Search by property

This page provides a simple browsing interface for finding entities described by a property and a named value. Other available search interfaces include the page property search, and the ask query builder.

List of results

• Ngag dbang tshogs gnyis rgya mtsho  + (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]))
• Wǒnch'ǔk  + (Wǒnch'ǔk. (T. Wen tsheg; C. Yuance; J. Enj … Wǒnch'ǔk. (T. Wen tsheg; C. Yuance; J. Enjiki 圓測) (613-695). In Korean, "Consummate Keenness"; Silla-dynasty monk renowned for his expertise in Sanskrit and Yogācāra doctrine, who was influential in Chinese and in later Tibetan Buddhism. Wǒnch'ǔk is said to have left for Tang-dynasty China at the age of fifteen, where he studied the writings of Paramārtha and the ''She lun'', or ''Mahāyānasaṃgraha'', under Fachang (567–645). Wǒnch'ǔk later became the disciple of the Chinese pilgrim-translator Xuanzang who, in accordance with the new Yogācāra teachings of Dharmapāla that he had brought back from India (see Faxiang zong), denounced the existence of the ninth "immaculate consciousness" (''amalavijñāna''), which Paramārtha had advocated, and taught instead the innate impurity of the eighth "storehouse consciousness" (''ālayavijñāna''). These crucial doctrinal issues are said to have caused a split between the major disciples of Xuanzang: Wǒnch'ǔk and his followers came to be known as the Ximing tradition in honor of Wǒnch'ǔk's residence, Ximingsi, and was said to have been more open to positions associated with the earlier She lun zong; and the lineage of his fellow student and major rival Kuiji (632–682), which came to be known as the Ci'en tradition after Kuiji's monastery, Da Ci'ensi, and honed more rigidly to Xuanzang and Dharmapāla’s positions. Wǒnch'ǔk's famed ''Haesimmilgyǔng so'' (C. ''Jieshenmi jing shu''), his commentary on Xuanzang's translation of the ''Saṃdhinirmocanasūtra'', includes traces of Wǒnch'ǔk's earlier training in She lun zong thought and Paramārtha's expositions on the controversial notion of ''amalavijñāna''. Wǒnch'ǔk regarded the ''amalavijñāna'' as simply another name for the inherent purity of the ''ālayavijñāna'', but, unlike Xuanzang, he considered the ''ālayavijñāna'' to be essentially pure in nature. He also disagreed with Xuanzang's contention that the ''icchantika'' could not attain buddhahood. Hence, his work seems to be an attempt to reconcile the divergences between the old Yogācāra of Paramārtha and the new Yogācāra of Xuanzang. Wǒnch'ǔk's commentary to the ''Saṃdhinirmocanasūtra'' was extremely popular in the Chinese outpost of Dunhuang, where Chos grub (Ch. Facheng; c. 755–849) translated it into Tibetan during the reign of King Ral pa can (r. 815–838). Only nine of the ten rolls of the commentary are still extant in Chinese; the full text is available only in its Tibetan translation, which the Tibetans know as the "Great Chinese Commentary" (Rgya nag gi 'grel chen) even though it was written by a Korean. Five centuries later, the renowned Tibetan scholar Tsong kha pa drew liberally on Wǒnch'ǔk's text in his major work on scriptural Interpretation, ''Legs bshad snying po''. Wǒnch'ǔk's views were decisive in Tibetan formulations of such issues as the hermeneutical stratagem of the three turnings of the wheel of the dharma (''Dharmacakrapravartana''), the nine types of consciousness (''vijñāna''), and the quality and nature of the ninth "immaculate" consciousness (''amalavijñāna''). Exegetical styles subsequently used in all the major sects of Tibetan Buddhism, with their use of elaborate sections and subsections, may also derive from Wǒnch'ǔk's commentary. Consequently, Wǒnch'ǔk remains better known and more influential in Tibet than in either China or Korea. Wǒnch'ǔk also wrote a eulogy to the ''Prajñāpāramitāhṛdayasūtra'', and commentaries to the ''Renwang jing'' and Dharmapāla's *''Vijñaptimātratāsiddhi'', the latter of which is no longer extant. (Source: "Wǒnch'ǔk." In ''The Princeton Dictionary of Buddhism'', 996–97. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
