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Rnying ma scholar and practitioner. According to Erik Padma Kunsang, 'bru 'jam dbyangs chos kyi grags pa was a close disciple of 'jam dbyangs mkhyen brtse'i dbang po and a holder of the teaching lineage of the lam rim ye shes snying po;
see http://www.rangjung.com/gl/Lamrim_Yeshe_Nyingpo_intro.htm. He should not be confused with padma 'phrin las snying po whose one volume gsung 'bum has recently been found in tibet. (Source:[https://www.tbrc.org/#!rid=P9709 TBRC]) +
Gyurme Tsewang Tenpel was one of the four sons of Chogyur Lingpa's daughter Könchok Paldrön. He was recognized as the rebirth of his mother's brother, Tsewang Drakpa, the oldest son of Chogyur Lingpa, and so he became known as Tersey Tulku, "the Emanation of the Treasure-revealer's Son." He was instrumental in the transmission of grandfather's Treasures to many of last generation of lineage holders, such as the late Tulku Urgyen Rinpoche, who was his nephew, and Dilgo Khyentse Rinpoche. +
Jamyang Loter Wangpo was an important Rime Sakya master of Ngor Thartse Monastery who played a key role in the Rimé movement. He was a disciple of Jamyang Khyentse Wangpo and a teacher of Jamyang Khyentse Chökyi Lodrö. He is well known for compiling the Compendium of Tantras under the inspiration of his guru, Jamyang Khyentse Wangpo as well as publishing the very first printed edition of the Explanation for Private Disciples of the Lamdre system of the Sakya School, which before that had been transmitted only orally and was tenuously preserved in manuscript form. Jamyang Loter Wangpo also received Dzogchen instructions from Nyoshul Lungtok. The collection of 139 painted mandala thangkas for the Compendium of Tantras was saved in 1958 by Sonam Gyatso Thartse Khen Rinpoche, and later published in more than one edition. (Source: [https://www.rigpawiki.org/index.php?title=Jamyang_Loter_Wangpo Rigpa Wiki]) +
1708. founds bkra shis 'khyil
rgyal rabs lo tshigs shes bya mang 'dus mkhas pa'i spyi nor (p. 357)
1668. To Dbus and enters 'Bras-spungs Sgo-mang.
1674. Final ordination from 5th DL.
1676. Enters Rgyud Smad.
1680. Meditates at Ri-bo Dge-'phel.
1690. Becomes bla-ma [abbot] of 'Bras-spungs Sgo-mang.
Attempts to make peace between the Sde-srid and Lha-bzang Khan.
1709. Founds the Bkra-shis-'khyil Monastery with the patronage of Ju-nang Dpon.
1720. Granted title PaNDi-ta-e-rti-no-min-han by the Gong-ma Khang-shis Rgyal-po.
Year of death 1721 or 1722 (according to Ming mdzod); dates according to Tshad ma'i 'byung khungs: 1648-1722.
Gsung-'bum in 15 volumes. +
Dzongsar Khyentse Chokyi Lodro was one of the most influential religious teachers in Kham in the first half of the twentieth century. One of multiple reincarnations of Jamyang Khyentse Wangpo, he served as head of Dzongsar Monastery, which he enlarged, founding the monastic college, Khamshe, in 1918. Chokyi Lodro fled Kham in 1955 during the Communist takeover of Tibet, settling in Sikkim, where he passed away in 1959. ([http://www.treasuryoflives.org/biographies/view/Jamyang-Khyentse-Chokyi-Lodro/9990 Source: Treasury of Lives]). Also see his collected works at [https://khyentselineage.tsadra.org/index.php/%27jam_dbyangs_mkhyen_brtse_chos_kyi_blo_gros Tsadra Foundation's Khyentse Lineage webiste] and the translations of his texts at [https://www.lotsawahouse.org/tibetan-masters/jamyang-khyentse-chokyi-lodro/ Lotsawa House]. +
A student of Khenchen Pema Tsewang Gyatso. A teacher of The Fifth Druktrül, Pema Tutop Dorje; The Fourth Tertön Wangchen Gyepai Dorje; Jikme Yeshe Nyingpo, and so forth. +
A
A student of Ju Mipam Jamyang Namgyal Gyatso. +
Adzom Gyalse Gyurme Dorje (Tib. ཨ་འཛོམ་རྒྱལ་སྲས་འགྱུར་མེད་རྡོ་རྗེ་, Wyl. a 'dzom rgyal sras 'gyur med rdo rje) aka Agyur Rinpoche (Wyl. a 'gyur rin po che) (1895-1969) — the third son and student of Adzom Drukpa. He was recognized by Jamgön Kongtrul as an emanation of Orgyen Terdak Lingpa.
Adzom Gyalse Gyurme Dorje was the third son and student of Adzom Drukpa Drodul Pawo Dorje. His mother was Tashi Lhamo (Tib. bkra shis lha mo), the daughter of a popular merchant named Budo (Tib. bum dos), who became Adzom Drukpa’s spiritual wife at the recommendation of Jamgön Kongtrul. While regarded as the incarnation of several eminent master, Adzom Gyalse was recognised as the incarnation of Minling Terchen Gyurme Dorje. Adzom Drukpa oversaw the spiritual education of Adzom Gyalse and transmitted to him especially his own terma treasures and the teachings of the Great Perfection such as the Longchen Nyingtik and the Chetsün Nyingtik. These in turn became also the main focus of Adzom Gyalse’s study and practice. Thus Adzom Gyalse rose to become of the main holders of the lineage and transmission of the Great Perfection teachings.
Adzom Gyalse took over the legacy of his father and became responsible for, the by his father in 1886 established, Adzom Gar (Tib. A ’dzom gar).[2] Unlike his father, Adzom Gyalse took monastic ordination and remained a monk throughout his entire life. He further developed and expanded Adzom Gar and became its main teacher and holder. While Adzom Gyalse had the potential to become a great tertön he decided to focused instead on the preservation and continuation of existing practices and teachings.
In 1958, Adzom Gyalse was arrested and put in prison where he gave teachings to his fellow inmates. He passed away in 1969 with many miraculous signs, and left a letter predicting the date and place of his future rebirth and the names of his future parents. In accordance with this letter, Dilgo Khyentse Rinpoche recognised a child born in Bhutan in 1980 as the reincarnation of Adzom Gyalse Gyurme Dorje. This child became a monk at Shechen Monastery and received numerous teachings and initiations from Khyentse Rinpoche. ([https://www.rigpawiki.org/index.php?title=Adzom_Gyalse_Gyurme_Dorje Source Accessed Sep 30, 2022])
'''Apang Terchen Orgyen Trinlé Lingpa (1895-1945)'''
Choktrul Lozang Tendzin of Trehor studied with the lord Kunga Palden and the Chö
master Dharma Seng-gé, and Apang Terchen in turn studied with Lozang Tendzin.
