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Tanak Rinchen Yeshe + ("Rinchen Yeshe, an expert on the five work … "Rinchen Yeshe, an expert on the five works of Maitreya, flourished in the thirteenth and fourteenth centuries and was primarily a teacher of Tokme Zangpo (1295–1369). He also briefly taught Dölpopa and is mentioned in Butön’s biography as an esteemed colleague." (Adapted from ''[[When the Clouds Part]]'', p. 308.) the Clouds Part]]'', p. 308.))

Parahitabhadra + (Kashmiri Paṇḍita who became an important t … Kashmiri Paṇḍita who became an important teacher and collaborator for several influential Tibetan scholars and translators that spent time studying in Kashmir in the 11th Century. According to Karl Brunnhölzl in ''When the Clouds Part'':::Parahitabhadra was a student of the Kashmirian Mahāpaṇḍita Somaśrī and also studied Madhyamaka with Ratnavajra. Parahitabhadra's main Indian student was Mahāsumati, and he also taught Ngog Lotsāwa, Patsab Lotsāwa, Sangkar Lotsāwa Pagpa Sherab (a student of Jñānaśrībhadra), Sherab Gyaltsen (a student of Atiśa), Shönnu Cho, Su Gawé Dorje, and Marpa Dopa. Together with these translators, Parahita translated or revised many sūtras, tantras, and treatises (more than twenty works in the ''Tengyur'', among them the ''Mahāyānasūtrālaṃkāra'' and the ''Dharmadharmatāvibhāga''). There is also evidence that he collaborated with Sajjana, as their common revision of the ''Mahāyānasūtrālaṃkāra'' shows. In addition, the ''Tengyur'' contains three works authored by Parahitabhadra (a ''Śūnyatāsaptativṛtti'', a ''Maṇḍalābhiṣekavidhi'', and a rather extensive commentary on the first two verses of the ''Mahāyānasūtrālaṃkāra''). Besides Kashmir, he was active in Toling in western Tibet. It seems that he was more of a Madhyamaka and Pramāṇa specialist, but there is no doubt that he was a part of the eleventh-century Kashmirian paṇḍita scene that was involved with the Maitreya texts and transmitted them to Tibet (he is also mentioned in one of the Tibetan transmission lineages of the Uttaratantra). (88)ission lineages of the Uttaratantra). (88))
Tanak Rinchen Yeshe +
Pakmodrupa Dorje Gyalpo + (A Tibetan scholar and adept who is counted … A Tibetan scholar and adept who is counted as one of the great disciples of the key Bka’ brgyud founder Sgam po pa Bsod nams rinchen, and is venerated as the source for many subsequent Bka’ brgyud lineages. Born in the ’Bri lung rme shod region of eastern Tibet, Phag mo gru pa’s parents died while he was still young. Receiving ordination as a novice Buddhist monk at the age of eight, he studied under a variety of teachers during the early part of his life. At eighteen, he traveled to central Tibet, receiving full ordination at the age of twenty-five. There he trained under a number of Bka’ gdams pa teachers, and later, under the great Sa skya master Sa chen Kun dga snying po, from whom he received extensive instruction in the tradition of the path and its result (lam ’bras). At the age of forty, he traveled to Dwags lha sgam po in Southern Tibet, where he met Sgam po pa, who became his principal guru. Sgam po pa famously held up a half-eaten ball of parched barley flour mixed with tea and said to Phag mo gru pa, “This is greater than the results of all your previous meditation.” After he demonstrated his humility by carrying stones to build a stūpa, Sgam po pa gave Phag mo gru pa the transmission of instructions on mahāmudrā meditation and, through their practice, is said to have attained great realization. In 1158, Phag mo gru pa established a simple meditation hut where he lived until his death in 1170; this location later served as the foundation for the influential monastery of Gdan sa mthil. Phag mo gru pa was renowned for his strict adherence to the vinaya, even going on alms rounds, a rare practice in Tibet. Several individuals among his many followers established a number of important branch lineages, the so-called “eight minor Bka’ brgyud subsects” that collectively came to be known as the Phag gru Bka’ brgyud. (Source: "Phag mo gru pa Rdo rje rgyal po." In ''The Princeton Dictionary of Buddhism'', 639. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Anne Burchardi + (After receiving Buddhist refuge vows from … After receiving Buddhist refuge vows from Kalu Rinpoche in Kagyu Ling, France, 1976 at the occasion of the first 3-year retreat in the West, Anne began her Buddhist studies with Khenpo Tsultrim Gyamtso Rinpoche in 1977, when he first arrived in Europe as part of the entourage of The 16th Karmapa.In 1978 she began the study of ''The Gyulama'' (''Theg pa chen po rgyud bla ma’i bstan bcos'') with him in Dordogne, France and published her first Danish translation of this text in 1981. She became a member of Khenpo Rinpoche’s Translating Board of Kagyu Tekchen Shedra, Institute of Mahayana Buddhist Studies, in Bruxelles, Belgium, in 1980.She went on to become interpreter for many Kagyu, Nyingma and Gelukpa Lamas, including the Dalai Lama, for the next 35 years, mainly in Europe and Asia.During the 80’s and 90’s she lived in Kathmandu where she acted as teacher, secretary and course coordinator at Khenpo Rinpoche’s Marpa Institute for Translators, Nepal.Back in Europe she became Tibetan language teacher and associate professor at University of Copenhagen for 18 years, as well as research librarian and curator of the Tibetan Collection at The Royal Library for a decade, which included work on The Twinning Library Project with The National Library of Bhutan, Thimphu. She taught Buddhist Studies at Naropa University as a visiting professor, 2004-2005 and continued this at The Buddhist University, Copenhagen, for the next ten years.She is currently finalizing her Danish translation of Jamgon Kongtrul Lodro Thaye's commentary on the Gyulama, ''Theg pa chen po rgyud bla ma’i bstan bcos snying po’i don mngon sum lam gyi bshad srol dang sbyar ba’i rnam par ‘grel pa phyir mi ldog pa seng ge’i nga ro''. (Source: Anne Burchardi, personal communication, January 19, 2021.)personal communication, January 19, 2021.))
Longchen Rabjam Drime Özer + (Also known as Klong chen pa (Longchenpa). … Also known as Klong chen pa (Longchenpa). An esteemed master and scholar of the Rnying ma sect of Tibetan Buddhism known especially for his promulgation of rdogs chen. Klong chen pa is believed to be the direct reincarnation of Padma las 'brel rtsal, who revealed the ''Rdzogs chen snying thig'', and also of Padma gsal, who first received those teachings from the Indian master Padmasambhava. Born in the central region of G.yo ru (Yoru), he received ordination at the age of twelve. At nineteen, he entered Gsang phu ne'u thog monastery where he engaged in a wide range of studies, including philosophy, numerous systems of sūtra and tantra, and the traditional Buddhist sciences, including grammar and poetics. Having trained under masters as diverse as the abbots of Gsang phu ne'u thog and the third Karma pa, Rang 'byung rdo rje, he achieved great scholarly mastery of numerous traditions, including the Rnying ma, Sa skya, and Bka' brgyud sects. However, Klong chen pa quickly became disillusioned at the arrogance and pretention of many scholars of his day, and in his mid-twenties gave up the monastery to pursue the life of a wandering ascetic. At twenty-nine, he met the great yogin Kumārarāja at Bsam yas monastery, who accepted him as a disciple and transmitted the three classes of rdzogs chen (rdzogs chen sde gsum), a corpus of materials that would become a fundamental part of Klong chen pa's later writings and teaching career . . . Among the most important and well-known works in Klong chen pa's extensive literary corpus are his redaction of the meditation and ritual manuals of the heart essence (Snying thig), composed mainly in the hermitage of Gangs ri thod dkar. Other important works include his exegesis on the theory and practice of rdzogs chen, such as the Mdzod bdun (“seven treasuries”) and the Ngal gso skor gsum (“Trilogy on Rest”). (Source: “Klong chen rab 'byams.” In ''The Princeton Dictionary of Buddhism'', 439. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Zurmang Pema Namgyal + (An esteemed 20th century Kagyu master from … An esteemed 20th century Kagyu master from Zurmang Monastery in eastern Tibet with strong ties to the Nyingma and Ri-me traditions. He was a student of the 11th Tai Situ and the famed Khenpo Zhenga with whom he studied at the Śrī Siṃha monastic university at Dzogchen Monastery. His pedogical manual (''yig cha'') for the latter's interlinear commentaries to the thirteen major Indian treatises came to form an important part of the curriculum at the monastic university at Dzongsar Monastery.monastic university at Dzongsar Monastery.)