• Xie Lingyun  + (Xie Lingyun (SHEE-EH LIHNG-yewn) was born … Xie Lingyun (SHEE-EH LIHNG-yewn) was born into one of the most powerful aristocratic families of the Six Dynasties, one that was at the center of cultural and literary movements. The Xie family moved from Henan to Zhejiang province. His great wealth gave him all the leisure he needed. His book collection made him one of the most learned poets of his time, and he was famous as a calligrapher and painter. He was an eccentric and had a special love for nature. Xie spent much time wandering around the country looking at celebrated landscapes.</br></br>His poems were a blending of sentiment, reason, and beauty of nature with Daoism, Buddhism, and Confucian philosophy. Xie edited the southern version of the ''Mahaparinirvana-sutra'', wrote a “discussion of essentials,” and identified the combination of Nirvana and Samsara with the doctrine of Void. These were tasks well suited to a mind accustomed to the Daoist teachings of the ''Dao De Jing'' . . . </br></br>Xie was regarded as the first of the nature poets and the founder of the school of mountains and waters poetry (''shanju fu''). His editions and commentary on Buddhism popularized this religion with educated Chinese scholars. ([https://www.enotes.com/topics/xie-lingyun Source Accessed Aug 20, 2020])</br></br>In the Jin Dynasty and the Song Dynasty, [the] ''Mahaparinirvana-sutra'' spread in the Central Plains [and] had two versions: the southern one and the northern one. The northern version was translated by Tan Mochen, while the southern one by Xie Lingyun, Hui Yan and Hui Guan. The two versions had many differences in their structure, content and style. According to many documents, Xie played a quite important role in the retranslation and the compilation of [the] ''Mahaparinirvana-sutra''. He participated in and presided over it. In addition, he did a lot of pertinent research and annotating work. ([https://www.semanticscholar.org/paper/Xie-Lingyun-and-the-Retranslation-and-the-of-Yan-jun/eeecb39bd8afa62bac6d7c87552fea54365b7664 Source Accessed Aug 20, 2020])a54365b7664 Source Accessed Aug 20, 2020]))
• Yar klungs lo tsA ba grags pa rgyal mtshan  + (Yarlung Lotsāwa was a translator of་over t … Yarlung Lotsāwa was a translator of་over twenty texts preserved in the Tibetan canon, in both the Kangyur and Tengyur. Notably, according to Kano, he produced one of the six translations of the ''Uttaratantra'' referenced by Gö Lotsāwa. Though unfortunately this translation is no longer extant.tely this translation is no longer extant.)
• Mi nyag bla ma ye shes rdo rje  + (Yeshe Dorje (born fourteenth century) from … Yeshe Dorje (born fourteenth century) from Minyak in Kham was a student of the Karma Kamtsang master Mase Tönpa Rinchen Zangpo (1317–1383), the second Gangkar Lama. The latter is known as one of "the five learned ones from Minyak" and was a student of the Third and Fourth Karmapas, Dölpopa, Butön, and several Kadampa masters. (Adapted from ''[[When the Clouds Part]]'', p. 309)n the Clouds Part]]'', p. 309))
• 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]))