Apang Terchen, also known as Orgyen Trinlé Lingpa, was renowned as the rebirth of
Rigdzin Gödem. He was reputed to have been conceived in the following way: Traktung
Dudjom Lingpa focused his enlightened intent while resting in the basic space
of timeless awareness, whereupon Apang Terchen's mother experienced an intense
surge of delight. This caused all ordinary concepts based on confusion to be arrested
in her mind for a short time, and it was then that Apang Terchen was conceived in her
womb.2 From that moment on, his mother constantly had dreams that were amazing
omens. For example, she found herself among groups of dakinis enjoying the splendor
of ganachakras, or being bathed by many dakas and dakinis, or dwelling in pavilions
of light, illuminating the entire world with her radiance.
The child was born one morning at dawn, in the area of Serta in eastern Tibet, his
mother having experienced no discomfort. Her dwelling was filled with [2.188a] and
surrounded by light, as though the sun were shining brightly. There were also pavilions
of light, and a fragrance pervaded the entire area, although no one could tell
where it came from. Everyone saw numerous amazing signs on the child's body, such
as a tuft of vulture feathers adorning the crown of his head.3 The mother's brother,
Sönam Dorjé, asked, "What will become of this boy who has no father? How shameful
it would be if people saw these feathers!"4 But although he cut the feather tuft
off the child's head several times, it grew back on its own, just as before. This upset
Sönam Dorjé even more, and he berated his sister angrily, saying on numerous occasions,
"How could your child have no father? You must tell me who he is!" His
sister retorted, "With the truth of karma as my witness, I swear I have never lain with
a flesh-and-blood man of this world. This pregnancy might be a result of my own
karma." She became so extremely depressed that her fellow villagers couldn't bear it
and used various means to bring a halt to her brother's inappropriate behavior.
From an early age, this great master, Apang Terchen, felt an innate and unshakable
faith in Guru Rinpoché and had a clear and natural knowledge [2.188b] of the ''vajra guru''
mantra and the Seven-Line Supplication. He learned how to read and write
simply upon being shown the letters and exhibited incredible signs of his spiritual potential
awakening. For example, his intelligence, which had been developed through
training in former lifetimes, was such that no one could compete with him. As he
grew up, he turned his attention toward seeking the quintessential meaning of life.
He studied at the feet of many teachers and mentors, including the Nyingtik master
Gyatsok Lama Damlo and Terchen Sogyal, studying many of the mainstream traditions
of the sutras and tantras, especially those of the kama and terma.
The most extraordinary lord of his spiritual family was Trehor Drakar Tulku,5
with whom he studied for a long time, receiving the complete range of empowerments,
oral transmissions, and pith instructions of the secret Nyingtik cycles of utter lucidity.
He went to solitary ravines throughout the region, making caves and overhangs
on cliffs his dwelling places, taking birds and wild animals as his companions, and
relying on the most ragged clothing and meager diet. He planted the victory banner
of spiritual practice, meditating for a long period of time. He was graced by visions of
an enormous array of his personal meditation deities, [2.189a] including Tara, Avalokiteshvara,
Mañjushri, Sarasvati, and Amitayus. He was not content to leave the
true nature of phenomena an object of intellectual speculation, and his realization
progressed in leaps and bounds.
Apang Terchen bound the eight classes of gods and demons — including such spirits
as Nyenchen Tanglha, Ma Pomra, and Sergyi Drong-ri Mukpo6 — to his service.
He communicated directly with Tsiu Marpo, the white form of Mahakala, Ganapati,
and other protective deities, like one person conversing with another, and enjoined
them to carry out his enlightened activities. So great was his might that he also bound
these protective deities to his service, causing lightning to strike and so forth, so that
those who had become his enemies were checked by very direct means, before years,
months, or even days had passed.
Notably, he beheld the great master of Orgyen in a vision and was blessed as the
regent of Guru Padmakara's three secret aspects. On the basis of a prophecy he received
at that time, Apang Terchen journeyed to amazing holy sites, such as Draklha
Gönpo in Gyalrong, Khandro Bumdzong in the lowlands of eastern Tibet, and Dorjé
Treldzong in Drakar, where he revealed countless terma caches consisting of teachings,
objects of wealth, and sacred substances. He revealed some of them in secret,
others in the presence of large crowds. In these ways, he revealed a huge trove of profound
termas. [2.189b] Those revealed publicly were brought forth in the presence of
many fortunate people and in conjunction with truly incredible omens, which freed
all present from the bonds of doubt and inspired unshakable faith in them. Apang
Terchen's fame as an undisputed siddha and tertön resounded throughout the land, as
though powerful enough to cause the earth to quake. His terma teachings are found
in the numerous volumes of his collected works and include ''The Hidden Treasure of Enlightened Mind: The Thirteen Red Deities'',
practices focusing on the Three Roots, cycles concerning guardian deities and the
principle of enlightened activity, and his large instruction manual on Dzogchen teachings.
Apang Terchen's students, from Dartsedo in the east, to Repkong in Amdo to the
north, to the three regions of Golok and other areas, included mentors who nurtured
the teachings and beings, masters such as those known as the "four great illuminators
of the teachings," the "four vajra ridgepoles,11 the "four named Gyatso," the "great
masters, the paired sun and moon," and Jangchub Dorjé (the custodian of Apang
Terchen's termas).7 He also taught important political figures who exerted great
influence over the people of their areas, including the "four great chieftains of the
region of Dza in the north," [2.190a] that is, Getsé Tsering Dorjé of Dza in the northern
reaches of eastern Tibet, Gönlha of Akyong in Golok, Mewa Namlo of the Mé
region of Golok, and the chieftain of Serta in Washul. Apang Terchen's students also
included countless monks, nuns, villagers, and lay tantric practitioners. He transmitted
his own termas and the great Nyingtik cycles of the Dzogchen teachings, and so
numerous were those he guided that he truly embodied the enlightened activity of
one who held sway over the three realms. In these times of spiritual degeneration, he
alleviated problems caused by disease, famine, border wars, and civil unrest. In such
ways, Apang Terchen rendered great service to the land of Tibet. His kindness to the
Tibetan people as a whole was truly extraordinary, for he worked to ensure a glorious
state of peace and well-being.
During a pilgrimage to Jowo Yizhin Norbu, the statue of the lord Shakyamuni in
Lhasa, Apang Terchen paid respect to many tens of thousands of ordained members
of the sangha, sponsoring ganachakras, making offerings, and offering meals, tea,
and donations at such monastic centers as Sera, Drepung, and Ganden. He sponsored
the gilding of statues in these centers and in such ways strove to reinforce his positive
qualities. Everyone could see that no matter how many avenues he found to extend
generosity, his resources of gold, silver, and other valuables [2.190b] continued to
increase, as though he had access to a treasure mine.
Among his heart children and intimate students were his sons, Gyurmé Dorjé,
Wangchen Nyima, and Dotrul Rinpoché; his daughter, Tare Lhamo; and the custodian
of his termas, Jangchub Dorjé. Until recently, Tare Lhamo lived in eastern Tibet,
maintaining the teachings.8
Thus did Apang Terchen benefit beings with his incredible compassion and activities.
As his life was nearing an end, he remarked, "For the sake of the teachings and
of beings, I must enter the bloodline of the glorious Sakya school." This fearless lion's
roar proved to be his last testament, spoken with an unobscured awareness of past,
present, and future. He then manifested incredible miracles and departed for the
great palace of Pema Ö.
