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Samye Translations

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Samye Translations, formerly known as Lhasey Lotsawa, is a growing team of translators, writers, and editors working under the guidance of Kyapgön Phakchok Rinpoche.

Texts translated into English by Samye Translations

Adeu Rinpoche

Atiśa Dīpaṃkara


The Vajrakīla Root Tantra Section (or Fragment) (Tōh. 439), the remains of a much larger Vajrakīla tantra, was discovered and translated into Tibetan by Sakya Paṇḍita (1182–1251). According to the text's colophon, it was Guru Padmasambhava who brought the original to Tibet. The tantra contains several famous verses that appear in most Vajrakīlāya sādhanas and is the only Vajrakīlāya text included within the Kangyur. The edition translated here includes a colophon by Jamyang Khyentse Wangpo and benedictory verse by Jamyang Khyentse Chökyi Lodrö.

In the sūtra The Question of Maitreya (Toh. 85, Maitreya­paripṛcchā, byams pas zhus pa), Buddha Śākyamuni recounts this prayer that Maitreya made as a bodhisattva aspiring to accomplish the six perfections and attain the ten bodhisattva levels. The prayer is also included in the Miscellaneous section of the Tengyur (Toh 4378).

A popular Nyingma version of the famous Bodhisattvas’ Confession of Downfalls (byang chub sems dpa’i ltung bshags), also known as the Sūtra of the Three Heaps (phung po gsum pa’i mdo), invoking the thirty-five buddhas of confession as a means of purifying transgressions of vows and downfalls of the bodhisattva vow.

As its name suggests, this brief incantation (dhāraṇī) is intended to liberate the one who recites or uses it as a cakra from all physical, vocal and mental constraints, including those caused by evil schemes, maleficence, spells and curses. Although the incantation is attributed to Buddha Śākyamuni, it is not included in any extant Kangyur collection but is preserved in various dhāraṇī compendia (gzungs 'dus).

This popular canonical work, which is included in the Kangyur (Tōh. 591), teaches the incantation (dhāraṇī) and rituals associated with the goddess Sitātapatrā, who is renowned for her power to avert or repel all types of spirits, demons, obstacles, misfortune and disease and is thus invoked by many Tibetan Buddhists on a daily basis.

This popular canonical work (Tōh. 564) reveals the incantation (dhāraṇī) associated with Mārīcī, goddess of the dawn, and explains how it confers the deity's qualities and guards against adversity, danger and disease.

In this sūtra (Toh. 311) the Buddha teaches eleven perceptions to be cultivated at the time of death to the assembled monks as his final testament.

Perhaps the most popular of all prayers to Tārā, this tantra praises her twenty-one forms, both peaceful and wrathful. The first twenty-one verses are at once a series of homages to Tārā and a poetic description of her physical features, postures, qualities, abilities, mantras, and hand gestures. The remaining six verses describe how and when the Praise should be recited, as well as the benefits of its recitation.

This famous vajra song (rdo rje’i glu), named after its initial syllables "ema kiri", appears in the Tantra of the Union of the Sun and Moon (nyi zla kha sbyor). It consists of a series of arranged syllables which a practitioner should intone melodiously. The individual syllables and their arrangement as a mantra are considered particularly sacred since they are said to have been revealed by the primordial buddha Samantabhadra.

This dhāraṇī, which is part of the larger corpus of texts on astrology (nag rtsis) taught by Mañjuśrī in China, begins with an invocation of the buddhas and bodhisattvas and then features a long series of requests to prevent inauspicious astrological combinations that might result in periodic obstacles. The text is part of the Compendium of Dhāraṇīs (gzungs bsdus).


Chatral Rinpoche

Chöje Lingpa

Chokgyur Dechen Lingpa

This concise guru yoga centres around the famous prayer to Guru Padmasambhava known as The Prayer in Six Vajra Lines, or Dü Sum Sangye, Chokgyur Dechen Lingpa's own terma revelation. To this is added a simple visualization and a prayer to reach the Copper-coloured Mountain of Glory.

A brief offering to the treasure guardians (gter srung mchod pa) for The Guru’s Heart Practice, Wish-Fulfilling Jewel (thugs sgrub yid bzhin nor bu) revelation of Jamyang Khyentse Wangpo and Chokgyur Dechen Lingpa.

