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• 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]))
• Shardza Tashi Gyaltsen  + (Shardza Tashi Gyaltsen (Tibetan: ཤར་རྫ་བཀྲ … Shardza Tashi Gyaltsen (Tibetan: ཤར་རྫ་བཀྲ་ཤིས་རྒྱལ་མཚན, Wylie: shar rdza bkra shis rgyal mtshan) (1859–1933) or 1935) was a great Dzogchen master of the Bon tradition of Tibet who took not only Bon disciples, but gathered students from all traditions of Tibetan Buddhism. According to tradition, Shardza Tashi Gyeltsen famously realized the rainbow body.</br></br>Chaoul (2006) opened the discourse of Bon traditions of Trul khor into Western scholarship in English with his thesis from Rice University, which makes reference to writings of Shardza Tashi Gyaltsen, particularly the ''Most Profound Heavenly Storehouse None Other than the Oral Transmission of Trul Khor Energy Control Practices'' (Wylie: ''yang zab nam mkha' mdzod chen las snyan rgyud rtsa rlung 'phrul 'khor'').<br></br>([https://commons.tsadra.org/index.php/Special:FormEdit/Person/Shar_rdza_bkra_shis_rgyal_mtshan#tab=BNW Source Accessed Sep 1, 2020])yal_mtshan#tab=BNW Source Accessed Sep 1, 2020]))
• The Fourth Shechen Gyaltsap Gyurme Pema Namgyal  + (Shechen Gyaltsap Gyurme Pema Namgyal, a re … Shechen Gyaltsap Gyurme Pema Namgyal, a remarkable master who lived at the end of the nineteenth and the beginning o f the twentieth century, wrote ''The Great Medicine that Conquers Clinging to the Notion of Reality''. He was a disciple of the greatest luminaries of the nineteenth century, including Jamyang Khyentse Wangpo, Jamgön Kongtrul Lodrö Thaye, and Lama Mipham Rinpoche. Shechen Gyaltsap was indisputably one of the most learned and accomplished lamas of his time. The thirteen volumes of his large collection of writings contain many lucid and profound commentaries on various aspects of philosophy and practice.</br>     Shechen Gyaltsap was also an accomplished practitioner. He spent</br>much of his life in retreat above Shechen Monastery in eastern Tibet, and achieved many signs of accomplishment. Once he started a three-year retreat based on the ''Vajrakilaya'' practice, but to everyone's surprise after only three months he emerged saying that he had completed his intended program. The next morning, his attendant noticed an imprint of his footprint on the stone threshold of the hermitage. Shechen Gyaltsap's disciples later removed the stone and hid it during the Cultural Revolution. Today, it is possible to see it at Shechen Monastery in Tibet. The imprint was an outer sign of his inner realization of the ''Vajrakilaya'' practice. (Source: ''The Great Medicine'', introduction, 21)introduction, 21))
• Sāramati  + (Sāramati, a Sankrit rendering of the Chine … Sāramati, a Sankrit rendering of the Chinese name Jianyi, is credited with authorship of the ''Ratnagotravibhāga'' in the Chinese tradition. Little is known of this figure outside of Chinese accounts, which also attribute to him another work reportedly translated into Chinese as ''Dasheng fajie wuchabie lun'' and rendered into Sanskrit as the ''Mahāyānadharmadhātunirviśeṣa''. However, neither the name Sāramati nor this latter work are attested to in any Indian sources. Several academics that initially worked on the ''Ratnagotravibhāga'' have equated Sāramati with the well known sixth-century Indian scholar Sthiramati, though this assertion has been contested in more recent decades and remains controversial. recent decades and remains controversial.)
• Dumowa Tashi Özer  + (Tashi Özer received his name while still a … Tashi Özer received his name while still a child from the Seventh Karmapa along with some meditation instructions on the six syllable mantra. He later took novice ordination with the First Goshir Gyaltsab. However is early education occurred within the Geluk and Sakya traditions. He encountered the Seventh Karmapa again when he was a young man and received a wide range of instructions from him, which he was said to have thoroughly mastered and experienced numerous visions of buddhas while in extended retreat. He went on to become a prominent teacher of the Kagyu tradition, especially at Zurmang Monastery. His students included some of the most important Kagyu hierarchs of the day, including the Eighth Karmapa and the Third Goshir Gyaltsab.hth Karmapa and the Third Goshir Gyaltsab.)
• Zhang mdo sde dpal  + (Teacher of the sa skya tradition in the tr … Teacher of the sa skya tradition in the transmission of the ''Pramanasamuccaya''. Also known to have been one of Pakpa Lodro Gyaltsen's disciples ('Phags pa blo gros rgyal mtshan, 1235–1280). ([https://www.tbrc.org/#!rid=P7084 Source Accessed Aug 24, 2020])#!rid=P7084 Source Accessed Aug 24, 2020]))
• Tenpa Gyatso  + (Tenpa Gyatso 1825-1897 1837. Enters Bkr … Tenpa Gyatso 1825-1897</br> </br>1837. Enters Bkra-shis-'khyil</br>1845. Took the Tshogs-bsags rab-'byams-pa degree</br>1854. Went to Pe-cin to become the yongs 'dzin of the Thu'u-bkwan</br>Gsung 'bum in four volumes (79 sections)</br>Students (not recorded): 1884: Lcang-skya given name Blo-bzang-ye-shes-rgya-mtsho ; 1874: Sde-khri</br>W19801</br>[p. 1449]</br>W19837</br>[Vol. 2, p. 201]</br>W19836</br>[p. 727]</br>W19803</br>[p. 922] source contains brief biography</br>dates given: 1825-1897ins brief biography dates given: 1825-1897)
• Third Karmapa Rangjung Dorje  + (The Third Karmapa, Rangjung Dorje, was a p … The Third Karmapa, Rangjung Dorje, was a prominent Karma Kagyu hierarch who also held Nyingma and Chod lineages. He was likely the first man to carry the title of Karmapa, following his identification by Orgyenpa Rinchen Pal as the reincarnation of Karma Pakshi, whom Orgyenpa posthumously identified as the reincarnation of Dusum Khyenpa. He spent much of his life traveling across Tibet and made two visits to the Yuan court in China.ade two visits to the Yuan court in China.)