Roger Corless + (Born in Merseyside, England, in 1938, [Rog … Born in Merseyside, England, in 1938, [Roger Jonathan Corless] began studying religion at the age of sixteen, understanding himself as being Buddhist, though attending Christian churches. He studied theology at King’s College at the University of London, receiving a Bachelor of Divinity in 1961. In wrestling with the Hebrew and Greek texts of the Bible, and particularly in the sacrament of the Eucharist, Roger experienced God’s presence. He was baptized into the Roman Catholic church in 1964 after coming to the United States to pursue a PhD in Buddhist Studies at the University of Wisconsin–Madison, from which he received that degree in 1973. From there, he joined the Department of Religion at Duke University and remained there until his retirement in 2000. In 1980, Roger took refuge as a Gelugpa Buddhist under Geshela Lhundup Sopa, having first obtained permission from his Catholic spiritual director and having explained to Geshela what he was doing. His refuge or dharma name was Lhundup Tashi, ‘‘spontaneous fortune’’ or ‘‘luck.’’ Later, Roger also became a Benedictine oblate, taking Gregory as his Oblate name after Pope Gregory, whose instruction to Augustine of Canterbury was not to destroy the pagan temples, but to bring them into the church by trying to find what was good and preparatory to the Gospel. Roger understood himself as a dual practitioner, but did not seek to blend the two practices or traditions. Rather, he sought to be present to each in their own irreconcilable differences and deep riches. Roger was always reflecting and writing on something, wanting to be open to the insights emerging from his studies and practices. His works are prolific. Over the past thirty years, he published three monographs (''The Art of Christian Alchemy: Transfiguring the Ordinary through Holistic Meditation'' [Paulist Press, 1981]; ''I Am Food: The Mass in Planetary Perspective'' [Crossroad, 1981, and Wipf and Stock, 2004]; and ''The Vision of Buddhism: The Space under the Tree'' [Paragon House, 1989]), one edited volume (with Paul Knitter, ''Buddhist Emptiness and Christian Trinity: Essays and Explorations'' [Paulist Press, 1990]), essays in thirty-one books, thirty-seven articles in twenty journals, articles in six encyclopedias, and twenty-seven papers. Before his death, he had also completed six additional essays, forthcoming in edited volumes, and a draft of another monograph, ''Where Do We Go from Here? The Many Religions and the Next Step''. Over the years, his works examined Buddhist teachings and practices, Christian teachings and practices, Buddhist-Christian dialogue, and interreligious dialogue; more recently his focus had turned to queer dharma topics and same-sex issues. ([https://muse.jhu.edu/article/220092/pdf Adapted from Source Jul 21, 2020]))
Ngawang Kunga Wangchuk + (Celebrated contemporary Sakya scholar who … Celebrated contemporary Sakya scholar who held the office of abbot of Dzongsar Monastery. A brief biography can be found in his obituary published [https://khyentsefoundation.org/project/part-x-khenpo-kunga-wangchuk/ here], and a short video tribute can be watched [https://www.youtube.com/watch?v=HDLFFlEDIyY here].www.youtube.com/watch?v=HDLFFlEDIyY here].)
