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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]) +
Banārasī Lāl was an Indian scholar specializing in Buddhist studies, particularly in the areas of Sanskrit texts and Buddhist philosophy. He made significant contributions to the field through his research and publications in academic journals.
Lāl's work focused on analyzing and interpreting important Buddhist texts. He published an article titled "Āryamañjuśrī-nāma-saṃgīti: A Text-Analysis" in the journal ''Dhīḥ'' in 1986, demonstrating his expertise in textual analysis of Sanskrit Buddhist literature. In 1994, he worked on the texts "Amṛtakaṇikā" by Raviśrījñāna and "Amṛtakaṇikod-dyotanibandha," further showcasing his philological skills.
His research interests extended to Buddhist iconography and symbolism. In 2003, Lāl published a study on "Samyaksambuddhabhāṣitapratimālakṣaṇa" in ''Dhīḥ'', exploring the characteristics of Buddha images as described in Buddhist literature.
Banārasī Lāl's contributions to the field of Buddhist studies helped advance the understanding of complex Sanskrit texts and their philosophical implications. His work continues to be cited by contemporary scholars. +
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]) +
Bardor Tulku Rinpoche was born in 1949 in Kham, East Tibet. At a very early age, he was recognized by His Holiness the 16th Gyalwang Karmapa as the third incarnation of Terchen Barway Dorje.
When Rinpoche was a small child, with his family and his Dharma tutor he maintained a nomadic life style. Rinpoche was six when he left East Tibet in the company of his grandparents on a journey that took him first to Lhasa, then Tsurphu, and finally to Drikung where Rinpoche was to remain for a couple of years at the home of his grandparents.
After Rinpoche’s grandparents passed away, his parents and siblings joined him in Drikung. When the political and social conditions in Tibet worsened as a result of the Chinese Communist occupation, Rinpoche and his family—initially a party of thirteen—set out toward India over the Himalayas along with many other Tibetans who were also fleeing the fighting.
They traveled through Kongpo to Pema Ku. In Pema Ku, at the border of Tibet and India, as a result of the arduous journey, all Rinpoche’s family members died. When Rinpoche’s father—the last member of his family—died, Rinpoche left Pema Ku and continued on toward Assam with other refugees.
At the township known as Bomdila, where the borders of Tibet, Bhutan, and India meet, a bombing raid dispersed the group. Rinpoche and a young friend fled the attack and traveled westward, along the border of Bhutan and India, to Siliguri and eventually to Darjeeling. When they arrived in Darjeeling, His Holiness the 16th Karmapa was notified that Rinpoche had safely made his way out of Tibet. Filled with joy at the good news, His Holiness arranged for Rinpoche to be brought to Sikkim, and for Rinpoche’s friend to be taken care of.
Bardor Tulku Rinpoche was enthroned as a tulku at Rumtek Monastery when he was in his teens. It was also at Rumtek Monastery, under the tutelage of His Holiness the 16th Karmapa, that Rinpoche’s formal training took place.
After completing many years of study and practice, Bardor Tulku Rinpoche accompanied the 16th Karmapa on his world tours in 1974 and 1976. In 1977, His Holiness asked Rinpoche to remain in Woodstock, New York, at Karma Triyana Dharmachakra (KTD). During his first two years at KTD, Rinpoche worked side-by-side with the staff to renovate and winterize the house and prepare for the last visit of His Holiness the Sixteenth Karmapa to the West. During that last visit, in 1980, His Holiness directed that his monastery and seat in North America be established at KTD, and he performed the formal investiture. After the groundbreaking ceremony in May of 1982, Bardor Rinpoche directed the construction activities and labored each day to build the monastery. When the construction of the shrine building was essentially completed in early 1990s, he assumed responsibilities as a teacher at KTD and its affiliate Karma Thegsum Chöling centers (KTCs).
