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Tony Duff + (Lama Tony is a very well-known practitione … Lama Tony is a very well-known practitioner, scholar, and translator who has spent over forty years of his life fully dedicated to studying, practising, teaching, and translating the Buddhist teachings. He has been a full-time Buddhist practitioner-scholar since 1973. He was a member of Chogyam Trungpa Rinpoche's Nalanda Translator Committee in which he retains honorary status. He was Tsoknyi Rinpoche's personal translator during the 1990's and has translated orally and in writing for many other great teachers during the years. He has been a member of several translation committees and has published or been involved in the publication of many Tibetan Buddhist texts.Based on his long experience with Kagyu teachings, he has prepared many books on the Kagyu view, called "Other Emptiness", and on Mahamudra and the Kagyu teaching of it.Tony has spent decades with the Nyingma teachings. In particular, he spent long periods in Tibet, receiving and practising the highest Dzogchen teachings in retreat. He has made a point of translating the key texts of the system for others who need accurate, reliable, and in-depth information about the practices of Dzogchen. His translation of the ultimate text of Longchen Nyingthig, known in Tibetan as "triyig yeshe lama" or "Guidebook to Highest Wisdom", has been highly praised by Tibetan teachers. ([https://www.amazon.com/-/es/Tony-Duff/e/B004O56VFK?ref=sr_ntt_srch_lnk_1&qid=1599063446&sr=8-1 Source Accessed Sep 2, 2020]);qid=1599063446&sr=8-1 Source Accessed Sep 2, 2020]))
Lhodrak Dharma Senge + (Lhodrak Dharma Senge was the author of a c … Lhodrak Dharma Senge was the author of a commentary on the ''Ultimate Continuum''. Apart from the obvious association of the author with the southern Lhodrak region of Central Tibet, we have no information on when and where he lived. However, the style and content of the commentary suggest its composition was completed in the early classical period of the twelfth-thirteenth centuries, most likely before the well-known commentaries on the ''Ultimate Continuum'' appeared at the peak of the classical period in the fourteenth and fifteenth centuries.in the fourteenth and fifteenth centuries.)
Louis de La Vallée Poussin + (Louis Étienne Joseph Marie de La Vallée Po … Louis Étienne Joseph Marie de La Vallée Poussin was born on 1. January, 1869 in Liège, where he received his early education. He studied at the University of Liege from 1884 to 1888, receiving his doctorate at the age of nineteen. He studied Sanskrit, Pali, and Avestan under Charles de Harlez and Philippe Colinet from 1888 to 1890 at the University of Leuven, receiving a docteur en langues orientales in July 1891. Moving to Paris, he began his studies at the Sorbonne that same year under Victor Henri and [[Lévi, S.|Sylvain Lévi]]. During this time (1891-1892), he also occupied the chair of Sanskrit at the University of Liege. He continued his study of Avestan and the Zoroastrian Gathas under Hendrik Kern at Leiden University, where he also took up the study of Chinese and Tibetan. In 1893, he attained a professorship at the University of Ghent teaching comparative grammar of Greek and Latin, a position which he held until his retirement in 1929. Louis de La Vallée Poussin died in Brussels on 18 February, 1938. ([https://www2.hf.uio.no/polyglotta/index.php?page=person&vid=92&entity=92 Source Accessed July 27, 2020])d=92&entity=92 Source Accessed July 27, 2020]))
Mary D. Renaud + (Mary D. Renaud is a Ph.D. Candidate in Phi … Mary D. Renaud is a Ph.D. Candidate in Philosophy at Brown University. Her primary research focuses on the intersection of metaethics and the philosophy of action, with a particular focus on moral responsibility and the semantics of normative statements. She has additional interests in ethical and metaphysical themes in Buddhist philosophy and in the metaphysics of personal identity. Her current research topics include the treatment of righteous anger in Theravāda and Mahāyāna Buddhism as evidence for a character consequentialist interpretation of the Buddhist normative framework, the information-sensitivity of deontic modals, and a critique of top-down causation arguments for free will libertarianism. (Source: [[Ethics without Self, Dharma without Atman]])thics without Self, Dharma without Atman]]))
Michael Aris + (Michael Vaillancourt Aris (27 March 1946 – … Michael Vaillancourt Aris (27 March 1946 – 27 March 1999) was a Cuban-born English historian who wrote and lectured on Bhutanese, Tibetan and Himalayan culture and history. He was the husband of Aung San Suu Kyi, who would later become State Counsellor of Myanmar. ([https://en.wikipedia.org/wiki/Michael_Aris Source Accessed Feb 13, 2013])== Other Information ==*[http://www.independent.co.uk/arts-entertainment/obituary-michael-aris-1083767.html Michael Aris' Obituary at Independent.co.uk]*[http://en.wikipedia.org/wiki/Michael_Aris Wikipedia Article on Michael Aris]el_Aris Wikipedia Article on Michael Aris])
Valentina Stache-Rosen + (Mrs. Stache was no professional Indologist … Mrs. Stache was no professional Indologist, although her earlier studies in Buddhist literature went in this direction. She continued to work in the field of Indoiogy after her marriage, and so much so that she was well known among the professionals. During the long years of her stay in India she became interested in Indian folk art, and she was one of the first Germans to research on it.Valentina Rosen was born on 28.4.1925 in Copenhagen, where her father worked at the time in the German Embassy. She came from a family of orientalists which had served as diplomats with the Prussian, later the German Foreign Office for three generations, mostly in oriental countries. It was therefore quite natural for her to take up oriental studies. Impressed by a stay of 4 years in Peking, she chose Chinese and Sanskrit as subjects of study at Goettingen University, to which she added Archeology during a 2 year stay in London as a student at the Institute of Oriental Studies. Returning to Goettingen, she was advised by E. Waldschmidt, then head of the Indological Institute there, to concentrate on Indian studies and to join the group of students which fervently worked with him to reconstruct, edit, and translate those fragmentary, mostly Buddhist Sanskrit manuscripts which several expeditions to East Turkestan had discovered in ruined monasteries, mainly in the Turfan oasis, and which had been deposited at the Berlin Academy of Sciences at the time. She worked for her doctorate on one of these manuscripts, a text on the Buddhist monks discipline, and got the Ph.D. from Goettingen University in 1954 for the thesis ''Der Vinayavibhanga zum Bhikṣhupratimokṣha der Sarvastivadins; Sanskritfragmente nebst einer Analyse der chinesischen Uebersetzung'' (Sanskrit fragments together with an analysis of their Chinese translation), published by the Berlin Academy of Sciences as No. II of the series "Sanskrittexte aus den Turfanfunden ", 1959. A second publication followed in the same field of studies as No. IX in the series "Sanskrittexte aus den Turfanfuden" of the Berlin Academy, ''Dus Sangitiszma und sein Kommelltar Sangitiparyaya'', in 2 vols., Berlin 1968, an edition and translation to which she dedicated 4 years of work. A further publication concerning a text oe [sic] the Buddhist monks' discipline has been prepared in later years, Dlls ''Upaliparipricchasutra''; . . . As a by-product of these later studies, she wrote a comparative analysis of the numerous biographies of the monk Gunavarman in the Chinese Tripitaka, ''Guṇavarman'', in Vol. X/1 of the Bulletin of Tibetology, Gangtok 1973.Studying in India in 1955-57 with a scholarship from the Indian Government, and returning to India in 1971 and living in Bangalore till 1980, Valentina Stache-Rosen became more and more interested in Indian history of culture, folklore, and folk art. She was fascinated by the colourful religious ceremonies of Kerala, by the unique cultural heritage of South-Kanara, by the different styles and literary versions of the South Indian shadow-theatre, and by many a subject on which one can correctly work only when one has the possibility to stay in the country for a long time and is able to travel freely. Being an excellent photographer and a well informed student of Indian literature, she brought together a good deal of documentation in pictures and texts. Preliminary papers have been published occasionally, in Germany and in India. Among them are ''Schattenspiele und Bildervorfuehrungen in Jndien'' (On the shadow plays and picture shows in India), ZDMG 1975, English version in Quarterly of the Mythic Society of Bangalore, vol. 56, 3/4; ''On the Shadow Theatre in India'', in 'German Scholars on India', vol. II, New Delhi 1976; ''Gandabherunda, Zur Tradition des doppelkoepfigen Vogels in Suedindien'' (On the tradition of the double-headed bird in South India), in 'Beitraege zur Indienfor-schung,' Veroeffentlichungen des Museums fuer Indische Kunst Berlin, Band 4, Berlin 1977, English version in the Quarterly of the Mythic Society Bangalore, Vol. 67/1976, Bangalore 1978; ''Survival of some ancient forms of audio-visual education in present-day India'' in 'Studies in Indo-Asian Art and Culture' V, Acharya Raghn Vira Commemoration Volume, Delhi 1977; ''A note on the so-called Yogini Temple of Coimbatore'', in Quarterly of the Mythic Society, Vol. 69/1978, Bangalore 1979; a.o. She prepared an exhibition of her photographs of Bhutas and Teyyams and collected extensive information on the spirit worship and the ntual [sic] dances of South-Kanara and Kerala for the exhibition-catalogue and for later work. This documentary exhibition was shown in a number of towns in India and has toured German towns as well. As she had lived not only in India for a long time, but for several years each also in China, Indonesia, Pakistan, and Iran, learning the languages of the countries, travelling extensively and collecting materials, especially i[n] the field of folk-culture, she had great plans of studies and publications for a time that she would retire with her husband to a quiet place in Southern Germany. An adverse fate ended all her expectations, shortly after her return to Europe. Valentina Stache-Rosen died on 20.10.1980 in Munich from cancer which she bad unknowingly carried home with her. (Appendix II in ''German Indologists'', 1981)pendix II in ''German Indologists'', 1981))
