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Huber, T. + (Toni Huber has been Professor of Tibetan S … Toni Huber has been Professor of Tibetan Studies at the Humboldt University in Berlin, Germany, since 2003. His research interests and published oeuvre focus on ethnography and cultural history of Tibetan Plateau and eastern Himalayan highland societies, environment and society, ritual and religion, and nomadic pastoralism. His major monographs include ''Source of Life. Revitalisation Rites and Bon Shamans in Bhutan and the Eastern Himalayas'' (Vienna, In Press), ''The Holy Land Reborn. Pilgrimage and the Tibetan Reinvention of Buddhist India'' (Chicago, 2008), and ''The Cult of Pure Crystal Mountain. Popular Pilgrimage & Visionary Landscape in Southeast Tibet'' (New York & Oxford, 1999). ([https://buddhiststudies.berkeley.edu/news/2019-khyentse-lecture-toni-huber-humboldt-university-berlin-recently-discovered-ancient-tibetan Source Accessed Nov 21, 2023])red-ancient-tibetan Source Accessed Nov 21, 2023]))
Brekke, T. + (Torkel Brekke works part-time as a religio … Torkel Brekke works part-time as a religious historian in Civita and head of the Civita Academy. Brekke is professor of cultural and religious diversity at the Institute for International Studies and Interpreter Education at OsloMet. Brekke is also associated with the Institute for Peace Research (PRIO). In 2007, Brekke became professor of religious history and South Asian area studies at the Department of Cultural Studies and Oriental Languages at the University of Oslo. He has a PhD from the University of Oxford, and has written and edited a number of books and articles on the relationship between culture and politics. He has worked as an adviser in the Ministry of Defence, and has had several types of engagements for the Ministry of Foreign Affairs. He is a regular writer for Dagbladet, and sits on the Swedish Science Council. ([https://civita.no/person/torkel-brekke/ Source Accessed Mar 22, 2023])kel-brekke/ Source Accessed Mar 22, 2023]))
Hammar, U. + (Urban Hammar defended his doctoral thesis, … Urban Hammar defended his doctoral thesis, "Studies in the Kālacakra Tantra: A History of the Kālacakra Tantra in Tibet and a Study of the Concept of the Ādibuddha, the Fourth Body of the Buddha, and the Supreme Unchanging," in 2005. He is now working on a text by one of the disciples of Dolpo-pa on the history of Kālacakra Tantra. Hammar is affiliated with the Department of History of Religions at Stockholm University and teaches Tibetan at the Department of Oriental Languages. (Source: ''As Long as Space Endures'', 476)Source: ''As Long as Space Endures'', 476))
Samten, T. + (Ven. Samten met Ven. Chodron in 1996 when … Ven. Samten met Ven. Chodron in 1996 when the future Ven. Chonyi, took the future Ven. Samten to a Dharma talk at Dharma Friendship Foundation in Seattle. The talk on the kindness of others and the way it was presented is deeply etched in her mind. Four Cloud Mountain retreats with Ven. Chodron, eight months in India and Nepal studying the Dharma, one month of offering service at Sravasti Abbey, and a two month retreat at the Abbey in 2008 fueled the fire to ordain on August 26, 2010.Ven. Samten’s full ordination took place in Taiwan in March 2012, when she became the Abbey’s sixth bhikshuni. Right after finishing a Bachelor of Music degree, Ven. Samten moved to Edmonton, Canada to pursue training as a corporeal mime artist. Five years later, a return to university to obtain a Bachelor of Education degree opened the door to becoming a music teacher for the Edmonton Public School board. Concurrently, Ven. Samten became a founding member and performer with Kita No Taiko, Alberta’s first Japanese drum group.Ven. Samten is responsible for thanking donors who make offerings online, assisting Ven. Tarpa with developing and facilitating the SAFE online learning courses, assisting with the forest thinning project, tracking down knapweed, maintaining the database, answering email questions, and photographing the amazing moments that are constantly happening at the Abbey. ([https://sravastiabbey.org/community-member/ven-thubten-samten/ Source Accessed May 17, 2023])ten-samten/ Source Accessed May 17, 2023]))
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]))
Lamsel, T. + (Ven. Thubten Lamsel began studying the Dha … Ven. Thubten Lamsel began studying the Dharma in 2011 at The Dhargyey Buddhist Centre in Dunedin, New Zealand. When she began exploring the possibility of ordination in 2014, a friend referred her to the Preparing for Ordination booklet by Venerable Thubten Chodron.Soon after, Ven. Lamsel made contact with the Abbey, tuning in weekly for the livestreamed teachings and offering service from afar. In 2016 she visited for the month-long Winter Retreat. Feeling like she had found the supportive monastic environment she had been looking for, under the close guidance of her spiritual mentor, she requested to come back for training.Returning in January 2017, Ven. Lamsel took anagarika precepts on March 31st. In the most fantastic circumstances, she was able to take her sramaneri and shikshamana vows during the Living Vinaya in the West course on February 4, 2018.Ven. Lamsel previously worked as a university-based public health researcher and health promoter at a small non-governmental organization.At the Abbey she is part of the video recording/editing team, helps with inmate outreach, and enjoys making creations in the kitchen. ([https://sravastiabbey.org/community-member/venerable-thubten-lamsel/ Source Accessed May 16, 2023])ten-lamsel/ Source Accessed May 16, 2023]))
Jigme, T. + (Venerable Jigme met Venerable Chodron in 1 … Venerable Jigme met Venerable Chodron in 1998 at Cloud Mountain Retreat Center. She took refuge in 1999 and attended Dharma Friendship Foundation in Seattle, where Ven. Chodron was the resident teacher. She moved to the Abbey in 2008 and took śrāmaṇerikā and śikṣamāṇā vows with Venerable Chodron as her preceptor in March 2009. In 2011, along with Ven. Chonyi, she received bhikshuni ordination at Fo Guang Shan in Taiwan.Before moving to Sravasti Abbey, Venerable Jigme worked as a Psychiatric Nurse Practitioner in private practice in Seattle. In her career as a nurse, she worked in hospitals, clinics and educational settings.At the Abbey, Ven. Jigme manages the prison outreach program and support the health of the community. In addition, she is a photographer, technical consultant, thanks donors, and creates flyers and other graphics. ([https://sravastiabbey.org/community-member/ven-thubten-jigme/ Source Accessed May 17, 2023])bten-jigme/ Source Accessed May 17, 2023]))
