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Sonam Kachru + (Research Interests My research interests l … Research InterestsMy research interests lie in the history of philosophy, with special attention to the history of Buddhist philosophy in South Asia. Topics of particular interest to me include the philosophy of mind, action and philosophical anthropology. I believe the history of Buddhist philosophy in South Asia is best pursued keeping in view the long conversations of Buddhist and non-Buddhist philosophers in South Asia, and also the importance of narrative thought for the history of ideas. I am currently working on two book length monographs: one on the philosopher Vasubandhu, and his monograph in Twenty Verses; and another on the Buddhist poet Asvaghosa, and his narrative lyric, Beautiful Nanda. ([https://religiousstudies.as.virginia.edu/faculty/profile/sk3hp Source: UVa Faculty Profile]Selected Publications “Is Madness Anything Like Dying? Vasubandhu on Madness and the Fragility of Our Ways of Being Alive.” (forthcoming)“Of Vasubandhu, and Why Ordinary Language Can and Does Take Care of Itself.” (forthcoming) “What is it Like to Become a Likeness of Oneself? Gestures of Light, Motion and Mind at the Surfaces of Representation.” Essays of the Forum Transregionale Studien, Berlin (2015).“The Meaning of Love: Insights from Medieval South Asia.” Available online at the website of The History of Emotions: Insights into Research. Berlin: Max Planck Institute for Human Development, 2014.“The Last Embrace of Color and Leaf: Introducing Asvaghosa's Disjunctive Style.” Almost Island, Special Issue: On Style (2012).Sonam Kachru is an assistant professor in the Department of Religious Studies, University of Virginia. A student of the history of philosophy, with a particular focus on the history of Buddhist philosophy in South Asia, he is especially interested in the history of such concepts as minds, persons, and selves. He is currently working on a monograph on the Buddhist philosopher Vasubandhu, tentatively titled More and Less Than Human: Life and Mind in Indian Buddhism. (Source: ''Readings of Śāntideva's Guide to Bodhisattva Practice'', 285)va's Guide to Bodhisattva Practice'', 285))
Zasep Tulku + (Rinpoche is popularly known for his approa … Rinpoche is popularly known for his approachable teaching style, strong humor and teachings based on a long lineage of great lamas. His own gurus included the most celebrated of Gelug teachers: His Holiness Kyabje Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, His Holiness Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche.Rinpoche is spiritual director of many temples, meditation centres and retreat centres in Australia, the United States and Canada. He was first invited to teach in Australia by Lama Thubten Yeshe in 1976. ([https://buddhaweekly.com/buddha-nature-important-video-teaching-venerable-zasep-rinpoche-mantra-chanting-yoko-dharma/ Source Accessed March 21, 2019])The Venerable Acharya Zasep Tulku Rinpoche, a highly realized and internationally respected teacher of Gelugpa Buddhism, was born in Tibet in the province of Kham in 1948. Zasep Tulku Rinpoche was recognized as the 13th incarnation of Lama Konchog Tenzin of Zuru Monastery. In 1959, during the Chinese invasion, he escaped from Tibet and continued his education for sixteen years in India under the tutelage of many of the greatest teachers of Mahayana Buddhism. In 1975, Zasep Rinpoche left India to study in Thailand where he joined the monks of a forest monastery. For eighteen months he studied and practiced with them. He then traveled to Australia and translated for Tibetan speaking Lamas for a number of years.Since 1976 he has taught western Dharma students in Australia, Canada, and the United States and has developed Dharma centres in each of these countries. Rinpoche regularly visits these centres and offers extensive teachings, initiations and retreats which his many students enthusiastically attend. Zasep Rinpoche now resides in Nelson, BC, close to the Gaden for the West retreat centre (Gaden Tashi Choling Retreat).In 1999, Rinpoche and his students created the Gaden for the West umbrella organization to more effectively support and nourish the study of Gelugpa Tibetan Buddhism in the West. He supports a number of Buddhist projects in Tibet, Mongolia and India through the non-profit society Gaden Relief. Proceeds from sales/donations on this site will be used to support the website, and the projects of Gaden for the West.([http://www.zaseptulku.com/ Source Accessed March 21, 2019])ulku.com/ Source Accessed March 21, 2019]))
Dru Jamyang Drakpa + (Rnying ma scholar and practitioner. Accord … Rnying ma scholar and practitioner. According to Erik Padma Kunsang, 'bru 'jam dbyangs chos kyi grags pa was a close disciple of 'jam dbyangs mkhyen brtse'i dbang po and a holder of the teaching lineage of the lam rim ye shes snying po;see http://www.rangjung.com/gl/Lamrim_Yeshe_Nyingpo_intro.htm. He should not be confused with padma 'phrin las snying po whose one volume gsung 'bum has recently been found in tibet. (Source:[https://www.tbrc.org/#!rid=P9709 TBRC])e:[https://www.tbrc.org/#!rid=P9709 TBRC]))
Devenish, R. + (Rodney P. Devenish (Karma Kunzang Palden R … Rodney P. Devenish (Karma Kunzang Palden Rinpoche) and his wife Lisa Devenish are co-founders of the Hermitage, and Lama has been teaching meditation there from the start, personally guiding individuals as they develop their meditation practice. His specialty is the Kagyü teaching of Mahāmudrā, which he received chiefly from his root master Karma Namgyal Rinpoche, but also from Trungpa Rinpoche, Kalu Rinpoche and a number of other Lamas. From those Lamas, and from His Holiness the 16th Karmapa, he received an array of Kagyü empowerments--particularly the Marpa lineage full crown empowerments of Śrī Vajradhara and Hevajra-ḍākiṇī-jālasaṃvara. Having completed both the Kagyü and Nyingma preliminary practices, he has further received the crowning empowerment of the Gūhyagarbha from Penor Rinpoche, late head of the Nyingmapa school, the Mindrolling Vajrasattva-cycle and Dzogchen instruction from Khenpo Palden Sherab Rinpoche, and the transmission of Vajrakīlāya from Khenpo Jigme Phuntsok Rinpoche (1933-2004). The Chöd practice of Jigme Lingpa was given by Khenchen Palden Sherab Rinpoche. During a ten year period as a celibate Buddhist monk, Lama Rodney spent his long winters in isolated meditation retreat in the snowy wilderness of the Rocky Mountains, where he completed the Kagyü practices given him by his teacher Namgyal Rinpoche, with particular focus on the Six Yogas of Nāropa and Mahāmudrā.As a Western Lama inspired by the broad interests of his teacher Karma Namgyal Rinpoche, Lama's teaching style is ecumenical and universalist, while remaining deeply rooted in the Kagyü tradition. Originally trained as an artist, he has studied many subjects extensively, including analytical psychology, psychotherapy, hypnotherapy, comparative religion, philosophy and classical metaphysics. He takes a non-dogmatic approach, believing that the essence of Dharma chiefly consists of personal self-enquiry, investigation of the nature of consciousness and the world in which we find ourselves, coupled with a persistent effort to establish love in the heart. Many students at the Hermitage have found Lama's method especially conducive for the rapid induction of blissful one-pointedness, the deep meditative state known as Samādhi. Students practice on their own, in the midst of nature, supported by frequent personal interviews with the teacher.uent personal interviews with the teacher.)
Rupert Gethin + (Rupert Mark Lovell Gethin (born 1957, Edin … Rupert Mark Lovell Gethin (born 1957, Edinburgh) is Professor of Buddhist Studies in the Department of Theology and Religious Studies and co-director of the Centre for Buddhist Studies at the University of Bristol, and (since 2003) president of the Pali Text Society. He holds a BA in Comparative Religion (1980), a master's degree in Buddhist Studies (1982), and a PhD in Buddhist Studies (1987), all from the University of Manchester. He was appointed Lecturer in Indian Religions by the University of Bristol in 1987, and then Professor In Buddhist Studies in 2009.His main area of research is the history and development of Buddhist thought and practice in the Nikayas and Abhidhamma. His major publications include ''The Buddhist Path to Awakening'' and ''Sayings of the Buddha: New translations from the Pali Nikayas''. His 1998 book ''The Foundations of Buddhism'' is frequently used in university-level classes on Buddhism in English-speaking countries.Gethin is a practicing Buddhist. He initially studied meditation in the Samatha Trust organization, which has its roots in the meditation practice of Nai Boonman, a former Thai Theravadan Buddhist monk. Gethin has led a class on mindfulness of breathing in Bristol since the 1990s. ([https://encyclopediaofbuddhism.org/wiki/Rupert_Gethin Source Accessed Mar 16, 2021])pert_Gethin Source Accessed Mar 16, 2021]))
Saṅghavarman + (Saṅghavarman (康僧鎧, 3rd century) was suppos … Saṅghavarman (康僧鎧, 3rd century) was supposedly an Indian. His Sanskrit name was translated into Chinese as Saṅgha armor, and he was given the surname Kang in Chinese, which may imply his ethnic origin from Kangjü (康居) nomads in central Asia. He went to Luoyang (洛陽), in 252, the fourth year of the Jiaping (嘉平) years of the Cao Wei Kingdom (220–65). He stayed at the White Horse Temple and translated, from Sanskrit into Chinese, the ''Sūtra of Amitāyus Buddha'' (T12n0360) and the ''Sūtra of the Elder Ugra''. The latter is included in the ''Great Treasure Pile Sūtra'' (T11n0310) as its 19th sūtra, in fascicle 82. Scholars question the consistency in style between these two translations. Still, he has been recognized as the translator of the Sūtra of Amitāyus Buddha.He is not to be confused with two other Saṅghavarmans. The same Sanskrit name was translated into Chinese as Saṅghabamo (僧伽跋摩) for one from India, who went to China in 433, and as Saṅghapāla (僧伽婆羅) for the other from Funan, who lived from 460 to 524. ([http://www.sutrasmantras.info/translators.html#kumarajiva Source Accessed Aug 19, 2021])#kumarajiva Source Accessed Aug 19, 2021]))
Gu ge tshe ring rgyal po + (See [https://www.tbrc.org/#!rid=P1GS56009 TBRC])
Shangton Tenpa Gyatso + (Shangton Tenpa Gyatso was born in Tseshung … Shangton Tenpa Gyatso was born in Tseshung (rtse gzhung) in 1825. His father's name was Nyingkar bum and his mother was Tsering Drolma. He entered Bkra-shis-'khyil monastery in 1837. He later took the Tshogs-bsags rab-'byams-pa degree in 1845. He went to Pe-cin to become the yongs 'dzin of the Thu'u-bkwan in 1854. His collected works (gsung 'bum) comprise four volumes (79 sections). His Collected Works can be found [https://archive.org/details/bdrc-W29232/mode/2up here]. ([https://www.tbrc.org/#!rid=P257 Adapted from Source Sep 1 2020])The Geluk polymath Shangton Tenpa Gyatso was "someone who clearly upheld his own sect's theories and practices (''drubta'') and yet did not oppose, look down upon, or insult other sects," thus personifying this contemporary definition of rimé.. . . Born into a family of humble means, Shangton eventually joined the ranks of prominent Geluk monastic literati while also becoming an accomplished severance (''chö'') practitioner. Shangton was born in the village of Khotse, one of the spiritual communities surrounding the large monastic complex of Labrang Tashikhyil in Amdo. At age seven, he took his initiate vows and received the name Konchok Thapkhe—a name that would stay with him long after his death, most commonly in the form Akhu Thapkhe ("Monk Thapkhe"). At age thirteen, he took up study at Labrang Tashikhyil, where he quickly excelled. He received an elite education in Buddhist dialectics from the foremost nineteenth-century luminaries of Labrang, but he never studied at any of the "three great seats of learning" in Lhasa (Drepung, Sera, and Ganden). His choice reflected a growing trend among accomplished Geluk scholars to study exclusively in Amdo, a pattern that continued into the twentieth century, as exemplified by someof His Holiness the Fourteenth Dalai Lama's teachers. At age twenty-one, Shangton took full monastic vows and eventually earned the scholastic degrees of ''rabjampa'' and ''kachuwa''. His colleagues repeatedly recognized Shangton for his erudition, appointing him as tutor to important incarnate lamas and Geluk hierarchs. While Shangton joined the ranks of the elite Geluk literati in Amdo, he also remained a devout and open-minded practitioner. For example, he received severance instructions at age sixty-five from a female practitioner named Gungru Khandroma. He later authored her biography, making public his reverence for her. (Adapted from "Dictums for Developing Virtue" by Gedun Rabsal and Nicole Willock, in ''A Gathering of Brilliant Moons'', 84)in ''A Gathering of Brilliant Moons'', 84))
