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Lotsawa Senge Gyaltsen + (Lotsāwa Senge Gyaltsen was a Tibetan trans … Lotsāwa Senge Gyaltsen was a Tibetan translator who lived in the 10th-11th centuries. Among the works he is known to have translated are the ''Bcom ldan 'das ma shes rab kyi pha rol tu phyin pa'i snying po'i 'grel pa don gyi sgron ma'' (''Bhagavatīprajñāpāramitāhṛdayaṭīkā-arthapradīpa-nāma''); ''Shes rab kyi pha rol tu phyin pa'i snying po'i don yongs su shes pa'' (''Prajñāpāramitāhṛdayārthaparijñāna'') and the ''Chos dang chos nyid rnam par 'byed pa'i tshig le'ur byas pa'' (''Dharmadharmatāvibhāga''). ([https://www.tbrc.org/#!rid=P4CZ15648 Source Accessed Aug 21, 2020])d=P4CZ15648 Source Accessed Aug 21, 2020]))
Mahājana + (Mahājana was a Kashmiri paṇḍita who was ac … Mahājana was a Kashmiri paṇḍita who was active around the 11th-12th centuries. According to Donald Lopez, one of his main contributions was his commentary on the ''Heart Sutra'', ''Prajñāpāramitāhṛdayārthaparijñāna'' (''Complete Understanding of the Meaning of the Heart of the Perfection of Wisdom''). According to Lopez, "Mahājana's commentary is the only work ascribed to him in the Tibetan canons; he is listed as the translator of nine works, suggesting that he visited Tibet, probably in the late eleventh or early twelfth century.[13] His commentary reflects an author of a decidedly Yogācāra persuasion . . ." (Donald S. Lopez, Jr., ''Elaborations on Emptiness: Uses of the Heart Sūtra'' [New Jersey: Princeton University Press, 1996], 16). Mahājana is also reported to have been one of several panditas who taught Atiśa the Perfection of Wisdom and secret mantra. (''Sources of Tibetan Tradition'', 2013, 178) ===Notes===13. The colophon of his commentary states that he collaborated in its translation with Seng ge rgyal mtshan, who was a student of Ngog bLo ldan shes rab (1059–1109).o was a student of Ngog bLo ldan shes rab (1059–1109).)
Mario D'Amato + (Mario D’Amato is an Associate Professor in … Mario D’Amato is an Associate Professor in the Department of Philosophy and Religion at Rollins College. His area of research is in Buddhist philosophy, with a special focus on the translation, interpretation, and analysis of Sanskrit Buddhist doctrinal texts from the Yogācāra school of Buddhist philosophy. He published a study and annotated translation of the fourth-century CE Buddhist treatise ''Distinguishing the Middle from the Extremes'' (2012), the coedited volume ''Pointing at the Moon: Buddhism, Logic, Analytic Philosophy'' (2009), as well as articles on Buddhist thought in the ''Journal of the International Association of Buddhist Studies'', ''Journal of Indian Philosophy'', ''Journal for Cultural and Religious Theory'', ''Semiotica'', and other journals. He also regularly teaches a course on Psychoanalysis and Religion. ([https://www.jamesclarke.co/pub/theology%20after%20lacan%20contributors.pdf Source Accessed Jul 21, 2020])ibutors.pdf Source Accessed Jul 21, 2020]))
Śākyaprabha + (Medeival Indian master of the Vinaya, reno … Medeival Indian master of the Vinaya, renowned in Tibet, together with Guṇaprabha, as one of the "two supreme ones" (mchog gnyis). Apparently from Kashmir, he was an expert in the Mūlasarvāstivāda vinaya. He is best known for his work ''Śrāmaṇeratriśatakakārikā'' ("Three Hundred Verses on the Novice"), to which he wrote an autocommentary entitled ''Prabhāvatī''. (Source: "Śākyaprabha." In ''The Princeton Dictionary of Buddhism'', 742. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
The Fourth Shechen Gyaltsap Gyurme Pema Namgyal + (Shechen Gyaltsap Gyurme Pema Namgyal, a re … Shechen Gyaltsap Gyurme Pema Namgyal, a remarkable master who lived at the end of the nineteenth and the beginning o f the twentieth century, wrote ''The Great Medicine that Conquers Clinging to the Notion of Reality''. He was a disciple of the greatest luminaries of the nineteenth century, including Jamyang Khyentse Wangpo, Jamgön Kongtrul Lodrö Thaye, and Lama Mipham Rinpoche. Shechen Gyaltsap was indisputably one of the most learned and accomplished lamas of his time. The thirteen volumes of his large collection of writings contain many lucid and profound commentaries on various aspects of philosophy and practice. Shechen Gyaltsap was also an accomplished practitioner. He spentmuch of his life in retreat above Shechen Monastery in eastern Tibet, and achieved many signs of accomplishment. Once he started a three-year retreat based on the ''Vajrakilaya'' practice, but to everyone's surprise after only three months he emerged saying that he had completed his intended program. The next morning, his attendant noticed an imprint of his footprint on the stone threshold of the hermitage. Shechen Gyaltsap's disciples later removed the stone and hid it during the Cultural Revolution. Today, it is possible to see it at Shechen Monastery in Tibet. The imprint was an outer sign of his inner realization of the ''Vajrakilaya'' practice. (Source: ''The Great Medicine'', introduction, 21)introduction, 21))
Shechen Rabjam Rinpoche + (Shechen Rabjam Rinpoche, born in 1967, is … Shechen Rabjam Rinpoche, born in 1967, is the grandson and spiritual heir of Dilgo Khyentse Rinpoche. Since his grandfather’s passing in 1991, Rabjam Rinpoche has taken the responsibility of transmitting Dilgo Khyentse Rinpoche’s teachings, and is bringing his vision for the preservation of Tibetan Buddhist teaching and culture to fruition.Rabjam Rinpoche is the seventh in the line of the Rabjam succession. The second Rabjam Rinpoche founded Shechen Monastery in Kham, eastern Tibet. Themonastery became one of the six main Nyingma Monasteries in Tibet but was destroyed in the mid-twentieth century. At the age of three, Rabjam Rinpoche began taking teachings from his revered grandfather and today holds this unbroken lineage. He was raised by Dilgo Khyentse Rinpoche and attended almost every teaching, drupchen (9-day ceremony), and empowerment that he gave during twenty-five years. He traveled throughout the world with Khyentse Rinpoche and first visited the West in 1976.In the early 1980’s Dilgo Khyentse Rinpoche built Shechen Tennyi Dargyeling Monastery in Nepal and established Rabjam Rinpoche as its abbot. Today, there are 450 monks studying and practicing there under his guidance. Rabjam Rinpoche has created an administration and organization within the monk community that is a model of education, joyful discipline, and humanitarian activity.Rabjam Rinpoche established the Shechen Philosophical College and the Shechen Retreat Center in Nepal. In response to the needs of women wanting to practice and study in the lineage of Dilgo Khyentse Rinpoche, he rebuilt and improved the facilities of the Sisinang Nunnery in Bhutan where 180 nuns of all ages study and practice. In accordance with the wish of Dilgo Khyentse Rinpoche, he built a small Nyingma monastery and study center in Bodhgaya, India.Rinpoche supervised the education and upbringing of Khyentse Yangsi Rinpoche, the young incarnation of Dilgo Khyentse Rinpoche. He also is the president of the Shechen School, an impressive monastic school that includes secular education.(Source: [https://shechen.org/spiritual-development/teachers/shechen-rabjam-rinpoche/ Shechen Monastery])echen-rabjam-rinpoche/ Shechen Monastery]))
Sāramati + (Sāramati, a Sankrit rendering of the Chine … Sāramati, a Sankrit rendering of the Chinese name Jianyi, is credited with authorship of the ''Ratnagotravibhāga'' in the Chinese tradition. Little is known of this figure outside of Chinese accounts, which also attribute to him another work reportedly translated into Chinese as ''Dasheng fajie wuchabie lun'' and rendered into Sanskrit as the ''Mahāyānadharmadhātunirviśeṣa''. However, neither the name Sāramati nor this latter work are attested to in any Indian sources. Several academics that initially worked on the ''Ratnagotravibhāga'' have equated Sāramati with the well known sixth-century Indian scholar Sthiramati, though this assertion has been contested in more recent decades and remains controversial. recent decades and remains controversial.)
