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Leo M. Pruden (March 1938 - October 1991) was an American scholar and translator. His major works include a translation into English of Louis de La Vallée Poussin's six-volume French translation of the Abhidharma-kosa. For this translation, Pruden consulted the Sanskrit source text, as well as contemporary Chinese and Japanese sources.
Pruden studied at Tokyo University, in the Department of Indian and Buddhist Studies, from 1961 to 1964.
He began teaching on the Abhidharma at Brown University (1970-1971), and subsequently at the Nyingma Institute (Berkeley, California), and at the University of Oriental Studies (Los Angeles).
In 1973, Pruden and Venerable Dr. Thich Thien-An co-founded the American University of Oriental Studies in Los Angeles, California. This institution was later restructered as Buddha Dharma University. ([https://encyclopediaofbuddhism.org/wiki/Leo_M._Pruden Source: Encyclopedia of Buddhism online]) +
Leon Hurvitz (1923-1992) was professor in the Department of Asian Studies, University of British Columbia. He spent time as a translator and interpreter and later studied in Japan during the occupation, specializing in early Chinese Buddhism. (Source: [http://cup.columbia.edu/book/scripture-of-the-lotus-blossom-of-the-fine-dharma/9780231148955 Columbia University Press]) +
Leonard A. Bullen was one of the pioneers of the Buddhist movement in Australia. He was the first president of the Buddhist Society of Victoria when it was established in 1953 and one of the first office-bearers of the executive committee of the Buddhist Federation of Australia. He was also a coeditor of the Buddhist journal ''Metta''. He passed away in 1984 at the age of 76.
His other publications issued by BPS are ''A Technique of Living'' (Wheel No. 226/230) and "Action and Reaction in Buddhist Teaching" in ''Kamma and Its Fruit'' (Wheel No. 221/224). (https://www.dhammawiki.com/index.php/Leonard_A._Bullen Source Accessed Mar 30, 2023]) +
Leonard Zwilling was born in New York City in 1945. He studied Tibetan Buddhism and the Tibetan language with Geshe Wangyal at Labsum Shedrub Ling in Freewood Acres, New Jersey (1967-1969) and graduated from the University of Wisconsin-Madison with a B.A. in Indian Studies in 1970, going on to receive a masters degree in Hindu Studies (1972), and a Ph.D. in Buddhist Studies (1976), also at the University of Wisconsin-Madison. His doctoral dissertation, on the theory of apoha in Buddhist logic, was done under the direction of Prof. Geshe Lhundub Sopa. He did pre-doctoral research in Sri Lanka (1973-74) and in Nepal (1975-76), under Ford Foundation and Fulbright-Hayes scholarships respectively.
From 1977-83 Dr. Zwilling taught Asian Religions, Sanskrit and Tibetan at the University of Wisconsin (Madison and Milwaukee), Gustavus Adolphus College, Western Illinois University, and Beloit College. He received a masters in library science from the University of Wisconsin-Madison in 1985, and from 1986-2009 was General Editor (and Bibliographer until 2004) at the Dictionary of American Regional English in the Department of English, University of Wisconsin-Madison, where he is presently Senior Scientist Emeritus.
