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Minling Terchen Gyurme Dorje + (Minling Terchen was a great tertön and the … Minling Terchen was a great tertön and the founder of Mindroling Monastery. His father was Sangdak Trinlé Lhundrup (1611-1662) and his mother was Yangchen Drolma. He was born on the tenth day of the second month of the Fire Dog year. Together with his brother Lochen Dharmashri, he played an important role in the transmission of the Nyingma Kama, bringing together the Rong lineage of Central Tibet and the Kham lineage of Eastern Tibet. The two brothers also compiled the terma collection known as the Döjo Bumzang, which was a precursor of the Rinchen Terdzö. Terdak Lingpa established Mindroling Monastery in 1676. (Source: [https://www.rigpawiki.org/index.php?title=Minling_Terchen_Gyurme_Dorje Rigpa Wiki])=Minling_Terchen_Gyurme_Dorje Rigpa Wiki]))
Ouyi Zhixu + (Ouyi Zhixu. (J. Gōyaku/Gūyaku Chigyoku; K. … Ouyi Zhixu. (J. Gōyaku/Gūyaku Chigyoku; K. Uik Chiuk 蕅益智旭) (1599–1655). One of the four eminent monks (si da gaoseng) of the late-Ming dynasty, along with Yunqi Zhuhong (1535-1615), Hanshan Deqing (1546–1623), and Daguan Zhenke (1543–1604); renowned for his mastery of a wide swath of Confucian and Buddhist teachings, particularly those associated with the Tiantai, pure land, and Chan traditions. In his youth, he studied Confucianism and despised Buddhism, even writing anti-Buddhist tracts. He had a change of heart at the age of seventeen, after reading some of Zhuhong's writings, and burned his previous screeds. According to his autobiography, Zhixu had his first "great awakening" at the age of nineteen while reading the line in the ''Lunyu'' ("Confucian Analects") that "the whole world will submit to benevolence" if one restrains oneself and returns to ritual. After his father's death that same year, he fully committed himself to Buddhism, reading sūtras and performing recollection of the Buddha's name (nianfo) until he finally was ordained under the guidance of Xueling (d.u.), a disciple of Hanshan Deqing, at the age of twenty-four. At that time, he began to read extensively in Yogācāra materials and had another great awakening through Chan meditation, in which he experienced body, mind, and the outer world suddenly disappearing. He next turned his attention to the bodhisattva precepts and the study of vinaya. Following his mother's death when he was twenty-seven, Zhixu rededicated himself to Chan meditation, but after a serious illness he turned to pure land teachings. In his early thirties, he devoted himself to the study of Tiantai materials, through which he attempted to integrate his previous research in Buddhism and began to write commentaries and treaties on Buddhist scriptures and on such Confucian classics as the ''Zhouyi'' ("Book of Changes"). In the late-sixteenth Century, Jesuit missionaries such as Michele Ruggieri (1543–1607) and Matteo Ricci (1552–1610) had reintroduced Christianity to China and sought "to complement Confucianism and to replace Buddhism." This emerging religious challenge led Zhixu to publish his ''Bixie ji'' ("Collected Essays Refuting Heterodoxy") as a critique of the teachings of Christianity, raising specifically the issue of theodicy (i.e., why a benevolent and omnipotent god would allow evil to appear in the world); Zhixu advocates instead that good and evil come from human beings and are developed and overcome respectively through personal cultivation. After another illness at the age of fifty-six, his later years were focused mostly on pure land teachings and practice. In distinction to Japanese pure land teachers, such as Hōnen (1133–1212) and Shinran (1173–1262), who emphasized exclusively Amitābha's "other-power" (C. tali; J. tariki), Zhixu, like most other Chinese pure land teachers, advocated the symbiosis between the other-power of Amitābha and the "self-power" (C. jiri; J. jiriki) of the practitioner. This perspective is evident in his equal emphasis on the three trainings in meditation (Chan), doctrine (jiao), and precepts (lü) (cf. Triśikṣā ). Ouyi's oeuvre numbers some sixty-two works in 230 rolls, including treatises and commentaries on works ranging from Tiantai, to Chan, to Yogācāra, to pure land. His pure land writings have been especially influential, and his ''Amituojing yaojie'' ("Essential Explanations" on the ''Amitābhasūtra'') and ''Jingtu shiyao'' ("Ten Essentials on the Pure Land") are regarded as integral to the modern Chinese Pure Land tradition. (Source: "Ouyi Zhixu." In ''The Princeton Dictionary of Buddhism'', 604–5. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Prabhākaramitra + (Prabhākaramitra. (C. Boluopojialuomiduoluo … Prabhākaramitra. (C. Boluopojialuomiduoluo; J. Harahakaramitsutara; K. Parap’agaramiltara 波羅頗迦羅蜜多羅) (564-633). A monk from Nālandā monastery who traveled to China in 626, where he translated a number of important texts, including the ''Mahāyānasūtrālaṃkāra'' of Maitreyanātha and the ''Prajñāpradīpa'' of Bhāvaviveka. (Source: "Prabhākaramitra." In ''The Princeton Dictionary of Buddhism'', 653. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Puṇḍarīka + (Puṇḍarīka (Tib. Pema Karpo) (176-76 BCE) i … Puṇḍarīka (Tib. Pema Karpo) (176-76 BCE) is considered the 2nd of the 25 kings of Shambhala, or Kalkins. King Puṇḍarīka wrote a commentary called ''Vimalaprabhā'' (Skt.), or ''Stainless Light''. This text, together with the ''Srī Kālacakra'', is the source text of the Kālacakra system as it is now practiced. Other practice texts are commentaries on these two. The Dalai Lamas are said to be incarnations of Puṇḍarīka. ([https://en.wikipedia.org/wiki/Kings_of_Shambhala Source Accessed October 16, 2019])ambhala Source Accessed October 16, 2019]))
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. Shechen Gyaltsap was also an accomplished practitioner. He spentmuch 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))