Kumārajīva + (The most influential translator of Buddhis … The most influential translator of Buddhist texts into Chinese. He is regarded by tradition as the founder of the Chinese San lun zong or “Three Treatises” branch of the Madhyamaka school of Mahāyāna philosophy. According to his hagiography, Kumārajīva was born in the Central Asian petty kingdom of Kucha, where he was related to the royal family on his mother's side. In his youth, he studied Sarvāstivāda doctrine in Kashmir but was later converted to Mahāyāna at the Central Asian oasis town of Kashgar by the monk Buddhayaśas. When the Chinese general Lü Guang conquered Kucha in 383, he took Kumārajīva back with him to Liangzong near the Chinese outpost of Dunhuang as a prize, only to lose the eminent scholar-monk to Yaoxing (r. 394–416) when the Latter Qin ruler reconquered the region in 401. During his eighteen years as a hostage, Kumārajīva apparently learned to speak and read Chinese and seems to have been one of the first foreign monks able to use the language fluently. A year later in 402, Yaoxing invited Kumārajīva to the capital of Chang'an, where he established a translation bureau under Kumārajīva's direction that produced some of the most enduring translations of Buddhist texts made in Chinese. The sheer number and variety of the translations made by Kumārajīva and his team were virtually unmatched until Xuanzang (600/602–664 CE). Translations of some seventy-four texts, in 384 rolls, are typically attributed to Kumārajīva, including various sūtras, such as the ''Pañcaviṃśatisāhasrikāprajñāpāramitāsūtra'', ''Aṣṭasāhasrikāprajñapāramitā'', ''Saddharmapuṇḍarīkasūtra'', ''Vimalakīrtinirdeśa'', ''Sukhāvatīvyūhasūtra'', and ''Vajracchedikāprajñāpāramitāsūtra'', and important śāstras such as the ''Mūlamadhyamakakārikā'', ''Śataśāstra'', ''Dvādaśamukhaśāstra'', and the ''Dazhidu lun''. Because Kumārajīva was one of the first foreign monks to have learned Chinese well, he produced translations that were readily comprehensible as Chinese, and his translations remain the most widely read in East Asia of any translator’s; indeed, where there are multiple translations of a scripture, it is almost inevitably Kumārajīva’s that remains part of the living tradition. The accuracy of his translations is said to be attested by the fact that his tongue remained unburned during his cremation. Along with his correspondences with the monk Lushan Huiyuan found in the Dasheng dayi zhang, these translations laid the foundation for Mahāyāna thought, and especially Madhyamaka philosophy, in China. His many famous disciples include Daosheng, Sengzhao, Daorong, and Sengrui, who are known collectively as the "four sages." (Source: "Kumārajīva." In ''The Princeton Dictionary of Buddhism'', 452–53. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27)ttp://www.jstor.org/stable/j.ctt46n41q.27))
Tsen Khawoche + (The namesake of the Tsen Tradition (''btsa … The namesake of the Tsen Tradition (''btsan lugs'') of the exegesis of the ''Uttaratantra'', commonly referred to as the Meditation Tradition (''sgom lugs''). He travelled to Kashmir when he was in his mid-50's in 1076 along with Ngok Lotsāwa and others to study with various scholars, including Sajjana. With Zu Gawai Dorje acting as his translator, he famously requested instructions on the ''Uttaratantra'' from Sajjana in order to make it his "death practice" ('''chi chos''). These instructions became the basis for the Tsen Tradition, which was an important progenitor for later interpretations of the ''Uttaratantra'', such as those associated with Zhentong and Mahāmudrā. He returned to Tibet in 1089, some two or three years before Ngok, and thus was likely the first Tibetan to begin propagating the teachings he had received from Sajjana on the ''Five Treatises of Maitreya'' on Tibetan soil.e Treatises of Maitreya'' on Tibetan soil.)
Sangye Nyenpa Rinpoche + (The present 10th Sangye Nyenpa Rinpoche wa … The present 10th Sangye Nyenpa Rinpoche was recognized by H.H. 16th Karmapa, who saw through His undiluted wisdom eye the birthplace, the name of the parents, the year and sign of birth and thus gave clear indications. Nyenpa Rinpoche was born in a family of practitioners; Sangye Lekpa and the mother Karma Tshewang Choden, who resided at Guru Rinpoche’s temple, the Tiger Nest Pharo Tagtsang in Bhutan. He was invited to Rumtek Monastery where he was enthroned by H.H. Karmapa and given the name of Karma Palden Rangjung Thrinle Kunkyab Tenpe Gyaltsen Pal Sangpo. At the age of 5 he started his studies, writing and reading as well as the outer and inner sciences relying on H.H. Karmapa, H.H. Dilgo Khyentse Rinpoche and other great masters. In particular he received from H.H. the novice and Bodhisattva vows, many empowerments of the highest Yoga Tantra, instructions on Chagchen Da Ser (Moonbeams of Mahamudra), Marig Münsel (Eliminating the Darkness of Ignorance), Chöku Tzubtsug (Pointing the finger at the Dharmakaya) etc. and thus was introduced to the ultimate realisation. He completed 10 years of studies at the Nalanda Institute in Rumtek and obtained the title of an Acharya. Thereafter he was teaching for 3 years at the institute. Nyenpa Rinpoche is one of the most learned Rinpoches in both philosophy and tantric rituals. Presently he lives in his monastery Benchen Phuntsok Dargyeling Kathmandu, Nepal giving teachings to the monks and other disciples. The rest of the time he spends in retreat. (Source: [https://www.benchen.org/en/sangye-nyenpa-rinpoche Benchen Monastery])sangye-nyenpa-rinpoche Benchen Monastery]))
Tomoko Makidono + (Tomoko Makidono received an MA in South As … Tomoko Makidono received an MA in South Asian Area Studies from the School of Oriental and African Studies, University of London, and an M. Litt. in Sanskrit Language and Literature from Kyoto University, Japan. She is currently pursuing a PhD at the University of Hamburg under the supervision of Prof. Dr. Dorji Wangchuk. The tentative title of her PhD thesis is “A Contribution to the Understanding of the Practice Lineage in Indo-Tibetan Madhyamaka.” Her main research interests lie in the practice lineages (''sgrub brgyud'') of what is known as Madhyamaka of Extrinsic Emptiness (''gzhan stong dbu ma''), particularly as found in the writings of Kaḥ-thog-dge-rtse Mahāpaṇḍita (1761–1829). She is also interested in devotional forms of Buddhism in general, including the Buddhist concepts of Pure Land across South and East Asia. From September 2008 to September 2009 she conducted field research in Nepal, and since then went several times back for shorter periods of field research. ([https://www.kc-tbts.uni-hamburg.de/people/makidono.html Source Accessed Feb 18, 2020.])idono.html Source Accessed Feb 18, 2020.]))