Dr. Zwilling has published research in a number of fields, including pioneering work on the history of sexuality in ancient India. Since 2005 his research has centered on Ippolito Desideri and the Catholic missions to Tibet, and he is currently working with Michael Sweet on a new and complete English translation of Desideri’s Notizie Istoriche del Tibet. ([http://win.ippolito-desideri.net/doc/biografie/Zwilling-en.pdf Source Accessed May 12, 2020]) +
Leonard van der Kuijp is professor of Tibetan and Himalayan Studies and chairs the Committee on Inner Asian and Altaic Studies. Best known for his studies of Buddhist epistemology, he is the author of numerous works on Tibet and Tibetan Buddhism. Recent publications include An Early Tibetan Survey of Buddhist Literature (Vol. 64, Harvard Oriental Series, 2008), coauthored with Kurtis R. Schaeffer, and In Search of Dharma: Indian and Ceylonese Travelers in Fifteenth Century Tibet (Wisdom, 2009). Van der Kuijp’s research focuses primarily on the Indo-Tibetan Buddhist thought, Tibetan Buddhist intellectual history, Tibetan Buddhism, and premodern Sino-Tibetan and Tibeto-Mongol political and religious relations. He teaches three new courses this term, covering histories, the era of the 5th Dalai Lama, and the historical geography of the Tibetan cultural area. Van der Kuijp received his Master's degree at the University of Saskatchewan in Saskatoon, Canada, and his doctorate at the University of Hamburg in Germany. He joined the faculty at Harvard in 1995. He is the former chair of the Department of Sanskrit and Indian Studies (now the Department of South Asian Studies). In 1993 van der Kuijp received the MacArthur Fellowship for "pioneering contributions to the study of Tibetan epistemology, biography and poetry." Van der Kuijp worked with the Nepal Research Center of the Humboldt University of Berlin and the University of Washington in Seattle. In 1999, he founded the Tibetan Buddhist Resource Center (TBRC), together with E. Gene Smith. ([https://ealc.fas.harvard.edu/people/leonard-van-der-kuijp Source Accessed Jan 14, 2019]) +
LESLIE D. ALLDRITT is an Associate Professor of Religion and Philosophy at Northland College in Ashland, Wisconsin. He earned his Ph.D. in Religious Studies from Temple University in 1991 and was privileged to study with Dr. Richard DeMartino at Temple University. His current research interest is Japanese Buddhism and its relationship to the ''burakumin'', a discriminated group in Japan. Born in Kansas, he currently resides in northern Wisconsin with his wife, Vicki, and son, Owen. ([https://ia802900.us.archive.org/7/items/religionsoftheworldbuddhismlesliealldrittd._239_D/Religions%20of%20the%20World%20%20Buddhism%20Leslie%20Alldritt%20D..pdf Source Accessed Feb 13, 2023]) +
Leslie S. Kawamura was an Assistant Professor, Department of Religious Studies, University of Calgary, Alberta. He held a Ph.D. from the University of Saskatchewan, Saskatoon, in Far Eastern Studies (1974). He studied at the Kyoto University (Japan) and taught at the Nyingma Institute (Berkeley), Institute of Buddhist Studies (Berkeley), and the University of Saskatchewan (Saskatoon). His publications include ''Mind in Buddhist Psychology'' (with H.V. Guenther, Dharma Press, 1975) and ''Golden Zephyr'' (Dharma Press, 1975). He was a founding member of the Honpa Buddhist Church of Alberta and the Canada-Mongolia Society. ([https://www.wlupress.wlu.ca/Contributors/K/Kawamura-Leslie Adapted from Source May 18, 2021]) +
Review of PhD Thesis: http://dissertationreviews.org/archives/2594
Lewis Doney is a philologist and scholar of Buddhist Studies. He received his BA (Religious Studies) from Lancaster University in 2002, and his MA and PhD (Study of Religions) from SOAS, London, in 2004 and 2011. Since then he has been engaged in postdoctoral research on Tibet at LMU, Munich and FU, Berlin. His publications include a book with the title The Zangs gling ma: The First Padmasambhava Biography. (International Institute for Tibetan and Buddhist Studies, 2014). He researched reflections of India in early Tibetan Buddhist historiography as part of the European Research Council-funded project “Asia Beyond Boundaries” at the British Museum. At Ruhr-Universität Bochum he worked on the BuddhistRoad project on "Localising Tibetan Tantric Communities at Dunhuang" - https://buddhistroad.ceres.rub.de/en/ +
Lewis Lancaster (born 27 October 1932) is Emeritus Professor of the Department of East Asian Languages at the University of California, Berkeley, USA, and has served as President, Adjunct Professor, and Chair of the dissertation committee at University of the West since 1992. He graduated from Roanoke College (B.A.) in 1954 and received an Honorary Doctorate of Letters from Roanoke in 2007. He is also a 1958 graduate of USC-ST (M.Th.) and a 1968 graduate of the University of Wisconsin (Ph.D.). He received an Honorary Doctorate of Buddhist Studies from Vietnam Buddhist University in 2011.
Professor Lancaster has published over 55 articles and reviews and has edited or authored numerous books including ''Prajñāpāramitā and Related Systems'', ''The Korean Buddhist Canon'', ''Buddhist Scriptures'', ''Early Ch’an in China and Tibet'', and ''Assimilation of Buddhism in Korea''. He also founded the Electronic Cultural Atlas Initiative to use the computer-based technology to map the spread of Buddhism from the remote past to the present. In 2008 he gave the Burke Lectureship on Religion & Society. Professor Lancaster is the research advisor for the Buddha's Birthday Education Project. He was the Chair of Buddhist Studies at UC, Berkeley, USA and Editor of the Berkeley Buddhist Studies Series. . . .