• Drukchen, 4th  + ("After the death of 'Jam dbyangs chos kyi … "After the death of 'Jam dbyangs chos kyi grags pa (the 3rd Drukchen or Gyalwang Drukpa), monks found the rebirth in the house of a minor aristocrat of Kongpo, to the disappointment of both the families of Rwa lung and Bya. This child, the sprul sku Ngag dbang nor bu, was to be the great Padma dkar po. Padma dkar po was one of those rare renaissance men. The breadth of his scholarship and learning invites comparison with the Fifth Dalai Lama. It was Padma dkar po who systematized the teaching of the 'Brug pa sect. It is no wonder that the 'Brug pa Bka' brgyud pa always refer to him as Kun mkhyen, the Omniscient, an epithet reserved for the greatest scholar of a sect. Padma dkar po was a shrewd and occasionally ruthless politician. His autobiography is one of the most important sources for the history of the sixteenth century. Padma dkar po was a monk and insisted on adherence to the vinaya rules for his monastic followers. He also held that in the administration of church affairs the claims of the rebirth and the monastic scholar took priority over those of the scion of a revered lineage. Although he preached often at both Rwa lung and Bkra shis mthong smon, the seats of his two immediate predecessors, he never exercised actual control over these monasteries and their estates. He founded his monastery at Gsang sngags chos gling in Byar po, north of Mon Rta dbang, which became the seat of the subsequent Rgyal dbang 'Brug pa incarnation." (Gene Smith, ''Among Tibetan Texts'', 81) (Gene Smith, ''Among Tibetan Texts'', 81))
• Bo dong paN chen phyogs las rnam rgyal  + ((Chokle Namgyal) (1376-1451). The twenty-t … (Chokle Namgyal) (1376-1451). The twenty-third abbot of Bo dong E monastery, founded in about 1049 by the Bka' gdams geshe (dge bshes) Mu dra pa chen po, and the founder of the Bo dong tradition. His collected works, said to number thirty-six titles, include his huge encyclopedic work ''De nyid 'dus pa'' ("Compendium of the Principles"); it alone runs to 137 volumes in the incomplete edition published by the Tibet House in Delhi. Phyogs las rnam rgyal (who is sometimes confused with Jo nang pa Phyogs las rnam rgyal who lived some fifty years earlier) was a teacher of Dge 'dun grub (retroactively named the first Dalai Lama) and Mkhas grub Dge legs dpal bzang, both students of Tsong kha pa. Among his disciples was the king of Gung thang, Lha dbang rgyal mtshan (1404–1463), whose daughter Chos kyi sgron me (1422–1455) became a nun after the death of her daughter and then the head of Bsam lding (Samding) monastery, which her father founded for her. The monastery is the only Tibetan monastery whose abbot is traditionally a woman; incarnations are said to be those of the goddess Vajravārāhī (T. Rdo rje phag mo), "Sow-Headed Goddess." (Source: "Bo dong Phyogs las rnam rgyal." In ''The Princeton Dictionary of Buddhism'', 139. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
• Gsang phu ba blo gros mtshungs med  + (A Kadam scholar from Sangpu Neutok Monaste … A Kadam scholar from Sangpu Neutok Monastery that was known for his expertise in the ''Five Treatises of Maitreya''. He was a senior contemporary of both Dölpopa and Butön and a teacher of the Sakya scholar Yakde Paṇchen and the Third Karmapa Rangjung Dorje.chen and the Third Karmapa Rangjung Dorje.)
• 'jigs med gling pa  + (A Tibetan exegete and visionary, renowned … A Tibetan exegete and visionary, renowned as one of the premier treasure revealers (''gter ston'') in the Rnying ma sect of Tibetan Buddhism. 'Jigs med gling pa was born in the central Tibetan region of 'Phyong rgyas (Chongye), and from an early age recalled many of his previous incarnations, including those of the Tibetan king Khri srong lde btsan, the scholars Sgam po pa and Klong chen pa and, in his immediately preceding birth, Chos rje gling pa. After a period of monastic education, in his late twenties, he undertook an intense series of meditation retreats, first at Dpal ri monastery and then at the Chims phu cave complex near Bsam yas. In one of the numerous visions he experienced during this period, he received the klong chen snying thig, or "Heart Sphere of the Great Expanse," from a ḍākinī at the Bodhnāth stūpa in Kathmandu. The revelation of this text is considered a “mind treasure” (''dgongs gter''), composed by Padmasambhava and revealed to the mind of a later disciple. 