The Treasury of Lives

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The Kadam (bka’ dam) tradition was the first of the so-called New Schools of Tibetan Buddhism, traditions that arose during the Second Propagation of Buddhism in Tibet in the tenth century. The Kadam tradition began with Dromton Gyelwai Jungne, a disciple of the Bengali teacher Atiśa Dīpaṃkara, who had been invited to Tibet by the kings of Purang in western Tibet to revitalize monastic Buddhism there. Dromton founded the monastery of Reting and propagated the Lamrim and Lojong teachings, which lay out a complete path to Buddhahood and means of training the mind, respectively. The Kadam teachers were known for their monastic discipline, a character that was adopted by the Geluk tradition that supplanted it in the fourteenth century, adopting its teaching and absorbing its monasteries.

The Pakdru Kagyu refers to the tradition based at Densatil Monastery, the seat of Pakmodrupa Dorje Gyelpo, which he established in 1158. A student of Sachen Kunga Nyingpo, Pakmodrupa combined elements of Sakya tradition into the teachings he received from Gampopa. Pakmodrupa's disciples established what are customarily listed as the eight secondary Kagyu traditions: Drigung, Drukpa, Martsang, Shukseb, Taklung, Tropu, Yabzang, and Yelpa Kagyu. Following the collapse of the Yuan-Sakya period in the late fourteenth century, the Lang family that controlled Densatil ruled Tibet for roughly a hundred years, a period known as the Pakmodru Dynasty. However, at the time the Lang family patronized multiple traditions, including the Geluk, and should not be thought of as advocates of Pakmo Kagyu.

The Bodong (bo dong) tradition has a long and complicated history. The seat of what would become the institutionally independent Bodong lineage was the monastery Bodong E, which was founded in 1049 by Geshe Mudrapa Chenpo. What teachings were current there is difficult to know, save that in the twelfth century Kodrakpa Sonam Gyeltsen invited the Nepali yogin Vibhūticandra to Tibet and received from him a new transmission of the six-branch practice of the Kālacakra. Kodrakpa also propagated a lineage of Lamdre which was later subsumed into the Sakya tradition by Sonam Gyeltsen and Ngorchen Kunga Zangpo. Its greatest representative was Bodong Paṇchen Chokle Namgyel, with whom the unique Bodong Tradition is commonly said to have begun. It is important to avoid confusing Bodong Panchen with Jonang Chokle Namgyel, a teacher of Tsongkhapa and proponent of the Zhentong view.

The religious traditions of Tibet include both Bon, the indigenous tradition, and the myriad Buddhist teaching lineages and institutions. Several schema have been developed over the centuries to classify these. Bon has been divided (not always without condemnation) into "Black Bon" and "White Bon," as well as "Old and New Bon," the latter of which refers to the Bon treasure tradition. Probably most widely known of the Buddhist categories is the group of four traditions: Nyingma, Sakya, Kagyu, and Gelug, although this ignores many independent teaching lineages and independent monastic institutions. A more inclusive system is the "eight chariots of practice lineage" (sgrub brgyud shing rta chen po brgyad): Nyingma, Kadam, Marpa Kagyu, Shangpa Kagyu, Lamdre/Sakya, Shije and Cho, Kalacakra, and Orgyen Nyendrub, with Kadam representing the later Gelug tradition as well. Chinese attempts at understanding Tibetan religion resulted in the "colored-hat" groupings – "yellow hat" being the Gelug, "red hat" referring to Nyingma, Kagyu, and Sakya. The later two are occasionally referred to as "black hat" and "gray hat" respectively.

Users to this site can browse according to "primary" and "secondary" tradition affiliation. For example, the Fifth Dalai Lama's primary affiliation is Gelug, although he was also active in the Bon and the Nyingma, and had relations through birth with the Drukpa Kagyu, and so will appear in browse results for lamas of those tradition when the "secondary" affiliation option is active.