Shechen Rabjam Rinpoche + (Shechen Rabjam Rinpoche, born in 1967, is … Shechen Rabjam Rinpoche, born in 1967, is the grandson and spiritual heir of Dilgo Khyentse Rinpoche. Since his grandfather’s passing in 1991, Rabjam Rinpoche has taken the responsibility of transmitting Dilgo Khyentse Rinpoche’s teachings, and is bringing his vision for the preservation of Tibetan Buddhist teaching and culture to fruition.Rabjam Rinpoche is the seventh in the line of the Rabjam succession. The second Rabjam Rinpoche founded Shechen Monastery in Kham, eastern Tibet. Themonastery became one of the six main Nyingma Monasteries in Tibet but was destroyed in the mid-twentieth century. At the age of three, Rabjam Rinpoche began taking teachings from his revered grandfather and today holds this unbroken lineage. He was raised by Dilgo Khyentse Rinpoche and attended almost every teaching, drupchen (9-day ceremony), and empowerment that he gave during twenty-five years. He traveled throughout the world with Khyentse Rinpoche and first visited the West in 1976.In the early 1980’s Dilgo Khyentse Rinpoche built Shechen Tennyi Dargyeling Monastery in Nepal and established Rabjam Rinpoche as its abbot. Today, there are 450 monks studying and practicing there under his guidance. Rabjam Rinpoche has created an administration and organization within the monk community that is a model of education, joyful discipline, and humanitarian activity.Rabjam Rinpoche established the Shechen Philosophical College and the Shechen Retreat Center in Nepal. In response to the needs of women wanting to practice and study in the lineage of Dilgo Khyentse Rinpoche, he rebuilt and improved the facilities of the Sisinang Nunnery in Bhutan where 180 nuns of all ages study and practice. In accordance with the wish of Dilgo Khyentse Rinpoche, he built a small Nyingma monastery and study center in Bodhgaya, India.Rinpoche supervised the education and upbringing of Khyentse Yangsi Rinpoche, the young incarnation of Dilgo Khyentse Rinpoche. He also is the president of the Shechen School, an impressive monastic school that includes secular education.(Source: [https://shechen.org/spiritual-development/teachers/shechen-rabjam-rinpoche/ Shechen Monastery])echen-rabjam-rinpoche/ Shechen Monastery]))
Shenxiu + (Shenxiu. (J. Jinshū; K. Sinsu 神秀) (606?–70 … Shenxiu. (J. Jinshū; K. Sinsu 神秀) (606?–706). Chinese Chan master of the Tang dynasty and putative founder of the "Northern school" (Bei zong ) of early Chan Buddhism. Shenxiu was a native of Kaifeng in present-day Henan province. As an extraordinarily tall man with well-defined features, Shenxiu is said to have had a commanding presence. In 625, Shenxiu was ordained at the monastery of Tiangongsi in Luoyang, but little is known of his activities in the first two decades following his ordination. In 651, Shenxiu became a disciple of Hongren (601-674), cofounder of the East Mountain Teachings (Dongshan famen) and the monk later recognized as the fifth patriarch of the Chan school; indeed, by many early accounts, such as the Chuan fabao ji and Lengqie shizi ji, Shenxiu became Hongren's legitimate successor. According to the famous story in the ''Liuzu tanjing'' ("Platform Sūtra of the Sixth Patriarch"), however, Shenxiu lost a verse-writing contest to the unlettered Huineng (638-713), whom Hongren then in secret sanctioned as the sixth patriarch. However, it is unclear how long Shenxiu studied with Hongren. One source states that it was for a period of six years, in which case he would have left Hongren's monastery long before Huineng's arrival, making the famous poetry contest impossible. Regardless of the date of his departure, Shenxiu eventually left Hongren's monastery for Mt. Dangyang in Jingzhou (present-day Hubei province), where he remained for over twenty years and attracted many disciples. Shenxiu and his disciples were the subjects of a polemical attack by Heze Shenhui (684-758), who disparaged Shenxiu as representing a mere collateral branch of Bodhidharma's lineage and for promoting what Shenhui called a "gradual" (jian) approach to enlightenment. Shenhui instead promoted a "sudden teaching" (dunjiao), which he claimed derived from a so-called "Southern school" (Nan zong) founded by Huineng, another (and relatively obscure) disciple of Hongren, whom Shenhui claimed was Hongren's authentic successor and the true sixth patriarch (liuzu). Later Chan historians such as Guifeng Zongmi (780–841) began to use the designation "Northern school" (Bei zong) to describe the lineage of Shenxiu and his disciples Yifu (661-736), Puji (651-739), and Xiangmo Zang (d.u.). While Shenhui's characterization of Shenxiu and his supposed "gradualism" is now known to be misleading, subsequent histories of the Chan tradition (see Chuandeng lu) more or less adopted Shenhui's vision of early Chan; thus Huineng, rather than Shenxiu, comes to be considered the bearer of the orthodox Chan transmission. As one mark of Shenxiu's high standing within the Chan tradition of his time, in 700, Shenxiu was invited to the imperial palace by Empress Wu Zetian, where the empress prostrated herself before the nonagenarian monk. She was so impressed with the aged Chan master that she decided to build him a new monastery on Mt. Dangyang named Dumensi. She also gave him the title of state preceptor (guoshi). Upon his death, he was given a state funeral. He is one of only three Buddhist monks whose biography is included in the ''Tang shi'' ("Tang Annals"). This is clearly not the profile of an imposter within the Chan lineage. Shenxiu's teachings are known to have focused on the transcendence of thoughts (linian) and the five expedient means (fangbian; S. upāya); these teachings appear in "Northern school" treatises discovered at Dunhuang, such as the ''Yuanming lun'', ''Guanxin lun'', and ''Dasheng wusheng fangbian men''. Shenxiu was an expert on the ''Laṅkāvatārasūtra'', a text favored by Hongren and the early Chan tradition, and is also thought to have written a substantial commentary on the ''Avataṃsakasūtra''. Despite the uncomplimentary portrayal of the "Northern school" in mainstream Chan materials, it is now recognized that Shenxiu and his disciples actually played a much more important role in the early growth and development of the Chan school than the mature tradition acknowledged. (Source: "Shenxiu." In ''The Princeton Dictionary of Buddhism'', 800–801. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
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.)