Tashi Densapa + (OBITUARY (Summit Times, November 15, 2021) … OBITUARY (Summit Times, November 15, 2021) NAMGYAL INSTITUTE OF TIBETOLOGY REMEMBERS ITS FORMER DIRECTOR, BERMIOK RINPOCHE TASHI DENSAPAA meaningful life lived in the service of othersOBITUARY written by the Director and Staff of Namgyal Institute of TibetologyOur former Director, Bermiok Rinpoche Tashi Densapa passed away at Manipal Central Referral Hospital on the morning of November 13, 2021. With his passing, Sikkim and the Buddhist world lost a leading light and luminary.Bermiok Rinpoche was born on January 10, 1942 to Bermiok Athing Tashi Dadul Densapa and Chamkusho Yonten Dolma, sister of Gyalyum Dechen Dolma of Sakya Phuntsok Phodrang. At an early age, he was recognized as a reincarnation of his paternal uncle, Bermiok Kusho Karma Palden Choegyal who was the State Lama of Sikkim and through him as the third reincarnation of Simick Rechen Drubwang Wosel Dorjee by His Holiness the XVIth Gyalwa Karmapa.However, Bermiok Athingla eschewed a monastic education for a western one for his son. Rinpoche got his schooling from Mount Hermon School, Darjeeling, majored in Political History from St. Stephens, Delhi University and subsequently went on to do his post-graduate studies at Washington University, Seattle, U.S.A. Upon his return from the States, he had a brief stint as the Assistant Director at the Namgyal Institute of Tibetology which he would return to helm later in his life. Rinpoche then joined government service and ably served in various departments such as Tourism and Culture and in capacities such as Managing Director, STCS and Resident Commissioner of Sikkim House in New Delhi before ultimately superannuating as Secretary to the Government of Sikkim.Post retirement, Rinpoche took over the reins of the Namgyal Institute of Tibetology (NIT) on March 14, 2002 as its new Director. This marked a definitive and most productive epoch for both Rinpoche and the NIT. He went on to dedicate almost two decades of his life to the NIT and distinguish himself during his stint- the longest ever by any incumbent- as a visionary leader of unwavering commitment and unsurpassable zeal; he infused fresh life into and lifted the institute out of the doldrums and steered it towards its acme. It was under his peerless guidance that the NIT went on to reclaim its position as a premier institute for the preservation and promotion of Buddhist ethos in the trans-Himalayan region thus keeping alive the dream of our Founder President Chogyal Palden Thondup Namgyal.Rinpoche expanded and revitalized the academic thrust areas by initiating the Sikkim Studies that focused on Sikkim-centric research, of particular note the Sikkim Ritual Video Archive and the Historic Photographs of Sikkim projects. Concurrently, he got on board Tibetan Buddhist scholars to spearhead research on various aspects of Buddhism with a special focus on Sikkim which resulted in a large number of important publications in both Tibetan and English to serve as a corpus of resources for the benefit of posterity. He was always keen that we research and document as much as we could before it was too late. He used his strong networking skills and leveraged his many alumni and other contacts in various Ministries of the Central Government to get the requisite funding for the many new projects he implemented at the cash- strapped institute while simultaneously getting funding for the digitization of the existing resources of the NIT. With the help of the Ministry of Electronics and Information Technology of the Government of India, he took great initiative in developing the digital Tibetan language and making the digitized wealth of Buddhist wisdom in the collection of the NIT easily accessible to the Buddhist world at large.A progressive and able administrator, under his stewardship, the NIT infrastructure grew to include perimeter fencing against encroachment, the addition of the new Conference Hall and Library complex and new hostel and apartment accommodation; NIT concurrently grew in leaps and bounds in its organizational skills and was soon organizing and hosting international conferences as well as a series of workshops and lectures on topics as varied as Science, Spirituality and Education and Quantum Physics and Emptiness in Buddhist Philosophy.However, Rinpoche always voiced his concern over the continued future of the NIT and felt that the way forward was to morph into a Buddhist university. Interestingly, in 2016, the State Government mooted the proposal for the establishment of the first Buddhist University in Sikkim, and NIT was entrusted with this huge responsibility. Rinpoche proved himself more than equal to embark on this ambitious project, and along with the new OSD Mr KN Bhutia, he actuated a plan of action that included the starting in 2017 of the Post Graduate programme in Buddhist and Tibetan Studies and the Faculty of Sowa Rigpa under the Sikkim University as per UGC norms and with the due approval of the State Government. The Ministry of AYUSH, Government of India sanctioned funding for the infrastructure development of the Faculty of Sowa Rigpa which today boasts its own academic block, hostel block, pharmacy, clinic and herbal garden and is on the verge of churning out the first batch of newly minted Amjilas of the BSRMS course equivalent to MBBS. The MA Buddhist and Tibetan Studies programme is in its third intake. It was primarily to consolidate and see his passion project to successful completion that Rinpoche opted to serve from mid-2019 until his retirement in February, 2021 as an Honorary Director with only a nominal salary. He left on a high note with the Institute on a sustained growth trajectory and a legacy hard to match forget surpass.Outside of his activities at NIT, Rinpoche was very active in the preservation and promotion of Tibetan Buddhism as well as the social, religious and cultural ethos of his native Sikkim. While possibly not an exhaustive list, some of the various positions he held are:Founding Member of the International Buddhist Confederation, New DelhiMember of the Mahabodhi Society of India, Kolkata.Advisor to HH Gyalwa Karmapa Orgen Trinley Dorje and Chairman of one of his Charitable TrustsAdvisor to Sakya Dolma Phodrang Foundation, Dehra DunAdvisor to Rumtek LabrangAdvisor to Mingyur Rinpoche’s LabrangChairman of Sakya Tashi Choeling TrustMember of the Executive Council of Sikkim UniversityRinpoche was also a generous philanthropist and donated land at Alu Bari, South Sikkim to Sakya Tashi Choling and Mindroling Penam Rinpoche for the establishment of their monasteries. He also re-built the Simick Sangag Dudul Ling monastery of his predecessor at Simick Lingzey. This was the first monastery in Sikkim to incorporate earthquake- resistant engineering design. He also built the Nyama Lhakhang at Simick. Simick monks came on record to state that Rinpoche in his lifetime had expressly evinced his desire to be cremated at his monastery there, but this was sadly not to be.Rinpoche’s untimely demise has been a monumental loss not only to us here at NIT and Sikkim in particular but to the entire Buddhist world at large. His Dharma activities were diverse and innumerable, and his demise leaves a huge vacuum. But in the words of His Holiness the Dalai Lama, we take succour in the fact that he ‘lived a meaningful life in the service of others.’ We condole his family and share their grief in this darkest hour.As a mark of respect for the departed soul, the Director, NIT has declared November 16, 2021 as a holiday for the institute. A huge prayer meeting was held on November 15, 2021 in the NIT Conference Hall with the full attendance of NIT staff as well as the Faculty of Sowa Rigpa and Buddhist and Tibetan studies. Tsogbhum and Tongchoe will also be offered by the NIT at the Chorten monastery on November 19, 2021. Monlom recitation and Gyamchod will be offered every morning henceforth at the NIT until the 49 th day for the swift rebirth of Rinpoche.Om Ami Dewa Hri!(Source: http://tibetology.net/wp-content/uploads/2021/11/Obituary.pdf)t/wp-content/uploads/2021/11/Obituary.pdf))
Paul G. Hackett + (Paul Hackett specializes in canonical Budd … Paul Hackett specializes in canonical Buddhist philosophy and Tibetan culture, as well as their influence on contemporary alternative religion in America. He is also active in the field of applied computational linguistics and serves as the chair of the Tibetan Information Technology Panel for the International Association for Tibetan Studies. He previously taught Classical Tibetan language at Columbia and Yale universities. ([https://www.shambhala.com/authors/g-n/paul-g-hackett.html Source Accessed Nov 21, 2023])Paul's doctoral dissertation, "Barbarian Lands: Theos Bernard, Tibet, and the American Religious Life" (2008), presented the first and only comprehensive narrative of the life of Theos Bernard (1908-1947). In the context of this narrative, the dissertation examined such issues as Bernard’s place in the early history of the American subculture and counter-culture informed by Indian concepts of religiosity and the narrative of the genesis and spread of Indian and Buddhist religious traditions in America over the last 150 years. In addition, Bernard’s life and writings are examined as a paradigm of an ethnically American counter-culture religious experience and his academic activities are discussed in terms of their broader implications for the study of religion.His masters thesis, "Approaches to Tibetan Information Retrieval: Segmentation vs. n-grams" (2000), reported the results of research evaluating automatic word-segmented indexing for Tibetan documents against a system using n-gram indexing in a search and retrieval system. For the thesis an algorithm for automatic sentence- and word-segmentation for Tibetan was designed and implemented in conjunction with a shallow parser performing automatic Part-of-Speech tagging.rforming automatic Part-of-Speech tagging.)
Per K. Sørensen + (Per Kjeld Sørensen is a prominent Danish T … Per Kjeld Sørensen is a prominent Danish Tibetologist who specialises in Tibetan and Himalayan history, literature and culture. From 1994 to 2017 he held the chair of Professor of Central Asian Studies (Zentralasienwissenschaften, Tibetology and Mongol Studies) at Leipzig Universität, Germany, which is the second-oldest university in Germany and has a long tradition of Oriental studies. In 2017 he was the Numata Visiting Professor in Buddhism at the University of California, Berkeley. ([https://buddhiststudies.berkeley.edu/2017-2018-events Sources: Berkeley Events] and [https://en.wikipedia.org/wiki/Per_K._S%C3%B8rensen Wikipedia Entry])An interview and detailed biographical information can be found in the book '''Gateways to Tibetan Studies''', [https://www.academia.edu/53412557/Festschrift_David_P_Jackson_Preface_etc Hamburg Indian and Tibetan Studies 12, 2021].burg Indian and Tibetan Studies 12, 2021].)
Perry Schimidt-Leukel + (Perry Schmidt-Leukel (born 1954) is Profes … Perry Schmidt-Leukel (born 1954) is Professor of Religious Studies and Intercultural Theology at the University of Muenster, Germany, and Director of the Institute for Religious Studies and Intercultural Theology. He is one of the Principal Investigators of the Cluster of Excellence “Religion and Politics”, University of Muenster. He holds degrees in Theology (Diploma) and Philosophy (Master). He received his PhD from the University of Munich (1992). His habilitatio (1996) was in Systematic Theology, Ecumenical Theology and Religious Studies. Before he came to Muenster, he taught at the Universities of Munich, Innsbruck and Salzburg, and was Professor of Religious Studies and Systematic Theology at the University of Glasgow (2000-2009).Schmidt-Leukel is internationally renowned as one of the leading proponents of a pluralist theology of religions. His main research interests are in the fields of inter-faith relations, Buddhist-Christian dialogue, theologies of religions in the various religious traditions and interreligious theology. Schmidt-Leukel published more than 30 books in German and English. Among his more recent English publications are God Beyond Boundaries: A Christian and Pluralist Theology of Religions (2017); Religious Pluralism and Interreligious Theology: The Gifford Lectures – An Extended Edition (2017); Buddhist-Christian Relations in Asia (2017); Interreligious Comparisons in Religious Studies and Theology (2016, co-ed. with A. Nehring); Buddhism and Religious Diversity, 4 volumes (2013).[https://www.giffordlectures.org/lecturers/perry-schmidt-leukel-0 Source: Gifford Lectures page].t-leukel-0 Source: Gifford Lectures page].)