Source: Richard Barron translation of Nyoshul Khenpo, A Marvelous Garland of Rare Gems: Biographies of Masters of Awareness in the Dzogchen Lineage, Padma Publications, 2005, pages 488-491.
Gerardo Abboud was born in Buenos Aires, Argentina, and starting in the early 1970s, lived in India and Nepal for fourteen years. Since 1986, Abboud has been president of the Dongyuling Center, Argentina, which offers free teachings on Buddhist theory and practice. He is the English interpreter for several Kagyu lamas and since 1992 has served as the Dalai Lama’s interpreter in Latin America. +
Masao Abe is a leading Buddhist thinker who has spent many years furthering the work begun by D. T. Suzuki. He received his Ph.D. from Kyoto University after postgraduate studies at Columbia University and Union Theological Seminary. Abe has been a visiting professor at several major universities in the United States and has traveled widely in Europe and Asia as well. Author of ''Zen and Western Thought'', he has also contributed to the Macmillan Library of Philosophy and Religion series. ([https://www.shambhala.com/authors/a-f/masao-abe.html Source Accessed Nov 22, 2019]) +
Famed author of the Biographies of Eighty-Four Mahasiddhas. +
John Abramson is retired and lives in the Lake District in Cumbria, England. He obtained an MSc in Transpersonal Psychology and Consciousness Studies in 2011 when Les Lancaster and Mike Daniels ran this course at Liverpool John Moores University. He is currently studying for a distance learning Buddhist Studies MA at the University of South Wales. ([http://www.integralworld.net/abramson2.html Source Accessed Apr 9, 2021]) +
After completing an undergraduate degree in Economics at Keio University, Ryūichi Abé acquired a master’s degree from the School of Advanced International Affairs, the Johns Hopkins University. He then turned to Religious Studies and was awarded an M. Phil. and Ph.D. from Columbia University. Professor Abé’s research interests center around Buddhism and visual culture, Buddhism and literature, Buddhist theory of language, history of Japanese esoteric Buddhism, Shinto-Buddhist interaction, and Buddhism and gender. He has been teaching wide-ranging graduate and undergraduate courses on East Asian religions and premodern and early modern Japanese religions.
His publications include ''Great Fool–Zen Master Ryōkan'' (University of Hawaii Press), the ''Weaving of Mantra–Kūkai and the Construction of Esoteric Buddhist Discourse'' (Columbia University Press), "Word" (in Lopez ed., ''Critical Terms in Buddhist Studies'', University of Chicago Press), "Genjō sanzō no tōei: ''Shingon hasso gyōjōzu'' no saikaishaku" (Tripitaka Master Xuanzang and His Reflections: reinterpreting the narrative painting series ''Deeds of the Shingon Patriarchs''), Sano Midori, et al. eds., ''Chūsei kaiga no matorikkusu II'' (''Matrix of Medieval Paintings II'', Seikansha Press), "Heian shoki tennō no seiken kōtai to kanjō girei" (Early Heian Imperial Succession and Abhiseka Ritual), Nemoto Seiji, et al. eds., ''Nara Bukkyō no dentō to kakushin'' (''Tradition and Innovation in the Buddhism of Nara'', Bensei Shuppan Press), "Revisiting the Dragon Princess: her role in medieval origin stories and its implications in reading the ''Lotus Sutra''" (''Japanese Journal of Religious Studies''), and "Women and the Heike nōkyō: The Dragon Princess, the Jewel and the Buddha" (''Impressions, The Journal of the Japanese Art Society of America'').<br>([https://rijs.fas.harvard.edu/ryuichi-abe Source Accessed Sept 4, 2020]) +
I have followed a training in Tibetan Studies first at the INALCO and then at the EPHE (Sorbonne) where I attended the seminaries by Anne-Marie Blondeau, a specialist in Bon and rNying ma gter ma literature. Since 1999 I have become a researcher at the Centre National de la Recherche Scientifique (CNRS) in Paris and am a member of Centre de Recherches sur les Civilisations de l'Asie Orientale (CRCAO). Among other academic duties, I am a member of the scientific committee of the Institut d'Etudes Tibétaines (IET) of the Collège de France (Paris), as well as the founder and director of the Revue d'Etudes Tibétaines (RET) which is available for free on the Digital Himalaya website from the Cambridge University: http://www.digitalhimalaya.com/collections/journals/ret/
See also: https://khyungmkhar.blogspot.com/2018/02/choying-no-20.html
([https://www.amazon.com/Jean-Luc-Achard/e/B0034Q97FG Source] Accessed Feb 26, 2018) +
Namdrol Miranda Adams holds an MA in Education with a focus on Educational Leadership and Policy from Portland State University, and a BA in English Literature from New York University. Since 1998 she has dedicated her life to the study and practice of the Tibetan language and the Tibetan Buddhist tradition, seven of those as a Buddhist nun. She studied the traditional texts and their commentaries at Deer Park Monastery in Wisconsin from 1998–2003 and her editing and translation work includes ''Practicing the Path'', the ''Rubin Foundation's Treasury of Lives'', ''Karmapa 900'', and the ''Lama Yeshe Wisdom Archive's Kopan Lam Rim Courses''. She has been the assistant of Yangsi Rinpoche since 1999 and is one of the founders of Maitripa College, where she is Dean of Education. (Source: [https://wisdomexperience.org/product/practicing-path/ Wisdom Publications]) +
The Eighth Adeu Rinpoche was born on the fourth day of the 12th Tibetan month in the Iron Horse year of the fifteenth calendrical cycle, in the middle of a freezing winter. As the 16th Karmapa and the Eighth Choegon Rinpoche recognized the child as the authentic reincarnation of the Seventh Adeu Rinpoche, he was taken to Tsechu Gompa for enthronement at the age of seven. Immediately after this, he began his traditional education in writing, calligraphy, poetry, astrology, mandala painting, spiritual practice and text recitation. At the same time, the young Adeu Rinpoche also received many teachings and pith-instructions based on the old and new traditions, but primarily on the Drukpa lineage from the Eighth Choegon Rinpoche, Jamyang Khyentse Chökyi Lodrö and many other great masters. After this, Rinpoche entered into a seven-year retreat, during which he practised the sadhanas of different deities and trained in tsa-lung, following the Six Yogas of Naropa and the liberating Mahamudra mind-training practices. He also learnt philosophy. Adeu Rinpoche later wrote a precise commentary on the three sets of vows, the root of heart-essence of Nyingmapa lineage, and on the various mandala deities.
In 1958, all the sacred texts, statues and precious objects were completely destroyed, and Rinpoche was imprisoned for fifteen years. Although Adeu Rinpoche suffered a great deal, the period in prison gave him an opportunity to meet many accomplished masters, who had also been imprisoned, especially Khenpo Munsel from whom he received instructions on Dzogchen, and under whose guidance, he practised the rare and precious teachings of the aural lineage (Nyengyü) of the Nyingma school, and studied the various Nyingmapa terma teachings.
Adeu Rinpoche was an extremely important master of the Drukpa Kagyü lineage, especially following the Cultural Revolution, during which many great Drukpa lineage masters passed away. When teachings of the Drukpa lineage were faced with extinction, Adeu Rinpoche was the only remaining lineage holder of the Khampa tradition of the Drukpa lineage.
