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Dhargyey, Ngawang + (The Most Venerable Geshe Ngawang Dhargyey … The Most Venerable Geshe Ngawang Dhargyey was born on the 13th of the fifth Tibetan month in the year of the Iron-Bird (1921) in the town of Yätsak (or Ya Chak) in the Trehor district of Tibet's eastern province Kham. He was soon enrolled in the large local Dhargyey Monastery of the Gelug tradition, where he took pre-novice ordination vows. Although he was enrolled there he studied mainly in the village Sakya monastery, Lona Gonpa where he received instruction in reading, writing, grammar etc, and learned numerous texts and practices by heart. His teachers there included two of his uncles, as well as Kushu Gonpä Rinpoche, who was a master of all the five major fields of learning.Image of Gen RinpocheAt the age of eighteen Gen Rinpoche left his home country to further his spiritual education at Sera Monastery, the great monastic university in Lhasa. There he underwent extensive training in all the five divisions of Buddhist philosophical study: Logic, Perfection of Wisdom, the Middle View, Metaphysics, and Ethical Discipline. This was interspersed with periods of intensive retreat at some of the many hermitages near Sera. By the time he was nineteen he had already mastered his studies sufficiently to become a scriptural teacher, and he began to have many students of his own. At the age of 21, he took full ordination vows of a Bhikshu from the widely renowned Purchog Jamgön Rinpoche. He also received numerous teachings, initiations and commentaries from the great Lamas of that time such as Kyabje Trijang Dorje Chang (His Holiness the Dalai Lama's Tutor), Bakri Dorje Chang, Lhatsün Dorje Chang, Gönsar Dorje Chang and others. His monastic teachers were the great scholar- practitioners Gen Sherab Wangchuk, Gen Chöntse, and the now Gyume Kensur Ugyän Tseten.He studied in Sera in Tibet for twenty years until, in 1959, Chinese oppression forced him to leave Tibet. Two years earlier he had been appointed tutor to two high incarnate lamas, Lhagön Rinpoche and Thupten Rinpoche. The three escaped from Chinese occupied Tibet together taking a long and dangerous journey of nine months under Chinese gunfire and snowstorms until they reached the Mustang region of Nepal. From Mustang it was a comparatively easy journey to India, where they joined His Holiness the Dalai Lama and some of Gen Rinpoche's other teachers.In India, after a brief pilgrimage to the sacred Buddhist sites, he took up his studies once again, and for several continued tutoring the tulkus (incarnate lamas). In the mid 1960s, he was chosen along with fifty-five other scholars to attend an Acarya course at Mussourie (north of Delhi). During his year in Mussourie, he and the other scholars wrote textbooks for the Tibetan refugee schools being established in India at that time. He then returned to Dalhousie where, over various periods, he continued to teach another seven incarnate lamas. He also finished his Geshe studies and, in oral examinations held at the Buxador refugee camp in Assam in eastern India (the seat of Sera monastery at that time) he gained the highest grade (First Class) Lharampa Geshe.In 1971 he was asked by His Holiness the Dalai Lama to start a teaching program for westerners at the newly constructed Library of Tibetan Works and Archives in Dharamsala, northern India. Two of his incarnate lama disciples, Sharpa Rinpoche and Kamlung Rinpoche, acted as translators. He stayed there, teaching very extensively to thousands of Westerners, until 1984. During this time he himself received extensive and often exclusive teachings from His Holiness the Dalai Lama and from both of the tutors, Kyabje Trijang Rinpoche and Kyabje Ling Rinpoche.In 1982 he travelled to the West for the first time to take up a one-semester visiting professorship for at the University of Washington in Seattle. This was followed by a year-long extensive tour of Buddhist teaching centres all over North America, Europe and Australasia.He spent six weeks in New Zealand during this tour, and at the end of the visit he was requested to establish a Buddhist centre here. In 1985 His Holiness advised Gen Rinpoche to come to New Zealand, initially for one and a half years, to establish a centre. After a six month tour of Australia, he arrived in Dunedin in mid 1985. Due to the success of the Buddhist centre he remained here, occasionally travelling to other parts of New Zealand and to Australia on teaching tours.Gen Rinpoche was a wonderful teacher who loved to teach the great treatises, as well as experiential teachings which distilled their essence. He gave his last formal teaching in February 1995 in Dunedin. Gen Rinpoche entered into the death process on the 11th August 1995 (the 16th of the 6th Tibetan month) remaining in meditation for of three days.His body was cremated with full traditional Tibetan funerary rites at Portobello, near Dunedin on 17th August (22nd of the 6th Tibetan month). Kushu Lhagön Rinpoche, one of Gen Rinpoche's tulku disciples, presided over the Great Offering to His Holy Body Ceremony at a specially built cremation stupa. ([https://dbc.dharmakara.net/GNDBiography.html Source Accessed Feb 24, 2023])graphy.html Source Accessed Feb 24, 2023]))
Gung thang dkon mchog bstan pa'i sgron me + (The Third Gungtang Lama Konchok Tenpai Dro … The Third Gungtang Lama Konchok Tenpai Dronme was identified as reincarnation of the Second Guntang Ngawang Tenpai Gyeltsen. He studied in Drepung Gomang College near Lhasa and Labrang Tashikhyil in Amdo, and later he served as the twenty-first abbot of the monastery. He also served as the first abbot of Ngawa Gomang Monastery. Familiar with Chinese and Mongolian languages, he spent most of his life in teaching and composing texts on many subjects such as ethics and medicine as well as religion. ([https://treasuryoflives.org/biographies/view/Konchok-Tenpai-Dronme/4730 Source Accessed Feb 3, 2022])-Dronme/4730 Source Accessed Feb 3, 2022]))
Bardor Rinpoche, 2nd + (The first rebirth of Terchen Barway Dorje … The first rebirth of Terchen Barway Dorje was recognized by the 15th Karmapa, but lived only a short time and, in fact, died before he was reached by the search party seeking him. The Karmapa later explained what happened: Terchen Barway Dorje had promised a great sinner named Changkyi Mingyur that he would not be reborn in a lower state. Changkyi Mingyur died shortly before the new incarnation of Terchen Barway Dorje was discovered and was about to be reborn in a lower state. In desperation, he called on Barway Dorje and it was therefore necessary for Bardor Rinpoche to depart his new body in order to fulfill his promise.The 15th Karmapa decided to perform another recognition of the 2nd Barway Dorje, but before the time for recognition arrived, the 15th Gyalwang Karmapa departed this realm for the benefit of beings in other places.For this reason, the rebirth of Terchen Barway Dorje—the 2nd Bardor Rinpoche—was recognized by the 11th Tai Situ Rinpoche, Padma Wangchok Gyalpo.The 2nd Bardor Rinpoche was born at the end of 1920 and many auspicious signs accompanied his birth. He was enthroned at Raktrul Monastery at the age of five but received his training and transmissions at Surmang and Kyodrak monasteries.In his thirteenth year, the 2nd Bardor Rinpoche met the 16th Gyalwang Karmapa. Because the Gyalwang Karmapa had been Bardor Rinpoche’s karmically destined guru in many lives, Bardor Rinpoche felt great devotion for the Karmapa upon meeting him.The 2nd Bardor Rinpoche spent much of his life serving the 16th Gyalwang Karmapa, although he occasionally traveled back to Raktrul Monastery to look after its needs. Toward the end of his life, he made an aspiration to be able to serve both the Karmapa and Raktrul Monastery in his future lives. As a result of that aspiration we now have two incarnations of the 3rd Bardor Rinpoche—one who has devoted most of his life to the service of both the 16th and 17th Karmapas and has founded Kunzang Palchen Ling in the US, and one who remains in Tibet and looks after Raktrul Monastery.A detailed account of the life of the 2nd Bardor Rinpoche is available in English translation as ''The Light of Dawn'' composed by Karma Tupten. ([https://www.kunzang.org/treasure-lineage/2nd-bardor-rinpoche/ Source Accessed June 28, 2023])-rinpoche/ Source Accessed June 28, 2023]))
Khyentse, Dzongsar + (The present Dzongsar Jamyang Khyentse Rinp … The present Dzongsar Jamyang Khyentse Rinpoche, Thubten Chökyi Gyamtso, was born in 1961 in eastern Bhutan. He was recognized as a tulku by H.H. Sakya Trizin, and received empowerments and teachings from many of the greatest masters of Tibetan Buddhism, including H.H. the 16th Karmapa; H.H. Dudjom Rinpoche and Lama Sonam Zangpo (his paternal and maternal grandfathers); Chatral Rinpoche; Nyoshul Khen Rinpoche, Khenpo Appey, and many others. His root guru was Dilgo Khyentse Rinpoche, who began training Rinpoche from the age of 7.While still a teenager, Rinpoche built a small retreat center in Ghezing, Sikkim and soon began traveling and teaching around the world. In the 1980s, he began the restoration of Dzongsar Monastery in Derge, the responsibility of which he had inherited from his previous incarnation, Jamyang Khyentse Chökyi Lodrö. He established Dzongsar Institute in Bir, India, (now DKCLI in Chauntra), which has grown to be one of the most respected institutions for advanced dialectical study. He also oversees two monasteries in Bhutan and has established dharma centres in Australia, Europe, North America, and Asia. He has written several books and made award-winning films. Rinpoche continuously travels all over the world, practicing and teaching the Dharma. (Source: [https://khyentsefoundation.org/about-dzongsar-jamyang-khyentse-rinpoche/ Khyentse Foundation.org])yentse-rinpoche/ Khyentse Foundation.org]))
Sèngué, T. + (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]))
Tsoknyi Rinpoche + (Tsoknyi Rinpoche (Wylie: Tshogs gnyis rin … Tsoknyi Rinpoche (Wylie: Tshogs gnyis rin po che), or Ngawang Tsoknyi Gyatso (born 13 March 1966), is a Nepalese Tibetan Buddhist teacher and author and the founder of the Pundarika Foundation. He is the third Tsoknyi Rinpoche, having been recognized by the 16th Karmapa as the reincarnation of Drubwang Tsoknyi Rinpoche. He is a tulku of the Drukpa Kagyü and Nyingma traditions and the holder of the Ratna Lingpa and Tsoknyi lineages.He began his education at Khampagar Monastery at Tashi Jong in Himachal Pradesh, India, at the age of thirteen. His main teachers are Khamtrul Rinpoche Dongyu Nyima, his father, Tulku Urgyen Rinpoche, Dilgo Khyentse Rinpoche, Nyoshul Khen Rinpoche, and Adeu Rinpoche.Rinpoche has overseen the Tergar Osel Ling Monastery, founded in Kathmandu, Nepal, by his father, Tulku Urgyen Rinpoche. His brothers are Chokyi Nyima Rinpoche, Tsikey Chokling Rinpoche, and Mingyur Rinpoche, and his nephews are Phakchok Rinpoche and the reincarnation of Dilgo Khyentse Rinpoche, known popularly as Khyentse Yangsi Rinpoche. He has overseen the monastery's operations and introduced studies for non-Tibetans. ([https://en.wikipedia.org/wiki/Tsoknyi_Rinpoche Source Accessed November 18, 2019])npoche Source Accessed November 18, 2019]))
Pema Rigtsal + (Tulku Pema Rigtsal Rinpoche is the Supreme … Tulku Pema Rigtsal Rinpoche is the Supreme Head of Namkha Khyung Dzong Monastery in Humla, Nepal ("upper Dudjom lineage" known as Namkha Khyung Dzong, formerly based at Mount Kailash in Tibet). At the age of three he was recognized by Dudjom Rinpoche as the reincarnation of “Chimed Rinpoche,” who is the emanation of the Great Indian Siddha “Dampa Sangye” and spiritual head of the renowned Shedphel Ling Monastery in Ngari, Tibet. In 1985 he reconstructed the Namkha Khyung Dzong Monastery in Humla, Nepal, and has taught the 13 major philosophical texts (Shungchen Chusum) for 24 years. His religious guidance has inspired hundreds of ascetics and other practitioners in Tibet.Rinpoche has studied the Vajrayana tradition of the Nyingma lineage from renowned spiritual masters: Dudjom Rinpoche, Dilgo Khyentse Rinpoche, Dodrupchen Rinpoche, Penor Rinpoche, Thinley Norbu Rinpoche, Trulshik Rinpoche, and Domang Yangthang Rinpoche. ([https://rubinmuseum.org/events/event/mindfulness-meditation-with-tulku-pema-rigtsal-rinpoche-02-22-24/ Source Accessed January 23, 2024])According to Rigpa Wiki: Tulku Pema Rigtsal gives teachings on the Dudjom Tersar Ngöndro, the ''The Words of My Perfect Teacher'', ''Bodhicharyavatara'', and the Richö, Nang Jang, Neluk Rangjung, and other Dudjom Tersar teachings, to the people of Humla and those from the Ngari part of Tibet.Tulku Pema Rigtsal also holds Summer and Winter Dharma Teaching sessions every year for more than five hundred practitioners including monks, ngakpas (yogis) and nuns residing in Humla and Ngari, Tibet. Hundreds of hermits are practising in caves and solitary locations in Humla, Nepal and Ngari, Tibet under his instruction and guidance.Among his writings, there are::a commentary on the Calling The Lama From Afar of Dudjom Rinpoche:a biography of the Degyal Rinpoche (the first).:his first book in Tibetan, entitled “Semkyi Sangwa Ngontu Phyungwa” (translated and published in English as [[The Great Secret of Mind]]).cret of Mind]]).)