Tsepal, T. + (Venerable Tenzin Tsepal was a student of V … Venerable Tenzin Tsepal was a student of Venerable Chodron’s in Seattle from 1995 to 1999 and attended the Life as a Western Buddhist Nun conference in Bodhgaya as a lay supporter. Her interest in ordination surfaced after she completed a three-month Vajrasattva retreat in 1998.She then lived in India for two years while continuing to explore monastic life. In 2001, Ven. Tsepal received sramanerika ordination from His Holiness the Dalai Lama. She received bhikshuni ordination at Fu En Si Temple in Taiwan in 2019.While Venerable Tsepal was in India, some Australian friends introduced her to the five-year Buddhist Studies Program at Chenrezig Institute (CI), an FPMT center north of Brisbane, Queensland where she subsequently lived and engaged in intensive residential study from 2002-2015. As the Western Teacher at CI, she tutored weekend teachings and retreats, and taught the Discovering Buddhism courses, but always had her eye on what was happening at the Abbey.In January 2016, Venerable Tsepal returned to the U.S. to participate in Sravasti Abbey’s winter retreat, and subsequently joined the community the following September.Prior to ordaining, Ven. Tsepal completed a degree in Dental Hygiene, and then pursued graduate school in hospital administration at the University of Washington. Not finding happiness in 60 hour work weeks, she was self-employed for 10 years as a Reiki teacher and practitioner.At the Abbey, Venerable Tsepal leads the Guest Care team. She is also compiling and editing the many years of Venerable Chodron’s teachings on monastic training, and leads reviews of philosophical tenets for the community. She helps out with painting and forest work too. ([https://sravastiabbey.org/community-member/venerable-tenzin-tsepal/ Source Accessed May 16, 2023])zin-tsepal/ Source Accessed May 16, 2023]))
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]))
Bijlert, V. + (Victor A. van Bijlert is Lecturer in the D … Victor A. van Bijlert is Lecturer in the Department of Beliefs and Practices, Faculty of Religion and Theology, at Vrije Universiteit Amsterdam. ([https://books.google.com/books?id=HlP3zgEACAAJ&source=gbs_book_other_versions_r&cad=2 Source Accessed Feb 27, 2023])ersions_r&cad=2 Source Accessed Feb 27, 2023]))
Forte, V. + (Victor Forte is Professor of Religious Studies at Albright College and the general editor for the ''Journal of Buddhist Ethics''.)
Mair, V. + (Victor Henry Mair (born March 25, 1943) is … Victor Henry Mair (born March 25, 1943) is an American sinologist. He is a professor of Chinese at the University of Pennsylvania. Among other accomplishments, Mair has edited the standard ''Columbia History of Chinese Literature'' and the ''Columbia Anthology of Traditional Chinese Literature''. Mair is the series editor of the Cambria Sinophone World Series (Cambria Press), and his book coauthored with Miriam Robbins Dexter (published by Cambria Press), ''Sacred Display: Divine and Magical Female Figures of Eurasia'', won the Sarasvati Award for the Best Nonfiction Book in Women and Mythology. ([https://en.wikipedia.org/wiki/Victor_H._Mair Source Accessed June 20, 2023])or_H._Mair Source Accessed June 20, 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]))
Schubring, W. + (Walter Schubring (10 December 1881 – 13 Ap … Walter Schubring (10 December 1881 – 13 April 1969) was a German Indologist who studied Jain canons written in Prakrit and wrote several major translations. Earlier western works on Jainism had mostly examined later texts in Sanskrit.Schubring was born in Lübeck where his father Julius was headmaster of the Katharineum. He matriculated from the Katharineum in 1900. He discovered a dictionary of Sanskrit in the library of his father which imbued an early interest in oriental languages. He then went to Munich and Strassburg Universities, receiving a doctorate in 1904 under the supervision of Ernst Leumann with a dissertation on the Kalpasutra (rules for Jain monks). He then worked as a librarian at Berlin and habilitated in 1918 with a monograph on the Mahānisīha-Sutta. In 1920 he succeed Sten Konow as professor at the University of Hamburg. He cataloged Jain texts in European libraries, studied Śvetāmbara Jainism and wrote another work on the teaching of the Jainas in 1935 which was translated into English in 1962. Frank-Richard Hamm was one of his students. During World War II, he taught Sanskrit to Louis Dumont who was then a prisoner of war in Hamburg. Schubring edited the ''Journal of the German Oriental Society'' from 1922 and visited India in 1927-28 along with Heinrich Lüders spending time in the Bhandarkar Oriental Research Institute, Poona. He retired in 1951 but continued research until his death from an accident at Hamburg.In 1933 he was one of the signatories to the Vow of allegiance of the Professors of the German Universities and High-Schools to Adolf Hitler and the National Socialistic State.Writings Schubring's works include:*Mahaviras. Kritische Übersetzung aus dem Kanon der Jaina. Verlag Vandenhoeck & Rubrecht, Göttingen 1926.*Die Jainas. Tübingen: J. C. B. Mohr 1927*Die Lehre der Jainas: Nach den alten Quellen. Berlin, Leipzig: de Gruyter 1935*The Doctrine of the Jainas: Described After the Old Sources. Translated from the revised German edition by Wolfgang Beurlen. Reprint. First published in 1962. Delhi: Motilal Banarsidass 1995. ISBN 81-208-0933-5.*Die Jaina-Handschriften der Preussischen Staatsbibliothek: Neuerwerbungen seit 1891. Leipzig: Harrassowitz 1944*Der Jainismus. Stuttgart: Kohlhammer 1964*The Religion of the Jainas. Transl. from the German by Amulyachandra Sen; T. C. Burke. Calcutta: Sanskrit College 1966. ([https://en.wikipedia.org/wiki/Walther_Schubring Source Accessed Dec 7, 2023])wiki/Walther_Schubring Source Accessed Dec 7, 2023]))
Deal, W. + (William E. Deal holds a joint appointment … William E. Deal holds a joint appointment in Cognitive Science and Religious Studies at Case Western Reserve University. He is Severance Professor of the History of Religion in the Department of Religious Studies and Professor of Cognitive Science and Chair of the Department of Cognitive Science. He has served as Associate Director for Digital Humanities at the Baker-Nord Center for the Humanities in the College of Arts and Sciences, is past Chair of the Department of Religious Studies, and served for several years as Director of CWRU's Asian Studies Program. He was the founding director of the Inamori International Center for Ethics and Excellence. Dr. Deal received an A.B. in Religion (magna cum laude) and an A.M. in Asian Studies from Washington University in St. Louis. He received his Ph.D. in Religion from Harvard University in 1988. At CWRU, Dr. Deal teaches courses that focus on theory and interpretation in the academic study of religion, the cognitive science of religion and ethics, comparative religious ethics, and East Asian religious and ethical traditions. His scholarship includes numerous articles, chapters, and book reviews on methodology in the academic study of religion, religion and ethics, and Japanese Buddhism. He is co-author of the books A Cultural History of Japanese Buddhism (Wiley Blackwell) and Theory for Religious Studies (Routledge) and author of Handbook to Life in Medieval and Early Modern Japan (Oxford University Press).ly Modern Japan (Oxford University Press).)