Tsele Natsok Rangdrol + (Tsele Natsok Rangdrol (Tib. རྩེ་ལེ་སྣ་ཚོགས … Tsele Natsok Rangdrol (Tib. རྩེ་ལེ་སྣ་ཚོགས་རང་གྲོལ་, Wyl. rtse le sna tshogs rang grol) (b. 1608) was born near the border of the Tibetan provinces Kongpo and Dakpo. He was recognized as the immediate reincarnation of Tendzin Dorje (1535-1605?), and also as a reincarnation of Götsangpa, a great master of the Drukpa Kagyü lineage, an emanation of Milarepa. In his youth he studied with the Third Pawo Rinpoche and the famous tertön Jatsön Nyingpo as well as other great teachers of the Kagyü and Nyingma lineages. Jamyang Khyentse Chökyi Lodrö and Dilgo Khyentse Rinpoche encouraged the study of his writings, as they are particularly suited to beings of these times. Several of them have been translated into English by Erik Pema Kunsang. ([https://www.rigpawiki.org/index.php?title=Tsele_Natsok_Rangdrol Source Accessed Feb 27, 2020])ok_Rangdrol Source Accessed Feb 27, 2020]))
Vasubandhu + (Vasubandhu, who lived around the Fourth ce … Vasubandhu, who lived around the Fourth century CE, was one of India's most prominent Buddhist philosophers. His prolific writings record an odyssey through the systems of the leading Buddhist schools of his day. Though primarily venerated by later Buddhists as co-founder of the Yogācāra school with his half-brother Asaṅga, his pre-Yogācāra works, such as the Abhidharma-kośa and his auto-commentary (-bhāṣya) on it, have continued to be seriously studied until the present day. He wrote commentaries on many Mahāyāna texts, works on logic, devotional poetry, works on Abhidharma classifications (see below), as well as original and innovative philosophical treatises. Many of his writings survive in their original Sanskrit form, but others, particularly his commentaries, are extant only in Chinese or Tibetan translations. (Source: [http://www.acmuller.net/yogacara/thinkers/vasubandhu.html Dan Lusthaus])ra/thinkers/vasubandhu.html Dan Lusthaus]))
Gyatrul Rinpoche + (Venerable Gyatrul Rinpoche was born in 192 … Venerable Gyatrul Rinpoche was born in 1924 in China near the Tibetan border. At the age of seven he was recognized to be a reincarnate tulku and trained at Payul Dhomang Monastery in eastern Tibet. Rinpoche spent many years in solitary retreat before fleeing the Communist invasion of Tibet in 1959. After living in India for twelve years, Rinpoche moved to America and in 1976 was appointed as H.H. Dudjom Rinpoche’s spiritual representative in America. Rinpoche has founded many Buddhist centers, including Tashi Choling in Oregon, Orgyen Dorje Den in the San Francisco Bay area, Norbu Ling in Texas, Namdroling in Montana, and a center in Ensenada, Mexico. ([https://wisdomexperience.org/content-author/gyatrul-rinpoche/ Source Accessed July 30, 2020])-rinpoche/ Source Accessed July 30, 2020]))
Venerable Khenpo Kalsang Gyaltsen + (Venerable Khenpo Kalsang Gyaltsen is the s … Venerable Khenpo Kalsang Gyaltsen is the spiritual director of Sakya Phuntsok Ling Centers for Tibetan Buddhist Study and Meditation. He is a widely recognized and accomplished teacher and translator of Buddhism. His Holiness Sakya Trizin and other high lamas of the Sakya Order have repeatedly praised his Dharma activities as exemplary.raised his Dharma activities as exemplary.)
Thubten Chodron + (Venerable Thubten Chodron is an author, te … Venerable Thubten Chodron is an author, teacher, and the founder and abbess of Sravasti Abbey, the only Tibetan Buddhist training monastery for Western nuns and monks in the US. She graduated from UCLA, and did graduate work in education at USC. Ordained as a Tibetan Buddhist nun in 1977, she has studied extensively with His Holiness the Dalai Lama, Tsenzhap Serkong Rinpoche, and Kyabje Zopa Rinpoche. Ven. Chodron teaches worldwide and is known for her practical (and humorous!) explanations of how to apply Buddhist teachings in daily life. She is also involved in prison outreach and interfaith dialogue. She has published many books on Buddhist philosophy and meditation, and has co-authored a book with His Holiness the Dalai Lama—''Buddhism: One Teacher, Many Traditions''. ([https://wisdomexperience.org/product/samsara-nirvana-and-buddha-nature/ Source Accessed Jan 24, 2020])dha-nature/ Source Accessed Jan 24, 2020]))
Wǒnch'ǔk + (Wǒnch'ǔk. (T. Wen tsheg; C. Yuance; J. Enj … Wǒnch'ǔk. (T. Wen tsheg; C. Yuance; J. Enjiki 圓測) (613-695). In Korean, "Consummate Keenness"; Silla-dynasty monk renowned for his expertise in Sanskrit and Yogācāra doctrine, who was influential in Chinese and in later Tibetan Buddhism. Wǒnch'ǔk is said to have left for Tang-dynasty China at the age of fifteen, where he studied the writings of Paramārtha and the ''She lun'', or ''Mahāyānasaṃgraha'', under Fachang (567–645). Wǒnch'ǔk later became the disciple of the Chinese pilgrim-translator Xuanzang who, in accordance with the new Yogācāra teachings of Dharmapāla that he had brought back from India (see Faxiang zong), denounced the existence of the ninth "immaculate consciousness" (''amalavijñāna''), which Paramārtha had advocated, and taught instead the innate impurity of the eighth "storehouse consciousness" (''ālayavijñāna''). These crucial doctrinal issues are said to have caused a split between the major disciples of Xuanzang: Wǒnch'ǔk and his followers came to be known as the Ximing tradition in honor of Wǒnch'ǔk's residence, Ximingsi, and was said to have been more open to positions associated with the earlier She lun zong; and the lineage of his fellow student and major rival Kuiji (632–682), which came to be known as the Ci'en tradition after Kuiji's monastery, Da Ci'ensi, and honed more rigidly to Xuanzang and Dharmapāla’s positions. Wǒnch'ǔk's famed ''Haesimmilgyǔng so'' (C. ''Jieshenmi jing shu''), his commentary on Xuanzang's translation of the ''Saṃdhinirmocanasūtra'', includes traces of Wǒnch'ǔk's earlier training in She lun zong thought and Paramārtha's expositions on the controversial notion of ''amalavijñāna''. Wǒnch'ǔk regarded the ''amalavijñāna'' as simply another name for the inherent purity of the ''ālayavijñāna'', but, unlike Xuanzang, he considered the ''ālayavijñāna'' to be essentially pure in nature. He also disagreed with Xuanzang's contention that the ''icchantika'' could not attain buddhahood. Hence, his work seems to be an attempt to reconcile the divergences between the old Yogācāra of Paramārtha and the new Yogācāra of Xuanzang. Wǒnch'ǔk's commentary to the ''Saṃdhinirmocanasūtra'' was extremely popular in the Chinese outpost of Dunhuang, where Chos grub (Ch. Facheng; c. 755–849) translated it into Tibetan during the reign of King Ral pa can (r. 815–838). Only nine of the ten rolls of the commentary are still extant in Chinese; the full text is available only in its Tibetan translation, which the Tibetans know as the "Great Chinese Commentary" (Rgya nag gi 'grel chen) even though it was written by a Korean. Five centuries later, the renowned Tibetan scholar Tsong kha pa drew liberally on Wǒnch'ǔk's text in his major work on scriptural Interpretation, ''Legs bshad snying po''. Wǒnch'ǔk's views were decisive in Tibetan formulations of such issues as the hermeneutical stratagem of the three turnings of the wheel of the dharma (''Dharmacakrapravartana''), the nine types of consciousness (''vijñāna''), and the quality and nature of the ninth "immaculate" consciousness (''amalavijñāna''). Exegetical styles subsequently used in all the major sects of Tibetan Buddhism, with their use of elaborate sections and subsections, may also derive from Wǒnch'ǔk's commentary. Consequently, Wǒnch'ǔk remains better known and more influential in Tibet than in either China or Korea. Wǒnch'ǔk also wrote a eulogy to the ''Prajñāpāramitāhṛdayasūtra'', and commentaries to the ''Renwang jing'' and Dharmapāla's *''Vijñaptimātratāsiddhi'', the latter of which is no longer extant. (Source: "Wǒnch'ǔk." In ''The Princeton Dictionary of Buddhism'', 996–97. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Yarlung Lotsāwa + (Yarlung Lotsāwa was a translator of་over t … Yarlung Lotsāwa was a translator of་over twenty texts preserved in the Tibetan canon, in both the Kangyur and Tengyur. Notably, according to Kano, he produced one of the six translations of the ''Uttaratantra'' referenced by Gö Lotsāwa. Though unfortunately this translation is no longer extant.tely this translation is no longer extant.)