At the end of 1980, Adeu Rinpoche went to Tashi Jong in India to pass on the entire lineage of the Khampa Drukpa tradition to the present Khamtrul Rinpoche Dongyü Nyima, Choegon Rinpoche Choekyi Wangchuk and many other great tulkus of the Drukpa lineage.
In 1990, Adeu Rinpoche also gave the complete empowerments of the Drukpa lineage to the local tulkus in Nangchen. About 51 tulkus and 1600 monks and nuns were present to receive the empowerments and oral transmissions. In this way, Adeu Rinpoche became the main lineage master of the Khampa Drukpa tradition for all the Drukpa tulkus. Thereafter, Adeu Rinpoche went to Bhutan and exchanged initiations with Je Khenpo, Jigme Chodrak Rinpoche, Dilgo Khyentse Rinpoche and many other enlightened masters, thus becoming a representative of the Drukpa lineage.
Adeu Rinpoche also took responsibility for restoring Tsechu Gompa, and at the same time collecting, correcting and editing all the Drukpa teachings, tantras and practices.
Adeu Rinpoche passed away in July 2007, in Nangchen, Tibet.
His reincarnation has recently been identified, in Tibet, by Choegon Rinpoche Chökyi Senge. (Source:[https://www.rigpawiki.org/index.php?title=Adeu_Rinpoche])
Marc Agate holds a Master’s degree in Electrical Engineering from Georgia Tech, Atlanta (GA) and graduated from the École des Mines de Nantes in Computer Sciences. After working for a web services company for five years in Atlanta, he returned to France and joined the Dashang Rimay Community where he learned Tibetan and started to develop several multilingual lexicographic projects.
With his wife, he published a practical guide on Tibetan Kunye Massage. He also translated several sutras from Tibetan to French, as well as the ''Uttaratantra'' and its commentary by Asanga, and books 2, 3 and 4 of the ''Treasury of Knowledge'' by Jamgön Kongtrul Lodrö Thaye. Marc has joined BDRC to offer his expertise, and help preserve and spread Buddhist teachings around the world. ([https://www.tbrc.org/#!footer/community/people Source Accessed Oct 4, 2019]) +
Born in Barcelona in 1965, Oriol Aguilar received his Ph.D in cultural anthrolopogy from the Universitat Autònoma de Barcelona in 2005. Focusing on religious studies, particularly the Buddhism of Tibet, he studied Tibetan language in Barcelona and Paris (École Pratique des Hautes Études) and trained in translation with the Shang Shung Institute. He met Chögyal Namkhai Norbu in 1987, and since 1998 has collaborated with Shang Shung Publications as a member of the International Publications Committee (IPC) of the Dzogchen Community on the publication, particularly in the Spanish editions, of the teachings of Chögyal Namkhai Norbu, including translations from Tibetan.
[http://www.shangshungpublications.org/oriol-aguilar/] +
Vice Rector & Director of Research Institute of East and West, Dharma Gate Budapest Buddhist University, Hungary. ([http://www.undv.org/vesak2013/en/iabu_exco.php Source Accessed Jan 19, 2022]) +
Sara Ahbel-Rappe is Professor of Classical Studies at the University of Michigan, Ann Arbor. She is author of several books on Neoplatonism and on the Socratic tradition and is the recipient of fellowships from the Mellon foundation, ACLS, and Princeton's IAS. ([https://brill.com/view/book/edcoll/9789004355385/front-8.xml?language=en Source Accessed May 25, 2021]) +
Zahiruddln Ahmad was a Senior Lecturer in the Department of History at La Trobe University, Bundoora, Australia. He is the author of several books on Tibetan history, including ''China and Tibet, 1708-1959'' (Oxford University Press, 1960); ''Tibet and Ladakh: A History'' (Chatto & Windus, 1963); ''Sino-Tibetan Relations in the 17th Century'' (Istituto Italiano per il Medio ed Estremo Oriente, 1970); ''Life of the Fifth Dalai Lama, Vol. IV, Part I'' (International Academy of Indian Culture and Aditya Prakashan, 1999); ''An introduction to Buddhist Philosophy in India and Tibet'' (International Academy of Indian Culture and Aditya Prakashan, 2007); ''The Song of the Queen of Spring'' (International Academy of Indian Culture and Aditya Prakashan, 2008); and ''The Historical Status of China in Tibet'' (Aditya Prakashan, 2012). He is also the author of numerous articles on Tibetan history and related subjects. +
Pekka Airaksinen (21 August 1945 – 6 May 2019) was a Finnish composer of electronic music.
Airaksinen formed his first band, The Sperm, in the 1960s. The Sperm mixed elements of avant-garde music with free jazz and psychedelic pop. Their concerts featured confrontational performance art, which resulted in two members being arrested for simulating sexual intercourse and screening pornographic films.
Following The Sperm's breakup in the early 1970s, Airaksinen turned to Buddhism and ceased making music. He started to collect Tibetan art and started Tibet Art Center in Loimaa. He returned to music in the mid 1980s with his album Buddhas of Golden Light, which mixed free jazz with percussion from a Roland 808 drum machine.