Robert Thurman + (Robert Thurman is a recognized worldwide a … Robert Thurman is a recognized worldwide authority on mind science and spirituality, Asian history, philosophy, Tibetan Buddhism, and H. H. the Dalai Lama, Robert Thurman is an advocate of the relevance of Indo-Tibetan Buddhist sciences, arts, and practices in our daily lives. He is a leading voice for the value of reason, wisdom, peace and compassion. He was named one of Time magazine's 25 most influential Americans and has been profiled by The New York Times and People Magazine. He recently has been awarded the Padma Shri Award, the President of India’s fourth highest civilian honor for achievement in enriching Indian education and literature. An author and Jey Tsong Khapa Professor Emeritus of Indo-Tibetan Buddhology at Columbia University, Thurman lectures internationally at universities, companies, conferences and think-tanks. His many books include ''Inner Revolution'', a ground-breaking history of Indian and Tibetan Buddhism and a call for an enlightened ethics and politics; ''The Central Philosophy of Tibet'', on Buddhist science; ''Wisdom and Compassion: The Sacred Art of Tibet'', on Buddhist art; ''Essential Tibetan Buddhism'', an anthology of key works of Tibetan authors; ''Infinite Life'', a yogic commentary on Shantideva’s Bodhisattva Career; and ''The Tibetan Book of the Dead'', a study of the Tibetan science and art of dying and navigating the rebirth process; ''Why the Dalai Lama Matters'', a win-win plan to solve China’s Tibet catastrophe; ''Man of Peace'', a 300 page fully-illustrated graphic novel of the XIV Dalai Lama’s life and the true story of the invasion of Tibet; ''The Brilliantly Illuminating Lamp'', a study and translation of Tsong Khapa’s masterwork on the most advanced yogas for mastering the process of conscious evolution; and his latest, forthcoming, ''The Esoteric Community Tantra'' with its ''Illuminating Lamp Commentary'', an introduction with translations to the unexcelled yoga tantras; and ''Buddha Bliss'', a study of the eightfold path as an evolutionary core curriculum. At the request of H.H. the Dalai Lama, Thurman co-founded Tibet House US in 1987 with Tenzin Namgyal Tethong and Philip Glass, a nonprofit dedicated to the preservation and renaissance of Tibetan civilization. It maintains a lively museum and cultural center in New York city, affiliates with Tibet Houses in New Delhi and other national capitals around the world. In 2002 he founded Menla Retreat & Dewa Healing Spa in the Catskill Mountains to advance the practical wisdom and healing arts of Tibetan medicine traditions. Working with the American Institute of Buddhist Studies, an international network of universities, and Indian Buddhist partners, he is currently engaged in establishing the Dharmachakra Buddhist Classics Translation Center in Andhra Pradesh, to complete the multi-generational task of translating from the Tibetan Tengyur the 5000+ originally Sanskrit works from India’s long lost "Library of Alexandria," the Ratnodadhi Library of Nālandā University, into English and other modern Indian and world languages, creating a necessary database for the 21st century collaboration of the Indian and Tibetan Inner Sciences (''adhyātmavidyā'') with modern, "outer," materialist sciences. Inspired by H. H. the Dalai Lama, Thurman's public presentations take a stand on Buddhism's open ground and thence transport audiences into an expanded vision of the world—the sweep of history, the subtleties of the inner science of the psyche, or the depths of the life of the heart. They help clear away shrouds of confusion and tend to evoke the cheerfulness of an enriched present, with the realistic hope for a peaceful future. (Source: [https://menla.org/teachers/robert-a-f-thurman/ Menla.org])a.org/teachers/robert-a-f-thurman/ Menla.org]))
Shenghai Li + (Shenghai Li is visiting associate professo … Shenghai Li is visiting associate professor in the Department of philosophy, National Taiwan University. He holds a Ph.D. in Languages and Cultures of Asia from the University of Wisconsin–Madison. His research interests include Indian Philosophy, Tibetan Buddhist Philosophy, Madhyamaka Philosophy, and Sanskrit and Tibetan languages. He has taught courses on Tibetan Buddhism and The Middle Way Philosophy of Candrakīrti. ([https://www.philo.ntu.edu.tw/?page_id=7361&lang=en Adapted from Source Apr 9, 2022])&lang=en Adapted from Source Apr 9, 2022]))
Surendrabodhi + (Surendrabodhi (Wyl. lha dbang byang chub) … Surendrabodhi (Wyl. lha dbang byang chub) was an Indian paṇḍita who came to Samye at the time of Trisong Deutsen. The following information has been complied by Dan Martin:* One of the Indian teachers invited to Tibet in time of Emperor ral pa can (early 9th century). See the shorter Lde'u history (p. 135), where the name is spelled su len tra bo de.* In list of South Asian pundits in bu ston's History (1989), p. 280.7.* In list of imperial period pundits in Tibet contained in zhu chen, bstan 'gyur dkar chag, p. 158, line 19.* Stog Palace catalogue, index.* su randra bodhi. Translator in time of Emperor Ral pa can. Padma dkar po, Chos 'byung, p. 331.* Biographical Dictionary of Tibet and Tibetan Buddhism, vol. 1, p. 565. Surendrabodhi — in Tibetan translation, Lha dbang byang chub — in time of Ral pa can. Mtshan tho, no. 18. ([http://rywiki.tsadra.org/index.php/Surendrabodhi Source Accessed Aug 18, 2020])endrabodhi Source Accessed Aug 18, 2020]))
Takayasu Suzuki + (Takayasu Suzuki is member of the Faculty o … Takayasu Suzuki is member of the Faculty of International Culture at Yamaguchi Prefectural University in Japan. His areas of specialization include Chinese philosophy, Indian philosophy and Buddhist Studies. His areas of interest include the history of thought on Nyorai's Externality and Internality; the relationship and empathy between self and others (others/world); and modern and independent understandings of Buddhism. ([https://www.yamaguchi-pu.ac.jp/ic/ic/teachers-new/suzuki/?c=page&q=Takayasu Source Accessed June 22, 2020])amp;q=Takayasu Source Accessed June 22, 2020]))
Dzogchen Ponlop Rinpoche + (The 7th Dzogchen Ponlop (Karma Sungrap Nge … The 7th Dzogchen Ponlop (Karma Sungrap Ngedön Tenpa Gyaltsen, born 1965) is an abbot of Dzogchen Monastery, founder and spiritual director of Nalandabodhi, founder of Nītārtha Institute for Higher Buddhist Studies, a leading Tibetan Buddhist scholar, and a meditation master. He is one of the highest tülkus in the Nyingma lineage and an accomplished Karma Kagyu lineage holder.Dzogchen Ponlop Rinpoche was born in 1965 at Rumtek Monastery (Dharma Chakra Center) in Sikkim, India. His birth was prophesied by the supreme head of the Kagyu lineage, Rangjung Rigpe Dorje, 16th Karmapa, to Ponlop Rinpoche's parents, Dhamchö Yongdu, the General Secretary of the Sixteenth Gyalwang Karmapa, and his wife, Lekshey Drolma. Upon his birth, he was recognized by the 16th Gyalwang Karmapa as the seventh in the line of Dzogchen Ponlop incarnations and was formally enthroned as the Seventh Dzogchen Ponlop at Rumtek Monastery in 1968.[1]After receiving Buddhist refuge and bodhisattva vows from the 16th Gyalwang Karmapa, Dzogchen Ponlop was ordained as a novice monk in 1974. He subsequently received full ordination and became a bhikṣu, although he later returned his vows and is now a lay teacher.Rinpoche received teachings and empowerments from the 16th Gyalwang Karmapa, Dilgo Khyentse, Kalu Rinpoche, Tulku Urgyen Rinpoche, Khenchen Thrangu Rinpoche (chief Abbot of the Kagyu lineage), Alak Zenkar Rinpoche, and Khenpo Tsultrim Gyamtso Rinpoche, his root guru.Ponlop Rinpoche began studying Buddhist philosophy at the primary school in Rumtek at age 12. In 1979 (when Rinpoche was fourteen), the 16th Karmapa proclaimed Ponlop Rinpoche to be a heart son of the Gyalwang Karmapa and a holder of his Karma Kagyu lineage. In 1980 on his first trip to the West, he accompanied the Sixteenth Gyalwang Karmapa to Europe, United States, Canada, and Southeast Asia. While serving as the Karmapa's attendant, he also gave dharma teachings and assisted in ceremonial roles during these travels.[2]In 1981, he entered the monastic college at Rumtek, Karma Shri Nalanda Institute for Higher Buddhist Studies where he studied the fields of Buddhist philosophy, psychology, logic, and debate. During his time at Rumtek, Dzogchen Ponlop Rinpoche worked for the Students' Welfare Union, served as head librarian, and was the chief-editor of the Nalandakirti Journal, an annual publication which brings together Eastern and Western views on Buddhism. Rinpoche graduated in 1990 as Ka-rabjampa from Karma Shri Nalanda Institute for Higher Buddhist Studies in Rumtek Monastery. (Ka-rabjampa means "one with unobstructed knowledge of scriptures", the Kagyu equivalent of the Sakya and Gelug's geshe degree.) He simultaneously earned the degree of Acharya, or Master of Buddhist Philosophy, from Sampurnanant Sanskrit University. Dzogchen Ponlop has also completed studies in English and comparative religion at Columbia University in New York City. ([https://en.wikipedia.org/wiki/Dzogchen_Ponlop_Rinpoche Source Accessed Nov 19, 2019])For further information about Dzogchen Ponlop Rinpoche, visit his [https://dpr.info/ Official Website]t his [https://dpr.info/ Official Website])
Achan Sermchai Jayamaṅgalo + (The Most Venerable Phra Thepyanmongkol was … The Most Venerable Phra Thepyanmongkol was born on 6 March 1929. While he was a layman, he worked as a research specialist at the United States Information Services (USIS) in Bangkok. Also, he was a visiting lecturer in research methodology, research and evaluation, and public opinion surveys to various academic institutions in Thailand. Sermchai began practicing meditation in 1970. After he made an attainment according to the Dhammakaya Meditation, he furthered his meditation to the advanced level with the Most Venerable Master Phrarajbrahmathera (Veera Kanuttamo), the vice abbot and head of Vipassana Meditation department of Wat Paknam in Bangkok, who studied the superknowledge of Dhammakaya directly with the Most Venerable Grand Master Phramongkolthepmuni (Luang Por Wat Paknam). After his achievement in meditation, Sermchai entered Buddhist monkhood on 6 March 1986. As a Buddhist monk, he spent years studying Buddhist doctrine and Pali language until he completed the advanced level of Dhamma study and level six of Pali curriculum. In 1991, he established Wat Luang Phor Sodh Dhammakayaram to be a center for Dhamma study and meditation practice in Rajaburi Province. In 1996, he became a certified Buddhist preceptor. As a recognition to his works which benefit Buddhism and the society, Venerable Sermchai was promoted for the first time to the ecclesiastical title of Phra Bhavana Visutthikhun in 1998. In 2004, he was promoted to the title of Phra Rajyanvisith. He was promoted again to the higher ecclesiastical title of Phra Thepyanmongkol in 2011. Throughout years of his monkhood, the Most Venerable Sermchai has promoted Dhamma study and Dhammakaya Meditation practice in order to create peace among human societies. With his qualified knowledge gained from the modern education system and profession as well as knowledge about Dhamma doctrine and meditation experience, the Most Venerable Sermchai has authored many books on Buddhism and meditation. In addition, as the abbot of Wat Luang Phor Sodh Dhammakayaram, he has organized meditation retreat and training for both Thais and foreigners. Venerable Master Sermchai initiated many projects which benefit Buddhism and the propagation of Dhammakaya Meditation which includes the establishment of Buddhist college located within the area of his temple in Rajaburi Provice. Consequently, with his work achievement and qualification, in July 2018, Venerable Master Sermchai (Phrathepyanmongkol) was granted the title of 'Associate Professor' by Mahachulalongkornrajavidyalaya University (MCU) which is the prominent Buddhist University in Thailand. ([https://www.meditation101.org/14497024/venerable-master-assoc-professor-sermchai-jayamanggalo Source Accessed Apr 4, 2022])jayamanggalo Source Accessed Apr 4, 2022]))
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.)
