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References in periodicals archive ?
A Nyingma lama, Degya Rinpoche(?), started the Khyung moniker later, after the former had established or 'revealed' his Khyung lung-connections, during his activities in western Tibet (he also gave him the name 'Jigs med nam mkha' rdo rje).
XII, for the biography of Shakya Ye shes, quoting Tshe mchog yongs 'dzin's 18th-century biography, Phrin las sna tshogs la mkhas shing gsal ba/ chos nyis dam pa mchog tu rgyal ba/shes rab rnam dag snang ba chen po /kun tu khyab cing/ royal khams skyobspa / bstan pa rgyas mdzad tab lu dge ba/ byams then chos kyi rgyal po, which specifies Guhyasamaja, Hevajra, Samvara, Kalachakra and Vairabhairava as the principal mandala initiations given to Cheng zu at this time.
A number of his works are dedicated to dakinis, a term referring to deified yoginis, naked except for their ritual accoutrements in a Buddhist tantric context, and applied by him to actual women viewed indeed as deified yoginis: "Dakini Power" (1957); "Aditi Uttanapada and Dakini, dear Dakini" (1957 and 1958); "The high fruit II--Dakini I" (1958); "Vajra-Dakini" (1958 and 1961); "Yab-Yum--the Prajna-Dakini's Power clasping the Shaivite space" (1959); "Lexaltante Dakini--mKha'-'gro-ma", "Kadoma", "Kadoma, the Green Dakini bringing consent", "Kadoma, orange and blue Dakini" and "Kadoma, the elating Dakini, mKha'-'gro-ma" (all 1960); "Dakini", "New Dakini", "New Dakini in the Land of Hurqalya", "Vajra Dakini in the Land of Hurqalya" and "New Vajra-Dakini ...
(8.) Chim Namkha Drak (mchims nam mkha' grags, 1210-1285) was the seventh abbot of Nartang Monastery.
mkha' 'gro ma o rgyan chos skyid kyi rnam thar [The Autobiography of Orgyan Chokyi].
po to la/ nub o rgyan mkha' 'gro'i gling/ byang du sham bha la/ bod dang bod chen po/ li dang bru (6) sha/ sgeng gling sogs gnas yul zhing khams dpag to med pa chags shing grub pa lags/
No 1539, Sahajamandalatryaloka (lhan cig skyes pa'I dkyil 'khor gsum gsal bar byed pa), written by the Kashmiri Jnanasri at the request of Zhi ba 'od, who then translated it: lhan cig skyes pa'i dkyil 'khor gsum gsal bar byed pa zhes bya ba mkhas pa chen po dznya na shris mdzad pa rdzogs so // bod kyi rgyal po pho brang zhi ba 'od kyis gsol ba btab nas bsgyur ba'o.
Furthermore we have the Bla ma rgyud pa'i rnam thar (T.III.156.10) by sKyang sprul Nam mkha' rgyal mtshan.
'Khon ston pa's other teachers during this somewhat peripatetic period of his life include the great Sgom sde nam mkha' rgyal mtshan (1532-1592), (38) from whom he received the empowerment and instructions on the generation and completion stages of the deity Yamantaka.
An interesting passage concerning some reservations vis-a-vis Sakyasri on the part of the Bka' gdams pa is found in the biography of the great Rnying ma pa teacher of treasure[s] (gter ston) Nyang ral Nyi ma 'od zer (1124-92), written by his son Mnga' bdag 'Gro ba mgon po Nam mkha' dpal (?1164-1220) in connection with the consecration of his fathers reliquary.(58) The story goes that when Nam mkha' dpal wished to invite him for the consecration, he met with some opposition by a certain Bsod nams dbang phyug, a dge bshes - I take this title to indicate that his primary religious affiliation was with the Bka' gdams pa - Snang gyi ba.
Bensa Tulku bestowed in 1639 also the title of rab 'byam pa Qutugtu on an important Buddhist scholar and missionary from the Western Mongolian tribes (otherwise known as Jungars), famed as the Oirat Zaya Pandita Namkhai Gyatso (nam mkha'i rgya mtsho, 1599-1662).