• Eighth Karmapa Mikyö Dorje  + (The eighth member of the incarnation linea … The eighth member of the incarnation lineage of the Karmapas, Mikyö Dorje, was a prolific scholar and an acclaimed artist, often credited with the development of the Karma Gadri style of painting. Though he only lived into his mid-40's his contributions to the Karma Kagyu and Tibetan tradition, in general, were immense. His collected works are said to have originally filled thirty volumes and he is widely held to be one of the most significant of the Karmapa incarnations.t significant of the Karmapa incarnations.)
• Tsen Khawoche  + (The namesake of the Tsen Tradition (''btsa … The namesake of the Tsen Tradition (''btsan lugs'') of the exegesis of the ''Uttaratantra'', commonly referred to as the Meditation Tradition (''sgom lugs''). He travelled to Kashmir when he was in his mid-50's in 1076 along with Ngok Lotsāwa and others to study with various scholars, including Sajjana. With Zu Gawai Dorje acting as his translator, he famously requested instructions on the ''Uttaratantra'' from Sajjana in order to make it his "death practice" ('''chi chos''). These instructions became the basis for the Tsen Tradition, which was an important progenitor for later interpretations of the ''Uttaratantra'', such as those associated with Zhentong and Mahāmudrā. He returned to Tibet in 1089, some two or three years before Ngok, and thus was likely the first Tibetan to begin propagating the teachings he had received from Sajjana on the ''Five Treatises of Maitreya'' on Tibetan soil.e Treatises of Maitreya'' on Tibetan soil.)
• Kālacakrapāda  + (The one known as Kālacakrapāda the Elder ( … The one known as Kālacakrapāda the Elder (Dus zhabs pa chen po) was born in Varendra (a region of northern Bengal) in eastern India. His father was a Brahmin yogin who practised Black Yamāri (Gshin rje gshed nag po), and his mother was an awareness ḍākinī. They performed a ritual from the ''Kṛiṣṇayamāri Tantra'' to ensure the birth of a noble son. The father dreamed of the noble Mañjuśrī entering his wife's belly, and the child was later born together with auspicious signs.</br></br>Due to the blessing of noble Mañjuśrī, the child had a bright mind with clear faculties, and took ordination when he was young. He studied many subjects and understanding them all with ease he became a paṇḍita and was known as Cilupa. He heard of Kālacakra from Paṇḍita Ācārya, but was not satisfied, and through the awakening of his previous prayers he developed a powerful wish to go to Sambhala.</br></br>As his personal deity Tārā would grant the realization of anything he wished, she prophesied that for the benefit of beings he would gather from Sambhala many tantras and bodhisattva commentaries.</br></br>This is a reference to a particular cycle of commentaries, often known as the bodhisattva trilogy (Sems 'grel skor gsum). Said each to have been written by great bodhisattvas, one is the ''Vimalaprabhā'' commentary on Kālacakra, and the other two deal with the Cakrasaṃvara and Hevajra tantras. ([http://www.kalacakra.org/history/khistor3.htm Source Accessed October 16, 2019])or3.htm Source Accessed October 16, 2019]))
• Sangye Nyenpa Rinpoche  + (The present 10th Sangye Nyenpa Rinpoche wa … The present 10th Sangye Nyenpa Rinpoche was recognized by H.H. 16th Karmapa, who saw through His undiluted wisdom eye the birthplace, the name of the parents, the year and sign of birth and thus gave clear indications. Nyenpa Rinpoche was born in a family of practitioners; Sangye Lekpa and the mother Karma Tshewang Choden, who resided at Guru Rinpoche’s temple, the Tiger Nest Pharo Tagtsang in Bhutan. He was invited to Rumtek Monastery where he was enthroned by H.H. Karmapa and given the name of Karma Palden Rangjung Thrinle Kunkyab Tenpe Gyaltsen Pal Sangpo. At the age of 5 he started his studies, writing and reading as well as the outer and inner sciences relying on H.H. Karmapa, H.H. Dilgo Khyentse Rinpoche and other great masters. In particular he received from H.H. the novice and Bodhisattva vows, many empowerments of the highest Yoga Tantra, instructions on Chagchen Da Ser (Moonbeams of Mahamudra), Marig Münsel (Eliminating the Darkness of Ignorance), Chöku Tzubtsug (Pointing the finger at the Dharmakaya) etc. and thus was introduced to the ultimate realisation. He completed 10 years of studies at the Nalanda Institute in Rumtek and obtained the title of an Acharya. Thereafter he was teaching for 3 years at the institute. Nyenpa Rinpoche is one of the most learned Rinpoches in both philosophy and tantric rituals. Presently he lives in his monastery Benchen Phuntsok Dargyeling Kathmandu, Nepal giving teachings to the monks and other disciples. The rest of the time he spends in retreat. (Source: [https://www.benchen.org/en/sangye-nyenpa-rinpoche Benchen Monastery])sangye-nyenpa-rinpoche Benchen Monastery]))
• Jñānavajra  + (There are multiple authors associated with … There are multiple authors associated with this name, that were active in the 12th century who transmitted Tantric lineages that spread to Tibet. These include one from Kashmir ([https://www.tbrc.org/#!rid=P7148 BDRC: P7148]) and one from Nepal ([https://www.tbrc.org/#!rid=P4CZ15139 BDRC: P4CZ15139]). Some have also suggested that the author of the ''Tathāgatahṛdayālaṃkāra'', a commentary on the ''Laṅkāvatārasūtra'', was Chinese due to the colophon, which refers to the author as Rgya'i mkhan po. However, this could either refer to India (Rgya mkhar) or China (Rgya nag). Nevertheless, this is the only non-Tantric work attributed to an author by the name of Jñānavajra.ed to an author by the name of Jñānavajra.)
