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Born in Poland, Arnold Kunst studied first at the University of Lwów. He later studied in Vienna, with Erich Frauwallner, as well as in Warsaw, with Stanislaw Schayer; and it was under this gifted Warsaw historian of Indian philosophy and religion that he took his doctorate. His thesis, published under the title of ''Probleme der buddhistischen Logik in der Darstellung des Tattvasaṅgraha'' (Polska Akademia Umiejȩtności, Prace komisji orientalistycznej Nr. 33, Kraków 1939), was devoted to an edition and translation of the ''Anumāna''-chapter in Śāntarakṣita's great treatise on the main topics of Indian philosophy. Together with his teacher Stanistaw Schayer, Arnold Kunst was thus responsible for inaugurating in Europe the careful study on both a philological and philosophical basis of Śāntarakṣita's ''Tattvasaṃgraha''.
Having moved to England just before the war, Arnold Kunst published in collaboration with E. H. Johnston the Sanskrit text of Nāgārjuna's ''Vigrahavyāvartanī'' (''Mélanges chinois et bouddhiques'' 9 [1948-1951], pp. 99-152; reprinted, with an English translation in Kamaleswar Bhattacharya, ''The dialectical method of Nāgārjuna'', Delhi 1978). His continuing interest in problems of Indian logic is reflected in later articles, such as the one on the vexed question of the excluded middle in Buddhism (Rocznik Orientalistyczny 21 [1957], pp. 141-7). His work on the ''Tattvasaṃgraha'' and Kamalaśīla's ''Pañjikā'' on it also brought him to lndo-Tibetan studies. In this field he published not only an edition of the Tibetan translation, contained in the Tibetan bsTan 'gyur, of Kamalaśīla's ''Pañjikā'' on the ''Anumāna''-chapter of the ''Tattvasaṃgraha'' but also a detailed study on the editions of the bsTan 'gyur, one of our main sources for the history of classical Indian philosophy (''Mélanges chinois et bouddhiques'' 8 [1947], pp. 106-216).
In 1947 Arnold Kunst took leave of absence from the School of Oriental and African Studies (University of London), where he had been appointed a lecturer, to take up a post as an international civil servant at the United Nations secretariat in New York. There he remained until 1963, dealing with non-selfgoverning territories in the Trusteeship Department. This new activity brought him again, if in a different way, into close contact with Asia, where he travelled extensively; and in carrying out this work he was no doubt
inspired and helped by his training as an Indologist and historian of Indian and Buddhist thought.
On resuming a lectureship at the School of Oriental and African Studies in 1964, Arnold Kunst turned his attention to early and classical Indian thought in general. From this period comes for example his study on the interpretation of the ''Svetāśvataropaniṣad'' (''Bulletin of the School of Oriental and African Studies'' 31 [1968], pp. 309-314) which has recently been reprinted in India in a volume of essays dedicated to Ludwik Sternbach, his old friend and colleague both in Indological studies and at the United Nations (''Ludwik Sternbach felicitation volume'', Akhila Bharatiya Sanskrit Parishad, Lucknow 1979, pp. 565-572).
Arnold Kunst gave expression to his humanistic and pragmatic concerns in Indian studies in his article 'Man - the creator' published in this journal (''JIP'' 4 [1976], pp. 51-68). Pointing out there that classical Indian thought was largely non-theistic (rather than atheistic), and that in it man rather than God very often figures as creator, he has observed that 'the soteriological spark lies in man, the obstacles and hindrances in creation, and the kinetisation of the spark generated by the realization of the dichotomy [between creation and ''puruṣa'', etc.] is enhanced by such variety of methods as each separate system has adopted .... The versatile Yoga system as known from the Yogasūtras has but reversed the processes of the Sāṃkhya ontology and by their adaptation to the exclusively psychological aspects has devised a way to manipulate the intrinsic and extrinsic phenomena.., to de-create creation and to con-struct the absolute by de-struction of the phenomenal' (p. 57). 'To those to whom God is the maker and creator, a man-made creation, acquitting God of his creatures' good and bad experiences and actions, may be heresy and offence .... It was gnosticism that was the rule and orthodoxy rather than exception and heresy in post-Vedic thinking in India, while it was exception and heresy rather than rule and orthodoxy in Christian
religions' (p. 62). 'The egoeentrism of man was, no doubt, responsible for the emphasis on his soteriological aspirations, and on the setting of his moral and ethical code. The question was, how far this code included or excluded man's participation in society and how much stress it laid on solipsistic
criteria as yardsticks of man's advancement as a member of a nation .... In ancient India, the transitional period from Vedic ritualism to soteriological speculations was generally marked by total or partial rejection of God's interference in man's quest for spiritual attainment .... It sounds all so very pragmatic; but the pragmatism is of a type difficult to translate into social values. Modern India has tried to undo the social damage brought about by •.. overspiritualization. It was tried to reintroduce God as the creator in order to unburden man of his cosmic responsibility and turn his attention to India as a society .... The attempt, though formidable, is by no means uniform .... Non-theism has largely shifted to either agnosticism or to theism' (pp. 62-63).
