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François Jacquemart : '''This is the given name of [[Tcheuky Sèngué]]. See that page for more information.''' +
Françoise Pommaret (born 1954) is a French ethno-historian and Tibetologist.
Pommaret grew up in the Congo. She received her Master of Arts in the history of art and archeology from the Sorbonne University and completed her studies in Tibetan at the Institut national des langues et civilisations orientalest (INALCO). Her doctoral thesis on "People who come back from the netherland in the Tibetan cultural areas" received the prix Delalande-Guérineau from the Académie des Inscriptions et Belles-Lettres.
She holds the position of Director of Research Emeritus at the Centre National de la Recherche Scientifique (CNRS) in Paris. Her work focuses on cultural anthropology in Bhutan and she has published extensively on different aspects of Bhutanese culture.[2][3]
She has worked in Bhutan since 1981 and with the Bhutan Tourism Corporation between 1981 and 1986, after which she participated in educational and cultural projects in Bhutan. She has been a consultant for UNESCO as well as guest-curator for exhibitions. She lectures around the world on aspects of Bhutanese history and culture.
Pommaret works as Associate Professor and adviser to the College of Language and Culture Studies (CLCS), Royal University of Bhutan and worked as scientific advisor to the Bhutan Cultural Atlas.
Pommaret is also honorary consul of France in Bhutan and the president of the association of Amis du Bhoutan (friends of Bhutan, founded 1987). ([https://en.wikipedia.org/wiki/Fran%C3%A7oise_Pommaret Source Accessed Nov 14, 2023]) +
https://en.wikipedia.org/wiki/Fran%C3%A7oise_Robin +
Ananda was awarded a Master’s degree in English language and culture from the university of Réunion after following a course of studies that included exchange programs with the University of Colorado in the USA and the University of Western Australia in Perth. He is a French monk ordained by Kyabje Trulshik Rinpoche on the 26th of April 2006 at the Shechen Monastery in Bodnath, Kathmandu. His main teacher is Jigme Khyentse Rinpoche. He has completed with distinction the MA prep course and then the MA (2024) in Translation, Textual Interpretation, and Philology at Rangjung Yeshe Institute, with support from a Tsadra Foundation grant. He attained an excellent standard in classical Tibetan and Buddhist philosophical studies and has been praised for the level he has attained in Sanskrit, a subject that he has pursued with passion. For some years now, Ananda has contributed to the activities of the [[Padmakara Translation Group]] in Dordogne, of which he is an appreciated member. +
Frederick Eden Pargiter (1852 - 18 February 1927) was a British civil servant and Orientalist.
Born in 1852, Pargiter was the second son of Rev. Robert Pargiter. He studied at Taunton Grammar School and Exeter College, Oxford where he passed in 1873 with a first-class in mathematics. Pargiter passed the Indian Civil Service examinations and embarked for India in 1875.
Pargiter served in India from 1875 to 1906 becoming Under-Secretary to the Government of Bengal in 1885, District and Sessions Court judge in 1887 and a judge of the Calcutta High Court in 1904. Pargiter voluntarily retired in 1906 following the death of his wife and returned to the United Kingdom.
Pargiter died at Oxford on 18 February 1927 in his seventy-fifth year.