Thrangu Rinpoche + (Short Biography of the Ninth Khenchen Thra … Short Biography of the Ninth Khenchen Thrangu Tulku, Karma Lodrö Lungrik Maway Senge: The Venerable Khenchen Thrangu Rinpoche was born in Kham, Tibet, in 1933. At the age of five, he was formally recognized by His Holiness the Sixteenth Karmapa and Tai Situpa as the ninth incarnation of the great Thrangu tulku. He entered Thrangu monastery, where, from the ages of seven to sixteen, he studied reading, writing, grammar, poetry, and astrology, memorized ritual texts, and completed two preliminary retreats. At sixteen, under the direction of Khenpo Lodro Rabsel, he began the study of the three vehicles of Buddhism while in retreat. At twenty-three he received full ordination from the Karmapa.Because of the Chinese military takeover of Tibet, Thrangu Rinpoche, then twenty-seven, was forced to flee to India in 1959. He was called to Rumtek monastery in Sikkim, where the Karmapa has his seat in exile. Because of his great scholarship and unending diligence, he was given the task of preserving the teachings of the Kagyu lineage; the lineage of Marpa, Milarepa, and Gampopa, so that one thousand years of profound Buddhist teachings would not be lost.He continued his studies in exile, and at the age of thirty-five he took the geshe examination before 1500 monks at Buxador monastic refugee camp in Bengal and was awarded the degree of Geshe Lharampa. Upon his return to Rumtek, he was awarded the highest Khenchen degree. Because many of the Buddhist texts in Tibet were destroyed, Thrangu Rinpoche helped in beginning the recovery of these texts from Tibetan monasteries outside of Tibet. He was named Abbot of Rumtek monastery and the Nalanda Institute for Higher Buddhist Studies at Rumtek. Thrangu Rinpoche, along with Khenpo Tsultrim Gyamtso Rinpoche, was one of the principal teachers at the Institute, training all the younger tulkus of the lineage, including The Dzogchen Ponlop Rinpoche, who was in the first class. He was also the personal tutor of the four principal Karma Kagyu tulkus: Shamar Rinpoche, Situ Rinpoche, Jamgon Kongtrul Rinpoche, and Gyaltsab Rinpoche. Thrangu Rinpoche established the fundamental curriculum of the Karma Kagyu lineage taught at Rumtek. In addition, he taught with Khenpo Karthar, who had been a teacher at Thrangu Rinpoche's monastery in Tibet before 1959, and who is now head of Karma Triyana Dharmachakra in Woodstock, New York, the seat of His Holiness Karmapa in North America.After twenty years at Rumtek, in 1976 Thrangu Rinpoche founded the small monastery of Thrangu Tashi Choling in Boudhanath, Kathmandu, Nepal. Since then, he has founded a retreat center and college at Namo Buddha, east of the Kathmandu Valley, and has established a school in Boudhanath for the general education of Tibetan lay children and young monks in Western subjects as well as in Buddhist studies. In Kathmandu, he built Tara Abbey, which offers a full dharma education for Tibetan nuns, training them to become khenpos or teachers. He has also established a free medical clinic in an impoverished area of Nepal.Thrangu Rinpoche recently completed a large, beautiful monastery in Sarnath, India, overlooking the Deer Park where the Buddha gave his first teaching on the Four Noble Truths. This monastery is named Vajra Vidya after the Sixteenth Gyalwa Karmapa, and it is now the seat for the annual Kagyu conference led by His Holiness the Seventeenth Karmapa. In January of this year, His Holiness the Dalai Lama came to Sarnath to perform a ceremony in the Deer Park with the Karmapa, Thrangu Rinpoche, and other high lamas.Around 1976, Thrangu Rinpoche began giving authentic Buddhist teachings in the West. He has traveled extensively throughout Europe, Asia, and the United States. In 1984 he spent several months in Tibet where he ordained over one hundred monks and nuns and visited several monasteries. In the United States, Thrangu Rinpoche has centers in Maine and California, and is currently building the Vajra Vidya Retreat Center in Crestone, Colorado. Highly qualified monks and nuns from Thrangu Rinpoche's monastery will give retreatants instruction in various intensive practices. He often visits and gives teachings in centers in New York, Connecticut, and Seattle, Washington. In Canada, he gives teachings in Vancouver and has a center in Edmonton. He is the Abbot of Gampo Abbey, a Buddhist monastery in Nova Scotia. He conducts yearly Namo Buddha seminars in the United States, Canada, and Europe, which are also part of a meditation retreat.Rinpoche has now taught in over twenty-five countries and has seventeen centers in twelve countries. He is especially known for making complex teachings accessible to Western students. Thrangu Rinpoche is a recognized master of Mahamudra meditation.Because of his vast knowledge of the Dharma and his skill as a teacher, he was appointed by His Holiness the Dalai Lama to be the personal tutor for His Holiness the Seventeenth Karmapa.(Source: [http://www.rinpoche.com/bio1.htm Rinpoche.com, Official Site of the 9th Khenchen Thrangu Rinpoche])For ''The Life of Thrangu Rinpoche with Pictures'' [http://www.rinpoche.com/life_of_TR_11_11_2015.pdf Click here].com/life_of_TR_11_11_2015.pdf Click here])
Span Hanna + (Span Hanna began studying Modern Standard … Span Hanna began studying Modern Standard Chinese (Putonghua, or Mandarin) in 1983 at the University of Adelaide as part of a B.A. degree. He followed this up with private study and lived and worked in China on two occasions for a total of four years. The latter experience broadened his knowledge of the language and gave him a considerable understanding of its use in Chinese society and culture. Since returning to Australia in 1993 he has maintained an interest in Chinese matters while working primarily as a schoolteacher. ([https://www.linkedin.com/in/span-hanna-99804355/?originalSubdomain=au Adapted from Source Nov 29, 2023])main=au Adapted from Source Nov 29, 2023]))
Thang bla tshe dbang + (TBRC [https://www.tbrc.org/#!rid=P1PD82464])
Eighth Karmapa Mikyö Dorje + (The eighth member of the incarnation linea … The eighth member of the incarnation lineage of the Karmapas, Mikyö Dorje, was a prolific scholar and an acclaimed artist, often credited with the development of the Karma Gadri style of painting. Though he only lived into his mid-40's his contributions to the Karma Kagyu and Tibetan tradition, in general, were immense. His collected works are said to have originally filled thirty volumes and he is widely held to be one of the most significant of the Karmapa incarnations.For a detailed discussion of The Eighth Karmapa's life, with interesting reference to source texts, see the [https://kagyuoffice.org/life-of-mikyo-dorje/ 17th Karmapa's teachings from February 2021].'''From the book, ''Karmapa: 900 Years'' (KTD Publications, 2016, revised 3rd edition):'''Mikyö Dorje is among the greatest scholars Tibet has ever produced. He was an active participant in the rigorous intellectual debates of his day, making major contributions in virtually all areas of textual study. He was an accomplished Sanskritist, and wrote Sanskrit grammars alongside works ranging from poetry to art to tantra. The Eighth Karmapa’s voluminous writings include substantial commentaries on all the principal Sanskrit texts, clarifying points of confusion and deeply engaging with their inner meaning. The act of composing philosophical texts within the Karma Kagyu—a lineage so fully devoted to attaining realization through practice—is wholly unlike the act of producing philosophical texts in a modern academic or scholastic setting. Rather, the philosophical works of Mikyö Dorje point out the way to view reality in order to be liberated from the cycles of samsaric suffering. As such, his compositions are a supreme act of kindness. It is said that Mikyö Dorje’s deeds in recording his insight and understanding in his commentaries had the effect of doubling or tripling the lifespan of the Karma Kagyu lineage.(Source: Page 73, ''Karmapa: 900 Years'' (KTD Publications, 2016, revised 3rd edition). E-Book available online here: http://www.ktdpublications.com/karmapa-900-third-edition-e-book/ .Mikyö Dorje left numerous Buddhist writings on all major and minor topics, including a biography of Bodong Chogle Namgyal (1376–1451), entitled ''Ocean of Miracles'' (ngo mtshar gyi rgya mtsho), a Gongchik commentary, and he introduced a special guru yoga in four sessions, which is the basis for contemporary Karma Kagyu practice. See a list of Tibetan works by the 8th Karmapa available as free ePubs on [https://dharmacloud.tsadra.org/book-author/eighth-karmapa-mikyo-dorje/ Tsadra Foundation's DharmaCloud website].'''For more biographical information see the following sources:'''*Rheingans, Jim. 2017. ''The Eighth Karmapa's Life and His Interpretation of the Great Seal: A Religious Life and Instructional Texts in Historical and Doctrinal Contexts''. Bochum, Germany: Projekt Verlag. *[https://library.bdrc.io/show/bdr:P385 BDRC Person page for The 8th Karmapa, Mikyo Dorje]*[https://www.wikidata.org/wiki/Q1335480 WikiData entry for The 8th Karmapa, Mikyo Dorje]*[https://www.himalayanart.org/items/560 Himalayan Art Resource page for The 8th Karmapa, Mikyo Dorje]*[https://buddhanature.tsadra.org/index.php/People/Karmapa,_8th Tsadra Foundation person page for The 8th Karmapa, Mikyo Dorje]*[https://kagyuoffice.org/life-of-mikyo-dorje/ Official Karmapa Office Page on the 8th Karmapa]*[http://tsurphu.org/index.php?option=com_content&view=article&id=19:the-eighth-karmapa-mikyo-dorje-1507-1554&catid=10&Itemid=280&lang=en Tsurphu Monastery Page on the 8th Karmapa]mid=280&lang=en Tsurphu Monastery Page on the 8th Karmapa])
Vairocanarakṣita + (There are at least two Indian authors know … There are at least two Indian authors known by the name Vairocanarakṣita, as well as being the full ordination name of the famous Tibetan translator Vairocana (bai ro tsa na). Of the two Indians, the first was an 11th century scholar from Vikramaśīla, while the second, known also as Vairocanavajra, lived about a century later and spent time in Tibet in the mid-12th century. Based on the literary output of these two figures, with the former producing works on sūtra and the latter more focused on tantra and mahāmudrā, Brunnhölzl suggests the 11th century Vairocanarakṣita as the most likely candidate for the authorship of the ''Mahāyānottaratantraśāstraṭippanī''. However, BDRC seems to conflate these two figures, perhaps even all three, with attributions of their individual works and translations included in the Tibetan canon linking to a single page. Though, it is clear that some of these texts, such as the commentaries on the works of Śāntideva belong to the 11th century Vairocanarakṣita, as they were translated by Ngok Lotsāwa who predates the 12th century Vairocanarakṣita. While, others works linked to the same page should certainly be attributed to this second Vairocanarakṣita, a.k.a. Vairocanavajra, as he was well known among early Kagyu masters for his teaching activities and his translations of several crucial ''dohas'' that helped form the basis of the Kagyu mahāmudrā tradition.he basis of the Kagyu mahāmudrā tradition.)
Dudjom Rolpa Tsal + (There seems to be some confusion regarding … There seems to be some confusion regarding this figure, and he is likely conflated with a later figure of the same name on his BDRC page, namely the Tertön Dudjom Rolpa Tsal that was a student of Dzogchen Khenpo Padma Vajra and teacher to Kathok Situ Chökyi Gyamtso and others. The Dudjom Rolpa Tsal whose Red Garuda treasure is included in the Terdzö, seems to have lived circa the 17th-18th centuries. Kongtrul doesn't give much details in his brief biography of him, other than that Kathok Rigdzin seems to have met him in his younger years. However, in the addendum included by Kongtrul in the text found in the Terdzö, which delineates the lineage from which he received this particular treasure, it is clear that this figure lived a couple generations before Kongtrul. The text in question comes from the Tertön's student Drime Zhingkyong (b. 1724), whom was the son of Chöje Lingpa and the teacher of several prominent lamas, such as Kunzang Ngedön Wangpo and Getse Mahāpaṇḍita, that lived toward the second half of the 18th century. Therefore, the BDRC page in which we find the Tertön's collected works is inaccurate in its biographical details and subsequently in the associated persons, all of which are related to the later Dudjom Rolpa Tsal that lived in the 18-19th centuries. However, Jeff Watt's description on HAR of the image included here does seem to reference the correct Dudjom Rolpa Tsal, a.k.a. Pema Chögyal. In this image we find Drime Zhingkyong depicted as a disciple of the Tertön.yong depicted as a disciple of the Tertön.)