A four-line prayer to be reborn on the Copper-Coloured Mountain of Glory, or Zangdok Palri, in the company of Guru Padmasambhava and his retinue.

This prayer invoking the blessing of the buddhas, bodhisattvas and accomplished practitioners (vidyādharas) of Tibet is taken from the compilation A Shower of Precious Blessings: A Garland of Supplications to Guru Rinpoche, Embodiment of All Refuge Objects, and to the Three Roots and Lineage Masters.

Six verses of practical advice for a lama from Bumthang in Bhutan.

Verses of advice composed for the benefit of disciples at the sacred site of Khala Rongo.

Two verses of profound meditation instruction for a disciple called Göndrak.

Four lines of advice, each of which incorporates the syllables kön (dkon) and chok (mchog), meaning 'rare' and 'supreme', the first part of Könchok Paldrön's name.

Verses of advice stressing the importance of study, thoroughness and an altruistic attitude, composed for a physician named Könchok Tenzin

Brief advice given near the Yelphuk Cave at the request of a disciple named Kyilu (skyid lu).

Verses of instructions on what to adopt and avoid on the path, which Chokgyur Lingpa imparted to his patrons.

Verses of advice spoken at the request of a female disciple named Tashi Lhamo and transcribed by Khenpo Rinchen Dargyé (b. 1835).

In these verses for an elderly lay disciple, Chokgyur Lingpa notes a lack of seriousness on the part of some followers and explains what it means to be a true practitioner.

Basic Dharma advice in verse composed at the request of a devoted disciple from Trindu ('khri 'du).

Four lines of advice that stress the importance of reflection upon impermanence, prayer to one's gurus, settling in the emptiness of mind, and dedication and aspiration.

These verses, Chokgyur Lingpa says, provide sound advice for all practitoners of Dharma, but for holders of mantra (mantradhara) in particular they represent the heart samaya.

In this response to questions, Chokgyur Lingpa addresses controversy surrounding Nyima Drakpa (1647–1710) and the Mindrolling tradition by advocating a nonsectarian attitude of universal acceptance.

This brief instruction draws upon three pieces of advice given by great masters of the past.

In pithy verses, Chokgyur Lingpa explains the heart of meditation and identifies the major signs of realization.

In an address to disciples, Chokgyur Dechen Lingpa sets out a vision of nonsectarianism, in which he emphasizes the commonality of traditions and decries the divisiveness that periodically plagues Tibet and constitutes an act of forsaking the Dharma.

Advice on how to combine and integrate the three sets of vows: 1) the precepts of personal or individual liberation (pratimokṣa), 2) the bodhisattva vows, and 3) tantric samayas.

Chokgyur Lingpa's first-hand account of the treasure revelations of The Essential Sacred Dharma in Five Cycles (dam chos snying po skor lnga), The Gradual Path of Wisdom Essence (lam rim ye shes snying po), and The Magical Net of the Three Roots (rtsa gsum sgyu ’phrul drva ba) at Chimé Karmo Taktsang and Sengé Yumtsho in Kham in 1866. The account was inscribed on the back of a thangka depicting the revelation scene.

In these four short lines, Chokgyur Dechen Lingpa encapsulates, as the colophon reveals, the four qualities that all contemporary tantric practitioners should have.

Chokgyur Lingpa imparted this advice at the sacred place of Kyijam Nyida (skyi 'byams nyi zla), while he and his disciples were seated in meditation.

A brief history of Chokgyur Dechen Lingpa's treasure (gter ma) revelations from when he was thirteen until he was thirty-three years old as recounted by the tertön himself in either 1860 or 1861.

A short prayer to Guru Rinpoche as the source and embodiment of all tantric lineages in Tibet, composed at the request of Riwoche Jedrung.

Composed for the sixth Drikung Chungtsang, Könchok Tenzin Chökyi Lodrö (1801–1859), this short text offers straightforward advice on measuring one's progress on the Dharma path.

This short autobiography, composed in verse, covers the main events in the great treasure-revealer’s life from 1829, the year of his birth, until 1865, which was five years before he passed away at the age of 42.

Pithy words of counsel, pointing out some of the most common shortcomings among practitioners.

Chokgyur Lingpa revealed this Gesar practice on the 25th day of the Monkey month in the Fire Rabbit year (1867) following a pure vision. The Second Tsikey Chokling Rinpoche, Könchok Gyurme Tenpé Gyaltsen (1871–1939), later compiled and arranged the treasure text as a sādhana.