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.)
Milarepa + (The most famous and beloved of Tibetan yog … The most famous and beloved of Tibetan yogins. Although he is associated most closely with the Bka' brgyud sect of Tibetan Buddhism, he is revered throughout the Tibetan cultural domain for his perseverance through hardship, his ultimate attainment of buddhahood in one lifetime, and for his beautiful songs. The most famous account of his life (the Mi la ras pa'i rnam thar, or “The Life of Milarepa”) and collection of spiritual songs (Mi la'i mgur 'bum, or “The Hundred Thousand Songs of Milarepa”) are extremely popular throughout the Tibetan world. The themes associated with his life story—purification of past misdeeds, faith and devotion to the Guru, ardor in meditation and yogic practice, and the possibility of attaining buddhahood despite the sins of his youth—have inspired developments in Buddhist teaching and practice in Tibet. (Source: "Mi la ras pa." In ''The Princeton Dictionary of Buddhism'', 541. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
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))
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.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.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.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]))
Eighth Tai Situpa Chökyi Jungne + (Tibetan Buddhist scholar recognized as the … Tibetan Buddhist scholar recognized as the eighth Tai Si tu incarnation, remembered for his wide learning and his editorial work on the Tibetan Buddhist canon. He traveled extensively throughout his life, maintaining strong relationships with the ruling elite of eastern Tibet and the Newar Buddhists of the Kathmandu Valley. Born in the eastern Tibetan region of Sde dge, Chos kyi 'byung gnas was recognized as a reincarnate lama (''sprul sku'') by the eighth Zhwa dmar, from whom he received his first vows. He would go on to study with Kah thog Rigs 'dzin Tshe dbang nor bu (1698–1755), from whom he learned about gzhan stong (“other emptiness”). At the age of twenty-one, he accompanied several important Bka' brgyud hierarchs, the Zhwa dmar and the twelfth Karma pa, to Kathmandu, a journey that was to have a profound impact on the young Si tu's life. He returned to eastern Tibet in 1724, where he was received favorably by the king of Sde dge, Bstan pa tshe ring (Tenpa Tsering, 1678–1738). Under the latter's patronage, Chos kyi 'byung gnas founded Dpal spungs monastery in 1727, which became the new seat for the Si tu lineage (they are sometimes called the Dpal spungs si tu). Between the years 1731 and 1733, he undertook the monumental task of editing and correcting a new redaction of the bka' 'gyur section of the Tibetan Buddhist canon, to be published at the printing house of Sde dge. Although in his day Tibetan knowledge of Indian linguistic traditions had waned, Chos kyi 'byung gnas devoted much of his later life to the study of Sanskrit grammar and literature, which he had first studied with Newar paṇḍitas during his time in Kathmandu. He sought out new Sanskrit manuscripts in order to establish more precise translations of Sanskrit works aiready translated in the Tibetan canon; he is esteemed in Tibet for his knowledge of Sanskrit grammar. In addition to his prolific scholarly work, Chos kyi 'byung gnas was an accomplished painter as well as a gifted physician, much sought after by the aristocracy of eastern Tibet. In 1748, he visited Nepal once again, where he translated the ''Svayambhūpurāṇa'', the legends concerning the Svayambhū stūpa, into Tibetan. He was received amicably by the rulers Jayaprakāśamalla (1736–1768) of Kathmandu, Raṇajitamalla (1722–1769) of what is now Bhaktapur, and Pṛthvīnārāyaṇa Śāha, who would unify the Kathmandu Valley under Gorkhali rule several decades later. Chos kyi 'byung gnas' collected writings cover a vast range of subjects including lengthy and detailed diaries and an important history of the Karma bka' brgyud sect coauthored by his disciple Be lo Tshe dbang kun khyab (Belo Tsewang Kunkyap, b. 1718). He is retrospectively identified as an originator of what would become known as Khams ris med movement, which gained momentum in early nineteenth century Sde dge. (Source: "Chos kyi 'byung gnas." In ''The Princeton Dictionary of Buddhism'', 189. Princeton University Press, 2014)'', 189. Princeton University Press, 2014))
Tomoko Makidono + (Tomoko Makidono received an MA in South As … Tomoko Makidono received an MA in South Asian Area Studies from the School of Oriental and African Studies, University of London, and an M. Litt. in Sanskrit Language and Literature from Kyoto University, Japan. She is currently pursuing a PhD at the University of Hamburg under the supervision of Prof. Dr. Dorji Wangchuk. The tentative title of her PhD thesis is “A Contribution to the Understanding of the Practice Lineage in Indo-Tibetan Madhyamaka.” Her main research interests lie in the practice lineages (''sgrub brgyud'') of what is known as Madhyamaka of Extrinsic Emptiness (''gzhan stong dbu ma''), particularly as found in the writings of Kaḥ-thog-dge-rtse Mahāpaṇḍita (1761–1829). She is also interested in devotional forms of Buddhism in general, including the Buddhist concepts of Pure Land across South and East Asia. From September 2008 to September 2009 she conducted field research in Nepal, and since then went several times back for shorter periods of field research. ([https://www.kc-tbts.uni-hamburg.de/people/makidono.html Source Accessed Feb 18, 2020.])idono.html Source Accessed Feb 18, 2020.]))