Tirupattur Ramaseshayyer Venkatachala Murti + (Tirupattur Ramaseshayyer Venkatachala Murt … Tirupattur Ramaseshayyer Venkatachala Murti (June 15, 1902 – March 1986) was an Indian academic, philosopher, writer and translator. He wrote several books on Oriental philosophy, particularly Indian philosophy and his works included commentaries and translations of Indian and Buddhist texts. He was an elected honorary member of the International Association of Buddhist Studies (IABS), a society promoting scholarship in Buddhist studies. ''Studies in Indian Thought: Collected Papers'', ''The Central Philosophy of Buddhism'', and ''A Study of the Madhyamika System'' are some of his notable works. The Government of India awarded him the third highest civilian honour of the Padma Bhushan, in 1959, for his contributions to education and literature.Murti dedicates his 1955 work, ''The Central Philosophy of Buddhism'', as follows: "To my revered teacher Professor S. Radhakrishnan". ([https://en.wikipedia.org/wiki/Tiruppattur_R._Venkatachala_Murti Source Accessed Nov 20, 2023])T. R. V Murti was an original and leading thinker among the Indian philosophers of the twentieth century. He had a brilliant philosophical mind, a love of analysis and argument, and a respect for texts, especially the ones with which he disagreed, as seen in his most important book, ''The Central Philosophy of Buddhism''. With both traditional "Shastri" training and a Western style Ph.D., Murti was able to bring both strengths to his writing and teaching. Murti knew everything by heart, all the Sutra texts, the Upanisads and other philosophical classics, Panini's grammar, and Patanjali's "Great Commentary" and other core texts. Upon that foundation, he evaluated doctrines and ideas. Though a philosopher of the classical type, he was also alive to the latest philosophical currents of his day and effectively related the wisdom of traditional teaching to contemporary questions. It was this last quality that made him a most sought after teacher by students from around the globe. Murti spoke with such eloquence and authority that few would dare to interrupt him. He represented the best of the Indian philosophical tradition to the world through his teaching at places such as Oxford, Copenhagen, Harvard, Hawaii, and McMaster University in Canada. ([http://www.coronetbooks.com/books/t/trvm0775.htm Source Accessed Nov 20, 2023])rvm0775.htm Source Accessed Nov 20, 2023]))
Alak Zenkar Rinpoche + (Tudeng Nima is the 2nd Alak Zenkar Rinpoch … Tudeng Nima is the 2nd Alak Zenkar Rinpoche. The 1st Alak Zenkar Rinpoche, Pema Ngödrup Rolpai Dorjé, lived from 1881 to 1943. For a short biography, see Tulku Thondup, ''Masters of Meditation and Miracles'' (Shambhala Publications, 1996), 275–77.Tudeng Nima Rinpoche is the Director of the Paltseg Tibetan Rare Texts Research Center, TBRC board member, visiting scholar at the University of Virginia, and board member of the China Association for Preservation and Development of Tibetan Culture. In 2000-2003, he was a Senior Research Scholar at Columbia University in the East Asian Institute. From 2004 to the present he has been a visiting scholar at the University of Virginia. Tudeng Nima Rinpoche has written many papers for which he has received numerous awards. He has rescued and reproduced thousands of important and rare Tibetan texts. He has made outstanding contributions to Tibetan culture and education and is renowned as one of the world’s leading Tibetan Buddhist scholars. ([https://www.tbrc.org/#!footer/about/board Adapted from BDRC September 17, 2020])[http://www.rigpawiki.org/index.php?title=Alak_Zenkar_Rinpoche Rigpa Wiki Bio]title=Alak_Zenkar_Rinpoche Rigpa Wiki Bio])
Tulku Urgyen + (Tulku Urgyen Rinpoche (Tib. སྤྲུལ་སྐུ་ཨོ་ར … Tulku Urgyen Rinpoche (Tib. སྤྲུལ་སྐུ་ཨོ་རྒྱན་རིན་པོ་ཆེ་, Wyl. ''sprul sku o rgyan rin po che'') (1920–1996) was one of the greatest teachers of Dzogchen and Mahamudra in recent times, whose lineage is now continued by his sons, including Chökyi Nyima Rinpoche, Tsikey Chokling Rinpoche, Tsoknyi Rinpoche and Mingyur Rinpoche.Tulku Urgyen Rinpoche was born in Nangchen, in the province of Kham, eastern Tibet, in 1920. He began meditation practice at the early age of four, when he attended the teachings his father, Chime Dorje, would give to his many students. Already at four he had what is called a recognition of the nature of mind. Later he studied with his uncle Samten Gyatso, his root master, as well as with many other lamas of both Kagyü and Nyingma schools of Tibetan Buddhism. Among the lineage masters from whom he drew his inspiration were Milarepa and Longchen Rabjam—on merely hearing their names, tears would come to his eyes.In his youth he practised intensively, and stayed in retreat for a total of twenty years. He had four sons, each of whom is now an important Buddhist master in his own right: Chökyi Nyima Rinpoche, Tsikey Chokling Rinpoche, Tsoknyi Rinpoche and Mingyur Rinpoche.When he left Tibet he went to Sikkim and then settled in Nepal at Nagi Gompa Hermitage, in the mountains above the Kathmandu valley. He was the first lama to spread the Tibetan Buddhist teachings to Malaysia. In 1980 Tulku Urgyen went on a world tour encompassing Germany, Belgium, France, Switzerland, Denmark, Holland, Great Britain, the USA, Hong Kong and Singapore. In his later years, however, he did not travel much and his many students, both Eastern and Western, would go to Nepal to visit him.Tulku Urgyen accomplished a great deal in his life. He constructed and restored many temples, and established six monasteries and retreat centres in the Kathmandu region. He had over three hundred monks and nuns under his guidance. In particular he built a monastery and three-year retreat centre at the site of the sacred cave of Asura, the site of Padmasambhava’s famous retreat. He also re-established some traditional annual prayer gatherings in exile.In his childhood he had been recognized by the Fifteenth Karmapa Khakhyap Dorje, as the reincarnation of the master Chöwang Tulku, and he was also an emanation of Nupchen Sangye Yeshe, one of the twenty-five main disciples of Padmasambhava. He was the lineage holder of many teaching transmissions, especially that of the terma teachings of his great grandfather Chokgyur Lingpa. He transmitted the Dzogchen Desum teachings to such masters as Sixteenth Karmapa, Dudjom Rinpoche, and Dilgo Khyentse Rinpoche as well as thousands of other disciples. Tulku Urgyen was especially close to the Karmapa—one of his root teachers—and to Dilgo Khyentse Rinpoche, with both of whom there was a powerful bond of mutual respect.Tulku Urgyen is the author of several books in English, including ''Repeating the Words of the Buddha'' and ''Rainbow Painting''. He also supervised many English translations of Tibetan texts and teachings carried out by his Western students, and gave the name Rangjung Yeshe to the publishing imprint established to make these and other Dharma works available in the West.He was famed for his profound meditative realization and for the concise, lucid and humorous style with which he imparted the essence of the teachings. Using few words, he would point out the nature of mind, revealing a natural simplicity and wakefulness that enables the student to actually touch the heart of the Buddha’s wisdom mind. In this method of instruction, he was unmatched.Tulku Urgyen passed away peacefully on 13th February 1996 (the 24th day of the 12th month of the Wood Pig year), at Nagi Gompa. At that time the sky overhead was clear and completely cloudless for two days, which is traditionally seen as a sign that a highly realized master is passing on.The ''yangsi'' of Tulku Urgyen Rinpoche, named Urgyen Jigme Rabsel Dawa, was born in 2001. (Source: [https://www.rigpawiki.org/index.php?title=Tulku_Urgyen_Rinpoche Rigpa Wiki])p?title=Tulku_Urgyen_Rinpoche Rigpa Wiki]))
Tulku Urgyen Rinpoche + (Tulku Urgyen Rinpoche passed away on the 1 … Tulku Urgyen Rinpoche passed away on the 13th of February at his hermitage Nagi Gompa on the southern slope of the Shivapuri mountain. He was born in eastern Tibet on the tenth day of the fourth Tibetan month in 1920. He was recognized by H.H. Khakyab Dorje, the 15th Gyalwang Karmapa, as the reincarnation of the Chowang Tulku, as well as the emanation of Nubchen Sangye Yeshe, one of the chief disciples of Padmasambhava. Guru Chowang the First (1212-70 AD) was one of the five Terton Kings, the major revealers of secret texts hidden by Guru Padmasambhava.Tulku Urgyen’s main monastery was Lachab Gompa in Nangchen, Eastern Tibet. He studied and practiced the teachings of both the Kagyu and Nyingma schools of Tibetan Buddhism. Among the four greater Kagyu Schools, his family line was the main holder of the Barom Kagyu Lineage.In the Nyingma tradition, Tulku Urgyen held the complete teachings of the last century’s three great masters: Terchen Chokgyur Lingpa, Jamyang Khyentse Wangpo and Kongtrul Lodro Thaye. He had an especially close transmission for the New Treasures, a compilation of all the empowerments, reading transmissions and instructions of Padmasambhava’s teachings, which were rediscovered by Terchen Chokgyur Lingpa, his great-grandfather. Rinpoche passed on this tradition to the major regents of the Karma Kagyu lineage as well as to many other lamas and tulkus.The close relationship between the lineage of the Karmapas and Tulku Urgyen Rinpoche came about since the 14th Gyalwang Karmapa was one of the main recipients of Chokgyur Lingpa’s termas, receiving the empowerments from the terton himself. Tulku Samten Gyatso, the grandson of Chokgyur Lingpa and the root guru of Tulku Urgyen Rinpoche, offered the same transmission to the 15th Gyalwang Karmapa Khakyab Dorje. The Gyalwang 16th Karmapa, Rangjung Rigpey Dorje, was offered the major transmissions of the Chokling Tersar by Tulku Urgyen Rinpoche. In addition, Tulku Urgyen Rinpoche also felt fortunate to pass on the transmission for the important Dzogchen Desum, the Three Sections of the Great Perfection, to both His Holiness Karmapa and Dudjom Rinpoche, as well as numerous Tulkus and lamas of the Kagyu and Nyingma lineages.Tulku Urgyen established six monasteries and retreat centers in the Kathmandu region. The most important of these are at Boudhanath, the site of the Great Stupa, and another at the Asura Cave, where Padmasambhava manifested the Mahamudra Vidyadhara level. He lived at Nagi Gompa Hermitage above the Kathmandu Valley. Under his guidance were more than 300 monks and nuns. He stayed in retreat for more than 20 years, including four three-year retreats.In 1980 Tulku Urgyen Rinpoche, accompanied by his oldest son Chokyi Nyima Rinpoche, went on a world tour through Europe, the United States and South East Asia, giving teachings on Dzogchen and Mahamudra to many people. Every year since then a seminar on Buddhist study and practice has been held at Ka-Nying Shedrub Ling Monastery in essential meditation practice, combining the view and meditation of Dzogchen, Mahamudra and the Middle Way. Less concerned with the systematic categories of topics of knowledge or with the logical steps of philosophy, Tulku Urgyen directly addressed the listener’s present state of mind. His published works in English include ''Repeating the Words of the Buddha'', ''As It Is 1'' & ''As It Is 2'', ''Rainbow Painting'' and ''Vajra Speech''.The over-all background of the teachings of Dzogchen and Mahamudra, which are tremendously vast and profound, can be condensed into simple statements of immediate relevance to our present state of mind. Tulku Urgyen was famed for his profound meditative realization and for the concise, lucid and humorous style with which he imparts the essence of the 84,000 sections of the Buddhist teachings. His method of teaching is ‘instruction through one’s own experience.’ Using few words, this way of teaching points out the nature of mind, revealing a natural simplicity of wakefulness that enables the student to actually touch the heart of the Buddha’s Wisdom Mind.—written by Chokyi Nyima Rinpoche and Erik Pema Kunsang, New York, 1981. ([http://www.rangjung.com/book_author/tulku-urgyen-rinpoche/ Source Accessed Feb 6, 2019])urgyen-rinpoche/ Source Accessed Feb 6, 2019]))