In his two-fold activity as a scholar - in Warsaw, Vienna, Oxford, London, and Cambridge - and as an international civil servant - in New York and Asia - Arnold Kunst sought to resolve one of the dualities to which he has called attention, that between social values involving participation and the (perhaps 'overspiritualized') world of the mind. (D. Seyfort Ruegg, "IN MEMORIAM ARNOLD KUNST (1903-1981)," ''Journal of Indian Philosophy'' 11 (1983) 3-5).
Artemus B. Engle began studying the Tibetan language in Howell, New Jersey in early 1971 at Labsum Shedrup Ling, the precursor of the Tibetan Buddhist Learning Center. In 1972 he became a student of Sera Mey Khensur Lobsang Tharchin Rinpoche, a relationship that spanned more than thirty years. In 1975 he enrolled in the Buddhist Studies program at the University of Wisconsin in Madison and received a PhD in 1983. Since the mid-1980s he taught Tibetan language and Buddhist doctrine at the Mahayana Sutra and Tantra Center in Howell, New Jersey. In 2005 he became a Tsadra Foundation Translation Fellow and has worked primarily on the ''Pañcaskandhaprakarana'' and the ''Bodhisattvabhūmi''. +
Arthur David Waley (born Arthur David Schloss, 19 August 1889 – 27 June 1966) was an English orientalist and sinologist who achieved both popular and scholarly acclaim for his translations of Chinese and Japanese poetry. Among his honours were the CBE in 1952, the Queen's Gold Medal for Poetry in 1953, and he was invested as a Companion of Honour in 1956.
Although highly learned, Waley avoided academic posts and most often wrote for a general audience. He chose not to be a specialist but to translate a wide and personal range of classical literature. Starting in the 1910s and continuing steadily almost until his death in 1966, these translations started with poetry, such as ''A Hundred and Seventy Chinese Poems'' (1918) and ''Japanese Poetry: The Uta'' (1919), then an equally wide range of novels, such as ''The Tale of Genji'' (1925–26), an 11th-century Japanese work, and ''Monkey'', from 16th-century China. Waley also presented and translated Chinese philosophy, wrote biographies of literary figures, and maintained a lifelong interest in both Asian and Western paintings.
A recent evaluation called Waley "the great transmitter of the high literary cultures of China and Japan to the English-reading general public; the ambassador from East to West in the first half of the 20th century", and went on to say that he was "self-taught, but reached remarkable levels of fluency, even erudition, in both languages. It was a unique achievement, possible (as he himself later noted) only in that time, and unlikely to be repeated. ([https://en.wikipedia.org/wiki/Arthur_Waley Source Accessed Apr 22, 2020]) +
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] +
Mahamahopadhyaya Yogacharya Dr Ashoke Kumar Chatterjee . . . was born in 1933 in West Bengal. . . . He received initiation in Kriyayoga in April 1961. He reached the pinnacle of Kriyayoga within a short span.
His three Gurus were stalwarts in this discipline. His first Guru was Sri Annada Charan Shastri (Bhattacharya) disciple of Panchanan Bhattacharya, an elevated disciple of Yogiraj Sri Shama Churn Lahiree. After Sastriji’s demise, Dr Chatterjee obtained initiation from Sundarlal Lalaji of Varanasi, disciple of Harinarayan Paladhi, who was the disciple of Yogiraj and later from Sri Satyacharan Lahiri, grandson of Yogiraj.