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]))
Tsongkhapa + (Tsongkhapa Lobzang Drakpa was one of the m … Tsongkhapa Lobzang Drakpa was one of the most influential Tibetan Buddhist scholars of the last millennium. Born in Amdo, he travelled to U-Tsang in his youth, never to return to his homeland. In U-Tsang he studied with numerous teachers of all traditions and engaged in many retreats resulting in his development of a fresh interpretation of Nāgārjuna's Madhyamaka view and a reinvigoration of the monastic Vinaya. Widely regarded as an emanation of Mañjuśrī, Tsongkhapa composed eighteen volumes of works of which the majority dealt with tantric subjects. He was the founder of Ganden Monastery, which became the central monastery of the Geluk tradition that was founded on his teachings and writings.was founded on his teachings and writings.)
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. 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]))
Vasubandhu + (Vasubandhu, who lived around the Fourth ce … Vasubandhu, who lived around the Fourth century CE, was one of India's most prominent Buddhist philosophers. His prolific writings record an odyssey through the systems of the leading Buddhist schools of his day. Though primarily venerated by later Buddhists as co-founder of the Yogācāra school with his half-brother Asaṅga, his pre-Yogācāra works, such as the Abhidharma-kośa and his auto-commentary (-bhāṣya) on it, have continued to be seriously studied until the present day. He wrote commentaries on many Mahāyāna texts, works on logic, devotional poetry, works on Abhidharma classifications (see below), as well as original and innovative philosophical treatises. Many of his writings survive in their original Sanskrit form, but others, particularly his commentaries, are extant only in Chinese or Tibetan translations. (Source: [http://www.acmuller.net/yogacara/thinkers/vasubandhu.html Dan Lusthaus])ra/thinkers/vasubandhu.html Dan Lusthaus]))
Gyatrul Rinpoche + (Venerable Gyatrul Rinpoche was born in 192 … Venerable Gyatrul Rinpoche was born in 1924 in China near the Tibetan border. At the age of seven he was recognized to be a reincarnate tulku and trained at Payul Dhomang Monastery in eastern Tibet. Rinpoche spent many years in solitary retreat before fleeing the Communist invasion of Tibet in 1959. After living in India for twelve years, Rinpoche moved to America and in 1976 was appointed as H.H. Dudjom Rinpoche’s spiritual representative in America. Rinpoche has founded many Buddhist centers, including Tashi Choling in Oregon, Orgyen Dorje Den in the San Francisco Bay area, Norbu Ling in Texas, Namdroling in Montana, and a center in Ensenada, Mexico. ([https://wisdomexperience.org/content-author/gyatrul-rinpoche/ Source Accessed July 30, 2020])-rinpoche/ Source Accessed July 30, 2020]))
Thubten Chodron + (Venerable Thubten Chodron is an author, te … Venerable Thubten Chodron is an author, teacher, and the founder and abbess of Sravasti Abbey, the only Tibetan Buddhist training monastery for Western nuns and monks in the US. She graduated from UCLA, and did graduate work in education at USC. Ordained as a Tibetan Buddhist nun in 1977, she has studied extensively with His Holiness the Dalai Lama, Tsenzhap Serkong Rinpoche, and Kyabje Zopa Rinpoche. Ven. Chodron teaches worldwide and is known for her practical (and humorous!) explanations of how to apply Buddhist teachings in daily life. She is also involved in prison outreach and interfaith dialogue. She has published many books on Buddhist philosophy and meditation, and has co-authored a book with His Holiness the Dalai Lama—''Buddhism: One Teacher, Many Traditions''. ([https://wisdomexperience.org/product/samsara-nirvana-and-buddha-nature/ Source Accessed Jan 24, 2020])dha-nature/ Source Accessed Jan 24, 2020]))
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.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'' . . . 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])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]))
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]))
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)]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.)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.htmFor 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/)

Tenpa Gyatso + (Tenpa Gyatso 1825-1897 1837. Enters Bkr … Tenpa Gyatso 1825-1897 1837. Enters Bkra-shis-'khyil1845. Took the Tshogs-bsags rab-'byams-pa degree1854. Went to Pe-cin to become the yongs 'dzin of the Thu'u-bkwanGsung 'bum in four volumes (79 sections)Students (not recorded): 1884: Lcang-skya given name Blo-bzang-ye-shes-rgya-mtsho ; 1874: Sde-khriW19801[p. 1449]W19837[Vol. 2, p. 201]W19836[p. 727]W19803[p. 922] source contains brief biographydates given: 1825-1897ins brief biography dates given: 1825-1897)

Candrakīrti + (An important Madhyamaka master and comment … An important Madhyamaka master and commentator on the works of Nāgārjuna and Āryadeva, associated especially with what would later be known as the Prāsaṅgika branch of Madhyamaka. Very little is known about his life; according to Tibetan sources, he was from south India and a student of Kamalabuddhi. He may have been a monk of Nālandā. He wrote commentaries on Nāgārjuna’s ''Yuktiṣaṣṭikā'' and ''Śūnyatāsaptati'' as well as Āryadeva's ''Catuḥśataka''. His two most famous and influential works, however, are his ''Prasannapadā'' (''Clear Words''), which is a commentary on Nāgārjuna's ''Mūlamadhyamakakārikā'', and his ''Madhyamakāvatāra'' (''Entrance to the Middle Way''). (Source: "Candrakīrti." In ''The Princeton Dictionary of Buddhism'', 165. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Aśvaghoṣa + (Aśvaghoṣa was a Sarvāstivāda Buddhist phil … Aśvaghoṣa was a Sarvāstivāda Buddhist philosopher, dramatist, poet and orator from India. He was born in Saketa in northern India. He is believed to have been the first Sanskrit dramatist, and is considered the greatest Indian poet prior to Kālidāsa. He was the most famous in a group of Buddhist court writers, whose epics rivaled the contemporary Ramayana. Whereas much of Buddhist literature prior to the time of Aśvaghoṣa had been composed in Pāli and Prakrit, Aśvaghoṣa wrote in Classical Sanskrit. . . . He was previously believed to have been the author of the influential Buddhist text ''Awakening of Mahayana Faith'', but modern scholars agree that the text was composed in China. ([https://en.wikipedia.org/wiki/A%C5%9Bvagho%E1%B9%A3a Source Accessed July 22, 2020])ed July 22, 2020]))
