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This person is mentioned in 9 biographies.

Renowned as one of the "Three Drimes" (dri med rnam gsum) along with Longchen Rabjampa Drime Wozer (klong chen rab 'byams pa dri med 'od zer, 1308–1364), and Drime Lhunpo (dri med lhun po, b

... Notably, it elaborates on what Guru Tashi (gu ru bkra shis, eighteenth century) refers to in his own history, Guru Tashi's History (gu bkra'i chos 'byung), as "some wonderful legends" (gtam rgyud ngo mtshar can 'ga' zhig) pertaining to Drime Kunga's birth

... The former work, also attributed to the famed Bhutanese treasure-revealer Pema Lingpa (pad ma gling pa, 1450-1521) and included in his Lama, Jewel, Ocean corpus, (bla ma nor bu rgya mtsho) offers us the earliest cradle-to-grave account of the life of Yeshe Tsogyel

... Rather, the majority of the work by Drime Kunga devotes itself to Yeshe Tsogyel's inter-relational conflicts and the trials she endures in the name of spiritual attainment. 

Structurally, Drime Kunga's seven-chapter work is interesting not only for its extensive use of dialogue, but also for the language and poetic features it shares with popular dramatic works like the Life of Drime Kunden (dri med kun ldan gyi rnam thar), the story of Prince Vessantara as told in Tibetan ...

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Read more from the biography of Go Chodrub

... He studied under the abbot Khedrub Lungtok Gyatso (mkhas grub lung rtogs rgya mtsho, 1879-1916), training in both Bon doctrine and the meditative tradition of Atri (a khrid).5

... Thereafter, on the death of his teacher, Hortsun undertook yet another pilgrimage tour of central Tibet, visiting Samye (bsam yas) and Bon monasteries such as Dritsam Takar ('bri mtshams mtha' dkar), a treasure site of Shenchen Luga (gshen chen klu dga', 995-1035); Tanak Dungpor (rta nag dung phor); and Yeru Kharna (g.yas ru mkhar sna), ending at Tashi Menri (bkra shis sman ri), where he received teachings from the abbot Gyelwa Lodro (rgyal ba blo gros)

... A monk named Tsultrim Gyeltsen (tshul khrims rgyal mtshan), who later became the teacher of the contemporary Bon teacher Tenzin Namdak (bstan 'dzin rnam dag, b.1926), also earned a geshe degree at the same time.8

... Tsultrim Gyeltsen criticized the writings of Shardza Tashi Gyeltsen (shar rdza bkra shis rgyal mtshan, 1859-1934) as being under the influence of New Bon

... In 1943 the same lama requested that he serve as tutor to Tulku Kelzang Lungtok Gyatso (skyang sprul skal bzang lung rtogs rgya mtsho, 1923-1957), and he built Hortsun a residence at the monastery's hermitage.14 In 1950, at Dachen, he taught his great-nephew, Samten Karmay.15 ...

Read more from the biography of Hortsun Tenzin Lodro Gyatso

In 1705 he took monastic vows from the Fifth Paṇchen Lama, Lobzang Yeshe (paN chen bla ma 05 blo bzang chos kyi rgyal mtshan, 1663-1737) and in 1708 was installed as the abbot of Chokhor Gyel (chos 'khor rgyal dgon)

Lelung had numerous teachers, foremost amongst them being his root guru Damcho Zangpo (dam chos bzang po, 1677-1724)

Choje Lingpa reaffirmed Lelung's status as the reincarnation of the First Lelung Jedrung, Namkha Gyeltsen (sle lung rje drung 01 nam mkha' rgyal mtshan, 1326-1401), who had been an important teacher to Tsongkhapa Lobzang Drakpa (P64tsong kha pa blo bzang grags pa, 1357-1419)

... 1717), Taktsepa Lhagyel Rabten (stag rtse pa lha rgyal rab brtan, d

The Seventh Dalai Lama's (tA la'i bla ma 07 bskal bzang rgya mtsho, 1708-1757) father Sonam Dargye (bsods nams dar rgyas, d.1744) was accused of complicity with the U faction and thus delicate negotiations were necessary between the Dalai Lama and Polhane.[15] Through a combination of efforts on the part of Lelung, the Dalai Lama, and Polhane, the U ministers were persuaded to surrender and Polhane was persuaded to spare their lives, a mercy to which his officers and men strongly, but ineffectually, objected

... Longchen Rabjam (klong chen rab 'byams, 1308-1364) describes in a eulogy about the Bumtang (bum thang) area that they are "a spiritual Arcadia where ideal geographical and human qualities together conspire to create perfect conditions for religious life."[19] They arise specifically in response to the degenerate age narrative (rtsod ldan gyi dus, corresponding to Sanskrit kaliyuga) offering succour from sectarian persecution, war, plague and religious decline, a particular concern of religious leaders during the eighteenth century. ...