Professor Lancaster was a key figure in the creation of descriptive catalogue and digitization of the Korean Buddhist Canon. He was awarded the 2014 Grand Award from the Korean Buddhist Order for his contribution to Buddhism. ([https://en.wikipedia.org/wiki/Lewis_Lancaster Source Accessed March 23, 2020]) +
Mark Edward Lewis, who received his doctorate from the University
of Chicago in 1985, is currently university lecturer in Chinese Studies at
Cambridge University. He is the author of Sanctioned Violence in Early
China and is currently researching the origins in China of the idea of the
“classic” (ching) and its impact on the theories of writing and genre.
Source: [[Chinese Buddhist Apocrypha]] +
Murub Tsenpo was the second of the three sons of King Trisong Deutsen. Also known as Yeshe Rolpa Tsal and Lhase Lotsāwa, several prominent tertöns were considered to be his emanations, including Sangye Lingpa, Zhikpo Lingpa, and Chogyur Lingpa. +
Lhatsun Namkha Jikme was an important conduit of the Dzogchen teachings who was considered to be the combined emanation of Vimalamitra and Longchenpa. He is credited with the "opening" of the hidden land of Sikkim and was instrumental in the establishment of the royal dynasty of this Himalayan kingdom. He was a student of two of the most influential treasure-revealers of his day, Jatsön Nyingpo and Dudul Dorje, though he is perhaps best known for his own pure vision cycle the ''[[Rtsa gsum rig 'dzin srog sgrub]]''. The mountain smoke offering from this cycle has become extremely widespread, especially in the West due to its propagation by Dudjom Rinpoche and his students. +
Lhodrak Dharma Senge was the author of a commentary on the ''Ultimate Continuum''. Apart from the obvious association of the author with the southern Lhodrak region of Central Tibet, we have no information on when and where he lived. However, the style and content of the commentary suggest its composition was completed in the early classical period of the twelfth-thirteenth centuries, most likely before the well-known commentaries on the ''Ultimate Continuum'' appeared at the peak of the classical period in the fourteenth and fifteenth centuries. +
A direct student of Sakya Paṇḍita Kunga Gyaltsen (1182–1251), from whom he received detailed teachings on the ''Bodhicaryāvatāra''. He wrote a commentary on the ''Bodhicaryāvatāra'' as a synopsis of the teachings he had received from Sakya Paṇḍita. +
Hong Yi (23 October 1880 – 13 October 1942; Chinese: 弘一; pinyin: Hóngyī, also romanized Hung Yit), or Yan Yin (Chinese: 演音; pinyin: Yǎnyīn), born Li Shutong (李叔同 and 李漱筒) was a Chinese Buddhist monk, artist and art teacher. He also went by the names Wen Tao, Guang Hou, and Shu Tong, but was most commonly known by his Buddhist name, Hong Yi. He was a master painter, musician, dramatist, calligrapher, seal cutter, poet, and Buddhist monk.
He was born in Tianjin to a banking family originating in Hongtong County, Shanxi, that migrated to Tianjin in the Ming Dynasty, though his mother was from Pinghu, Zhejiang province.
In 1898 Li moved to Shanghai and joined the "Shanghai Painting and Calligraphy Association,", and the "Shanghai Scholarly Society" while he was attending the Nanyang Public School (later became Jiaotong University). In 1905 Li went to Japan to study at Tokyo School of Fine Art in Ueno Park where he specialized in Western painting and music, and met a lover by the name of Yukiko who was to become his concubine. In 1910 Li returned to China and was appointed to Tianjin's Beiyang Advanced Industry School. The next year he was appointed as a music teacher in a girls' school in Shanghai. He went to Hangzhou in 1912 and became a lecturer in the Zhejiang Secondary Normal College (now Hangzhou Normal University). He taught not only Western painting and music but also art history. By 1915 Jiang Qian hired him as a teacher at Nanjing Higher Normal School (renamed in 1949 to Nanjing University), where he taught painting and music. He also taught at Zhejiang Secondary Normal School (浙江兩級師範學堂), the predecessor of the famous Hangzhou High School.
During these later years, Li's reputation grew, as he became the first Chinese educator to use nude models in his painting classes, not to mention as the first teacher of Western music in China. Some of the students, like Singapore artist Chen Wen Hsi (陳文希) whom he personally groomed, went on to become accomplished masters of the arts in their later days. Li Shutong himself was also an accomplished composer and lyricist. Many of his compositions are still remembered and performed today.