'Jigs med gling pa kept this revelation secret for seven years before transcribing it. The klong chen snying thig corpus systematized by 'Jigs med gling pa, including numerous explanatory texts, tantric initiations, and ritual cycles, became a seminal component of the rdzogs chen teachings in the Rnying ma sect. While based in central Tibet, 'Jigs med gling pa was also influential in Tibet's eastern regions, serving as spiritual teacher to the royal family of Sde dge and supervising the printing of the collected Rnying ma tantras in twenty-eight volumes. His patrons and disciples included some of the most powerful and prestigious individuals from Khams in eastern Tibet, and his active participation in reviving Rnying ma traditions during a time of persecution earned him a place at the forefront of the burgeoning eclectic or nonsectarian (''ris med'') movement. Numerous subsequent visionaries involved in promulgating the movement identified themselves as 'Jigs med gling pa's reincarnation, including 'Jam dbyang mkhyen brtse dbang po, Mdo mkhyen brtse Ye Shes rdo rje, Dpal sprul Rinpoche, and Dil mgo mkhyen brtse. (Source: "'Jigs med gling pa." In ''The Princeton Dictionary of Buddhism'', 387–88. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
• Karma phrin las pa  + (An important master of the Dakpo Kagyu tra … An important master of the Dakpo Kagyu tradition. He was a student of the Seventh Karmapa and a teacher to the Eighth Karmapa and the Second Pawo Rinpoche. An immanent scholar, he wrote works on both sūtra and tantra, as well as an acclaimed commentary on the three cycles of ''doha'' of the famed Indian master Saraha.'doha'' of the famed Indian master Saraha.)
• 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].)
• 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.)
• Maitreya  + (Known in Tibetan as the "Lord of Love" or … Known in Tibetan as the "Lord of Love" or the "Noble Loving One" འཕགས་པ་བྱམས་པ། (Pakpa Jampa), the "Loving Protector" བྱམས་པའི་མགོན་པོ་ (Jampay Gonpo), in Chinese as 弥勒佛 (Mi Le Fo), Japanese as Miroku, and commonly as Maitreya throughout Asia and beyond. Maitreya is the bodhisattva called the "future Buddha" who resides in Tushita heaven until coming to the human realm to take the role of the next Buddha after Śākyamuni Buddha. According to tradition, Asaṅga received teachings from Maitreya and recorded them in the Five Dharma Treatises of Maitreya, which form the basis for buddha-nature teachings and the larger Yogācāra teachings in general. the larger Yogācāra teachings in general.)
• 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]))
• 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))
• Rtse le sna tshogs rang grol  + (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]))
• Bai ro tsa na  + (Vairotsana was the greatest of all Tibetan … Vairotsana was the greatest of all Tibetan lotsawas. Together with Padmasambhava and Vimalamitra, he was one of the three main masters to bring the Dzogchen teachings to Tibet.</br></br>      Vairotsana was born into the Pagor clan, and was sent to India by Trisong Detsen to study with Indian panditas. He also travelled widely in China, Khotan, Nepal, Shangshung and elsewhere. He was one of the original seven monks ordained by Shantarakshita. (Source: [https://www.rigpawiki.org/index.php?title=Vairotsana Rigpa Wiki])Rigpa Wiki]))
• Gzhan phan chos kyi snang ba  + (Zhenpen Chökyi Nangwa, a disciple of Orgye … Zhenpen Chökyi Nangwa, a disciple of Orgyen Tendzin Norbu, was the nineteenth abbot of Dzogchen's Śrī Siṃha college, the founder and first abbot of Dzongsar's Khamshe monastic college, and the teacher of countless Nyingma, Sakya and Kagyu lamas. He and his disciples are said to have established nearly one hundred study centers, emphasizing the study of thirteen Indian root texts.g the study of thirteen Indian root texts.)