The Zhije (zhi byed) and Chod (gcod) lineages weave in and out of almost all institutionally independent traditions of Tibetan Buddhism, although they themselves never became the established dominant tenet system of any monastery. The Zhije lineage in Tibet originated with the Indian master Padampa Sanggye, who is said to have visited Tibet five times. He had a number of disciples in the Tingri area of Tibet, to whom he taught his method of pacifying suffering. Padampa Sanggye also taught a method for cutting through demonic obstruction to his relative Kyoton Sonam Lama, who transmitted it to Machik Labdron. Her lineage of Chod, which she passed down to her children, came to be known as “Mother Chod” in contrast to the lineage stemming from Padampa Sanggye, which is known as “Father Chod.” Additional Chod developed, including one stemming from treasure revelations (“Treasure Chod”), the Gyeltang Chod, stemming from Machik Labdron’s disciple Gyeltang Samten Ozer, and the Zurmang Chod, transmitted by Rangjung Zhabla Ngawa.

The Orgyen Nyendrub (o rgyan bsnyan sgrub) is a tantric tradition that was included by Jamgon Kongtrul in his “Eight Chariots of the Practice Lineage” doxography, but which never developed a distinct institutional identity. It is also known as the Dorje Sumgyi Nyendrub (rdo rje gsum gyi bsnyen grub). Kongtrul credited its origin to the thirteenth century when Orgyenpa Rinchen Pel, a disciple of the Drukpa Kagyu Lama Gotsangpa Gonpo Dorje and of the Second Karmapa, Karma Pakshi. Orgyenpa traveled twice to India, first in the north to Oḍḍiyāna, Kashmir and Ladakh, and then later to Vajrāsana. He passed on his teaching to disciples in the Drukpa and Karma Kagyu tradition.

The Drukpa Kagyu tradition was founded in the twelfth century by Tsangpa Gyare, a disciple of Lingrepa, himself a student of Pakmodrupa. The tradition draws its name from a vision Tsangpa Gyare had of nine dragons – druk in Tibetan. The principal seat is at Ralung, in Tibet, the seat of the Gyelwang Drukchen, head of the Tibetan branch of the tradition, which is made up of the Upper, Middle, and Lower Druk, following the transmission lines of three of Tsangpa Gyare's disciple: Gotsangpa, Wonre Darma Senggye, and Lorepa, respectively. The tradition split again in the late sixteenth century when there were two rival candidates for the reincarnation of the Fourth Drukchen, Pema Karpo. Paksam Wangpo, the candidate favored by the King of Tsang, became the Fifth Drukchen, and his rival, Zhabdrung Ngawang Namgyel went south and created the modern state of Bhutan. His incarnations, the Drukpa Zhabdrung, head the Bhutanese tradition, with their appointed regents occupying the office of the Je Khenpo.

The Drigung Kagyu tradition was initiated by Jikten Gonpo, a disciple of Pakmodrupa, upon the establishment of Drigung Til Monastery in 1179. One of the largest and most influential Kagyu sub-traditions, it briefly vied with the Sakya for control of Tibet during the thirteenth century. Originally led by the Kyura clan, since the seventeenth century it has been headed by the Drigung Chungtsang and Drigung Chetsang incarnation lines. The tradition is particularly strong in Ladakh.

 

The Lamdre teachings are said to have originated with teachings given to the Indian siddha Virūpa by the deity Nairātmyā. They was transmitted in Tibet by the eleventh century translator Drokmi Lotsawa Śākya Yeshe, who received them from the Indian paṇḍita Gayādhara. Although the Lamdre has primarily been transmitted in the Sakya and its related tradition such as the Jonang, there have been masters in the lineage transmission that cannot be said to have belonged to any particular religious tradition.

Buddhashri surrounded by the lineage teachers of the Yogachara tradition of Buddhist philosophy. He was the principal teacher of Ngorchen Kunga Zangpo, the founder of the Ngor branch of the Sakya tradition.