Rockhill, W. + (William Woodville Rockhill (April 1, 1854 … William Woodville Rockhill (April 1, 1854 – December 8, 1914) was a United States diplomat, best known as the author of the U.S.'s Open Door Policy for China, the first American to learn to speak Tibetan, and one of the West's leading experts on the modern political history of China. ([https://en.wikipedia.org/wiki/William_Woodville_Rockhill Source Accessed Aug 25, 2023])le_Rockhill Source Accessed Aug 25, 2023]))
Grosnick, W. + (Williiam Grosnick, Assistant Professor of … Williiam Grosnick, Assistant Professor of Religion at La Salle College, Philadelphia, received his Ph.D. in Buddhist Studies at the University of Wisconsin-Madison in 1979. His articles on the Buddhist ''Tathāgatagarbha'' tradition have appeared in ''The Journal of the International Association for Buddhist Studies'' and the ''Proceedings of the International Conference of Orientalists'' in Japan. ([https://books.google.com/books?id=r61jYd_uDF0C&pg=PA175&lpg=PA175&dq=william+grosnick+Buddhism+professor&source=bl&ots=TFkHV3J0NN&sig=ACfU3U38FQ1F4GGaJgMNEiZULnWjSjeqYA&hl=en&sa=X&ved=2ahUKEwjWzJ2BgIbnAhWpAp0JHa4_COMQ6AEwBHoECAkQAQ#v=onepage&q=william%20grosnick%20Buddhism%20professor&f=false Source Accessed Jan 15, 2020])q=william%20grosnick%20Buddhism%20professor&f=false Source Accessed Jan 15, 2020]))
Choong, Y. + (Yoke Meei Choong 宗玉媺 currently teaches as … Yoke Meei Choong 宗玉媺 currently teaches as an Associate Professor in the Department of Buddhist Studies at Fo Guang University, Taiwan. Her research combines Buddhist philological study with the historical study of Buddhist thought. Her interest lies mainly in the derivation, adaptation and development of Mahāyāna concepts or thought from the ideas of mainstream Buddhism. Her chief publications include "''Nirvāṇa'' and ''Tathatā'' in Yogācāra Texts: The Bodhisattva’s Adaptation of the ''Śrāvaka''-Path", "To Realize or Not to Realize the Supreme Truth: A Change of the Conception of Realization”, “On the Interpretation of ''na śūnyatayā śūnya''", and a book, ''Zum Problem der Leerheit'' (śūnyatā) ''in der Prajñāpāramitā''. (Source: ''A Distant Mirror'', about the authors, 529) Distant Mirror'', about the authors, 529))
Imaeda, Y. + (Yoshiro Imaeda (Japanese: 今枝由郎, Hepburn: … Yoshiro Imaeda (Japanese: 今枝由郎, Hepburn: Imaeda Yoshirō, born 1947) is a Japanese-born Tibetologist who has spent his career in France. He is director of research emeritus at the National Center for Scientific Research in France.Born in Aichi Prefecture, Imaeda graduated from the Otani University Faculty of Letters, where he studied with Shoju Inaba, under whose advice he pursued graduate studies in France, where he earned his Ph.D. at Paris VII. He began work at the CNRS[clarification needed] in 1974. Between 1981 and 1990, he worked as an adviser to the National Library of Bhutan Bhutan. In 1995, he was a visiting professor at the University of California, Berkeley, and has also held a visiting appointment at Columbia University.His research has focused on Dunhuang Tibetan documents, but he has also translated the poems of the VI Dalai lama, and produced a catalog of Kanjur texts. ([https://en.wikipedia.org/wiki/Yoshiro_Imaeda Source Accessed Feb 2, 2024])shiro_Imaeda Source Accessed Feb 2, 2024]))
Lee, Younghee + (Younghee Lee earned her Ph.D. from the Uni … Younghee Lee earned her Ph.D. from the University of Hawai'i at Manoa and has taught at Smith College and the University of Aukland, where she serves concurrently as the Director of the Korean Studies Centre of the New Zealand Institute. Presently, she is an Honorary Research Fellow at the School of Asian Studies, University of Aukland. Among her publications are ''Ideology, Culture and Han: Traditional and Early Modern Korean Women's Literature'' (2002) and several articles on Buddhist ''kasa''. ([https://www.jstor.org/stable/23943319 Source Accessed Aug 11, 2023])le/23943319 Source Accessed Aug 11, 2023]))
Zaya Pandita + (Zaya Pandita or Namkhaijamts (1599–1662) w … Zaya Pandita or Namkhaijamts (1599–1662) was a Buddhist missionary priest and scholar of Oirat origin who is the most prominent Oirat Buddhist scholar. Among his accomplishments is the invention of the Clear Script.Zaya Pandita was the fifth son of Babakhan, a minor Khoshut prince. After Babakhan converted to Tibetan Buddhism in the early 17th century, he, like many other Oirat princes, wished for one of his sons to enter the Buddhist clergy. In pursuit of his wish, Babakhan chose Zaya to become a śrāmaṇera ("novice monk"). In 1615, Zaya journeyed to Lhasa where he would study and practice Buddhism, including study under the guidance of the Lobsang Chökyi Gyaltsen, 4th Panchen Lama.In 1638, Zaya Pandita left Tibet at the direction of the Panchen Lama to conduct missionary work among the Mongols. One year later in 1640, he assisted Erdeni Batur, Khun Taiyishi of the Choros (Oirats) tribe, in assembling a pan-Mongol conference between the Oirat and the Khalkha Mongols. The purpose of the conference was to encourage the formation of a united Mongolian front against potential external enemies, such as the Kazakhs, Manchus, and Russians and to settle all internal matters peacefully. The conference produced a code, which provided protection from foreign aggression to both the Oirat and the Khalkha and guaranteed the free movement of people throughout Mongol land.When not engaged in diplomacy between the Oirat and the Khalkha, Zaya Pandita spread Tibetan Buddhism to the Oirats, the Khalkha and even the Kalmyk people in far away Russia. In furtherance of his missionary work, Zaya Pandita composed a new alphabet, based on the traditional Mongolian alphabet, called "Clear script" (''todo bichig'') to transcribe the Oirat language as it is pronounced. By doing so, Zaya Pandita eliminated the ambiguities of the traditional Mongolian alphabet.From the time Zaya Pandita developed the Clear Script in 1648 until his death in 1662, he translated approximately 186 Buddhist texts from Tibetan language to the Oirat language while still serving the religious needs of the Oirat tribes in Dzungaria.The todo bichig script is still used by Oirats in Xinjiang with slight revisions, and is taught alongside standard classical written Mongolian in that region. ([https://en.wikipedia.org/wiki/Zaya_Pandita Source Accessed Oct 6, 2023])According to Fredrick Liland, "The Oirat scholar Zaya Pandita (1599-1662) according to his biography made a new translation of the BCA. Zaya Pandita was influential in spreading the Buddhist faith also among the Kalmyks, a Mongolian people who migrated to the shore of the Caspian Sea in the 17th Century. He is said to have translated a large number of texts into the Oirat/Kalmyk language, so it is quite likely that the BCA was among these. The translation of Zaya Pandita has however not been found. (Source: Liland, Fredrik. "Later Editions and Translations." In "The Transmission of the Bodhicaryāvatāra: The History, Diffusion, and Influence of a Mahāyāna Buddhist Text," 49–58. MA thesis, University of Oslo, 2009.)–58. MA thesis, University of Oslo, 2009.))
