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• Red mda' ba gzhon nu blo gros  + (Rendawa Zhönu Lodrö was a highly distingui … Rendawa Zhönu Lodrö was a highly distinguished Sakya scholar who is credited with reviving Madhyamaka studies in Tibet. A holder of the Kadam teachings, he was a teacher of Tsongkhapa, as well as hundreds of others, and is counted as seventy-fourth in the line of Lamrim lineage.enty-fourth in the line of Lamrim lineage.)
• 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.))
• 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.)
• Bdud mo bkra shis 'od zer  + (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]))
• Bstan pa rgya mtsho  + (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)
• Karmapa, 3rd  + (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.)
• 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.</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, 10th  + (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.)
• Wǒnhyo  + (Wǒnhyo was one of the most influential com … Wǒnhyo was one of the most influential commentators in East Asian Buddhism. A Korean monk who wrote in Chinese, he is famous not only for his many commentaries on scripture but also his propagation of Buddhism in Korea, in particular for his ecumenical approach to spreading the many Buddhist teachings then available. His greatest commentaries are those on the *''Vajrasamādhisūtra'', the ''Awakening of Faith'', and the ''Mahāparinivāṇasūtra'', all important scriptures in buddha-nature and original enlightenment theory.-nature and original enlightenment theory.)
• 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]))
• G.yu khog bya bral chos dbying rang grol  + (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]))
• 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]))
• 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]))
• Ngag dbang kun dga' dbang phyug  + (Celebrated contemporary Sakya scholar who … Celebrated contemporary Sakya scholar who held the office of abbot of Dzongsar Monastery. A brief biography can be found in his obituary published [https://khyentsefoundation.org/project/part-x-khenpo-kunga-wangchuk/ here], and a short video tribute can be watched [https://www.youtube.com/watch?v=HDLFFlEDIyY here].www.youtube.com/watch?v=HDLFFlEDIyY here].)
• Karmapa, 7th  + (During the lifetime of the Seventh Karmapa … During the lifetime of the Seventh Karmapa, the Great Encampment of the Karmapas expanded greatly, earning him the epithet “Chödrak Gyatso of the Great Encampment.” Chödrak Gyatso created the practice of holding massive prayer festivals on the major Buddhist holidays, establishing the precedent for today’s Kagyu Monlam Chenno.</br></br>The widely learned Chödrak Gyatso introduced a formal study institute (''shedra'') into the Great Encampment itself, and similarly created a shedra at Tsurphu Monastery. An accomplished scholar, the Seventh Karmapa authored a number of influential commentaries on Indian philosophical treatises. His text on epistemology, the multi-volume ''Ocean of Reasoning'', remains one of his most important works, alongside his commentary on the ''Abhisamayalaṅkāra'', the ''Lamp of the Three Worlds''.</br></br>While these formed his major deeds, Chödrak Gyatso’s varied activities to benefit beings also included bridge construction, the resolution of factional disputes and protection of animals. As had been the case in the Great Encampment since its inception, no meat whatsoever was consumed—or even allowed within the camp. ([https://karmapafoundation.eu/karmapas/7th-karmapa/ Source Accessed July 28, 2020])h-karmapa/ Source Accessed July 28, 2020]))
• Śākyamuni  + (In Sanskrit, “Sage of the Śākya Clan,” one … In Sanskrit, “Sage of the Śākya Clan,” one of the most common epithets of Gautama Buddha, especially in the Mahāyāna traditions, where the name Śākyamuni is used to distinguish the historical buddha from the myriad other buddhas who appear in the sūtras. The Śākyas were a tribe in northern India into which was born Siddhārtha Gautama, the man who would become the historical buddha. According to the texts, the Śākya clan was made up of kṣatriyas, warriors or political administrators in the Indian caste system. The Śākya clan flourished in the foothills of the Himālayas, near the border between present-day Nepal and India. (Source: "Śākyamuni." In ''The Princeton Dictionary of Buddhism'', 741. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
• Khenpo Namdrol  + (Khenchen Namdrol Tsering (Tib. མཁན་ཆེན་རྣམ … Khenchen Namdrol Tsering (Tib. མཁན་ཆེན་རྣམ་གྲོལ་ཚེ་རིང་, Wyl. mkhan chen rnam grol tshe ring) (b. 1953) is one of the leading khenpos in the Nyingma tradition and is universally acknowledged as an expert on the Guhyagarbha Tantra and its various commentaries. As a khenchen, he is one of three most senior khenpos of Namdroling Monastery and is also one of the foremost disciples of Khenpo Jikme Phuntsok. He oversees Rigpa Shedra East in Pharping, Nepal.sees Rigpa Shedra East in Pharping, Nepal.)