Damarupa and Avadhutipa, two Indian Siddhas. On the left is the siddha Damarupa holding upraised in his right hand a damaru drum and a skullcup in the left. On the viewer's right is Avadhutipa holding a skullcup to the heart with the left hand and pointing downwards with the right hand.

Drakpa Gyaltsen and Sakya Pandita, uncle and nephew, teacher and student surrounded by the lineage Kings of Shambhala. This composition belongs to a larger set of paintings depicting the Lamdre Lineage of the Sakya Tradition of Tibetan Buddhism in a two figure per composition configuration.

A Sakya lineage painting.

Drakpa Gyeltsen and Sakya Pandita, uncle and nephew, teacher and student surrounded by the lineage Kings of Shambhala. This composition belongs to a larger set of paintings depicting the Lamdre Lineage of the Sakya Tradition in a two figure per composition configuration.

Chakrasamvara, Sahaja Heruka, with the footprints of Drigungpa Rinchen Pel.

Pakmodrupa Dorje Gyelpo. One of the three principal students of Gampopa and teacher to many patriarchs of Kagyu sub-traditions.

An early statue of the twelfth century adept Padampa Sanggye

Karma Kagyu Field of Accumulation painting with the Fifteenth Karmapa, Kakyab Dorje, as the last lineage holder at the time of the compositions creation.

A magnificent eighteenth century painting depicting Gampopa with a number of early Drukpa Kagyu masters, including early abbots of Ralung Monastery and several of the "Nine Incomparable Lions."

The Seventh Dalai Lama, Kelzang Gyatso, along with a selection of the previous incarnations according to the Kadam Lekbam.

Pakmodrupa Dorje Gyelpo, one of the three principal students of Gampopa.

The style of this painting is known as tshal thang, a red background with fine gold lines forming the shapes of the subject deities. Only the eyes are filled with white and black pigments.

An early image of Padmasambhava with Nyangrel Nyima Ozer and masters of various traditions, including Padampa Sanggye.

This eighteenth century painting of Namkha Pelzang, the twelfth abbot of Ralung Monastery, belongs to a set of Ralung patriarchs. Two other paintings belonging to the set can be seen on Himalayan Art Resources.

This 16th century painting depicts two founding patriarchs of the Karma Kagyu school, Gampopa Sonam Rinchen and Dusum Khyenpa, later known as the First Karmapa.

 

Wangdu Nyinpo was the Twenty-ninth Sakya Tridzin. This painting gives visual representation to his previous incarnations, which include Padmasambhava, and some of his disciples.

This sixteenth century painting shows the Drigung founder, Jikten Gonpo, with two men who stood at the beginning of the two main incarnation lines at monastery, the Drigung Chetsang and the Drigung Chungtsang.

Nineteenth century portrait of the Bon master Drenpa Namkha surrounded by deities and lineage masters.

Nineteenth century painting of the Drukpa Kagyu lineage of Bhutan.

Eighteenth century thangka of Drukpa Kagyu and Kagyu lineage masters.

This nineteenth century painting of Milarepa is possibly a copy of an original from Pelpung Monastery. A representative of the Situ style, it exemplifies the types of paintings commissioned by Situ Panchen and his circle. 

An exceptional painting of the Third Nenang Pawo surrounded by hierarchs of the Karma Kagyu and other traditions. The size of the hand and footprints suggest that they are stylized rather than actual prints.
 

An eighteenth century painting of the Indian master Śākyaśrībhadra.

The Tibetan Trade Delegation to the US and the UK stand outside 10 Downing Street with Prime Minister Clement Atlee. The photo shows, from left to right, Khenchung Tubten Tsepel Taikhang (younger brother of Shakabpa), Finance Minister Wangchuk Deden Shakabpa, Yampel Pangdatsang, Prime Minister Clement Atlee, Surkhang Lhawang Topgyal and Kaludharma Ratna (interpreter). An Advanced Political History of Tibet misidentifies Surkhang Lhawang Topgyal as his father Dzasa Surkhang Surpa Wangchen Tseten, but in fact it was Surkhang Lhawang Topgyal who was part of the trade delegation as its interpreter. 