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]))
Kamalaśīla + (One of the most important Madhyamaka autho … One of the most important Madhyamaka authors of late Indian Buddhism, a major representative of the Yogācāra-Madhyamaka synthesis, and a participant in the famous Bsam yas Debate. According to Tibetan doxographies, he was a proponent of the Yogācāra-Svātantrika-Madhyamaka. Although little is known about his life, according to Tibetan sources he was a monk and teacher at Nālandā. Tibetan sources also count him as one of three (together with Śāntarakṣita and Jñãnagarbha) “Eastern Svātantrikas” (rang rgyud shar gsum), suggesting that he was from Bengal. He was clearly a direct disciple of Śāntarakṣita, composing important commentaries on his teacher’s two major works, the ''Madhyamakālaṃkāra'' and the ''Tattvasaṃgraha''. The latter commentary, which is extant in Sanskrit, is an important source for both Hindu and Buddhist philosophical positions in the eighth century. (Source: "Kamalaśīla." In ''The Princeton Dictionary of Buddhism'', 411. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
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]))
Fourth Shamarpa Chodrak Yeshe + (''The following biography is a traditional … ''The following biography is a traditional account of the life of the Fourth Shamarpa Chodrak Yeshe as written on Sharmapa.org.''The 4th Shamarpa was born in Kangmar in the Treshö province of Kham, eastern Tibet. Wonderous signs were ablaze at his birth, which were variously interpreted by the local monastic communities, according to their own anticipation. Some were of the mind that it could only be the long awaited Karmapa Incarnate, while others were more inclined towards the Shamarpa Incarnate or that of a Mahasiddhi. Seven months had passed, speculations abound; conclusions, there were none. The infant Rinpoche was invited formally to Tara Kangmar Monastery, where a collection of books was laid before him to select. He took none but works by the Karmapa. The indecisive took this to be unmistakably an indication of the Karmapa’s return. Thus the solemn matter of identification was settled arbitrarily on a simple test. From then on, the Shamarpa remained in the monastery. The 6th Karmapa Tongwa Dönden was born the year after. When he was four years of age, he embarked on an extensive Dharma tour through Tibet. In due course, he arrived at the Lhündrup Gön Monastery in the south, not far from Dra-Kangmar, where, all the while, the disciples of the Shamarpa were anxiously waiting for their Guru’s return, without avail. They came to the Karmapa, labourously recalling the passing of their Guru, whose last word was “Dra-Kangmar”, they said. It was to be the name of the place of his next rebirth. The Karmapa reassured them that their Guru had indeed taken rebirth, but in distant Tre-Kangmar. Tre and Dra, an understandable confusion of words for his griefing followers, in time of stress. His now jubilant disciples, planned on an instant return of their Guru to his long awaited monasteries. The Karmapa told them it was not to be so. As the Karmapa, he must himself invite him, in full ceremonial honours, as befitting the return of the Shamarpa.By the time the Dharma tour had reached the province of Treshö the Karmapa was seven years old. He set up camp near Kangmar, remaining in retreat, while he sent his gifted attendant-monk, to invite the Shamarpa. This learned monk, a man of exceptional realizations was none other than Paljor Döndrup, the 1st Gyaltsab Rinpoche, who was to become a Guru to the Shamarpa. When the Karmapa and the Shamarpa met, it was the renewal of a very close tie, stretching far beyond history. In terms of human relationship, it was to be compared to the joyful reunion of father and son. The Karmapa gave the young Shamarpa the name of Chöji Drakpa Yeshe Pal Zangpo. Returning the Red Crown, he enthroned him.They had been successively each others Guru up to then. The Karmapa proposed that from then on, they were to propagate the Dharma together, each in a different region of the country, with the Shamarpa remaining in the Kongpo area in the south while the Karmapa himself proceeding towards eastern Kham.Some years later, they were together again, at Treshö Kangmar. The Shamarpa arrived laden with offerings for the Karmapa; the Karmapa readily imparted to him the Mahamudra, the Six Teachings of Naropa and the numerous instructions of the Kagyü Lineage.The Shamarpa became renowned as a great scholar and also for being unsparing on himself in practice, whether it was on the teachings received from the Karmapa, from Gyaltsap Rinpoche or from any of the great lamas and scholars, thus setting a challenging example of relentless perseverance.The 4th Shamarpa went as far as to Bhutan to propagate the Dharma. In southern Bhutan, there remains to this day a monastery built by the Shamarpa. It stands sturdy and almost untouched by the passing years. Apart from it being a shining testamony to the craftsmanship of the period, it is indelibly a mark of his enduring blessings.In central Tibet, where, at the insistence of the people, he became king for eleven years, ruling the country strictly in accordance with Buddhist principles. However, his first priority was Dharma. As he studied, so he taught and meditated, never neglecting his monastic obligations, thus fully accomplishing the three-fold task of a Holder of the Buddha’s Teachings. ([https://shamarpa.org/history/the-4th-shamarpa-shamar-chokyi-drakpa-yeshe-pal-zangpo-1453-1524/ Source Accessed Mar 4, 2020])o-1453-1524/ Source Accessed Mar 4, 2020]))