Dölpa Sherab Gyatso + (Geshé Dölpa was a prominent transmitter of … Geshé Dölpa was a prominent transmitter of the Kadam teachings known by several names, including Dölpa Marshurwa, Sherap Gyatso, and simply “Spiritual mentor of Döl” (Geshé Dölpa), after his home region. After studying with a number of teachers, he met the highly influential Kadampa master Potowa Rinchen Sal (1017/31-1105) and stayed with him for twenty-two years. In later years Geshé Dölpa founded his own monastery of Yangang in Döl. The chronicles mention that he had more than a thousand disciples, including the famous Kagyu hierarch Phakmodrupa Dorjé Gyalpo. (Adapted from ''[[Stages of the Buddha’s Teachings]]'' (Wisdom Publications, 2015), 6)e Buddha’s Teachings]]'' (Wisdom Publications, 2015), 6))
Guifeng Zongmi + (Guifeng Zongmi. (J. Keihō Shūmitsu; K. Kyu … Guifeng Zongmi. (J. Keihō Shūmitsu; K. Kyubong Chongmil 圭峰宗密) (780-841). Chinese Chan master and historian; putative fifth patriarch of the Huayan tradition and successor in the Heze school of Chan; best known for positing the fundamental harmony between the scriptural teachings of Buddhism and Chan practice. Zongmi was a native of Xichong in present-day Sichuan province. Although little is known of his early life, Zongmi is said to have received a classical Confucian education. In 804, Zongmi encountered the monk Daoyuan (d.u.), purportedly a fourth-generation lineage holder of the Heze line of Chan, and became his student. During this period, Zongmi also carried on his studies of the ''Yuanjue jing''. In 808, Zongmi received the full monastic precepts from Daoyuan, who then recommended the monk Nanyin Weizhong (d. 821) as a suitable teacher. In 810, Zongmi met the monk Lingfeng (d.U.), a disciple of the Huayan monk Chengguan, at the monastery of Huijuesi. Two years later Zongmi began his studies of the [[Texts/Buddhāvataṃsakasūtra| ''Avataṃsakasūtra'']] under Chengguan in Chang’an. In 816, Zongmi began his residence at the monastery of Zhijusi on Zhongnanshan and in 821 he retired to the temple Caotangsi on Gui peak (Guifeng), whence he acquired his toponym. There, Zongmi devoted himself to such works as his influential commentary on the ''Yuanjue jing'', the ''Yuanjue jing dashu''. In 828, Zongmi was invited to the palace and given a purple robe and the title Dade (Great Virtue). During his stay at the capital he met many important statesmen including Pei Xiu (787-860). Zongmi was a prolific writer whose works include commentaries on the [[Texts/Buddhāvataṃsakasūtra| ''Avataṃsakasūtra'']], ''Vajracchedikāprajñāpāramitāsūtra'', ''Dasheng qixin lun'', ''Mahāparinirvāṇasūtra'', ''Sifen lü'' ("Four-Part Vinaya"), and others. He also composed a massive, 100-roll history of the Chan school, the ''Chanyuan zhuquanji'' ("Collected Writings on the Source of Chan"), only the prolegomenon to which is extant. Zongmi's writings were extremely influential in the mature Korean Sǒn school and, especially, in the thought and practice of Pojo Chinul (1158-1210), who drew on Zongmi to advocate an accord between the traditions of Sǒn (C. Chan; meditation) and Kyo (C. Jiao; doctrine). (Source: "Guifeng Zongmi." In ''The Princeton Dictionary of Buddhism'', 335. Princeton University Press, 2104. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Dharmakṣema + (Indian Buddhist monk who was an early tran … Indian Buddhist monk who was an early translator of Buddhist materials into Chinese. A scion of a brāhmaṇa family from India, Dharmakṣema became at the age of six a disciple of Dharmayaśas (C. Damoyeshe; J. Donmayasha) (d.u.), an Abhidharma specialist who later traveled to China c. 397-401 and translated the ''Śãriputrãbhidharmaśãstra''. Possessed of both eloquence and intelligence, Dharmakṣema was broadly learned in both monastic and secular affairs and was well versed in mainstream Buddhist texts. After he met a meditation monk named "White Head" and had a fiery debate with him, Dharmakṣema recognized his superior expertise and ended up studying with him. The monk transmitted to him a text of the ''Mahāparinirvāṇasūtra'' written on bark, which prompted Dharmakṣema to embrace the Mahāyāna. Once he reached the age of twenty, Dharmakṣema was able to recite over two million words of Buddhist texts. He was also so skilled in casting spells that he earned the sobriquet "Great Divine Spell Master" (C. Dashenzhou shi). Carrying with him the first part of the ''Mahãparinirvãṇasūtra'' that he received from "White Head," he left India and arrived in the Kucha kingdom in Central Asia. As the people of Kucha mostly studied hīnayāna and did not accept the Mahāyāna teachings, Dharmakṣema then moved to China and lived in the western outpost of Dunhuang for several years. Juqu Mengxun, the non-Chinese ruler of the Northern Liang dynasty (397-439 CE), eventually brought Dharmakṣema to his capital. After studying the Chinese language for three years and learning how to translate Sanskrit texts orally into Chinese, Dharmakṣema engaged there in a series of translation projects under Juqu Mengxun's patronage. With the assistance of Chinese monks, such as Daolang and Huigao, Dharmakṣema produced a number of influential Chinese translations, including the ''Dabanniepan jing'' (S. ''Mahāparinirvãṇasūtra''; in forty rolls), the longest recension of the sūtra extant in any language; the ''Jinguangmingjing'' ("Sūtra of Golden Light"; S. Suvarṇaprabhāsottamasūtra; in four rolls); and the ''Pusa dichi jing'' (S. ''Bodhisattvabhūmisūtra''; in ten rolls). He is also said to have made the first Chinese translation of the ''Laṅkāvatārasūtra'' (C. ''Ru Lengqie jing'', but his rendering had dropped out of circulation at least by 730 CE, when the Tang Buddhist cataloguer Zhisheng (700-786 CE) compiled the ''Kaiyuan Shijiao lu''. The Northern Wei ruler Tuoba Tao, a rival of Juqu Mengxun's, admired Dharmakṣema's esoteric expertise and requested that the Northern Liang ruler send the Indian monk to his country. Fearing that his rival might seek to employ Dharmakṣema's esoteric expertise against him, Juqu Mengxun had the monk assassinated at the age of forty- nine. Dharmakṣema's translation of Indian Buddhist texts into Chinese had a significant impact on Chinese Buddhism; in particular, the doctrine that all beings have the buddha-nature (''foxing''), a teaching appearing in Dharmakṣema's translation of the ''Mahāparinirvãṇasūtra'', exerted tremendous influence on the development of Chinese Buddhist thought. (Source: "Dharmakṣema". In ''The Princeton Dictionary of Buddhism'', 247–48. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27)ttp://www.jstor.org/stable/j.ctt46n41q.27))