• Tsele Natsok Rangdrol  + (Tsele Natsok Rangdrol (Tib. རྩེ་ལེ་སྣ་ཚོགས … Tsele Natsok Rangdrol (Tib. རྩེ་ལེ་སྣ་ཚོགས་རང་གྲོལ་, Wyl. rtse le sna tshogs rang grol) (b. 1608) was born near the border of the Tibetan provinces Kongpo and Dakpo. He was recognized as the immediate reincarnation of Tendzin Dorje (1535-1605?), and also as a reincarnation of Götsangpa, a great master of the Drukpa Kagyü lineage, an emanation of Milarepa. In his youth he studied with the Third Pawo Rinpoche and the famous tertön Jatsön Nyingpo as well as other great teachers of the Kagyü and Nyingma lineages. Jamyang Khyentse Chökyi Lodrö and Dilgo Khyentse Rinpoche encouraged the study of his writings, as they are particularly suited to beings of these times. Several of them have been translated into English by Erik Pema Kunsang. ([https://www.rigpawiki.org/index.php?title=Tsele_Natsok_Rangdrol Source Accessed Feb 27, 2020])ok_Rangdrol Source Accessed Feb 27, 2020]))
• Ngawang Tsoknyi Gyatso  + (Tsoknyi Gyatso [was] a scholar of the Jona … Tsoknyi Gyatso [was] a scholar of the Jonang tradition who was considered an incarnation of one of Dolpopa’s major disciples, Nyawon Kunga Pal (1285-1364) . . . Tsoknyi Gyatso’s writings are not only intriguing and perplexing because they present a specific species of zhentong, but they are important because they disclose to us the intentional workings of a major Jonang scholar during a fascinating period in far eastern Tibetan history. As a disciple of the great Jonang master from Dzamthang, Bamda Thubten Gelek Gyatso (1844-1904), Tsoknyi Gyatso was undoubtedly exposed to a rich nexus of views. Having lived at the crossroads of intellectual exchange during the height of the Rimé eclectic movement in Kham, Bamda Gelek studied with masters including Jamgon Kongtrul (1813-1899), Jamyang Khyentse Wangpo (1820-1892), Dza Patrul (1808-1887) and his Geluk teacher Akon. With these mentors close to his own teacher’s heart, it is safe to infer that Tsoknyi Gyatso was not only versed in the mainstream zhentong works of his own tradition from authors such as Dolpopa and Taranatha, but that he most likely inherited ways of thinking through alternative presentations of emptiness. ([https://jonangfoundation.org/blog/tsoknyi-gyatso-zhentong Source Accessed October 23, 2019])hentong Source Accessed October 23, 2019]))
• Vairotsana  + (Vairotsana was the greatest of all Tibetan … Vairotsana was the greatest of all Tibetan lotsawas. Together with Padmasambhava and Vimalamitra, he was one of the three main masters to bring the Dzogchen teachings to Tibet.</br></br>      Vairotsana was born into the Pagor clan, and was sent to India by Trisong Detsen to study with Indian panditas. He also travelled widely in China, Khotan, Nepal, Shangshung and elsewhere. He was one of the original seven monks ordained by Shantarakshita. (Source: [https://www.rigpawiki.org/index.php?title=Vairotsana Rigpa Wiki])Rigpa Wiki]))
• Wǒnch'ǔk  + (Wǒnch'ǔk. (T. Wen tsheg; C. Yuance; J. Enj … Wǒnch'ǔk. (T. Wen tsheg; C. Yuance; J. Enjiki 圓測) (613-695). In Korean, "Consummate Keenness"; Silla-dynasty monk renowned for his expertise in Sanskrit and Yogācāra doctrine, who was influential in Chinese and in later Tibetan Buddhism. Wǒnch'ǔk is said to have left for Tang-dynasty China at the age of fifteen, where he studied the writings of Paramārtha and the ''She lun'', or ''Mahāyānasaṃgraha'', under Fachang (567–645). Wǒnch'ǔk later became the disciple of the Chinese pilgrim-translator Xuanzang who, in accordance with the new Yogācāra teachings of Dharmapāla that he had brought back from India (see Faxiang zong), denounced the existence of the ninth "immaculate consciousness" (''amalavijñāna''), which Paramārtha had advocated, and taught instead the innate impurity of the eighth "storehouse consciousness" (''ālayavijñāna''). These crucial doctrinal issues are said to have caused a split between the major disciples of Xuanzang: Wǒnch'ǔk and his followers came to be known as the Ximing tradition in honor of Wǒnch'ǔk's residence, Ximingsi, and was said to have been more open to positions associated with the earlier She lun zong; and the lineage of his fellow student and major rival Kuiji (632–682), which came to be known as the Ci'en tradition after Kuiji's monastery, Da Ci'ensi, and honed more rigidly to Xuanzang and Dharmapāla’s positions. Wǒnch'ǔk's famed ''Haesimmilgyǔng so'' (C. ''Jieshenmi jing shu''), his commentary on Xuanzang's translation of the ''Saṃdhinirmocanasūtra'', includes traces of Wǒnch'ǔk's earlier training in She lun zong thought and Paramārtha's expositions on the controversial notion of ''amalavijñāna''. Wǒnch'ǔk regarded the ''amalavijñāna'' as simply another name for the inherent purity of the ''ālayavijñāna'', but, unlike Xuanzang, he considered the ''ālayavijñāna'' to be essentially pure in nature. He also disagreed with Xuanzang's contention that the ''icchantika'' could not attain buddhahood. Hence, his work seems to be an attempt to reconcile the divergences between the old Yogācāra of Paramārtha and the new Yogācāra of Xuanzang. Wǒnch'ǔk's commentary to the ''Saṃdhinirmocanasūtra'' was extremely popular in the