Zhiyi + ((J. Tendai Chigi; K. Ch’ǒnt’ae Chiǔi) (538 … (J. Tendai Chigi; K. Ch’ǒnt’ae Chiǔi) (538-597). One of the most influential monks in Chinese Buddhist history and de facto founder of the Tiantai zong. A native of Jingzhou (in present-day Hunan province), Zhiyi was ordained at the age of eighteen after his parents died during the wartime turmoil that preceded the Sui dynasty’s unification of China. He studied vinaya and various Mahāyāna scriptures, including the ''Saddharmapuṇḍarīkasūtra'' ("Lotus Sūtra'") and related scriptures. In 560, Zhiyi met Nanyue Huisi (515-577), who is later listed as the second patriarch of the Tiantai lineage, on Mt. Dasu in Guangzhou and studied Huisi’s teachings on the suiziyi sanmei (cultivating samādhi wherever mind is directed, or the samādhi of freely flowing thoughts), the "four practices of ease and bliss" (si anle xing), a practice based on the ''Saddharmapuṇḍarīkasūtra'', and the lotus repentance ritual. Zhiyi left Huisi at his teacher’s command and headed for the Southern capital of Jinling (present-day Jiangsu province) at the age of thirty (567) to teach the ''Saddharmapuṇḍarīkasūtra'' and the ''Dazhidu lun'' for eight years at the monastery of Waguansi. The ''Shi chanboluomi cidi famen'' [alt. ''Cidi chanmen''] are his lecture notes from this period of meditation and teaching. In 575, he retired to Mt. Tiantai (present-day Zhejiang province), where he built a monastery (later named Xiuchansi by the emperor) and devoted himself to meditative practice for eleven years. During this time he compiled the ''Fajie cidi chumen'' and the ''Tiantai xiao zhiguan''. After persistent invitations from the king of Chen, Zhiyi returned to Jinling in 585 and two years later wrote the ''Fahua wenju'', an authoritative commentary on the ''Saddharmapuṇḍarīkasūtra''. Subsequently in Yangzhou, Zhiyi conferred the bodhisattva precepts on the crown prince, who later became Emperor Yang (r. 604-617) of the Sui dynasty. Zhiyi was then given the title Great Master Zhizhe (Wise One). Zhiyi also established another monastery on Mt. Dangyang in Yuquan (present-day Hunan province), which Emperor Wen (r. 581-604) later named Yuquansi. Zhiyi then began lecturing on what became his masterpieces, the ''Fahua xuanyi'' (593) and the ''Mohe zhiguan'' (594). At the request of the king of Jin, in 595 Zhiyi returned to Yangzhou, where he composed his famous commentaries on the ''Vimalakīrtinirdeśa'', i.e., the ''Weimojing xuanshou'' and the ''Weimojing wenshou'', before dying in 597. Among the thirty or so works attributed to Zhiyi, the ''Fahua xuanyi'', ''Fahuawenju'', and ''Mohe zhiguan'' are most renowned and are together known as the Tiantai san dabu (three great Tiantai commentaries). (Source: "Tiantai Zhiyi." In ''The Princeton Dictionary of Buddhism'', 911–12. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Khensur Rinpoche Ngawang Nyima + (72nd abbot of Drepung Gomang Monastery, Ge … 72nd abbot of Drepung Gomang Monastery, Geshe Ngawang Nyima was born on 18th July, 1907 in Davatai, Buryatia (today's Republic of Buryatia under Russian Federation). His parents, father Tsedup Dorje and mother Tsekyima, were devoted Buddhists. It is said that on the day of his birth, Geshe Lharamba Minyak Lobsang Yonten from Drepung Loseling visited the house of his parents. Later, Lobsang Yonten became the abbot of Loseling College.Geshe Ngawang Nyima entered the door to Dharma in Shulutuiskii Datsan (Aginskii Datsan) and received vows of Barma Ravjung and novice vows there. Until the age of nine he learnt to read and write in Mongolian and Tibetan languages. Then he memorized various prayers and started to study Buddhist logic. At that time Russia was in the process of Communist revolution and he had to study communist theory at his Monastery.In 1923 he left Buryatia secretly for Tibet and the next year he arrived Lhasa, through Ulaanbaatar. In Lhasa he entered Drepung Gomang Monastic College, and continued his Buddhist studies. Drepung was traditionally the biggest monastery in Tibet and was established in 1416 by Jamyang Choije Tashi Palden, a disciple of Je Tsongkhapa. he lived in Drepung until 1958.Despite many difficulties, such as lack of financial means and not being able to return home to arrange more support due to the political situations, he studied very hard for sixteen years. Often he would have nothing except the clothes he wore and could not even afford offerings to his altar. In 1938 he received the degree of Geshe Rabjim and came to be known among other Geshes for his erudition in classical Buddhist scriptures. He started receiving students to study under his guidance. Geshe Ngawang Nyima received oral transmissions of Kangyur and collected writings of Je Tsongkhapa, his spiritual sons, and many other eminent masters such as the ones from Kangsar Dorjechang. Agwan Nima spent years in meditation, and went on pilgrimage to India for three times.In 1960, at the request of the Dalai Lama of Tibet, he took a teacher's post at Sanskrit University in Varanasi, India. He worked there for seven years. While at Sanskrit University, he wrote in Tibetan a book on Buddhist history, titled "Choijung Lungrig Dronme". He also published a collection of biographies of over two hundred scholars and yogis from India, Tibet and Mongolia.In 1967, again following the request of the fourteenth the Dalai Lama, he went to Laiden, Holland to become a teacher at an Institute. He stayed there for six years writing five volumes on Buddhist philosophy until his retirement from the institute in 1972. Then he traveled to Switzerland where he wrote eight more volumes on Buddhist philosophy.In 1977 he was elected as Abbot of Drepung Gomag Monastic College by the monastic community and in 1978 by the order of the Dalai Lama he became the abbot. He stayed in this position until 1980. At the age of 73 years handed down his position and went to Switzerland for vacasion during which he wrote his autobiography. A year later, he came back to India where many students studied under his guidance. He taught there until the age of 81. In 1990, his health condition became unwell . For three days he was bedridden and then after several days in meditative equipoise of Clear Light, on November 24th, he left this world. ([https://www.drepunggomang.org/monastery-s-abbots Source Accessed October 21, 2019])-abbots Source Accessed October 21, 2019]))
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]))
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.)