This eighteenth century painting features Padmasambhava surrounded by his consorts Yeshe Tsogyel and Mandarava. Below are Śāntarakṣita  and Trisong Detsen. 

The Demoness of Tibet is a close copy of a well-known image located in the Tibet Museum in Lhasa. The landscape of Tibet is shown as the mythical demoness of Tibetan legend. Important Buddhist temples and monasteries are located across her body, spanning from the Ngari region in the west to Kham in the east. 

Prolific treasure revealers Namtrul Jigme Phuntsok and Khandro Tāre Lhamo are pictured beside Khenpo Jigme Puntsok, who gave them teachings and also authorized them as treasure revealers. 

A nineteenth century painting featuring the First Dorje Drak Rigdzin, Rigdzin Godemchen Ngodrub Gyeltsen, a Nyingma treasure revealer who discovered the Jangter, or Northern Treasures. 

This late eighteenth or early twentieth century Drigung Kagyu painting of Padmasambhava and the Drigung Kagyu refuge field is associated with a terma tradition of Rinchen Puntsok. Drigung Monastery is pictured along the bottom of the painting along with Terdrom on the left edge. A nearby treasure site is shown adjacent to Terdrom.

Surkhang Wangchen Tseten and his first wife Lhagyari Tseten Chodzom, circa 1926. 

Yuthok Dorje Yudon, second from right, with her relatives, ca. 1937, was a member of two prominent Lhasa families, the Surkhangs and the Yuthoks. 

A wedding picture of Lhagyari Namgyel Gyatso, the Seventeenth Ruler of Eyul, with his second wife Puntsok Drolkar, in India. In 1985. 

A photo of Yuthok Dorje Yudon, a member of the Surkhang family who married into the Yuthoks, in 1988, taken by Christine Cox. 

Yuthok Tashi Dhondup with Kunpel, a favorite of the Thirteenth Dalai Lama, with the Dalai Lama's Baby Austin with the license plate "Tibet 2." The photo was taken in 1933 in front of the British mission at Dekyilingka in Lhasa. 

Yuthok Tashi Dhondup and Taring Jigme, generals in the Tibetan army, circa 1931. Yuthok was Depon or general of the Drongdrak garrison at the time.

This painting shows major sites of Lhasa including the Jokhang, Potala Palace and Lukhang. The monasteries of Sera, Drepung, and Sangpu Neutok are also pictured. It is possible that the image depicts activities during Losar festivities.

 

 

An eighteenth century painting of The Fifth Dalai Lama pictured with major scenes from his life. 

This drawing shows Lhasa before 1950 from an elevated perspective. The highly detailed representation shows many major monasteries and landmarks of Lhasa.

Rinchen Sadutshang, a fifth rank official at the Tibetan foreign ministry, with his colleague Takla Phuntsok Tashi, a brother in law of the Fourteenth Dalai Lama, in front of the Potala in 1952. Sadutshang would later become a Kalon in India in 1978 and would become the Representative at the Bureau of the Dalai Lama in Delhi, his last post before retirement. 

 

Lo Gendun Sadutshang with Khampas he had gathered as armed guards to escort the young Fourteenth Dalai Lama, who had just assumed full political power, from the capital Lhasa to Yatung by the border for safety, in December 1951. 

 

Tibetan government officials Rinchen Sadutshang, Tsipon Wangchuk Deden Shakabpa and Gyalo Thondup, the Dalai Lama's older brother in front of the United Nations in September 1959. The delegation made three such trips to the UN, in the falls of 1959, 1960 and 1961, to seek support for Tibet.  

 

To the left, Khedrupje is depicted while thinking of his great teacher, Tsongkhapa, who appears above him on a cloud. On the middle right, Khedrubje is making an offering to Tsongkhapa. On the lower right, Khedrubje is seated while editing a manuscript.