Chinese outpost of Dunhuang, where Chos grub (Ch. Facheng; c. 755–849) translated it into Tibetan during the reign of King Ral pa can (r. 815–838). Only nine of the ten rolls of the commentary are still extant in Chinese; the full text is available only in its Tibetan translation, which the Tibetans know as the "Great Chinese Commentary" (Rgya nag gi 'grel chen) even though it was written by a Korean. Five centuries later, the renowned Tibetan scholar Tsong kha pa drew liberally on Wǒnch'ǔk's text in his major work on scriptural Interpretation, ''Legs bshad snying po''. Wǒnch'ǔk's views were decisive in Tibetan formulations of such issues as the hermeneutical stratagem of the three turnings of the wheel of the dharma (''Dharmacakrapravartana''), the nine types of consciousness (''vijñāna''), and the quality and nature of the ninth "immaculate" consciousness (''amalavijñāna''). Exegetical styles subsequently used in all the major sects of Tibetan Buddhism, with their use of elaborate sections and subsections, may also derive from Wǒnch'ǔk's commentary. Consequently, Wǒnch'ǔk remains better known and more influential in Tibet than in either China or Korea. Wǒnch'ǔk also wrote a eulogy to the ''Prajñāpāramitāhṛdayasūtra'', and commentaries to the ''Renwang jing'' and Dharmapāla's *''Vijñaptimātratāsiddhi'', the latter of which is no longer extant. (Source: "Wǒnch'ǔk." In ''The Princeton Dictionary of Buddhism'', 996–97. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
• Xie Lingyun  + (Xie Lingyun (SHEE-EH LIHNG-yewn) was born … Xie Lingyun (SHEE-EH LIHNG-yewn) was born into one of the most powerful aristocratic families of the Six Dynasties, one that was at the center of cultural and literary movements. The Xie family moved from Henan to Zhejiang province. His great wealth gave him all the leisure he needed. His book collection made him one of the most learned poets of his time, and he was famous as a calligrapher and painter. He was an eccentric and had a special love for nature. Xie spent much time wandering around the country looking at celebrated landscapes.</br></br>His poems were a blending of sentiment, reason, and beauty of nature with Daoism, Buddhism, and Confucian philosophy. Xie edited the southern version of the ''Mahaparinirvana-sutra'', wrote a “discussion of essentials,” and identified the combination of Nirvana and Samsara with the doctrine of Void. These were tasks well suited to a mind accustomed to the Daoist teachings of the ''Dao De Jing'' . . . </br></br>Xie was regarded as the first of the nature poets and the founder of the school of mountains and waters poetry (''shanju fu''). His editions and commentary on Buddhism popularized this religion with educated Chinese scholars. ([https://www.enotes.com/topics/xie-lingyun Source Accessed Aug 20, 2020])</br></br>In the Jin Dynasty and the Song Dynasty, [the] ''Mahaparinirvana-sutra'' spread in the Central Plains [and] had two versions: the southern one and the northern one. The northern version was translated by Tan Mochen, while the southern one by Xie Lingyun, Hui Yan and Hui Guan. The two versions had many differences in their structure, content and style. According to many documents, Xie played a quite important role in the retranslation and the compilation of [the] ''Mahaparinirvana-sutra''. He participated in and presided over it. In addition, he did a lot of pertinent research and annotating work. ([https://www.semanticscholar.org/paper/Xie-Lingyun-and-the-Retranslation-and-the-of-Yan-jun/eeecb39bd8afa62bac6d7c87552fea54365b7664 Source Accessed Aug 20, 2020])a54365b7664 Source Accessed Aug 20, 2020]))
• Yarlung Lotsāwa  + (Yarlung Lotsāwa was a translator of་over t … Yarlung Lotsāwa was a translator of་over twenty texts preserved in the Tibetan canon, in both the Kangyur and Tengyur. Notably, according to Kano, he produced one of the six translations of the ''Uttaratantra'' referenced by Gö Lotsāwa. Though unfortunately this translation is no longer extant.tely this translation is no longer extant.)
• 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))
• Yukhok Chatral Chöying Rangdrol  + (Yukhok Chatralwa Chöying Rangdrol (Tib. གཡ … Yukhok Chatralwa Chöying Rangdrol (Tib. གཡུ་ཁོག་བྱ་བྲལ་བ་ཆོས་དབྱིངས་རང་གྲོལ་, Wyl. g.yu khog bya bral ba chos dbyings rang grol) (1872–1952) — a student of Tertön Sogyal Lerab Lingpa and Adzom Drukpa and the root teacher of Dodrupchen Rinpoche. One of his root incarnations was Yudra Nyingpo, and he was also considered as the tulku of Dola Jikmé Kalzang. ([https://www.rigpawiki.org/index.php?title=Yukhok_Chatralwa_Ch%C3%B6ying_Rangdrol Source Accessed Feb 6, 2020])ing_Rangdrol Source Accessed Feb 6, 2020]))
• Khenpo Zhenga  + (Zhenpen Chökyi Nangwa, a disciple of Orgye … Zhenpen Chökyi Nangwa, a disciple of Orgyen Tendzin Norbu, was the nineteenth abbot of Dzogchen's Śrī Siṃha college, the founder and first abbot of Dzongsar's Khamshe monastic college, and the teacher of countless Nyingma, Sakya and Kagyu lamas. He and his disciples are said to have established nearly one hundred study centers, emphasizing the study of thirteen Indian root texts.g the study of thirteen Indian root texts.)