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]))
Patel, P. + ([Prabhubhai Bhikhabhai Patel] belonged to … [Prabhubhai Bhikhabhai Patel] belonged to a peasant family of Kunabi caste and was born at Sarpor-Pardi of the district of Surat in 1906. He had one sister and five brothers, he himself being the fourth. His father was Sri Bhikhabhai and mother Srimati Benabai. His education began at the village school of Satem andthence he was sent with his nephew Sri Govindaji Bhulabhai Patel, now a Homeopathic Physician atNavasari, to the Central Boarding School of Supa. It was a village middle school. After his reading up to Matriculation came the call of Mahatma Gandhi for triple boycott of schools and colleges, Government Law Courts and foreign cloths. This was in 1919. Having given up school he joined a National School at Surat and from that time till his death he used to put on ''khaddar'' [homespun cotton cloth of India].After two years in 1921 he went to the Gujarat Vidyapith, the National University founded by Mahatma Gandhi, and plunged deep in Congress ideology. There he came under the influence of such leaders and thinkers as Principal A. T. Gidwani, Acharya J. B. Kripalani, Kaka Kalelkar and Sardar Vallabhbhai Patel, andProf. Dharmananda Kausambi. The last-named teacher impressed upon him the glory of the ancient lore ofIndia.Prabhubhai then come to Visva-bharati, Santiniketan with some other students from that part of the country. Indeed, it was owing to his personal influence that at that time a good number of Gujarati students came to Santiniketan and joined the different departments of Visva-bharati. In due time Prabhubhai was admitted to the Yidya-bhavana, the Research Department of the institution of which I was then the Principal. I had there the good fortune of teaching students coming not only from the different parts of the country, but also from such distant lands as Japan and Germany.As a student Prabhubhai endeared himself to all his teachers and inmates of the Asrama including our revered Gurudeva, Rabindranath. He was very intelligent and promising. In the Vidya-bhavana he was one of those students who studied under my personal guidance and I felt fortunate and proud to have him as a pupil. His subject of study here was Buddhism with special reference to its Tibetan and Chinese sources.Here in Yisva-bharati he lived for more than seven years and made it almost his permanent home. Once again come the call from Mahatma Gandhi, and Prabhubhai left his studies for the time being in order to serve his motherland and courted arrest and was imprisoned. This proved too much for him, for after two years of jail life he came out a total wreck in health. His robust constitution broke down and he developed hemiplagia from a little strain in his spine. Best of India's doctors, physicians, surgeons and specialists in nature-cure could do no better than giving some temporary relief. He removed to the house of his nephew Dr. G. B. Patel, already referred to, at Navasari. He was now a complete invalid, crippled and confined to his wheel-chair and bed, but his mind was clear till the end which came on the 30th December, 1942. He was taken to his village home where he breathed his last after an agony of red sores and now lies buried in his family land. He remained unmarried after the divorce from his wife with whom he was married at a very tender age according to the social custom prevailing there at the time. (Vidhushekhara Bhattacharya, foreword to ''Cittavisuddhiprakarana of Aryadeva'', vi–vii)tavisuddhiprakarana of Aryadeva'', vi–vii))
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))
Senart, É. + (Émile Charles Marie Senart (26 March 1847 … Émile Charles Marie Senart (26 March 1847 – 21 February 1928) was a French Indologist.[1]Besides numerous epigraphic works, we owe him several translations in French of Buddhist and Hindu texts, including several Upaniṣad.He was Paul Pelliot's professor at the Collège de France.He was elected a member of the Académie des inscriptions et belles-lettres in 1882, president of the Société asiatique from 1908 to 1928 and founder of the "Association française des amis de l'Orient" in 1920. ([https://en.wikipedia.org/wiki/%C3%89mile_Senart Source Accessed Aug 25, 2023])mile_Senart Source Accessed Aug 25, 2023]))

Barnhart, M. + (Michael Barnhart is a professor in the History-Philosophy and Political Science Department at Kingsborough Community College in New York.)

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>.)