In 1916 [he took?] refuge in the Three Jewels of Buddhism. After spending another year there, Li began a new chapter in his life by choosing to be ordained as a monk, and thus began a holistic life dedicated to propagating Buddhism and its code of conduct. After becoming a monk he practised only calligraphy, developing a simple and unadorned, yet unique style, which was treasured by everyone who received a sample. He became known to all as Master Hong Yi. In 1942, Master Hong Yi died peacefully at the age of 61 in Quanzhou, Fujian Province. Li is one of the three great poetic monks in the late Qing Dynasty. (Others for Su Manshu, Shi Jingan). ([https://en.wikipedia.org/wiki/Hong_Yi Source Accessed July 21, 2023])
Li Tongxuan is a contemporary of Fazang’s who remained relatively unknown during his lifetime, and so he lacks the honor of being considered one of the patriarchs of Huayan Buddhism. However, Li’s work came to exert substantial influence upon subsequent Buddhist tradition, through its impact on the Korean monk Chinul (1158–1210), the Japanese monk Moye (1173–1232), and the Linji Chan masters Juefan Huihong (1071–1128) and Dahui Zonggao (1089–1163). We know little about Li’s life. He lived as a reclusive lay exegete of Buddhism, leading an austere lifestyle involving a daily meal of only seven rice cakes made with dates and cypress. He also seems to have had extensive knowledge of the Book of Changes (Ch. Yijing), presumably due to his being an offspring of the Tang royal family. Li influenced the Huayan tradition through a handful of writings: a commentary on the Avatamsaka Sutra (Ch. Xin huayan jing lun; T36.1739), a summary of that commentary, and a chapter-by-chapter summary of the Avatamsaka Sutra itself. His writings are notable for using the theory of yin-yang and the Five Phases, as well as appealing to correlative reasoning, to discern soteriological significance in minor details such as geographical directions, numbers, and the names of bodhisattvas.
Li’s central contribution to Huayan tradition is his teaching of the one true dharma-realm (Ch. yi zhen fajie). According to this teaching, all places and objects in the world are true just as they are. There is no real ontological separation between the sacred and the secular, enlightenment and ignorance, or the Buddha and sentient beings. Li’s teaching of the one true dharma-realm supports a subitist approach to enlightenment, whereby sentient beings attain Buddhahood suddenly rather than gradually. It supports, as well, his decision to explicate Buddhist ideas using classical Chinese texts, as manifested in his frequent appeal to the Book of Changes in his commentary on the Avatamsaka Sutra. According to Li, Chinese sages such as Kongzi (Confucius) and Laozi (the traditional founder of Daoism), and Chinese classics, offer instructions from bodhisattvas by virtue of their endeavoring to edify sentient beings—and because, according to Li’s teaching, the ordinary human condition is the foundation for enlightenment in this lifetime.
Li justifies his teaching of the one true dharma-realm with a distinctive and non-temporal approach to existence. According to Li, existence is not only subject to change but also entirely complete at each moment. Past, present, and future co-exist at every moment. This non-temporality of existence resolves several problems Li identifies with the notions of cause and effect. The first problem pertains to conceptual relation. If cause and effect are not simultaneous (arising at one and the same moment), Li argues, then because causes are not considered causes until their effects arise, effects precede their causes. If, by contrast, cause and effect are simultaneous, causes become causes exactly when effects arise. The second problem pertains to temporal relation. If cause and effect are not simultaneous, Li argues, there is an inexplicable gap between the time at which a cause arises and the time at which the effect of that cause arises. If, by contrast, cause and effect are simultaneous, there is no such gap.
If past, present, and future intermingle, then insofar as sentient beings who are now ignorant subsequently gain enlightenment, there is no ontological difference between being a sentient being and being a Buddha: sentient beings are simultaneously Buddhas. Li here diverges from Fazang’s more canonical Huayan teaching, whereby ignorance and enlightenment are different ontological aspects of the same one reality. On Li’s account, the difference between sentient beings and Buddhas, and between ignorance and enlightenment, is merely epistemological, a matter of confusion about the nature and conditions of dukkha.