• Kalu Rinpoche  + ([https://treasuryoflives.org/biographies/v … [https://treasuryoflives.org/biographies/view/kalu-rinpoche/12180 A new biography is available on Treasury of Lives (February, 2021)]</br></br>An important modern meditation master and teacher of Tibetan Buddhism. Recognized as an incarnation (sprul sku) of the Karma Bka' brgyud master 'Jam mgon kong sprul, Kalu Rinpoche was ordained at the age of thirteen by the eleventh Situ Rinpoche. Kalu Rinpoche began serious meditation study at an early age, undertaking his first three-year retreat at the age of sixteen. He also received the transmission of the teachings of the Shangs pa sect of Bka' brgyud. He later served as the meditation teacher at Dpal spungs monastery. Following the Chinese invasion, Kalu Rinpoche left Tibet in 1962 and first stayed at a small monastery outside of Darjeeling, India. He later settled in Sonada, West Bengal, where he built a three-year retreat center, teaching there before traveling internationally for ten years (1971–1981). In 1971, he traveled to France and the United States, at the request of the Dalai Lama and the Karma pa, in order to educate Westerners in Buddhism. During those ten years, Kalu Rinpoche founded many meditation and dharma centers in Canada, the United States, and Europe, with his main meditation school in Vancouver, Canada. Kalu Rinpoche led his first three-year retreat for Western students of Tibetan Buddhism in France in 1976. His full name is Kar ma rang 'byung kun khyab phrin las. (Source: "Kalu Rinpoche." In ''The Princeton Dictionary of Buddhism'', 410. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)</br></br>For a recent publication about the life of Kyabje Dorje Chang Kalu Rinpoche, which contains accounts written by others about him, his writings—including his autobiography, songs, poems, essays, letters, and his own guru yoga—and translations of oral teachings, see ''Lord of the Siddhas: The Life, Teachings, Paranirvana and Legacy of Kyabje Dorje Chang Kalu Rinpoche'', 2019. https://www.namsebangdzo.com/Lord-of-the-Siddhas-p/9780692160442.htm</br></br></br>For information about the 2nd Kalu Rinpoche, Yangsi Kalu Rinpoche, see, https://paldenshangpa.org/his-eminence-the-2nd-kalu-rinpoche/pa.org/his-eminence-the-2nd-kalu-rinpoche/)

• 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.))

• Rta nag rin chen ye shes  + ("Rinchen Yeshe, an expert on the five work … "Rinchen Yeshe, an expert on the five works of Maitreya, flourished in the thirteenth and fourteenth centuries and was primarily a teacher of Tokme Zangpo (1295–1369). He also briefly taught Dölpopa and is mentioned in Butön’s biography as an esteemed colleague." (Adapted from ''[[When the Clouds Part]]'', p. 308.) the Clouds Part]]'', p. 308.))
• 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]))
• Mar pa do pa chos kyi dbang phyug  + (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.)
• 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.)
• Sgra tshad pa rin chen rnam rgyal  + (A prominent 14th century scholar associated with Kadam and Skya schools that was a student of Butön, as well as his biographer. He was also an early teacher of Tsongkhapa and is reported to have given the bodhisattva vow to Rongtön.)
• Zhang tshe spong chos kyi bla ma  + (According to Anne Burchardi, "Zhang Tshe s … According to Anne Burchardi, "Zhang Tshe spong ba cho kyi bla ma was, together with Blo gros 'byung gnas, a direct disciple of Rngog [blo ldan shes rab]. After the death of Rngog, Zhang took over the abbot's chair at Gsang phu and held it for 32 years. He upheld all of Rngog's transmissions and composed several commentaries. So far very little is known of him and his ''RGV'' commentary is considered lost." (Anne Burchardi, "[[A Provisional List of Tibetan Commentaries on the Ratnagotravibhāga]]," [''The Tibet Journal'' 31, no. 4: 2006], 8).'The Tibet Journal'' 31, no. 4: 2006], 8).)
• Dānaśīla  + (According to Peter Alan Roberts, " . . . D … According to Peter Alan Roberts, " . . . Dānaśīla, also known as Mālava, . . . came to Tibet much later [than Jinamitra], in the reign of Ralpachen (''ral pa can'', r. 815–838). Dānaśīla has his name on 167 texts. He is also listed as the author of seven of these, five of which he translated himself, one of which curiously is a text of divination based on the croaks of crows. Of the remaining two texts he authored, Jinamitra translated one, while Rinchen Zangpo (''rin chen bzang po'', 958–1055), the prolific translator of a later generation, translated the other. Dānaśīla was from Kashmir."<br>      Roberts continues, "Jinamitra and Dānaśīla, together with a few other Indian scholars, compiled the great Tibetan-Sanskrit concordance entitled ''Mahāvyutpatti'', which was the fruit of decades of work on translation." ([http://www.jocbs.org/index.php/jocbs/article/view/37/35 Source Accessed Aug 18, 2020])sed Aug 18, 2020]))
• 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.)