Today Mahamahopadhyaya Yogacharya Dr Ashoke Kumar Chatterjee is acknowledged as a World Kriyayoga Master. Being an ardent devotee of Sanatana Dharma Polestar, Yogiraj Shama Churn Lahiree and to propagate His ideals and tenets before the masses so that they derive the right path, the right enlightenment, he has penned many books in Bengali, illustrating the science of Kriyayoga. Most of his books have been published in Indian languages like Hindi, Oriya, Telugu, Marathi, Gujarati, Tamil, and Malayalam. ‘Purana Purusha Yogiraj Sri Shama Churn Lahiree’ has been published in French also. His other book ‘Who is this Shama Churn?’ is published in English. He has authored quite a number of articles delineating the science hence rationality of Kriyayoga.
He has authored several books, poems, detailing the life, ideals, precepts, sadhana realisations of Yogiraj and expounded the innate significance of Prana, dharma and God concept. His writings have unfolded a new chapter on Indology.
He has founded Spiritual Centres for Kriyayoga revived by Yogiraj Shamachurn – at Kakdwip & Bankura (in West Bengal), Degaon (Near Pune, in Maharashtra), Hyderabad with the objective that mankind can derive the Kriyayoga revived by Yogiraj.
He has organized philanthropic activities through this Mission. To further Yogiraj-consciousness he has travelled throughout India and many places in Orient and Occident. People irrespective of caste, creed, colour, nation, language, Hindus, Muslims, Christians, Buddhists, Jains, untouchables, renouncers, are all coming under his aegis and are finding in him their haven and panacea for all evils. He has large following throughout India and abroad like USA, England, France, Spain, Canada, Australia, South Korea, Bangladesh etc.
Mahamahopadhyaya Yogacharya Dr. Ashoke Kumar Chatterjee was invited as sole representative from India to participate and mediate in the Parliament of World Religions held at Val St. Hugon, France in 1997 convened by Dalai Lama and sponsored by UNO, UNESCO, UNCHR. At this Parliament of World Religions, he upheld the tenets of Sanatana yogadharma to the world with a clarion voice. His brilliant exegesis on the subject of love, peace and solidarity – ‘ONE GOD, ONE RELIGION, ONE WORLD, ONE MAN’ at The Parliament of World Religions received tumultuous applause. French newspapers commented on him to be ‘wise worthy dignified sage’ ‘a seer’ a visionary’ etc.
Moreover, he has been conferred the prestigious Honoris Causa (MAHAMAHOPADHYAYA) by Tirupati Sanskrit University, Tirupati at their 16th Annual Convocation for His inimitable contribution to Indology for six decades. In addition in December 2012, he was conferred the Lifetime Achievement Award at the 1st World Parliament of Spirituality held in Hyderabad. ([https://kriyayogablogs.wordpress.com/drakc/ Source Accessed Mar 9, 2021])
Ashwani Peetush is Associate Professor of Philosophy at Wilfrid Laurier University in Waterloo, Ontario. His research areas encompass ethics, political philosophy, and Indian philosophy; particular themes of interest include human rights, pluralism,
and the metaphysics of the self and consciousness in Advaita Vedānta and Buddhism. His recent publications include ''Human Rights: India and the West'' (edited with Jay Drydyk, OUP, 2015); "Justice, Diversity, and Dialogue: Rawlsian Multiculturalism"
in ''Multiculturalism and Religious Identity'', ed. S. Sikka and L. Beaman (McGill-Queens Press, 2014); and "The Ethics of Radical Equality" in ''The Bloomsbury Research Handbook of Indian Ethics'', ed. S. Ranganathan (Bloomsbury, 2017). (Source: [[Ethics without Self, Dharma without Atman]]) +
Auguste Barth (born in Strasbourg 22 May 1834; died in Paris 15 April 1916) was a French orientalist. He is best known by his work in connection with the religions of India. His volume, ''Les religions de l'Inde'' (Paris, 1879), was translated into English (London, 1882). Mention may also be made of his ''Inscriptions sanscrites du Cambodge'' (Sanskrit inscriptions of Cambodia; Paris, 1885) and of numerous monographs and reviews in ''Journal Asiatique'', in ''Mélusine'', and in the ''Mémoires de la Société de Linguistique''. His annual reports on researches into the history of Indian religions, in ''Revue de l'Histoire des Religions'' (1880) are especially valuable. He was a member of the French Institute. Barth became a foreign member of the Royal Netherlands Academy of Arts and Sciences in 1896. ([https://en.wikipedia.org/wiki/Auguste_Barth Source Accessed Aug 15, 2023]) +
Aurelian Scrima was the founder and general manager of Herald Publishing House until 2016. +