Li finds scriptural support for his non-temporal approach to existence, and his associated teaching of the one true dharma-realm, in two tales. The first, the tale of the dragon girl, occurs in the Lotus Sutra, where the dragon girl attains enlightenment in a single moment. The second, the tale of Sudhana, occurs in the Avatamsaka Sutra, where Sudhana attains enlightenment in a single lifetime. Li interprets both tales as examples illustrating that the moment in which the mind arises to practice the Buddhist path is the same as the moment in which one attains perfect enlightenment. Insofar as practice is the cause of the effect that is enlightenment, it follows that cause and effect are simultaneous—and so all times coexist in one moment. (For Li, the tale of the dragon girl is less perfect than the tale of Sudhana, because the dragon girl, unlike Sudhana, changes her body and geographical location upon attaining enlightenment.) (Source: [https://plato.stanford.edu/entries/buddhism-huayan/#LiTong635730 Stanford Encyclopedia of Buddhism])
Xuezhu Li is a research assistant at the Institute for Religious Research at the China Tibetology Research Center, Beijing. Li Xuezhu was born in Fuding, Fujian in 1966. He studied in Otani University, Kyoto, Japan in 1993. He has obtained master's and doctorate degrees in Buddhist studies at the Graduate School of Literature at the university. The main research directions are China's third theory of Zongji Tibetan doctrine and Indian Mahayana Buddhism meso-ideology, especially a deep study of the meso-doctrine of Yingcheng Zhongguan, a representative of the two middle schools of India's mid-level mesozoism. The doctoral dissertation "Research on the Thought of the Mean of the Moon" is mainly through the interpretation of the Tibetan translations of the representative work of the Moon, "Into the Middle", and the interpretation of Sanskrit documents such as the "Ming Sentence Theory" and "The Thinning of the Theory of Entering the Bodhidharma" to accurately grasp the month. On the basis of the so-called meso-idea, I conducted a comparative study with the three theories of Ji Zang, the master of meso-ideology in China, and made a more in-depth comparison in methodology and critical criticism. Yue said that the theorist is a famous Indian Buddhist scholar in the seventh century, which has a great influence on the later Indian Buddhism and Tibetan Buddhism. He was praised by Master Tsongkhapa as the master who can correctly inherit the righteous views of the pioneer of the Mahayana Buddhism, and designated his The masterpiece "Into the Middle" is one of the five major theories of the Gelug monks.<br> After returning to China in April 2002, he worked at the Institute of Religion of the China Tibetology Research Center, engaged in the study of Sanskrit literature, and has participated in many international cooperative research projects such as the Austrian Academy of Sciences, Ryukyu University, Leipzig University, etc. since 2006. He collated and published Sanskrit texts such as "The Theory of Five Yuns" and "The Five Hundred Songs of Prajna Sutra", and has published more than 40 papers in academic journals at home and abroad. The Sanskrit Baye Scriptures currently being collated and studied include "Into the Middle School", "Abida Mill Lamp Theory", "Muni's Interesting and Solemn Theory", "Abida Mill Mill Collection" and so on. ([http://www.tibetology.ac.cn/person/detail/851 Source Accessed July 7, 2020])
Dr. Liane Pitsos was the former chairwoman of the Garchen Foundation. She handed over the chairmanship to Ms. Elke Bartussek on November 22, 2023. Dr. Pitsos had been involved in various Dharma activities, including organizing the first visit of H.E. Gar Rinpoche to Germany and Europe in 1997, along with Elke Bartussek. She was also associated with the Garchen Foundation's publications and projects related to Tibetan Buddhism. (Generated by Perplexity Mar 4, 2025) +
Libby Hogg was a student at Rangjung Yeshe Institute from 2012–2016. She has edited a number translated texts as a part of the Samye Translation Group which can be viewed on Lotsawa House here: https://www.lotsawahouse.org/search?lang=en&q=Hogg. +
Lin Li-Kouang 林藜光 (1902–1945) was born in 1902 in Xiamen (Amoy), Fujian Province. He graduated in 1926 from the Faculty of Philosophy at Xiamen University and perhaps began his interest in Buddhist Studies at a young age. From 1924 to 1926, he was initiated to Sanskrit by the eminent sinologist and Buddhologist Paul Demiéville (1894–1979) who was in Xiamen at that time. In 1929, he accepted the position as the assistant in the Harvard-Yenching Institute in Peking, at the suggestion of Alexander von Staël-Holstein (1877–1937), an orientalist and a German-Baltic sinologist, with whom he continued his Sanskrit studies and philological researches. At the same time, he started to compile ''Chinese-Sanskrit Index of Kāśyapaparivarta'' that comprised more than 10,000 entries. The index was never published. In 1933, the School of Oriental Languages offered him the position as a Chinese assistant to work alongside Paul Demiéville who was then a professor at the institute. This opportunity allowed him to come to France and study Sanskrit and Pali with the renowned Indologist Sylvain Lévi (1863–1935) at the Collège de France.