Verses of advice spoken in response to a request from a mother and child to explain the essence of dependent origination.

Chokgyur Dechen Lingpa revealed this concise smoke offering practice (bsang mchod) as part of the famous cycle known as The Guru's Heart Practice: Dispelling All Obstacles on the Path (bla ma'i thugs sgrub bar chad kun sel).

Chokgyur Lingpa revealed The Guru’s Heart Practice, Dispeller of All Obstacles (bla ma'i thugs sgrub bar chad kun sel) on the tenth day of the ninth month in the Earth Monkey year (1848). This concise daily sādhana represents the briefest means of practising the cycle.

Chokgyur Lingpa revealed this brief Red Hayagrīva sādhana in 1856. It is part of the Magnetizing Profundity of Hayagrīva, which, in turn, belongs to The Sevenfold Profundity (zab pa skor bdun) collection within the Chokling Tersar.

This treasure text invoking the Thirty-Five Buddhas of Confession was revealed by Chokgyur Dechen Lingpa as part of the cycle of The Great Compassionate One, Lotus Uṣṇīṣa (thugs rje chen po pad+ma gtsug gtor). It presents a concise version of the famous Bodhisattva’s Confession of Downfalls (byang chub sems dpa'i ltung ba bshags pa).

A brief outline of the fivefold practice of Mahāmudrā that is unique to the Drikung Kagyü school: train in bodhicitta, visualize one's body as the deity, visualize the guru as the deity, train in the non-conceptual view, and seal with prayers of dedication and aspiration.

On the tenth day of the Monkey month in the Fire Dragon year (12 July 1856) at Yegyel Namkha Dzö, Chokgyur Lingpa revealed The Guru Yoga of Blessings (byin rlabs bla ma'i rnal 'byor), a practice that Guru Padmasambhava is said to have entrusted to Prince Murup Tsenpo.

Chokgyur Lingpa revealed the secret cycle of The Heart Practice of Mighty Vajra Wrath (Tukdrup Dorjé Draktsal) from Yegyal Namkha Dzö. This particular Guru Draktsal sādhana is regarded as the auxiliary practice to Chokgyur Lingpa’s The Gradual Path of Wisdom Essence (lam rim ye shes snying po).

This concise practice of Guru Dewa Chenpo (gu ru bde ba chen po), the Guru of Great Bliss, was revealed as a terma by Chokgyur Lingpa and transcribed by Jamgön Kongtrul Lodrö Thaye at Tsurpu Monastery.

A simple text to accompany the offering of fragrant incense smoke (bsang) to Gesar Sengchen Norbu Dradül, Great Lion Jewel, Tamer of Foes.

Chokgyur Lingpa gave this oral advice, explaining the source of permanent benefit and bliss, to a retinue of followers in Dzözhol Gyurme Ling.

This concise biography of the eighth-century master from Uḍḍīyana, Guru Padmasambhava, who established Buddhism in Tibet, was revealed in 1856 by the great treasure-revealer Chokgyur Lingpa as part of the Sevenfold Cycle of Profundity (zab pa skor bdun). The text consists of ten short chapters, each related to a different aspect of the master’s life and activities.

Three interrelated aspirations for rebirth in Zangdok Palri, the Copper-Colored Mountain pureland of Guru Rinpoche, from the perspectives of the cause (or ground), path, and fruition.

A practice of white and red Sur (gsur), or 'burnt offering', revealed by Chokgyur Dechen Lingpa.

Candid verses inviting practitioners to turn their minds inwardly and integrate the teachings.

Chokling Tersé Tulku

Chökyi Nyima Rinpoche

Dilgo Khyentse Rinpoche

Khyentse Rinpoche invokes the eight manifestations of Guru Rinpoche (gu ru mtshan brgyad) by drawing on key lines from the famous Mañjuśrīnāmasaṃgīti (Chanting the Names of Mañjuśrī).

This prayer to Guru Padmasambhava incorporates the twelve syllables of the Vajra Guru mantra, elaborating upon their meaning in different ways in each of the eight chapters.

A prayer to invoke various wisdom ḍākinīs, including Yeshe Tsogyal, Tārā and Vajravārāhī, in order to request their blessings and aid.