Urgyen, Tulku + (Tulku Urgyen Rinpoche (Tib. སྤྲུལ་སྐུ་ཨོ་ར … Tulku Urgyen Rinpoche (Tib. སྤྲུལ་སྐུ་ཨོ་རྒྱན་རིན་པོ་ཆེ་, Wyl. ''sprul sku o rgyan rin po che'') (1920–1996) was one of the greatest teachers of Dzogchen and Mahamudra in recent times, whose lineage is now continued by his sons, including Chökyi Nyima Rinpoche, Tsikey Chokling Rinpoche, Tsoknyi Rinpoche and Mingyur Rinpoche.Tulku Urgyen Rinpoche was born in Nangchen, in the province of Kham, eastern Tibet, in 1920. He began meditation practice at the early age of four, when he attended the teachings his father, Chime Dorje, would give to his many students. Already at four he had what is called a recognition of the nature of mind. Later he studied with his uncle Samten Gyatso, his root master, as well as with many other lamas of both Kagyü and Nyingma schools of Tibetan Buddhism. Among the lineage masters from whom he drew his inspiration were Milarepa and Longchen Rabjam—on merely hearing their names, tears would come to his eyes.In his youth he practised intensively, and stayed in retreat for a total of twenty years. He had four sons, each of whom is now an important Buddhist master in his own right: Chökyi Nyima Rinpoche, Tsikey Chokling Rinpoche, Tsoknyi Rinpoche and Mingyur Rinpoche.When he left Tibet he went to Sikkim and then settled in Nepal at Nagi Gompa Hermitage, in the mountains above the Kathmandu valley. He was the first lama to spread the Tibetan Buddhist teachings to Malaysia. In 1980 Tulku Urgyen went on a world tour encompassing Germany, Belgium, France, Switzerland, Denmark, Holland, Great Britain, the USA, Hong Kong and Singapore. In his later years, however, he did not travel much and his many students, both Eastern and Western, would go to Nepal to visit him.Tulku Urgyen accomplished a great deal in his life. He constructed and restored many temples, and established six monasteries and retreat centres in the Kathmandu region. He had over three hundred monks and nuns under his guidance. In particular he built a monastery and three-year retreat centre at the site of the sacred cave of Asura, the site of Padmasambhava’s famous retreat. He also re-established some traditional annual prayer gatherings in exile.In his childhood he had been recognized by the Fifteenth Karmapa Khakhyap Dorje, as the reincarnation of the master Chöwang Tulku, and he was also an emanation of Nupchen Sangye Yeshe, one of the twenty-five main disciples of Padmasambhava. He was the lineage holder of many teaching transmissions, especially that of the terma teachings of his great grandfather Chokgyur Lingpa. He transmitted the Dzogchen Desum teachings to such masters as Sixteenth Karmapa, Dudjom Rinpoche, and Dilgo Khyentse Rinpoche as well as thousands of other disciples. Tulku Urgyen was especially close to the Karmapa—one of his root teachers—and to Dilgo Khyentse Rinpoche, with both of whom there was a powerful bond of mutual respect.Tulku Urgyen is the author of several books in English, including ''Repeating the Words of the Buddha'' and ''Rainbow Painting''. He also supervised many English translations of Tibetan texts and teachings carried out by his Western students, and gave the name Rangjung Yeshe to the publishing imprint established to make these and other Dharma works available in the West.He was famed for his profound meditative realization and for the concise, lucid and humorous style with which he imparted the essence of the teachings. Using few words, he would point out the nature of mind, revealing a natural simplicity and wakefulness that enables the student to actually touch the heart of the Buddha’s wisdom mind. In this method of instruction, he was unmatched.Tulku Urgyen passed away peacefully on 13th February 1996 (the 24th day of the 12th month of the Wood Pig year), at Nagi Gompa. At that time the sky overhead was clear and completely cloudless for two days, which is traditionally seen as a sign that a highly realized master is passing on.The ''yangsi'' of Tulku Urgyen Rinpoche, named Urgyen Jigme Rabsel Dawa, was born in 2001. (Source: [https://www.rigpawiki.org/index.php?title=Tulku_Urgyen_Rinpoche Rigpa Wiki])p?title=Tulku_Urgyen_Rinpoche Rigpa Wiki]))
Tarthang Tulku + (Twenty-Four Years of Traditional Training … Twenty-Four Years of Traditional Training in TibetDharma Publishing was founded by Tarthang Rinpoche, commonly known as Tarthang Tulku. Rinpoche was born in in the mountains of Golok in the far northeast of Tibet as the son of Sogpo Tulku, Pema Gawey Dorje (b 1894), a highly respected physician and holder of the Nyingma Vidyadhara lineage. Before Rinpoche was two years old, he was recognized and given the name Kunga Gellek by the Sutrayana and Mantrayana master Tragyelung Tsultrim Dargye (b. 1866), who made predictions about Rinpoche’s future mission as a servant of the Dharma, and instructed his parents in the special treatment of young tulkus.Rinpoche’s training began at a very early age, and his first teachers were his father and private tutors. After the age of nine, he resided at Tarthang Monastery where he was initiated into the teachings of the Palyul tradition by Tarthang Choktrul and given instruction in Mahayana view, meditation, and conduct by various expert khenpos. At the age of fifteen in the iron tiger year of 1950, Rinpoche departed from Tarthang Monastery to travel to the major monasteries of Kham in eastern Tibet. There he received blessings, teachings, and initiations from the greatest masters of the 20th century: Jamyang Khyentse Chokyi Lodro, Zhechen Kongtrul, Adzom Gyelsey, Bodpa Tulku, and others, altogether thirty-one teachers. For the next ten years, until the age of 24, Rinpoche was given intensive training in the three Inner Yogas of Maha, Anu, and Ati.Nine Years of Retreat, Research, and Publishing in IndiaIn 1958 Rinpoche departed from his homeland, traveling through Bhutan into Sikkim following in the footsteps of his root guru, Khyentse Chokyi Lodro. The next several years were devoted to pilgrimage and retreat at holy places in India. In 1963 he was appointed by Dudjom Rinpoche as the representative of the Nyingma tradition and given the position of research fellow at Sanskrit University in Benares. In that same year, he set up one of the first Tibetan printing presses in exile and began his life’s work of preserving sacred art and texts. After six years at Sanskrit University and some twenty publications, Rinpoche decided that this was not enough, and departed for America to bring Dharma to the West.Forty-three Years of Dharma Work in the WestArriving in America in late 1968, Rinpoche chose California as his headquarters, and established the Tibetan Nyingma Meditation Center in early 1969. One of the first learned Tibetan exiles to take up residence in the West, he has lived continuously in America for over forty years. With the full support and blessings of Dudjom Rinpoche and Dilgo Khyentse Rinpoche, Tarthang Tulku began in the 1970s to unfold a vision of wisdom in action that would eventually encompass over twenty different organizations and make a significant impact on the transmission of Dharma to the West and the restoration of Dharma in Asia.([http://dharmapublishing.com/about/our-founder/ Source Accessed August 26, 2015])founder/ Source Accessed August 26, 2015]))
Chonyi, T. + (Ven. Thubten Chonyi began attending classe … Ven. Thubten Chonyi began attending classes with Venerable Thubten Chodron at Dharma Friendship Foundation in Seattle in 1996 and has practiced steadily under Venerable’s guidance ever since.She was a founder of Friends of Sravasti Abbey, which formed in 2003 to support Ven. Chodron’s dream to start a monastery. She moved to the Abbey in 2007 and took śrāmaṇerikā and śikṣamāṇā precepts in May 2008. See photos of her ordination.Along with Ven. Jigme, Ven. Chonyi received bhikshuni (full) ordination at Fo Guang Shan temple in Taiwan in 2011. See the photos.At the Abbey, Ven. Chonyi is involved with publicity and inviting generosity. She also shares Buddha’s teachings at the Abbey, online, and, occasionally, at Buddhist centers in the US and abroad. She has co-taught meditation and Buddhist ideas at the Unitarian Universalist Church of Spokane for 13 years, and especially enjoys interfaith exchange and bringing Buddhist values into social justice issues.Ven. Chonyi’s formal education was in theatre at Wesleyan College in Macon, GA. She worked for many years as a performer, publicist, fundraiser, and producer in the performing arts. As a Reiki teacher and practitioner for 19 years, she co-founded two Reiki centers and the Reiki AIDS Project, and led classes and workshops in Europe and North America. She was communications director for the international The Reiki Alliance and served eight years as Managing Editor for ''Reiki Magazine International''. ([https://sravastiabbey.org/community-member/thubten-chonyi/ Source Accessed May 16, 2023])ten-chonyi/ Source Accessed May 16, 2023]))
Doboom Tulku + (Venerable Doboom Lozang Tenzin Tulku (rDo- … Venerable Doboom Lozang Tenzin Tulku (rDo-bum Blo-bzang bstan-’dzin sPrul-ku), also known simply as Doboom Tulku, was born in 1942 in Shayul (Sha-yul) in Kham (Khams), eastern Tibet. At the age of two or three, he was recognized by Lama Phurchog Jamgon Rinpoche (Bla-ma Phur-lcog ’Jam-mgon Rin-po-che) to be the reincarnation of the previous Doboom Tulku. Following this, he was taken to stay at a hermitage near Dargye Monastery (Dar-rgyas dGon), where he stayed until the age of twelve.In 1953, Doboom Tulku entered Drepung Monastery (Bras-spungs dGon-pa) in Tibet, where he studied Buddhist philosophy until the Chinese invasion of Tibet in 1959 forced him into exile in India at the age of seventeen. For the following decade, Doboom Tulku resided at the lama camp at Buxa Duar, in West Bengal, enduring harsh conditions until he joined the Institute of Higher Tibetan Studies at Sarnath in 1969. Continuing with his studies in Sarnath, he obtained a Geshe Acharya degree in 1972.After obtaining his degree, he worked as a librarian at Tibet House in New Delhi, until he joined the Library of Tibetan Works and Archives in Dharamsala as a librarian and research assistant in 1973. By 1981, having gained more experience, he returned to Tibet House New Delhi to serve as Director, with the mission of promoting Tibetan cultural heritage through Tibet House’s diverse range of programs. Doboom Tulku served as Director of Tibet House for 30 years.Doboom Tulku has also worked with His Holiness the Dalai Lama’s Private Office and has accompanied His Holiness the Dalai Lama on multiple visits abroad, from trips to the USA, USSR, Japan, and Mongolia. He has published widely, on topics ranging from Tibetan medicine to Buddhist meditation and the Chittamatra Mind-Only School of philosophy. He also has a personal interest in the effects of music for spiritual practice and worked hard at setting up the World Festival of Sacred Music, which became a global event. He passed on 28 January, 2024 in Drepung Loseling Monastery in south India. ([https://studybuddhism.com/en/tibetan-buddhism/spiritual-teachers/l-t-doboom-tulku Source Accessed Dec 6, 2023])doboom-tulku Source Accessed Dec 6, 2023]))