William Edward Soothill + (William Edward Soothill, FRGS (1861 – 1935 … William Edward Soothill, FRGS (1861 – 1935) was a Methodist missionary to China who later became Professor of Chinese at University College, Oxford, and a leading British sinologist.Born in Halifax, Yorkshire in January 1861, Soothill matriculated at London University. He entered the ministry of the United Methodist Free Church arriving in China in 1882 and spent 29 years as a missionary in Wenzhou, China. Another leading missionary there until 1909 was Grace Stott who led the China Inland Mission there.Soothill founded a hospital, a training college, schools and 200 preaching stations. In 1911 Soothill became President of the Imperial University at Shansi. Upon his return to England in 1920 he was appointed the Shaw Professor of Chinese at Oxford University, becoming a Fellow of University College, Oxford.In 1921, he was awarded the Order of Wen-Hu (third class) by the Republic of China in recognition of services rendered in connection with the Chinese Labour Corps in France. In 1926 he was a member of Lord Willingdon's delegation to China on the settlement of the Boxer Rebellion indemnities.He is best known for his translation into English of the ''Analects of Confucius'' and his ''Dictionary of Chinese Buddhist Terms with Sanscrit and English Equivalents''. He married Lucy Farrar in 1884. She wrote an account of their years in China entitled ''A Passport to China''. ([https://en.wikipedia.org/wiki/William_Edward_Soothill Source Accessed June 8, 2021])rd_Soothill Source Accessed June 8, 2021]))
Zhi Qian + (Zhi Qian. (J. Shi Ken; K. Chi Kyǒm 支謙) (fl … Zhi Qian. (J. Shi Ken; K. Chi Kyǒm 支謙) (fl. c. 220–252). Prolific earlier translator of Buddhist texts into Chinese. A descendant of an Indo-Scythian émigré from the Kushan. kingdom in the Kashmir-GandhAra region of northwest India, Zhi Qian is said to have been fluent in six languages. Although never ordained as a monk, Zhi Qian studied under the guidance of Zhi Liang (d.u.), a disciple of the renowned Indo-Scythian translator Lokakṣema (fl. c. 178–198 CE). Zhi Qian fled northern China in the political chaos that accompanied the collapse of the Han dynasty (206 BCE–220 CE), eventually migrating to the Wu Kingdom in the south. There, he settled first in Wuchang and later in the Wu Capital of Jianye, which was where the majority of his translations appear to have been made. Zhi Qian was known to have been artistically talented, and many of his translations were noted for their fluent style that did not strive to adhere to the exact meaning of each word and phrase, but instead sought to convey the insights of the text in an accessible fashion for a Chinese audience. The fifty-three translations that are attributed to Zhi Qian range widely between Āgama and didactic materials and early Mahāyāna scriptural literature, but also include many spurious later attributions. . . . Among the translations that may with confidence be ascribed to Zhi Qian are early renderings of the ''Vimalakīrtinirdeśa'', the ''Pusa Benye Jing'', the ''Sukhāvatīvyūhasūtra'', the ''Aṣṭasāhasrikāprajñāpāramitā'', and a primitive recension of the ''Avataṃsakasūtra''. Zhi Qian is also presumed to be one of the first Buddhist commentators in the East Asian tradition: Dao'an (314–385) States in his scriptural catalogue Zongli zhongjing mulu (now embedded in the Chu sanzang jiji) that Zhi Qian wrote a commentary to the ''Śālistambasūtra'' (C. ''Liaoben shengsi jing'') while preparing its translation. Late in his life, Zhi Qian retired to Mt. Qionglong, where he is said to have passed away at the age of sixty. (Source: "Zhi Qian." In ''The Princeton Dictionary of Buddhism'', 1056. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Tsechokling Yeshe Gyaltsen + ([https://bo.wikipedia.org/wiki/%E0%BD%A1%E … [https://bo.wikipedia.org/wiki/%E0%BD%A1%E0%BD%BC%E0%BD%84%E0%BD%A6%E0%BC%8B%E0%BD%A0%E0%BD%9B%E0%BD%B2%E0%BD%93%E0%BC%8B%E0%BD%A1%E0%BD%BA%E0%BC%8B%E0%BD%A4%E0%BD%BA%E0%BD%A6%E0%BC%8B%E0%BD%A2%E0%BE%92%E0%BE%B1%E0%BD%A3%E0%BC%8B%E0%BD%98%E0%BD%9A%E0%BD%93%E0%BC%8B You can read a short Tibetan biography on the Bo Wiki here]. First Tsechokling Yongdzin Tulku, Yeshe Gyeltsen (yongs 'dzin ye shes rgyal mtshan, 1713-1793) was an important scholar of the Geluk School of Tibetan Buddhism and was a tutor of the 8th Dalai Lama Jampel Gyatsho (1758-1804).He received his education in the monastery Trashilhünpo. In 1756 he founded the monastery Trashi Samtenling (bkra shis bsam gtan gling).One of his most famous works is The Necklace of Clear Understanding, An Elucidation of Mind and Mental Factors (Tib. སེམས་དང་སེམས་བྱུང་གི་ཚུལ་གསལ་པར་སྟོན་པ་བློ་གསལ་མགུལ་རྒྱན་, Wyl. sems dang sems-byung gi tshul gsal-par ston-pa blo gsal mgul rgyan). A commentary on the Abhidharma topic of the mind and mental factors. This Tibetan text has been translated into English by Herbert Guenther & Leslie S. Kawamura, in a text entitled Mind in Buddhist Psychology. ([https://encyclopediaofbuddhism.org/wiki/Yongdzin_Yeshe_Gyeltsen Source: Encyclopedia of Buddhism])Six printings of his collected works (each in 19 or 25 volumes, depending on the printing, and [[Yongs 'dzin ye shes rgyal mtshan gyi gsung 'bum|32 volumes in modern book print]]) are cataloged on [https://library.bdrc.io/show/bdr:WA1022 BDRC.org].ary.bdrc.io/show/bdr:WA1022 BDRC.org].)
Gene Smith + ([https://www.tbrc.org/#!footer/about/genes … [https://www.tbrc.org/#!footer/about/genesmith Founder of TBRC, now BDRC]*[https://84000.co/obituary-of-e-gene-smith/ Obituary on 84000]*[https://www.washingtonpost.com/wp-dyn/content/article/2011/01/01/AR2011010102390.html Obituary in Washington Post]*[http://digitaldharma.com/home Documentary film about his life and work: Digital Dharma]''[https://www.tbrc.org/#!footer/about/genesmith Biography from BDRC]:'' E. Gene Smith (BDRC Founder and Senior Research Scholar) was born in Ogden, Utah in 1936. He studied at a variety of institutions of higher education in the United States: Adelphi College, Hobart College, University of Utah, and the University of Washington in Seattle.In 1959, the Rockefeller Foundation, seeing the opportunity to promote Tibetan studies, funded the establishment of nine centers of excellence worldwide, one of which was at the University of Washington.Under the auspices of the Rockefeller grant to the Far Eastern and Russian Institute, nine Tibetans were brought to Seattle for teaching and research, including the Ven. Deshung Rinpoche Kunga Tenpai Nyima, the tutor to the Sakya Phuntsho Phodrang. Smith had the good fortune to study Tibetan culture as well as Buddhism with Deshung Rinpoche and the rest of the Tibetan teachers in Seattle from 1960 to 1964. He lived with the Sakya family for five years. He spent the summer of 1962 travelling to the other Rockefeller centers in Europe to meet with the Tibetan savants there.In 1964 he completed his Ph.D. qualifying exams and travelled to Leiden for advanced studies in Sanskrit and Pali. In 1965 he went to India under a Foreign Area Fellowship Program (Ford Foundation) grant to study with living exponents of all of the Tibetan Buddhist and Bonpo traditions.He began his studies with Geshe Lobsang Lungtok (Ganden Changtse), Drukpa Thoosay Rinpoche and Khenpo Noryang, and H.H. Dilgo Khyentse Rinpoche. He decided to remain in India to continue serious study of Tibetan Buddhism and culture. He travelled extensively in the borderlands of India and Nepal. In 1968 he joined the Library of Congress New Delhi Field Office. He then began a project which was to last over the next two and a half decades: the reprinting of the Tibetan books which had been brought by the exile community or were with members of the Tibetan-speaking communities in Sikkim, Bhutan, India, and Nepal.He became field director of the Library of Congress Field Office in India in 1980 and served there until 1985 when he was transferred to Indonesia. He stayed in Jakarta running the Southeast Asian programs until 1994 when he was assigned to the LC Middle Eastern Office in Cairo.In February 1997 he took early retirement from the U.S. Library of Congress to become a consultant to the Trace Foundation for the establishment of the Himalayan and Inner Asian Resources (HIAR) library.In December 1999 he and a group of friends established the Tibetan Buddhist Resource Center in Cambridge.He passed away on December 16, 2010. (Source Accessed on June 30, 2020), 2010. (Source Accessed on June 30, 2020))
Chögyel, T. + ([https://www.tbrc.org/#!rid=P541 TBRC])
Drakpa, Palden + (bdrc P7770)
Khenchen Dazer + (he was from Rahor, a branch of Dzogchen mo … he was from Rahor, a branch of Dzogchen monastery founded by the Third Dzogchen Rinpoche in Gyalrong near Dergé. He was a student of Pöpa Tulku. He escaped from Tibet together with his former classmate Rahor Khenpo Tupten and went together with him to Sikkim via Bhutan.He taught at Namdroling in South India, where he also compiled a collection of prayers and liturgies used in Nyingma rituals, and eventually returned to Tibet, where he taught at the Shri Singha Shedra at Dzogchen Monastery. ([https://www.rigpawiki.org/index.php?title=Khenpo_Daw%C3%A9_%C3%96zer Source Accessed on January 24, 2024])'''Read more: ''':Marilyn Silverstone, 'Five Nyingmapa Lamas in Sikkim', Kailash: A Journal of Himalayan Studies, 1973, vol. 1.1:Nyoshul Khenpo, A Marvelous Garland of Rare Gems, Padma Publishing, 2005, p. 480'''Writings:'''*དོན་རྣམ་འགྲེལ་པ་ལུང་རིགས་དོ་ཤལ་, don rnam 'grel pa lung rigs do shal (Necklace of Scripture and Reasoning: A Commentary on Mipham Rinpoche's Sword of Wisdom for Thoroughly Ascertaining Reality, ཤེས་རབ་རལ་གྲི་དོན་རྣམ་ངེས) (composed in 1982): https://library.bdrc.io/show/bdr:MW1KG4451*ཆོས་སྤྱོད་བསྡུས་པ་ཕན་བདེའི་དགའ་སྟོན་, chos spyod bsdus pa phan bde'i dga' ston (editor)yod bsdus pa phan bde'i dga' ston (editor))

Sangay, Thupten + ([[File:BDRC_Logo.png|link=https://www.tbrc.org/#!rid=P6083|25px]] [https://www.tbrc.org/#!rid=P6083 BDRC])

Hubert Decleer + ('''In Memoriam: Hubert Decleer (1940–2021) … '''In Memoriam: Hubert Decleer (1940–2021)''':by Andrew QuintmanWith great sadness, we share news that our incomparable teacher, mentor, colleague, and friend Hubert Decleer passed away peacefully on Wednesday, August 25. He was at his home with his wife, the poet Nazneen Zafar, in Kathmandu, Nepal, near the Swayambhū Mahācaitya that had been his constant inspiration for nearly five decades. His health declined rapidly following a diagnosis of advanced-stage lung cancer in May, but he remained lucid and in high spirits and over the past weeks he was surrounded by family members and close friends. Through his final hours, he maintained his love of Himalayan scholarship and black coffee, and his deep and quiet commitment to Buddhist practice.Hubert’s contributions to the study of Tibetan and Himalayan traditions are expansive, covering the religious, literary, and cultural histories of Tibet, Nepal, Bhutan, and India. For nearly thirty-five years he directed and advised the School for International Training’s program for Tibetan Studies, an undergraduate study-abroad program that has served as a starting point for scholars currently working in fields as diverse as Anthropology, Art History, Education, Conservation, History, Religious Studies, Philosophy, and Public Policy. The countless scholars he inspired are connected by the undercurrent of Hubert's indelible "light touch" and all the subtle and formative lessons he imparted as a mentor and friend.Hubert embodied a seemingly inexhaustible curiosity that spanned kaleidoscopic interests ranging from Chinese landscapes to Netherlandish still lifes, medieval Tibetan pilgrimage literature to French cinema, 1940s bebop to classical Hindustani vocal performance. With legendary hospitality, his home, informally dubbed “The Institute,” was an oasis for scholars, former students, artists, and musicians, who came to share a simple dinner of daal bhaat or a coffee on the terrace overlooking Swayambhū. The conversations that took place on that terrace often unearthed a text or image or reference that turned out to be the missing link in the visitor's current research project. When not discussing scholarship, Hubert inspired his friends to appreciate the intelligence and charm of animals—monkeys and crows especially—or to enjoy the marvels of a blossoming potted plum tree. His attentiveness to the world around him generated intense sensitivity and compassion. He was an accomplished painter and a captivating storyteller, ever ready with accounts of the artists’ scene in Europe or his numerous overland journeys to Asia. The stories from long ago flowed freely and very often revealed some important insight about the present moment, however discrete. Hubert François Kamiel Decleer was born on August 22, 