Akester, M. + ('''SIT BIO: Matthew Akester, Lecturer and … '''SIT BIO: Matthew Akester, Lecturer and Faculty Advisor''' Matthew is a translator of classical and modern literary Tibetan with 25 years of fieldwork experience as an independent researcher throughout the Tibetan world. His discipline is history, both religious and political history, which corresponds with the program’s double specialization. Matthew's special interests include the history of Lhasa, the life and times of Jamyang Khyentse Wangpo, historical geography of central Tibet, and history and memoir in occupied Tibet. His published book-length translations include [[The Life of Jamyang Khyentse Wangpo]] by Jamgon Kongtrul ([[Shechen Publications]] 2012); [[Memories of Life in Lhasa Under Chinese Rule]] by Tubten Khetsun ([[Columbia University Press]] 2008, Penguin India 2009); and [[The Temples of Lhasa]] (with [[Andre Alexander]], [[Serindia Publications]] 2005). In addition, he has worked as active consultant and contributor for the Tibet Information Network, Human Rights Watch, Tibet Heritage Fund, and [[Tibetan Buddhist Resource Center]]; as translator, editor, and advisor for countless publications on Tibet in English, French, and Tibetan; and as lecturer on contemporary Tibet for student programs including SIT in Nepal and India. ([http://www.sit.edu/studyabroad/faculty_npt.cfm SOURCE])www.sit.edu/studyabroad/faculty_npt.cfm SOURCE]))
Gutschow, K. + ( *Education :B.A. Harvard University (1988 … *Education:B.A. Harvard University (1988):M.A. Harvard University (1995):Ph.D. Harvard University (1998)*Areas of Expertise:Reproductive Justice:Climate Justice:Maternal Mortality:Mindfulness & Medicine:Buddhism, Bodies, & Sexuality:Anthropology of South Asia:Irrigation & Social Power:India & Himalayas:Obstetrics, Maternity Care, & COVID-19([https://anso.williams.edu/profile/kgutscho/ Source Accessed April 13, 2021: Williams College])le/kgutscho/ Source Accessed April 13, 2021: Williams College]) )
Śaṅkara + (A highly influential Vedāntic thinker and … A highly influential Vedāntic thinker and exegete. Now credited with the founding of the Advaita Vedānta tradition, he has been promoted by many, particularly in the modern era, as the greatest Hindu philosopher. Nothing is known of his life beyond the hagiographies; these portray him as a brahmin from the small village of Kālati in Kerala who became a saṃnyāsin at the age of seven. According to the tradition, his guru was called Govindapāda and his paramaguru (his teacher's teacher) was Gauḍapāda. (Gauḍapāda was the reputed author of the earliest identifiable Advaita text, the Gauḍapādīya Kārikā, the basis of a commentary attributed to Śaṅkara.) The boy Śaṅkara moved to Vārāṇasī, where he acquired his own pupils, including Padmapāda and Sureśvara. Moving again, to Badrinātha, he composed the earliest surviving commentary on the Brahmasūtras, supposedly while still only twelve years old. Thereafter, he led the life of a peripatetic debater and teacher, before dying at the age of 32 in the Himālayas. During his period of wandering he is supposed to have founded an India-wide network of Advaitin monasteries, each with its associated order of saṃnyāsins, later identified as the Daśanāmis. There is some evidence, however, that these maṭhas may have been established much later in the history of Advaita, and it should be noted that while the Daśanāmis have a markedly Śaiva affiliation, it is likely that Śaṅkara himself was born into a smārta Vaiṣṇava family. Nevertheless, by around the 10th century ce, through the advocacy of his pupils, and various subcommentators, and the critical response of rival schools, Śaṅkara had become established as the major proponent of Advaita, and a large number of works, both philosophical and devotional began to be attributed to him. Most scholars now agree that only a small proportion of these texts should be unreservedly accepted as the work of the 8th-century Śaṅkara. Apart from one independent text, the Upadeśasāhasrī (‘Thousand Teachings’), these are all commentaries (bhāṣyas), namely: the Brahmasūtrabhāṣya (also known as the Śārīrakabhāṣya), bhāṣyas on the Bṛhadāraṅyaka and Taittirīya Upaniṣads, and (probably) the Bhagavadgītā, as well as the commentary on the Gauḍapādīya Kārikā (itself a commentary on the Māṇḍūkya Upaniṣad). Some scholars also regard commentaries on the other major Upaniṣads (with the possible exception of the Śvetāśvatara) as genuine. ([https://www.oxfordreference.com/view/10.1093/oi/authority.20110803100440958 Source Accessed Mar 4, 2022])803100440958 Source Accessed Mar 4, 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]))
Ware, J. + (A specialist in the study of pre-Tang Budd … A specialist in the study of pre-Tang Buddhism and Daoism, James Ware was the first student to receive a Ph.D. at Harvard in the field of Chinese studies. He completed his dissertation in 1932, on the representation of Buddhism in the historical chronicle of the Wei dynasty known as the Weishu. He then taught courses in the Chinese language and Chinese history at Harvard, and was, together with Serge Elisséeff, one of the founding faculty members of the Department of Far Eastern Languages. In this capacity, he supervised the Chinese language program for much of the 1930s and 40s.Much of the material for Ware’s early studies was drawn from the Weishu. He wrote on problems relating to the Toba rulers of the Wei, the history of Buddhism and Daoism in the Northern Dynasties, and the textual history of the ''Fanwang jing'' and other scriptures from the Buddhist canon. In the same years, he also published selected translations from several Buddhist sutras. He worked together with Serge Eliseeff to establish the ''Harvard Journal of Asiatic Studies'' in 1936, and contributed numerous articles and book reviews to the journal over the course of the next decade. He also developed a series of Chinese language textbooks and wrote on aspects of modern Chinese linguistics.In the latter years of his career, Ware turned his attention his attention to translating, primarily for a non-specialist audience. In the late 1950s and early 1960s, he published selections from the Analects, Zhuangzi, and Mencius. His final significant work was a complete translation of Ge Hong’s fourth century ''Baopuzi'' (1967). ([https://ealc.fas.harvard.edu/james-ware Source Accessed July 28, 2021])james-ware Source Accessed July 28, 2021]))
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]))
Miller, Adam + (Adam Tyler Miller is a PhD candidate in th … Adam Tyler Miller is a PhD candidate in the History of Religions at the University of Chicago, Divinity School. His dissertation is tentatively entitled "Under the Precious Banner: A Mahāyāna Affective Regime at Gilgit" (Committee: Christian K. Wedemeyer, Dan Arnold, and Natalie D. Gummer). He completed his MA in Religious Studies at theUniversity of Missouri-Columbia, writing the thesis entitled "The Buddha Said ''That'' Buddha Said So: A Translation and Analysis of "Pūrvayogaparivarta" from the ''Ratnaketu Dhāraṇī Sūtra''.rta" from the ''Ratnaketu Dhāraṇī Sūtra''.)