Aśoka. (P. Asoka; T. Mya ngan med; C. Ayu wang; J. Aiku ō; K. Ayuk wang 阿育王) (c. 300-232 BCE; r. c. 268-232 BCE). Indian Mauryan emperor and celebrated patron of Buddhism; also known as Dharmāśoka. Son of Bindusāra and grandson of Candragupta, Aśoka was the third king of the Mauryan dynasty. Aśoka left numerous inscriptions recording his edicts and proclamations to the subjects of his realm. In these inscriptions, Aśoka is referred to as Devānām Priyaḥ, "beloved of the gods." These inscriptions comprise one of the earliest bodies of writing as yet deciphered from the Indian subcontinent. His edicts have been found inscribed on boulders, on stone pillars, and in caves and are widely distributed from northern Pakistan in the west, across the Gangetic plain to Bengal in the east, to near Chennai in South India. The inscriptions are ethical and religious in content, with some describing how Aśoka turned to the dharma after subjugating the territory of Kaliṅga (in the Coastal region of modern Andhra Pradesh) in a bloody war. In his own words, Aśoka states that the bloodshed of that campaign caused him remorse and taught him that rule by dharma, or righteousness, is superior to rule by mere force of arms. While the Buddha, dharma, and saṃgha are extolled and Buddhist texts are mentioned in the edicts, the dharma that Aśoka promulgated was neither sectarian nor even specifically Buddhist, but a general code of administrative, public, and private ethics suitable for a multireligious and multiethnic polity. It is clear that Aśoka saw this code of ethics as a diplomatic tool as well, in that he
dispatched embassies to neighboring states in an effort to establish dharma as the basis for international relations. The edicts were not translated until the nineteenth century, however, and
therefore played little role in the Buddhist view of Aśoka, which derives instead from a variety of legends told about the emperor. The legend of Aśoka is recounted in the Sanskrit Divyāvadāna, in the Pāli chronicles of Sri Lanka, Dīpavaṃsa and Mahāvaṃsa, and in the Pāli commentaries, particularly the
Samantapāsādikā. Particularly in Pāli materials, Aśoka is portrayed as a staunch sectarian and exclusive patron of the Pāli tradition. The inscriptional evidence, as noted above, does not support that claim. In the Mahāvaṃsa, for example, Aśoka is said to have been converted to Theravāda Buddhism by the
novice Nigrodha, after which he purifies the Buddhist saṃgha by purging it of non-Theravāda heretics. He then sponsors the convention of the third Buddhist council (samgītī) under the presidency of Moggaliputtatissa, an entirely Theravāda affair. Recalling perhaps the historical Aśoka's diplomatic missions, the legend recounts how, after the council, Moggaliputtatissa dispatched Theravāda missions,
comprised of monks, to nine adjacent lands for the purpose of propagating the religion, including Aśoka's son (Mahinda) and daughter (Saṅghamittā) to Sri Lanka. In Sri Lanka, where the legend appears to have originated, and in the Theravāda countries of Southeast Asia, the Pāli account of King Aśoka was adopted as one of the main paradigms of Buddhist kingship and models of ideal governance and proper saṃgha-state relations. A different set of legends, which do not recount the conversion
of Sri Lanka, appears in Sanskrit sources, most notably, the Aśokāvadāna. (Source: "Aśoka." In ''The Princeton Dictionary of Buddhism'', 70–71. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
Indian paṇḍita known to have been an expert in Abhidharma and to have assisted in the Tibetan translation of the ''Saddharmasmṛtyupasthānasūtra''. ([https://read.84000.co/translation/toh287.html Source Accessed Aug 31, 2021]) +
B
Dynamic lecturer, progressive scholar, and one of the most prolific writers and translators of Tibetan Buddhism in the West, B. Alan Wallace, Ph.D., continually seeks innovative ways to integrate Buddhist contemplative practices with Western science to advance the study of the mind.
Dr. Wallace, a scholar and practitioner of Buddhism since 1970, has taught Buddhist theory and meditation worldwide since 1976. Having devoted fourteen years to training as a Tibetan Buddhist monk, ordained by H. H. the Dalai Lama, he went on to earn an undergraduate degree in physics and the philosophy of science at Amherst College and a doctorate in religious studies at Stanford. ([http://www.alanwallace.org Source Accessed Nov 17, 2020]) +
'Baatra' Erdene-Ochir is a Ph.D. student in Buddhist Studies. He received a bachelor's degree in philosophy from UCSB and a master's degree in theological studies from Harvard Divinity School. He is interested in Indo-Tibetan Buddhist philosophical polemics and the history of Buddhist scholastic traditions as well as monastic institutions in Tibet and Mongolia. ([https://www.religion.ucsb.edu/people/student/erdenebaatar-baatra-hehimhis-erdene-ochir/ Source Accessed June 9, 2021]) +
Dr. Baijnath Puri, the Professor Emeritus, was one of the leading Indian historians, a widely traveled man and was often invited to deliver lectures at many universities in Europe. He was for more than five years Professor and Head of the Department of Ancient Indian History and Archaeology at the Lucknow University.