In the 1990s, Airaksinen founded the Dharmakustannus label, on which he released numerous CDs and CD-Rs. The music styles of these releases varies considerable, ranging from new age, ambient, house, jazz and improvisation. ([https://en.wikipedia.org/wiki/Pekka_Airaksinen Source Accessed Dec 17, 2021]) +
Daniel is an experienced business executive with over a decade of insights gathered from corporate and consumer marketing executive roles working for multinationals such as Canon, and large financial firms such as Westpac. While pursuing his marketing career, Daniel continued to foster his life long interest in Tibetan Buddhism, the Tibetan language, and its literature. This has taken him across Australia, America, India, Nepal, and Tibet to pursue a deeper understanding of Buddhist theory and practice with masters from the living tradition. Daniel also reads Sanskrit and Tibetan and has a PhD in Buddhist Philosophy. ([https://wisdomexperience.org/about/ Source Accessed Apr 9, 2021]) +
Robert Baker Dairyu Chotan Aitken Rōshi (June 19, 1917 – August 5, 2010) was a Zen teacher in the Harada-Yasutani lineage. He co-founded the Honolulu Diamond Sangha in 1959 together with his wife, Anne Hopkins Aitken. Aitken received Dharma transmission from Koun Yamada in 1985 but decided to live as a layperson. He was a socialist advocating social justice for homosexuals, women and Native Hawaiians throughout his life, and was one of the original founders of the Buddhist Peace Fellowship. ([https://en.wikipedia.org/wiki/Robert_Baker_Aitken Source Accessed Feb 10, 2023]) +
Phra Visuddhisamvarathera AM, known as Ajahn Brahmavaṃso, or simply Ajahn Brahm (born Peter Betts on 7 August 1951), is a British-Australian Theravada Buddhist monk. Currently Ajahn Brahm is the Abbot of Bodhinyana Monastery, in Serpentine, Western Australia, Spiritual Adviser to the Buddhist Society of Victoria, Spiritual Adviser to the Buddhist Society of South Australia, Spiritual Patron of the Buddhist Fellowship in Singapore, Patron of the Brahm Centre in Singapore, Spiritual Adviser to the Anukampa Bhikkhuni Project in the UK, and the Spiritual Director of the Buddhist Society of Western Australia (BSWA). ([https://en.wikipedia.org/wiki/Ajahn_Brahm Source Accessed Nov 12, 2020]) +
'''SIT BIO: Matthew Akester, Lecturer and Faculty Advisor'''<br>
Matthew is a translator of classical and modern literary Tibetan with 25 years of fieldwork experience as an independent researcher throughout the Tibetan world. His discipline is history, both religious and political history, which corresponds with the program’s double specialization. Matthew's special interests include the history of Lhasa, the life and times of Jamyang Khyentse Wangpo, historical geography of central Tibet, and history and memoir in occupied Tibet. His published book-length translations include [[The Life of Jamyang Khyentse Wangpo]] by Jamgon Kongtrul ([[Shechen Publications]] 2012); [[Memories of Life in Lhasa Under Chinese Rule]] by Tubten Khetsun ([[Columbia University Press]] 2008, Penguin India 2009); and [[The Temples of Lhasa]] (with [[Andre Alexander]], [[Serindia Publications]] 2005). In addition, he has worked as active consultant and contributor for the Tibet Information Network, Human Rights Watch, Tibet Heritage Fund, and [[Tibetan Buddhist Resource Center]]; as translator, editor, and advisor for countless publications on Tibet in English, French, and Tibetan; and as lecturer on contemporary Tibet for student programs including SIT in Nepal and India. ([http://www.sit.edu/studyabroad/faculty_npt.cfm SOURCE]) +
Dr Miri Albahari is a Philosophy Lecturer at the University of Western Australia and is the author of ''Analytical Buddhism: The Two-Tiered Illusion of Self''. The book was converted from a Ph.D thesis that was supervised by John A. Baker at the University of Calgary. Miri teaches comparative philosophy and is building a novel consciousness-based metaphysical system for what Aldous Huxley referred to as ‘the Perennial Philosophy’. Albahari’s ideas on this theme have been published in journals such as ''Philosophers’ Imprint'' and ''Journal of Consciousness Studies'' and in ''The Routledge Handbook of Panpsychism''. She is married to David Godman, a leading author on the renowned South Indian sage Ramana Maharshi whose teachings exemplify the Perennial Philosophy. ([https://www.scrippscollege.edu/hi/2021-spring/featuring-miri-albahari Source Accessed Feb 10, 2023]) +
The Alexander Csoma de Kőrös Translation Group consists of Karma Dorje (Rabjampa), Zsuzsa Majer, Krisztina Teleki, William Dewey, and Beáta Kakas. ([https://84000.co/grants Source Accessed Sep 30, 2022]) +
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]) +
Lama Tsultrim Allione is founder and resident lama of Tara Mandala. She is author of ''Women of Wisdom'', ''Feeding Your Demons'', and ''Wisdom Rising: Journey into the Mandala of the Empowered Feminine''. Born in New England to an academic/publishing family, she traveled to India in her late teens and was ordained as a Buddhist nun at the age of 22 by H.H. the 16th Karmapa. She was the first American to be ordained as a Tibetan Buddhist nun in the Karma Kagyu lineage. After living in the Himalayan region for several years she returned her vows and became the mother of three, while continuing to study and practice Buddhism, particularly focusing on the lineage of Machig Labdron and Dzogchen teachings. In 1993, Lama Tsultrim founded Tara Mandala, a 700-acre center in southwest Colorado where an extraordinary three-story temple in the form of a mandala, dedicated to the sacred feminine in Buddhism has been constructed and consecrated. In 2007 while traveling in Tibet she was recognized as an emanation of Machig Labdron at the historic seat of Machig Zangri Khangmar by the resident lama. This recognition was confirmed by several other lamas, and in 2012 she was given the Machig Labdron empowerment by HH the 17th Karmapa. ([https://taramandala.secure.retreat.guru/teacher/tsultrim-allione/ Source Accessed July 15, 2020]) +
Orna Almogi studied Tibetology (major) and Religious Studies and Psychology (minors) at the University of Hamburg (MA 1998). She received her PhD in Tibetology from the same University in 2006 (doctoral thesis: “Rong-zom-pa’s Discourses on Traditional Buddhology: A Study on the Development of the Concept of Buddhahood with Special Reference to the Controversy Surrounding the Existence of Gnosis (ye shes: jñāna) at the Stage of a Buddha”). From 1999 until 2004 she had been working for the Nepal-German Manuscript Preservation Project (NGMPP) and the Nepalese-German Manuscript Cataloguing Project (NGMCP), where she had been responsible for the Tibetan materials. From 2008 to 2011 she has been a member of the Researcher Group “Manuscript Cultures in Asia and Africa” with the subproject “The Manuscript Collections of the Ancient Tantras (rNying ma rgyud ’bum): An Examination of Variance.” From 2011 to 2015 she has been working at the “Centre for the Study of Manuscript Cultures” as the leader of the subproject “Doxographical Organisational Schemes in Manuscripts and Xylographs of the Collection of the Ancient Tantras.”<br> Since 2015 she has been involved in the “Academic Research Program Initiative” (ARPI). Since 2016 she is leading the project “A Canon in the Making: The History of the Formation, Production, and Transmission of the ''bsTan 'gyur'', the Corpus of Treatises in Tibetan Translation.” Her research interests extend to a number of areas connected with the Tibetan religio-philosophical traditions and Tibetan Buddhist literature, particularly that of the rNying-ma school. The primary focus of her research the past years has been the concept of Buddhahood in traditional Buddhist sources, early subclassifications of Madhyamaka, the ''rNying ma rgyud ’bum'', and the ''bsTan ʼgyur''. Another interest of her is the culture of the book in Tibet in all its variety, specifically in connection with the compilation and transmission of Buddhist literary collections, both in manuscripts and xylographs forms. ([https://www.kc-tbts.uni-hamburg.de/en/people/almogi.html Source Accessed Jul 14, 2020])
DIANA ALTNER is a postdoctoral student at the Institute of Asian and African
Studies, Humboldt University in Berlin. Her research focuses on infrastructure
development and the transformation of everyday life in central Tibet. +
Vicky Alvarez Bromley is an artist and illustrator based in the UK and Spain. She is inspired by her own inner world, connection with nature, glimpses of innocence and simplicity, human vulnerability and the mystical.