Krug, A. + (Adam’s dissertation, "The Seven Siddhi Tex … Adam’s dissertation, "The Seven Siddhi Texts: The Oḍiyāna Mahāmudrā Lineage in its Indic and Tibetan Contexts," focuses on an early corpus of Vajrayāna Buddhist texts that came to be known in Nepal and Tibet as part of a larger canon of Indian works on ‘the great seal’ or ''mahāmudrā''. In addition to providing text-critical historical analyses of these works, his dissertation focuses on larger issues such as a revaluation of demonology as an analytic paradigm for critical historical research in South Asian religions, inter-sectarian dynamics in the formulation of the Vajrayāna, and practical canonicity and curriculum in tantric Buddhist textual communities. His recently published work is titled "Pakpa’s Verses on Governance in ''Advice to Prince Jibik Temür: A Jewel Rosary''," published in a special issue of ''Cahiers d’Extrême-Asie'' on Kingship, Ritual, and Narrative in Tibet and the Surrounding Cultural Area by The French Institute of Asian Studies (École française d’Extrême-Orient). He has received two U.S. State Department research grants through the Fulbright-Nehru Student Research Fellowship program and the Council of American Overseas Research Centers, and is currently a lecturer in Religious Studies at the University of Colorado, Boulder. ([https://www.religion.ucsb.edu/people/student/adam-krug/ Source Accessed June18, 2021])/adam-krug/ Source Accessed June18, 2021]))
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])
Finnegan, D. + (After a career as a journalist based in Ne … After a career as a journalist based in New York and Hong Kong, Damchö Diana Finnegan ordained as a Buddhist nun in 1999. In 2009, she received her PhD from the University of Wisconsin-Madison, with a thesis on gender and ethics in Sanskrit and Tibetan narratives about Buddha’s direct female disciples in the Mūlasarvāstivāda Vinaya. After completing her dissertation she worked closely with the 17th Gyalwang Karmapa, Ogyen Trinley Dorje, serving as co-editor on various publications, including ''Interconnected: Embracing Life in a Global Society'' and ''The Heart Is Noble: Changing the World from the Inside Out''. In 2007, she co-founded Dharmadatta Nuns’ Community (Comunidad Dharmadatta), a community of Spanish-speaking Buddhist nuns, based first in India and later in Mexico. Together with the other Dharmadatta nuns, she leads a large Latin American community with a commitment to gender and environmental justice as part of its spiritual practice. At the same time, Damchö continues to participate in academic circles, presenting at conferences, editing books, and engaging in various research projects. The most recent publication on which she collaborated, a translation from Sanskrit and Tibetan of the manual for conferring full ordination to women, is forthcoming from Hamburg University’s Numata Center for Buddhist Studies. Damchö has served as a board member of Maitripa College since its founding in 2005. ([https://maitripa.org/damcho-diana-finnegan/ Source Accessed Sep 23, 2021])a-finnegan/ Source Accessed Sep 23, 2021]))
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]))
Butters, A. + (Albion M. Butters (Masters of Theological … Albion M. Butters (Masters of Theological Studies, Harvard Divinity School; Fulbright scholar, India; Ph.D., History of Religion, Columbia University) has a specialization in Indo-Tibetan Buddhism. As an Academy of Finland Research Fellow, he is currently engaged in a study on ideological aspects of "Campus Carry" in Texas, focusing in particular on fear and affect, power, and intersections between gun culture and religiosity.Butters is the editor of Studia Orientalia Electronica, an online peer-reviewed imprint of the Studia Orientalia journal (est. 1917, Finnish Oriental Society). His multidisciplinary research interests include questions of identity and meaning-making, shifting ideologies (religious and secular), and the integration of spiritual themes in popular culture. Forthcoming is his monograph titled Spi-Fi: Spiritual Fiction in Comics, which examines the significance of stories and art for identity construction and personal transformation; supported by the Kone Foundation, this research project was inspired by Butters’ involvement as one of the creators of the graphic novel Mandala (Dark Horse Comics, 2014). ([https://utu.academia.edu/AlbionButters Source Academia.edu])ia.edu/AlbionButters Source Academia.edu]))
Gardner, A. + (Alexander Gardner is the Director and Chie … Alexander Gardner is the Director and Chief Editor of the Treasury of Lives, an online biographical encyclopedia of Tibet and the Himalayan Region. He completed his PhD in Buddhist Studies at the University of Michigan in 2007. From 2007 to 2016 he worked at the Shelley & Donald Rubin Foundation, serving as their Executive Director from 2013 to 2016. His research interests are in Tibetan life writing and the cultural history of Kham in the nineteenth century. He is the author of ''The Life of Jamgon Kongtrul the Great'', published by Shambhala in 2019. Alex served as the writer-in-residence for Tsadra Foundation's Buddha-Nature Project from 2017-2019.dation's Buddha-Nature Project from 2017-2019.)
Lokos, A. + (Allan Lokos is the founder and guiding tea … Allan Lokos is the founder and guiding teacher of the Community Meditation Center located on New York City's upper west side. He is the author of ''Pocket Peace: Effective Practices for Enlightened Living'', ''Patience: The Art of Peaceful Living'', and ''Through the Flames: Overcoming Disaster Through Compassion, Patience, and Determination''. His writing has appeared in The Huffington Post, Tricycle magazine, Beliefnet, and several anthologies.Among the places he has taught are Columbia University Teachers College, Albert Einstein College of Medicine, The Barre Center for Buddhist Studies, Marymount Manhattan College, The Rubin Museum of Art Brainwave Series, BuddhaFest, NY Insight Meditation Center, The NY Open Center, Tibet House US, and Insight Meditation Community of Washington. Lokos has practiced meditation since the mid-nineties and studied with such renowned teachers as Sharon Salzberg, Thích Nhất Hạnh, Joseph Goldstein, Andrew Olendzki, and Stephen Batchelor.Earlier in this life Lokos enjoyed a successful career as a professional singer. He was in the original Broadway companies of Oliver!, Pickwick (musical), and the Stratford Festival/Broadway production of The Pirates of Penzance. ([https://en.wikipedia.org/wiki/Allan_Lokos Source Accessed May 25, 2021])Allan_Lokos Source Accessed May 25, 2021]))
Lobsang Tharchin, Sermey Khensur + (Also known as Geshe Lobsang Tharchin (1921 … Also known as Geshe Lobsang Tharchin (1921 - 2004). Full Obituary: http://www.acidharma.org/directors/kr_passing.html(Sermey Khensur Rinpoche Lobsang Tharchin) Khensur Rinpoche first came to the United States in April 1972; he continued to live and teach here for more than 30 years. He was one of the most senior Tibetan Buddhist masters to bring the holy teachings of Tibetan Buddhism to the west.Sermey Khensur Rinpoche Lobsang Tharchin was born in Lhasa, Tibet in 1921. He entered the Mey College of Sera Monastery at an early age and proceeded through the rigorous 25 year program of Buddhist monastic and philosophical studies. Upon successful completion of the public examination by the best scholars of the day, Rinpoche was awarded the highest degree of Hlarampa Geshe with honors. In 1954, he entered the Gyumed Tantric College, completed its course of study under strict monastic discipline, and shortly afterwards attained a high-ranking administrative position.In 1959, Rinpoche escaped to India along with His Holiness, the 14th Dalai Lama, Tenzin Gyatso, and tens of thousands of other Tibetans. Actively involved in Tibetan resettlement, he compiled a series of textbooks for a Tibetan curriculum to be used in refugee schools and also taught in Darjeeling, Simla, and Mussoorie.In 1972, Khen Rinpoche was chosen by H.H. the Dalai Lama to come to the United States to participate in a project involving the translation of Buddhist scriptures. Upon its completion, he was invited to serve as the Abbot of Rashi Gempil Ling Temple in New Jersey, a position that he held until his passing, on December 1, 2004. In 1975 Rinpoche founded the Mahayana Sutra and Tantra Center in Washington D.C., with a branch in New Jersey, as well as, the Mahayana Sutra and Tantra Press. Over the years he has offered a vast range of Buddhist teachings.In 1991, Khen Rinpoche was asked by His Holiness the Dalai Lama to serve as Abbot of Sera Mey monastery in south India. After a brief appointment there, he returned to the United States, where he continued to teach and direct a number of projects dedicated to the restoration of Sera Mey Monastery in India and to the flourishing of the Mahayana Buddhist Dharma in the West unitl his passing in December of 2004. [http://mstcdharma.org/teachers-history-of-center/ Mahayana Sutra and Tantra Center of Washington, DC]Sutra and Tantra Center of Washington, DC])
Heller, A. + (Amy Heller is affiliated with CNRS, Paris … Amy Heller is affiliated with CNRS, Paris (Tibetan studies unit 7133). She has traveled many times to Tibet, Nepal and along the Silk Road. Her trip to Tibet in 1995 as a part of team for evaluating restoration of monasteries of Gra thang and Zha lu and its subsequent research resulted in her book Tibetan Art (1999) published in English, French, Italian and Spanish. She has been curator for two exhibitions of Tibetan art (Yale University Art Gallery, and Beinecke Library, Yale). Her forthcoming book Hidden Treasures of the Himalaya: Tibetan manuscripts, paintings and sculptures of Dolpo is a study of the cultural history of Dolpo, Nepal, presenting a collection of 650 volumes of 12th-16th century illuminated Tibetan manuscripts conserved in an ancient Dolpo temple.ipts conserved in an ancient Dolpo temple.)