Huiyan + (A disciple of Kumārajīva and a translator … A disciple of Kumārajīva and a translator of Buddhist scriptures in China. Together with Hui-kuan and Hsieh Ling-yün, he revised the forty-volume ''Mahāparinirvāṇa Sūtra'', the Chinese translation by [Dharmakṣema], in light of the ''Mahāparinirvāṇa Sūtra'' translated by Fa-hsien and Buddhabhadra. He produced this revision as [a] thirty-six volume ''Mahāparinirvāṇa Sūtra'' in 436. ([https://www.nichirenlibrary.org/en/dic/Content/H/79 Source Accessed Aug 20, 2020])ontent/H/79 Source Accessed Aug 20, 2020]))
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.))
Padmasambhava + (Along with Trisong Detsen and Shantarakshi … Along with Trisong Detsen and Shantarakshita, Padmasambhava is considered one of the principal early teachers to bring Buddhism to Tibet in the 8th century, Padmasambhava has numerous forms representing outer, inner and secret aspects of his spiritual being. He is also known by many different names which generally follow chronologically his life story. Aside from Trisong Detsen and Shantarakshita, the most important figures to interact with Padmasambhava were his principle Tibetan consort Yeshe Tsogyal and the principal Twenty-five Disciples. There are various Padmasambhava Number Sets which help to organize the important topics and essential subjects of his life and chronological sequence of important events, along with grouping the various sub-sets of important disciples. An 18th century curiosity is the inclusion of Padmasambhava as one of the pre-incarnations in the line of Panchen Lamas.Concerning the life story of Padmasambhava there are at least four different versions of his birth and early childhood. Within the Oral (Kama) Tradition of the Nyingma School, Padmasambhava was born in Northern India as the son of a king, or minister. In the Revealed Treasure (Terma) Tradition he was born on a lotus in Dhanakosha lake, in the country of Oddiyana, as an emanation of Lokeshvara and the Buddha Amitabha. The Treasure King, Dorje Lingpa, revealed a number of Buddhist and Bon treasure texts where the Bon explain a completely different narrative of the life story and have Padmasambhava born in Tibet. There is also some evidence to suggest that Padmasambhava came from South India and that he was the brother-in-law of the Indian Abbott Shantarakshita, founder of Samye, the first Buddhist monastery in Tibet. ([https://www.himalayanart.org/search/set.cfm?setID=100 Source Accessed Jan 21, 2020])m?setID=100 Source Accessed Jan 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.))
Nāropa + (An Indian scholar and tantric master who h … An Indian scholar and tantric master who holds an important place in the lineages of tantric Buddhism in Tibet. According to his traditional biography, Nāropa was a brāhmana born in Bengal, who traveled to Kashmir as a child. He was forced to marry at the age of seventeen, but the marriage ended by mutual consent after eight years. According to some sources, Nāropa’s wife (or sister according to other sources) was Niguma, who became a famous tantric yoginī. Nāropa was ordained as a Buddhist monk, entering Nālandā monastery in 1049. His talents as a scholar eventually led him to be selected to serve as abbot and as a senior instructor known by the name Abhayakīrti. In 1057, while at the monastery, he encountered an old hag (in reality a ḍākinī), who told him that he had understood the words of the texts he had studied but not their inner meaning. She urged him to go in search of her brother Tilopa. As a result of this encounter, Nāropa left the monastery to find Tilopa and become his disciple. Over the course of his journey, he encountered Tilopa in various forms but was unable to recognize him. Tilopa eventually revealed himself to Nāropa, subjecting him to a famous series of twelve greater and twelve lesser trials, involving serious physical injury and mental anguish. Tilopa eventually transferred his realization to Nāropa by striking him on the head with his shoe. Nāropa later compiled Tilopa’s instructions and transmitted them to his own disciples. (Source: "Nāropa." In ''The Princeton Dictionary of Buddhism'', 576. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
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.)
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.)