In his Ancient Indian Historical Tradition, taking the accession of Chandragupta Maurya in 321 BC as his reference point, Pargiter dated the Battle of Kurukshetra to 950 BC assigning an average of 14.48 years for each king mentioned in the Puranic lists. ([https://en.wikipedia.org/wiki/F._E._Pargiter Source Accessed Apr 16, 2022]) +
Dr. Frederick Shih-Chung Chen holds a DPhil degree in Oriental Studies from the University of Oxford and two MA degrees, in Oriental and African Religions and in the History and Culture of Medicine, respectively, from the School of Oriental and African Studies, University of London. He is a Fellow of the Royal Asiatic Society of Great Britain and Ireland. In 2004-2005, he was a research fellow at the Institute of Oriental Studies, University of Tokyo, sponsored by the Bukkyō Dendō Kyōkai fellowship. After completing his DPhil degree, he was awarded Post-doctoral fellowships by the National Science Council of Taiwan R.O.C. and the Chiang Ching-kuo Foundation of European Region during 2010-2012, to conduct his research project, The Early Formation of the Buddhist Otherworld Bureaucracy in Early Medieval China, at the Faculty of Oriental Studies, University of Oxford. He has published articles on related topics, which will eventually be collected in a planned book. Before arriving at IKGF, he was a researcher on the project, Buddhist Stone Inscriptions in China, at the Heidelberg Academy of Science and Humanities and a research associate at the Faculty of Archaeology, University of Oxford.<br> Dr. Chen specializes in East Asian Buddhism and Chinese religions. He is also interested in the history of Chinese medicine and the history of knowledge transmission. His current research focuses on transcultural exchange between Buddhism and Chinese religions in the border areas of China during the early medieval and medieval periods. ([http://www.ikgf.uni-erlangen.de/people/index.shtml/frederick-chen.shtml Source Accessed May 26, 2020]) +
Frederick William Thomas CIE FBA (21 March 1867 – 6 May 1956), usually cited as F. W. Thomas, was an English Indologist and Tibetologist.
Thomas was born on 21 March 1867 in Tamworth, Staffordshire. After schooling at King Edward's School, Birmingham, he went up to Trinity College, Cambridge in 1885, graduating with a first class degree in both classics and Indian languages and being awarded a Browne medal in both 1888 and 1889. At Cambridge he studied Sanskrit under the influential Orientalist Edward Byles Cowell.
He was a librarian at the India Office Library (now subsumed into the British Library) between 1898 and 1927. Simultaneously he was lecturer in comparative philology at University College, London from 1908 to 1935, Reader in Tibetan at London University from 1909 to 1937 and the Boden Professor of Sanskrit at Oxford University between 1927 and 1937, in which capacity he became a fellow of Balliol College. His students at Oxford included Harold Walter Bailey.
Thomas became a Fellow of the British Academy in 1927. He died on 6 May 1956.
Thomas collaborated with Jacques Bacot in publishing a collection of Old Tibetan historical texts. In addition he studied many Old Tibetan texts himself which were collected in his four-volume Tibetan literary texts and documents concerning Chinese Turkestan and Ancient folk-literature from North-Eastern Tibet. He also published a monograph on the Nam language, and wrote an unpublished work on the Zhangzhung language.
His catalogues of the Tibetan manuscripts from Central Asia brought to the India Office Library by Marc Aurel Stein remained unpublished until 2007, when his catalogue of Tibetan manuscripts from Stein's third expedition was published on the website of the International Dunhuang Project. ([https://en.wikipedia.org/wiki/Frederick_William_Thomas_(philologist) Source Accessed Apr 22, 2022]) +
Frederik David Kan Bosch (Potchefstroom, Transvaal, 17 June 1887 - Leiden, 20 July 1967) was an archaeological scientist and restorer of the Borobudur and Prambanan on Java from 1915 to 1936. ([https://nl.wikipedia.org/wiki/Frederik_David_Kan_Bosch Source Accessed Sep 14, 2021]) +
Fredrik Liland's education and work experience have mainly been in the areas of culture, religion and language, and especially the topic of Buddhism. He lived in Nepal in retreat from 2014 to 2019. Prior to this, he was mostly engaged in work that involved research and dissemination. He has experience as a translator, word processor, teacher, project manager, and book and web designer. ([https://www.linkedin.com/in/fredrik-liland-b375371a7/ Adapted from Source Feb 8, 2021]) +
Friedrich Max Müller (1823-1900), Sanskrit scholar and philologist, was a pioneer in the fields of Vedic studies, comparative philosophy, comparative mythology and comparative religion. Müller was born on 6 December 1823 in Dessau, Germany, to the popular lyric poet Willhelm Müller and his wife Adelheid, the eldest daughter of Präsident von Basedow, the prime minister of the Anhalt-Dessau duchy. [...] Müller won a scholarship allowing him to attend the University of Leipzig.</br>
In 1841, Müller entered the University of Leipzig, concentrating on the study of Latin and Greek and reading Philosophy – in particular the thought of G. F. W. Hegel. He was awarded a Doctor of Philosophy degree in 1843, at the age of 19, for his dissertation, ‘On the Third Book of Spinoza’s Ethics, De Affectibus.’ Müller travelled to Berlin in 1844 to study with Friedrich Schelling, whose lectures proved to be very influential to his intellectual development. Whilst in Berlin, he was also given access to the Chambers collection of Sanskrit manuscripts. At Schelling’s request, Müller translated some of the most important passages of the Upanishads, which he understood to be the greatest outcome of Vedic literature. He emphasised the necessity of studying the ancient hymns of the Veda in order to be able to appreciate the historical growth of the Indian mind during the Vedic age. Müller was convinced that all mythological and religious theories would remain without a solid foundation until the whole of the Rig Veda had been published.