Chodrak, Tenzin + (Venerable Geshe Tenzin Chodrak (Dadul Namg … Venerable Geshe Tenzin Chodrak (Dadul Namgyal) is a prominent scholar in Tibetan Buddhism. He has a doctorate (Geshe Lharampa) in Buddhism and Philosophy from the Drepung Monastic University earned in 1992. He also holds a Master’s degree in English Literature from Panjab University in Chandigarh, India.Author of several articles on Buddhism, Geshe-la was also a professor of Philosophy at Central Institute of Higher Tibetan Studies at Sarnath, Varanasi, India for seven years. In addition, he has been the Spiritual Director of LSLK Tibetan Buddhist Center, Knoxville, USA.Due to his facility in both Tibetan and English, he has served as interpreter and speaker for numerous conferences exploring the interface of Buddhism with modern science, Western philosophy and psychology, and other religious traditions on both a national and international level. His language ability has also enabled him to serve as an English language translator for His Holiness the Dalai Lama throughout the world.As a published author and translator, Geshe-la’s credits include a Tibetan translation of His Holiness the Dalai Lama’s ''Power of Compassion'', a language manual, ''Learn English through Tibetan'', and a critical work on Tsongkhapa’s ''Speech of Gold''. He also serves as a Board Member for Tibet House, New York.From 2010 until recently, he had served as Senior Resident Teacher at Drepung Loseling Monastery in Atlanta. Around the same time, he began full-time position as Senior Translator/Interpreter with the Center for Contemplative Science and Compassion-based Ethics at Emory University, Atlanta. There he was working in producing a six-year bilingual (English and Tibetan) science curriculum and preparing additional research & pedagogy materials in Modern Science for use in Tibetan monasteries and nunneries.Geshe-la visited several times, inspiring us with his passion for Madhyamaka philosophy and his sheer joy in sharing Buddha’s teachings. See photos of Geshe-la teaching at Sravasti Abbey in 2016.The Sravasti Abbey community is delighted that Geshe-la is now a resident teacher at the Abbey. He brings his abundant knowledge, compassion, and humility and acts as an excellent role model for new monastics at the Abbey. Since joining our community, he has decided to go by his ordination name, Venerable Tenzin Chodrak. (Source: [https://sravastiabbey.org/advisory-member/geshe-dadul-namgyal/ sravastiabbey.org])mber/geshe-dadul-namgyal/ sravastiabbey.org]))
Lamrimpa, Gen + (Venerable Jampel Tenzin, known to his West … Venerable Jampel Tenzin, known to his Western students as Gen Lamrimpa, passed as glorious as he lived. A lifetime meditator, he unified his words and his actions. Humility to the nth degree, kindness and love consistently given to all those whom he came in contact, and a wisdom that clearly recognized reality were his trademarks. His smile lit up the sky and made one feel inner joy and contentment.Gen Lamrimpa lived most of his adult life in Dharamsala, Northern India. Initially, in the early 1970's, he lived for several years moving from cave to cave at the top of the mountains above Dharamsala. Often without food, meditating in a foggy and often wet place under a large rock overhang, he never feared. Food always seemed to appear when he really needed it. Many times self- rationed flour was about to finish, or was finished for one or two days, and almost like magic, or a gift from the buddhas, more flour, and maybe tea, or if very fortunate a little butter and tsampa (roasted barley flour) would arrive. These years of physical hardship, he told me later, were the best years for meditation; even though he claimed not to know much at that time.Later he moved to a mud and stone one-room retreat hut where several other retreatants lived and practiced above the Tibetan Children's Village (TCV) near Trijang Rinpoche's Stupa. There he stayed nearly 18 years. Until 1990 he had no electricity, nor water. Water had to be fetched from afar, by carrying 40-50 lbs. of water up and down steep slopes often through snow or mud. Using candle and daggum (thick woolen Tibetan cape used for warmth during winter meditation), he meditated from 5 a.m. until 1 a.m. There were no week-ends or holidays off. There were breaks for preparing and eating food, gathering wood and fetching water, and occasionally teaching students who came by after lunch. After one of my regular weekly afternoon-evening visits to receive teachings, with a full stomach of Genia's simple, yet delicious food, Genia told me to be careful of snakes. I told him there were no snakes here in the Himalayan foothills at 6000 feet elevation. He was silent, and handed me a torch (flashlight). Off I went with torch in hand. Soon crossing the path in front of me was a snake, (not a rope), the only one I saw in my many years in Dharamsala.Last October 30th, about 4:30 a.m. I felt he was calling me. As I went into his room, he opened his eyes, and asked me to help sit him up and give him some water. Along with the water I gave him chin.lap (blessed substances). After three deep breaths, he stopped his gross breathing. Sitting behind him on his meditation seat, I held his back straight for several hours, then secured him using a mediation belt lying nearby. For five days his body remained fresh, and his mind remained in meditation in the state of clear light unified with emptiness―a remarkable, extraordinary achievement. Those of us who knew him were not surprised. He passed as he lived: clear, profound, and spacious.Source: Ven. Tenzin Choerabt from the Winter, 2004 issue of the Snow Lion Newsletter.r, 2004 issue of the Snow Lion Newsletter.)
Lodro, Tsultrim + (Venerable Khenpo Tsultrim Lodrö is a renow … Venerable Khenpo Tsultrim Lodrö is a renowned contemporary Nyingma teacher of Tibetan Buddhism based at Larung Gar (formally known as the Serthar Larung Five Sciences Buddhist Institute), where he serves as a standing Vice Principal. He is a native of Draggo (Ch: Luhuo) County in Sichuan Province. He is an influential public intellectual. Read more [https://www.luminouswisdom.org/index.php/biography/biography-2 here].org/index.php/biography/biography-2 here].)
Kunga, T. + (Venerable Thubten Kunga grew up bi-cultura … Venerable Thubten Kunga grew up bi-culturally as the daughter of a Filipino immigrant in Alexandria, Virginia, just outside Washington, DC.She received a BA in Sociology from the University of Virginia and an MA from George Mason University in Public Administration before working for the U.S. State Department’s Bureau of Refugees, Population, and Migration for seven years. She also worked in a psychologist’s office and a community-building non-profit organization.Venerable Kunga met Buddhism in college during an anthropology course and knew it was the path she had been looking for, but did not begin seriously practicing until 2014. She was affiliated with the Insight Meditation Community of Washington and the Guyhasamaja FPMT center in Fairfax, VA.Realizing that the peace of mind experienced in meditation was the true happiness she was looking for, she traveled to Nepal in 2016 to teach English and took refuge at Kopan Monastery.Shortly thereafter she attended the Exploring Monastic Life retreat at the Abbey and felt she had found a new home, returning a few months later to stay as a long-term guest, followed by anagarika (trainee) ordination in July 2017 and novice ordination in May 2019. ([https://sravastiabbey.org/community-member/venerable-thubten-kunga/ Source Accessed May 17, 2023])bten-kunga/ Source Accessed May 17, 2023]))
Scott, V. + (Victoria R. M. Scott has an M.A. in Buddhi … Victoria R. M. Scott has an M.A. in Buddhist Studies from Yale University. She has freelance edited since 1984, with an emphasis on the history, religion, art, and literature of Tibet, China, Japan, and Korea; she also edits for scholars whose work delves into the history of Europe, Africa, and other parts of the world.A longtime student of Her Eminence Jetsun Kusho and His Holiness the 41st Sakya Trizin, Victoria has edited all the Sapan Fund’s books to date (see Publications). She has also edited volumes published by the Library of Tibetan Classics, Dechen Ling Press, and Awakening Vajra Publications, as well as by Brill, Harvard, Stanford, and other academic presses. She edited ''Hermit of Go Cliffs'' (Wisdom, 2000), by Cyrus Stearns, and assisted with the publication of ''A Saint in Seattle: The Life of the Tibetan Mystic Dezhung Rinpoche'' (Wisdom, 2003), by David P. Jackson. ([https://www.sapanfund.org/pages/about.php Source Accessed Aug 8, 2023])es/about.php Source Accessed Aug 8, 2023]))
Huikai + (Wumen Huikai. (J. Mumon Ekai; K. Mumun Hye … Wumen Huikai. (J. Mumon Ekai; K. Mumun Hyegae 無門慧開) (1183-1260). In Chinese, "Gateless, Opening of Wisdom"; Chan master in the Linji zong; author of the eponymous ''Wumen guan'' ("Gateless Checkpoint"), one of the two most important collections of Chan gong'an (J. kōan; K. kongan). A native of Hangzhou prefecture in present-day Zhejiang province, Huikai was ordained by the monk "One Finger" Tianlong (d.u.), who also hailed from Hangzhou (see also Yizhi Chan). Wumen later went to the monastery of Wanshousi in Jiangsu province to study with Yuelin Shiguan (1143-1217), from whom Huikai received the ''wu gong'an'' of Zhao zhou Congshen; Huikai is said to have struggled with this gong’an for six years. In 1218, Huikai traveled to Baoyinsi on Mt. Anji, where he succeeded Yuelin as abbot. He subsequently served as abbot at such monasteries as Tianningsi, Pujisi, Kaiyuansi, and Baoningsi. In 1246, Huikai was appointed as abbot of Huguo Renwangsi in Hangzhou prefecture, and it is here that the Japanese Zen monk Shinichi Kakushin studied under him. Emperor Lizong (r. 1224–1264) invited Huikai to provide asermon at the Pavilion of Mysterious Virtue in the imperial palace and also to pray for rain. In honor of his achievements, the emperor bestowed upon him a golden robe and the title Chan master Foyan (Dharma Eye). (Source: "Wumen Huikai." In ''The Princeton Dictionary of Buddhism'', 1002. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Ye shes mtsho rgyal + (Yeshe Tsogyal was the principal consort of … Yeshe Tsogyal was the principal consort of Guru Padmasambhava. She was Vajravarahi in human form and also an emanation of Tara and Buddhalochana.She was born as a princess in the clan of Kharchen. According to some accounts her father was called Namkha Yeshe and her mother was Gewa Bum. In other histories, such as the Zanglingma and the biography revealed by Taksham Nüden Dorje, her father is named as Kharchen Palgyi Wangchuk, who is otherwise said to have been her brother. Yet another version names her father as Tökar Lek and her mother as Gyalmo Tso.She became the consort of King Trisong Detsen before being offered to Guru Rinpoche as a mandala offering during an empowerment. She specialized in the practice of Vajrakilaya and experienced visions of the deity and gained accomplishment. In Nepal, she paid a ransom for Acharya Salé and took him as her spiritual consort. Through the power of her unfailing memory, she collected all the teachings given by Guru Rinpoche in Tibet and concealed them as terma. At the end of her life, it is said, she flew through the air and went directly to Zangdokpalri. (Source: [https://www.rigpawiki.org/index.php?title=Yeshe_Tsogyal Rigpa Wiki])index.php?title=Yeshe_Tsogyal Rigpa Wiki]))