Minyak Lama Yeshe Dorje + (Yeshe Dorje (born fourteenth century) from … Yeshe Dorje (born fourteenth century) from Minyak in Kham was a student of the Karma Kamtsang master Mase Tönpa Rinchen Zangpo (1317–1383), the second Gangkar Lama. The latter is known as one of "the five learned ones from Minyak" and was a student of the Third and Fourth Karmapas, Dölpopa, Butön, and several Kadampa masters. (Adapted from ''[[When the Clouds Part]]'', p. 309)n the Clouds Part]]'', p. 309))
Yukhok Chatral Chöying Rangdrol + (Yukhok Chatralwa Chöying Rangdrol (Tib. གཡ … Yukhok Chatralwa Chöying Rangdrol (Tib. གཡུ་ཁོག་བྱ་བྲལ་བ་ཆོས་དབྱིངས་རང་གྲོལ་, Wyl. g.yu khog bya bral ba chos dbyings rang grol) (1872–1952) — a student of Tertön Sogyal Lerab Lingpa and Adzom Drukpa and the root teacher of Dodrupchen Rinpoche. One of his root incarnations was Yudra Nyingpo, and he was also considered as the tulku of Dola Jikmé Kalzang. ([https://www.rigpawiki.org/index.php?title=Yukhok_Chatralwa_Ch%C3%B6ying_Rangdrol Source Accessed Feb 6, 2020])ing_Rangdrol Source Accessed Feb 6, 2020]))
Kitzes, J. + (Zen Master Bon Soeng, Jeff Kitzes, began p … Zen Master Bon Soeng, Jeff Kitzes, began practicing Zen in 1975 and became a student of Zen Master Seung Sahn in 1979. He received inka, or permission to teach in 1992 and was given dharma transmission by Zen Master Seung Sahn in 2001. Zen Master Bon Soeng is also a licensed psychotherapist in private practice integrating Zen, Buddhism, and Western Psychotherapy. He has served as the guiding teacher of Empty Gate Zen Center in Berkeley, California since 1992. ([https://www.kwanumzenonline.org/blog/bon-soeng Source Accessed July 17, 2020])/bon-soeng Source Accessed July 17, 2020]))
Kalu Rinpoche + ([https://treasuryoflives.org/biographies/v … [https://treasuryoflives.org/biographies/view/kalu-rinpoche/12180 A new biography is available on Treasury of Lives (February, 2021)]An important modern meditation master and teacher of Tibetan Buddhism. Recognized as an incarnation (sprul sku) of the Karma Bka' brgyud master 'Jam mgon kong sprul, Kalu Rinpoche was ordained at the age of thirteen by the eleventh Situ Rinpoche. Kalu Rinpoche began serious meditation study at an early age, undertaking his first three-year retreat at the age of sixteen. He also received the transmission of the teachings of the Shangs pa sect of Bka' brgyud. He later served as the meditation teacher at Dpal spungs monastery. Following the Chinese invasion, Kalu Rinpoche left Tibet in 1962 and first stayed at a small monastery outside of Darjeeling, India. He later settled in Sonada, West Bengal, where he built a three-year retreat center, teaching there before traveling internationally for ten years (1971–1981). In 1971, he traveled to France and the United States, at the request of the Dalai Lama and the Karma pa, in order to educate Westerners in Buddhism. During those ten years, Kalu Rinpoche founded many meditation and dharma centers in Canada, the United States, and Europe, with his main meditation school in Vancouver, Canada. Kalu Rinpoche led his first three-year retreat for Western students of Tibetan Buddhism in France in 1976. His full name is Kar ma rang 'byung kun khyab phrin las. (Source: "Kalu Rinpoche." In ''The Princeton Dictionary of Buddhism'', 410. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)For a recent publication about the life of Kyabje Dorje Chang Kalu Rinpoche, which contains accounts written by others about him, his writings—including his autobiography, songs, poems, essays, letters, and his own guru yoga—and translations of oral teachings, see ''Lord of the Siddhas: The Life, Teachings, Paranirvana and Legacy of Kyabje Dorje Chang Kalu Rinpoche'', 2019. https://www.namsebangdzo.com/Lord-of-the-Siddhas-p/9780692160442.htmFor information about the 2nd Kalu Rinpoche, Yangsi Kalu Rinpoche, see, https://paldenshangpa.org/his-eminence-the-2nd-kalu-rinpoche/pa.org/his-eminence-the-2nd-kalu-rinpoche/)
Śraddhākaravarman + (Śraddhākaravarman was a Kashmiri paṇḍita w … Śraddhākaravarman was a Kashmiri paṇḍita who was a student of Ratnakaraśānti (late 10th century – early 11th century) and teacher of Rinchen Zangpo. According to Jean Naudou, Śraddhākaravarman, with Padmākaravarman, was "one of the most productive Indian translators of his generation." Furthermore, describing his collaborations with Rinchen Zangpo, he writes, "The Kaśmīri origin of one of the two most fruitful collaborators of the ''Lo-chen'' [i.e. Rinchen Zangpo] is specified on several occasions: Śraddhākaravarman, introduced to the system of Buddhajñāna by Śāntipāda, taught it to Rin-chen bzaṅ-po at the same time as Padmākaravarman. He had also received from Vāgīśvara instructions about the propitiation of Tārā according to the method of Ravigupta, and he transmitted it to Tathāgatarakṣita. He is the author of a certain number of very short texts, of which the longest is ''Yogānattaratantrārthāvatārasaṃgraha'' (''Rg''. LXXII, 9) (24 p.)." (Jean Naudou, ''Buddhists of Kaśmīr'' [Delhi: Agam Kala Prakashan, 1980], 191–92). The most important of Śraddhākaravarman's translations, according to Naudou, were carried out in cooperation with Rinchen Zangpo.ed out in cooperation with Rinchen Zangpo.)