Müller arrived in Paris in 1845 where he studied with the famous French Sanskrit scholar Eugene Burnouff, with whom he remained friends for many years. Burnouff encouraged Müller to undertake the preparation and publication of a full edition of the Rig Veda; this project proved to be his most significant and lasting contribution to scholarship. To further his work on the Rig Veda, Müller came to London in June 1846 to work with manuscripts in the library of the East India Company, which eventually underwrote much of the expense of printing Müller’s Rig Veda. While Müller initially came to England to spend three weeks in Oxford, he stayed in England, making it his home for the remainder of his life. He became a close friend of William Howard Russell, the famous Times correspondent, and Baron von Bunsen, the Prussian ambassador in London. Müller was visiting Paris in early 1848 when the revolution began, but he and his valuable manuscripts were able to return unscathed to England. In 1849 Oxford University Press published Müller’s first volume of the Rig Veda, the sixth and final volume of which was not published until 1874. In 1851 he was appointed Professor of Modern European Languages at Oxford and was made full professor in 1854. He became a naturalized British citizen in 1855, and he married Georgina Adelaide on 3 August 1859; their marriage produced four children.</br>
In 1860, Müller was considered for Professor of Sanskrit at Oxford. The chair has been left vacant due to the death of the previous professor, and Müller was by far the most eligible candidate. However, at this time in Oxford, candidates for professorships were elected by all those holding MA degrees from the University (mostly clergymen), and much more attention was paid to a candidate’s political and religious view than to his academic qualifications. Müller’s Christianity, which was of a liberal Lutheran variety, was brought under considerable scrutiny, and the supporters of Müller’s evangelical competitor even waged a defamation campaign against him in the press. Their efforts were successful, for the post went to the less qualified candidate. [Monier-Williams] </br>
After Müller’s bitter disappointment at being passed over for the professorship, the focus of his career shifted slightly. He continued to work on his monumental Rig Veda, but most of his time was devoted to the preparation of books and lectures on comparative philosophy and mythology written with the public in mind. He delivered a series of very popular lectures at the Royal Institution, London, on the science of language in 1861 and 1863, which were quickly published and reprinted fifteen times between 1861 and 1899. His contributions to such public discourse brought a level of recognition that considerably made up for his aforementioned disappointment, and he was generally thought to be a leading figure of public life in Victorian England.</br>
In 1868 the University of Oxford created a new Chair of Comparative Philology, and Müller became its first occupant. This new post was accompanied by a decrease of lecturing responsibilities and an increase in salary, both of which were welcome changes. After twenty-five years of service at Oxford, he formed a small society of the best Oriental scholars from Europe and India, and they began to publish a series of translations of the Sacred Books of the East. Müller devoted the last thirty years of his life to writing and lecturing on comparative religion. In 1873 he published Introduction to the Science of Religion, and he delivered lectures on the subject at the Royal Institution (1870) and Westminster Abbey (1873). In 1878 Müller inaugurated the annual Hibbert lectures on the science of religion at Westminster Abbey, and he was invited to deliver the Gifford Lectures in Natural Theology at the University of Glasgow. [...]