Yijing + (Yijing. (J. Gijō; K. Ǔijǒng 義淨) (635-713). … Yijing. (J. Gijō; K. Ǔijǒng 義淨) (635-713). Chinese Buddhist monk and pilgrim. Ordained at the age of twenty, Yijing dreamed of following in the footsteps of the renowned pilgrims Faxian and Xuanzang. He eventually set out for India in 671 via the Southern maritime route. After visiting the major Indian pilgrimage sites (see mahāsthāna), Yijing traveled to the monastic university at Nālandā, where he remained for the next ten years. On his return trip to China, Yijing stopped at Śrīvijaya (Palembang in Sumatra) to continue his studies. He praised the monks there for their high level of learning, describing them as primarily Hīnayāna in affiliation. It was in Śrīvijaya that he began to compose his record of his travels, the ''Nanhai jigui neifa zhuan'', which remains an important source on the practice of Buddhism in the many regions where he traveled and for understanding the various nikāya affiliations of the period. It was also during his time in Śrīvijaya that Yijing began his translation of the massive ''Mūlasarvāstivāda vinaya''. When he ran out of paper and ink, he made a brief trip back to China in 689 to retrieve more writing supplies and then returned to Śrīvijaya. After a thirty=year sojourn overseas, Yijing finally returned to China in 695 with some four hundred Sanskrit texts and three hundred grains of the Buddha's relics (''śarīra''). Yijing was warmly welcomed in the capital of Luoyang by Empress Wu Zetian, who appointed him to the monastery of Foshoujisi. Later, from 695 to 699, Yijing participated in Śikṣānanda's new translation of the ''Avataṃsakasūtra'' and devoted the next decade or so to the translation of the scriptures that he had brought back with him from India. In addition to the ''Mūlasarvāstivāda vinaya'', his translations also include several important Yogācāra treatises and tantras. His writings also include a collection of the biographies of renowned East Asian Buddhist pilgrims to India, the Da Tang xiyu qiufa gaoseng zhuan. (Source: "Yijing." In ''The Princeton Dictionary of Buddhism'', 1028. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Larson, Z. + (Zach Larson is a practitioner in the Longc … Zach Larson is a practitioner in the Longchen Nyingthig lineage of the Nyingma School, who works as a translator, editor and author. He was born in 1978 in Wisconsin and received a BA in "Buddhism and Politics" at UW-Madison in 2001 after a year-long study-abroad program in Kathmandu, Nepal in which he met his first teacher, Changling Tulku Rinpoche of Shechen Monastery, with whom he studied the Longchen Nyinthig preliminaries for six months. While working on the research project "Nonviolence in Tibetan Culture: A glimpse at how Tibetans view and practice nonviolence in politics and daily life," he met and received profound blessings from Chatral Sangye Dorje Rinpoche and offered to compile and translate teachings by him in the coming years. Chatral Rinpoche approved of the idea, and Larson returned to Wisconsin to study Tibetan language and Buddhism for three years at the UW-Madison Graduate School. He returned to Nepal in 2004 and compiled, edited, and translated Chatral Rinpoche's biography and teachings into the book ''Compassionate Action: The Teachings of Chatral Rinpoche'', which was published by Shechen Publications in New Delhi in 2005.Larson attended the full Nyingma Kama Wang with Trulshik Rinpoche in the winter of 2004 in Boudha and received the Kunsang Lama'i Shelung empowerment from Tsetrul Rinpoche in January 2005.Snow Lion Publications released an expanded and updated version of ''Compassionate Action'' in 2007. The book has since been translated into Spanish (2009), Indonesian (2009), and Russian (2010). ([https://rywiki.tsadra.org/index.php/Zachary_Larson Source Accessed Nov 21, 2023])hary_Larson Source Accessed Nov 21, 2023]))
Goddard, V. + (Zuisei is a writer and lay Zen teacher bas … Zuisei is a writer and lay Zen teacher based in Playa del Carmen in the south of Mexico. Zuisei lived and trained full time at Zen Mountain Monastery from 1995 to 2018, and was a monk for fourteen of those years. In 2018 she received ''shiho'' or dharma transmission (empowerment to teach) from Geoffrey Shugen Arnold Roshi, and after a short stint in New York City, moved back to Mexico, where she is originally from, and began teaching virtually.She has served as the Teachings Editor at the Buddhist journal ''Tricycle'', and her dharma writing has been featured there as well as in ''Lion's Roar'', ''Buddhadharma'', and ''Parabola''. Her books include ''Still Running: The Art of Meditation in Motion'' and the children's book ''Weather Any Storm''. As Ocean Mind Sangha's Guiding Teacher, Zuisei continues to welcome students for group and private teaching. ([https://www.oceanmindsangha.org/zuisei-goddard Source Accessed April 25, 2024])i-goddard Source Accessed April 25, 2024]))
Tshe mchog gling ye shes rgyal mtshan + ([https://bo.wikipedia.org/wiki/%E0%BD%A1%E … [https://bo.wikipedia.org/wiki/%E0%BD%A1%E0%BD%BC%E0%BD%84%E0%BD%A6%E0%BC%8B%E0%BD%A0%E0%BD%9B%E0%BD%B2%E0%BD%93%E0%BC%8B%E0%BD%A1%E0%BD%BA%E0%BC%8B%E0%BD%A4%E0%BD%BA%E0%BD%A6%E0%BC%8B%E0%BD%A2%E0%BE%92%E0%BE%B1%E0%BD%A3%E0%BC%8B%E0%BD%98%E0%BD%9A%E0%BD%93%E0%BC%8B You can read a short Tibetan biography on the Bo Wiki here]. First Tsechokling Yongdzin Tulku, Yeshe Gyeltsen (yongs 'dzin ye shes rgyal mtshan, 1713-1793) was an important scholar of the Geluk School of Tibetan Buddhism and was a tutor of the 8th Dalai Lama Jampel Gyatsho (1758-1804).He received his education in the monastery Trashilhünpo. In 1756 he founded the monastery Trashi Samtenling (bkra shis bsam gtan gling).One of his most famous works is The Necklace of Clear Understanding, An Elucidation of Mind and Mental Factors (Tib. སེམས་དང་སེམས་བྱུང་གི་ཚུལ་གསལ་པར་སྟོན་པ་བློ་གསལ་མགུལ་རྒྱན་, Wyl. sems dang sems-byung gi tshul gsal-par ston-pa blo gsal mgul rgyan). A commentary on the Abhidharma topic of the mind and mental factors. This Tibetan text has been translated into English by Herbert Guenther & Leslie S. Kawamura, in a text entitled Mind in Buddhist Psychology. ([https://encyclopediaofbuddhism.org/wiki/Yongdzin_Yeshe_Gyeltsen Source: Encyclopedia of Buddhism])Six printings of his collected works (each in 19 or 25 volumes, depending on the printing, and [[Yongs 'dzin ye shes rgyal mtshan gyi gsung 'bum|32 volumes in modern book print]]) are cataloged on [https://library.bdrc.io/show/bdr:WA1022 BDRC.org].ary.bdrc.io/show/bdr:WA1022 BDRC.org].)
Smith, G. + ([https://www.tbrc.org/#!footer/about/genes … [https://www.tbrc.org/#!footer/about/genesmith Founder of TBRC, now BDRC]*[https://84000.co/obituary-of-e-gene-smith/ Obituary on 84000]*[https://www.washingtonpost.com/wp-dyn/content/article/2011/01/01/AR2011010102390.html Obituary in Washington Post]*[http://digitaldharma.com/home Documentary film about his life and work: Digital Dharma]''[https://www.tbrc.org/#!footer/about/genesmith Biography from BDRC]:'' E. Gene Smith (BDRC Founder and Senior Research Scholar) was born in Ogden, Utah in 1936. He studied at a variety of institutions of higher education in the United States: Adelphi College, Hobart College, University of Utah, and the University of Washington in Seattle.In 1959, the Rockefeller Foundation, seeing the opportunity to promote Tibetan studies, funded the establishment of nine centers of excellence worldwide, one of which was at the University of Washington.Under the auspices of the Rockefeller grant to the Far Eastern and Russian Institute, nine Tibetans were brought to Seattle for teaching and research, including the Ven. Deshung Rinpoche Kunga Tenpai Nyima, the tutor to the Sakya Phuntsho Phodrang. Smith had the good fortune to study Tibetan culture as well as Buddhism with Deshung Rinpoche and the rest of the Tibetan teachers in Seattle from 1960 to 1964. He lived with the Sakya family for five years. He spent the summer of 1962 travelling to the other Rockefeller centers in Europe to meet with the Tibetan savants there.In 1964 he completed his Ph.D. qualifying exams and travelled to Leiden for advanced studies in Sanskrit and Pali. In 1965 he went to India under a Foreign Area Fellowship Program (Ford Foundation) grant to study with living exponents of all of the Tibetan Buddhist and Bonpo traditions.He began his studies with Geshe Lobsang Lungtok (Ganden Changtse), Drukpa Thoosay Rinpoche and Khenpo Noryang, and H.H. Dilgo Khyentse Rinpoche. He decided to remain in India to continue serious study of Tibetan Buddhism and culture. He travelled extensively in the borderlands of India and Nepal. In 1968 he joined the Library of Congress New Delhi Field Office. He then began a project which was to last over the next two and a half decades: the reprinting of the Tibetan books which had been brought by the exile community or were with members of the Tibetan-speaking communities in Sikkim, Bhutan, India, and Nepal.He became field director of the Library of Congress Field Office in India in 1980 and served there until 1985 when he was transferred to Indonesia. He stayed in Jakarta running the Southeast Asian programs until 1994 when he was assigned to the LC Middle Eastern Office in Cairo.In February 1997 he took early retirement from the U.S. Library of Congress to become a consultant to the Trace Foundation for the establishment of the Himalayan and Inner Asian Resources (HIAR) library.In December 1999 he and a group of friends established the Tibetan Buddhist Resource Center in Cambridge.He passed away on December 16, 2010. (Source Accessed on June 30, 2020), 2010. (Source Accessed on June 30, 2020))
Mkhan chen zla zer + (he was from Rahor, a branch of Dzogchen mo … he was from Rahor, a branch of Dzogchen monastery founded by the Third Dzogchen Rinpoche in Gyalrong near Dergé. He was a student of Pöpa Tulku. He escaped from Tibet together with his former classmate Rahor Khenpo Tupten and went together with him to Sikkim via Bhutan.He taught at Namdroling in South India, where he also compiled a collection of prayers and liturgies used in Nyingma rituals, and eventually returned to Tibet, where he taught at the Shri Singha Shedra at Dzogchen Monastery. ([https://www.rigpawiki.org/index.php?title=Khenpo_Daw%C3%A9_%C3%96zer Source Accessed on January 24, 2024])'''Read more: ''':Marilyn Silverstone, 'Five Nyingmapa Lamas in Sikkim', Kailash: A Journal of Himalayan Studies, 1973, vol. 1.1:Nyoshul Khenpo, A Marvelous Garland of Rare Gems, Padma Publishing, 2005, p. 480'''Writings:'''*དོན་རྣམ་འགྲེལ་པ་ལུང་རིགས་དོ་ཤལ་, don rnam 'grel pa lung rigs do shal (Necklace of Scripture and Reasoning: A Commentary on Mipham Rinpoche's Sword of Wisdom for Thoroughly Ascertaining Reality, ཤེས་རབ་རལ་གྲི་དོན་རྣམ་ངེས) (composed in 1982): https://library.bdrc.io/show/bdr:MW1KG4451*ཆོས་སྤྱོད་བསྡུས་པ་ཕན་བདེའི་དགའ་སྟོན་, chos spyod bsdus pa phan bde'i dga' ston (editor)yod bsdus pa phan bde'i dga' ston (editor))