His two works ''India in the Time of Patanjali'' and ''The History of the Gurjara Pratiharas'' earned him the two research degrees of M. Litt. and D. Phil. from the Oxford University. He has more than 25 published works to his credit. (Source: [https://www.mlbd.in/products/buddhism-in-central-asia-b-n-puri-9788120803725-8120803728 Motilal Banarsidass]) +
Baizhang Huaihai (Chinese: 百丈懷海; pinyin: Bǎizhàng Huáihái; Wade-Giles: Pai-chang Huai-hai; Japanese: Hyakujō Ekai) (720–814) was a Zen master during the Tang Dynasty. A native of Fuzhou, he was a dharma heir of Mazu Daoyi (Wade-Giles: Ma-tsu Tao-i).[1] Baizhang's students included Huangbo, Linji and Puhua.
Hagiographic depictions of Baizhang depict him as a radical and iconoclastic figure, but these narratives derive from at least a century and a half after his death and were developed and elaborated during the Song dynasty.[2] As Mario Poceski writes, the earliest strata of sources (such as the ''Baizhang guanglu'' 百丈廣錄 ) about this figure provide a "divergent image of Baizhang as a sophisticated teacher of doctrine, who is at ease with both the philosophical and contemplative aspects of Buddhism."[3] Poceski summarizes this figure thus:
:The image of Baizhang conveyed by the Tang-era sources is that of a learned and sagacious monk who is well versed in both the theoretical and contemplative aspects of medieval Chinese Buddhism. Here we encounter Baizhang as a teacher of a particular Chan brand of Buddhist doctrine, formulated in a manner and idiom that are unique to him and to the Hongzhou school as a whole. Nonetheless, he also comes across as someone who is cognizant of major intellectual trends in Tang Buddhism, as well as deeply steeped in canonical texts and traditions. His discourses are filled with scriptural quotations and allusions. He also often resorts to technical Buddhist vocabulary, of the kind one usually finds in the texts of philosophically oriented schools of Chinese Buddhism such as Huayan, Faxiang, and Tiantai. Here the primary mode in which Baizhang communicates his teachings is the public Chan sermon, presented in the ritual framework of “ascending the [Dharma] hall [to preach]” (''shangtang'').[4]
Regarding his teachings, Poceski notes:
:A central idea that infuses most of Baizhang’s sermons is the ineffability or indescribability of reality. Ultimate reality cannot be predicated in terms of conventional conceptual categories, as it transcends the familiar realm of words and ideas. Nonetheless, it can be approached or realized—as it truly is, without any accretions or distortions—as it manifests at all times and in all places. That is done by means of intuitive knowledge, whose cultivation is one of the cornerstones of Chan soteriology. Since the essence of reality cannot be captured or conveyed via the mediums of words and letters, according to Baizhang it is pointless to get stuck in dogmatic assertions, or to attach to a particular doctrine or practice. Like everything else, the various Chan (or more broadly Buddhist) teachings are empty of self-nature. They simply constitute expedient tools in an ongoing process of cultivating detachment and transcendence that supposedly free the mind of mistaken views and distorted ways of perceiving reality; to put it differently, they belong to the well-known Buddhist category of “skillful means” (''fangbian'', or upāya in Sanskrit). Holding on rigidly or fetishizing a particular text, viewpoint, or method of practice—even the most profound and potent ones—can turn out to be counterproductive, as it becomes a source of attachment that impedes spiritual progress. The perfection of the Chan path of practice and realization, therefore, does not involve the attainment of some particular ability or knowledge. Rather, in Baizhang’s text it is depicted as a process of letting go of all views and attachment that interfere with the innate human ability to know reality and experience spiritual freedom.[5]
One of his doctrinal innovations is what are called the “three propositions” (sanju), which are three distinct stages of spiritual realization or progressive ways of knowing:[6]
*Thoroughgoing detachment from all things and affairs
*Nonabiding in the state of detachment
*Letting go of even the subtlest vestiges of self-referential awareness or knowledge of having transcended detachment.