Dilgo Khyentse Rinpoche adapted this teaching on śamatha and vipaśyanā from The White Lotus, Mipham Rinpoche's supportive teaching (rgyab chos) for the Treasury of Blessings sādhana of Buddha Śākyamuni. The text explains how to accomplish both śamatha and vipaśyanā in the context of that practice and clarifies the relationship between Buddha Śākyamuni, the yidam deity and the guru.

A prayer for the longevity of Neten Chokling Rinpoche (b. 1973) incorporating the name Rigdzin Gyurme Dorje (rig 'dzin 'gyur med rdo rje), which was given to Neten Chokling Rinpoche at his enthronement by His Holiness the Sixteenth Karmapa.

Dodrupchen Jigme Tenpe Nyima

Dudjom Rinpoche

A brief petitionary offering (gsol mchod) to the mātṛkā Pukkasī, who is the local protectress of the sacred Jarung Kashor stūpa in Boudha, Nepal.

A simple invocation of Dudjom Rinpoche's lineage masters, from the dharmakāya Padma Amitāyus down to his own root teacher.

A brief daily practice of Green Tārā, composed at the request of Ngawang Palmo.

Dudjom Rinpoche composed this prayer of aspiration to be reborn on the Copper-Coloured Mountain of Glory, or Zangdok Palri (zangs mdog dpal ri), after his firstborn daughter, Dekyong Yeshe Wangmo, had left this world. The inspiration for this prayer, it is said, was therefore her parting gift.

Dudjom Rinpoche composed this four-line supplication after he received the empowerments and transmissions for the Three Sections of the Great Perfection (rdzogs chen sde gsum) from Tulku Urgyen Rinpoche in Lhasa.

Dudjom Rinpoche composed this short prayer invoking the Abbot, Master and Dharma-King (Khen Lob Chö Sum), i.e., Śāntarakṣita, Guru Padmasambhava and Trisong Detsen, at Samyé monastery in Tibet at the request of his son, Thinley Norbu Rinpoche.

Dudjom Rinpoche wrote this short prayer when he was engaged in long-life practice at Māratika cave in Nepal, the sacred site where Guru Rinpoche achieved immortality with his consort, Mandāravā.

A short daily practice for longevity focusing on Amitāyus, which, in Kyabjé Düdjom Rinpoche's own words, distils "the many vast and profound longevity practices of the treasure tradition."

Eighth Karmapa

Fifteenth Karmapa

Fifth Dalai Lama

Fourteenth Dalai Lama

Gönpo Tseten Rinpoche

Guru Chökyi Wangchuk

Jamgön Amnye Zhab Ngawang Kunga Sönam

Jamgön Kongtrul Lodrö Thaye

This epic of Guru Padmasambhava, as recorded by Khandro Yeshe Tsogyal, was revealed by Jamgön Kongtrul Lodrö Thaye as a “siddhi”. The text consists of ten short chapters, each related to a different aspect of the master’s life and activities.

This popular song of devotion composed by the celebrated Rimé (ecumenical) master Jamgön Kongtrul Lodrö Tayé has two parts: the first an invocation of the great holders of various lineages, and the second a declaration of one's own faults and a request for the guru's aid in overcoming them and attaining realization.

This practice of smoke (bsang) offering to supplement The Excellent Vase of Jewels Wealth Practice (nor sgrub rin chen bum bzang) from the Chokling Tersar was composed at Chokgyur Lingpa's request.

Jamgön Kongtrul supplemented the root treasure text and arranged it into this elaborate sādhana of Guru Dewa Chenpo, which belongs to the Three Roots sub-cycle within the larger cycle of Sevenfold Profundity.

This concise ritual for cultivating the pure realm of Amitābha was arranged by Jamgön Kongtrul based on Chokgyur Lingpa’s Amitābha sādhana from the Essence Manual of Oral Instructions (zhal gdams snying byang). The practice forms the sixth of eleven modes of liberation in Kongtrul's Wondrous Ocean: An Elucidation of the Application of the Eleven Modes of Liberation of the Sambhogakāya, Tamer of Beings (longs sku 'gro 'dul gyi las rim grol ba bcu gcig gi lag len gsal byed ngo mtshar rgya mtsho).

This description of gaṇacakra, preserved in The Treasury of Extensive Teachings (rgya chen bka’ mdzod), presents a clear Nyingma perspective on the practice of gaṇacakra. The text does not refer to any particular sādhana, but offers a generic explanation that is remarkable for its clarity and detail.