Tcheuky Sèngué + (This is the Dharma name and pen name of Fr … This is the Dharma name and pen name of François Jacquemart.Lama Cheuky Sèngué (François Jacquemart) was born in 1949 and had his first encounter with Tibetan Buddhism in 1976. He accomplished a 3-year Buddhist retreat in France in the beginning of the eighties. He became a close student of the late Bokar Rinpoche and served him as an interpreter for a long period.In 1985, he founded (and still directs) Claire Lumière publications dedicated to Tibetan Buddhism, translating, editing, and publishing a considerable number of books in French, mainly for the Kagyu Lineage.He is also in charge of a few small Dharma centres (Aix-en-Provence, Avignon, and Grenoble) and teaches in France and Spain.His Holiness the Karmapa requested him to translate into French the Kagyu Monlam Books, a task which was completed under His direction at the Gyutö Monastery. ([https://karmapafoundation.eu/the-board/francois-jacquemart/ Source Accessed Feb 27, 2023])jacquemart/ Source Accessed Feb 27, 2023]))
Tiān Xīzāi + (Tiān Xīzāi (天息災) was a translator in the 1 … Tiān Xīzāi (天息災) was a translator in the 10th century A.D., 北宋 Northern Sòng Dynasty. In 985 A.D. he produced a Chinese translation of the ''Bodhicaryāvatāra'' (T.1662). ([https://www2.hf.uio.no/polyglotta/index.php?page=person&bid=2&vid=24&entity=117&kid=117 Adapted from Source Apr 20, 2021]);entity=117&kid=117 Adapted from Source Apr 20, 2021]))
Karma Lekshe Tsomo + (Venerable Karma Lekshe Tsomo, a specialist … Venerable Karma Lekshe Tsomo, a specialist in Buddhist studies, has taught at USD since 2000. She offers classes in Buddhist Thought and Culture, World Religions, Comparative Religious Ethics, Religious and Political Identities in the Global Community, and Negotiating Religious Diversity in India. Her research interests include women in Buddhism, death and dying, Buddhist feminist ethics, Buddhism and bioethics, religion and politics, Buddhist social ethics, and Buddhist transnationalism. She integrates scholarship and social activism through the Sakyadhita International Association of Buddhist Women and Jamyang Foundation, an innovative education project for women in developing countries, with 15 schools in the Indian Himalayas, Bangladesh, and Laos. Karma Lekshe Tsomo studied at the Library of Tibetan Works and Archives and the Institute of Buddhist Dialectics in Dharamsala, India for 15 years. She obtained a BA from Berkeley and a PhD from the University of Hawai‘i in Comparative Philosophy. ([https://www.sandiego.edu/cas/theology/faculty-and-staff/biography.php?profile_id=190 Source: University of San Diego Home Page])ource: University of San Diego Home Page]))
Vimalakīrti + (Vimalakīrti is the central figure in the [ … Vimalakīrti is the central figure in the [[Vimalakīrtinirdeśa]], one of the most beloved Mahāyāna sutras, and is presented as a lay practitioner and wealthy patron of Gautama Buddha (6th to 5th century BCE). The caves in Dunhuang have multiple depictions of Vimalakīrti in dialogue with Manjushri. Other than the Vimalakīrti Sutra mentioning the city of Vaisali as where the Licchavi Vimalakīrti was residing, there is very little historical information known about him.le historical information known about him.)
Jue Liang + ([https://religiousstudies.as.virginia.edu/grad-students/profile/jl4nf See UVa Grad Student Page] [https://virginia.academia.edu/JueLiang Academia.edu for Jue Liang])
Śākya Lodro + (Śākya blo gros, Tibetan translator, ca. 10 … Śākya blo gros, Tibetan translator, ca. 10th-11th Century A.D. *''Byaṅ chub sems dpa'i spyod pa la 'jug pa'' (Tibetan translation of ''Bodhicaryāvatāra''), in Tg, vol. la 1b1-40a7 (with Dharmaśrībhadra and Rin chen bzaṅ po). Bca*''Brgya lṅa bcu pa źes bya ba'i bstod pa'' (Tibetan translation of ''Śatapañcāśatka''), Tg bstod tshogs ka 110a3-116a5.*''Brgya lṅa bcu pa źes bya ba'i bstod pa'i ’grel pa'', Tg bstod tshogs ka 116a5-178a1. ([https://www2.hf.uio.no/polyglotta/index.php?page=person&bid=2&vid=&entity=106 Source Accessed Aug 31, 2021])amp;vid=&entity=106 Source Accessed Aug 31, 2021]))

François Jacquemart + (François Jacquemart : '''This is the given name of [[Tcheuky Sèngué]]. See that page for more information.''')

Cha, S. + (The Korean scholar Sangyeob Cha, who was b … The Korean scholar Sangyeob Cha, who was born in 1969, is Humanities Korea Professor at Geumgang Center for Buddhist Studies at Geumgang University (金剛大學校，甘フネ邙哥丑 Geumgang Daehakgyo) in South Korea and is the Head of the center’s research team for tathãgatagarbha studies. He received the MA degree in 1999 from Dongguk University (東國大學校，吾号邙計丑 Dongguk Daehakgyo) in Seoul, followed by the PhD degree in 2007 from the same institution with a dissertation on ''śamatha'' meditation practice, comparing the explanations given in Tsong kha pa's ''Lam rim chen mo'' with related explanations from Indian Yogācāra texts, particularly the YBh. This made him one of the first Tibetologists to be educated in South Korea. He joined the Geumgang Center for Buddhist Studies in 2007 as a researcher and was promoted to Professor in 2011.His research has mainly been concerned with meditation doctrines of the Yogācāra tradition in India and Tibet as represented in texts and Buddhist art, as well as the doctrine of buddha-nature (''tathāgatagarbha'') especially as found in the commentarial writings on the ''Ratnagotravibhāga'' by the Tibetan scholar Rngog Bio ldan shes rab (1059-1109). (Source: The Foundation for Yoga Practitioners, page 239, footnote 428)oga Practitioners, page 239, footnote 428))
Tilopa + (Tilopa. (T. Ti lo pa) (988–1069). An India … Tilopa. (T. Ti lo pa) (988–1069). An Indian tantric adept counted among the eighty-four mahāsiddhas and venerated in Tibet as an important source of tantric instruction and a founder of the Bka' brgyud sect. Little historical information exists regarding Tilopa's life. According to his traditional biographies, Tilopa was born a brāhmaṇa in northeast India. As a young man he took the vows of a Buddhist monk, but later was compelled by the prophecies of a ḍākinī messenger to study with a host of tantric masters. He lived as a wandering yogin, practicing tantra in secret while outwardly leading a life of transgressive behavior. For many years Tilopa acted as the servant for the prostitute Barima (in truth a wisdom ḍākinī in disguise) by night while grinding sesame seeds for oil by day. The name Tilopa, literally "Sesame Man," derives from the Sanskrit word for sesamum. Finally, Tilopa is said to have received instructions in the form of a direct transmission from the primordial buddha Vajradhara. Tilopa instructed numerous disciples, including the renowned Bengali master Nāropa, who is said to have abandoned his prestigious monastic position to become Tilopa's disciple, undergoing many difficult trials before receiving his teachings. Those teachings were later received by Marpa Chos kyi blo gros, who brought Tilopa's teachings to Tibet. As with many Indian siddhas, Tilopa's main instructions are found in the form of dohā, or songs of realization. Many of his songs, together with several tantric commentaries and liturgical texts, are included in the Tibetan canon. Among the teachings attributed to him are the bka’ ’babs bzhi ("four transmissions"), the lus med mkha’ ’gro snyan rgyud chos skor dgu ("nine aural lineage cycles of the formless ḍākinīs"), and the Mahāmudropadeśa. (Source: "Tilopa." In ''The Princeton Dictionary of Buddhism'', 914. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
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))
Elliot Sperling + ('''Obituary: Elliot Sperling (1951-2017)'' … '''Obituary: Elliot Sperling (1951-2017)''' by Tenzin Dorjee. (''HIMALAYA''. Volume 37, Number 1, pp 149-150)Professor Elliot Sperling’s death was a colossal tragedy byevery measure. He was only 66 years old, and he exudedlife, health, and purpose—the antithesis of death. Afterretiring from a long professorship at Indiana Universityin 2015, where he was director of the Tibetan Studiesprogram at the department of Central Eurasian Studies,Sperling moved back to his native New York. He bought anapartment in Jackson Heights, where he converted everywall into meticulously arranged bookshelves—only thewindows were spared. He was clearly looking forward toa busy retirement, living in what was basically a librarypretending to be an apartment.Sperling was the world’s foremost authority on historicalSino-Tibetan relations. For his landmark work “on the political, religious, cultural, and economic relations betweenTibet and China from the fourteenth through seventeenthcenturies,” he was awarded a MacArthur genius grant atthe age of 33.1He accumulated a compact but enduring body of work that defined and shaped Tibetan studiesover the last three decades. No less important, he was alsoa phenomenal teacher, storyteller, entertainer, whiskey connoisseur (he delighted in teaching us how to enjoythe peaty Scotch whiskies), and a passionate advocate forTibetan and Uyghur causes.Through his seminal writings on Tibet’s relations withChina during the Yuan, Ming, and Qing dynasties, hebecame arguably the first historian to use both Chineselanguage archives and Tibetan language sources extensively, bringing to light the separation and independence thatcharacterized the relationship between the two nations.Until he came along, most Western academics viewedTibet through Chinese eyes, largely because they couldnot access Tibetan sources. Sperling, fluent in Tibetan aswell as Chinese, upended the old Sino-centric narrativeand transformed the field. Roberto Vitali, who organized afestschrift for Sperling in 2014, writes that Sperling’s work“will stay as milestones” in Tibetan studies.2 His writingshave become so central to the field that any scholar whowrites a paper about historical Sino-Tibetan relations cannot do so without paying homage to Sperling’s work. He is,so to speak, the