1940, in Ostend, Belgium. In 1946, he spent three months in Switzerland with a group of sixty children whose parents served in the Résistance. He completed his Latin-Greek Humaniora at the Royal Atheneum in Ostend in 1958, when he was awarded the Jacques Kets National Prize for biology by the Royal Zoo Society of Antwerp. He developed a keen interest in the arts, and during this period he also held his first exhibition of oil paintings and gouaches. In 1959 he finished his B.A. in History and Dutch Literature at the Regent School in Ghent. Between 1960 and 1963 he taught Dutch and History at the Hotel and Technical School in Ostend, punctuated by a period of military service near Köln, Germany in 1961–62. The highlight of his military career was the founding of a musical group (for which he played drums) that entertained officers’ balls with covers of Ray Charles and other hits of the day. In 1963 Hubert made the first of his many trips to Asia, hitchhiking for thirteen months from Europe to India and through to Ceylon. Returning to Belgium in 1964, he then worked at the artists’ café La Chèvre Folle in Ostend, where he organized fortnightly exhibitions and occasional cultural events. For the following few years he worked fall and winter for a Belgian travel agency in Manchester and Liverpool, England, while spending summers as a tour guide in Italy, Central Europe, and Turkey. In 1967 he began working as a guide, lecturer, and interpreter for Penn Overland Tours, based in Hereford, England. In these roles he accompanied groups of British, American, Australian, and New Zealand tourists on luxury overland trips from London to Bombay, and later London to Calcutta—excursions that took two and a half months to complete. He made twenty-six overland journeys in the course of fourteen years, during which time he also organized and introduced local musical concerts in Turkey, Pakistan, India, and later Nepal. He likewise accompanied two month-long trips through Iran with specialized international groups as well as a number of overland trips through the USSR and Central Europe. In between his travels, Hubert wrote and presented radio scenarios for Belgian Radio and Television (including work on a prize-winning documentary on Nepal) and for the cultural program Woord. The experiences of hospitality and cultural translation that Hubert accumulated on his many journeys supported his work as a teacher and guide; he was always ready with a hint of how one might better navigate the awkward state of being a stranger in a new place. With the birth of his daughter Cascia in 1972, Hubert’s travels paused for several years as he took a position tutoring at the Royal Atheneum in Ostend. He also worked as an art critic with a coastal weekly and lectured with concert tours of Nepalese classical musicians, cārya dancers, and the musicologist and performer Michel Dumont.In 1975, during extended layovers between India journeys, Hubert began a two-year period of training in Buddhist Chinese at the University of Louvain with pioneering Indologist and scholar of Buddhist Studies Étienne Lamotte. He recalled being particularly moved by the Buddhist teachings on impermanence he encountered in his initial studies. He also worked as a bronze-caster apprentice and assistant to sculptor—and student of Lamotte—Roland Monteyne. He then resumed his overland journeying full time, leading trips from London to Kathmandu. These included annual three-month layovers in Nepal, where he began studying Tibetan and Sanskrit with local tutors. He was a participant in the first conference of the Seminar of Young Tibetologists held in Zürich in 1977. In 1980 he settled permanently in Kathmandu, where he continued his private studies for seven years. During this period he also taught French at the Alliance Française and briefly served as secretary to the Consul at the French Embassy in Kathmandu. It was during the mid 1980s that Hubert began teaching American college students as a lecturer and fieldwork consultant for the Nepal Studies program of the School for International Training (then known as the Experiment in International Living) based in Kathmandu. In 1987 he was tasked with organizing SIT’s inaugural Tibetan Studies program, which ran in the fall of that year. Hubert served as the program’s academic director, a position he would hold for more than a decade. Under his direction, the Tibetan Studies program famously became SIT’s most nomadic college semester abroad, regularly traveling through India, Nepal, Bhutan, as well as western, central, and eastern Tibet. It was also during this period that Hubert produced some of his most memorable writings in the form of academic primers, assignments, and examinations. In 1999 Hubert stepped down as academic director to become the program’s senior faculty advisor, a position he held until his death.Hubert taught and lectured across Europe and the United States in positions that included visiting lecturer at Middlebury College and Numata visiting faculty member at the University of Vienna. Hubert’s writing covers broad swaths of geographical and historical territory, although he paid particular attention to the Buddhist traditions of Tibet and Nepal. His research focused on the transmission history of the Vajrabhairava tantras, traditional narrative accounts of the Swayambhū Purāṇa, the sacred geography of the Kathmandu Valley (his 2017 lecture on this topic, “Ambrosia for the Ears of Snowlanders,” is recorded here), and the biographies of the eleventh-century Bengali monk Atiśa. His style of presenting lectures was rooted in his work as a musician and lover of music—he prepared meticulously to be sure his talks were rhythmic, precise, and yet had an element of the spontaneous. One of his preferred mediums was the long-form book review, which incorporated new scholarship and original translations with erudite critiques of subjects ranging from Buddhist philosophy to art history and Tibetan music. His final publication, a forthcoming essay on an episode contained in the correspondence of the seventeenth-century Jesuit António de Andrade (translated by Michael Sweet and Leonard Zwilling in 2017), uses close readings of Tibetan historical sources and paintings to complicate and contextualize Andrade’s account of his mission to Tibet. This exemplifies the spirit and method of his review essays, which demonstrate his deep admiration of published scholarship through a meticulous consideration of the work and its sources, often leading to new discoveries. In addition to Hubert’s published work, some of his most endearing and enduring writing has appeared informally, in the guise of photocopied packets intended for his students. Each new semester of the SIT Tibetan Studies program would traditionally begin with what is technically called “The Academic Director’s Introduction and Welcome Letter.” These documents would be mailed out to students several weeks prior to the program, and for most other programs they were intended to inform incoming participants of the basic travel itinerary, required readings, and how many pairs of socks to pack. The Tibetan Studies welcome letter began as a humble, one-page handwritten note, impeccably penned in Hubert’s unmistakable hand. Hubert’s welcome letters evolved over the years, and they eventually morphed into collections of three or four original essays covering all manner of subjects related to Tibetan Studies, initial hints at how to approach cultural field studies, new research, and experiential education, as well as anecdotes from the previous semester illustrating major triumphs and minor disasters. The welcome letters became increasingly elaborate and in later years regularly reached fifty pages or more in length. The welcome letter for fall 1991, for example, included chapters titled “Scholarly Fever” and “The Field and the Armchair, and not ‘Stage-Struck’ in either.” By spring 1997, the welcome letter included original pieces of scholarship and translation, with a chapter on “The Case of the Royal Testaments” that presented innovative readings of the Maṇi bka’ ’bum. Only one element was missing from the welcome letter, a lacuna corrected in that same text of spring 1997, as noted by its title: Tibetan Studies Tales: An Academic Directors’ Welcome Letter—With Many Footnotes.Hubert was adamant that even college students on a study-abroad program could undertake original and creative research, either for assignments in Dharamsala, in Kathmandu or the hilly regions of Nepal, or during independent-study projects themselves, which became the capstone of the semester. Expectations were high, sometimes seemingly impossibly high, but with just the right amount of background information and encouragement, the results were often triumphs. Hubert regularly spent the months between semesters, or during the summer, producing another kind of SIT literature: the “assignment text.” These nearly always included extensive original translations of Tibetan materials and often extended background essays as well. They would usually end with a series of questions that would serve as the basis for a team research project. For fall 1994 there was “Cultural Neo-Colonialism in the Himalayas: The Politics of Enforced Religious Conversion”; later there was the assignment on the famous translator Rwa Lotsāwa called “The Melodious Drumsound All-Pervading: The Life and Complete Liberation of Majestic Lord Rwa Lotsāwa, the Yogin-Translator of Rwa, Mighty Lord in Magic Intervention.” There were extended translations of traditional pilgrimage guides for the Kathmandu Valley, including texts by the Fourth Khamtrul and the Sixth Zhamar hierarchs, for assignments where teams of students would race around the valley rim looking for an elusive footprint in stone or a guesthouse long in ruins that marked the turnoff of an old pilgrim’s trail. For many students these assignments were the first foray into field work methods, and Hubert's careful guidance helped them approach collaborations with local experts ethically and with deep respect for diverse forms of knowledge. One semester there was a project titled “The Mystery of the IV Brother Images, ’Phags pa mched bzhi” focused on the famous set of statues in Tibet and Nepal and based on new Tibetan materials that had only just come to light. Another examined the “The Tibetan World ‘Translated’ in Western Comics.” Finally, there was a classic of the genre that examined the creative nonconformity of the Bhutanese mad yogin Drugpa Kunleg in light of the American iconoclast composer and musician Frank Zappa: “A Dose of Drugpa Kunleg for the post–1984 Era: Prolegomena to a Review Article of the Real Frank Zappa Book.”Frank Zappa was, indeed, another of Hubert’s inspirations and his aforementioned review included the following passage: “If there’s one thing I do admire in FZ, it is precisely these ‘highest standards’ and utmost professional thoroughness that does not allow for any sloppiness (in the name of artistic freedom or spontaneous freedom)…. At the same time, each concert is really different, [and]…appears as a completely spontaneous event.” Hubert’s life as a scholar, teacher, and mentor was a consummate illustration of this highest ideal. Hubert is survived by his wife Nazneen Zafar; his daughter Cascia Decleer, son-in-law Diarmuid Conaty, and grandsons Keanu and Kiran Conaty; his sister Annie Decleer and brother-in-law Patrick van Calenbergh; his brother Misjel Decleer and sister-in-law Martine Thomaere; his stepmother Agnès Decleer, and half-brother Luc Decleer. A traditional cremation ceremony at the Bijeśvarī Vajrayoginī temple near Swayambhū is planned for Friday.Benjamin Bogin, Andrew Quintman, and Dominique TownsendPortions of this biographical sketch draw on the introduction to [[Himalayan Passages]]: Newar and Tibetan Studies in Honor of Hubert Decleer (Wisdom Publications, 2014))
Zhönu Gyalchok + (1. (from kong sprul gsan yig @ v. 1, f. 16 … 1. (from kong sprul gsan yig @ v. 1, f. 16v)important master in the bka' ma transmission lineage of the rgyud bzhi.2. important bka' gdams/sa skya master in lineage of the blo sbyong teachings; he was involved with his student sems dpa' chen po dkon mchog rgyal mtshan in the compilation of the blo sbyong brgya rtsa. ([https://library.bdrc.io/show/bdr:P1943 Source Accessed June 12, 2022])/bdr:P1943 Source Accessed June 12, 2022]))
Sangay, Thupten +