Jñānagarbha + (Jñānagarbha (Tibetan: ཡེ་ཤེས་སྙིང་པོ་, Wyl … Jñānagarbha (Tibetan: ཡེ་ཤེས་སྙིང་པོ་, Wyl. ye shes snying po) was an 8th-century Buddhist philosopher from Nalanda who wrote on Madhyamaka and Yogācāra and is considered part of Bhāviveka's Svātantrika tradition. He was a student of Śrīgupta and the teacher and ordaining master of Śāntarakṣita.In his mostly Svātantrika interpretation of Madhyamaka philosophy, Jñānagarbha incorporated aspects of Yogācāra philosophy and Dharmakirti's epistemology and therefore can be seen as a harmonizer of the various Buddhist philosophical systems like his student Śāntarakṣita.He is mostly known for his work "Distinguishing the Two Truths" (Skt. ''Satyadvayavibhaṅga'', Wyl. ''Bden gnyis rnam ‘byed''). This work mostly sought to critique the views of Dharmapāla of Nalanda and his followers. A meditation text named "The Path for the Practice of Yoga" (''Yoga-bhavana-marga'' or ''-patha'') is also attributed to him by Tibetan sources. He also may have written a commentary to the ''Saṃdhinirmocana Sūtra'', a major sūtra of the Yogācāra school. However, it is possible that the author of this text was actually a different writer also named Jñānagarbha.Jñānagarbha's ''Satyadvayavibhaṅga'' analyzes the Madhyamaka "two truths" doctrine of conventional truth and ultimate truth. He defends the role of conceptual thinking and reasoning against those who would eliminate all conceptual thinking and theorizing (i.e., Candrakīrti). However, like other Madhyamikas, the goal of his project is a form of awareness which is free from all concepts, though one which, according to Jñānagarbha, is reachable through conceptual thought. Jñānagarbha held that even though language and reasoning is based on a cause and effect ontology which is ultimately empty and unreal, it can still lead toward the ultimate truth, through a logical analysis which realizes the untenable assumptions of reason and causality itself. ([https://en.wikipedia.org/wiki/J%C3%B1%C4%81nagarbha Source Accessed Jan 17, 2020])%81nagarbha Source Accessed Jan 17, 2020]))
Karl Brunnhölzl + (Karl Brunnhölzl is one of the most prolifi … Karl Brunnhölzl is one of the most prolific translators of Tibetan texts into English and has worked on all of the Five Treatises of Maitreya. He was originally trained as a physician. He took Buddhist refuge vows in 1984 and, in 1990, completed a five-year training in higher Buddhist philosophy at Kamalashila Institute, Germany, receiving the traditional Kagyü title of "Dharma tutor" (Tib. ''skyor dpon''). Since 1988, he received his Buddhist and Tibetan language training mainly at Marpa Institute for Translators in Kathmandu, Nepal (director: [[Khenpo Tsültrim Gyamtso]] Rinpoche), and also studied Tibetology, Buddhology, and Sanskrit at Hamburg University, Germany. Since 1989, Karl served as a translator, interpreter, and Buddhist teacher mainly in Europe, India, and Nepal. Since 1999, he has acted as one of the main translators and teachers at Nitartha Institute (director: [[Dzogchen Ponlop Rinpoche]]) in the USA, Canada, and Germany. In addition, he regularly taught at Gampo Abbey's Vidyadhara Institute from 2000–2007. He is the author of several books on Buddhism, such as ''The Center of the Sunlit Sky'', ''Straight from the Heart'', ''In Praise of Dharmadhātu'', and ''Luminous Heart'' (all Snow Lion Publications). He has also completed several ground-breaking translations in the Tsadra Foundation series, including a three-volume work on the ''Abhisamayālaṃkāra''. He has also completed the work ''[[Prajñāpāramitā, Indian "gzhan stong pas", and the Beginning of Tibetan gzhan stong]]'' in the Wiener Studien zur Tibetologie und Buddhismuskunde series, and of course, ''[[When the Clouds Part]]'', a translation of the ''Gyü Lama''. In 2019 his translation of the ''Mahāyānasaṃgraha'' with Indian and Tibetan commentaries was published and won the [https://khyentsefoundation.org/2019-outstanding-translation/ Khyentse Foundation Prize For Outstanding Buddhist Translation].ize For Outstanding Buddhist Translation].)