Hegel of Sino-Tibetan history.One can imagine the joy many of us felt when ProfessorSperling chose to make his home in Jackson Heights, thesecond (if unofficial) capital of the exile Tibetan world—after Dharamsala, India. We saw him at demonstrations atthe Chinese consulate, art openings at Tibet House, poetrynights at Little Tibet restaurant, and sometimes at dinnerparties in the neighborhood. At every gathering, he heldcourt as the intellectual life of the party. His friends andstudents bombarded him with questions on topics rangingfrom art to politics to linguistics, for his erudition wasnot limited to history alone. Unfailingly generous andeloquent, he supplied the most intriguing, insightful andexhaustive answers to every question. Each conversationwith him was a scholarly seminar. Among the circle ofTibetan activists and artists living in New York City,Sperling quickly fell into a sort of second professorship, anunderground tenure without the trappings of university.We weren’t about to let him retire so easily.Some of Professor Sperling’s most influential early worksinclude: The 5th Karma-pa and Some Aspects of the RelationshipBetween Tibet and the Early Ming (1980); The 1413 MingEmbassy to Tsong-ka-pa and the Arrival of Byams-chen chos-rjeShakya ye-shes at the Ming Court (1982); Did the Early MingEmperors Attempt to Implement a ‘Divide and Rule’ Policy inTibet? (1983); and The Ho Clan of Ho-chou: A Tibetan Family inService to the Yuan and Ming Dynasties (1990) among others.One of my personal favorites in his corpus is The 5th Karmapa and Some Aspects of the Relationship Between Tibet and theEarly Ming. In this text, Sperling argues that in the earlyyears following the collapse of the Mongol Yuan dynasty in1367, the Ming rulers of China adopted a non-expansionistforeign policy, displaying greater interest in drawing clearboundaries to keep the ‘barbarians’ out of China thanin expanding its boundaries to encroach into non-Mingterritories. Ming China was initially conceived more asan inward-looking state than an outward-looking empire,partly in critique of the ruthless expansionism of theirpredecessors, the Mongol Yuan rulers. In fact, Sperlingquotes from the very proclamation carried by the firstmission that Ming Taitsu, or the Hongwu Emperor, sent toTibet::Formerly, the hu people [i.e. the Mongols] usurped:authority in China. For over a hundred years caps:and sandals were in reversed positions. Of all:hearts, which did not give rise to anger? In recent:years, the hu rulers lost hold of the government….:Your Tibetan state is located in the western lands.:China is now united, but I am afraid that you have:still not heard about this. Therefore this proclamation [is sent].3 Sperling goes on to write that this “first mission is acknowledged by Chinese records to have met with nosuccess,” and that necessitated the dispatching of a secondmission.4In ''Did the Early Ming Emperors Attempt to Implement a “Divide and Rule” Policy in Tibet?''5Sperling defies decades of conventional wisdom with a bold argument when he writes::The Chinese court was never, in fact, able to mount:a military expedition beyond the Sino-Tibetan:frontier regions. This fact becomes strikingly:obvious as one glances through both Tibetan and:Chinese sources for the period in question…. Unable:to protect its embassies or even to retaliate against:attacks on them, China was hardly in a position to:manifest the kind of power needed to implement a:policy of “divide and rule” in Tibet.For many Tibetans who care about seemingly inconsequential details of the murky Sino-Tibetan relations from the fourteenth to the seventeenth centuries, a historical period that has become a domain of highly charged information battles between Dharamsala and Beijing, Sperling’s writings are like a constellation of bright lamps illuminating the tangled web of Sino-Tibetan history. He excavated critical pieces of Tibet’s deep past from the forbidding archives of antiquity, arranged them in a coherent narrative, and virtually placed in our hands several centuries of our own history.Elliot Sperling’s academic stature would have allowedhim to be an ivory tower intellectual. Instead, he choseto be a true ally of the Tibetan people and an unwaveringchampion of Tibetan freedom. While he studied withTaktser Rinpoche, the Dalai Lama’s elder brother, hemaintained lifelong friendships with the people he metin Dharamsala: Tashi Tsering (the preeminent Tibetanhistorian), Jamyang Norbu (the rebel intellectual andaward-winning author), Peter Brown (the ‘AmericanKhampa’ and a brother in the Tibetan struggle). Sperlingjoined many of us in the trenches of activism, alwaysencouraging us to embark on bigger and bolder advocacycampaigns for Tibet. Speaking in his Bronx-accentedTibetan, he told us that if only Tibetans studied our historymore seriously, we would be able to believe that Tibet willbe free again.A sharp and fearless critic of Beijing, Sperling neitherminced his words nor censored his writings under fear ofbeing banned from China. Even when he taught in Beijingfor a semester, where he developed a close friendship withthe Tibetan poet Woeser, he successfully avoided the trapof self-censorship that has neutered so many scholars in our time.6While railing against Beijing’s atrocities in Tibet, he managed to be critical of Dharamsala’s excessively conciliatory stance toward Beijing.7His provocative critiques of the Tibetan leadership sometimes made us uncomfortable, but that was exactly the impact he was seeking as a teacher who cared deeply about Tibet: to awaken and educate us by pushing us into our discomfort zone. “Having a teacher like Sperling was a bit like having access to a genius, a father, and some sort of bodhi all in one,” says Sara Conrad, a doctoral student at Indiana University who studied with Sperling for many years. “A walking encyclopedia, I felt I could learn a lot just being near him—and he took every opportunity to teach me. I benefited learning from him about Tibet and Tibetan of course, but also about parenthood and morality, music and comedy. In terms of academia he told me I must be able to live with myself after I write, and therefore it is always best to be honest.”In recent years, Sperling took up the case of Ilham Tohti,the Uyghur intellectual sentenced to life imprisonmentby Beijing. He played a key role in raising Tohti’s profileas a prisoner of conscience, nominating him for humanrights awards. He took Tohti’s daughter, Jewher, underhis wing and oversaw her wellbeing and education. InJewher’s own words, Elliot Sperling became “like a secondfather” to her. His friendship with Ilahm Tohti and Jewherexemplified the compassion and generosity with which hetreated everyone. Sure, he made his mark in this world as ascholar, but his monumental intellect was matched by hisunbounded kindness, altruism, and humanity.“Professor Sperling was the moral compass of Tibetan studies,” said fellow historian Carole McGranahan at Sperling’s March 11 memorial in New York. His untimely deathhas left an abyss in our hearts and a chasm in the world of Tibetology. Christophe Besuchet, a fellow activist, remarked that it is “as if a whole library had burned down.”Even so, it is worth remembering that Sperling has already done far more than his fair share of good in the world, and he deserves a rest (or a break, if you consider it from a Buddhist perspective). In the course of 66 years, he lived multiple lifetimes—as a taxi driver, hippie, scholar, mentor, activist, father—each one more productive and meaningful than the last. He has engraved his spirit so deeply in the lives of so many of us that, in a way, he is still alive. And while one library has burned down, there are thousands of libraries where his words still live and breathe.''Endnotes'' 1. MacArthur Foundation, <https://www.macfound.org/fellows/236/> (accessed 6 March 2017).2. Roberto Vitali, “For Elliot from a Friend,” InternationalAssociation for Tibetan Studies. Also see Trails of the TibetanTradition: Papers for Elliot Sperling, edited by Roberto Vitali(Amnye Machen Institute: 2014).3. Elliot Sperling, “5th Karmapa and Some Aspects ofthe Relationship Between Tibet and the Early Ming,” inMichael Aris and Aung San Suu Kyi, eds., Tibetans Studiesin Honour of Hugh Richardson, Warminster, 1980 (publishedin translation as Shiboling, “Wushi Gamaba yiji Xizanghe Mingchu de guanxi yaolue,” in Guowai Zangxue yanjiuyiwenji, vol. 2, Lhasa, 1987), pp.279-289.4. Ibid.5. Elliot Sperling, “Divide and Rule Policy in Tibet,” inErnst Steinkellner, ed., Contributions on Tibetan Language,History and Culture. Proceedings of the Csoma de KorosSymposium Held at Velm-Vienna, Austria, 13-19 September1981, Vienna, 1983, pp.339-356.6. See Tsering Woeser, “A Chronicle of Elliot Sperling,”in Trails of the Tibetan Tradition: Papers for Elliot Sperling,Roberto Vitali eds., (published by Amnye Machen Institute,2014).7. He has criticized the Dalai Lama’s ‘Middle WayApproach’ to dealing with China as too conciliatory. Seehis article Self-Delusion, <http://info-buddhism.com/SelfDelusion_Middle-Way-Approach_Dalai-Lama_Exile_CTA_Sperling.html#f1>.'''Tenzin Dorjee''' is a writer, activist, and a researcher at TibetAction Institute. His monograph The Tibetan NonviolentStruggle: A Strategic and Historical Analysis was publishedin 2015 by the International Center on Nonviolent Conflict.His writings have been published in various forums includingGlobal Post, Courier International, Tibetan Review, TibetTimes, and the CNN blog. He is a regular commentatoron Tibet-related issues for Radio Free Asia, Voice ofAmerica, and Voice of Tibet. He served as the ExecutiveDirector of Students for a Free Tibet from 2009 to 2013.An earlier version of this obituary was published in theHuffington Post <https://www.huffpost.com/entry/remembering-elliot-sperling-personal-reflections-on_b_5899c990e4b0985224db59cb>.t-sperling-personal-reflections-on_b_5899c990e4b0985224db59cb>.)