Ǔich'ǒn + (Ǔich'ǒn. (C. Yitian) (1055-1101). Korean p … Ǔich'ǒn. (C. Yitian) (1055-1101). Korean prince, monk, and bibliophile, and putative founder of the Ch’ōnt’ae chong (C. Tiantai zong) in Korea. Ǔich'ǒn was born the fourth son of the Koryǔ king Munjong (r. 1047-1082). In 1065, Ǔich'ǒn was ordained by the royal preceptor (wangsa) Kyǒngdǒk Nanwǒn (999-1066) at the royal monastery of Yǒngt’ongsa in the Koryǒ capital of Kaesǒng. Under Nanwǒn, Ǔich'ǒn studiedthe teachings of the ''Avatamsakasūtra'' and its various commentaries. In 1067, at the age of twelve, Ǔich'ǒn was appointed 'saṃgha overseer' (K. sǔngt’ong; C. sengtong). Ǔich'ǒn is known on several occasions to have requested permission from his royal father to travel abroad to China, but the king consistently denied his request. Finally, in 1085, Ǔich'ǒn secretly boarded a Chinese trading ship and traveled to the mainland against his father’s wishes. Ǔich'ǒn is said to have spent about fourteen months abroad studying under various teachers. His father sent his friend and colleague Nakchin (1045-1114) after Ǔich'ǒn, but they ended up studying together with the Huayan teacher Jingyuan (1011-1088) of Huiyinsi in Hangzhou. Ǔich'ǒn and Nakchin returned to Korea in 1086 with numerous texts that Ǔich'ǒn acquired during his sojourn in China. While residing as the abbot of the new monastery of Hǔngwangsa in the capital, Ǔich'ǒn devoted his time to teaching his disciples and collecting works from across East Asia, including the Khitan Liao kingdom. He sent agents throughout the region to collect copies of the indigenous writings of East Asian Buddhists, which he considered to be the equal of works by the bodhisattva exegetes of the imported Indian scholastic tradition. A large monastic library known as Kyojang Togam was established at Hǔngwangsa to house the texts that Ǔich'ǒn collected. In 1090, Ǔich'ǒn published a bibliographical catalogue of the texts housed at Hǔngwangsa, entitled ''Sinp'yǒn chejong kyojang ch’ongnok'' ('Comprehensive Catalogue of the Doctrinal Repository of All the Schools'), which lists some 1,010 titles in 4,740 rolls. The Hǔngwangsa collection of texts was carved on woodblocks and titled the ''Koryǒ sokchanggyǒng'' ("Koryǒ Supplement to the Canon"), which was especially important for its inclusion of a broad cross section of the writings of East Asian Buddhist teachers. (The one exception was works associated with the Chan or Sǒn tradition, which Ǔich'ǒn refused to collect because of their "many heresies.") Unfortunately, the xylographs of the supplementary canon were burned during the Mongol invasion of Koryǒ in 1231, and many of the works included in the collection are now lost and known onlythrough their reference in Ǔich'ǒn’s catalogue. In 1097, Ǔich'ǒn was appointed the founding abbot of the new monastery of Kukch’ǒngsa (named after the renowned Chinese monastery of Guoqingsi on Mt. Tiantai). There, he began to teach Ch'ǒnt’ae thought and practice and is said to have attracted more than athousand students. Ǔich'ǒn seems to have seen the Tiantai/Ch’ǒnt’ae synthesis of meditation and doctrine as a possible means of reconciling the Sǒn and doctrinal (kyo) traditions in Korea. Ǔich'ǒn’s efforts have subsequently been regarded as the official foundation of the Ch’ǒnt’ae school in Korea; however, it seems Ǔich'ǒn was not actually attempting to start a new school, but merely to reestablish the study of Ch’ǒnt’ae texts in Korea. He was awarded the posthumous title of state preceptor (K. kuksa; C. Guoshi) Taegak (Great Enlightenment). (Source: "Ǔich'ǒn." In ''The Princeton Dictionary of Buddhism'', 935–36. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))

Kunga Sherab Saljay, Khenpo + (Khenpo Kunga Sherab Saljay Rinpoche is Vajra Master of Jonang Jamdha Monastery and Jonang Tsinang Monastery.)

A paM gter ston chos dbyings rdo rje + ('''Apang Terchen Orgyen Trinlé Lingpa (189 … '''Apang Terchen Orgyen Trinlé Lingpa (1895-1945)'''Choktrul Lozang Tendzin of Trehor studied with the lord Kunga Palden and the Chömaster Dharma Seng-gé, and Apang Terchen in turn studied with Lozang Tendzin.Apang Terchen, also known as Orgyen Trinlé Lingpa, was renowned as the rebirth ofRigdzin Gödem. He was reputed to have been conceived in the following way: TraktungDudjom Lingpa focused his enlightened intent while resting in the basic spaceof timeless awareness, whereupon Apang Terchen's mother experienced an intensesurge of delight. This caused all ordinary concepts based on confusion to be arrestedin her mind for a short time, and it was then that Apang Terchen was conceived in herwomb.2 From that moment on, his mother constantly had dreams that were amazingomens. For example, she found herself among groups of dakinis enjoying the splendorof ganachakras, or being bathed by many dakas and dakinis, or dwelling in pavilionsof light, illuminating the entire world with her radiance.The child was born one morning at dawn, in the area of Serta in eastern Tibet, hismother having experienced no discomfort. Her dwelling was filled with [2.188a] andsurrounded by light, as though the sun were shining brightly. There were also pavilionsof light, and a fragrance pervaded the entire area, although no one could tellwhere it came from. Everyone saw numerous amazing signs on the child's body, suchas a tuft of vulture feathers adorning the crown of his head.3 The mother's brother,Sönam Dorjé, asked, "What will become of this boy who has no father? How shamefulit would be if people saw these feathers!"4 But although he cut the feather tuftoff the child's head several times, it grew back on its own, just as before. This upsetSönam Dorjé even more, and he berated his sister angrily, saying on numerous occasions,"How could your child have no father? You must tell me who he is!" Hissister retorted, "With the truth of karma as my witness, I swear I have never lain witha flesh-and-blood man of this world. This pregnancy might be a result of my ownkarma." She became so extremely depressed that her fellow villagers couldn't bear itand used various means to bring a halt to her brother's inappropriate behavior.From an early age, this great master, Apang Terchen, felt an innate and unshakablefaith in Guru Rinpoché and had a clear and natural knowledge [2.188b] of the ''vajra guru'' mantra and the Seven-Line Supplication. He learned how to read and writesimply upon being shown the letters and exhibited incredible signs of his spiritual potentialawakening. For example, his intelligence, which had been developed throughtraining in former lifetimes, was such that no one could compete with him. As hegrew up, he turned his attention toward seeking the quintessential meaning of life.He studied at the feet of many teachers and mentors, including the Nyingtik masterGyatsok Lama Damlo and Terchen Sogyal, studying many of the mainstream traditionsof the sutras and tantras, especially those of the kama and terma.The most extraordinary lord of his spiritual family was Trehor Drakar Tulku,5with whom he studied for a long time, receiving the complete range of empowerments,oral transmissions, and pith instructions of the secret Nyingtik cycles of utter lucidity.He went to solitary ravines throughout the region, making caves and overhangson cliffs his dwelling places, taking birds and wild animals as his companions, andrelying on the most ragged clothing and meager diet. He planted the victory bannerof spiritual practice, meditating for a long period of time. He was graced by visions ofan enormous array of his personal meditation deities, [2.189a] including Tara, Avalokiteshvara,Mañjushri, Sarasvati, and Amitayus. He was not content to leave thetrue nature of phenomena an object of intellectual speculation, and his realizationprogressed in leaps and bounds.Apang Terchen bound the eight classes of gods and demons — including such spiritsas Nyenchen Tanglha, Ma Pomra, and Sergyi Drong-ri Mukpo6 — to his service.He communicated directly with Tsiu Marpo, the white form of Mahakala, Ganapati,and other protective deities, like one person conversing with another, and enjoinedthem to carry out his enlightened activities. So great was his might that he also boundthese protective deities to his service, causing lightning to strike and so forth, so thatthose who had become his enemies were checked by very direct means, before years,months, or even days had passed.Notably, he beheld the great master of Orgyen in a vision and was blessed as theregent of Guru Padmakara's three secret aspects. On the basis of a prophecy he receivedat that time, Apang Terchen journeyed to amazing holy sites, such as DraklhaGönpo in Gyalrong, Khandro Bumdzong in the lowlands of eastern Tibet, and DorjéTreldzong in Drakar, where he revealed countless terma caches consisting of teachings,objects of wealth, and sacred substances. He revealed some of them in secret,others in the presence of large crowds. In these ways, he revealed a huge trove of profoundtermas. [2.189b] Those revealed publicly were brought forth in the presence ofmany fortunate people and in conjunction with truly incredible omens, which freedall present from the bonds of doubt and inspired unshakable faith in them. ApangTerchen's fame as an undisputed siddha and tertön resounded throughout the land, asthough powerful enough to cause the earth to quake. His terma teachings are foundin the numerous volumes of his collected works and include ''The Hidden Treasure of Enlightened Mind: The Thirteen Red Deities'', practices focusing on the Three Roots, cycles concerning guardian deities and the principle of enlightened activity, and his large instruction manual on Dzogchen teachings.Apang Terchen's students, from Dartsedo in the east, to Repkong in Amdo to thenorth, to the three regions of Golok and other areas, included mentors who nurturedthe teachings and beings, masters such as those known as the "four great illuminatorsof the teachings," the "four vajra ridgepoles,11 the "four named Gyatso," the "greatmasters, the paired sun and moon," and Jangchub Dorjé (the custodian of ApangTerchen's termas).7 He also taught important political figures who exerted greatinfluence over the people of their areas, including the "four great chieftains of theregion of Dza in the north," [2.190a] that is, Getsé Tsering Dorjé of Dza in the northernreaches of eastern Tibet, Gönlha of Akyong in Golok, Mewa Namlo of the Méregion of Golok, and the chieftain of Serta in Washul. Apang Terchen's students alsoincluded countless monks, nuns, villagers, and lay tantric practitioners. He transmittedhis own termas and the great Nyingtik cycles of the Dzogchen teachings, and sonumerous were those he guided that he truly embodied the enlightened activity ofone who held sway over the three realms. In these times of spiritual degeneration, healleviated problems caused by disease, famine, border wars, and civil unrest. In suchways, Apang Terchen rendered great service to the land of Tibet. His kindness to theTibetan people as a whole was truly extraordinary, for he worked to ensure a gloriousstate of peace and well-being.During a pilgrimage to Jowo Yizhin Norbu, the statue of the lord Shakyamuni inLhasa, Apang Terchen paid respect to many tens of thousands of ordained membersof the sangha, sponsoring ganachakras, making offerings, and offering meals, tea,and donations at such monastic centers as Sera, Drepung, and Ganden. He sponsoredthe gilding of statues in these centers and in such ways strove to reinforce his positivequalities. Everyone could see that no matter how many avenues he found to extendgenerosity, his resources of gold, silver, and other valuables [2.190b] continued toincrease, as though he had access to a treasure mine.Among his heart children and intimate students were his sons, Gyurmé Dorjé,Wangchen Nyima, and Dotrul Rinpoché; his daughter, Tare Lhamo; and the custodianof his termas, Jangchub Dorjé. Until recently, Tare Lhamo lived in eastern Tibet,maintaining the teachings.8Thus did Apang Terchen benefit beings with his incredible compassion and activities.As his life was nearing an end, he remarked, "For the sake of the teachings andof beings, I must enter the bloodline of the glorious Sakya school." This fearless lion'sroar proved to be his last testament, spoken with an unobscured awareness of past,present, and future. He then manifested incredible miracles and departed for thegreat palace of Pema Ö.Source: Richard Barron translation of Nyoshul Khenpo, A Marvelous Garland of Rare Gems: Biographies of Masters of Awareness in the Dzogchen Lineage, Padma Publications, 2005, pages 488-491., Padma Publications, 2005, pages 488-491.)