• Drikung Chungtsang, 1st  + (Kunkhyen Chökyi Drakpa, aka Drikung Rigdzi … Kunkhyen Chökyi Drakpa, aka Drikung Rigdzin Chökyi Drakpa (1595–1659)—the youngest son of the 21st throne holder of the Drikung Kagyü lineage, Chögyal Rinchen Phuntsok (1547-1602). The Drikung Chungtsang incarnation line [refers to] the successive reincarnations of Kunkhyen Chökyi Drakpa who became the lineage holders of the Drikung Kagyü lineage, along with the Chetsang Rinpoches. The Chungtsang Rinpoches are considered manifestations of Manjushri. ([http://dzogchen.gr/en/drikung-rigdzin-chokyi-drakpa/ Source Accessed on October 25, 2019])kpa/ Source Accessed on October 25, 2019]))
• Gter bdag gling pa 'gyur med rdo rje  + (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]))
• Rong ston shes bya kun rig  + (Rongton Sheja Kunrik is the second in the … Rongton Sheja Kunrik is the second in the line of great Sakya masters known as the Six Ornaments of Tibet. Among these teachers he is particularly revered for his mastery of the Buddhist sutras. Rongton studied and taught at Sangpu Neutok Monastery. He founded Penpo Nalendra Monastery in 1436. founded Penpo Nalendra Monastery in 1436.)
• Zhechen Gyaltsab, 4th  + (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))

• Makidono, T.  + (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.]))

• Shamarpa, 4th  + (''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.''</br></br>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.</br></br>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.</br></br>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.</br></br>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.</br></br>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.</br></br>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.</br></br>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.))
• 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]))
• Gzus dga' ba'i rdo rje  + (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.)
• 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]))
• Dge 'dun 'od zer  + (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))
• Jñānacandra  + (An 8th century Indian author that was associated mainly with the Yogācāra school of thought.)
• 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.))
• Zur mang pad+ma rnam rgyal  + (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.)
• Rong zom chos kyi bzang po  + (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.))
• Karmapa, 9th  + (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.<br>      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.<br>      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.<br>      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]))
• 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. . . .<br>      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]))
• Corless, R.  + (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.<br>      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.<br>      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]))
• 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.</br></br>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.))
• Chos dbyings stobs ldan rdo rje  + (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]))
• Lusthaus, D.  + (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.</br></br>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]))
• Dharmagupta  + (Dharmagupta. (C. Damojiduo; J. Darumagyüta … Dharmagupta. (C. Damojiduo; J. Darumagyüta; K. Talmagüpta 達摩笈多) (d. 619). A South Indian monk-translator who traveled to China during the Sui dynasty; sometimes known by his abbreviated name Jiduo. Arriving in the Chinese Capital of Chang'an in 590, he set to translating several scriptures into Chinese, including sūtras on the buddha Bhaiṣajyaguru, one of the later recensions of the ''Saddharmapuṇḍarīkasūtra'', which he cotranslated with Jñānagupta, and Vasubandhu's commentary on the ''Vajracchedikāprajñāpāramitāsūtra''. Some ten different translations are attributed to him. He should be distinguished from the Dharmagupta (c. third century BCE) who was the eponymous founder of the Dharmaguptaka school. (Source: "Dharmagupta." In ''The Princeton Dictionary of Buddhism'', 245. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
