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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])
Linda Covill received her PhD from the University of Oxford and is the author of ''Handsome Nanda'', a translation and a study of Asvaghosa's Saundarananda. +
Linda E. Patrik, Professor of Philosophy at Union College, works on bridges between Asian philosophy and western philosophy, particularly with regard to ethical issues and philosophical issues concerning the nature of consciousness. She has studied and taught with Tibetan Buddhist philosophers at the Nitartha Institute, and she is part of a Tibetan text preservation effort based at Nitartha International's Document Input Center in Kathmandu. ([http://www.digitalhumanities.org/dhq/vol/1/1/bios.html Source Accessed Oct 9, 2022]) +
Linda Gatter has received teachings from Lama Yeshe, Lama Zopa Rinpoche and many other great Tibetan lamas since 1978. From 1997–98 she was co-director of Land of Medicine Buddha, California. She began editing books for the LYWA in 1998 and since 2000 has been the Media Manager for Maitreya Project International. (Source: ''The Kindness of Others'', 2006) +
Dr. Linda Jean LaMacchia was born in Greenbelt, MD. Linda was a teacher, researcher, and author of ''Songs and Lives of the Jomo'', about Tibetan Buddhist nuns living in northern India. +
is a Ph.D. candidate at the University of Vienna. Her teaching areas include Asian Art in Viennese Collections and Ritual Art of the Tibetan Bön tradition. She is co-editor of the exhibition catalogue ''Bön: Geister aus Butter: Kunst und Ritual des alten Tibet'', with Deborah Klimburg-Salter, and Charles Ramble.
Wien: Museum für Völkerkunde 2013, and also of the first volume of the papers from the 20th conference of the European Association for South Asian Archaeology and Art entitled ''Changing Forms and Cultural Identity: Religious and Secular Iconographies'', edited by Deborah Klimburg-Salter, and Linda Lojda. Turnhout: Brepols 2014. ([https://brill.com/display/book/9789004307438/B9789004307438_001.xml Source Accessed Aug 1, 2023]) +
Rory Lindsay is a PhD candidate in Tibetan and South Asian religions
at Harvard University. His doctoral research focuses on Tibetan Buddhist
funerary manuals connected with the Sarvadurgatipariśodhana
Tantra, paying special attention to the writings of Jetsün Drakpa
Gyaltsen (1147–1216) and the debates they triggered among scholars
in the 15th and 16th centuries. In addition, Rory is working on a
Translation & Transmission Conference 73
book-length study of the life and works of the eastern Tibetan scholar
Drakyab Lodrö Gyaltsen (c. 1901–1963). Rory is also Review Editor
at Buddhadharma: The Practitioner’s Quarterly, and a member
of the Chödung Karmo Translation Group. Rory completed his BA
(2005) and MA (2008) degrees in Buddhist studies at the University
of Toronto.
Rory began studying Tibetan in 2004. He has studied at the University
of Toronto, Rangjung Yeshe Institute, Harvard University, and IBA.
His main lineages is Sa skya. He has translated Kun rig gi cho ga gzhan
phan ‘od zer by Rje btsun Grags pa rgyal mtshan and related works. (2014 Translation & Transmission Conference Program) +
Linnart Mäll (7 June 1938 – 14 February 2010) was an Estonian historian, orientalist, translator and politician. Born in Tallinn, Estonia, Mäll graduated from the University of Tartu in 1962 with a major in general history. He followed graduation with postgraduate studies at the Institute of Oriental Studies of the Russian Academy of Sciences at the USSR Academy of Sciences (1964–1966) and Department of History, University of Tartu (1966–1969); 1985 Cand. Hist. (PhD) in history, PhD thesis "Ashtasāhasrikā Prajñāpāramitā as a Historical Source".
Since 1994 he was Head of the Centre for Oriental Studies, senior research fellow, Department of History, Faculty of Philosophy, University of Tartu. From 1969 to 1973 he served as lecturer of the Chair of General History at Tartu State University. Later he was dismissed for anti-communist views and subsequently worked for ten years as engineer of the Cabinet for Oriental Studies. He was partly rehabilitated in 1983 and promoted to head of the Laboratory for History and Semiotics (1983–1991). He later served as head of the Laboratory for Oriental Studies (1991–1994).