• Kalu Rinpoche  + ([https://treasuryoflives.org/biographies/v … [https://treasuryoflives.org/biographies/view/kalu-rinpoche/12180 A new biography is available on Treasury of Lives (February, 2021)]</br></br>An important modern meditation master and teacher of Tibetan Buddhism. Recognized as an incarnation (sprul sku) of the Karma Bka' brgyud master 'Jam mgon kong sprul, Kalu Rinpoche was ordained at the age of thirteen by the eleventh Situ Rinpoche. Kalu Rinpoche began serious meditation study at an early age, undertaking his first three-year retreat at the age of sixteen. He also received the transmission of the teachings of the Shangs pa sect of Bka' brgyud. He later served as the meditation teacher at Dpal spungs monastery. Following the Chinese invasion, Kalu Rinpoche left Tibet in 1962 and first stayed at a small monastery outside of Darjeeling, India. He later settled in Sonada, West Bengal, where he built a three-year retreat center, teaching there before traveling internationally for ten years (1971–1981). In 1971, he traveled to France and the United States, at the request of the Dalai Lama and the Karma pa, in order to educate Westerners in Buddhism. During those ten years, Kalu Rinpoche founded many meditation and dharma centers in Canada, the United States, and Europe, with his main meditation school in Vancouver, Canada. Kalu Rinpoche led his first three-year retreat for Western students of Tibetan Buddhism in France in 1976. His full name is Kar ma rang 'byung kun khyab phrin las. (Source: "Kalu Rinpoche." In ''The Princeton Dictionary of Buddhism'', 410. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)</br></br>For a recent publication about the life of Kyabje Dorje Chang Kalu Rinpoche, which contains accounts written by others about him, his writings—including his autobiography, songs, poems, essays, letters, and his own guru yoga—and translations of oral teachings, see ''Lord of the Siddhas: The Life, Teachings, Paranirvana and Legacy of Kyabje Dorje Chang Kalu Rinpoche'', 2019. https://www.namsebangdzo.com/Lord-of-the-Siddhas-p/9780692160442.htm</br></br></br>For information about the 2nd Kalu Rinpoche, Yangsi Kalu Rinpoche, see, https://paldenshangpa.org/his-eminence-the-2nd-kalu-rinpoche/pa.org/his-eminence-the-2nd-kalu-rinpoche/)
• Śraddhākaravarman  + (Śraddhākaravarman was a Kashmiri paṇḍita w … Śraddhākaravarman was a Kashmiri paṇḍita who was a student of Ratnakaraśānti (late 10th century – early 11th century) and teacher of Rinchen Zangpo. According to Jean Naudou, Śraddhākaravarman, with Padmākaravarman, was "one of the most productive Indian translators of his generation." Furthermore, describing his collaborations with Rinchen Zangpo, he writes, "The Kaśmīri origin of one of the two most fruitful collaborators of the ''Lo-chen'' [i.e. Rinchen Zangpo] is specified on several occasions: Śraddhākaravarman, introduced to the system of Buddhajñāna by Śāntipāda, taught it to Rin-chen bzaṅ-po at the same time as Padmākaravarman. He had also received from Vāgīśvara instructions about the propitiation of Tārā according to the method of Ravigupta, and he transmitted it to Tathāgatarakṣita. He is the author of a certain number of very short texts, of which the longest is ''Yogānattaratantrārthāvatārasaṃgraha'' (''Rg''. LXXII, 9) (24 p.)." (Jean Naudou, ''Buddhists of Kaśmīr'' [Delhi: Agam Kala Prakashan, 1980], 191–92). The most important of Śraddhākaravarman's translations, according to Naudou, were carried out in cooperation with Rinchen Zangpo.ed out in cooperation with Rinchen Zangpo.)
• Śrījñānākara  + (Śrījñānākara was an Indian paṇḍita who oft … Śrījñānākara was an Indian paṇḍita who often collaborated with Rinchen Zangpo. He is listed as the translator of the ''Pradīpoddyotana-nāma-ṭīkā'' (''Sgron ma gsal bar byed pa zhes bya ba'i rgya cher bshad pa''), a root text on the Guhyasamaja Tantra (''Dpal gsang ba 'dus pa'i rgyud kyi rgyal po chen''), and is listed as the author of a commentary called ''Entering into Secret Mantra'' (''Mantravatara'', ''Gsang sngags la 'jug pa''). ([https://www.tbrc.org/#!rid=P4CZ15236 Source Accessed Aug, 21, 2020])=P4CZ15236 Source Accessed Aug, 21, 2020]))

• Bhāvaviveka  + (Also known as Bhāviveka and Bhavya, an imp … Also known as Bhāviveka and Bhavya, an important Indian master of the Madhyamaka school, identified in Tibet as a proponent of Svātantrika Madhyamaka and, within that, of Sautrāntika-Svātantrika-Madhyamaka. He is best known for two works. The first is the ''Prajñāpradīpa'', his commentary on [[Nāgārjuna]]’s ''Mūlamadhyam- akakārikā''; this work has an extensive subcommentary by [[Avalokitavrata]]. Although important in its own right as one of the major commentaries on the central text of the Madhyamaka school, the work is most often mentioned for its criticism of the commentary of Buddhapālita on the first chapter of Nāgārjuna’s text, where Bhāvaviveka argues that it is insufficient for the Madhyamaka only to state the absurd consequences (''prasaṅga'') that follow from the position of the opponent . . . The other major work of Bhāvaviveka is his ''Madhyamakahṛdaya'', written in verse, and its prose autocommentary, the ''Tarkajvālā''. The ''Madhyamakahṛdaya'' is preserved in both Sanskrit and Tibetan, the ''Tarkajvālā'' only in Tibetan. It is a work of eleven chapters, the first three and the last two of which set forth the main points in Bhāvaviveka’s view of the nature of reality and the Buddhist path, dealing with such topics as bodhicitta, the knowledge of reality (''tattvajñāna''), and omniscience (''sarvajñātā''). The intervening chapters set forth the positions (and Bhāvaviveka’s refutations) of various Buddhist and non-Buddhist schools, including the śrāvaka, Yogācāra, Sāṃkhya, Vaiśeṣika, Vedānta, and Mīmāṃsā. These chapters (along with Śāntarakṣita’s ''Tattvasaṃgraha'') are an invaluable source of insight into the relations between Madhyamaka and other contemporary Indian philosophical schools, both Buddhist and non-Buddhist. (Source: "Bhāvaviveka." In ''The Princeton Dictionary of Buddhism'', 114. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))

• Jñānacandra  + (An 8th century Indian author that was associated mainly with the Yogācāra school of thought.)
• Yamāri  + (Circa 11th century Indian author known for his commentary on his teacher Prajñākaragupta's ''Pramāṇavārttikālaṃkāra''.)