Sperling, E. + ('''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>.)
Sarvajñamitra + (''Sarvajñamitra'' was a famous Buddhist mo … ''Sarvajñamitra'' was a famous Buddhist monk of Kashmir, described by ''Kalhaṇa'' as one 'who set himself as another ''Jina'' (''Buddha'')'. He lived in a monastery, called ''Kayyavihāra'', founded by ''Kayya'', the king of ''Lāta'' owing allegiance to king ''Lalitāditya'' of Kashmir (701–738 A.D.)[31]. Thus, ''Sarvajñamitra'' would appear to have lived in the later half of the 8th century. He was a worshipper of ''Tārā'' and was known for his generousness. ''Tārānātha'' gives the following biographical account of ''Sarvajñamitra'':He was an extra-(marital) son of a king of Kashmir (probably the contemporary of king ''Lalitāditya'' or his predecessor). When still a baby he was carried away by a vulture when his mother had left him on the terrace, herself having gone to pluck flowers. The baby was taken to a peek of Mount ''Gandhola'' in Nalanda. There he was received by some ''Pandits'' under whose protection he grew-up and became a monk well-versed in the ''Piṭakas''. He propitiated the goddess ''Tārā'' by whose favour he received enormous wealth which he distributed among the needy. At last when he had nothing left to donate he left towards the South fearing that he would have to send the suppliants back without giving alms to them which would be against his wishes. On his journey to the South he met an old blind ''brāhmaṇa'' led by his son. He was going to Nalanda to implore aid from ''Sarvajñāmitra'', about whose generosity he had heard a lot.''Sarvajñāmitra'' told him that he was the same person but had exhausted all his wealth. Hearing this the ''brāhmaṇa'' heaved an afflictive sigh with which ''Sarvajñāmitra'' felt boundless compassion for him and decided to get money for him anyhow. While searching for money he found a king named ''Saraṇa'' who was passionately attached to false views. This king wanted to purchase 108 men for offering them to sacrificial fire. He had already procured 107 men and was in search of one more. ''Sarvajñāmitra'' sold himself for the gold equal to the weight of his body. He gave this gold to the ''brāhmaṇa'' who returned happy.''Sarvajñāmitra'' was put in the royal prison. The other prisoners were overpowered by grief seeing that the number was complete and their death was quire [quite?] near. When fire was kindled, they started wailing. Again. the great ''Ācārya'' felt boundless compassion and he earnestly prayed to the goddess ''Tārā''. The goddess flowed a stream of nectar over the fire and people could see rains coming down only on the fire. When the fire was extinguished the place turned to be a lake. Seeing this wonderful event, the king was filled with admiration for the ''Ācārya''. The prisoners were released with rewards.The ''Ācārya'' after the lapse of a long time, wished to be at his birth place. So he prayed to the goddess. He was asked to catch hold of the corner of her clothes and shut the eyes. When he re-opened his eyes he found himself in a beautiful land in front of a magnificent palace. He could not recognise this place and asked the goddess why she had not taken him to Nalanda. She told him that this was his real birth place. He stayed in Kahemir [Kashmir?] and founded a big temple of goddess ''Tārā''. ''Tārānātha'' further states that he was a disciple of ''Süryagupta'' or ''Ravigupta''[32]. The same tradition is found with minor variations in the commentary on the ''Sragdharāstotra'' by ''Jinarakṣita''[33].''Sragdharāstotra'' is a hymn containing 37 verses which ''Sarvajñamitra'' wrote in praise of goddess ''Tārā''. '' 'Sragdharā' '' is an epithet of ''Tārā'' which means 'wearer of the wreath' or 'the garland bringer' and it is also the name of the metre in which the hymn was written. ''Bstan—'gyur'' contains three translations of the text. The hymn, with its commentary and two Tibetan versions, is edited by S. C. Vidyabhusana in ''Bibliotheca'' series, 1908.Besides '' 'Sragdharāstotra' '' other texts attributed to ''Sarvajñamitra'' are all in praise of goddess ''Tārā'', viz., 1. ''Devītarākuvākyādhyesana nāma stotra'' 2. ''Āryatārāsādhanā'', and 3. ''Aṣṭabhayatrānatārosādhanā''[34]. (Kaul, ''Buddhist Savants of Kashmir'', 19–21)ādhanā''[34]. (Kaul, ''Buddhist Savants of Kashmir'', 19–21))
Erdene-Ochir, B. + ('Baatra' Erdene-Ochir is a Ph.D. student i … 'Baatra' Erdene-Ochir is a Ph.D. student in Buddhist Studies. He received a bachelor's degree in philosophy from UCSB and a master's degree in theological studies from Harvard Divinity School. He is interested in Indo-Tibetan Buddhist philosophical polemics and the history of Buddhist scholastic traditions as well as monastic institutions in Tibet and Mongolia. ([https://www.religion.ucsb.edu/people/student/erdenebaatar-baatra-hehimhis-erdene-ochir/ Source Accessed June 9, 2021])dene-ochir/ Source Accessed June 9, 2021]))
Yin Shun + ((Master) Yin Shun (印順導師, Yìnshùn Dǎoshī) ( … (Master) Yin Shun (印順導師, Yìnshùn Dǎoshī) (5 April 1906 – 4 June 2005) was a well-known Buddhist monk and scholar in the tradition of Chinese Mahāyāna Buddhism. Though he was particularly trained in the Three Treatise school, he was an advocate of the One Vehicle (or Ekayāna) as the ultimate and universal perspective of Buddhahood for all, and as such included all schools of Buddha Dharma, including the Five Vehicles and the Three Vehicles, within the meaning of the Mahāyāna as the One Vehicle. Yin Shun's research helped bring forth the ideal of "Humanistic" (human-realm) Buddhism, a leading mainstream Buddhist philosophy studied and upheld by many practitioners. His work also regenerated the interests in the long-ignored Āgamas among Chinese Buddhist society and his ideas are echoed by Theravadin teacher Bhikkhu Bodhi. As a contemporary master, he was most popularly known as the mentor of Cheng Yen (Pinyin: Zhengyan), the founder of Tzu-Chi Buddhist Foundation, as well as the teacher to several other prominent monastics. Although Master Yin Shun is closely associated with the Tzu-Chi Foundation, he has had a decisive influence on others of the new generation of Buddhist monks such as Sheng-yen of Dharma Drum Mountain and Hsing Yun of Fo Guang Shan, who are active in humanitarian aid, social work, environmentalism and academic research as well. He is considered to be one of the most influential figures of Taiwanese Buddhism, having influenced many of the leading Buddhist figures in modern Taiwan. ([https://en.wikipedia.org/wiki/Yin_Shun Source Accessed July 10, 2020])ed July 10, 2020]))
Unterthurner, D. + ( *since 2016 - Master’s degree programme i … *since 2016 - Master’s degree programme in Tibetology and Buddhist Studies, University of Vienna*2013 - 2016 - Bachelor’s degree programme Languages and Cultures of South Asia and Tibet, University of Vienna*2005 - 2008 - Secondary School LEWIT, Merano, Italy008 - Secondary School LEWIT, Merano, Italy )
Gzhon nu rgyal mchog + (1. (from kong sprul gsan yig @ v. 1, f. 16 … 1. (from kong sprul gsan yig @ v. 1, f. 16v)important master in the bka' ma transmission lineage of the rgyud bzhi.2. important bka' gdams/sa skya master in lineage of the blo sbyong teachings; he was involved with his student sems dpa' chen po dkon mchog rgyal mtshan in the compilation of the blo sbyong brgya rtsa. ([https://library.bdrc.io/show/bdr:P1943 Source Accessed June 12, 2022])/bdr:P1943 Source Accessed June 12, 2022]))
Vajrācārya, D. + (A Newar Pandit, Divyavajra was born in the … A Newar Pandit, Divyavajra was born in the family of a very well known Vajrāchārya family of Nila Vajra and Bal Kumari in Māhābaudha, Kathmandu, Nepal on ''Jestha 24th Astami'', 1976 Vikram Sambat (1919AD).He tied up his married life with Miss Keshari, the daughter of Meer Subba Heera Man Vajrachrāya at the age of nine. They had four sons and five daughters.Pandit Divyavajra's life consists of two phases: the first half dedicated to the traditional, herbal and naturalopathic (Ayurvedic) medicine and the second half to the preservation of Nepalese Buddhist philosophy and literature. Towards the end of first half period of his life (around the year 2013 VS/ 1956AD) he suffered from diabetes and tuberculosis. That forced him to stay away from his traditional profession of naturopathic treatment which he had started by establishing the Piyusvarshi Aushadhālaya (Medical Center) in Māhābaudha Tole, Kathmandu, Nepal in the year 2001 VS(1944AD). This change in his life had inspired him to study the Buddha's philosophy and to take a teaching job. In addition, he also taught the Pāli language to several Newar Buddhist monks.Until the year 2010 (1953), he was very active in teaching naturalopathy by visiting villages such as Thaiba, Baregāũ etc in the valley, and opened the health related Ayurvedic traditional schools. Besides this, in 2017 VS(1960), he also coordinated the opening of the first National Museum in Kathmandu and in the same year, organized a health and vocational exhibition.From the very beginning of his adulthood, his eyesight was very weak, however he was bold and possessed a sharp memory. He never gave up studying Buddhist texts. By the year 2036 (1979) he had recited the whole text of ''Avidharma'', and collected, translated and explained the Sanskrit Buddhist texts such as ''Bodhi Charyāvatār'', ''Langkāvatār'', and so on to the public. He became an advisory member to several Buddhist organizations and became the president of the Dharmodaya Sabha, the National Buddhist Association in Kathmandu, Nepal.([http://himalaya.socanth.cam.ac.uk/collections/journals/jns/pdf/JNS_03.pdf Source Accessed Mar 15, 2021])/JNS_03.pdf Source Accessed Mar 15, 2021]))
Ch'ien, H. + (A diligent, student and cultivator, Dharma … A diligent, student and cultivator, Dharma Master Heng Ch'ien has been one of the foremost students to sit at the feet of the Venerable Tripitaka Master Hsuan Hua. He studied the Dharma Blossom Sutra for over five years, and has been explaining it for more than four. His understanding of the Sutra is deep and comprehensive, and his lectures have made the Sutra's principles clear and easy to understand. ([http://www.dharmasite.net/vbs28/28_7.htm Adapted from Source Oct 1, 2022])28_7.htm Adapted from Source Oct 1, 2022]))