Akester, M. + ('''SIT BIO: Matthew Akester, Lecturer and … '''SIT BIO: Matthew Akester, Lecturer and Faculty Advisor''' Matthew is a translator of classical and modern literary Tibetan with 25 years of fieldwork experience as an independent researcher throughout the Tibetan world. His discipline is history, both religious and political history, which corresponds with the program’s double specialization. Matthew's special interests include the history of Lhasa, the life and times of Jamyang Khyentse Wangpo, historical geography of central Tibet, and history and memoir in occupied Tibet. His published book-length translations include [[The Life of Jamyang Khyentse Wangpo]] by Jamgon Kongtrul ([[Shechen Publications]] 2012); [[Memories of Life in Lhasa Under Chinese Rule]] by Tubten Khetsun ([[Columbia University Press]] 2008, Penguin India 2009); and [[The Temples of Lhasa]] (with [[Andre Alexander]], [[Serindia Publications]] 2005). In addition, he has worked as active consultant and contributor for the Tibet Information Network, Human Rights Watch, Tibet Heritage Fund, and [[Tibetan Buddhist Resource Center]]; as translator, editor, and advisor for countless publications on Tibet in English, French, and Tibetan; and as lecturer on contemporary Tibet for student programs including SIT in Nepal and India. ([http://www.sit.edu/studyabroad/faculty_npt.cfm SOURCE])www.sit.edu/studyabroad/faculty_npt.cfm SOURCE]))
A. Charles Muller + (A. Charles Muller (born September 19, 1953 … A. Charles Muller (born September 19, 1953) is an academic specializing in Korean Buddhism and East Asian Yogacara, having published numerous books and articles on these topics. He is a resident of Japan, currently teaching at Musashino University. He is one of the earliest and most prolific developers of online research resources for the field of Buddhist Studies, being the founder and managing editor of the online Digital Dictionary of Buddhism, the CJKV-English Dictionary, and the H-Buddhism Scholars Information Network, along with having digitized and published numerous reference works.Muller's academic study of Buddhism began as an undergraduate at Stony Brook University, where he majored in Religious Studies under the guidance of Sung Bae Park, a specialist in Seon and Korean Buddhism. After graduating, he spent two years studying in Japan, after which he spent one year in the graduate program in Religious Studies at the University of Virginia. In 1988, he left UVa to return to Stony Brook, where he completed a PhD in Comparative literature, once again with Sung Bae Park as his principal advisor. He also studied Christian Theology with Peter Manchester, Islam with William Chittick, and Postmodern literary criticism with Michael Sprinker and Hugh Silverman. His dissertation, "Hamhŏ Kihwa: A Study of His Major Works," was accepted in 1993, after which he spent six months in Korea as a research associate at the Academy of Korean Studies, before taking up an academic position in Japan, at Toyo Gakuen University.From 1994 to 2008, Muller taught courses in philosophy and religion at Toyo Gakuen University, during which time he published numerous books and articles on Korean Buddhism, Zen, East Asian Yogacara, and Confucianism. While active in numerous academic organizations such as the American Academy of Religion and the Japanese Association for Indian and Buddhist Studies, he also became known as one of leading figures in the creation of online research resources. In 1995, he set up his web site called Resources for East Asian Language and Thought (still in active service today), featuring online lexicons, indexes, bibliographies, and translations of classical texts. In 1996, he started the Budschol listserv for the academic study of Buddhism, which would, in 2000, become part of H-Net, under the name of H-Buddhism, the central internet organ for communication among scholars of Buddhism. He also initiated two major dictionary projects, the Digital Dictionary of Buddhism and the CJKV-E Dictionary, which have become basic reference works for the field of Buddhist and East Asian studies, subscribed to by universities around the world. His work in the area of online reference works and digitization led him into the field of Digital Humanities, with his principal area of expertise lying in the handling of literary documents using XML and XSLT. In 2008, Muller was invited to join the Faculty of Humanities at the University of Tokyo, where he taught courses in Digital Humanities, Chinese Philosophy, and Korean Philosophy and Religion. He retired from UTokyo in March 2019 and moved to Musashino University, where he is director of the Institute of Buddhist culture and teaches courses in Buddhist Studies. ([https://en.wikipedia.org/wiki/A._Charles_Muller Source Accessed July 21, 2021])les_Muller Source Accessed July 21, 2021]))
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].)
Ben Connelly + (Ben Connelly is a Soto Zen teacher and dha … Ben Connelly is a Soto Zen teacher and dharma heir in the Katagiri lineage based at Minnesota Zen Meditation Center. He also provides secular mindfulness training in a variety of contexts including police training, half-way houses, and correctional facilities, and is a professional musician. He lives in Minneapolis, Minnesota. (Source: Amazon Author Page)Learn more at the [https://www.mnzencenter.org/teachers.html Minnesota Zen Meditation Center website].Watch a video of Ben talking about his book ''Vasubandhu’s Three Natures'': https://www.youtube.com/watch?v=dBK5k17eYDwttps://www.youtube.com/watch?v=dBK5k17eYDw)
Bhikkhu Anālayo + (Bhikkhu Anālayo was born in Germany in 196 … Bhikkhu Anālayo was born in Germany in 1962 and ordained in Sri Lanka in 1995. In the year 2000 he completed a Ph.D. thesis on the ''Satipatthana-sutta'' at the University of Peradeniya (published by Windhorse in the UK). In the year 2007 he completed a habilitation research at the University of Marburg, in which he compared the ''Majjhima-nikaya'' discourses with their Chinese, Sanskrit, and Tibetan counterparts. At present, he is a member of the Numata Center for Buddhist Studies, University of Hamburg, as a professor, and works as a researcher at Dharma Drum Institue of Liberal Arts, Taiwan. Besides his academic activities, he regularly teaches meditation. ([https://www.buddhismuskunde.uni-hamburg.de/en/personen/analayo.html Source Accessed Nov 22, 2019])* For a substantial list of Bhikkhu Anālayo's publications, visit his faculty page at the [https://www.buddhismuskunde.uni-hamburg.de/en/personen/analayo.html University of Hamburg]rsonen/analayo.html University of Hamburg])
Robert J. Miller + (Bob received his B.A. from the University … Bob received his B.A. from the University of Michigan and his Ph.D. from the University of Washington at Seattle.His regional area of focus at that time was Inner Mongolia. Bob and Bea [his wife] conducted fieldwork in Darjeeling District inWest Bengal, where they gathered information from Tibetan refugees and developed a life-long sympathy for Tibet. Bobtaught for three years in the University of Washington at Seattle before joining the Anthropology Department in theUniversity of Wisconsin in 1959. At that time, Wisconsin's Department of Indian Studies was still taking shape. Afaculty committee interested in India had succeeded in gaining approval for the Department, but the scope of the fledglingDepartment was far from clear. During 1960-61 interested faculty, including Bob Miller, held a Weekend Retreat wherethey discussed basic curriculum, faculty to be recruited, and new courses to be introduced for the Department of IndianStudies. . . . Bob's publications include numerous articles in encyclopedias and journals. His books and monographs include ''A Regional Handbook on the Inner Mongolia Autonomous Region'', edited by Helmut Wilhelm (New Haven, 1956), to which he contributed three chapters and co-authored four others; ''Monasteries and Culture Change in Inner Mongolia'' (Weisbaden, 1959, Gottinger Asiatische Forschungen, Band Il), and ''Religious Ferment in Asia'' (Lawrence, 1974) that he edited and to which he contributed editorial comments. In the 1970s Bob's interests began to focus on the cultural anthropology of siliconage technological change. His articles appeared in new journals such as ''Futurics'' and ''AnthroTech'', and in 1983 he edited and contributed to ''Robotics: Future Factories, Future Workers'' (''Annals of the American Academy of Political and Social Sciences'', Vol. 470). . . . ([https://digitalcommons.macalester.edu/cgi/viewcontent.cgi?article=1485&context=himalaya Source Accessed Sep 13, 2021])ontext=himalaya Source Accessed Sep 13, 2021]))
Sarat Chandra Das + (Born in Chittagong, eastern Bengal to a Be … Born in Chittagong, eastern Bengal to a Bengali Hindu Vaidya-Brahmin family, Sarat Chandra Das attended Presidency College, as a student of the University of Calcutta. In 1874 he was appointed headmaster of the Bhutia Boarding School at Darjeeling. In 1878, a Tibetan teacher, Lama Ugyen Gyatso arranged a passport for Sarat Chandra to go the monastery at Tashilhunpo. In June 1879, Das and Ugyen-gyatso left Darjeeling for the first of two journeys to Tibet. They remained in Tibet for six months, returning to Darjeeling with a large collection of Tibetan and Sanskrit texts which would become the basis for his later scholarship. Sarat Chandra spent 1880 in Darjeeling poring over the information he had obtained. In November 1881, Sarat Chandra and Ugyen-gyatso returned to Tibet, where they explored the Yarlung Valley, returning to India in January 1883. Along with Satish Chandra Vidyabhusan, he prepared Tibetan-English dictionary. For a time, he worked as a spy for the British, accompanying Colman Macaulay on his 1884 expedition to Tibet to gather information on the Tibetans, Russians and Chinese. After he left Tibet, the reasons for his visit were discovered and many of the Tibetans who had befriended him suffered severe reprisals. For the latter part of his life, Das settled in Darjeeling. He named his house "Lhasa Villa" and played host to many notable guests including Sir Charles Alfred Bell and Ekai Kawaguchi. Johnson stated that, in 1885 and 1887 Das met with Henry Steel Olcott, co-founder and first President of the Theosophical Society. ([https://en.wikipedia.org/wiki/Sarat_Chandra_Das Source Accessed Jan 20, 2021])/wiki/Sarat_Chandra_Das Source Accessed Jan 20, 2021]))
