[tib. Shin je che] powerful protective aspect of the Wisdom Buddha Manjushri

Primordial awareness.

(Skt. Jnana Sutra ) Yeshe Do was born into a cast-less family in East India. He lived as one of 500 scholars in Bodhgaya. On one occasion when he was taking a stroll with another scholar (Drime Shenyen (Vimalamitra)), Diamond Mind appeared and told him to go to China to reach enlightenment. Diamond Mind told both that they had been scholars for 500 years without ever reaching enlightenment and that they wouldn't reach it now if they were to continue. Drime Shenyen left immediately for China, studied with Shri Singha (Shri Singha) and shared his experiences with Yeshe Do upon his return. When Yeshe Do subsequently travelled to China, he too met Palgji Senge and studied for a long time with him. He meditated on the teachings for 16 years and then returned to India. Unlike Drime Shenyen, Yeshe Do had received the complete transmission, which he passed on to Drime Shenyen (Phowa Lineage)

[1676-1702] The eleventh Karmapa, Yeshe Dorje, was born at Maysho in east Tibet. Once identified by Shamar Yeshe Nyingpo, he was taken to his monastery of Yangchen in central Tibet before being enthroned at the monastery of Tsurphu, one of the Karmapa's three principal seats in Tibet. Not only did Shamarpa give him the Kagyu teachings, but Yongay Mingur Dorje and Taksham Nuden Dorje also gave him Tercho teachings, which originated with Padmasambhava, the Indian master - thereby fulfilling a prophecy of Phamasambhava's, recorded in the scriptures, to the effect that the eleventh Karmapa would hold certain Tercho lineages. Yeshe Dorje also located and identified the eighth Shamarpa, Palchen Chokyi Dondrup, who became his close student and next lineage holder.

Dakini of highest wisdom.

[1631 - 1694] It was the expressed wish of the Tenth Karmapa that the Sixth Shamarpa Yeshe Nyingpo, take his next rebirth by the Marchu River in the eastern province of Kham. At the age of four, the agile young Rinpoche had already scaled the faces of great cliffs and mastered numerous difficult activities beyond the abilities of other boys his own age. His humble circumstances as a nomad shepherd boy belied the fact that he was the seventh incarnation of the Shamarpa. The Karmapa had become aware that the Shamarpa was born when he was in Jangyül, a province in neighboring China. He left unattended and on foot, traveling through the Tibetan province of Kham to meet with him. The Shamarpa was waiting for him by a river and when the Karmapa finally arrived after the hardship of his long journey, the Shamarpa crossed the river to bow down before him. His nomad parents granted permission for the child to leave home and the Karmapa and the Shamarpa then left for Jangyül, where enthronement of the Seventh Shamarpa took place. The Shamarpa received the red crown along with all the teachings and instructions of the lineage. They returned to Tibet together. When the Tenth Karmapa passed away, the Seventh Shamarpa recognized and enthroned the Eleventh Karmapa Yeshe Dorje. The Seventh Shamarpa passed away having transmitted to the Karmapa all the lineage teachings and instructions entrusted to him as acting head of the Kagyu school.

Yeshe Tsogyal is a famous devotional Yogini in Tibet. She is an emanation of Dorje Phagmo, Tara and other Buddha-Aspects. As a young woman, she was one of the Tibetan King Trisong Detsen 's serving-women. He offered her as a "present" to his teacher Guru Rinpoche, a Dharma-offering for his empowernment. From then on she became the main consort and student of Guru Rinpoche. She received nearly all of Guru Rinpoche's teachings. Through her practice she reached highest realization. Together with Guru Rinpoche she hid termas all over Tibet and elsewhere. (Phowa Lineage)

Hungry Ghosts, occupants of one of the three unfortunate realms of samsara (i.e., Hells, Hungry Ghosts and Animals). The yidaks are tormented by unappeasable appetites.

Buddha aspects

Accomplisher. In general, a term used for a practitioner of the Diamond Way of Tibetan Buddhism. It is also used as a special term for a practitioner who is experiencing his/her mind on the absolute and the relative level simultaneously, for someone who experiences his/her mind in its natural form.