Read more from the biography of Lobzang Trinle


Read more from the biography of Nesar Jamyang Khyentse Wangchuk


Read more from the biography of Pelgyi Lhunpo

... His father was named Peljor Tsewang Norbu (dpal 'byor tshe dbang nor bu) and his mother was named Kelzang Choden (P1444 skal bzang chos ldan)

... In this case, the Fifteenth Karmapa, Kakhyab Dorje's (karma pa 15 bka' khyab rdo rje, 1870–1921) attendant Lama Jampel Tsultrim (P1377 bla ma 'jam dpal tshul 'khrims), came forth with a letter he had discovered in an amulet the Karmapa had given him

... The Thirteenth Dalai Lama, Tubten Gyatso (ta la'i bla ma 13 thub bstan rgya mtsho, 1876–1933) issued a statement affirming the recognition

While at Tsurpu the young Karmapa was educated by the Ninth Gangkar Lama, Karma Shedrub Chokyi Sengge (gangs dkar bla ma 09 karma bshad sgrub chos kyi seng+ge, 1892-1957), who was considered one of the finest Karma Kagyu scholars of his generation.[8] This lama was strict, and would attempt to gain his pupil's attention by locking the door to the classroom before prostrating, and pinching and striking him when he misbehaved

... They debated their next moves even as they assisted the Karmapa in construction projects, such as a line of eight new stūpa at Tsurpu and a renovation of Marpa's house in Lhodrak.[36] The Karmapa received the transmission of Longchenpa's (klong chen pa dri med 'od zer, 1308-1364) Seven Treasuries from Zhechen Kongtrul, and he identified two new incarnations, the Third Jamgon Kongtrul, Lodro Chokyi Sengge ('jam mgon kong sprul 03 blo gros chos kyi seng+ge, 1954-1992), and the Twelfth Tsurpu Gyeltsab, Drakpa Tenpa Yarpel (mtshur phu rgyal tshab 12 grags pa bstan pa yar 'phel, b

... In the company were 160 people, among them his brother, the Dzogchen Ponlob; his nephew, the young Shamar; Gyeltsab; and the wife of the Fifteenth Karmapa.[39] Three weeks after leaving Tsurpu they arrived in Lhodrak and the Karmapa performed a Milarepa empowerment at Sekhar Gutok (sras mkhar dgu thog), the tower that Milarepa (mi la ras pa 1040-1123) had built for Marpa (mar pa chos kyi blo gros,1012?-1097).[40] They crossed into Bhutan via the Mon La Gar Chung pass, 19,855 feet, in advance of a massive snowfall that allowed them to escape a Chinese military expedition that had set out to follow them.[41] Twenty-one days after leaving Tsurpu they arrived in Bumthang, Bhutan, where they were welcomed by Ashi Wangmo, Dilgo Khyentse, Kalu Rinpoche, and the young Situ.[42]

... 1985) and Thaye Dorje (mtha' yas rdo rje, b.1983) ...

Read more from the biography of Rangjung Rigpai Dorje


Read more from the biography of Woncheuk 원측

... When he was still a young man he heard about Tokden Dampa Yeshe Tendzin (rtogs ldan dam ye shes bstan 'dzin, the twenty-seventh holder of the Atri (a khrid) line of Bon Dzogchen, a master in the region, and he sought him out as a teacher.

... He received the vows of full ordination from Kunkhyen Sonam Lodro (kun mkhyen bsod nams blo gros, 1784-1835), the abbot of Menri Monastery (sman ri dgon).

Yungdrung Puntsok's main students were Kutsha Yungdrung Gyeltsen (khu tsha g.yung drung rgyal mtshan), Lama Yungdrung Yeshe (bla ma g.yung drung ye shes), and Mingyur Tsewang Drakpa (mi 'gyur tshe dbang grags pa, 1833-1893), also commonly known as Dechen Lingpa (bde chen gling pa) and Kundrol Sangwa Tsel (kun grol gsang ba rtsal), his main heir in the Atri lineage. ...

Read more from the biography of Yungdrung Puntsok