Śrījñānākara + (Śrījñānākara was an Indian paṇḍita who oft … Śrījñānākara was an Indian paṇḍita who often collaborated with Rinchen Zangpo. He is listed as the translator of the ''Pradīpoddyotana-nāma-ṭīkā'' (''Sgron ma gsal bar byed pa zhes bya ba'i rgya cher bshad pa''), a root text on the Guhyasamaja Tantra (''Dpal gsang ba 'dus pa'i rgyud kyi rgyal po chen''), and is listed as the author of a commentary called ''Entering into Secret Mantra'' (''Mantravatara'', ''Gsang sngags la 'jug pa''). ([https://www.tbrc.org/#!rid=P4CZ15236 Source Accessed Aug, 21, 2020])=P4CZ15236 Source Accessed Aug, 21, 2020]))
Śākyasiṁha + (Śākyasiṁha was an Indian paṇdita primarily … Śākyasiṁha was an Indian paṇdita primarily known for the Tibetan translation of the ''Mahāyānasūtrālaṃkārakārikā'' that he completed with Kawa Paltsek (ska ba dpal brtsegs). According to the introduction to ''The Universal Vehicle Discourse Literature (Mahāyānasūtrālaṁkāra)'' (American Institute of Buddhist Studies, Columbia University's Center for Buddhist Studies, and Tibet House US, 2004), both the verses in the ''Mahāyānasūtrālaṃkārakārikā'' (Peking 5521) and the work which contains the verses and commentary together under the title ''Sūtrālaṁkāra-bhāṣya'' (Peking 5527) were prepared by Śākyasiṁha and Kawa Paltsek during the royal translation project at Samye monastery in the 8th-9th century. (xxxiv) monastery in the 8th-9th century. (xxxiv))

Etienne Loyon + (Etienne Loyon is a translator and student … Etienne Loyon is a translator and student of Khenpo Tsultrim Gyamsto Rinpoche. He has completed a translation of the ''Ratnagotravibhāga'' into French entitled ''Traité de la Continuité ultime du Grand Véhicule'', which is available online at http://www.khenpo.fr/continuite_ultime_accueil.htmlw.khenpo.fr/continuite_ultime_accueil.html)

Fourth Shamarpa Chodrak Yeshe + (''The following biography is a traditional … ''The following biography is a traditional account of the life of the Fourth Shamarpa Chodrak Yeshe as written on Sharmapa.org.''The 4th Shamarpa was born in Kangmar in the Treshö province of Kham, eastern Tibet. Wonderous signs were ablaze at his birth, which were variously interpreted by the local monastic communities, according to their own anticipation. Some were of the mind that it could only be the long awaited Karmapa Incarnate, while others were more inclined towards the Shamarpa Incarnate or that of a Mahasiddhi. Seven months had passed, speculations abound; conclusions, there were none. The infant Rinpoche was invited formally to Tara Kangmar Monastery, where a collection of books was laid before him to select. He took none but works by the Karmapa. The indecisive took this to be unmistakably an indication of the Karmapa’s return. Thus the solemn matter of identification was settled arbitrarily on a simple test. From then on, the Shamarpa remained in the monastery. The 6th Karmapa Tongwa Dönden was born the year after. When he was four years of age, he embarked on an extensive Dharma tour through Tibet. In due course, he arrived at the Lhündrup Gön Monastery in the south, not far from Dra-Kangmar, where, all the while, the disciples of the Shamarpa were anxiously waiting for their Guru’s return, without avail. They came to the Karmapa, labourously recalling the passing of their Guru, whose last word was “Dra-Kangmar”, they said. It was to be the name of the place of his next rebirth. The Karmapa reassured them that their Guru had indeed taken rebirth, but in distant Tre-Kangmar. Tre and Dra, an understandable confusion of words for his griefing followers, in time of stress. His now jubilant disciples, planned on an instant return of their Guru to his long awaited monasteries. The Karmapa told them it was not to be so. As the Karmapa, he must himself invite him, in full ceremonial honours, as befitting the return of the Shamarpa.By the time the Dharma tour had reached the province of Treshö the Karmapa was seven years old. He set up camp near Kangmar, remaining in retreat, while he sent his gifted attendant-monk, to invite the Shamarpa. This learned monk, a man of exceptional realizations was none other than Paljor Döndrup, the 1st Gyaltsab Rinpoche, who was to become a Guru to the Shamarpa. When the Karmapa and the Shamarpa met, it was the renewal of a very close tie, stretching far beyond history. In terms of human relationship, it was to be compared to the joyful reunion of father and son. The Karmapa gave the young Shamarpa the name of Chöji Drakpa Yeshe Pal Zangpo. Returning the Red Crown, he enthroned him.They had been successively each others Guru up to then. The Karmapa proposed that from then on, they were to propagate the Dharma together, each in a different region of the country, with the Shamarpa remaining in the Kongpo area in the south while the Karmapa himself proceeding towards eastern Kham.Some years later, they were together again, at Treshö Kangmar. The Shamarpa arrived laden with offerings for the Karmapa; the Karmapa readily imparted to him the Mahamudra, the Six Teachings of Naropa and the numerous instructions of the Kagyü Lineage.The Shamarpa became renowned as a great scholar and also for being unsparing on himself in practice, whether it was on the teachings received from the Karmapa, from Gyaltsap Rinpoche or from any of the great lamas and scholars, thus setting a challenging example of relentless perseverance.The 4th Shamarpa went as far as to Bhutan to propagate the Dharma. In southern Bhutan, there remains to this day a monastery built by the Shamarpa. It stands sturdy and almost untouched by the passing years. Apart from it being a shining testamony to the craftsmanship of the period, it is indelibly a mark of his enduring blessings.In central Tibet, where, at the insistence of the people, he became king for eleven years, ruling the country strictly in accordance with Buddhist principles. However, his first priority was Dharma. As he studied, so he taught and meditated, never neglecting his monastic obligations, thus fully accomplishing the three-fold task of a Holder of the Buddha’s Teachings. ([https://shamarpa.org/history/the-4th-shamarpa-shamar-chokyi-drakpa-yeshe-pal-zangpo-1453-1524/ Source Accessed Mar 4, 2020])o-1453-1524/ Source Accessed Mar 4, 2020]))