Saigyō + (A Japanese Buddhist poet of the late Heian … A Japanese Buddhist poet of the late Heian and early Kamakura periods, especially famous for his many waka poems, a traditional style of Japanese poetry; his dharma name literally means "Traveling West," presumably referring to the direction of the pure la n d of Amitābha. Born as Satō Norikiyo into a family of the warrior class, he served during his youth as a guard for the retired emperor Toba (r. 1107-1123) before becoming a monk at the age of twenty-two. Although relatively little is known about his life, Saigyō seems to have traveled around the country on pilgrimage before eventually settling in relative seclusion on Kōyasan, the headquarters of the Shingonshū. Virtually all of his poems are written in the thirty-one-syllable waka form favored at court and cover most of the traditional topics addressed in such poems, including travel, reclusion, cherry blossoms, and the beauty of the moon in the night sky. His poetry also reflects the desolation and despondency that Japanese of his time may have felt was inevitable during the degenerate age of the dharma (J. ''mappō''; C. ''mofa''). Saigyō's ''Sankashū'' ("Mountain Home Collection") includes some fifteen hundred poems written in the course of his career; ninety-four of these poems were included in the imperially sponsored waka collection, the ''Shinkokinshū'' ("New Collection of Ancient and Modern Times"), compiled in 1205, making him one of Japan’s most renowned and influential poets. (Source: "Saigyō." In ''The Princeton Dictionary of Buddhism'', 738. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Chogye Trichen Rinpoche + (A modern Tibetan biography is available on … A modern Tibetan biography is available on [https://www.tbrc.org/#!rid=W1KG17214 BDRC W1KG17214 ]: bco brgyad khri chen rin po che'i mdzad rnam mdor bsdus. Edited by Yon tan bzang po (P5949). Kathmandu, Nepal: Sachen International, 2008. His Eminence Chogye Trichen Rinpoche, Ngawang Khyenrab Thupten Lekshe Gyatso, is the most senior Sakya Lama and the head of the Tsar sub-school of Sakya tradition. His Eminence is a renowned tantric master, a dedicated practitioner, an outstanding scholar, an eloquent poet, and embodies the wisdom, spirit and activities of the holy Dharma. His Eminence is a master of masters as most Tibetan Buddhist lineage holders are his disciples. Amongst these disciples are His Holiness the 14th Dalai Lama, Tenzin Gyatso, and His Holiness the 41st Sakya Trizin, Ngawang Kunga, and His Eminence is regarded as the definitive authority on Kalacakra Tantra. In addition to His Eminence's stature among Tibetan lamas, the late King Birendra of Nepal awarded His Eminence "Gorkha Dakshin Babu", a tribute which has never been awarded to a Buddhist monk in Nepal before.Born in 1919 in the Tsang province of Central Tibet into the Zhalu Kushang family of the Che clan, a lineage descended from the clear light gods, he was recognized as the reincarnation of the previous Chogye Rinpoche of Nalendra Monastery by the 13th Dalai Lama, Thupten Gyatso. Many auspicious and marveleous signs accompanied His Eminence's birth. His Eminence is the 26th patriarch of Phenpo Nalendra Monastery, North of Lhasa. Founded by Rongton Sheja Kunrig (1367-1449), Nalendra is one of the most important Sakya monasteries in Tibet. Wondrously, each generation of the Kushang family has produced no less than four sons, most of who have served as throne holders of many important monasteries including Nalendra, Zhalu and Ngor.The name "Kushang" meaning 'royal maternal uncle' derived from the fact that many daughters from the family were married to numerous Sakya throne holders, one of whom, Drogon Chagna, was supreme ruler of Tibet, who succeeded Chogyal Phakpa.The name "Chogye" means 'Eighteen' and comes from the time of Khyenrab Choje, the 8th abbot of Nalendra who also belonged to the aristocratic Kushang family. Khyenrab Choje, a great teacher possessing the direct lineage of Kalacakra received from Vajrayogini, was invited to be the abbot of Nalendra by Sakya Trizin Dagchen Lodro Gyaltsen (1444-1495). Khyenrab Choje visited the Emperor of China who was greatly impressed by the tantric scholar from Tibet and bestowed on him 'eighteen' precious gifts. From Khyenrab Choje the lineage of Chogye Rinpoches began.At the age of twelve His Eminence was officially enthroned at the Phenpo Nalendra Monastery. In these early years he studied intensively all the basic liturgies and rituals of Nalendra Monastery. His two main root Gurus were the 4th Zimwog Tulku, Ngawang Tenzin Thrinley Norbu Palzangpo, the other main incarnate lama of Nalendra Monastery, and Dampa Rinpoche Shenphen Nyingpo of Ngor Ewam. From these two great teachers His Eminence recieved all the major and minor teachings of Sakya such as the two Lamdre Traditions, the Greater and Lesser Mahakalas, the Four Tantras, the Thirteen Golden Dharmas, Kalacakra, etc. His Eminence completed extensive studies in all major fields of study taught in Lord Buddha's teachings. His Eminence becomes a master in both Sutrayana and Mantrayana teachings. His Eminence is also a great scholar of literature, poetry, history and Buddhist metaphysics and a highly accomplished poet. ([https://www.yuloling.com/khacho-yulo-ling/spiritual-leaders/his-eminence-chogye-trichen-rinpoche.html Source Accessed June 16, 2020])poche.html Source Accessed June 16, 2020]))
Tsangnakpa Tsöndru Senge + (A student of Chapa Chökyi Senge, Nyangdren … A student of Chapa Chökyi Senge, Nyangdrenpa Chökyi Yeshe, and Khamo Zeupa. A teacher of Drotön Dudtsi Drak and Madunpa. Famed scholar of the Sakya/Kadam tradition; most closely connected with the Narthang school. He authored commentaries on the ''Śikṣāsamuccaya'', ''Bodhicaryavatara'', and an dbu ma'i bstan bcos (treatise on the Middle Way). ([https://library.bdrc.io/show/bdr:P2259 Source Accessed Feb 8, 2023])ow/bdr:P2259 Source Accessed Feb 8, 2023]))
Kazhipa Drakpa Zhönu + (A student of Khenpo Drakpa Bum, Khenchen D … A student of Khenpo Drakpa Bum, Khenchen Dewa Pal, Lopön Tukjé Palzang, Lopön Chöden Palzang, etc. A teacher of Joden Khenpo Sönam Drakpa, Butön Rinchen Drup, Zhangtön Sönam Drak, etc. Kadam master; important figure in the transmission lineage of both the kha che tradition of the vinaya and the gzhung pa transmission of the lam rim. ([https://library.bdrc.io/show/bdr:P2130 Source Accessed Feb 8, 2023])ow/bdr:P2130 Source Accessed Feb 8, 2023]))
Jangchub Kyap + (A teacher of Rin chen bzang po, the second gangs dkar bla ma, (b.1317 – d.1383). From 1335 onward, he was active at Gsang phu in Central Tibet. ([https://library.bdrc.io/show/bdr:P1827 Source Accessed Feb 8, 2023]))
Kachu Lobzang Palden + (Abbot of Ri bo dge rgyas dgon in Mongolia. Teacher was Zhabs drung chos rje ngag dbang tshe ring. ([https://www.tbrc.org/#!rid=P1KG10437 Source Accessed Feb 9, 2023]))
Acharya Lama Tenpa Gyaltsen + (Acharya Lama Tenpa Gyaltsen is core facult … Acharya Lama Tenpa Gyaltsen is core faculty at Nitartha Institute and recently retired from [https://www.naropa.edu/faculty/acharya-gyaltsen.php Naropa University].Lama Tenpa Gyaltsen was born in Trakar, Nepal, near the Tibetan border. He completed 10 years of traditional scholastic training at [http://www.rumtek.org/index.php?option=com_content&view=article&id=400&Itemid=612&lang=en Karma Shri Nalanda Institute] at Rumtek Monastery, Sikkim, India, graduating as acharya with honours (graduated in the same class as [[Dzogchen Ponlop Rinpoche]]). This was followed by traditional yogic training in the first three-year retreat to be conducted at Jamgon Kongtrul Rinpoche's monastery in Pullahari, Nepal. Following the advice of [[Khenpo Tsultrim Gyamtso Rinpoche]], Lama Tenpa taught at various Kagyu centers in Europe (Teksum Tashi Choling in Hamburg, Germany), at Nitartha, and centers in Canada. In 2004 he moved to Boulder, CO and began teaching at Naropa University. He retired from Naropa in 2020. Learn more about Lama Tenpa Gyaltsen on the [https://nitarthainstitute.org/about/nitartha-faculty/ Nitartha faculty page] and at [https://nalandabodhi.org/teacher/acharya-lama-tenpa-gyaltsen/ Nalandabodhi].hi.org/teacher/acharya-lama-tenpa-gyaltsen/ Nalandabodhi].)
Albert Grünwedel + (Albert Grünwedel (31 July 1856 – 28 Octobe … Albert Grünwedel (31 July 1856 – 28 October 1935) was a German Indologist, Tibetologist, archaeologist, and explorer of Central Asia. He was one of the first scholars to study the Lepcha language.Grünwedel was born in Munich in 1856, the son of a painter. He studied art history and Asian languages, including Avestan, and in 1883 earned his doctorate at the University of Munich. In 1881 he began work as an assistant at the Museum of Ethnology in Berlin and in 1883 he was appointed deputy director of the ethnographic collection. Grünwedel won accolades for his numerous publications on Buddhist art, archaeology Central Asia, and Himalayan languages. Two notable works were'' Buddhist art in India'' (1893) and ''Mythology of Buddhism in Tibet and Mongolia'' (1900), which concerned the Greek origins of the Gandharan Greco-Buddhist artistic style and its development in Central Asia.In 1899 Grünwedel was invited to join a Russian archaeological research expedition led by Vasily Radlov into the north of Xinjiang province, China. In the same year he was appointed a member of the Bavarian Academy of Sciences. In 1902-1903 Grünwedel led the first German expedition to Turpan, in Xinjiang, becoming the first modern European to study the massive ruins near Gaochang. He recorded the events of this expedition in his book ''Report on Archaeological work in Idikutschahri and Surrounding areas in Winter 1902-1903'' (1905). The next expedition was led by Albert von Le Coq, who became famous for removing large numbers of frescos from sites across Xinjiang. Grünwedel himself headed the third German Turfan expedition in 1905–1907, the results of which were published in ''Ancient Buddhist Religion in Chinese Turkistan'' (1912). Grünwedel's expeditions were largely funded by the Krupp family. Grünwedel was joined by Heinrich Lüders who made major contributions to the epigraphical analysis of the Turpan-Expedition findings after being called to the Friedrich-Wilhelms-University Berlin as Professor for oriental languages in 1909.Grünwedel retired in 1921, and in 1923 moved to Bavaria, where his spent his last years at Bad Tölz writing a number of scientific papers. ([https://en.wikipedia.org/wiki/Albert_Gr%C3%BCnwedel Source Accessed Jan 15, 2024])C3%BCnwedel Source Accessed Jan 15, 2024]))
Andrew Quintman + (Andrew Quintman is a scholar of Buddhist t … Andrew Quintman is a scholar of Buddhist traditions in Tibet and the Himalayan world focusing on Buddhist literature and history, sacred geography and pilgrimage, and visual cultures of the wider Himalaya. His work addresses the intersections of Buddhist literary production, circulation, and reception; the reciprocal influences of textual and visual narratives; and the formation of religious subjectivities and institutional identities. He is also engaged in developing new digital tools for the study and teaching of religion. His book, The Yogin and the Madman: Reading the Biographical Corpus of Tibet’s Great Saint Milarepa (Columbia University Press 2014), won the American Academy of Religion’s 2014 Award for Excellence in the Study of Religion, the 2015 Heyman Prize for outstanding scholarship from Yale University, and received honorable mention for the 2016 E. Gene Smith Book Prize at the Association of Asian Studies. In 2010 his new English translation of the Life of Milarepa was published by Penguin Classics. He is currently working on two new projects, one exploring Buddhist religious and literary culture in the borderlands of Tibet and Nepal, and the other examining the Life of the Buddha through visual and literary materials associated with the seventeenth-century Jonang Monastery in western Tibet. ([https://www.wesleyan.edu/academics/faculty/aquintman/profile.html Source: Wesleyan Website])Quintman currently serves as the President of the Board of Directors of the [https://www.tbrc.org/#!footer/about/newhome Buddhist Digital Resource Center] (BDRC). He is former Co-Chair of the [http://campuspress.yale.edu/thrg/ Tibetan and Himalayan Religions Group of the American Academy of Religion] and co-leads an ongoing collaborative workshop on [http://tibetanlit.org/ Religion and the Literary in Tibet].You can see an amazing example of Quintman's [http://lotb.iath.virginia.edu/ contributions to digital scholarship on the Life of the Buddha project website].n the Life of the Buddha project website].)