Müller’s other important project during those years was founding and editing of a series of English translations of Indian, Arabic, Chinese and Iranian religious texts. Müller translated selections from the hymns of the Rig Veda, the Upanishads, and the Dhammapada, a Buddhist text and also contributed to The Sacred Books of the East published by Oxford University Press. By 1900, at the time of Müller’s death, forty-eight translated volumes had been published in the series, with only one volume remaining to be published. [...]</br> [https://www.giffordlectures.org/lecturers/friedrich-max-müller Source: Gifford Lectures]
Friedrich Weller (born July 22, 1889 in Markneukirchen, † November 19, 1980 in Leipzig) was a German philologist and Indologist. After graduating from high school, Friedrich Weller devoted himself to studying philology at the University of Leipzig before starting his work on ''Zum Lalita'' in 1915. . . .
After completing his habilitation in Indology at the University of Leipzig in 1922, he was appointed private lecturer in Chinese and East Asian religious history at the Philological and Historical Department of the Faculty of Philosophy, which he completed until 1928. Immediately thereafter, Weller received the unscheduled professorship for Sanskrit , Chinese and East Asian religious history, before he took over the chair for Indian philology in 1938, which he held until his retirement in 1958. In 1933 he signed the professors' declaration of Adolf Hitler at German universities and colleges.
Weller was a full member of the Saxon Academy of Sciences from 1943 to 1980. In 1955 he was awarded the GDR's second class national prize for science and technology. In recognition of his services in the field of Indology, the Friedrich Weller Prize, endowed with 2500 euros, was launched in 1985. ([https://de.wikipedia.org/wiki/Friedrich_Weller_(Philologe) Source Accessed Mar 10, 2021]) +
Fumihiko Sueki, PhD, is a professor emeritus of the University of Tokyo, the Graduate University for Advanced Studies, and the International Research Center for Japanese Studies. His research focuses mainly on reconstruction of the intellectual history of Buddhism in Japan from ancient to modern times. He is the author and editor of a number of books, mainly on Japanese Buddhism and the history of Japanese philosophy and religion. ([https://rk-world.org/wp-content/uploads/2020/03/DW18_7-12.pdf Source Accessed Sep 17, 2021]) +
Funayama Toru, born in 1961, is currently a professor of Buddhist studies at Institute for Research in Humanities, Kyoto University, Kyoto, Japan. His research mainly covers two different areas in the history of Buddhism. One is Chinese Buddhism from the fifth–seventh centuries, a period from the late Six Dynasties period up to early Tang; his focuses are on the formation of Chinese Buddhist translation and apocrypha, spread of the notion of Mahayana precepts, the exegetical tradition on the ''Nirvana Sutra'', and so on. The other is philological and philosophical issues in Buddhist epistemology and logic in India from the fifth–tenth centuries, particularly Kamalaśīla's (the late eighth century) theory of perception. In both areas, he is interested in the concept of saintliness as firmly related with the system of practice. ([https://www.iias.asia/profile/toru-funayama Source Accessed June 16, 2020]) +
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Gapa Khenpo Jamyang Chökyi Gyaltsen or Khenpo Jamgyal (1870-1940) was the third khenpo of Dzongsar shedra. He was a student of Loter Wangpo as well as Khenpo Shenga. He was a teacher of Dezhung Rinpoche and Khenpo Appey. (Source: [https://www.rigpawiki.org/index.php?title=Khenpo_Jamyang_Gyaltsen Rigpa Wiki]) +
Gabriele Staron is a translator who took part in the Translator Training Program 2006-2008 initiated by Venerable Khenchen Konchog Gyaltsen Rinpoche from the Drikung Kagyu Institute, Dehradun. She has translated Ayang Thubten Rinpoche’s ''Rays of Sunlight'', a commentary on Zhedang Dorje's ''The Heart of the Mahāyāna Teachings'', a detailed guide to the stages of the path to awakening. +
Gadjin Masato Nagao was a long-time professor of Buddhist Studies at Kyoto University, and arguably the most insightful,
profound and positively influential Japanese scholar of Buddhism in the twentieth century. His scholarship, characterized by its philosophical penetration, sympathy with its object, restraint and breadth, his teaching, characterized by its rigor and high
expectations, and his service, characterized by its generosity and enthusiasm, combined to make him an almost legendary figure.