She loves to paint and draw expressive characters that reflect our feelings and emotions and also likes to add a touch of humour to her artwork! ([https://vickyalvarez.com/about-1 Adapted from Source Jan 19, 2022]) +
Buddhist émigré ācarya who played a major role in the introduction and translation of seminal Buddhist texts belonging to the esoteric tradition or mijiao. His birthplace is uncertain, but many sources allude to his ties to Central Asia. Accompanying his teacher Vajrabodhi, Amoghavajra arrived in the Chinese capital of Chang'an in 720–1 and spent most of his career in that cosmopolitan city. In 741, following the death of his mentor, Amoghavajra made an excursion to India and Sri Lanka with the permission of the Tang-dynasty emperor and returned in 746 with new Buddhist texts, many of them esoteric scriptures. Amoghavajra's influence on the Tang court reached its peak when he was summoned by the emperor to construct an abhiṣeka, or consecration, altar on his behalf. Amoghavajra's activities in Chang'an were interrupted by the An Lushan rebellion (655–763), but after the rebellion was quelled, he returned to his work at the capital and established an inner chapel for homa rituals and abhiṣeka in the imperial palace. He was later honored by the emperor with the purple robe, the highest honor for a Buddhist monk and the rank of third degree. Along with Xuanzang, Amoghavajra was one of the most prolific translators and writers in the history of Chinese Buddhism. Among the many texts he translated into Chinese, especially important are the ''Sarvatathāgatasaṃgraha'' and the ''Bhadracarīpraṇidhāna''. (Source: "Amoghavajra." In ''The Princeton Dictionary of Buddhism'', 36. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.) +
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]) +
A long term student of the Dharma, Judith met both Holiness Pema Norbu Rinpoche and Tulku Urgyen Rinpoche in 1976, and has lived in Asia since then, primarily in Kathmandu, Nepal. On the request of Holiness Penor Rinpoche, she collaborated with Khenpo Sonam Tsewang of Namdroling Monastery in Mysore to translate the Liberation Story of Namcho Migyur Dorje, the terton who discovered the treasures that make up the core of the Palyul tradition. This biography is entitled ''The All-Pervading Melodious Sound of Thunder'', and was written by the first Karma Chagme Rinpoche. ([http://levekunst.com/team_member/judith-amtzis/ Adapted from Source July 20, 2022]) +
Said to be a teacher from Kashmir, Amṛtākara wrote the ''Catuḥstavasamāsārtha'', a commentary on the ''Catuḥstava'' (Four Hymns) of Nāgārjuna. +
An Xuan (Chinese: 安玄; pinyin: Ānxuán) was a Parthian layman credited with working alongside An Shigao (Chinese: 安世高; pinyin: Ānshìgāo) and Yan Fotiao (Chinese: 嚴佛調; pinyin: Yán Fúdiào) in the translation of early Buddhist texts in Luoyang in Later Han China. ([https://en.wikipedia.org/wiki/An_Xuan Source Accessed Aug 30, 2021]) +
Stefan Anacker born in the USA of Swiss parents received his doctorate at the University of Wisconsin in Buddhist studies. He has also studied Sankrit and Old Kannada at the University of Mysore. At present he is a research scholar living in Lausanne Switzerland. ([https://www.namsebangdzo.com/Seven-Works-of-Vasubandhu-Anacker-p/11903.htm Source Accessed Feb 13, 2023]) +
Tenshin Reb Anderson was born in Mississippi, grew up in Minnesota, and left advanced study in mathematics and Western psychology to come to Zen Center in 1967. He practiced with Suzuki Roshi, who ordained him as a priest in 1970 and gave him the name Tenshin Zenki ("Naturally Real, The Whole Works"). He received dharma transmission in 1983 and served as abbot of San Francisco Zen Center's three training centers (City Center, Green Gulch Farm, and Tassajara Zen Mountain Center) from 1986 to 1995. Tenshin Reb Anderson continues to teach at Zen Center, living with his family at Green Gulch Farm. He is author of ''Warm Smiles from Cold Mountains: Dharma Talks on Zen Meditation'' and ''Being Upright: Zen Meditation and the Bodhisattva Precepts''. Published in 2012: ''The Third Turning of the Wheel: Wisdom of the Samdhinirmocana Sutra'', a guidebook to the workings of consciousness and compassionate awakening. ([https://www.sfzc.org/teachers/tenshin-reb-anderson Source Accessed August 13, 2020]) +
Alexandre I. Andreyev, Ph.D. (1998) in History, St Petersburg University, is Senior Research Associate at the Institute for the History of Science & Technology, Russian Academy of Sciences, St Petersburg. He has published extensively on Buddhism in Russia and Russian exploration in Central Asia including ''The Buddhist Shrine of Petrograd'' (1992) and ''From Lake Baikal to Sacred Lhasa'' (1997).([https://brill.com/display/title/8202?contents=editorial-content Source Accessed Feb 13, 2023]) +
[Anne Ansermet] grew up in Geneva, alongside a father [Ernest Ansermet] totally absorbed by music, where she met Ravel, de Falla, Stravinsky, [and] Ramuz. Having become a nurse, she converted to Catholicism, then married and lived in Paris, where she discovered the misery of the suburbs. After a divorce and two remarriages, she lived in Zurich and in the South of France. A few years later, she returned to Rolle with her son and established very close relationships with her father, accompanying him on his concert tours, developing a very rich intellectual exchange with him. Then she left for India, became a Buddhist, and returned to Switzerland to settle at the Buddhist Center of Mont-Pèlerin, before settling in Rolle. ([https://www.plansfixes.ch/films/anne-ansermet/ Adapted from Source Feb 16, 2021])
Anne was instrumental in helping to establish Rabten Choeling (formerly Tharpa Choeling) , one of the first Tibetan Buddhist monasteries to be established in the West after the exodus of Tibetans into India. At the age of 70, Anne was drawn to Buddhism and even traveled to India to be ordained by His Holiness the Dalai Lama. It was the hard work of Anne and her group that allowed the ordained and lay people in Tharpa Choeling to live a life of study and contemplation without having to worry about their material needs. ([https://www.dorjeshugden.com/places/rabten-choeling-switzerland/ Adapted from Source Feb 16, 2021]) +
Fr. Da Silva was born on December 5, 1957, at Maxial da Campo, Sarzedas in Portugal.
After his primary and secondary schooling at Maxial da Campo and Tortosendo, he joined the SVD (The Society of the Divine Word) novitiate at Fátima in 1975 and made his first vows on September 26, 1976. He studied philosophy and theology at the Catholic University, Lisbon. He was ordained priest at Fátima on May 6, 1984.
Fr. Da Silva was a missionary in Ghana (Kintampo) from 1986-1989. He then did his master in ‘Religion and Culture’ in Washington D.C. from 1990-1992. For the next eleven years, he was involved in Campus Ministry at Guimarães, Portugal. During this time he was also teacher at the philosophy faculty at Braga. Fr. Da Silva was the Vice provincial (POR) from 1998-2001. Before he was elected as the provincial superior in 2007, he was spiritual director of diocesan seminarians at Braga, Director of “Contacto SVD” and provincial assistant of SVD Lay Missionaries. ([https://fielsvd.wordpress.com/2012/07/11/fr-jose-antunes-da-silva-elected-as-general-council-member/ Source Accessed April 4, 2024]) +
See biography at Orgyen Khamdroling's website [http://www.orgyenkhamdroling.org/biography] +
Bhikkhu Anālayo was born in Germany in 1962 and ordained in Sri Lanka in 1995. In the year 2000 he completed a Ph.D. thesis on the ''Satipatthana-sutta'' at the University of Peradeniya (published by Windhorse in the UK). In the year 2007 he completed a habilitation research at the University of Marburg, in which he compared the ''Majjhima-nikaya'' discourses with their Chinese, Sanskrit, and Tibetan counterparts. At present, he is a member of the Numata Center for Buddhist Studies, University of Hamburg, as a professor, and works as a researcher at Dharma Drum Institue of Liberal Arts, Taiwan. Besides his academic activities, he regularly teaches meditation. ([https://www.buddhismuskunde.uni-hamburg.de/en/personen/analayo.html Source Accessed Nov 22, 2019])
* For a substantial list of Bhikkhu Anālayo's publications, visit his faculty page at the [https://www.buddhismuskunde.uni-hamburg.de/en/personen/analayo.html University of Hamburg] +
Khenpo Appey was born in Kusé in the kingdom of Dergé in 1927. He studied at Serjong Monastery and later at the Kham-jé shedra at Dzongsar Monastery.