Supplication to the lineage of Tsokyé Nyingtik, the secret practice among the Chokling Tersar’s Four Cycles of Guru Yoga (bla sgrub skor bzhi).

Jamgön Kongtrul composed this lineage prayer for The Guru’s Heart Practice, Wish-Fulfilling Jewel (thugs sgrub yid bzhin nor bu) while residing at his famous retreat centre of Tsadra Rinchen Drak.

This simple practice of 'freeing lives' (tshe thar), which is included in the Rinchen Terdzö, was arranged by Jamgön Kongtrul Rinpoche, who drew mainly upon The Innermost Secret, Unsurpassed Longevity Practice (tshe sgrub yang gsang bla med) of Longsal Nyingpo (1625–1692).

Extracted from the famous collection of the life stories of 108 treasure revealers called A Precious Garland of Lapis Lazuli, this account of Guru Padmasambhava's life and liberation synthesises and even comments upon earlier sources.

Jamgön Kongtrul Lodrö Thaye composed this beautiful prayer summarizing Samten Lingpa’s famous terma biography of Khandro Yeshe Tsogyal in 1893 at the request of Jamyang Khyentse Wangpo and the yoginī Doshul Khandro.

A guru yoga featuring the three great nonsectarian masters Chokgyur Dechen Lingpa, Jamyang Khyentse Wangpo, and Jamgön Kongtrul Lodrö Thayé as embodiments of the Lords of the Three Families—Avalokiteśvara, Mañjuśrī and Vajrapāṇi.

Jampal Dewe Nyima

Jamyang Khyentse Chökyi Lodrö

While on pilgrimage through India in 1956, Jamyang Khyentse meditated at the Indian master Śavari's meditation cave in the Śītavana (‘Cool Grove’) charnel ground near Bodhgayā, resulting in a vision of the mahāsiddha. Soon afterwards he composed this guru yoga.

A prayer to the three main stūpas of the Kathmandu Valley: Jarung Khashor or Boudha, Svayambhū, and Namo Buddha, which commemorates the bodhisattva Mahāsattva's sacrifice to a starving tigress.

This is a poetic guide to the sacred site of Yangleshö (yang le shod) near the village of Pharping to the south of the Kathmandu Valley, where it is said that Guru Padmasambhava attained the level of a Mahāmudrā vidyādhara. Jamyang Khyentse wrote the text following a series of visionary experiences; it has the quality of a revelation and ends with a series of cryptic prophecies.

This practice unites the recitation of the famous Dü Sum Sangyé Prayer with a corresponding visualisation of the four main forms of Guru Padmasambhava according to the Chokling Tersar’s Four Cycles of Guru Yoga (bla sgrub skor bzhi), namely Barché Kunsel, Sampa Lhundrup, Tsokyé Nyingtik and Guru Draktsal. It was composed at the request of a minister to the king of Lingkar.

Jamyang Khyentse wrote this recitation guide (bklags thabs) for the Vajrakīla Root Tantra Section (phur pa rtsa dum) at the request of his master of ceremonies, Lama Chokden.

This practice unites the recitation of the famous Dü Sum Sangyé Prayer with a corresponding visualisation of the four main forms of Guru Padmasambhava according to the Chokling Tersar’s Four Cycles of Guru Yoga (bla sgrub skor bzhi), namely Barché Kunsel, Sampa Lhundrup, Tsokyé Nyingtik and Guru Draktsal.

In this brief commentary, Jamyang Khyentse reveals the outer or literal, inner or hidden and secret or ultimate layers of meaning in the famous Düsum Sangyé or Six Vajra-Line Prayer to Guru Padmasambhava revealed by Chokgyur Lingpa (1829–1870).

Jamyang Khyentse Wangpo

This prayer beautifully summarizes the Padma Kathang (The Chronicles of Padma), one of the most famous and influential of Guru Padmasambhava's many biographies. It reveals how Guru Rinpoche manifests in an infinite variety of forms in order to protect and spread the Buddhadharma.

A concise ritual invoking the Four Great Kings (rgyal chen sde bzhi), who are the guardians of the four directions, when establishing and dissolving retreat boundaries.