• Maitrīpa  + (Famed Indian Mahāsiddha whose influence wa … Famed Indian Mahāsiddha whose influence was felt in the Tibetan tradition via his student Marpa Chökyi Lodrö, and others. In terms of the ''Uttaratantra'' he is reported to have had visionary interactions with the Bodhisattva Maitreya that led him to discover instructions related to the treatise. However, there is no mention of this in his extant writings. Nevertheless, the lineage of the instructions that reportedly descend from him would form the basis for a meditative tradition of exegesis on this work that became widespread among followers of the Kagyu school. A tradition which feature a unique Mahāmudra approach to the ''Uttaratantra''.ahāmudra approach to the ''Uttaratantra''.)
• Ratnamati  + (In Sanskrit, "Bejeweled Intelligence," nam … In Sanskrit, "Bejeweled Intelligence," name of an Indian scholar and Chinese translator who lived during the fifth and sixth centuries CE. He was especially renowned for his prodigious memory of a great many sūtra verses. In 508 CE, Ratnamati traveled from India to the Northern Wei capital of Luoyang, where he began to work on a translation of Vasubandhu's "Treatise on the Ten Stages" (S. ''Daṡabhūmivyākhyāna''; C. ''Shidijing lun'') with Bodhiruci and Buddhaśānta (d.u.). However, disagreements between the collaborators over the nature of the ''ālayavijñāna'' (viz., whether it was pure, impure, or both) led them to produce different translations. Those who studied Bodhiruci's rendering came to be known as the Northern Di lun zong, while the followers of Ratnamati's version were known as the Southern Di lun zong. The Southern Di lun school was represented by Ratnamati's foremost pupil, Huiguang (468–537), who advocated that the ālayavijñāna was an ultimate truth (''paramārthasatya'') and coextensive with the buddha-nature (''foxing''), which thus was in fact innate. Ratnamati subsequently went on to collaborate with other scholars on the translation of other works, including the ''Ratnagotravibhāga'', and the ''Saddharmapuṇdarīkopadeśa'' attributed to Vasubandhu. Ratnamati is also the name of a bodhisattva who appears in various Mahāyāna sūtras. (Source: "Ratnamati." In ''The Princeton Dictionary of Buddhism'', 703. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
• Līlāvajra  + (Līlāvajra, also known as Vilāsavajra or La … Līlāvajra, also known as Vilāsavajra or Lalitavajra, was an 8th century Indian master, perhaps from Oddiyana, who wrote commentaries on ''Chanting the Names of Manjushri'' and the ''Guhyagarbha Tantra''. Among the students of Vilāsavajra, the most prominent were Buddhaguhya and Buddhajñanapada, who both studied the cycle of the Web of Magical Illusion. (Source: [https://www.rigpawiki.org/index.php?title=Vilasavajra Rigpa Wiki])g/index.php?title=Vilasavajra Rigpa Wiki]))
• Kalkī Śrī Puṇḍarīka  + (The mythical second king of Shambhala, who … The mythical second king of Shambhala, who is reported to have written the ''Vimalaprabhā'', an important commentary on the ''Kālacakra Tantra''. He is considered to be an emanation of Avalokiteśvara and subsequently the Dalai Lamas are considered to be emanations of this king. considered to be emanations of this king.)
• Kitzes, J.  + (Zen Master Bon Soeng, Jeff Kitzes, began p … Zen Master Bon Soeng, Jeff Kitzes, began practicing Zen in 1975 and became a student of Zen Master Seung Sahn in 1979. He received inka, or permission to teach in 1992 and was given dharma transmission by Zen Master Seung Sahn in 2001. Zen Master Bon Soeng is also a licensed psychotherapist in private practice integrating Zen, Buddhism, and Western Psychotherapy. He has served as the guiding teacher of Empty Gate Zen Center in Berkeley, California since 1992. ([https://www.kwanumzenonline.org/blog/bon-soeng Source Accessed July 17, 2020])/bon-soeng Source Accessed July 17, 2020]))
• The Fourth Drukchen Pema Karpo  + ("After the death of 'Jam dbyangs chos kyi … "After the death of 'Jam dbyangs chos kyi grags pa (the 3rd Drukchen or Gyalwang Drukpa), monks found the rebirth in the house of a minor aristocrat of Kongpo, to the disappointment of both the families of Rwa lung and Bya. This child, the sprul sku Ngag dbang nor bu, was to be the great Padma dkar po. Padma dkar po was one of those rare renaissance men. The breadth of his scholarship and learning invites comparison with the Fifth Dalai Lama. It was Padma dkar po who systematized the teaching of the 'Brug pa sect. It is no wonder that the 'Brug pa Bka' brgyud pa always refer to him as Kun mkhyen, the Omniscient, an epithet reserved for the greatest scholar of a sect. Padma dkar po was a shrewd and occasionally ruthless politician. His autobiography is one of the most important sources for the history of the sixteenth century. Padma dkar po was a monk and insisted on adherence to the vinaya rules for his monastic followers. He also held that in the administration of church affairs the claims of the rebirth and the monastic scholar took priority over those of the scion of a revered lineage. Although he preached often at both Rwa lung and Bkra shis mthong smon, the seats of his two immediate predecessors, he never exercised actual control over these monasteries and their estates. He founded his monastery at Gsang sngags chos gling in Byar po, north of Mon Rta dbang, which became the seat of the subsequent Rgyal dbang 'Brug pa incarnation." (Gene Smith, ''Among Tibetan Texts'', 81) (Gene Smith, ''Among Tibetan Texts'', 81))
• 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.))