At the age of nine he became a monk at Serjong Monastery, where a year later he received his first teachings from Gapa Khenpo Jamgyal, also known as Khenpo Jamyang Gyaltsen.
For nine years, from the age of 14 to 23, at Serjong Shedra, Khenpo Appey studied ‘the thirteen classical texts’ based on Khenpo Shenga’s famous annotation commentaries. During his last two years at the shedra he studied with Khenpo Dragyab Lodrö who later became the fifth khenpo at Dzongsar Shedra and wrote a commentary on the ninth chapter of the Bodhicharyavatara. After his nine years of intensive study at Serjong Shedra, Khenpo Appey went to the shedra at Dzongsar Monastery, where he was able to continue his studies under Khenpo Dragyab Lodrö for another year. He also studied with Dezhung Ajam Rinpoche.
He went to see Jamyang Khyentse Chökyi Lodrö in Sikkim in 1957. He then returned to Tibet and spent time at Ngor Monastery, but left in 1959 when Tibet was lost. He went to see Jamyang Khyentse who was ill in Sikkim. After Jamyang Khyentse passed away, in accordance with his final wishes, he began to teach Sogyal Rinpoche, giving him instruction on the Bodhicharyavatara in the Palace Monastery in the presence of Jamyang Khyentse's kudung.
Later, while Sogyal Rinpoche was attending school in Kalimpong, Khenpo Appey spent one or two years in retreat in a small village in Sikkim. He was later requested to tutor Dzongsar Khyentse Rinpoche. For this purpose, he founded the Sakya College in Barlow Ganj, Mussoorie, on 19th December 1972, the anniversary of Sakya Pandita. In the first year, there were only seven students. Dzongsar Khyentse Rinpoche studied there for five years. From 1972 to 1985, Khenpo Appey worked full time to look after the college and was responsible for teachings the classes, supervising the administration and raising funds.
In 2001 he established the International Buddhist Academy in Boudhanath, Nepal. He passed away in Nepal on Tuesday 28th December, 2010.
Source: [http://www.rigpawiki.org/index.php?title=Khenpo_Appey Rigpawiki]
Vaman Shivram Apte was an Indian lexicographer and a professor of Sanskrit at Pune's Fergusson College.
He is best known for his compilation of a dictionary, The Student's English-Sanskrit Dictionary. ([https://en.wikipedia.org/wiki/Vaman_Shivram_Apte Wikipedia]) +
Swami Hariharananda Aranya (1869–1947) was a yogi, author, and founder of Kapil Math in Madhupur, India, which is the only monastery in the world that actively teaches and practices Samkhya philosophy. His book, ''Yoga Philosophy of Patanjali with Bhasvati'', is considered to be one of the most authentic and authoritative classical Sanskrit commentaries on the Yoga Sutras. Hariharananda is also considered by some as one of the most important thinkers of early twentieth-century Bengal.
Hariharananda came from a wealthy Bengali family and after his scholastic education renounced wealth, position, and comfort in search of truth in his early life. The first part of his monastic life was spent in the Barabar Caves in Bihar, hollowed out of single granite boulders bearing the inscriptions of Emperor Ashoka and very far removed from human habitation. He then spent some years at Tribeni, in Bengal, at a small hermitage on the bank of the Ganges and several years at Haridwar, Rishikesh, and Kurseong.
His last years were spent at Madhupur in Bihar, where according to tradition, Hariharananda entered an artificial cave at Kapil Math on 14 May 1926 and remained there in study and meditation for last twenty-one years of his life. The only means of contact between him and his disciples was through a window opening. While living as a hermit, Hariharananda wrote numerous philosophical treatises. Some of Hariharananda's interpretations of Patañjali's Yoga system had elements in common with Buddhist mindfulness meditation. ([https://en.wikipedia.org/wiki/Swami_Hariharananda_Aranya Source Accessed May 1, 2023]) +
Stéphane Arguillère, born July 10, 1970 in Harfleur, is an associate professor of philosophy in the history of religions and religious anthropology, a specialist in Tibetan Buddhist philosophy and, more particularly, in philosophy linked to the Nyingma school, to Dzogchen, and the thought of Gorampa. He is a lecturer in Tibetan language and civilization at the National Institute of Oriental Languages and Civilizations (INALCO, Paris). ([https://fr.wikipedia.org/wiki/St%C3%A9phane_Arguill%C3%A8re Adapted from Source Feb 17, 2021]) +
Michael Vaillancourt Aris (27 March 1946 – 27 March 1999) was a Cuban-born English historian who wrote and lectured on Bhutanese, Tibetan and Himalayan culture and history. He was the husband of Aung San Suu Kyi, who would later become State Counsellor of Myanmar. ([https://en.wikipedia.org/wiki/Michael_Aris Source Accessed Feb 13, 2013])
== Other Information ==
*[http://www.independent.co.uk/arts-entertainment/obituary-michael-aris-1083767.html Michael Aris' Obituary at Independent.co.uk]
*[http://en.wikipedia.org/wiki/Michael_Aris Wikipedia Article on Michael Aris] +
Dan Arnold is a scholar of Indian Buddhist philosophy, which he engages in a constructive and comparative way. Considering Indian Buddhist philosophy as integral to the broader tradition of Indian philosophy, he has particularly focused on topics at issue among Buddhist schools of thought (chiefly, those centering on the works of Nāgārjuna and of Dharmakīrti), often considering these in conversation with critics from the orthodox Brahmanical school of Pūrva Mīmāṃsā. His first book – ''Buddhists, Brahmins, and Belief: Epistemology in South Asian Philosophy of Religion'' (Columbia University Press, 2005) – won an American Academy of Religion Award for Excellence in the Study of Religion. His second book – ''Brains, Buddhas, and Believing: The Problem of Intentionality in Classical Buddhist and Cognitive-Scientific Philosophy of Mind'' (Columbia University Press, 2012) – centers on the contemporary philosophical category of intentionality, taken as useful in thinking through central issues in classical Buddhist epistemology and philosophy of mind. This book received the Toshihide Numata Book Prize in Buddhism, awarded by the Center for Buddhist Studies at the University of California, Berkeley. He is presently working on an anthology of Madhyamaka texts in translation, to appear in the series "Historical Sourcebooks in Classical Indian Thought." His essays have appeared in such journals as ''Philosophy East and West'', the ''Journal of Indian Philosophy'', ''Asian Philosophy'', the ''Journal of the International Association of Buddhist Studies'', the ''Stanford Encyclopedia of Philosophy'', and ''Revue Internationale de Philosophie''. ([https://salc.uchicago.edu/daniel-arnold Source Accessed Jul 13, 2020]) +
Edward A. Arnold is an independent scholar of Tibetan Buddhism, living in Ithaca, New York.
