བྱུང་གི་ཚུལ་གསལ་པར་སྟོན་པ་བློ་གསལ་མགུལ་རྒྱན་, Wyl. sems dang sems-byung gi tshul gsal-par ston-pa blo gsal mgul rgyan). A commentary on the Abhidharma topic of the mind and mental factors. This Tibetan text has been translated into English by Herbert Guenther & Leslie S. Kawamura, in a text entitled Mind in Buddhist Psychology. ([https://encyclopediaofbuddhism.org/wiki/Yongdzin_Yeshe_Gyeltsen Source: Encyclopedia of Buddhism])Six printings of his collected works (each in 19 or 25 volumes, depending on the printing, and [[Yongs 'dzin ye shes rgyal mtshan gyi gsung 'bum|32 volumes in modern book print]]) are cataloged on [https://library.bdrc.io/show/bdr:WA1022 BDRC.org].ary.bdrc.io/show/bdr:WA1022 BDRC.org].)

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