• Dharmarakṣa  + (Dharmarakṣa. (C. Zhu Fahu; J. Jiku Hōgo; K … Dharmarakṣa. (C. Zhu Fahu; J. Jiku Hōgo; K. Ch’uk Pǒpho 竺法護) (c. 233-310). One of the most prolific translators in early Chinese Buddhism, who played an important role in transmitting the Indian scriptural tradition to China. Presumed to be of Yuezhi heritage, Dharmarakṣa was born in the Chinese outpost of Dunhuang and grew up speaking multiple languages. He became a monk at the age of eight and in his thirties traveled extensively throughout the oasis kingdoms of Central Asia, collecting manuscripts of Mahāyāna scriptures in a multitude of Indic and Middle Indic languages, which he eventually brought back with him to China. Because of his multilingual ability, Dharmarakṣa was able to supervise a large team in rendering these texts into Chinese; the team included scholars of Indian and Central Asian origin, as well as such Chinese laymen as the father-and-son team Nie Chengyuan and Nie Daozhen. Some 150 translations in over three hundred rolls are attributed to Dharmarakṣa, including the first translation of the ''Saddharmapuṇḍarīkasūtra'', the ''Vimalakīrtinirdeśa'', the ''Lalitavistara'', the ''Bhadrakalpikasūtra'', and some of the prajñāpāramitā literature. Although many of Dharmarakṣa's pioneering renderings were later superseded by the fourth-century retranslations of Kumārajīva, Dharmarakṣa is generally considered the most important translator of the early Chinese Buddhist saṃgha. (Source: "Dharmarakṣa." In ''The Princeton Dictionary of Buddhism'', 251. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
• Divākara  + (Divākara (地婆訶羅, 613–87), or Rizhao (日照) in … Divākara (地婆訶羅, 613–87), or Rizhao (日照) in Chinese, was born in central India in the Brahmin Caste.</br></br>He became a Monk when he was just a child, and he spent many years at the Mahābodhi Temple and the Nālandā Monastery. He was an accomplished Tripiṭaka master, excelled in the five studies and especially in Mantra practices.</br></br>Already in his sixties, Divākara went to Chang-an (長安), China, in 676, the first year of the Yifeng (儀鳳) years of the Tang Dynasty (618–907).</br></br>Emperor Gaozong (唐高宗) treated him as respectfully as he had treated the illustrious Tripiṭaka master Xuanzang.</br></br>In 680, the first year of the Yonglong (永隆) years, the emperor commanded ten learned Monks to assist Divākara in translating sūtras from Sanskrit into Chinese.</br></br>In six years Divākara translated eighteen sūtras, including the ''Sūtra of the Buddha-Crown Superb Victory Dhāraṇī'' (T19n0970), the ''Sūtra of the Great Cundī Dhāraṇī'' (T20n1077), and the ''Mahāyāna Sūtra of Consciousness Revealed'' (T12n0347).</br></br>Longing to see his mother again, he petitioned for permission to go home.</br></br>Unfortunately, although permission was granted, he fell ill and died in the twelfth month of 687, the third year of the Chuigong (垂拱) years, at the age of seventy-five.</br></br>Empress Wu (武后則天) had him buried properly at the Xiangshan Monastery (香山寺) in Luoyang (洛陽).</br>([http://www.chinabuddhismencyclopedia.com/en/index.php?title=Div%C4%81kara Source Accessed Aug 18, 2020])v%C4%81kara Source Accessed Aug 18, 2020]))
• Loyon, E.  + (Etienne Loyon is a translator and student … Etienne Loyon is a translator and student of Khenpo Tsultrim Gyamsto Rinpoche. He has completed a translation of the ''Ratnagotravibhāga'' into French entitled ''Traité de la Continuité ultime du Grand Véhicule'', which is available online at http://www.khenpo.fr/continuite_ultime_accueil.htmlw.khenpo.fr/continuite_ultime_accueil.html)
• Faxian  + (Faxian (337 – ca. 422) was a Chinese Buddh … Faxian (337 – ca. 422) was a Chinese Buddhist monk and translator who traveled by foot from China to India, visiting sacred Buddhist sites in Central Asia, the Indian subcontinent and Southeast Asia between 399–412 to acquire Buddhist texts. He described his journey in his travelogue, ''A Record of Buddhist Kingdoms'' (''Foguo Ji'' 佛國記).</br></br>In 399, Faxian set out with nine others to locate sacred Buddhist texts. He visited India in the early fifth century. He is said to have walked all the way from China across the icy desert and rugged mountain passes. He entered India from the northwest and reached Pataliputra. He took back with him Buddhist texts and images sacred to Buddhism. He saw the ruins of the city when he reached Pataliputra.</br></br>Faxian's visit to India occurred during the reign of Chandragupta II. He is also renowned for his pilgrimage to Lumbini, the birthplace of Gautama Buddha (modern Nepal). However, he mentioned nothing about Guptas. Faxian claimed that demons and dragons were the original inhabitants of Sri Lanka.</br></br>On Faxian's way back to China, after a two-year stay in Ceylon, a violent storm drove his ship onto an island, probably Java. After five months there, Faxian took another ship for southern China; but, again, it was blown off course and he ended up landing at Mount Lao in what is now Shandong in northern China, 30 kilometres (19 mi) east of the city of Qingdao. He spent the rest of his life translating and editing the scriptures he had collected.</br></br>Faxian wrote a book on his travels, filled with accounts of early Buddhism, and the geography and history of numerous countries along the Silk Road as they were, at the turn of the 5th century CE. He wrote about cities like Taxila, Patliputra, Mathura, and Kannauj in Middle India. He also wrote that inhabitants of Middle India also eat and dress like Chinese people. He declared Pataliputra as a very prosperous city.</br></br>He returned in 412 and settled in what is now Nanjing. In 414 he wrote (or dictated) ''Foguoji'' (''A Record of Buddhistic Kingdoms''; also known as ''Faxian's Account''). He spent the next decade, until his death, translating the Buddhist sutra he had brought with him from India. ([https://en.wikipedia.org/wiki/Faxian Source Accessed Aug 19, 2020])wiki/Faxian Source Accessed Aug 19, 2020]))