In 2000, with a blessing from His Holiness the 17th Karmapa and His Eminence the 12th Tai Situ Rinpoche, Bardor Tulku Rinpoche established Raktrul Foundation in order to help rebuild the Raktrul Monastery in Tibet and provide educational facilities for monks and the lay community. In 2003, Rinpoche established Kunzang Palchen Ling (KPL), a Tibetan Buddhist Center in Red Hook, New York. Based on nonsectarian principles, KPL offers Dharma teachings from all traditions of Tibetan Buddhism and serves as a base for preserving and bringing to the West the terma teachings of Terchen Barway Dorje.
After working tirelessly for thirty-one years with the Venerable Khenpo Karthar Rinpoche, the abbot of KTD, to firmly establish KTD and its affiliates in the United States, in October 2008, Bardor Tulku Rinpoche resigned from all his responsibilities at KTD. In August 2009, the KTD Board of Trustees issued an appreciation letter acknowledging Bardor Tulku Rinpoche’s role in the establishment KTD and its affiliates in North America.
Since he left KTD, Bardor Tulku Rinpoche has been directing the activities of Kunzang Palchen Ling, guiding Palchen Study Groups nationwide, overseeing translation projects of terma texts of Terchen Barway Dorje and the construction of the new facility at Kunzang Palchen Ling that is an implementation of his vision for KPL. Rinpoche also serves as an adviser for Dharma TV, an online Buddhist television project. [http://www.kunzang.org/biography/ Source Kunzang.org, Accessed January 27, 2022.]
Bari Lotsawa, also known as Rinchen Drak, was the second throne holder of Sakya school (Tib. Sakya Trizin). At the age of 63, he retained the seat of Sakya for a period of eight years (1102-1110). He is one of the main lineage figures in the transmission and translation of the White Tara practice and tantras that originate from the Indian master Vagishvarakirti. (Source: [https://www.rigpawiki.org/index.php?title=Bari_Lotsawa Rigpa Wiki]) +
Mr. Bryant was a painter and musician strongly influenced by Tibetan Buddhism. In 1973 he founded the Samaya Foundation in Manhattan, a nonprofit organization dedicated to spreading Tibetan culture in the United States. (Samaya is the Sanskrit word for vow or commitment.)
In the spring of 1988, the foundation brought Tibetan monks to New York City from the Namgyal monastery in India to create the Wheel of Time sand mandala at the American Museum of Natural History. The mandala -- a large, colorful, circular meditational image of intricate design -- was made entirely of sand painstakingly poured from small funnels. It took over two weeks to complete; it was then ritually destroyed, its contents carried in procession to the banks of the Hudson and scattered on the water.
The mandala was recreated in other cities in the United States and Europe thereafter. In 1993, Mr. Bryant published a book, ''The Wheel of Time Sand Mandala: Visual Scripture of Tibetan Buddhism,'' to which the Dalai Lama contributed a foreword. ([https://www.nytimes.com/1997/05/25/arts/barry-bryant-56-a-proponent-of-the-tibetan-buddhist-culture.html Source Accessed Mar 22, 2023]) +
Dr. Barry Clark is the only Westerner to have undergone the complete theoretical and clinical training of a Tibetan doctor. For almost 20 years, he has studied, practiced and taught the ancient science of Tibetan medicine. His primary teacher was Dr. Yeshe Donden, the personal physician to H.H. the Dalai Lama for eighteen years. Dr. Clark now lives and practices in New Zealand, and frequently teaches and gives workshops in Europe, North America and SE Asia. (Source: [https://www.shambhala.com/snowlion_articles/the-quintessence-tantras-of-tibetan-medicine/ Shambhala Publications]) +
Bataa Mishig-Ish serves as chairperson of the Department of Religious Studies in the Institute of Philosophy at the Mongolian Academy of Sciences. He received a PhD in Asian studies from Ritsumeikan University in Japan and a master’s degree in Asian religions as well as a master’s degree in political science from the University of Hawaii, USA. Bataa also had a monastic educational background in Gandantegchenling and Dashichoiling monasteries in Ulaanbaatar, Mongolia. Earlier in his career, Mishig-Ish was an associate professor at the National Academy of Governance. He also worked as a senior analyst on religious and cultural affairs for the National Security Council of Mongolia and served as an advisor on religious and cultural Affairs to the President of Mongolia. An expert on government and religious relations in Mongolia, he now heads the Tritiya Dharmachakra Foundation (TDF) for promoting Buddhist studies and research works in Mongolia. He is the editor of several publications for the conferences on Buddhism and the author of two books on contemporary Buddhism in Mongolia. In addition, he serves as director of the board of trustees of Orgil Secondary School in Ulaanbaatar, Mongolia. ([https://www.iclrs.org/blurb/mishigish-bataa/ Source Accessed Dec 16, 2024]) +