• Bodong Paṇchen Chokle Namgyal  + ((Chokle Namgyal) (1376-1451). The twenty-t … (Chokle Namgyal) (1376-1451). The twenty-third abbot of Bo dong E monastery, founded in about 1049 by the Bka' gdams geshe (dge bshes) Mu dra pa chen po, and the founder of the Bo dong tradition. His collected works, said to number thirty-six titles, include his huge encyclopedic work ''De nyid 'dus pa'' ("Compendium of the Principles"); it alone runs to 137 volumes in the incomplete edition published by the Tibet House in Delhi. Phyogs las rnam rgyal (who is sometimes confused with Jo nang pa Phyogs las rnam rgyal who lived some fifty years earlier) was a teacher of Dge 'dun grub (retroactively named the first Dalai Lama) and Mkhas grub Dge legs dpal bzang, both students of Tsong kha pa. Among his disciples was the king of Gung thang, Lha dbang rgyal mtshan (1404–1463), whose daughter Chos kyi sgron me (1422–1455) became a nun after the death of her daughter and then the head of Bsam lding (Samding) monastery, which her father founded for her. The monastery is the only Tibetan monastery whose abbot is traditionally a woman; incarnations are said to be those of the goddess Vajravārāhī (T. Rdo rje phag mo), "Sow-Headed Goddess." (Source: "Bo dong Phyogs las rnam rgyal." In ''The Princeton Dictionary of Buddhism'', 139. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
• Huiguan  + (A Chinese priest who lived during the four … A Chinese priest who lived during the fourth and fifth centuries. He studied under Hui-yüan at Mount Lu. Hearing of the master translator Kumārajīva, who had come to Ch'ang-an in 401, Hui-kuan became his disciple and joined in his translation work. He wrote ''An Introduction to the Essentials of the Lotus Sutra'', which won Kumārajīva's high praise. Kumārajīva exhorted him to propagate Buddhism in the south, and after Kumārajīva’s death he went to Ching-chou and later to Chien-k'ang, where he lived at Tao-ch'ang-ssu temple. Hence he was known as Hui-kuan of Tao-ch'ang-ssu temple. It is said that in Chien-k'ang he assisted Buddhabhadra with his translation of the Flower Garland Sutra. Together with Hsieh Ling-yün and Hui-yen, he revised the two existing Chinese translations of the Nirvana Sutra and produced what is called the southern version of the sutra. He also devised a classification of Shakyamuni Buddha's lifetime teachings into five periods according to the order in which he believed they had been expounded. He defined the Nirvana Sutra in this system as the teaching of the eternity of the Buddha nature, regarding it as the teaching of the fifth and last period, and the Lotus Sutra as the teaching of the fourth period. His concept of the five periods was widely known in China and was incorporated into other scholars' systems of classification. Hui-kuan held that enlightenment is achieved gradually in the course of practice. He thus opposed Tao-sheng, another disciple of Kumārajīva who held that enlightenment is attained suddenly and completely. He wrote ''The Discrimination of Teachings'' and ''The Treatise on the Doctrines of Immediate Attainment of Enlightenment and Gradual Attainment of Enlightenment''. ([https://www.nichirenlibrary.org/en/dic/Content/H/72 Source Accessed Aug 20, 2020])ontent/H/72 Source Accessed Aug 20, 2020]))
• Sangpuwa Lodrö Tsungme  + (A Kadam scholar from Sangpu Neutok Monaste … A Kadam scholar from Sangpu Neutok Monastery that was known for his expertise in the ''Five Treatises of Maitreya''. He was a senior contemporary of both Dölpopa and Butön and a teacher of the Sakya scholar Yakde Paṇchen and the Third Karmapa Rangjung Dorje.chen and the Third Karmapa Rangjung Dorje.)
• Jigme Lingpa  + (A Tibetan exegete and visionary, renowned … A Tibetan exegete and visionary, renowned as one of the premier treasure revealers (''gter ston'') in the Rnying ma sect of Tibetan Buddhism. 'Jigs med gling pa was born in the central Tibetan region of 'Phyong rgyas (Chongye), and from an early age recalled many of his previous incarnations, including those of the Tibetan king Khri srong lde btsan, the scholars Sgam po pa and Klong chen pa and, in his immediately preceding birth, Chos rje gling pa. After a period of monastic education, in his late twenties, he undertook an intense series of meditation retreats, first at Dpal ri monastery and then at the Chims phu cave complex near Bsam yas. In one of the numerous visions he experienced during this period, he received the klong chen snying thig, or "Heart Sphere of the Great Expanse," from a ḍākinī at the Bodhnāth stūpa in Kathmandu. The revelation of this text is considered a “mind treasure” (''dgongs gter''), composed by Padmasambhava and revealed to the mind of a later disciple. 'Jigs med gling pa kept this revelation secret for seven years before transcribing it. The klong chen snying thig corpus systematized by 'Jigs med gling pa, including numerous explanatory texts, tantric initiations, and ritual cycles, became a seminal component of the rdzogs chen teachings in the Rnying ma sect. While based in central Tibet, 'Jigs med gling pa was also influential in Tibet's eastern regions, serving as spiritual teacher to the royal family of Sde dge and supervising the printing of the collected Rnying ma tantras in twenty-eight volumes. His patrons and disciples included some of the most powerful and prestigious individuals from Khams in eastern Tibet, and his active participation in reviving Rnying ma traditions during a time of persecution earned him a place at the forefront of the burgeoning eclectic or nonsectarian (''ris med'') movement. Numerous subsequent visionaries involved in promulgating the movement identified themselves as 'Jigs med gling pa's reincarnation, including 'Jam dbyang mkhyen brtse dbang po, Mdo mkhyen brtse Ye Shes rdo rje, Dpal sprul Rinpoche, and Dil mgo mkhyen brtse. (Source: "'Jigs med gling pa." In ''The Princeton Dictionary of Buddhism'', 387–88. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
• Marpa Dopa Chökyi Wangchuk  + (A contemporary and student of the illustri … A contemporary and student of the illustrious Tibetan masters Rongzom and Marpa the translator, Marpa Dopa traveled south to Nepal and India where he studied under numerous prominent Indian scholars and yogis of the time. He is mostly remembered for his translations of tantric works and, in particular, for the lineages of Cakrasaṃvara and Vajrayoginī that he brought back to Tibet and spread among his students.ck to Tibet and spread among his students.)