• Karmapa, 15th  + (From his very recognition and enthronement … From his very recognition and enthronement as the Fifteenth Karmapa, Khakhyab Dorje continued his previous incarnation’s ties to the Rimé Movement of eastern Tibet. Khakhyab Dorje was identified by a group of lamas that included two of the main figures driving the movement: Jamyang Khyentse Wangpo (1820–1892) and Jamgön Kongtrul Lodrö Thaye. From an early age, Khakhyab Dorje directed his energies to his education, seeking out the most learned teachers and applying himself to his studies with great results. At the age of 15, he traveled from Tsurphu to Palpung Monastery to meet Jamgön Kongtrul Lodrö Thaye, from whom he received the entire Kagyu transmission and Lodrö Thaye’s own vast collection known as the Five Treasuries. From there, the Fifteenth Karmapa began traveling across eastern Tibet seeking out other transmissions and teachers—Sakya, Nyingma, Drukpa Kagyu, Shangpa Kagyu and his own Karma Kagyu. In this way, Khakhyab Dorje fully embodied the spirit of inclusiveness and openness that characterized the Rimé movement. ([https://karmapafoundation.eu/karmapas/15th-karmapa/ Source Accessed Sept 8, 2020])th-karmapa/ Source Accessed Sept 8, 2020]))
• Dol pa shes rab rgya mtsho  + (Geshé Dölpa was a prominent transmitter of … Geshé Dölpa was a prominent transmitter of the Kadam teachings known by several names, including Dölpa Marshurwa, Sherap Gyatso, and simply “Spiritual mentor of Döl” (Geshé Dölpa), after his home region. After studying with a number of teachers, he met the highly influential Kadampa master Potowa Rinchen Sal (1017/31-1105) and stayed with him for twenty-two years. In later years Geshé Dölpa founded his own monastery of Yangang in Döl. The chronicles mention that he had more than a thousand disciples, including the famous Kagyu hierarch Phakmodrupa Dorjé Gyalpo. (Adapted from ''[[Stages of the Buddha’s Teachings]]'' (Wisdom Publications, 2015), 6)e Buddha’s Teachings]]'' (Wisdom Publications, 2015), 6))
• Zongmi  + (Guifeng Zongmi. (J. Keihō Shūmitsu; K. Kyu … Guifeng Zongmi. (J. Keihō Shūmitsu; K. Kyubong Chongmil 圭峰 宗密) (780-841). Chinese Chan master and historian; putative fifth patriarch of the Huayan tradition and successor in the Heze school of Chan; best known for positing the fundamental harmony between the scriptural teachings of Buddhism and Chan practice. Zongmi was a native of Xichong in present-day Sichuan province. Although little is known of his early life, Zongmi is said to have received a classical Confucian education. In 804, Zongmi encountered the monk Daoyuan (d.u.), purportedly a fourth-generation lineage holder of the Heze line of Chan, and became his student. During this period, Zongmi also carried on his studies of the ''Yuanjue jing''. In 808, Zongmi received the full monastic precepts from Daoyuan, who then recommended the monk Nanyin Weizhong (d. 821) as a suitable teacher. In 810, Zongmi met the monk Lingfeng (d.U.), a disciple of the Huayan monk Chengguan, at the monastery of Huijuesi. Two years later Zongmi began his studies of the [[Texts/Buddhāvataṃsakasūtra| ''Avataṃsakasūtra'']] under Chengguan in Chang’an. In 816, Zongmi began his residence at the monastery of Zhijusi on Zhongnanshan and in 821 he retired to the temple Caotangsi on Gui peak (Guifeng), whence he acquired his toponym. There, Zongmi devoted himself to such works as his influential commentary on the ''Yuanjue jing'', the ''Yuanjue jing dashu''. In 828, Zongmi was invited to the palace and given a purple robe and the title Dade (Great Virtue). During his stay at the capital he met many important statesmen including Pei Xiu (787-860). Zongmi was a prolific writer whose works include commentaries on the [[Texts/Buddhāvataṃsakasūtra| ''Avataṃsakasūtra'']], ''Vajracchedikāprajñāpāramitāsūtra'', ''Dasheng qixin lun'', ''Mahāparinirvāṇasūtra'', ''Sifen lü'' ("Four-Part Vinaya"), and others. He also composed a massive, 100-roll history of the Chan school, the ''Chanyuan zhuquanji'' ("Collected Writings on the Source of Chan"), only the prolegomenon to which is extant. Zongmi's writings were extremely influential in the mature Korean Sǒn school and, especially, in the thought and practice of Pojo Chinul (1158-1210), who drew on Zongmi to advocate an accord between the traditions of Sǒn (C. Chan; meditation) and Kyo (C. Jiao; doctrine). (Source: "Guifeng Zongmi." In ''The Princeton Dictionary of Buddhism'', 335. Princeton University Press, 2104. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))