Huiguan + (A Chinese priest who lived during the four … A Chinese priest who lived during the fourth and fifth centuries. He studied under Hui-yüan at Mount Lu. Hearing of the master translator Kumārajīva, who had come to Ch'ang-an in 401, Hui-kuan became his disciple and joined in his translation work. He wrote ''An Introduction to the Essentials of the Lotus Sutra'', which won Kumārajīva's high praise. Kumārajīva exhorted him to propagate Buddhism in the south, and after Kumārajīva’s death he went to Ching-chou and later to Chien-k'ang, where he lived at Tao-ch'ang-ssu temple. Hence he was known as Hui-kuan of Tao-ch'ang-ssu temple. It is said that in Chien-k'ang he assisted Buddhabhadra with his translation of the Flower Garland Sutra. Together with Hsieh Ling-yün and Hui-yen, he revised the two existing Chinese translations of the Nirvana Sutra and produced what is called the southern version of the sutra. He also devised a classification of Shakyamuni Buddha's lifetime teachings into five periods according to the order in which he believed they had been expounded. He defined the Nirvana Sutra in this system as the teaching of the eternity of the Buddha nature, regarding it as the teaching of the fifth and last period, and the Lotus Sutra as the teaching of the fourth period. His concept of the five periods was widely known in China and was incorporated into other scholars' systems of classification. Hui-kuan held that enlightenment is achieved gradually in the course of practice. He thus opposed Tao-sheng, another disciple of Kumārajīva who held that enlightenment is attained suddenly and completely. He wrote ''The Discrimination of Teachings'' and ''The Treatise on the Doctrines of Immediate Attainment of Enlightenment and Gradual Attainment of Enlightenment''. ([https://www.nichirenlibrary.org/en/dic/Content/H/72 Source Accessed Aug 20, 2020])ontent/H/72 Source Accessed Aug 20, 2020]))
Jigme Lingpa + (A Tibetan exegete and visionary, renowned … A Tibetan exegete and visionary, renowned as one of the premier treasure revealers (''gter ston'') in the Rnying ma sect of Tibetan Buddhism. 'Jigs med gling pa was born in the central Tibetan region of 'Phyong rgyas (Chongye), and from an early age recalled many of his previous incarnations, including those of the Tibetan king Khri srong lde btsan, the scholars Sgam po pa and Klong chen pa and, in his immediately preceding birth, Chos rje gling pa. After a period of monastic education, in his late twenties, he undertook an intense series of meditation retreats, first at Dpal ri monastery and then at the Chims phu cave complex near Bsam yas. In one of the numerous visions he experienced during this period, he received the klong chen snying thig, or "Heart Sphere of the Great Expanse," from a ḍākinī at the Bodhnāth stūpa in Kathmandu. The revelation of this text is considered a “mind treasure” (''dgongs gter''), composed by Padmasambhava and revealed to the mind of a later disciple. 'Jigs med gling pa kept this revelation secret for seven years before transcribing it. The klong chen snying thig corpus systematized by 'Jigs med gling pa, including numerous explanatory texts, tantric initiations, and ritual cycles, became a seminal component of the rdzogs chen teachings in the Rnying ma sect. While based in central Tibet, 'Jigs med gling pa was also influential in Tibet's eastern regions, serving as spiritual teacher to the royal family of Sde dge and supervising the printing of the collected Rnying ma tantras in twenty-eight volumes. His patrons and disciples included some of the most powerful and prestigious individuals from Khams in eastern Tibet, and his active participation in reviving Rnying ma traditions during a time of persecution earned him a place at the forefront of the burgeoning eclectic or nonsectarian (''ris med'') movement. Numerous subsequent visionaries involved in promulgating the movement identified themselves as 'Jigs med gling pa's reincarnation, including 'Jam dbyang mkhyen brtse dbang po, Mdo mkhyen brtse Ye Shes rdo rje, Dpal sprul Rinpoche, and Dil mgo mkhyen brtse. (Source: "'Jigs med gling pa." In ''The Princeton Dictionary of Buddhism'', 387–88. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Marpa Dopa Chökyi Wangchuk + (A contemporary and student of the illustri … A contemporary and student of the illustrious Tibetan masters Rongzom and Marpa the translator, Marpa Dopa traveled south to Nepal and India where he studied under numerous prominent Indian scholars and yogis of the time. He is mostly remembered for his translations of tantric works and, in particular, for the lineages of Cakrasaṃvara and Vajrayoginī that he brought back to Tibet and spread among his students.ck to Tibet and spread among his students.)
Zu Gawai Dorje + (A contemporary of Ngok Lotsāwa and Tsen Khawoche, he was a translator that studied in Kashmir in the 11th Century, where he became a student of several prominent scholars including Sajjana and Parahitabhadra.)
Huiyan + (A disciple of Kumārajīva and a translator … A disciple of Kumārajīva and a translator of Buddhist scriptures in China. Together with Hui-kuan and Hsieh Ling-yün, he revised the forty-volume ''Mahāparinirvāṇa Sūtra'', the Chinese translation by [Dharmakṣema], in light of the ''Mahāparinirvāṇa Sūtra'' translated by Fa-hsien and Buddhabhadra. He produced this revision as [a] thirty-six volume ''Mahāparinirvāṇa Sūtra'' in 436. ([https://www.nichirenlibrary.org/en/dic/Content/H/79 Source Accessed Aug 20, 2020])ontent/H/79 Source Accessed Aug 20, 2020]))
Dratsepa Rinchen Namgyal + (A prominent 14th century scholar associated with Kadam and Skya schools that was a student of Butön, as well as his biographer. He was also an early teacher of Tsongkhapa and is reported to have given the bodhisattva vow to Rongtön.)
Marpa Chökyi Lodrö + (A renowned Tibetan translator and lay Budd … A renowned Tibetan translator and lay Buddhist master who played an important role in the later transmission (''phyi dar'') of Buddhism from India to Tibet. He is regarded as the Tibetan founder of the Bka’ brgyud sect of Tibetan Buddhism, which traces its lineage to India and the mahāsiddhas Tilopa and Nāropa. In his traditional biographies, Mar pa is generally regarded as a reincarnation of the Indian mahāsiddha Dombī Heruka. Mar pa was born to wealthy landowners in the southern Tibetan region of Lho brag and quickly proved to be a gifted child. As an adult, Mar pa was characterized as having a volatile temper, although ultimately compassionate. His parents sent their son to study Sanskrit and Indian vernacular languages with the translator ’Brog mi Shākya ye shes in western Tibet. Because resources for studying Buddhism in Tibet were limited as the so-called dark period between the earlier dissemination (''snga dar'') and later dissemination (''phyi dar'') came to an end, Mar pa decided to make the harrowing journey to India to seek instruction from Buddhist masters. He would make three journeys there over the course of his life. He first spent three years in Nepal, acclimating to the new environment and continuing his study of local languages. There he met two Nepalese teachers, Chitherpa and Paiṇḍapa, who offered many religious instructions but also encouraged Mar pa to seek out the master who would become his chief guru, the great siddha Nāropa. (Source: "Mar pa Chos kyi blo gros." In ''The Princeton Dictionary of Buddhism'', 533. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Zhang Tsepong Chökyi Lama + (According to Anne Burchardi, "Zhang Tshe s … According to Anne Burchardi, "Zhang Tshe spong ba cho kyi bla ma was, together with Blo gros 'byung gnas, a direct disciple of Rngog [blo ldan shes rab]. After the death of Rngog, Zhang took over the abbot's chair at Gsang phu and held it for 32 years. He upheld all of Rngog's transmissions and composed several commentaries. So far very little is known of him and his ''RGV'' commentary is considered lost." (Anne Burchardi, "[[A Provisional List of Tibetan Commentaries on the Ratnagotravibhāga]]," [''The Tibet Journal'' 31, no. 4: 2006], 8).'The Tibet Journal'' 31, no. 4: 2006], 8).)