Baizhang's teachings and sayings have been translated by Thomas Cleary in ''Sayings and Doings of Pai-Chang''.[7] The Wild fox koan is attributed to Baizhang. ([https://en.wikipedia.org/wiki/Baizhang_Huaihai Source Accessed July 15, 2021])
Nicola Bajetta is a Hamburg University graduate. Received the Khyentse Foundation Award for Excellence in Buddhist Studies (In recognition of distinction in the field of Indo-Tibetan Buddhist Studies for the year 2018). +
Balangoda Ananda Maitreya Thero (Sinhala: අග්ග මහා පණ්ඩිත බලංගොඩ ආනන්ද මෛත්රෙය මහා නා හිමි;23 August 1896 – 18 July 1998; was a Sri Lankan Buddhist monk who was one of the most distinguished scholars and expositors of Theravada Buddhism in the twentieth century. He was highly respected by Sri Lankan Buddhists, who believed that he had achieved a higher level of spiritual development.[2][5] Sri Lankan Buddhists also considered Balangoda Ananda Maitreya Thero as a Bodhisattva, who will attain Buddhahood in a future life.
Balangoda Ananda Maitreya Thero lived a modest life and did a great service for the propagation of Buddhist philosophy. In recognition of his valuable service at the Sixth Buddhist council held in Burma, the Burmese government conferred on him the title of Agga Maha Pandita (Chief Great Scholar) in 1956. Later in March 1997, the Burmese government conferred on Balangoda Ananda Maitreya Thero the highest Sangha title, Abhidhaja Maha Rattha Guru (Most Eminent Great Spiritual Teacher), which is equivalent to Sangharaja, in honor of his unique service to the Buddhist religion. ([https://en.wikipedia.org/wiki/Balangoda_Ananda_Maitreya_Thero Source Accessed Feb 13, 2023]) +
Baoyun 寶雲 (376?–449) was from Liangzhou. He traveled to Central Asia, Khotan (Hotan), and India around 397. There he met Faxian and other Chinese pilgrims. In India he studied languages, then returned to Chang’an and became a follower of Buddhabhadra (359–429). Buddhabhadra was in Chang’an from 406–408. Baoyun then followed Buddhabhadra south to Mount Lu, and ultimately to Jiankang (Nanjing). His good friend Huiguan accompanied Baoyun throughout the entire journey. All three men stayed at Daochang Temple in Jiankang. Baoyun later moved to Liuheshan Temple, outside of Jiankang. It was at these two temples that he made his translations [of the ''Buddhacarita''], reading the Indian text and translating orally. In this way the ''Buddhacarita'' was rendered in 421 C.E. (Yongchu 2 of the Liu Song), at Liuheshan Temple. (Willemen, ''Buddhacarita: In Praise of Buddha's Acts'', translator's introduction, xiv–xv). In addition to the ''Buddhacarita'' Baoyun is recorded as having assisted in the translation of several sūtras, including the ''Akṣayamatinirdeśasūtra'' and the ''Sāgaramatiparipṛcchāsūtra''. +
Barbara Frye, a student of Tibetan Buddhism for several years, has edited numerous works by Tibetan authors. +
Dr. Barbara Nelson is a Lecturer in the School of Culture, History and Language, ANU College of Asia and the Pacific, The Australian National University, Canberra, Australia. Her research interests include the history of Mahāyāna Buddhism in India, bodhisattva path and ''kshaanti'' (patience), Buddhist texts in Sanskrit, translation studies, Indian history and religions, and the policy and practice of secularism in India. ([https://researchers.anu.edu.au/researchers/nelson-be Source Accessed Jan 13, 2021]) +
Barbra Clayton is an Associate Professor of Religious Studies at Mount Allison University, a liberal arts institution located in the heart of maritime Canada. She is the author of ''Moral Theory in Śāntideva's Śikṣāsamuccaya'', the article on Buddhist Ethics in the ''Oxford Handbook of World Philosophy'', and several articles on Mahāyāna morality. Her recent work focuses on the ethics of environmentalism in the Shambhala Buddhist community, as well as on Buddhist monasticism at Gampo Abbey in Canada. She is the co-editor with Dan Cozort of the ''Journal of Buddhist Ethics'', though is currently taking an extended sabbatical from this role . . . ([https://www.cardus.ca/contributors/bclayton/ Source Accessed Jan 19, 2021]) +