Christoph Baumer is a Swiss scholar and explorer. From 1984 onwards, he has conducted explorations in Central Asia, China and Tibet, the results of which have been published in numerous books, scholarly publications and radio programs. ([https://en.wikipedia.org/wiki/Christoph_Baumer Wikipedia]) +
Beatrice Lane Suzuki was the American wife of D. T. Suzuki, the well-known philosopher, Buddhist scholar, and Zen popularizer in the West. Her name is familiar to few Theosophists, yet she played an important role in Japanese Theosophy. ([https://www.theosophical.org/publications/quest-magazine/1254-beatrice-lane-suzuki-an-american-theosophist-in-japan Source Accessed Sep 14, 2021]) +
Bella Chao received her MA from Rangjung Yeshe Institute in 2023. Her thesis is titled "Sakya Paṇḍita's ''Ritual for Generating the Mind According to the Madhyamaka Tradition'' (''Dbu ma lugs kyi sems bskyed kyi cho ga'')." She received a Study Scholarship from Tsadra Foundation in 2021. +
Ben Connelly is a Soto Zen teacher and dharma heir in the Katagiri lineage based at Minnesota Zen Meditation Center. He also provides secular mindfulness training in a variety of contexts including police training, half-way houses, and correctional facilities, and is a professional musician. He lives in Minneapolis, Minnesota. (Source: Amazon Author Page)
Learn more at the [https://www.mnzencenter.org/teachers.html Minnesota Zen Meditation Center website].
Watch a video of Ben talking about his book ''Vasubandhu’s Three Natures'':
https://www.youtube.com/watch?v=dBK5k17eYDw +
Benjamin Bogin is an Associate Professor of Asian Studies at Skidmore College. He received his M.A. and Ph.D. (Buddhist Studies) from the University of Michigan and spent six years living in Kathmandu, Nepal where he directed study-abroad programs in the Himalayas for American students. Bogin writes and teaches on the intersections of biographical literature, sacred geography, and visual art in Himalayan cultures. He is the author of ''[[The Illuminated Life of the Great Yolmowa]]'' (Serindia Publications, 2013) and the co-editor, with Andrew Quintman, of ''[[Himalayan Passages: Tibetan and Newar Studies in Honor of Hubert Decleer]]'' (Wisdom Publications, 2014). Other research interests include Buddhism and agriculture, death and dying, poetry, translation, and ghosts.
Also see:
https://www.skidmore.edu/asianstudies/faculty/bogin.php +
Benjamin is a Belgian national who holds BA and MA degrees in Buddhist Studies with Himalayan Language from Kathmandu University. He has been teaching classical Tibetan at RYI since 2008 and has both managed and taught on several Summer Intensive programs. His research interests include Mahayana Buddhist philosophy, Indian and Tibetan teachings on Buddha nature, and Vajrayana practices. ([https://www.ryi.org/faculty/benjamin-collet-cassart Source Accessed June 2, 2021]) +
Ben Ewing is a member of the Dharmachakra Translation Committee and the Subashita Translation Group. He completed an MA thesis from Rangjung Yeshe Institute entitled "The Saraha of Tibet: How Mgur Shaped the Legacy of Lingchen Repa, Tibetan Siddha." +
Born on 6 January 1897 in a family devoted to Sanskrit learning, Bhattacharyya had his first lessons in Sanskrit with his father Maha-mahopadhyaya Haraprasad Shastri-a great scholar in different branches of Sanskrit literature and an ar,tiquarian. In 1919 he took a first class M.A. in Sanskrit from Calcutta University and in 1925 Ph. D., the first such. from Dacca University. While his father had guided him through the different branches of Sanskrit literature, young Bhattacharyya had in Professor Alfred Foucher his preceptor in matters relating to ancient art forms and archaeology of India. He spent some years studying Sanskrit manuscripts in Nepal. While just thirty he made his mark as a scholar of Tantra and Pratima.