Dānaśīla + (According to Peter Alan Roberts, " . . . D … According to Peter Alan Roberts, " . . . Dānaśīla, also known as Mālava, . . . came to Tibet much later [than Jinamitra], in the reign of Ralpachen (''ral pa can'', r. 815–838). Dānaśīla has his name on 167 texts. He is also listed as the author of seven of these, five of which he translated himself, one of which curiously is a text of divination based on the croaks of crows. Of the remaining two texts he authored, Jinamitra translated one, while Rinchen Zangpo (''rin chen bzang po'', 958–1055), the prolific translator of a later generation, translated the other. Dānaśīla was from Kashmir." Roberts continues, "Jinamitra and Dānaśīla, together with a few other Indian scholars, compiled the great Tibetan-Sanskrit concordance entitled ''Mahāvyutpatti'', which was the fruit of decades of work on translation." ([http://www.jocbs.org/index.php/jocbs/article/view/37/35 Source Accessed Aug 18, 2020])sed Aug 18, 2020]))
Gendun Özer + (According to Tsering Wangchuk, Gedun Özer … According to Tsering Wangchuk, Gedun Özer was an important Kadam follower who lived between the 13th and 14th centuries and the author of a short commentary (57 fols.) on the Uttaratantra entitled ''Quintessential Essence of the Condensed Ultimate Definitive Meaning of the Uttaratantraśāstra'' (''Theg pa chen po rgyud bla ma’i rnam bshad don dam rnam nges bsdus pa’i snying po’i snying po''). While little is known about his life, Wangchuk writes that Özer "strongly defends the Uttaratantra as being a text embodying the ultimate definitive meaning of all sūtras and śāstras." (Tsering Wangchuk, "The Uttaratantra in the Age of Argumentation: Dolpopa Sherab Gyaltsen and His Fourteenth-Century Interlocutors on Buddha-Lineage" [PhD diss., University of Virginia, 2009], 83) diss., University of Virginia, 2009], 83))
Anne Burchardi + (After receiving Buddhist refuge vows from … After receiving Buddhist refuge vows from Kalu Rinpoche in Kagyu Ling, France, 1976 at the occasion of the first 3-year retreat in the West, Anne began her Buddhist studies with Khenpo Tsultrim Gyamtso Rinpoche in 1977, when he first arrived in Europe as part of the entourage of The 16th Karmapa.In 1978 she began the study of ''The Gyulama'' (''Theg pa chen po rgyud bla ma’i bstan bcos'') with him in Dordogne, France and published her first Danish translation of this text in 1981. She became a member of Khenpo Rinpoche’s Translating Board of Kagyu Tekchen Shedra, Institute of Mahayana Buddhist Studies, in Bruxelles, Belgium, in 1980.She went on to become interpreter for many Kagyu, Nyingma and Gelukpa Lamas, including the Dalai Lama, for the next 35 years, mainly in Europe and Asia.During the 80’s and 90’s she lived in Kathmandu where she acted as teacher, secretary and course coordinator at Khenpo Rinpoche’s Marpa Institute for Translators, Nepal.Back in Europe she became Tibetan language teacher and associate professor at University of Copenhagen for 18 years, as well as research librarian and curator of the Tibetan Collection at The Royal Library for a decade, which included work on The Twinning Library Project with The National Library of Bhutan, Thimphu. She taught Buddhist Studies at Naropa University as a visiting professor, 2004-2005 and continued this at The Buddhist University, Copenhagen, for the next ten years.She is currently finalizing her Danish translation of Jamgon Kongtrul Lodro Thaye's commentary on the Gyulama, ''Theg pa chen po rgyud bla ma’i bstan bcos snying po’i don mngon sum lam gyi bshad srol dang sbyar ba’i rnam par ‘grel pa phyir mi ldog pa seng ge’i nga ro''. (Source: Anne Burchardi, personal communication, January 19, 2021.)personal communication, January 19, 2021.))
Munivarman + (An Indian paṇḍita who was resident in Tibe … An Indian paṇḍita who was resident in Tibet during the late eighth and early ninth centuries. His name not only appears as the translator of the ''Lalitavistarasūtra'' but on other texts such as the ''Tathāgatācintyaguhyanirdeśasūtra'' (''The Teaching on the Unfathomable Secrets of the Tathāgatas'') and the ''Tathāgatajñānamudrāsamādhisūtra'' (''The Sūtra on the Samādhi That Is the Seal of the Gnosis of the Tathāgatas'').e Seal of the Gnosis of the Tathāgatas'').)
Rāmapāla + (An Indian student of Maitrīpa that wrote a commentary on his teacher's ''Sekanirdeśa'' that is preserved in Tibetan translation.)
Sajjana + (An eleventh-century Kashmiri scholar that … An eleventh-century Kashmiri scholar that was the source from which many prominent Tibetan scholars and translators of the day received teachings. Most notably he taught the ''Ratnagotravibhāga'' to Ngok Lotsāwa and Tsen Khawoche, which spread in Tibet as the Ngok and Tsen traditions and became the two primary trends that influenced much of the history of the Tibetan exegesis of the treatise. He also helped Ngok translate the text and worked with several other Tibetan translators on works that were later included in the Tibetan canon. were later included in the Tibetan canon.)
Zurmang Pema Namgyal + (An esteemed 20th century Kagyu master from … An esteemed 20th century Kagyu master from Zurmang Monastery in eastern Tibet with strong ties to the Nyingma and Ri-me traditions. He was a student of the 11th Tai Situ and the famed Khenpo Zhenga with whom he studied at the Śrī Siṃha monastic university at Dzogchen Monastery. His pedogical manual (''yig cha'') for the latter's interlinear commentaries to the thirteen major Indian treatises came to form an important part of the curriculum at the monastic university at Dzongsar Monastery.monastic university at Dzongsar Monastery.)
Ngok Lekpai Sherab + (An important 10th century Kadam master that was one of the main Tibetan students of Atiśa and the uncle of the famed translator Ngok Lotsāwa Loden Sherab. Lekpai Sherab founded the influential monastic university Sungpu Neutok in 1072.)
Candrakīrti + (An important Madhyamaka master and comment … An important Madhyamaka master and commentator on the works of Nāgārjuna and Āryadeva, associated especially with what would later be known as the Prāsaṅgika branch of Madhyamaka. Very little is known about his life; according to Tibetan sources, he was from south India and a student of Kamalabuddhi. He may have been a monk of Nālandā. He wrote commentaries on Nāgārjuna’s ''Yuktiṣaṣṭikā'' and ''Śūnyatāsaptati'' as well as Āryadeva's ''Catuḥśataka''. His two most famous and influential works, however, are his ''Prasannapadā'' (''Clear Words''), which is a commentary on Nāgārjuna's ''Mūlamadhyamakakārikā'', and his ''Madhyamakāvatāra'' (''Entrance to the Middle Way''). (Source: "Candrakīrti." In ''The Princeton Dictionary of Buddhism'', 165. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Rongzom Chökyi Zangpo + (An important figure in the renaissance of … An important figure in the renaissance of the Rnying ma tradition in Tibet. His collected works in two volumes include the ''Rdzogs pa chen po’i lta sgom'' (''Instructions on Cultivating the View of the Great Perfection'') and a seminal work on sdom gsum (''three codes'') ''Dam tshig mdo rgyas''. He was learned in the older traditions based on earlier translations and in the new traditions that spread after the return of the translators Rin chen bzang po and Rngog Legs pa'i shes rab. Traditionally, he is said to be the recipient of teachings deriving from Heshang Moheyan, Vairocana, and Vimalamitra—important figures of the early dissemination (''snga dar'')— and it is said that upon meeting Atiśa Dīpaṃkaraśrījñāna after his arrival in Tibet, Atiśa considered him a manifestation of his teacher Nag po pa (Kṛṣṇapāda). Rong zom instructed many important figures of the day, including the translator Mar pa, prior to his departure for India. (Source: "Rong zom Chos kyi bzang po." In ''The Princeton Dictionary of Buddhism'', 720–1. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)tp://www.jstor.org/stable/j.ctt46n41q.27.))