Jamyang Khyentse Wangpo explains the history and benefits of some sacred substances and two statues of Guru Padmasambhava—the 'representative' (kutsab) images known as Tukjé Ötro and Ngödrup Palbar—that were revealed by Chokgyur Lingpa.

This short Tārā feast-offering was composed for practitioners who wish to offer a simple gaṇacakra feast within a Tārā sādhana, such as the Zabtik Drolchok.

This popular liturgy for saving the lives of animals includes practices of taking refuge and generating bodhicitta, as well as the recitation of mantras and dhārāṇīs, visualization, and prayers of auspiciousness, dedication and aspiration.

A practice of Damdrip Nyepa Kunsel (dam grib nyes pa kun sel)—which derives from the revelations of Trengpo Sherab Özer (1518–1584)—based on the deity Ucchuṣma (sme brtsegs), with added preliminary and concluding sections and further instructions on purifying samaya defilements.

Verses in praise of the eighth-century princess and ḍākinī Mandāravā, one of the principal consorts of Guru Padmasambhava.

In 1848, at the age of twenty-eight, Jamyang Khyentse Wangpo had a vision in which he was blessed by Guru Rinpoche, who then dissolved into his heart. As a result, the root practice of Guru Tsokyé Nyingtik, the Heart-Essence of the Lake-Born Guru, arose in Khyentse Wangpo’s mind, and he immediately wrote down its activity manual.

Verses of supplication to Jamgön Kongtrul Lodrö Thayé, Chokgyur Dechen Lingpa, and Jamyang Khyentse Wangpo, which Khyentse Wangpo composed at Jamgön Kongtrul's behest.

This commentary to Jamgön Kongtrul’s biographical prayer to Chokgyur Lingpa, The Melody of the Auspicious Spiralled Conch, discusses the great tertön's life and legacy, celebrating, in particular, his terma revelations and accomplishments.

According to the colophon, this elaborate ritual for cultivating the pure realm of Amitābha was compiled by Jamyang Khyentse Wangpo at the passing of Chokgyur Lingpa’s mother, Tsering Yangtso. Taking Chokgyur Lingpa’s treasure Amitābha sādhana from the Essence Manual of Oral Instructions (zhal gdams snying byang) as a basis, Khyentse Wangpo added further instructions and verses, primarily from The Array of Amitābha Sūtra (Toh 49, 'od dpag med kyi bkod pa) and The King of Aspiration Prayers (bzang spyod smon lam).

A daily practice of the Great Compassionate One, Wish-fulfilling Wheel (thugs rje chen po yid bzhin 'khor lo), a yidam practice which Chokgyur Lingpa revealed at Yegyel Namkha Dzö in 1856.

The longer sādhana, or ritual manual (las byang), for the The Guru’s Heart-Practice, Wish-Fulfilling Jewel (thugs sgrub yid bzhin nor bu), which was jointly revealed by Jamyang Khyentse Wangpo and Chokgyur Dechen Lingpa at Drak Rinchen Barwa on November 16, 1858.

This concise instruction for accomplishing longevity (tshe sgrub) is said to be an abridgement of Thangtong Gyalpo's (1361–1485?) original sādhana. According to the colophon, Khyentse Wangpo composed the practice in a meditation cave used by Thangtong Gyalpo himself.

Jedrung Jampa Jungné

Jetsün Drakpa Gyaltsen

Jigme Lingpa

Karma Chakme

Karme Khenpo Rinchen Dargye

Khenchen Jigme Phuntsok


Minling Khenchen Ngawang Khyentse Norbu

Mipham Rinpoche


Neten Chokling Ngedön Drubpe Dorje

Ngakchang Shakya Zangpo

Nyala Pema Dündul

Nyangral Nyima Özer

Nyoshul Khenpo Jamyang Dorje

Orgyen Lingpa

Pema Karpo

Rangrik Dorje

Ratna Lingpa

Sakya Paṇḍita Kunga Gyaltsen

Samten Lingpa

Sangye Lingpa


Shakya Shri

Shechen Gyaltsab Gyurme Pema Namgyal

Shikpo Lingpa

Situ Paṇchen Chökyi Jungne

Śrī Siṃha

Tai Situ Rinpoche

Tashi Tobgyal

Tertön Sogyal

Tsewang Drakpa

Tsikey Chokling Rinpoche

Tulku Urgyen Rinpoche

Yeshe Dorje

Yeshe Tsogyal

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