• Zu Gawai Dorje  + (A contemporary of Ngok Lotsāwa and Tsen Khawoche, he was a translator that studied in Kashmir in the 11th Century, where he became a student of several prominent scholars including Sajjana and Parahitabhadra.)
• Dratsepa Rinchen Namgyal  + (A prominent 14th century scholar associated with Kadam and Skya schools that was a student of Butön, as well as his biographer. He was also an early teacher of Tsongkhapa and is reported to have given the bodhisattva vow to Rongtön.)
• Zhang Tsepong Chökyi Lama  + (According to Anne Burchardi, "Zhang Tshe s … According to Anne Burchardi, "Zhang Tshe spong ba cho kyi bla ma was, together with Blo gros 'byung gnas, a direct disciple of Rngog [blo ldan shes rab]. After the death of Rngog, Zhang took over the abbot's chair at Gsang phu and held it for 32 years. He upheld all of Rngog's transmissions and composed several commentaries. So far very little is known of him and his ''RGV'' commentary is considered lost." (Anne Burchardi, "[[A Provisional List of Tibetan Commentaries on the Ratnagotravibhāga]]," [''The Tibet Journal'' 31, no. 4: 2006], 8).'The Tibet Journal'' 31, no. 4: 2006], 8).)
• Dānaśīla  + (According to Peter Alan Roberts, " . . . D … According to Peter Alan Roberts, " . . . Dānaśīla, also known as Mālava, . . . came to Tibet much later [than Jinamitra], in the reign of Ralpachen (''ral pa can'', r. 815–838). Dānaśīla has his name on 167 texts. He is also listed as the author of seven of these, five of which he translated himself, one of which curiously is a text of divination based on the croaks of crows. Of the remaining two texts he authored, Jinamitra translated one, while Rinchen Zangpo (''rin chen bzang po'', 958–1055), the prolific translator of a later generation, translated the other. Dānaśīla was from Kashmir."<br>      Roberts continues, "Jinamitra and Dānaśīla, together with a few other Indian scholars, compiled the great Tibetan-Sanskrit concordance entitled ''Mahāvyutpatti'', which was the fruit of decades of work on translation." ([http://www.jocbs.org/index.php/jocbs/article/view/37/35 Source Accessed Aug 18, 2020])sed Aug 18, 2020]))
• Gendun Özer  + (According to Tsering Wangchuk, Gedun Özer … According to Tsering Wangchuk, Gedun Özer was an important Kadam follower who lived between the 13th and 14th centuries and the author of a short commentary (57 fols.) on the Uttaratantra entitled ''Quintessential Essence of the Condensed Ultimate Definitive Meaning of the Uttaratantraśāstra'' (''Theg pa chen po rgyud bla ma’i rnam bshad don dam rnam nges bsdus pa’i snying po’i snying po''). While little is known about his life, Wangchuk writes that Özer "strongly defends the Uttaratantra as being a text embodying the ultimate definitive meaning of all sūtras and śāstras." (Tsering Wangchuk, "The Uttaratantra in the Age of Argumentation: Dolpopa Sherab Gyaltsen and His Fourteenth-Century Interlocutors on Buddha-Lineage" [PhD diss., University of Virginia, 2009], 83) diss., University of Virginia, 2009], 83))
• Munivarman  + (An Indian paṇḍita who was resident in Tibe … An Indian paṇḍita who was resident in Tibet during the late eighth and early ninth centuries. His name not only appears as the translator of the ''Lalitavistarasūtra'' but on other texts such as the ''Tathāgatācintyaguhyanirdeśasūtra'' (''The Teaching on the Unfathomable Secrets of the Tathāgatas'') and the ''Tathāgatajñānamudrāsamādhisūtra'' (''The Sūtra on the Samādhi That Is the Seal of the Gnosis of the Tathāgatas'').e Seal of the Gnosis of the Tathāgatas'').)
• Rāmapāla  + (An Indian student of Maitrīpa that wrote a commentary on his teacher's ''Sekanirdeśa'' that is preserved in Tibetan translation.)
• Sajjana  + (An eleventh-century Kashmiri scholar that … An eleventh-century Kashmiri scholar that was the source from which many prominent Tibetan scholars and translators of the day received teachings. Most notably he taught the ''Ratnagotravibhāga'' to Ngok Lotsāwa and Tsen Khawoche, which spread in Tibet as the Ngok and Tsen traditions and became the two primary trends that influenced much of the history of the Tibetan exegesis of the treatise. He also helped Ngok translate the text and worked with several other Tibetan translators on works that were later included in the Tibetan canon. were later included in the Tibetan canon.)
• 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.)
• Ngok Lekpai Sherab  + (An important 10th century Kadam master that was one of the main Tibetan students of Atiśa and the uncle of the famed translator Ngok Lotsāwa Loden Sherab. Lekpai Sherab founded the influential monastic university Sungpu Neutok in 1072.)
• Rongzom Chökyi Zangpo  + (An important figure in the renaissance of … An important figure in the renaissance of the Rnying ma tradition in Tibet. His collected works in two volumes include the ''Rdzogs pa chen po’i lta sgom'' (''Instructions on Cultivating the View of the Great Perfection'') and a seminal work on sdom gsum (''three codes'') ''Dam tshig mdo rgyas''. He was learned in the older traditions based on earlier translations and in the new traditions that spread after the return of the translators Rin chen bzang po and Rngog Legs pa'i shes rab. Traditionally, he is said to be the recipient of teachings deriving from Heshang Moheyan, Vairocana, and Vimalamitra—important figures of the early dissemination (''snga dar'')— and it is said that upon meeting Atiśa Dīpaṃkaraśrījñāna after his arrival in Tibet, Atiśa considered him a manifestation of his teacher Nag po pa (Kṛṣṇapāda). Rong zom instructed many important figures of the day, including the translator Mar pa, prior to his departure for India. (Source: "Rong zom Chos kyi bzang po." In ''The Princeton Dictionary of Buddhism'', 720–1. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))