• Munivarman  + (An Indian paṇḍita who was resident in Tibe … An Indian paṇḍita who was resident in Tibet during the late eighth and early ninth centuries. His name not only appears as the translator of the ''Lalitavistarasūtra'' but on other texts such as the ''Tathāgatācintyaguhyanirdeśasūtra'' (''The Teaching on the Unfathomable Secrets of the Tathāgatas'') and the ''Tathāgatajñānamudrāsamādhisūtra'' (''The Sūtra on the Samādhi That Is the Seal of the Gnosis of the Tathāgatas'').e Seal of the Gnosis of the Tathāgatas'').)
• Rāmapāla  + (An Indian student of Maitrīpa that wrote a commentary on his teacher's ''Sekanirdeśa'' that is preserved in Tibetan translation.)
• Sajjana  + (An eleventh-century Kashmiri scholar that … An eleventh-century Kashmiri scholar that was the source from which many prominent Tibetan scholars and translators of the day received teachings. Most notably he taught the ''Ratnagotravibhāga'' to Ngok Lotsāwa and Tsen Khawoche, which spread in Tibet as the Ngok and Tsen traditions and became the two primary trends that influenced much of the history of the Tibetan exegesis of the treatise. He also helped Ngok translate the text and worked with several other Tibetan translators on works that were later included in the Tibetan canon. were later included in the Tibetan canon.)
• 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.)
• Rngog legs pa'i shes rab  + (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.)
• 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]))
• 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.</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]))
• Lcags ri ba  + (Chakriwa (Lcags ri ba), Ratna Chakriwa, or Gya Chakri Gongkawa Jangchup Pal, was an eleventh-century Kadampa master who was one of several teachers of Gampopa Sonam Rinchen (1079-1153).)
• 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.))
• Yamāri  + (Circa 11th century Indian author known for his commentary on his teacher Prajñākaragupta's ''Pramāṇavārttikālaṃkāra''.)
• Dwags po bkra shis rnam rgyal  + (Dakpo Tashi Namgyal (Dakpo Paṇchen Tashi N … Dakpo Tashi Namgyal (Dakpo Paṇchen Tashi Namgyel, Wylie: dwags po paN chen bkra shis rnam rgyal) (1513–1587) was a lineage holder of the Dagpo Kagyu lineage of Tibetan Buddhism. He was also trained in the Sakya lineage and was renowned as a scholar and yogi.</br></br>He should not be confused with his namesake, also known as Kunkyen Tashi Namgyal, (1399–1458), who helped establish Penpo Nalendra Monastery in 1425 with Sakya master Rongton Sheja Kunrig (1367–1449). Later in life he served as chief abbot of the Kagyu Daklha Gampo Monastery in southern Tibet.</br></br>His most famous works were two Mahamudra texts, ''Moonbeams of Mahamudra'' and ''Clarifying the Natural State.'' ([https://en.wikipedia.org/wiki/Dagpo_Tashi_Namgyal Source Accessed Feb 28, 2020])shi_Namgyal Source Accessed Feb 28, 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]))
• Devacandra  + (Devacandra was an Indian paṇḍita who trave … Devacandra was an Indian paṇḍita who traveled to Samye in the Tibetan Empire to participate in translations, during the reign of Trisong Detsen in the sixth century AD. Together with Jinamitra and Jñānagarbha, he translated the ''Mahāyāna mahāparanirvāṇa sūtra'' from Sanskrit into Tibetan. ([https://no.wikipedia.org/wiki/Devacandra Source Accessed Aug 19, 2020])/Devacandra Source Accessed Aug 19, 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.))