(Adapted from the obituary by Jonathan A. Silk in ''The Eastern Buddhist'' 36, no. 1/2 (2004): 243-51). +
Born in California, [Galen Amstutz] studied foreign languages at UC Davis, and subsequently, living in a variety of places, served in a variety of roles including librarian, ESL teacher, BCA minister, college professor in the US, Germany and Japan, translator, journal editor, and administrator at Harvard University’s Reischauer Institute of Japanese Studies, before coming to rest currently as an independent scholar in Massachusetts. ([https://www.shin-ibs.edu/academics/faculty/galen-amstutz/ Source Accessed Aug 8, 2023]) +
The Ninth Gangkar Lama, Karma Shedrub Chokyi Sengge (gangs dkar bla ma 09 karma bshad sgrub chos kyi seng ge) was born in a place called Sade (sa sde) in Minyak (mi nyag). His father was named Draknak Trinle (brag nag 'phrin las) and his mother was named Draknak Drolma (brag nag sgrol ma).
When he was three years old, the Fifteenth Karmapa, Khakhyab Dorje (karma pa 15 mkha' khyab rdo rje, 1870-1921) sent a letter from Lhasa recognizing him as the reincarnation of the Eighth Gangkar Lama, Karma Tsering Wangpo (gangs dkar bla ma 08 karma tshe ring dbang po, d.u.). At that time, Khamsum Drakgon Monastery, the seat of the lineage, was not able to accommodate him as it only had a poorly built prayer hall and a deity shrine, so he was placed in a temple near the monastery.
After the recognition procedures, a monk named Lama Norbu (bla ma nor bu), an expert in monastic rituals, was appointed as his private tutor to teach him how to read at the age of five.
During his childhood, he listened to tales told by the elders in the village where the temple was situated, including those drawn from the lives of the saints such as Tangtong Gyelpo (thang stong rgyal po, 1361-1485). He developed a keen interest in Kagyu masters and requested to study in one of the major monasteries of the tradition. His tutor Lama Norbu also told the leaders of the monastery that the young lama had learned all the things he had to teach.
In 1910 he was sent to Pelpung (dpal spungs) Monastery where his previous incarnation had also studied. There he met with the Eleventh Situ, Pema Wangchok Gyelpo (si tu pad ma dbang mchog rgyal po, 1886-1952), and other leaders of the monastery. He received novice monastic vows from a lama named Dechen Ngedon Tendzin Rabgye (bde chen nges don bstan 'dzin rab rgyas) and studied the Vinaya texts under a lama named Tsewang Peljor (tshe dbang dpal 'byor). He continued his education with Khenpo Zhenga, Zhenpen Chokyi Nangwa (mkhan po gzhan dga gzhan phan chos kyi snang ba, 1871-1927), who was then at Pelpung establishing the monastic college.
At the age of twenty-one he was fully ordained by Dechen Ngedon Tendzin Rabgye. He continued to study Buddhist topics, as well as medicine, poetry, and grammar.
He then traveled to U-Tsang to continue his training at Tsurpu (mtshur phu) Monastery. There he received tantric transmissions and teachings from the Fifteenth Karmapa, Khakhyab Dorje.
After returning to Pelpung Monastery, he received teachings and transmissions from teachers there, such as Situ Pema Wangchok Gyelpo. For several years he served as summer retreat master at Pelpung. At the request of Pema Wangchuk Gyelpo and Khenpo Zhenga he wrote the Exposition of the Special Praise to the Buddha (khyad par 'phags bstod kyi 'grel pa) and the Answers of the Scholars' Necklace (dris lan mkhas pa'i mgul rgyan) among others works. These do not appear to be extant, although printing blocks for the first work are said to have been carved.
In 1922, at the age of thirty, he returned to Khamsum Drakgon. He expanded the existing monasteries and established new institutions. In 1925 he was invited to Minyak Riku (mi nyag ri khud) Monastery where he started a school and taught modern Tibetan studies for three years. Later, in 1940, he started a school in Khamsum Drakgon Monastery also for modern Tibetan studies. His students included men from various ethnic backgrounds.
In 1930 he was invited to attend the enthronement ceremony of the Sixteenth Karmapa, Rangjung Rikpai Dorje (karma pa 16 rang byung rig pa'i rdo rje, 1921-1981) and be his private tutor. He taught the Karmapa for about a year. Although he was asked to stay and continue to teach, he insisted that he was more needed in Minyak than in U-Tsang. He also brought many monks studying in U-Tsang back to Minyak with him. In Minyak he worked as a teacher, astrologer, and a traditional physician.