Ninth Karmapa Wangchuk Dorje + (As predicted by the Eighth Karmapa, the Ni … As predicted by the Eighth Karmapa, the Ninth was born in the Treshö region of eastern Tibet. He was heard reciting mantras in the womb during pregnancy and he, too, sat cross-legged for three days soon after birth and declared he was the Karmapa. In accordance to the prediction letter left by the Eighth Karmapa, he was soon recognized by the Tai Situpa Chökyi Gocha, who was staying not far away, and by the Sharmapa Konchok Yenlak. A year later, Shamarpa enthroned him at the age of six and gave him extensive teachings. Once Wangchuk Dorje had received the complete Kagyu transmission, he began to teach throughout Tibet, traveling in a monastic camp, which strictly emphasized meditation practice. Wangchuk Dorje did not visit China. He gave many teachings and restored monasteries and temples wherever he went. Like the Eighth Karmapa, Wangchuk Dorje was also a creative author and wrote many condensed commentaries on sutras and tantras, including three mahamudra treatises: ''The Ocean of Definitive Meaning'', ''Dispelling the Darkness of Ignorance'', and ''Pointing Out the Dharmakaya''. These treatises have played a major role in Tibet for the teaching and transmission of mahamudra. ([https://kagyuoffice.org/kagyu-lineage/the-golden-rosary/289-2/ Source Accessed Jul 29, 2020]))
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]))
Śāntibhadra + (Bu ston’s ''History'' (Obermiller, ''The H … Bu ston’s ''History'' (Obermiller, ''The History of Buddhism'', 217, 218; and Szerb, ''Bu Ston's History'', 94, 95) lists Śāntibhadra as an Indian teacher of Gö Khukpa Lhatsé and Marpa Lotsawa. See also Cyrus Stearns, ''Luminous Lives: The Story of the Early Masters of the Lam ’bras Tradition in Tibet'' (Boston: Wisdom Publications, 2001), 85, 206-207, 210-211, where his aliases are given as Badantabarma, Bharohamtung, Chiterwa, Hangdu Karpo, Mahākarunika, Chiterwa, and Tsaham Pandita Zhiwa Zangpo. Śāntibhadra was a disciple of Nāropa and the Tibetan translator ’Brog mi studied under him in Nepal. ([http://www.thlib.org/collections/texts/jiats/#!jiats=/05/apple/b5/ Source Accessed Aug 20, 2020. See note 47])ource Accessed Aug 20, 2020. See note 47]))
Chagdud Tulku + (Chagdud Tulku Rinpoche (Tib. ལྕགས་མདུད་སྤྲ … Chagdud Tulku Rinpoche (Tib. ལྕགས་མདུད་སྤྲུལ་སྐུ་, Wyl. lcags mdud sprul sku) (1930-2002), Padma Gargyi Wangchuk, was a renowned teacher of the Nyingma school. He was known and respected in the West for his teachings, and also for his melodic chanting voice, his artistry as a sculptor and painter, his limitless compassion, and his sense of humour. He was the source of treasured Nyingma lineage transmissions for the thousands of people whom he taught in North and South America, Asia, Australia, and Europe.Chagdud Tulku Rinpoche was the fourteenth recognized Chagdud incarnation; and his root incarnation was Gyalwa Chokyang. Chagdud means 'iron knot', and is said to derive from one Sherab Gyaltsen, the first Chagdud incarnation, who folded an iron sword into a knot with his bare hands. This feat deeply impressed the emperor of Mongolia and inspired him to shower honours on Chagdud. Chagdud Tulku Rinpoche demonstrated the same extraordinary power several times in his youth when he compressed stout swords into folds. ([https://www.rigpawiki.org/index.php?title=Chagdud_Tulku_Rinpoche Source Accessed Feb 6, 2020])lku_Rinpoche Source Accessed Feb 6, 2020]))
Tanluan + (Chinese monk and putative patriarch of the … Chinese monk and putative patriarch of the Pure Land traditions of East Asia. He is said to have become a monk at an early age, after which he devoted himself to the study of the ''Mahāsaṃnipātasūtra''. As his health deteriorated from his intensive studies, Tanluan is said to have resolved to search for a means of attaining immortality. During his search in the south of China, Tanluan purportedly met the Daoist master Tao Hongjing (455–536), who gave him ten rolls of scriptures of the Daoist perfected. Tanluan is then said to have visited Bodhiruci in Luoyang, from whom he received a copy of the ''Guan Wuliangshou jing'' [*''Amitāyurdhyānasūtra'']. Tanluan subsequently abandoned his initial quest for immortality in favor of the teachings of the buddha Amitābha’s pure land. He was later appointed abbot of the monasteries of Dayansi in Bingzhou (present-day Shaanxi province) and Xuanzhongsi in nearby Fenzhou. Tanluan is famous for his commentary on the Wuliangshou jing youpotishe yuansheng ji attributed to Vasubandhu. (Source: "Tanluan." In ''The Princeton Dictionary of Buddhism'', 893. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Chöying Tobden Dorje + (Choying Tobden Dorje was a brilliant Vajra … Choying Tobden Dorje was a brilliant Vajrayana master of eastern Tibet. His masterwork, ''The Complete Nyingma Tradition from Sutra to Tantra'', remains the main text studied by Tibet’s Ngakpa lineages of lay Buddhist yogi-practitioners. ([https://www.shambhala.com/authors/a-f/choying-tobden-dorje.html Source Accessed Feb 14, 2020])-dorje.html Source Accessed Feb 14, 2020]))
Dan Lusthaus + (Dan Lusthaus is an American writer on Budd … Dan Lusthaus is an American writer on Buddhism. He is a graduate of Temple University's Department of Religion, and is a specialist in Yogācāra. The author of several articles and books on the topic, Lusthaus has taught at UCLA, Florida State University, the University of Missouri, and in the Spring of 2005 he was a professor at Boston University.Lusthaus also collaborated with Heng-ching Shih in the translation of Kuiji's (K'uei-chi) commentary on the Heart Sutra with the Numata translation project. Lusthaus is an editor for the Digital Dictionary of Buddhism, in the area of Indian/East Asian Yogācāra/Tathāgatagarbha. He contributed the contents of his catalogue of the major Yogācāra translations of Xuanzang to the DDB, as well as a number of other terms related to the Cheng Weishi Lun and Yogācārabhūmi-śāstra. ([https://en.wikipedia.org/wiki/Dan_Lusthaus Source Accessed July 22, 2020])n_Lusthaus Source Accessed July 22, 2020]))