Shangton Tenpa Gyatso + (Shangton Tenpa Gyatso was born in Tseshung … Shangton Tenpa Gyatso was born in Tseshung (rtse gzhung) in 1825. His father's name was Nyingkar bum. and his mother was Tsering Drolma. He entered Bkra-shis-'khyil monastery in 1837. He later took the Tshogs-bsags rab-'byams-pa degree in 1845. He went to Pe-cin to become the yongs 'dzin of the Thu'u-bkwan in 1854. His collected works (gsung 'bum) comprise four volumes (79 sections). His Collected Works can be found [https://archive.org/details/bdrc-W29232/mode/2up here]. ([https://www.tbrc.org/#!rid=P257 Adapted from Source Sep 1 2020])!rid=P257 Adapted from Source Sep 1 2020]))
Kumārajīva + (The most influential translator of Buddhis … The most influential translator of Buddhist texts into Chinese. He is regarded by tradition as the founder of the Chinese San lun zong or “Three Treatises” branch of the Madhyamaka school of Mahāyāna philosophy. According to his hagiography, Kumārajīva was born in the Central Asian petty kingdom of Kucha, where he was related to the royal family on his mother's side. In his youth, he studied Sarvāstivāda doctrine in Kashmir but was later converted to Mahāyāna at the Central Asian oasis town of Kashgar by the monk Buddhayaśas. When the Chinese general Lü Guang conquered Kucha in 383, he took Kumārajīva back with him to Liangzong near the Chinese outpost of Dunhuang as a prize, only to lose the eminent scholar-monk to Yaoxing (r. 394–416) when the Latter Qin ruler reconquered the region in 401. During his eighteen years as a hostage, Kumārajīva apparently learned to speak and read Chinese and seems to have been one of the first foreign monks able to use the language fluently. A year later in 402, Yaoxing invited Kumārajīva to the capital of Chang'an, where he established a translation bureau under Kumārajīva's direction that produced some of the most enduring translations of Buddhist texts made in Chinese. The sheer number and variety of the translations made by Kumārajīva and his team were virtually unmatched until Xuanzang (600/602–664 CE). Translations of some seventy-four texts, in 384 rolls, are typically attributed to Kumārajīva, including various sūtras, such as the ''Pañcaviṃśatisāhasrikāprajñāpāramitāsūtra'', ''Aṣṭasāhasrikāprajñapāramitā'', ''Saddharmapuṇḍarīkasūtra'', ''Vimalakīrtinirdeśa'', ''Sukhāvatīvyūhasūtra'', and ''Vajracchedikāprajñāpāramitāsūtra'', and important śāstras such as the ''Mūlamadhyamakakārikā'', ''Śataśāstra'', ''Dvādaśamukhaśāstra'', and the ''Dazhidu lun''. Because Kumārajīva was one of the first foreign monks to have learned Chinese well, he produced translations that were readily comprehensible as Chinese, and his translations remain the most widely read in East Asia of any translator’s; indeed, where there are multiple translations of a scripture, it is almost inevitably Kumārajīva’s that remains part of the living tradition. The accuracy of his translations is said to be attested by the fact that his tongue remained unburned during his cremation. Along with his correspondences with the monk Lushan Huiyuan found in the Dasheng dayi zhang, these translations laid the foundation for Mahāyāna thought, and especially Madhyamaka philosophy, in China. His many famous disciples include Daosheng, Sengzhao, Daorong, and Sengrui, who are known collectively as the "four sages." (Source: "Kumārajīva." In ''The Princeton Dictionary of Buddhism'', 452–53. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27)ttp://www.jstor.org/stable/j.ctt46n41q.27))
Minyak Lama Yeshe Dorje + (Yeshe Dorje (born fourteenth century) from … Yeshe Dorje (born fourteenth century) from Minyak in Kham was a student of the Karma Kamtsang master Mase Tönpa Rinchen Zangpo (1317–1383), the second Gangkar Lama. The latter is known as one of "the five learned ones from Minyak" and was a student of the Third and Fourth Karmapas, Dölpopa, Butön, and several Kadampa masters. (Adapted from ''[[When the Clouds Part]]'', p. 309)n the Clouds Part]]'', p. 309))