He traveled to China twice before the Communists took over. He first traveled in China from 1936 until 1939 and then again from 1945 until 1949. He gave many teachings in various places including Chengdu, Chongqing, Jiangxi, and Beijing. In 1953 he was asked to teach at the Central Nationalities University (中央民族大学) in Beijing and he taught there for three years while also editing official documents translated into Tibetan. He passed away in 1957.
([http://treasuryoflives.org/biographies/view/Karma-Shedrub-Chokyi-Sengge/2730 Source: Treasury of Lives])
Known as the first human teacher of Dzogchen (Ati Yoga). Often referred to as Prahevajra or other Sanskrit reconstructions such as Vajraprahe, Pramodavajra, Surativajra, or as argued in the 1986 article by Hanson-Barber, the name Ānandavajra. However, these appear to be academic speculations without substantial textual evidence. This person has complex naming and dating issues, but traditional accounts may have him living in the 500s. Modern scholarship has not found clear manuscript evidence for this person, who may be more a legend or a mythical figure than a historical one. Jean-Luc Achard's comments are instructive:
"....The first human master in the Buddhist lineage of rDzogs chen is known as dGa' rab rdo rje, a very shadowy figure whose legend is filled with allegories and visionary experiences. dGa' rab rdo rje was born to a virgin princess of Oddiyana and at still quite an early age, he received teachings directly from the Sambhogakaya deity Vajrasattva. Later he defeated numerous pandits in a debate held at the court of the King and his keen intelligence gained him fame. He appears to have spent most of his life in charnel grounds (dur khrod) where he gave tantric and rDzogs chen transmissions to non-human beings and where he is said to have compiled all the instructions of the Great Perfection. At the end of his life, he reached the ultimate stage of the path of rDzogs chen, the Rainbow Body ('ja' lus), a sign of his total mastery over the teachings of the Great Perfection. At the time of his parinirvana, he transmitted his ultimate testament (zhal chems, 'das rjes) to Mañjushrimitra, his main disciple." (Source: "The Tibetan Tradition of The Great Perfection", Unpublished Paper.)
See relevant scholarship for more details, such as Jean-Luc Achard's paper "The Tibetan Tradition of The Great Perfection" and other sources:
*Tarthang Tulku. Crystal Mirror Volume V. CA: Dharma Publishing, 1977, page 182-186.
*H. Guenther, “Early Forms of Tibetan Buddhism”, p. 86
*Hanson-Barber, A. W. "The Identification of dGa' rab rdo rje." Journal of the International Association of Buddhist Studies 9, no. 2 (1986): 55-63.
*Germano, David Francis. "Poetic Thought, the Intelligent Universe, and the Mystery of Self: The Tantric Synthesis of rDzogs Chen in Fourteenth Century Tibet." PhD diss., University of Wisconsin-Madison, 1992.
*Achard, L'Essence Perlée du Secret, pp. 31-33. Bibliothèque de l'École des Hautes Études Section des Sciences Religieuses 107. Turnhout, Belgium: Brepols Publishers, 1999.
*Valby, J. The Great History of Garab Dorje, Manjushrimitra, Shri Singha, Jnanasutra and Vimalamitra, pp. 15-21. Shang Shung Edizioni, 2002.
*Nyoshul Khenpo, A Marvelous Garland of Rare Gems, pp. 37-38. Translated by Richard Barron. Junction City, CA: Padma Publishing, 2005.
Garchen Rinpoche, Konchog Gyaltsen (mgar chen dkon mchog rgyal mtshan, b. 1949), is a master of the Drigung Kagyu tradition. By the time he finally left Tibet in the 1990s, he had spent twenty-three years imprisoned by the Chinese. Of his time in prison, twenty years were spent in the company of his teacher, Khenpo Munsel (mkhan po mun sel, 1916-1994). Since coming out of Tibet, he has been tirelessly teaching throughout the world. (Source: Enlightened Vagabond) +