Carus, P. + (An early supporter of Buddhism in America … An early supporter of Buddhism in America and the proponent of the "religion of science": a faith that claimed to be purified of all superstition and irrationality and that, in harmony with science, would bring about solutions to the world's problems. Carus was born in Ilsenberg in Harz, Germany. He immigrated to America in 1884, settling in LaSalle, Illinois, where he assumed the editorship of the Open Court Publishing Company. He attended the World Parliament of Religions in Chicago in 1893 and became friends with several of the Buddhist delegates, including Dharmapāla and Shaku Sōen, who were among the first to promote his writing.Later, Shaku Sōen's student, Daisetz Teitaro Susuki, woudld spend eleven years working with and for Carus in LaSalle. In 1894, Carus published ''The Gospel of Buddha according to Old Records'', an anthology of passages from Buddhist texts drawn from contemporary translations in English, French, and German, making particular use of translations from the Pāli by Thomas W. Rhys Davids, as well as translations of the life of the Buddha from Chinese and Tibetan sources. Second only to Edwin Arnold's ''Light of Asia'' in intellectual influence at the time, ''The Gospel'' was arranged like the Bible, with numbered chapters and verses and a table at the end that listed parallel passages from the New Testament. ''The Gospel'' was intended to highlight the many agreements between Buddhism and Christianity, thereby bringing out "that nobler Christianity which aspires to the cosmic religion of universal truth." Carus was free in his manipulation of his sources, writing in the preface that he had rearranged, retranslated, and added emendations and elaborations in order to make them more accessible to a Western audience; for this reason, the translated sources are not always easy to trace back to the original literature. He also makes it clear in the preface that his ultimate goal is to lead his readers to the Religion of Science. He believed that both Buddhism and Christianity, when understood correctly, would point the way to the Religion of Science. Although remembered today for his ''Gospel'', Carus wrote some seventy books and more than a thousand articles. His books include studies of Goethe, Schiller, Kant, and Chinese thought. (Source: The Princeton Dictionary of Buddhism, 2014, 168)inceton Dictionary of Buddhism, 2014, 168))
Quintman, A. + (Andrew Quintman is a scholar of Buddhist t … Andrew Quintman is a scholar of Buddhist traditions in Tibet and the Himalayan world focusing on Buddhist literature and history, sacred geography and pilgrimage, and visual cultures of the wider Himalaya. His work addresses the intersections of Buddhist literary production, circulation, and reception; the reciprocal influences of textual and visual narratives; and the formation of religious subjectivities and institutional identities. He is also engaged in developing new digital tools for the study and teaching of religion. His book, The Yogin and the Madman: Reading the Biographical Corpus of Tibet’s Great Saint Milarepa (Columbia University Press 2014), won the American Academy of Religion’s 2014 Award for Excellence in the Study of Religion, the 2015 Heyman Prize for outstanding scholarship from Yale University, and received honorable mention for the 2016 E. Gene Smith Book Prize at the Association of Asian Studies. In 2010 his new English translation of the Life of Milarepa was published by Penguin Classics. He is currently working on two new projects, one exploring Buddhist religious and literary culture in the borderlands of Tibet and Nepal, and the other examining the Life of the Buddha through visual and literary materials associated with the seventeenth-century Jonang Monastery in western Tibet. ([https://www.wesleyan.edu/academics/faculty/aquintman/profile.html Source: Wesleyan Website])Quintman currently serves as the President of the Board of Directors of the [https://www.tbrc.org/#!footer/about/newhome Buddhist Digital Resource Center] (BDRC). He is former Co-Chair of the [http://campuspress.yale.edu/thrg/ Tibetan and Himalayan Religions Group of the American Academy of Religion] and co-leads an ongoing collaborative workshop on [http://tibetanlit.org/ Religion and the Literary in Tibet].You can see an amazing example of Quintman's [http://lotb.iath.virginia.edu/ contributions to digital scholarship on the Life of the Buddha project website].n the Life of the Buddha project website].)