His main research fields included: Buddhist Mahāyāna texts, Buddhist mythology, classical Indian literature and culture, classical Chinese texts, Tibetan Buddhist texts and the history of small nations and peoples.
He was one of the first who applied the methods of semiotic analysis for investigation of Buddhist texts and other texts of classical Oriental thought. Mäll was one of the central figures of the branch of oriental studies in the Tartu-Moscow Semiotic School in 1960–70s. In the 1990s he worked on the elaboration of the conception of humanistic base texts; since 1998 the initiator and head of the research project "Humanistic base texts in the history of mankind"; and author of ten books and over one hundred academic articles.
Mäll was inspired to become a Buddhist and buddhologist by well-known Estonian theologian and philosopher Uku Masing in the early 1960s. He later studied under and worked together with several Buddhist and non-Buddhist teachers and scholars including Nikolai Konrad, Alexander Piatigorsky, Oktiabrina Volkova, Youri Parfionovich, Lev Menshikov and Lama Bidia Dandaron. He was a teacher and spiritual master for many Estonian Buddhists and orientalists of the younger generation. In the 1990s he established close ties with The Dalai Lama and served as the main organizer of both of his visits to Estonia (1991 and 2001). Mäll was the founder and director of the first Mahāyāna Institute (which existed from 1991 to 1994). ([https://en.wikipedia.org/wiki/Linnart_M%C3%A4ll Source Accessed Mar 17, 2021])
Lionel David Barnett CB FBA (21 October 1871 – 28 January 1960) was an English orientalist. The son of a Liverpool banker, Barnett was educated at Liverpool High School, Liverpool Institute, University College, Liverpool and Trinity College, Cambridge, where he took a first class degree in classics and was three times a winner of a Browne medal. In 1899, he joined the British Museum as Assistant Keeper in the Department of Oriental Printed Books and Manuscripts. In 1908 he became Keeper, remaining in the post until his retirement in 1936. He was also Professor of Sanskrit at University College, London from 1906 to 1917, founding Lecturer in Sanskrit at the School of Oriental Studies (1917–1948), Lecturer in Ancient Indian History and Epigraphy (1922–1948), and Librarian of the School (1940–1947). In 1948, at the age of 77, he rejoined the British Museum, which was desperately short of staff, as an Assistant Keeper, remaining there until his death. ([https://en.wikipedia.org/wiki/Lionel_Barnett Source Accessed Jan 19, 2021]) +
Rabbi Kennard Lipman, Ph.D., received rabbinic ordination in 2002 from the Hebrew Union College, Los Angeles, and was rabbi in State College, PA, Napa, CA, and Santa Maria, CA. He is currently a Lecturer in the Dept. of Humanities at San Jose State University.