Anyen Rinpoche + (Anyen Rinpoche is a recognized tulku of th … Anyen Rinpoche is a recognized tulku of the Longchen Nyingthig lineage within the Nyingma tradition. Born and raised in Amdo, Tibet, he trained extensively in Dzogchen meditation and Buddhist scholarship under his root teacher Kyabje Tsara Dharmakirti Rinpoche. Founder of the Orgyen Khamdroling Dharma Center in Denver, Colorado, Anyen Rinpoche is known for his deep spiritual insight and accessible teaching style. He is the author of many books, often in collaboration with his wife and translator, Allison Choying Zangmo, including Union of Dzogchen and Bodhichitta, Stop Biting the Tail You’re Chasing, and The Tibetan Yoga of Breath. He is also founder of the Phowa Foundation, which focuses on helping people prepare for a peaceful and conscious death. ([https://www.shambhala.com/union-of-dzogchen-and-bodhichitta-2437.html?srsltid=AfmBOoqTTg31y7KvxSrGgI0DcB72m3sIoVK9LsUivwv86LaEw5Indg6u Source Accessed Jan 24, 2025])LaEw5Indg6u Source Accessed Jan 24, 2025]))
Pinit Ratanakul + (Associate Professor Dr. Pinit Rattanakul i … Associate Professor Dr. Pinit Rattanakul is a bioethics academic. He graduated with a bachelor's degree (Second Class Honors) from Chulalongkorn University and hold a Ph.D. in Philosophy from Yale University.At present, Pinit Rattanakul is a consultant and special lecturer at the College of Religious Studies, Mahidol University. ([https://th.wikipedia.org/wiki/%E0%B8%9E%E0%B8%B4%E0%B8%99%E0%B8%B4%E0%B8%88_%E0%B8%A3%E0%B8%B1%E0%B8%95%E0%B8%99%E0%B8%81%E0%B8%B8%E0%B8%A5 Adapted from Source June 16, 2023])%B8%A5 Adapted from Source June 16, 2023]))
Bardor Tulku + (Bardor Tulku Rinpoche was born in 1949 in … Bardor Tulku Rinpoche was born in 1949 in Kham, East Tibet. At a very early age, he was recognized by His Holiness the 16th Gyalwang Karmapa as the third incarnation of Terchen Barway Dorje.When Rinpoche was a small child, with his family and his Dharma tutor he maintained a nomadic life style. Rinpoche was six when he left East Tibet in the company of his grandparents on a journey that took him first to Lhasa, then Tsurphu, and finally to Drikung where Rinpoche was to remain for a couple of years at the home of his grandparents.After Rinpoche’s grandparents passed away, his parents and siblings joined him in Drikung. When the political and social conditions in Tibet worsened as a result of the Chinese Communist occupation, Rinpoche and his family—initially a party of thirteen—set out toward India over the Himalayas along with many other Tibetans who were also fleeing the fighting.They traveled through Kongpo to Pema Ku. In Pema Ku, at the border of Tibet and India, as a result of the arduous journey, all Rinpoche’s family members died. When Rinpoche’s father—the last member of his family—died, Rinpoche left Pema Ku and continued on toward Assam with other refugees.At the township known as Bomdila, where the borders of Tibet, Bhutan, and India meet, a bombing raid dispersed the group. Rinpoche and a young friend fled the attack and traveled westward, along the border of Bhutan and India, to Siliguri and eventually to Darjeeling. When they arrived in Darjeeling, His Holiness the 16th Karmapa was notified that Rinpoche had safely made his way out of Tibet. Filled with joy at the good news, His Holiness arranged for Rinpoche to be brought to Sikkim, and for Rinpoche’s friend to be taken care of.Bardor Tulku Rinpoche was enthroned as a tulku at Rumtek Monastery when he was in his teens. It was also at Rumtek Monastery, under the tutelage of His Holiness the 16th Karmapa, that Rinpoche’s formal training took place.After completing many years of study and practice, Bardor Tulku Rinpoche accompanied the 16th Karmapa on his world tours in 1974 and 1976. In 1977, His Holiness asked Rinpoche to remain in Woodstock, New York, at Karma Triyana Dharmachakra (KTD). During his first two years at KTD, Rinpoche worked side-by-side with the staff to renovate and winterize the house and prepare for the last visit of His Holiness the Sixteenth Karmapa to the West. During that last visit, in 1980, His Holiness directed that his monastery and seat in North America be established at KTD, and he performed the formal investiture. After the groundbreaking ceremony in May of 1982, Bardor Rinpoche directed the construction activities and labored each day to build the monastery. When the construction of the shrine building was essentially completed in early 1990s, he assumed responsibilities as a teacher at KTD and its affiliate Karma Thegsum Chöling centers (KTCs).In 2000, with a blessing from His Holiness the 17th Karmapa and His Eminence the 12th Tai Situ Rinpoche, Bardor Tulku Rinpoche established Raktrul Foundation in order to help rebuild the Raktrul Monastery in Tibet and provide educational facilities for monks and the lay community. In 2003, Rinpoche established Kunzang Palchen Ling (KPL), a Tibetan Buddhist Center in Red Hook, New York. Based on nonsectarian principles, KPL offers Dharma teachings from all traditions of Tibetan Buddhism and serves as a base for preserving and bringing to the West the terma teachings of Terchen Barway Dorje.After working tirelessly for thirty-one years with the Venerable Khenpo Karthar Rinpoche, the abbot of KTD, to firmly establish KTD and its affiliates in the United States, in October 2008, Bardor Tulku Rinpoche resigned from all his responsibilities at KTD. In August 2009, the KTD Board of Trustees issued an appreciation letter acknowledging Bardor Tulku Rinpoche’s role in the establishment KTD and its affiliates in North America.Since he left KTD, Bardor Tulku Rinpoche has been directing the activities of Kunzang Palchen Ling, guiding Palchen Study Groups nationwide, overseeing translation projects of terma texts of Terchen Barway Dorje and the construction of the new facility at Kunzang Palchen Ling that is an implementation of his vision for KPL. Rinpoche also serves as an adviser for Dharma TV, an online Buddhist television project. [http://www.kunzang.org/biography/ Source Kunzang.org, Accessed January 27, 2022.]e Kunzang.org, Accessed January 27, 2022.])
Mukherji, A. + (Born in 1902 Professor Amulyadhan Mukherji … Born in 1902 Professor Amulyadhan Mukherji graduated with a first class in English from Presidency College. Calcutta, and took a first class in his M. A. from Calcutta University. In 1930 he was awarded Premchand Roychand studentship and later the Mouat Medal for his pioneering scientific study of Bengali prosody. Professor Mukherji was awarded the Sarojini Basu Gold Medal for 1968 by the Calcutta University for his outstanding contributions to the study of Bengali language and literature. A Professor of English language and literature for more than thirty years, he was on the faculties of the Universities of Calcutta and Jadavpur and is a member of the Asiatic Society, Calcutta. He was selected a senior Research Fellow by the University Grants Commission for 1965-68. Author of more than a dozen research papers of high merit in English on Bengali and Sanskrit prosody and on various topics of English and Bengali literature, Professor Mukherji's important works in Bengali include Bangla Chhander Mulsutra, Kaviguru, Adhunik Sahitya Jijnasa and Rabindranather Manasi. His major English works- 'Sanskrit prosody: Its Evolution', (1976, 2nd Edn 2000)' 'Studies in Rabindranath's Prosody and Bengali-Prose- Verse' (1999). Source: ([https://www.exoticindiaart.com/book/details/sanskrit-prosody-its-evolution-NAK593/ exotic india])/sanskrit-prosody-its-evolution-NAK593/ exotic india]))
Samaresh Bandyopadhyay + (Born in 1942 in an illustrious family famo … Born in 1942 in an illustrious family famous for scholarship, patriotism and philanthropic activities, Professor Dr. Bandyopadhyay, a brilliant student of the University of Calcutta, is the recipient of several scholarships, Research Fellowships and a Gold Medal for ranking First Class First in B.A. (Hons.) in Ancient Indian History and Culture. He served his alma mater for over four decades in different capacities and retired in 2007 as a Professor. He has to his credit 10 books, 20 edited works and nearly 300 Research Articles published in Indian and foreign journals. Well-worthy of mention here is (i) Āchārya-Vandanā (D.R. Bhandarkar Birth Centenary Volume), edited by him, released in 1985 by the then Prime Minister of India, Smt. Indira Gandhi, and commended as "one of the best Indological publications of the century and the best of the type" by Sir Harold Bailey of Cambridge University, U. K., (ii) Thoughts on Synthesis of Science and Re1igion, also edited by him with Dr. T. D. Singh of Berkeley University (U.S.A.), incorporates contributions from as many as five Nobel Laureates, and (iii) Bhārara Saṁskriti (Presentations at the Three Day International Seminar on “Importance of Early Indian Culture in Making a Better World”), published from the U.S.A., 2015. His outstanding contribution to different aspects of Indology like Literature, Numismatics, Epigraphy, Architecture, Iconography and Sculpture led him to be the General President of the Numismatic Society of India in 2002, the General President of the Epigraphical Society of India in 2003 and the General President of the Indian Art History Congress in 2012. His invaluable contributions to the study of the History of Science has earned him Nelson Wright Medal of the Numismatic Society of India (Varanasi), the Honorary Fellowship of the Ancient Sciences and Archaeological Society of India, Mysore, Karnataka, and the Highest Award, Jñānanidhi, of the Government sponsored Academy of Sanskrit Research, Melkote, Karnataka. He was honoured with the ‘Sir Achārya J. C. Bose Memorial Award’ for 2015 in January 2016 at the Bose Institute Main Campus (Kolkata). A Fellow of the Royal Asiatic Society of Great Britain and Ireland, Professor Dr. Bandyopadhyay is now a Member of the Advisory Board of Sthāpatyam (Journal of the Indian Science of Architecture and Allied Sciences) published from Delhi, and the Principal Advisor of the North American Institute for Oriental and Classical Studies, USA, which promotes worldwide the study of the History of Science. ([https://monkeywarrior.com/detail/7703/ Source Accessed Jan 11, 2025])etail/7703/ Source Accessed Jan 11, 2025]))
Sanjib Kumar Das + (Born in a middle class family in West Beng … Born in a middle class family in West Bengal, Professor (Dr.) Sanjib Kumar Das was educated at Chandpara Nimna Buniyadi Vidyalaya (Amtala) and then in Gobardanga Khantura High School. Meanwhile, due to some family problems, he fled away from his home and worked as a waiter in several hotels and sweet shops for about two years in Kolkata. Later, he went to Darjeeling and took shelter in a Buddhist Monastery where he also worked as a helper of mason for about a year. In 1996, he was admitted in its branch school where he studied up to standard VIII. Subsequently, he was sent to Varanasi in 1989 in order to get admission in the CIHTS, Sarnath for higher studies. Getting admission, he obtained M.A., pursuing upon Tibetan Buddhism, Tibetan Language and other modern subjects. In 1998, he was awarded with the Kashi Naresh Gold Medal for being the best student of 1998. After completing M.A... he started doing his Ph.D. which he completed in 2002. In 1999, he was invited to Taiwan where he stayed for about five months working as a translator. In 2002, he got a temporary job in the Translation Department in the CIHTS, Sarnath and simultaneously a permanent in CIBS, Leh where he worked for about six years. In 2008, he got a new job in Visva Bharati, Santiniketan where he is working now on the post of Professor in the Department of Indo-Tibetan Studies. In 2002, he was awarded with the Bharat Siksa Puraskar. Prof. Das translated, edited, restored, compiled and composed more than twenty-five books which have been published by different universities, institutions and publishers in India. Similarly, more than thirty research papers are published in different national and international journals as well as Bengali translations of more than hundred articles on Buddhist Studies are uploaded in a website (studybuddhism.com). He also completed three Translation Projects sponsored by FMT (USA) and 84000 (USA). Apart from translation, compilation, restoration and editing work, Dr. Das attended numbers of local, national and international seminars, and presented papers. ([https://www.namsebangdzo.com/Bodhi-Bodhicitta-and-Bodhisattva-p/24504.htm?srsltid=AfmBOorbbIaQOniSNhKT6z9XT8kYKFn7OLTaoJzD_f4YR34BJ7l1XXDL Source Accessed Jan 7, 2025])R34BJ7l1XXDL Source Accessed Jan 7, 2025]))