A unique image made with ink shows Buddhist masters from multiple traditions. The style is considered unusual and has been associated with the Tenth Karmapa.

Surkhang Wangchen Gelek with wife Dekyi Lhaze and daughter in Lhasa city with the Potala Palace in the background. The photo was taken by Heinrich Harrer. 

An 18th century painting of Rigdzin Kunzang Sherab, the founder of Pelyul monastery, surrounded by deities and Nyingma masters.

The central figure of Shakyamuni Buddha is shown with Tsongkhapa and primary disciples in the upper left corner. Below are protector deities.

 

This nineteenth century painting depicts Machik Labdron with tantric deities and mahasiddhas. 

This 18th century painting depicts Padmasambhava as a monk surrounded by several disciples and Jigme Lingpa above his head.

The central figure of Mahakala is depicted with historical figures including Nāgārjuna and Ga Lotsāwa, as well as masters of the Drukpa Kagyu lineage.

This 19th century painting depicts the central figure of Do Khyentse Yeshe Dorje with previous Nyingma masters above. 

This eighteenth-century painting depicts Śākyamuni Buddha with primordial buddha Vajradhara, bodhisattvas Maitreya and Mañjuśrī, and multiple Geluk masters. 

A nineteenth century painting of Padmasambhava as Pema Jungne depicts his disciple Sokpo Pelgyi Yeshe in the lower left corner. 

This Nyingma painting of Padmasambhava as Sengge Dradok shows Yeshe Tsogyel in the lower right corner.

19th Century painting of Machig Labdron as a wisdom dakini.

Mid-20th century painting of Machik Labdron and the Chod refuge field displaying teachers and deities. 

This 20th century painting depicts Padmasambhava in wrathful form as Guru Dragpo, in the treasure tradition of Padmasambhava biographer Nyangrel Nyima Ozer.

This eighteenth century painting of a Bodhisattva depicts Atiśa and Kadam founder Dromton on the top (left and right). Tara and Jambala are pictured along the bottom. Dromton is considered an emanation of Padmapani Avalokiteśvara, who is the central figure in this image according to some sources. However, the presence of a sword and book suggests that the central figure is Mañjuśrī.

This undated photograph (collection of Samphe Lhalungpa) shows Jigme Rigden Lhalungpa, Lobsang Phuntsok Lhalungpa, Sogyal Rinpoche, Diki Lhalungpa, E. Gene Smith and Harold Talbott. 

A receipt dated from1965 documenting the dispersal of funds to the Tibet Bonpo Foundation by Lobsang P. Lhalungpa on behalf of the Tibet Society of United Kingdom. The Tibet Bonpo Foundation was registered at the Lhalungpa residence in Delhi.

Gyelrong Choktse Gyelpo, Tseten Zhabdrung and Meu Gyalpo photographed at the White Stupa in Beijing. 

Panchen Lama and Bakula Rinpoche photograped in Kathmandu, Nepal, 1986.

Dasang Damdul Tsarong and his wife Pema Dolkar during Losar, 1937.

Members of the Royal Family of Derge led by Dorje Sengge

This twentieth century painting of the Sixteenth Karmapa depicts Shakyamuni Buddha in the upper register and Kagyu masters below. 

An unidentified person, Tseten Zhabdrung, Sungrab Gyatso (left to right)

Lama Gyurdrak and LP Lhalungpa photographed with Canadian High Commisioner James George and family, Delhi, late 1960's. 

Nineteenth century (likely made after 1829) painting from Drumpa Monastery in southern Tibet near the border of Bhutan depicts the Mountain Dharma Trilogy transmission of Yanggonpa. The painting portrays Kagyu masters including lineages of the Barawa subsect of the Drukpa Kagyu. Annotations and analysis courtesy of Dr. Marlene Erschbamer.

Dudjom Rinpoche with lamas in Kalimpong,