In 1924 Maharaja Sayaji Rao Gaekwad, a great patron of learning and scholarship, took Bhattacharyya to Baroda to be the General Editor of Gaekwad's Oriental Series and after three years made him the Director of Oriental Institute. Baroda. As the General Editor of the Oriental Series and the Director of the Oriental Institute, Bhattacharyya showed extraordinary organizing abilities as well as erudition. Part of his time was devoted to lectures to degree students. The Gaekwad recognized his merits by conferring on him the titles of Rajya Ratna and Jnana Jyoti. He retired in 1952.
Among his publications are: ''The Indian Buddhist Iconography'' (Oxford 1924; revised edition Calcutta 1958); ''Sadhanamala'' (Vol. I Baroda 1925 and Vol. II Baroda 1928); ''Twn Vajrayana Works'' (Baroda 1929); ''Guhyasamaja Tantra'' (Baroda 1931}; ''An Introduction to Buddhist Esoterism'' (Oxford 1932); and ''Nispannayogavali'' (Baroda 1949).
In his study of the Tantras Bhattacharyya began with no particular sympathy for the mystic practices and rituals as is evident from his earlier writings. With the progress of his studies in Brahmanical. Jain and Buddhist sources he came to an acceptance of the higher values of the Tantras. While he was among the first to assert that the Hindu Tantra borrowed much from the Vajrayana and even debased many Vajrayana practices. Bhattacharyya very firmly held that later Mahayana pantheon deliberately and consciously incorporated a number of Hindu deities. From medieval Hindu tradition he identified the Mahayana deity Prajna with the Hindu deity Sakti. He was as firm on this as about the nomenclature Ohyani Buddha being ancient and correct.
The symposium on Tantras opened in this number of the Bulletin will no doubt be poorer because Bhattacharyya can no longer join issue. He had also advised us to organize in our pages a probe into the nomenclature Dhyani Buddha. Namgyal Institute of Tibetology benefited much from his advice regarding identification of images and figures on scrolls. The publication RGYAN-DRUG MCHOG-GNYIS had his guidance as our next publication on iconography was to have the same.
In retirement that is since 1 952 Bhattacharyya spent his time on finding remedies and systematic cure for physical and mental ailments in the Tantric lore. A large number of difficult cases were cured. Bhattacharyya c!aimed to have freely used Hindu and Buddhist. Indian and Tibetan, formulae and spells He published some books on tele-therapy: The Science of Tridosha (New York 1951), Gem Therapy (Calcutta 1958: 1963). and Magnet Dowsing (Calcutta 1960), For strictly academic class he wrote a paper entitled "Scientific Background of the Buddhist Tantras" in Buddha Jayanti Special Number of the ''Indian Historical Quarterly'' (Calcutta 1956).
As an academician of highest discipline and as an authority on Indian esoteric systems and iconography Bhattacharyya was held in esteem in connected circles all over the world. Those who came into intimate contact with him found him more a Bodhisattva than a Pandita. ([https://himalaya.socanth.cam.ac.uk/collections/journals/bot/pdf/bot_01_02_obituary.pdf Source Accessed Feb 24, 2024])
Yael Bentor is a senior lecturer of Indian and Tibetan Studies in the departments of Comparative Religion and Asian Studies at The Hebrew University of Jerusalem. Her current research interests are the dynamics of the evolution of tantric traditions in Tibet during the fourteenth to sixteenth centuries, focusing on the creation stage of the Guhyasamāja Tantra. She is the author (with Penpa Dorjee) of [[The Essence of the Ocean of Attainments]]: Explanation of the Creation Stage of the Guhyasamāja, King of All Tantras (AIBS, 2013) and [[A Classical Tibetan Reader]]: Selections from Renowned Works with Custom Glossaries (Wisdom, 2013). ([http://www.as.huji.ac.il/user/287 Source]) +