Benoytosh Bhattacharyya + (Born on 6 January 1897 in a family devoted … Born on 6 January 1897 in a family devoted to Sanskrit learning, Bhattacharyya had his first lessons in Sanskrit with his father Maha-mahopadhyaya Haraprasad Shastri-a great scholar in different branches of Sanskrit literature and an ar,tiquarian. In 1919 he took a first class M.A. in Sanskrit from Calcutta University and in 1925 Ph. D., the first such. from Dacca University. While his father had guided him through the different branches of Sanskrit literature, young Bhattacharyya had in Professor Alfred Foucher his preceptor in matters relating to ancient art forms and archaeology of India. He spent some years studying Sanskrit manuscripts in Nepal. While just thirty he made his mark as a scholar of Tantra and Pratima.In 1924 Maharaja Sayaji Rao Gaekwad, a great patron of learning and scholarship, took Bhattacharyya to Baroda to be the General Editor of Gaekwad's Oriental Series and after three years made him the Director of Oriental Institute. Baroda. As the General Editor of the Oriental Series and the Director of the Oriental Institute, Bhattacharyya showed extraordinary organizing abilities as well as erudition. Part of his time was devoted to lectures to degree students. The Gaekwad recognized his merits by conferring on him the titles of Rajya Ratna and Jnana Jyoti. He retired in 1952. Among his publications are: ''The Indian Buddhist Iconography'' (Oxford 1924; revised edition Calcutta 1958); ''Sadhanamala'' (Vol. I Baroda 1925 and Vol. II Baroda 1928); ''Twn Vajrayana Works'' (Baroda 1929); ''Guhyasamaja Tantra'' (Baroda 1931}; ''An Introduction to Buddhist Esoterism'' (Oxford 1932); and ''Nispannayogavali'' (Baroda 1949).In his study of the Tantras Bhattacharyya began with no particular sympathy for the mystic practices and rituals as is evident from his earlier writings. With the progress of his studies in Brahmanical. Jain and Buddhist sources he came to an acceptance of the higher values of the Tantras. While he was among the first to assert that the Hindu Tantra borrowed much from the Vajrayana and even debased many Vajrayana practices. Bhattacharyya very firmly held that later Mahayana pantheon deliberately and consciously incorporated a number of Hindu deities. From medieval Hindu tradition he identified the Mahayana deity Prajna with the Hindu deity Sakti. He was as firm on this as about the nomenclature Ohyani Buddha being ancient and correct. The symposium on Tantras opened in this number of the Bulletin will no doubt be poorer because Bhattacharyya can no longer join issue. He had also advised us to organize in our pages a probe into the nomenclature Dhyani Buddha. Namgyal Institute of Tibetology benefited much from his advice regarding identification of images and figures on scrolls. The publication RGYAN-DRUG MCHOG-GNYIS had his guidance as our next publication on iconography was to have the same. In retirement that is since 1 952 Bhattacharyya spent his time on finding remedies and systematic cure for physical and mental ailments in the Tantric lore. A large number of difficult cases were cured. Bhattacharyya c!aimed to have freely used Hindu and Buddhist. Indian and Tibetan, formulae and spells He published some books on tele-therapy: The Science of Tridosha (New York 1951), Gem Therapy (Calcutta 1958: 1963). and Magnet Dowsing (Calcutta 1960), For strictly academic class he wrote a paper entitled "Scientific Background of the Buddhist Tantras" in Buddha Jayanti Special Number of the ''Indian Historical Quarterly'' (Calcutta 1956).As an academician of highest discipline and as an authority on Indian esoteric systems and iconography Bhattacharyya was held in esteem in connected circles all over the world. Those who came into intimate contact with him found him more a Bodhisattva than a Pandita. ([https://himalaya.socanth.cam.ac.uk/collections/journals/bot/pdf/bot_01_02_obituary.pdf Source Accessed Feb 24, 2024])bituary.pdf Source Accessed Feb 24, 2024]))
Ermakov, C. + (CAROL ERMAKOVA was born in Malaysia in 196 … CAROL ERMAKOVA was born in Malaysia in 1967 and much of her first two years was spent travelling with her family before they returned to live in the UK. Carol studied modern languages and literature at St. Andrews University, Scotland, graduating in 1992 with First Class Honours. She also holds an MA in Contemporary Russian Studies from SSEES, London University (1994), and an MA in Translation and Interpreting from Bath University (2005). She has worked as an English Language teacher in Italy, Russia and the UK, and has also assisted many Bönpo Geshes in their language studies, notably Geshe Gelek Jinpa, Ponlob Tsangpa Tenzin, Drubdra Khenpo Tsultrim Tenzin, Khenpo Rakhyung Kalsang Norbu. Many of her literary translations have been published in journals such as The London Magazine, Litro and Steppe. Her work has also been included in anthologies such as Squaring the Circle, Winners of the Debut Prize, 2010 and Shadowplay on a Sunless Day. Carol currently works as a freelance, self-employed translator in the North Pennines, UK.It was as a student in St. Andrews that she first became interested in Tibetan Buddhism when a friend took her to visit Karma Kargyu Samye Ling, Eskdalemuir, Scotland. Struck by the strong spiritual energy of the rituals, Carol returned several times to sit with the monks, first in the atmospheric puja room, then in the newly-built temple. It was not until 1994, however, that she received her first Buddhist teachings, from Chögyal Namkhai Norbu Rinpoche, in Ulaan Baatar, Mongolia.Source [http://www.yungdrungbon.co.uk/CarolErmakova.html]www.yungdrungbon.co.uk/CarolErmakova.html])
Cecil Bendall + (Cecil Bendall (1 July 1856 – 14 March 1906 … Cecil Bendall (1 July 1856 – 14 March 1906) was an English scholar, a professor of Sanskrit at University College London from 1895 to 1902 and later at the University of Cambridge from 1903 until his death.Bendall was educated at the City of London School and at the University of Cambridge, achieving first-class honours in the Classical Tripos in 1879 and the Indian Languages Tripos in 1881. He was elected to a fellowship at Gonville and Caius College.From 1882 to 1893 he worked at the British Museum in the department of Oriental Manuscripts (now part of the British Library).In 1894–1895 he was in Nepal and Northern India collecting oriental manuscripts for the British Museum. During the winter 1898–1899 he returned to Nepal and together with pandit Hara Prasad Shastri and his assistant pandit Binodavihari Bhattacharya from the Asiatic Society in Calcutta, the team registered and collected information from palm-leaf manuscripts in the Durbar Library belonging to Rana Prime Minister Bir Shumsher J. B. Rana, and here he found the famous historical document Gopal Raj Vamshavali, describing Nepal's history from around 1000 to 1600. ([https://en.wikipedia.org/wiki/Cecil_Bendall Adapted from Source Mar 18, 2021])Bendall Adapted from Source Mar 18, 2021]))
Charles Manson + (Charles Manson lived at Samyeling in the U … Charles Manson lived at Samyeling in the UK and studied and practiced Buddhism extensively there, later traveling in Tibet and studying the second Karmapa, Karma Pakshi in particular. He received his BA degree from SOAS, and MTS degree from Harvard Divinity School (Tibetan Buddhism). In addition to teaching at SOAS, he is currently Tibetan Subject Librarian for the Bodleian Library, Oxford. He maintains ''Bod Blog'' (yeshiuk.blogspot.com), a blog relating to the Tibetan Collection at the Bodleian. He also writes for BDRC regularly and maintains the Facebook page: https://www.facebook.com/tibetanoxfordge: https://www.facebook.com/tibetanoxford)
Chris Kang + (Chris Kang is Professor in Religion and Co … Chris Kang is Professor in Religion and Contemplative Studies – an independent scholar with special interest in Christian theology and Asian philosophies. He is founder of Awarezen, a digital meditation centre and academy providing online courses on meditation and spirituality for human flourishing and transcendence beyond religious boundaries. He received his PhD in Studies in Religion from The University of Queensland (Australia) in 2003. For nearly two decades, Chris has lectured in Australia at The University of Queensland, Griffith University, Queensland University of Technology, Nan Tien Institute, Queensland Health, and various Buddhist centres. Chris has over 15 years of clinical occupational therapy practice in Australia and Singapore. As a Singapore Government Public Service Commission scholar, he was awarded a Bachelor of Occupational Therapy with First Class Honours from The University of Queensland in 1993. He received a Postgraduate Certificate in International Relations with Dean's Commendation in 2009, also from The University of Queensland. In 2008, he was invited by Australian Prime Minister Kevin Rudd and Professor Glyn Davis as one of 1,000 delegates to the Australia 2020 Summit at Parliament House, Canberra. Professionally, he is certified in Neurosemantics (2003) and Meta-Coaching (2004) from the International Society of Neurosemantics (USA) and Meta-Coach Foundation (USA). From 2016 to 2018, he was Assistant Professor in Health and Social Sciences (Occupational Therapy) at the Singapore Institute of Technology.Chris directs his academic research and teaching at Asian Centre for Creative Theology. His current research program focuses on Christian theology and Reformed epistemology in comparisons with Buddhist, Confucianist, Daoist, Hindu, and Tantric philosophies from an Asia-centric perspective pivoting on China and India. He also has scholarly interests in Arabic and Continental philosophy. He has over 200 publications and presentations including seven books in Asian and Biblical contemplative wisdoms. His books include ''One in Christ'' (2019), ''The Tantra of Prabhat Ranjan Sarkar: Critical Comparisons and Dialogical Perspectives'' (2017), ''Resting in Christ'' (2015), ''Growing in Christ'' (2015), ''Reclaiming Dhamma: Teachings on Critical Buddhism'' (2014), ''Dhamma Stream: A Garland of Writings on Dhamma, Self, and Society'' (2013), ''Wise Mind Warm Heart'' (2010), and ''The Meditative Way: Readings in the Theory and Practice of Buddhist Meditation'' (1997; co-edited with Rod Bucknell). His academic articles have appeared in ''Asian Journal of Occupational Therapy''; ''Australian Occupational Therapy Journal''; ''Hong Kong Journal of Occupational Therapy''; ''Contemplativa: Journal of Contemplative Studies''; ''Journal of Buddhist Ethics''; ''Mindfulness''; ''Philosophy East and West''; and ''Journal of Reformed Theology''. He is general editor of an open access, open peer review journal ''Contemplativa: Journal of Contemplative Studies''.ativa: Journal of Contemplative Studies''.)
Chris Tomlinson + (Chris Tomlinson is the senior software dev … Chris Tomlinson is the senior software developer at BDRC. An innovative programmer, hacker, and researcher from Sun Microsystems who had discovered Buddhism, she relied on TBRC to access Tibetan Buddhist texts online. One day when the site went down, she called the office and Gene Smith picked up. Chris would spend the next two decades as a key technologist for BDRC, helping to share the Dharma globally and transforming the way people access Buddhist literature. ([https://m.facebook.com/permalink.php?story_fbid=10162813356912355&id=45559157354#_=_ Source Accessed June 28, 2023])5559157354#_=_ Source Accessed June 28, 2023]))
Christine Boedler + (Christine Boedler studied Anthropology, So … Christine Boedler studied Anthropology, Sociology, and Psychology at the University of Bonn and the Free University of Berlin. She obtained her MA degree (Diploma) in 1982 with a thesis on Mexican Indigenous Development Policy from the Institute of Latin American Studies in Berlin. She then worked for an international consulting company in Germany and abroad and for UNHCR in the assistance programs for Central-American refugees in Mexico. In 1987 she joined the German Political Foundation Friedrich-Naumann-Stiftung, Department of International Development Projects and was transferred to Brazil in 1991, where she served as director for projects in the fields of political education, public administration, environment, and human rights programs. From early on, she became interested in Buddhism and travelled extensively in Asia, and in 1997 she began to systematically dedicate herself to the study and practice of Tibetan Buddhism. Since 2001 she is a resident of "Khadro Ling" in Três Coroas, the seat of lCags-mdud-sprul-sku Padma-gar-gyi-dbang-phyug Rinpoche, where between 2005 and 2009 she has been in charge of the coordination of the overall art work (murals, statues and stūpa) of the newly built ''Zangs mdog dpal ri'' temple, working closely with the Asian artists and with Rig-’dzin-bsam-grub, a traditional Bhutanese ''bla ma'', skilled in the practice of construction and consecration of sacred Tibetan Buddhist structures.Based on her valuable practical experience, her special research interests now lie in the underlying theories and instructions related to the filling and consecration of sacred Tibetan Buddhist structures such as statues and ''stūpas'', with special emphasis on fillings containing ''mantras'' and ''dhāraṇīs''. In order to deepen her knowledge she is now studying the autochthonous manual used during the field work, the ''rTen la nang gzhug ’bul ba’i lag len lugs srol kun gsal dri bral nor bu chu shel gyi me long'' (contained in TBRC-W23723) by Kong-sprul Blo-gros-mtha'-yas (1813–1899). She is currently working on a critical edition and a translation of this manual and pursuing a PhD at the Department of Indian and Tibetan Studies, Asia-Africa Institute, University of Hamburg, under the supervision of Prof. Dr. Dorji Wangchuk. ([https://www.kc-tbts.uni-hamburg.de/de/kc-tbts/personen/boedler.html Source Accessed Nov 3, 2025])boedler.html Source Accessed Nov 3, 2025]))