Matthieu Ricard + (Born in France in 1946, son of philosopher … Born in France in 1946, son of philosopher Jean-François Revel and artist Yahne LeToumelin, Matthieu Ricard is a Ph.D. in cell genetics turned Buddhist monk who has studiedBuddhism in the Himalayas for the last 50 years under respected masters such as KangyurRinpoche and Dilgo Khyentse Rinpoche. He is a humanitarian, an author, a photographer,and a speaker at various international events. His books in English include ''The Monk and the Philosopher''; ''The Quantum and the Lotus'';''Happiness: A Guide to Developing Life's Most Important Skill''; ''Why Meditate?''; ''Altruism:The Power of Compassion to Change Yourself and the World'', ''A Plea for the Animals'',''Enlightened Vagabond'', ''Beyond the Self: A conversation between Neuroscience andBuddhism'', ''In Search of Wisdom'', ''Freedom for All and Our Animal Neighbours''.As a translator from Tibetan, in English, his works include, :Dilgo Khyentse, ''The Wish-Fulfilling Jewel'', Shambhala Publications.:Dilgo Khyentse, ''The Heart Treasure of the Enlightened Ones'', Shambhala Publication.:Dilgo Khyentse, ''The Excellent Path to Enlightenment'', Snow Lion Publications.:Dilgo Khyentse, ''The Hundred Verses of Advice'', Shambhala Publications.:Dilgo Khyentse, ''The Heart of Compassion'', Shambhala Publications.:Rabjam Rinpoche, ''The Great Medicine that Vanquishes Ego Clinging'', Shambhala Publications.:''Shabkar, Autobiography of a Tibetan Yogin'', SUNY Press, reprinted Snow Lion Publications.:''On the Path to Enlightenment: Heart Advice from the Great Tibetan Masters''. Shambhala Publications, 2013.:''The Enlightened Vagabond, The life and teachings of Patrul Rinpoche'', Shambhala Publications.As a photographer, he has published a number of albums in French, including, in English ''Journey to Enlightenment (Aperture)'', ''Tibet: An Inner Journey'' (Thames and Hudson), ''Motionless Journey: From a Hermitage in the Himalayas'' (Thames and Hudson), ''Bhutan: Land of Serenity''. Henri Cartier Bresson wrote about his photographic work: "Matthieu's camera and his spiritual life are one. From there, spring these images, fleeting yet eternal."As a scientist and Buddhist monk, under the umbrella of the Mind and Life Institute, he has been an active participant in the scientific research on the effects of meditation on the brain and has co-authored a number of scientific publications.He presently lives at Shechen monastery in Nepal and devotes all the proceedings of his books and activities to humanitarian projects in India, Nepal and Tibet, through Karuna- Shechen, the organization he founded twenty-one years ago (www.karuna-shechen.org), which benefit over 400,000 people every year. (Source: Matthieu Ricard, personal communication, Oct. 12, 2021.)www.matthieuricard.comn, Oct. 12, 2021.) www.matthieuricard.com)
Karl Brunnhölzl + (Born in Germany, Karl Brunnhölzl, M.D. was … Born in Germany, Karl Brunnhölzl, M.D. was trained as a physician in Germany. He studied Tibetology, Buddhology, and Sanskrit at [[Hamburg University]]. He received training in Tibetan language and Buddhist philosophy and practice at the Marpa Institute for Translators, founded by [[Khenpo Tsultrim Gyamsto Rinpoche]]. [[The Foliage of Superior Insight|Ashé Journal Article]] [http://www.nalandabodhi.org/teachers/western-teachers/karl-brunnholzl.aspx Nalandabodhi teacher page] '''Brief Biography:'''Karl was originally trained, and worked, as a physician. He took Buddhist refuge vows in 1984 and, in 1990, completed a five-year training in higher Buddhist philosophy at Kamalashila Institute, Germany, receiving the traditional Kagyü title of "dharma tutor" (Tib. skyor dpon). Since 1988, he received his Buddhist and Tibetan language training mainly at Marpa Institute For Translators in Kathmandu, Nepal (director: Khenpo Tsültrim Gyamtso Rinpoche) and also studied Tibetology, Buddhology, and Sanskrit at Hamburg University, Germany. Since 1989, Karl served as a translator, interpreter, and Buddhist teacher mainly in Europe, India, and Nepal. Since 1999, he has acted as one of the main translators and teachers at Nitartha Institute (director: Dzogchen Ponlop Rinpoche) in the USA, Canada, and Germany. In addition, he regularly taught at Gampo Abbey's Vidyadhara Institute from 2000-2007. He is the author of several books on Buddhism, such as The Center of the Sunlit Sky, Straight from the Heart, In Praise of Dharmadhātu, and Luminous Heart (all Snow Lion Publications).Karl met Dzogchen Ponlop Rinpoche in 1986 during Rinpoche's first teaching tour through Europe, receiving extensive teachings as well as pratimoksha vows from him during the following years in both Europe and Nepal, and later also in Canada and the USA. He served as Rinpoche's personal translator during his teachings tours in Europe (particularly at Nitartha Institute in Germany) from 1999-2005. In 2005, he was appointed as one of five Western Nalandabodhi teachers and given the title "mitra."In 2006, he moved to Seattle and works as a full-time Tibetan translator for Tsadra Foundation. Since his arrival in Seattle, Karl was instrumental in creating the new introductory NB Buddhism 100 Series, leads NB Study Path classes, presents weekend courses and open house talks at Nalanda West, offers selected teachings to the Vajrasattva and Mahamudra practice communities, and provides personal guidance as a PI. He also teaches weekend seminars and Nitartha Institute courses in NB centers in the US, Canada, and Mexico as well as other locations.Within the Mitra Council, Karl is the current Dean until 2010 and is mainly supervising and revising the NB Study Path (which includes revising the Hinayana and Mahayana study path and creating a Vajrayana study path). While enthusiastic about all facets of the dharma, his main interests are the teachings on Mahamudra, Yogacara and Buddha Nature, and to make the essential teachings by the Karmapas and other major Kagyu lineage figures available to contemporary Western audiences. [http://www.nalandabodhi.org/teachers/western-teachers/karl-brunnholzl.aspx Source]i.org/teachers/western-teachers/karl-brunnholzl.aspx Source])
Brandon Dotson + (Brandon Dotson is associate professor and … Brandon Dotson is associate professor and Thomas P. McKenna Chair of Buddhist Studies. Besides Georgetown, he has taught and researched at Oxford, SOAS, UCSB, and Ludwig Maximilians University of Munich. He has also enjoyed research stays in China and Tibet. His work concerns ritual, narrative, and cosmology and the interaction of Buddhist and non-Buddhist traditions in the Tibetan cultural area. In particular, he works closely with Tibetan Dunhuang manuscripts to explore the history and culture of the Tibetan Empire (7th to 9th centuries CE). ([https://gufaculty360.georgetown.edu/s/contact/00336000014SlSxAAK/brandon-dotson Source: Georgetown University Page])otson Source: Georgetown University Page]))
Brian Schroeder + (Brian Schroeder is Professor and Chair of … Brian Schroeder is Professor and Chair of Philosophy and Director of Religious Studies at Rochester Institute of Technology. He has published widely on contemporary European philosophy, the history of philosophy, environmental philosophy, Buddhist philosophy, the Kyoto School, social and political philosophy, and the philosophy of religion. He is co-editor with Silvia Benso of the SUNY Press Series in Contemporary Italian Philosophy. Currently an associate officer of the Comparative and Continental Philosophy Circle and an executive committee member of the Society for Italian Philosophy, Schroeder is formerly co-director of the Society for Phenomenology and Existential Philosophy, co-director and chair of the board of the International Association for Environmental Philosophy, director of the Collegium Phaenomenologicum, and an executive committee member of the Nietzsche Society. For more information, including publications, please go to https://rit.academia.edu/sbs. ([https://www.rit.edu/directory/bxsgla-brian-schroeder Source Accessed May 29, 2023])n-schroeder Source Accessed May 29, 2023]))
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)
Dan Martin + (Currently a literary translator for The In … Currently a literary translator for The Institute of Tibetan Classics, Dan Martin completed his doctoral degree in Tibetan Studies with minors in Religious Studies and Anthropology at the Department of Central Eurasian Studies in 1991. He has taught courses as a Visiting Lecturer at Indiana, Hamburg, and Harvard Universities. He has held research positions in Bloomington, Oslo, and Jerusalem. His publications include over 30 articles as well as books entitled ''Mandala Cosmogony'', Harrassowitz (Wiesbaden 1994), ''Unearthing Bon Treasures'', Brill (Leiden 2001), and the bibliography ''Tibetan Histories'', Serindia (London 1997). His main areas of research fall within the realm of the cultural history of Tibet, from the tenth century to the twentieth. His interests are in Indian and Tibetan literature, medicine and religions, as well as Eurasian interconnections in the same fields. These days he is finalizing a translation of a 400-page history of Buddhism in India and Tibet composed in the late 13th century. ([https://iias.huji.ac.il/people/dan-martin Source Accessed Aug 3, 2020])e/dan-martin Source Accessed Aug 3, 2020]))
David Lazar Friedmann + (David Lazar Friedmann (b. Amsterdam 26.2.1 … David Lazar Friedmann (b. Amsterdam 26.2.1903 — d. London 11.4.1984) was a Dutch Buddhist scholar and Art Historian in the U.K. He was born into a Jewish family engaged in the diamond trade. After school in Amsterdam he studied Sanskrit for three years at Utrecht (under Caland), then the history of religion, Sanskrit and Indian art and archaeology at Leiden (under Vogel). He earned his Ph.D. in 1936 from Leiden. After a year of further studies at Oxford (under Johnston), he became Lecturer in Buddhist Studies at Leiden in 1938. As a jew he was dismissed after German occupation in 1940, but continued to teach clandestinely. Leaving the country in 1941, he joined the Netherlands Information Bureau in New York, writing and lecturing on the history and culture of the Netherlands, India, and Indonesia. From 1946-50 he served as Professor at the University of Indonesia in Batavia/Jakarta, and he taught Sanskrit, Buddhist philosophy, and Indian art. From 1950 he was Lecturer and from 1959 he was a Reader at S.O.A.S. in London, and also taught at King’s College. He retired in 1970, but continued lecturing. He was married to Helène (d. 1976), a ceramic artist of Russian-Jewish origin, and had two daughters.Friedman took great care supervising his students and published himself very little. Among his students were Lohuizen-De Leeuw, D. Killingley, and Rita Gupta.Publications: Diss. [Sthiramati:] Madhyāntavibhāgaṭīkā. Analysis of the Middle Path and the Extremes. 143 p. Utrecht 1937 (translated). ([https://whowaswho-indology.info/2099/friedman-david-lazar/ Adapted from Source June 29, 2023])lazar/ Adapted from Source June 29, 2023]))
Miller-Sangster, L. + (Director of Academic and Public Programs for Maitripa College, Portland, Oregon: programs@maitripa.org. Contact for Conference information. Art Specialist with PhD from Emory University. Connections with Red Gate Gallery, Beijing.)