Karma Trinlepa + (An important master of the Dakpo Kagyu tra … An important master of the Dakpo Kagyu tradition. He was a student of the Seventh Karmapa and a teacher to the Eighth Karmapa and the Second Pawo Rinpoche. An immanent scholar, he wrote works on both sūtra and tantra, as well as an acclaimed commentary on the three cycles of ''doha'' of the famed Indian master Saraha.'doha'' of the famed Indian master Saraha.)
Roger Corless + (Born in Merseyside, England, in 1938, [Rog … Born in Merseyside, England, in 1938, [Roger Jonathan Corless] began studying religion at the age of sixteen, understanding himself as being Buddhist, though attending Christian churches. He studied theology at King’s College at the University of London, receiving a Bachelor of Divinity in 1961. In wrestling with the Hebrew and Greek texts of the Bible, and particularly in the sacrament of the Eucharist, Roger experienced God’s presence. He was baptized into the Roman Catholic church in 1964 after coming to the United States to pursue a PhD in Buddhist Studies at the University of Wisconsin–Madison, from which he received that degree in 1973. From there, he joined the Department of Religion at Duke University and remained there until his retirement in 2000. In 1980, Roger took refuge as a Gelugpa Buddhist under Geshela Lhundup Sopa, having first obtained permission from his Catholic spiritual director and having explained to Geshela what he was doing. His refuge or dharma name was Lhundup Tashi, ‘‘spontaneous fortune’’ or ‘‘luck.’’ Later, Roger also became a Benedictine oblate, taking Gregory as his Oblate name after Pope Gregory, whose instruction to Augustine of Canterbury was not to destroy the pagan temples, but to bring them into the church by trying to find what was good and preparatory to the Gospel. Roger understood himself as a dual practitioner, but did not seek to blend the two practices or traditions. Rather, he sought to be present to each in their own irreconcilable differences and deep riches. Roger was always reflecting and writing on something, wanting to be open to the insights emerging from his studies and practices. His works are prolific. Over the past thirty years, he published three monographs (''The Art of Christian Alchemy: Transfiguring the Ordinary through Holistic Meditation'' [Paulist Press, 1981]; ''I Am Food: The Mass in Planetary Perspective'' [Crossroad, 1981, and Wipf and Stock, 2004]; and ''The Vision of Buddhism: The Space under the Tree'' [Paragon House, 1989]), one edited volume (with Paul Knitter, ''Buddhist Emptiness and Christian Trinity: Essays and Explorations'' [Paulist Press, 1990]), essays in thirty-one books, thirty-seven articles in twenty journals, articles in six encyclopedias, and twenty-seven papers. Before his death, he had also completed six additional essays, forthcoming in edited volumes, and a draft of another monograph, ''Where Do We Go from Here? The Many Religions and the Next Step''. Over the years, his works examined Buddhist teachings and practices, Christian teachings and practices, Buddhist-Christian dialogue, and interreligious dialogue; more recently his focus had turned to queer dharma topics and same-sex issues. ([https://muse.jhu.edu/article/220092/pdf Adapted from Source Jul 21, 2020]))
Śāntibhadra + (Bu ston’s ''History'' (Obermiller, ''The H … Bu ston’s ''History'' (Obermiller, ''The History of Buddhism'', 217, 218; and Szerb, ''Bu Ston's History'', 94, 95) lists Śāntibhadra as an Indian teacher of Gö Khukpa Lhatsé and Marpa Lotsawa. See also Cyrus Stearns, ''Luminous Lives: The Story of the Early Masters of the Lam ’bras Tradition in Tibet'' (Boston: Wisdom Publications, 2001), 85, 206-207, 210-211, where his aliases are given as Badantabarma, Bharohamtung, Chiterwa, Hangdu Karpo, Mahākarunika, Chiterwa, and Tsaham Pandita Zhiwa Zangpo. Śāntibhadra was a disciple of Nāropa and the Tibetan translator ’Brog mi studied under him in Nepal. ([http://www.thlib.org/collections/texts/jiats/#!jiats=/05/apple/b5/ Source Accessed Aug 20, 2020. See note 47])ource Accessed Aug 20, 2020. See note 47]))
Buddhaprabha + (Buddhaprabha was an Indian translator of S … Buddhaprabha was an Indian translator of Sanskrit texts into Tibetan, about whom little is known. Given the fact that he was a contemporary of Jinamitra, Dānaśīla, and Yeshe De, he probably lived between the late eighth and early ninth centuries. The Buddhist Digital Resource Center (TBRC.org) does not attribute a single text to him as translator (see https://www.tbrc.org/#!rid=P8268), but he is listed as the co-translator of the ''Questions of Sāgaramati Sūtra'' (Skt. ''Sāgaramatiparipṛcchāsūtra'', Tib. '' 'Phags pa blo gros rgya mtshos zhus pa zhes bya ba theg pa chen po'i mdo'') along with the above figures. po'i mdo'') along with the above figures.)
Ngawang Kunga Wangchuk + (Celebrated contemporary Sakya scholar who … Celebrated contemporary Sakya scholar who held the office of abbot of Dzongsar Monastery. A brief biography can be found in his obituary published [https://khyentsefoundation.org/project/part-x-khenpo-kunga-wangchuk/ here], and a short video tribute can be watched [https://www.youtube.com/watch?v=HDLFFlEDIyY here].www.youtube.com/watch?v=HDLFFlEDIyY here].)
Chagdud Tulku + (Chagdud Tulku Rinpoche (Tib. ལྕགས་མདུད་སྤྲ … Chagdud Tulku Rinpoche (Tib. ལྕགས་མདུད་སྤྲུལ་སྐུ་, Wyl. lcags mdud sprul sku) (1930-2002), Padma Gargyi Wangchuk, was a renowned teacher of the Nyingma school. He was known and respected in the West for his teachings, and also for his melodic chanting voice, his artistry as a sculptor and painter, his limitless compassion, and his sense of humour. He was the source of treasured Nyingma lineage transmissions for the thousands of people whom he taught in North and South America, Asia, Australia, and Europe.Chagdud Tulku Rinpoche was the fourteenth recognized Chagdud incarnation; and his root incarnation was Gyalwa Chokyang. Chagdud means 'iron knot', and is said to derive from one Sherab Gyaltsen, the first Chagdud incarnation, who folded an iron sword into a knot with his bare hands. This feat deeply impressed the emperor of Mongolia and inspired him to shower honours on Chagdud. Chagdud Tulku Rinpoche demonstrated the same extraordinary power several times in his youth when he compressed stout swords into folds. ([https://www.rigpawiki.org/index.php?title=Chagdud_Tulku_Rinpoche Source Accessed Feb 6, 2020])lku_Rinpoche Source Accessed Feb 6, 2020]))