When Sylvain Levi was in Nepal in 1922, he had someone copy a voluminous collection of Buddhist stanzas, titled ''Dharma-samuccaya''.
According to Demiéville,
:“''The copy (…) swarmed with faults almost every line (…). A colophon in the manuscript indicated that the stanzas were taken from Saddharma-smṛty-upasthāna-sutra. Sylvain Levi had recognized that the original Sanskrit version of this great work of the Small Vehicle is lost, but a Tibetan version and two Chinese versions have been preserved; he had not, however, succeeded in finding the stanzas from Dharma-samuccaya. The compiler of the Dharma-samuccaya, an obscure monk named Avalokitasiṃha, had the crazy idea of grouping the stanzas of the Saddharma-smṛty-upasthāna-sutra (…) in his own way, and he had upset so well the order according to which the stanzas appeared in the original sutra (…) that Sylvain Levi himself could no longer locate them in their Tibetan or Chinese versions''.” (Demiéville, 1949, Introduction Saddharma-smṛty-upasthāna-sūtration to the Aide-Memoire of the True Law of Lin Li-Kouang)
Collating such a manuscript was an enormous task, and one of the most tedious. Sylvain Levi, already too old to undertake this project, entrusted it to Lin Li-kouang. Following the death of his teacher in 1935, Lin Li-Kouang started to copy the Tibetan translation of the sutra at the National Library of Paris before he applied the same process to the versions of the same text that appeared in the “Collection of Buddhist Scriptures in Chinese”. Both translations would then be compared with the Sanskrit manuscript. By dint of patience and obstinacy, he succeeded in identifying Sanskrit stanzas in the Chinese versions one after another until he was able to correct the Sanskrit text of ''Dharma-samuccaya''.
Under the mentorship of Louis Renou (1896–1966), then the director of the fourth section of the Ecole Pratique des Hautes Etudes, Lin Li-kouang finalized an important edition of the 2,549 ''Dharma-samuccaya'' stanzas, accompanied by annotations. The Sanskrit text was published with the revised and corrected Tibetan translation and Chinese translations, as well as a French translation that Lin Li-kouang did himself. On the basis of this collation of the Tibetan translation and the two Chinese adaptations, Lin Li-kouang arrived at some highly insightful observations.
After he completed the task, he immediately started to draft Introduction to the Compendium of the Law. The draft was originally conceived as a study on the evolution of the ''Dharma-samuccaya'' in the context of the history and the languages of Buddhism, but due to the numerous implications of the topic, it eventually turned into a complete study of ''Saddharma-smṛty-upasthāna-sutra''. As the text kept expanding, it constituted an enormous sum of researches that studies Therevada Buddhism at a certain point in time during its historical evolution. Under the heading ''The Aide-Memoire of the True Law'', this introductory text consists of five chapters and three hundred and fifty pages. The workload was so prodigious that it required of Lin Li-kouang ten years of his life, including six difficult years during the Second World War. He was incredibly diligent. He devoted his entire daytime to teaching Chinese lessons while carried on his research in the evening, often late into the night.
The suffering of the war years, the overwork and his anguish towards the sad fate of his distant county and his relatives, took a toll on his health. On April 29, 1945, at dawn, Lin Li-kouang died silently and in absolute solitude at the sanatorium of St-Hilaire-du-Touvet (Isère) at the age of 43. The following year, his remains were transferred to the Père-Lachaise Cemetery where he is now resting for eternity.
After his death, it was in France that his works were revised and published. Paul Demiéville, André Bareau (1921–1993), professor at EPHE and Jan Willem de Jong (1921–2000), professor at the National University of Australia in Canberra, revised the appendices. The Library of America and the East published all his works in four volumes, in 1946, 1949, 1969 and 1973 respectively.
It is through these monumental works that Lin Li-kouang has contributed to Buddhist Studies in France. Seventy-two years after the death of this Buddhologist who came to France from a faraway land, we have the honor of associating our annual lecture series with his name. Indeed, his career and his work bear witness to the long tradition of collaborations between the three co-founders of CEIB (Inalco, EPHE and Collège de France), as well as between European and Asian researchers. Most importantly, they perfectly illustrate the deep interests that academics hold for Buddhist Studies, driven by the mission of respecting, translating and reconstructing the plurality of civilizations. ([https://tianzhubuddhistnetwork.org/events/ceib-lin-li-kouang-distinguished-lecture-for-buddhist-studies/ Source Accessed Apr 7, 2022])