Herbert V. Guenther + (Dr. Herbert Guenther (1917-2006) was one o … Dr. Herbert Guenther (1917-2006) was one of the first translators of the Vajrayana and Dzogchen teachings into English. He was well known for his pioneering translations of Gampopa's ''Jewel Ornament of Liberation'' and Longchenpa's ངལ་གསོ་སྐོར་གསུམ་, ''ngal gso skor sgum'', which was published as a trilogy under the title ''Kindly Bent to Ease Us''.He was born in Bremen, Germany, in 1917. He studied in Munich and Vienna, and then taught at Vienna University from 1943 to 1950. He then lived and taught in India, at Lucknow University from 1950 to 1958, and the Sanskrit University in Varanasi from 1958 to 1963. He then went to the University of Saskatchewan in Canada, where his students included Leslie Kawamura, Kennard Lipman, Steven Goodman and James Valby.According to Steven Goodman, Guenther used to say that a good translator must do two things: 1) translate Tibetan terms based on the genre and approach in which they are being used, and 2) continually refine one's translation choices.Guenther had many admirers and although many of his translation choices never caught on, his work did have a clear and undeniable influence on many translators. ([https://www.rigpawiki.org/index.php?title=Herbert_V._Guenther Source Accessed July 22, 2020])Also see Steven Goodman's article "[https://www.lionsroar.com/profile-death-of-a-pioneer/ Death of a Pioneer]".See a list of terms used by Guenther in translation on [https://www.rigpawiki.org/index.php?title=Category:HVG_Glossary Rigpa Wiki here].[http://en.wikipedia.org/wiki/Herbert_V._Günther Herbert V. Günther on Wikipedia]'''QUOTES:''' "1. To give an example, if someone were to 'translate' the French ''il a le mal de tête'' as 'he has the evil of the earthenware pot,' which is the correct philological rendering and then were to claim that this is what the French understood by that phrase, he would be considered insane, but when someone proclaims such absurdities as 'embryo of Tathāgatha,' 'substantial body', 'eminated incarnation Body,' and so on, which are not even philologically correct but merely reveal utter incomprehension of the subject matter, by a strange volte-face, he is said to be a scholar."~ "Bodhisattva - The Ethical Phase in Evolution" in [[The Bodhisattva Doctrine in Buddhism]], page 123, note 1.]], page 123, note 1.)
Steven Heine + (Dr. Steven Heine is Professor of Religious … Dr. Steven Heine is Professor of Religious Studies and History as well as Director of Asian Studies at Florida International University. He specializes in East Asian and comparative religions, Japanese Buddhism and intellectual history, Buddhist studies, and religion and social sciences. Dr. Heine earned his B.A. at the University of Pennsylvania and M.A. and Ph.D. at Temple University. Before coming to FIU in 1997, he taught at Pennsylvania State University and directed the East Asian Studies center there. Professor Heine teaches a variety of courses including Modern Asia and Methods in Asian Studies at graduate and undergraduate levels as well as Japanese culture and religion, Zen Buddhism, Ghosts, spirits and folk religions, religions of the Silk Road, and other aspects of Asian society.Dr. Heine was a Fulbright Senior Researcher in Japan and twice won National Endowment for Humanities Fellowships plus funding from the American Academy of Religion and Association for Asian Studies in addition to the US Department of Education, the Japan Foundation and Freeman Foundation. He has conducted research on Zen Buddhism in relation to medieval and modern society primarily at Komazawa University in Tokyo. Heine has lectured there institutions in addition to Brown, Cambridge, Columbia, Emory, Florida, Free University, Harvard, Hawaii, Iowa, London, North Carolina, McGill, Ohio State, Oslo, Princeton, Pennsylvania, Stanford, UCLA, Yale, Zurich and many other conferences and institutions. He was chair of the national Japanese Religions Group and the Sacred Space in Asia Group, and he is editor of Japan Studies Review and a former book review editor for Japan for Philosophy East and West published by the University of Hawaii Press.Dr. Heine’s research specialty is medieval East Asian religious studies, especially the transition of Zen Buddhism from China to Japan. In addition to 100 articles in peer-reviewed journals and outstanding edited volumes, he has published thirty-five books, both monographs and edited volumes. Over a dozen of his books have been reviewed or noted in such publications as CHOICE, Chronical of Higher Education, Booklist, Library Journal, or Times Literary Supplement, in addition to multiple reviews in various academic journals or professional outlets.The most recent books include ''From Chinese Chan to Japanese Zen: A Remarkable Century of Transmission and Transformation'' (Oxford); ''Zen and Material Culture'' (Oxford); ''Chan Rhetoric of Uncertainty in the Blue Cliff Record: Sharpening the Sword at the Dragon's Gate'' (Oxford); ''Zen Koans'' (Hawaii); ''Like Cats and Dogs: Contesting the Mu Kōan in Zen Buddhism'' (Oxford); ''Dōgen and Sōtō Zen: New Perspectives'' (Oxford); ''Dōgen: Textual and Historical Studies'' (Oxford); and ''Sacred High City, Sacred Low City: A Tale of Sacred Sites in Two Tokyo Neighborhoods'' (Oxford). Three books are forthcoming in 2020: ''Readings of Dōgen’s Treasury of the True Dharma Eye'' (Columbia); ''Flowers Blooming on a Withered Tree: Giun's Verse Comments on Dōgen's Shōbōgenzō'' (Oxford); ''Creating the World of Chan/ Sǒn /Zen: Chinese Chan Buddhism and its Spread throughout East Asia''.Other books include ''Zen Skin, Zen Marrow: Will the Real Zen Buddhism Please Stand Up?'' (Oxford); ''Did Dōgen Go to China? What He Wrote and When He Wrote It'' (Oxford); ''Opening a Mountain: Kōans of Zen Masters'' (Oxford); ''Shifting Shape, Shaping Text: Philosophy and Folklore in the Fox Kōan'' (Hawaii); ''The Zen Poetry of Dōgen: Verses From the Mountain of Eternal Peace'' (Tuttle); ''Dōgen and the Kōan Tradition: A Tale of Two Shōbōgenzō Texts'' (SUNY); ''Existential and Ontological Dimensions of Time in Heidegger and Dōgen'' (SUNY); ''The Zen Canon: Studies of Classic Zen Texts'' (Oxford). His book ''White Collar Zen: Using Zen Principles to Overcome Obstacles and Achieve Your Career Goals'' (Oxford) was reviewed by the Harvard Business School, USA Today, and the Washington Post. For more detailed information on his books, please see [https://asian.fiu.edu/about/director/books/ here]. ([https://asian.fiu.edu/about/director/ Source Accessed Jan 17, 2020])t/director/ Source Accessed Jan 17, 2020]))
Tony Page + (Dr. Tony Page is lecturer in English Liter … Dr. Tony Page is lecturer in English Literature in the School of Humanities, Bangkok University. He received his Ph.D. in Austrian/German Literature from Oxford University, England, where he also pursued a special interest in Buddhist philosophy. He received his First Class Honours B.A. in German/French Language and Literature from the University of London. He is the author of three books on Buddhist philosophy, and two books on the scientific invalidity of animal experimentation. He is one of the UK’s leading researchers on the Buddhist scripture, the ''Mahāyana Mahāparinirvāna Sūtra'', of which scripture he is the English-language editor and upon which he has lectured at the University of London. ([https://www.bu.ac.th/knowledgecenter/epaper/jan_june2010/pdf/Page_47.pdf Source Accessed April 28, 2020])ge_47.pdf Source Accessed April 28, 2020]))
English, E. + (Elizabeth English (Locana) received her MA … Elizabeth English (Locana) received her MA and PhD in Classical Indian Religion from Oxford University and is a member of the Western Buddhist Order. She is the founder and director of Life at Work, a right-livelihood business that provides consultancy and training for supporting people, teams, and organizations through communication skills and conflict resolution. ([https://www.amazon.com/Vajrayogini-Visualization-Rituals-Studies-Buddhism/dp/086171329X Source: Amazon Page])ddhism/dp/086171329X Source: Amazon Page]))
Richard Sherburne + (Father Sherburne was a graduate of Marquet … Father Sherburne was a graduate of Marquette University High School and received his bachelor’s and master’s degrees in classics at Saint Louis University. He was ordained a priest at Church of the Gesu in Milwaukee on June 20, 1956, and finished his Jesuit training in Decatur, Ill.His service at the law school after retirement was his second stint working at Marquette. He taught classics, advised foreign students, and served three years as dean of students at the university earlier in his career. His interactions with foreign students instilled an interest in Asian culture and Eastern religions. He left Marquette in 1968 and spent a year in Darjeeling, India, living and studying with Canadian Jesuits. Father Sherburne received a second master’s degree and his doctorate at the University of Washington in Seattle. Beginning in 1977, he taught religious studies at Seattle University, where he retired in 1996.His published works include a 300-page annotated translation of the Tibetan texts of Atisha, an 11th-century Buddhist teacher. He also worked with Nancy Moore Gettelman, a friend of his when both worked at Marquette during the 1960s, on a series of videos, “Bhutan: A Himilayan Cultural Diary.” ([https://www.jesuitsmidwest.org/memoriam/richard-f-sherburne-father/ Source Accessed May 12, 2021])rne-father/ Source Accessed May 12, 2021]))