Skilton, A. + (Andrew Skilton is a scholar of the Buddhis … Andrew Skilton is a scholar of the Buddhist history and literature of South, Southeast Asia. He studied Buddhism and Buddhist languages at the universities of Bristol and Oxford, where he did his Ph.D. on the ''Samādhirājasūtra'', a major Mahāyāna scripture, examining its Chinese, Tibetan, Sanskrit, and Buddhist Hybrid Sanskrit recensions. He was senior lecturer in Buddhist studies at Cardiff University and associate lecturer and research fellow at SOAS, London. He is now senior research fellow in Buddhist studies in the Theology and Religious Studies Department at King’s College, London, and also manages the Revealing Hidden Collections Project at the Bodleian Library, Oxford. His publications include ''A Concise History of Buddhism'', ''The Bodhicaryāvatāra'' (with Kate Crosby), and ''How the Nāgas Were Pleased''. ([http://www.ubcpress.ca/andrew-skilton Source Accessed Jan 7, 2021])drew-skilton Source Accessed Jan 7, 2021]))
Burchardi, A. + (Anne Burchardi took refuge with Ven. Kalu … Anne Burchardi took refuge with Ven. Kalu Rinpoche in 1976. In 1978 she became a student of Khenpo Tsultrim Gyamtso Rinpoche and started her education as a Tibetan translator with him. 1978–1980 she was the secretary of Center for Tibetan Buddhism, Karma Drub Djy Ling, Copenhagen, Denmark. 1978-1979 she was secretary at The Ethnographical Department of The National Museum, Copenhagen. In 1980 she became a member of The Translating Board of Kagyu Tekchen Shedra, International Educational Institute of Higher Learning, Bruxelles, Belgium. She lived in Kathmandu from 1984–1992 and in 1986 she became Teacher at Marpa Institute for Translation, Kathmandu, Nepal. 1988–1991 she was secretary and course coordinator at Marpa Institute for Translation. From 1986 to 2015 she was interpreter for various Tibetan Lamas of the Kagyu, Nyingma, and Gelukpa lineages teaching Buddhism mainly in Europe and Asia, and occasionally in the USA and Canada.1997–2002 she was Teaching Assistant in Tibetan Language Studies, at The Asian Insitute, University of Copenhagen. 1999–2015 she was Associate Professor in Tibetology, Department of Asian Studies, Institute of Cross Cultural & Regional Studies, University of Copenhagen. 1999-2007 she was Research Librarian and Curator, Tibetan Section, Department of Orientalia & Judaica, The Royal Library of Denmark, Copenhagen. 2000 She was Consultant for Tibet, International Development Partners, DANIDA, Ministry of Foreign Affairs, in Lhasa and Denmark.2001-2015 she was Lecturer on Buddhism and Tibetan Culture at The Public University, Copenhagen & Aarhus.2002–2010 she was Researcher and Consultant at The Twinning Library Project, between The National Library of Bhutan, Thimphu and The Royal Library of Denmark, Copenhagen.2004–2005 she was Visiting Professor at Deparmnet of Religion, Naropa University, Boulder, CO.2005–2015 she was Lecturer on Buddhism at Pende Ling, Center for Tibetan Buddhism, Copenhagen.2007–2015 she was Lecturer on Buddhist Studies, The Buddhist University, Pende Ling, Copenhagen.2010 She was for Consultant for Liason Office of Denmark, Thimphu, Bhutan, DANIDA, Ministry of Foreign Affairs, Copenhagen.2011-2013 She was a Culture Guide in Nepal, Bhutan, and Tibet for Cramon Travels and for Kipling Travels.2012–2020 She was a translator for the 84000 project.(Source: Anne Burchardi Email, Jan 18, 2021.)project. (Source: Anne Burchardi Email, Jan 18, 2021.))
Klein, A. + (Anne Carolyn Klein (Rigzin Drolma), Profes … Anne Carolyn Klein (Rigzin Drolma), Professor and Former Chair of Religious Studies, Rice University, and Founding Director of Dawn Mountain. (www.dawnmountain.org). Her six books include ''Heart Essence of the Vast Expanse: A Story of Transmission''; ''Meeting the Great Bliss Queen'', ''Knowledge & Liberation, and Paths to the Middle'' as well as ''Unbounded Wholeness'' with Geshe Tenzin Wangyal Rinpoche. She has also been a consulting scholar in several Mind and Life programs. Her central thematic interest is the interaction between head and heart as illustrated across a spectrum of Buddhist descriptions of the many varieties of human consciousness. ([https://www.colorado.edu/event/lotsawa/presenters/anne-klein Source Accessed July 24, 2020])ers/anne-klein Source Accessed July 24, 2020]))
Jack, A. + (Anthony Abraham Jack (Ph.D., Harvard Unive … Anthony Abraham Jack (Ph.D., Harvard University, 2016) is a junior fellow at the Harvard Society of Fellows and an assistant professor of Education at the Harvard Graduate School of Education. He holds the Shutzer Assistant Professorship at the Radcliffe Institute for Advanced Study.His research documents the overlooked diversity among lower-income undergraduates: the ''Doubly Disadvantaged'' — those who enter college from local, typically distressed public high schools — and ''Privileged Poor'' — those who do so from boarding, day, and preparatory high schools. His scholarship appears in the ''Common Reader'', ''Du Bois Review'', ''Sociological Forum'', and ''Sociology of Education'' and has earned awards from the American Educational Studies Association, American Sociological Association, Association for the Study of Higher Education, Eastern Sociological Society, and the Society for the Study of Social Problems. Jack held fellowships from the Ford Foundation and the National Science Foundation and was a National Academy of Education/Spencer Foundation Dissertation Fellow. The National Center for Institutional Diversity at the University of Michigan named him an Emerging Diversity Scholar. In May 2020, Muhlenberg College will award him an honorary doctorate for his work in transforming higher education.The ''New York Times'', ''Boston Globe'', ''The Atlantic'', ''The New Yorker'', ''The Chronicle of Higher Education'', ''The Huffington Post'', ''The Nation'', ''American Conservative Magazine'', ''The National Review'', ''Commentary Magazine'', ''The Washington Post'', ''Financial Times'', ''Times Higher Education'', ''Vice'', ''Vox'', and ''NPR'' have featured his research and writing as well as biographical profiles of his experiences as a first-generation college student. ''The Privileged Poor: How Elite Colleges Are Failing Disadvantaged Students'' is his first book. ([https://www.gse.harvard.edu/faculty/anthony-jack Source Accessed Mar 22, 2021])nthony-jack Source Accessed Mar 22, 2021]))
Warder, A. + (Anthony Kennedy Warder (8 September 1924 – … Anthony Kennedy Warder (8 September 1924 – 8 January 2013) was a British Indologist. His best-known works are Introduction to Pali (1963), ''Indian Buddhism'' (1970), and the eight-volume ''Indian Kāvya Literature'' (1972–2011).He studied Sanskrit and Pali at the School of Oriental and African Studies, and received his doctorate from there in 1954. His thesis, supervised by John Brough, was entitled ''Pali Metre: A Study of the Evolution of Early Middle Indian Metre Based on the Verse Preserved in the Pali Canon''. (When it was published in 1967, the title was changed to ''Pali Metre: A Contribution to the History of Indian Literature''.)For a number of years, he was an active member of the Pali Text Society, which published his first book, ''Introduction to Pali'', in 1963. He based his popular primer on extracts from the Dīgha Nikāya, and took the then revolutionary step of treating Pali as an independent language, not just a derivative of Sanskrit.His began his academic career at the University of Edinburgh in 1955, but in 1963 moved to the University of Toronto. There, as Chairman of the Department of East Asian Studies, he built up a strong programme in Sanskrit and South Asian studies. He retired in 1990.''Studies on Buddhism in Honour of Professor A. K. Warder'' was published in 1993, edited by Narendra K. Wagle and Fumimaro Watanabe.He and his wife, Nargez, died of natural causes almost simultaneously on 8 January 2013. He was eighty-eight, and she was ninety. They had no children. They were buried together following a Buddhist service. ([https://en.wikipedia.org/wiki/A._K._Warder Source Accessed Feb 10, 2021])._K._Warder Source Accessed Feb 10, 2021]))

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