Amtzis, J. + (A long term student of the Dharma, Judith … A long term student of the Dharma, Judith met both Holiness Pema Norbu Rinpoche and Tulku Urgyen Rinpoche in 1976, and has lived in Asia since then, primarily in Kathmandu, Nepal. On the request of Holiness Penor Rinpoche, she collaborated with Khenpo Sonam Tsewang of Namdroling Monastery in Mysore to translate the Liberation Story of Namcho Migyur Dorje, the terton who discovered the treasures that make up the core of the Palyul tradition. This biography is entitled ''The All-Pervading Melodious Sound of Thunder'', and was written by the first Karma Chagme Rinpoche. ([http://levekunst.com/team_member/judith-amtzis/ Adapted from Source July 20, 2022])mtzis/ Adapted from Source July 20, 2022]))
Helm, A. + (A long–term student of Chogyam Trungpa Rin … A long–term student of Chogyam Trungpa Rinpoche, Ann joined the Nalanda Translation Committee in 1986. She studied Tibetan at Naropa University, mainly with Dzigar Kongtrul, and she taught Tibetan and Foundations of Buddhism at Naropa from 1991-2004. After 30 years in Boulder, Ann lived as a retreatant for eight years at Padma Samye Ling, the monastery in upstate New York of Khenchen Palden Sherab and Khenpo Tsewang Dongyal. From 1997 to 2014, she translated primarily with Ringu Tulku and for Dharma Samudra, the Khenpo Brothers’ publication group. In 2014 Ann moved to Portland, Oregon, where she continues her Buddhist practice and study under the guidance of Yongey Mingyur Rinpoche. ([http://rywiki.tsadra.org/index.php/Ann_Helm Source Accessed Sept 9, 2020])hp/Ann_Helm Source Accessed Sept 9, 2020]))
LaFleur, W. + (A native of Patterson, New Jersey, LaFleur … A native of Patterson, New Jersey, LaFleur received his BA from Calvin College in Grand Rapids, Michigan. He earned two master’s degrees, one in comparative literature from the University of Michigan and another in the history of religions from the University of Chicago. He also completed his doctoral work at the University of Chicago, where he studied with Joseph Kitagawa and Mircea Eliade. After completing his PhD in 1973, LaFleur taught at Princeton University; University of California, Los Angeles; Sophia University, Tokyo; and University of Pennsylvania, where he was the E. Dale Saunders Professor of Japanese Studies. LaFleur was a groundbreaking figure in the interdisciplinary study of Buddhism and culture in Japan and trained two generations of graduate students in these fields. His seminal work ''The Karma of Words: Buddhism and the Literary Arts in Medieval Japan'' (University of California Press, 1986) broke away from a traditional focus on specific Buddhist figures and lineages and instead approached Buddhism as the “cognitive map” by which medieval Japanese of all Buddhist schools and social levels made sense of their world. He also uncovered an intimate relation between the Japanese Buddhist episteme and medieval literary arts. The innovative studies now emerging from a generation of younger scholars working at the intersections of Buddhism and literature owe much to LaFleur’s influence.A scholar of far-reaching interests and expertise, LaFleur refused to be confined by any single research area, historical period, or method of approach. In addition to his work on Buddhist cosmology and the “mind” of medieval Japan, he was a gifted translator and interpreter of poetry and published two volumes on the medieval monk-poet Saigyō. He was deeply interested in Zen, especially as a resource for contemporary thought. He wrote and edited several books and essays, introducing to Western readers the work of the thirteenth century Zen master Dōgen, the Kyoto-school figure Masao Abé, and the twentieth century philosopher and cultural historian Watsuji Tetsurō. In 1989, he became the first non-Japanese to win the Watsuji Tetsurō Cultural Prize.LaFleur’s ''Liquid Life: Abortion and Buddhism in Japan'' (Princeton University Press, 1994) expanded his earlier attention to Buddhist notions of the body and catalyzed his growing interest in comparative public philosophy and social ethics. In his later career, while continuing to study medieval Japanese religion and literature, he produced pioneering studies of Japanese bioethics, highlighting contrasts with Western approaches to such issues as abortion, organ transplants, and medical definitions of death. Altogether, he wrote or edited nine books. He left several other projects still in progress; some of which will be published posthumously. ([http://rsnonline.org/index7696.html?option=com_content Source Accessed Jan 16, 2020])com_content Source Accessed Jan 16, 2020]))
Chodron, T. + (A native of the U.S., Ven. Chodron, whose … A native of the U.S., Ven. Chodron, whose Chinese Dharma name is De Lin, is particularly qualified to teach Western monastics. She trained in Asia for many years, receiving novice ordination from Kyabje Ling Rinpoche in 1977 and full ordination in Taiwan in 1986. Her teachers include His Holiness the Dalai Lama, Tsenzhab Serkong Rinpoche, Lama Zopa Rinpoche, and Lama Thubten Yeshe and many others.In addition to founding Sravasti Abbey, Ven. Chodron is a well-known author and teacher. She has published many books on Buddhist philosophy and meditation, including four volumes (so far) in The Library of Wisdom and Compassion, co-authored with His Holiness the Dalai Lama, with whom she has studied for nearly forty years. Find info on the first four volumes in the series here: Volume 1, ''Approaching the Buddhist Path''; Volume 2, ''The Foundation of Buddhist Practice''; Volume 3, ''Samsara, Nirvana, & Buddha Nature'', and Volume 4, ''Following in the Buddha’s Footsteps''.Ven. Chodron teaches worldwide and is known for her practical (and humorous!) explanations of how to apply Buddhist teachings in daily life. She was resident teacher at Amitabha Buddhist Centre in Singapore and Dharma Friendship Foundation in Seattle. Ven. Chodron is also actively involved in prison outreach and interfaith dialogue. ([https://sravastiabbey.org/community-member/thubten-chodron/ Source Accessed Nov 1, 2021])thubten-chodron/ Source Accessed Nov 1, 2021]))
Bodhiruci + (A renowned Indian translator and monk (to … A renowned Indian translator and monk (to be distinguished from a subsequent Bodhiruci [s.v.] who was active in China two centuries later during the Tang dynasty). Bodhiruci left north India for Luoyang, the Northern Wei capital, in 508. He is said to have been well versed in the Tripiṭaka and talented at incantations. Bodhiruci stayed at the monastery of Yongningsi in Luoyang from 508 to 512 and with the help of Buddhaśānta (d.u.) and others translated over thirty Mahāyāna sūtras and treatises, most of which reflect the latest developments in Indian Mahāyāna, and especially Yogācāra. His translations include the ''Dharmasaṃgīti'', ''Shidijing lun'', ''Laṅkāvatārasūtra'', ''Vajracchedikāprajñāpāramitāsūtra'', and the ''Wuliangshou jing youpotishe yuansheng ji'', attributed to Vasubandhu. Bodhiruci’s translation of the ''Shidijing lun'', otherwise known more simply as the ''Di lun'', fostered the formation of a group of Yogācāra specialists in China that later historians retroactively call the Di lun zong. According to a story in the ''Lidai fabao ji'', a jealous Bodhiruci, assisted by a monk from Shaolinsi on Songshan named Guangtong (also known as Huiguang, 468–537), is said to have attempted on numerous occasions to poison the founder of the Chan school, Bodhidharma, and eventually succeeded. Bodhiruci is also said to have played an instrumental role in converting the Chinese monk Tanluan from Daoist longevity practices to the pure land teachings of the ''Guan Wuliangshou jing''. (Source: "Bodhiruci." In ''The Princeton Dictionary of Buddhism'', 133. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Pāramiti + (According to the account in the Chinese ca … According to the account in the Chinese cataloguer Zhisheng's ''Xu gujin yijing tuji'', the ''Śūraṃgamasūtra'' was brought to China by a śramaṇa named Pāramiti. Because the ''Śūraṃgamasūtra'' had been proclaimed a national treasure, the Indian king had forbidden anyone to take the sūtra out of the country. In order to transmit this scripture to China, Pāramiti wrote the sūtra out in minute letters on extremely fine silk, then he cut open his arm and hid the small scroll inside his flesh. With the sūtra safely hidden away, Pāramiti set out for China and eventually arrived in Guangdong province. There, he happened to meet the exiled Prime Minister Fangrong, who invited him to reside at the monastery of Zhizhisi, where he translated the sūtra in 705 CE. Apart from Pāramiti's putative connection to the ''Śūraṃgamasūtra'', however, nothing more is known about him and he has no biography in the ''Gaoseng zhuan'' ("Biographies of Eminent Monks"). (Source: "*Śūraṃgamasūtra." In ''The Princeton Dictionary of Buddhism'', 873–74. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Bower, E. + (Acharya Emily Bower started meditating and … Acharya Emily Bower started meditating and studying with the Shambhala community in 1987 in Berkeley, California. She went on to live on staff at Karme Chöling for three years, and then moved to Boston, Massachusetts to work as a book editor specializing in Buddhism, yoga, and other spiritual traditions.She worked for Shambhala Publications for a total of ten years. She is fortunate to have been able to work on books with many spiritual teachers, including Sakyong Mipham Rinpoche.She lives and works now in Los Angeles as a book editor and publishing consultant, and is a co-founder of Dharma Spring, a curated online Buddhist bookshop, launching in 2017. She is an editor for 84000: Translating the Words of the Buddha, an international non-profit initiative to translate all of the Buddha’s words into modern languages and to make them available to everyone, free of charge.In her service as a senior teacher in the Shambhala community, she leads both extended retreats and weekend programs. She especially enjoys presenting on themes that bring practical application to our wisdom traditions. ([https://shambhalaonline.org/acharya-emily-bower/ Source Accessed Mar 18, 2022])mily-bower/ Source Accessed Mar 18, 2022]))
Gyaltsen, Tenpa + (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].)