During college he traveled to India and then studied for the next 20 years with some of the foremost teachers of Tibetan Buddhism. He received his Ph.D. in Far Eastern Studies under Prof. H.V. Guenther. In that same year he also met his principal Tibetan teacher, Chogyal Namkhai Norbu Rinpoche. Ken taught in, and was also Program Director of, the East-West Psychology Program at the California Institute of Integral Studies in San Francisco. ([https://www.amazon.com/Kennard-Lipman/e/B004NF0CPQ%3Fref=dbs_a_mng_rwt_scns_share Source Accessed March 31, 2020]) +
Lisa Stein is a disciple of [https://research.tsadra.org/index.php/Norbu,_Thinley Thinley Norbu Rinpoche] and [https://research.tsadra.org/index.php/Tharchin,_Lama Lama Tharchin Rinpoche]. She is the co-translator (along with Ngawang Zangpo) of [https://research.tsadra.org/index.php/But%C3%B6n%27s_History_of_Buddhism_in_India_and_Its_Spread_to_Tibet ''Butön's History of Buddhism in India and Its Spread to Tibet'']. She is the owner at EVOLVE, Integrative Personal Training in Portland, Oregon. +
Liu Zhen studied Indology, Tibetology and Sinology at Universität-München, Germany from 2001-2008. In 2001 he received his MA with a thesis on The Maitreyavyākarana – A Comparison of the Different Versions with a Translation of the Sanskrit Text. In 2008 he received his Ph.D. with a dissertation on Meditation and Asceticism – A New Sanskrit Source for the Buddha Legend. He is currently a professor in the National Institute for Advanced Humanistic Studies, and Director of the Center for Gandhian and Indian Studies, at Fudan University. His research specialties are Veda and Vedic literature, comparisons between Chinese and Indian literature, Indian Mahā- and Hīna-yāna Buddhism, comparisons of Indian, Tibetan and Chinese Buddhist documents, Sanskrit manuscripts and Indian and Central Asian art. ([https://www.harvard-yenching.org/person/liu-zhen/ Source Accessed June 8, 2023]) +
Lo Lotsāwa was a Tibetan translator who was born sometime in the latter part of twelfth century. He traveled to Nepal and India and received extensive teachings from many Indian masters. The translations of a number of Vajrayāna works are attributed to him. (Thupten Jinpa, ''Mind Training: The Great Collection'', 612n406) +
Ven. Lobsang Gyatso was born in 1928 in a small village in eastern Tibet. He became a monk at the age of eleven, and later traveled to central Tibet to study at Drepung Monastery. After fleeing Tibet during the 1959 Tibetan Uprising, Gen Lobsang Gyatso, or “Gen la” as he was known at the Institute, eventually moved to Mussoorie to serve as a religious teacher at the Central School for Tibetans.
In 1973, after being appointed by His Holiness to establish the Institute, he re-located to Dharamsala, India. After some difficult early years the Institute became one of the success stories of the Tibetan exile community. In 1991, Gen la expanded upon the already-successful work of the Institute with the founding of a new branch at Sarah, the College for Higher Tibetan Studies. Under his guidance, the Institute of Buddhist Dialectics and the College for Higher Tibetan Studies developed into uniquely valuable Tibetan educational institutions, offering integrated studies in both traditional Tibetan disciplines and modern subjects.
While the establishment of the Institute of Buddhist Dialectics and the College for Higher Tibetan Studies at Sarah is the work for which Gen la will be best remembered, he was also an accomplished writer.
A selection of Gen Lobsang Gyatso’s publications:
* ''Harmony of Emptiness and Dependent-Arising'', Paljor Publications, 1992.
* ''The Four Noble Truths'', Snow Lion Publications, 1994.
* ''Bodhicitta: Cultivating the Compassionate Mind of Enlightenment'', Snow Lion Publications, 1997.
* ''Memoirs of a Tibetan Lama'' by Gyatso, Lobsang (1990) Paperback, Snow Lion Publications, 1998.
* ''Tsongkhapa’s Praise for Dependent Relativity'', Wisdom Publications, 2012.
A Tibetan patriot, meditation master, and unswerving follower of the Dalai Lama, Gen la emerged as a fearless social critic, and a deeply spiritual man. On 5 February 1997, Gen Lobsang Gyatso and two of his assistants were brutally murdered in Dharamsala. ([https://tibetanwhoswho.wordpress.com/2018/12/13/ven-lobsang-gyatso/ Source Accessed Apr 19, 2021])
Lobsang P. Lhalungpa was born in Lhasa, Tibet. From 1940 until 1952, he was a monk-official in the service of His Holiness the Dalai Lama and of the Tibetan government. He established the first Tibetan-language program of All India Radio and dedicated his life to the promotion and preservation of Tibet’s rich spiritual and cultural tradition. Lhalungpa translated ''The Life of Milarepa'', and was chosen by His Holiness the Sixteenth Karmapa to translate ''Mahamudra: The Moonlight''. He authored ''Tibet: The Sacred Realm''. He lived in Santa Fe, New Mexico, for many years before his death in 2008. ([https://wisdomexperience.org/content-author/lobsang-p-lhalungpa/ Source Accessed Oct 14, 2025]) +