Pearcey, A. + (Adam S. Pearcey is the founder-director of … Adam S. Pearcey is the founder-director of Lotsāwa House, a virtual library of translations from Tibetan. His publications include (as co-translator) Mind in Comfort and Ease by His Holiness the Dalai Lama (Wisdom Publications, 2007); Ga Rabjampa’s ''To Dispel the Misery of the World'' (Wisdom Publications, 2012), which he translated at the suggestion of the late Khenchen Appey Rinpoche; and ''Beyond the Ordinary Mind: Dzogchen Advice from Rimé Masters'' (Snow Lion, 2018). A partial list of the many translations he has published online can be found [https://adamspearcey.com/translations/ here].Adam first encountered Tibetan Buddhism in 1994 when he taught English at two monasteries near Darjeeling in India. He went on to study at the School of Oriental and African Studies (SOAS) in London; the Rangjung Yeshe Institute in Kathmandu, where he also taught Tibetan and served as an interpreter; the Library of Tibetan Works and Archives in Dharamsala; Oxford University, where he earned a Master’s degree in Oriental Studies; and again at SOAS, where he completed his PhD with a thesis entitled ''A Greater Perfection? Scholasticism, Comparativism and Issues of Sectarian Identity in Early 20th Century Writings on rDzogs-chen''.In 2018 he was a senior teaching fellow at SOAS, lecturing on Buddhist philosophy and critical approaches to Buddhist Studies. ([https://adamspearcey.com/ Source Accessed Feb 10, 2020])earcey.com/ Source Accessed Feb 10, 2020]))
Ary, E. + (Adjunct Professor chez ESSEC Business Scho … Adjunct Professor chez ESSEC Business School. Geshe Khunawa, recognized by the 14th Dalai Lama; Discovered by Geshe Pema Gyaltsen. Elijah Sacvan Ary was born in Vancouver, Canada. In 1979, at age seven, he was recognized as the reincarnation, or tulku, of a Tibetan scholar and spent his teenage years as a monk at Sera Monastery in South India. He went on to study at the University of Quebec in Montreal and the National Institute for Eastern Languages and Civilizations (Inalco) in Paris, and he earned his PhD in the Study of Religion from Harvard University. His writings have appeared in the books Little Buddhas: Children and Childhoods in Buddhist Texts and Traditions, Oxford Bibliographies Online: Buddhism, Contemporary Visions in Tibetan Studies, and Blue Jean Buddha: Voices of Young Buddhists. He lives in Paris with his wife and teaches Buddhism and Tibetan religious history at several institutions. [http://www.wisdompubs.org/author/elijah-s-ary Source Accessed Jun 12, 2015]elijah-s-ary Source Accessed Jun 12, 2015])
A 'dzoms rgyal sras rig 'dzin 'gyur me rdo rje + (Adzom Gyalse Gyurme Dorje (Tib. ཨ་འཛོམ་རྒྱ … Adzom Gyalse Gyurme Dorje (Tib. ཨ་འཛོམ་རྒྱལ་སྲས་འགྱུར་མེད་རྡོ་རྗེ་, Wyl. a 'dzom rgyal sras 'gyur med rdo rje) aka Agyur Rinpoche (Wyl. a 'gyur rin po che) (1895-1969) — the third son and student of Adzom Drukpa. He was recognized by Jamgön Kongtrul as an emanation of Orgyen Terdak Lingpa.Adzom Gyalse Gyurme Dorje was the third son and student of Adzom Drukpa Drodul Pawo Dorje. His mother was Tashi Lhamo (Tib. bkra shis lha mo), the daughter of a popular merchant named Budo (Tib. bum dos), who became Adzom Drukpa’s spiritual wife at the recommendation of Jamgön Kongtrul. While regarded as the incarnation of several eminent master, Adzom Gyalse was recognised as the incarnation of Minling Terchen Gyurme Dorje. Adzom Drukpa oversaw the spiritual education of Adzom Gyalse and transmitted to him especially his own terma treasures and the teachings of the Great Perfection such as the Longchen Nyingtik and the Chetsün Nyingtik. These in turn became also the main focus of Adzom Gyalse’s study and practice. Thus Adzom Gyalse rose to become of the main holders of the lineage and transmission of the Great Perfection teachings.Adzom Gyalse took over the legacy of his father and became responsible for, the by his father in 1886 established, Adzom Gar (Tib. A ’dzom gar).[2] Unlike his father, Adzom Gyalse took monastic ordination and remained a monk throughout his entire life. He further developed and expanded Adzom Gar and became its main teacher and holder. While Adzom Gyalse had the potential to become a great tertön he decided to focused instead on the preservation and continuation of existing practices and teachings.In 1958, Adzom Gyalse was arrested and put in prison where he gave teachings to his fellow inmates. He passed away in 1969 with many miraculous signs, and left a letter predicting the date and place of his future rebirth and the names of his future parents. In accordance with this letter, Dilgo Khyentse Rinpoche recognised a child born in Bhutan in 1980 as the reincarnation of Adzom Gyalse Gyurme Dorje. This child became a monk at Shechen Monastery and received numerous teachings and initiations from Khyentse Rinpoche. ([https://www.rigpawiki.org/index.php?title=Adzom_Gyalse_Gyurme_Dorje Source Accessed Sep 30, 2022])yurme_Dorje Source Accessed Sep 30, 2022]))
Sodargye, Khenpo + (After being ordained at Larung Gar Serthar … After being ordained at Larung Gar Serthar Buddhist Institute in 1985, Khenpo Sodargye relied on Kyabje Khenchen Jigme Phuntsok Rinpoche as his root guru.After intensive study of the five principle treatises on Madhyamaka, Prajnaparamita, Abhidharma, Vinaya, and Buddhist logic, Khenpo received direct transmissions of tantric teachings such as the Dzogchen, Kalachakra, and the Web of Magical Illusion from Khenchen Jigme Phuntsok Rinpoche and gained unshakable faith in the Omniscient Longchenpa and Mipham Rinpoche. Through his practice, he obtained supreme realization of these teachings.After engaging in classic Tibetan Buddhist debate and undergoing oral and written examination, he obtained his khenpo degree. Khenpo Sodargye was then placed in charge of the institute by Kyabje Khenchen Jigme Phuntsok Rinpoche and became Kyabje’s chief translator for Chinese disciples.’s chief translator for Chinese disciples.)
Abé, R. + (After completing an undergraduate degree i … After completing an undergraduate degree in Economics at Keio University, Ryūichi Abé acquired a master’s degree from the School of Advanced International Affairs, the Johns Hopkins University. He then turned to Religious Studies and was awarded an M. Phil. and Ph.D. from Columbia University. Professor Abé’s research interests center around Buddhism and visual culture, Buddhism and literature, Buddhist theory of language, history of Japanese esoteric Buddhism, Shinto-Buddhist interaction, and Buddhism and gender. He has been teaching wide-ranging graduate and undergraduate courses on East Asian religions and premodern and early modern Japanese religions.His publications include ''Great Fool–Zen Master Ryōkan'' (University of Hawaii Press), the ''Weaving of Mantra–Kūkai and the Construction of Esoteric Buddhist Discourse'' (Columbia University Press), "Word" (in Lopez ed., ''Critical Terms in Buddhist Studies'', University of Chicago Press), "Genjō sanzō no tōei: ''Shingon hasso gyōjōzu'' no saikaishaku" (Tripitaka Master Xuanzang and His Reflections: reinterpreting the narrative painting series ''Deeds of the Shingon Patriarchs''), Sano Midori, et al. eds., ''Chūsei kaiga no matorikkusu II'' (''Matrix of Medieval Paintings II'', Seikansha Press), "Heian shoki tennō no seiken kōtai to kanjō girei" (Early Heian Imperial Succession and Abhiseka Ritual), Nemoto Seiji, et al. eds., ''Nara Bukkyō no dentō to kakushin'' (''Tradition and Innovation in the Buddhism of Nara'', Bensei Shuppan Press), "Revisiting the Dragon Princess: her role in medieval origin stories and its implications in reading the ''Lotus Sutra''" (''Japanese Journal of Religious Studies''), and "Women and the Heike nōkyō: The Dragon Princess, the Jewel and the Buddha" (''Impressions, The Journal of the Japanese Art Society of America''). ([https://rijs.fas.harvard.edu/ryuichi-abe Source Accessed Sept 4, 2020])d.edu/ryuichi-abe Source Accessed Sept 4, 2020]))
Fox, A. + (Alan Fox is an Professor of Asian and Comp … Alan Fox is an Professor of Asian and Comparative Philosophy and Religion in the Philosophy Department at the University of Delaware. He earned his Ph.D. in Religion from Temple University in 1988, and was a Fulbright Scholar in Taiwan in 1986-87. He came to the University in 1990. He received the University of Delaware’s Excellence in Teaching Award in 1995 and 2006, and the College of Arts and Sciences’ Outstanding Teacher Award in 1999. In 2006 he was named Delaware Professor of the Year by the Carnegie Foundation for Advancement of Teaching and the Council for the Advancement and Support of Education. In 2008 he was named a finalist for the National Inspiring Integrity Award, and in 2012 he was named a Teaching Fellow by the American Association of Philosophy Teachers. He is a former director of both the University Honors Program and the Master of Arts in Liberal Studies Program, as well as advisor to the undergraduate Religious Studies Minor. He has also served as President of the Faculty Senate at both the College and University levels. He has published on Buddhism and Chinese Philosophy. His research is currently focused on Philosophical Daoism. ([https://udel.edu/~afox/ Source Accessed May 18, 2021]).edu/~afox/ Source Accessed May 18, 2021]))
Berzin, A. + (Alexander Berzin (born 1944) grew up in Ne … Alexander Berzin (born 1944) grew up in New Jersey, USA. He began his study of Buddhism in 1962 at Rutgers and then Princeton Universities, and received his PhD in 1972 from Harvard University jointly between the Departments of Sanskrit and Indian Studies and Far Eastern Languages (Chinese). Inspired by the process through which Buddhism was transmitted from one Asian civilization to another and how it was translated and adopted, his focus has been, ever since, on bridging traditional Buddhist and modern Western cultures.Dr. Berzin was resident in India for 29 years, first as a Fulbright Scholar and then with the Translation Bureau, which he helped to found, at the Library of Tibetan Works & Archives in Dharamsala. While in India, he furthered his studies with masters from all four Tibetan Buddhist traditions; however, his main teachers have been His Holiness the Dalai Lama, Tsenzhab Serkong Rinpoche, and Geshe Ngawang Dhargyey. Practicing under their supervision, he completed the major meditation retreats of the Gelug tradition.For nine years, he was the principal interpreter for Tsenzhab Serkong Rinpoche, accompanying him on his foreign tours and training under him to be a Buddhist teacher in his own right. He has served as occasional interpreter for H.H. the Dalai Lama and has organized several international projects for him. These have included Tibetan medical aid for victims of the Chernobyl radiation disaster; preparation of basic Buddhist texts in colloquial Mongolian to help with the revival of Buddhism in Mongolia; and initiation of a Buddhist-Muslim dialogue in universities in the Islamic world.Since 1980, Dr. Berzin has traveled the world, lecturing on Buddhism in universities and Buddhist centers in over 70 countries. He was one of the first to teach Buddhism in most of the communist world, throughout Latin America and large parts of Africa. Throughout his travels, he has consistently tried to demystify Buddhism and show the practical application of its teachings in daily life.A prolific author and translator, Dr. Berzin has published 17 books, including Relating to a Spiritual Teacher, Taking the Kalachakra Initiation, Developing Balanced Sensitivity, and with H.H. the Dalai Lama, The Gelug-Kagyu Tradition of Mahamudra.At the end of 1998, Dr. Berzin returned to the West with about 30,000 pages of unpublished manuscripts of books, articles, and translations he had prepared, transcriptions of teachings of the great masters that he had translated, and notes from all the teachings he had received from these masters. Convinced of the benefit of this material for others and determined that it not be lost, he named it the “Berzin Archives” and settled in Berlin, Germany. There, with the encouragement of H. H. the Dalai Lama, he set out to make this vast material freely available to the world on the Internet, in as many languages as possible.Thus, the Berzin Archives website went online in December 2001. It has expanded to include Dr. Berzin’s ongoing lectures and is now available in 21 languages. For many of them, especially the six Islamic world languages, it is the pioneering work in the field. The present version of the [https://studybuddhism.com/ website] is the next step in Dr. Berzin’s lifelong commitment to building a bridge between the traditional Buddhist and modern worlds. By guiding the teachings across the bridge and showing their relevance to modern life, his vision has been that they would help to bring emotional balance to the world.([https://studybuddhism.com/en/dr-alexander-berzin Source Accessed Dec 4, 2019])Click here for a list of Alexander Berzin's [https://studybuddhism.com/en/dr-alexander-berzin/published-works-of-dr-berzin publications]zin/published-works-of-dr-berzin publications])
Graboski, A. + (Allison Choying Zangmo is Anyen Rinpoche's … Allison Choying Zangmo is Anyen Rinpoche's personal translator and a longtime student of both Rinpoche and his root lama, Kyabje Tsara Dharmakirti. She has either translated or collaborated with Rinpoche on all of his books. She lives in Denver, Colorado.She has received empowerments, transmissions and upadesha instructions in the Longchen Nyingthig tradition from Khenchen Tsara Dharmakirti Rinpoche, as well as others of his main students, such as Khenpo Tashi from Do Kham Shedrup Ling. She also received an unusually direct lineage of Do Khyentse Yeshe Dorje’s chod from the realized chodpa Lama Damphel.After moving to the US with Anyen Rinpoche, she received many other empowerments, transmissions and upadesha instructions in the Secret Mantryana tradition from eminent masters such as Taklong Tsetrul Rinpoche, Padma Dunbo, Yangtang Rinpoche, Khenpo Namdrol, Denpai Wangchuk, and Tulku Rolpai Dorje.Allison Choying Zangmo works diligently for both Orgyen Khamdroling and the Phowa Foundation, as well as composing books and translations of traditional texts & sadhanas with Anyen Rinpoche, and spending a portion of each year in retreat. Although she never had any wish to teach Dharma in the west, based on encouragement by Anyen Rinpoche, Tulku Rolpai Dorje and Khenpo Tashi, she began teaching the dharma under Anyen Rinpoche's guidance in 2017. ([https://orgyenkhamdroling.org/rinpoche/allison Source: Orgyen Khamdroling])/rinpoche/allison Source: Orgyen Khamdroling]))

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