He is Assistant Editor at the American Institute of Buddhist Studies (AIBS). +
Eve Arnold was born in Philadelphia, Pennsylvania to Russian immigrant parents. She began photographing in 1946, while working at a photo-finishing plant in New York City, and then studied photography in 1948 with Alexei Brodovitch at the New School for Social Research in New York.
Arnold first became associated with Magnum Photos in 1951 and became a full member in 1957. She was based in the US during the 1950s but went to England in 1962 to put her son through school; except for a six-year interval when she worked in the US and China, she lived in the UK for the rest of her life.
Her time in China led to her first major solo exhibition at the Brooklyn Museum in 1980, where she showed the resulting images. In the same year, she received the National Book Award for In China and the Lifetime Achievement Award from the American Society of Magazine Photographers.
In later years, she received many other honours and awards. In 1995, she was made fellow of the Royal Photographic Society and elected Master Photographer – the world’s most prestigious photographic honour – by New York’s International Center of Photography. In 1996, she received the Kraszna-Krausz Book Award for In Retrospect. The following year she was granted honorary degrees by the University of St Andrews, Staffordshire University, and the American International University in London; she was also appointed to the advisory committee of the National Museum of Photography, Film & Television in Bradford, UK. She has had twelve books published.
Eve passed away in January of 2012. ([https://www.magnumphotos.com/photographer/eve-arnold/ Source Accessed Feb 14, 2023]) +
Geoffrey Shugen Arnold is the abbot and resident teacher of Zen Mountain Monastery and abbot of the Zen Center of New York City. He received dharma transmission from John Daido Loori Roshi in 1997. ([https://www.lionsroar.com/mind-is-buddha/ Source Accessed Nov 18, 2019]) +
Adjunct Professor chez ESSEC Business School. Geshe Khunawa, recognized by the 14th Dalai Lama; Discovered by Geshe Pema Gyaltsen.
Elijah Sacvan Ary was born in Vancouver, Canada. In 1979, at age seven, he was recognized as the reincarnation, or tulku, of a Tibetan scholar and spent his teenage years as a monk at Sera Monastery in South India. He went on to study at the University of Quebec in Montreal and the National Institute for Eastern Languages and Civilizations (Inalco) in Paris, and he earned his PhD in the Study of Religion from Harvard University. His writings have appeared in the books Little Buddhas: Children and Childhoods in Buddhist Texts and Traditions, Oxford Bibliographies Online: Buddhism, Contemporary Visions in Tibetan Studies, and Blue Jean Buddha: Voices of Young Buddhists. He lives in Paris with his wife and teaches Buddhism and Tibetan religious history at several institutions. [http://www.wisdompubs.org/author/elijah-s-ary Source Accessed Jun 12, 2015] +
Jes Peter Asmussen (2 November 1928 – 5 August 2002), was a Danish Iranologist.
Asmussen was born and raised in Aabenraa. He studied theology and the Greenlandic language at the University of Copenhagen and earned his candidatus theologiæ degree in 1954. He then studied Iranistics in Cambridge, London, Hamburg, and Tehran, and earned his doctorate in 1965 at the University of Copenhagen. He was associated with the university throughout his academic career, becoming associate professor in 1966 and full professor in 1967, succeeding professor Kaj Barr. He retired in 1998.
Asmussen's research focused on the religions of Iran. He was mostly interested in Manicheism, but also wrote about Zoroastrianism, Islam and Christianity in ancient Iran, as well as the Judeo-Persian language and literature. He is counted among the central figures of the Danish Orientalist scholarship.
He was elected member of the Royal Danish Academy of Sciences and Letters in 1973 and corresponding member of Saxon Academy of Sciences in 1982. He was appointed a Knight of the Order of the Dannebrog in 1976 and received an honorary doctorate from Lund University in 1986.
Asmussen died in 2002 and is interred at the Cemetery of Holmen in Copenhagen. ([https://en.wikipedia.org/wiki/Jes_Peter_Asmussen Source Accessed Sep 14, 2021]) +
Claude Aveline, pen name of Evgen Avtsine (19 July 1901 – 4 November 1992), was a writer, publisher, editor, poet and member of the French Resistance. Aveline, who was born in Paris, France, has authored numerous books and writings throughout his writing career. He was known as a versatile author, writing novels, poems, screenplays, plays, articles, sayings, and more. ([https://en.wikipedia.org/wiki/Claude_Aveline Source Accessed Feb 14, 2023]) +
Gyurme Avertin began his study of the Tibetan language in 1997. He spent two years following the Tibetan program at Langues’O University in Paris. He then went to Nepal in 1999 to study at the [[Rangjung Yeshe Institute]], before making his way to Bir in northern India, where he studied at Dzongsar Shedra. He regularly interprets for teachers visiting Rigpa centres and at the Rigpa Shedra East. (2014 Translation & Transmission Conference Program) +
Dr. Aviv is interested in Buddhist philosophy and intellectual history. He studies topics of intersections between early Buddhist Philosophy, especially of the Abhidharma and the Yogacara traditions, and contemporary philosophy. His interest includes topics such as philosophy of mind, cognitive science, ethics and contemplative practices. His intellectual history research focuses on religion in the modern period, especially the Buddhist renaissance in modern China. In addition, he is also interested in the way the Yogacara school was received and developed in pre-modern China. His current book project explores the role of Indian Buddhist philosophy in the formation of modern Chinese Buddhist thought. ([https://religion.columbian.gwu.edu/eyal-aviv Source Accessed June 8, 2023]) +
Aśoka. (P. Asoka; T. Mya ngan med; C. Ayu wang; J. Aiku ō; K. Ayuk wang 阿育王) (c. 300-232 BCE; r. c. 268-232 BCE). Indian Mauryan emperor and celebrated patron of Buddhism; also known as Dharmāśoka. Son of Bindusāra and grandson of Candragupta, Aśoka was the third king of the Mauryan dynasty. Aśoka left numerous inscriptions recording his edicts and proclamations to the subjects of his realm. In these inscriptions, Aśoka is referred to as Devānām Priyaḥ, "beloved of the gods." These inscriptions comprise one of the earliest bodies of writing as yet deciphered from the Indian subcontinent. His edicts have been found inscribed on boulders, on stone pillars, and in caves and are widely distributed from northern Pakistan in the west, across the Gangetic plain to Bengal in the east, to near Chennai in South India. The inscriptions are ethical and religious in content, with some describing how Aśoka turned to the dharma after subjugating the territory of Kaliṅga (in the Coastal region of modern Andhra Pradesh) in a bloody war. In his own words, Aśoka states that the bloodshed of that campaign caused him remorse and taught him that rule by dharma, or righteousness, is superior to rule by mere force of arms. While the Buddha, dharma, and saṃgha are extolled and Buddhist texts are mentioned in the edicts, the dharma that Aśoka promulgated was neither sectarian nor even specifically Buddhist, but a general code of administrative, public, and private ethics suitable for a multireligious and multiethnic polity. It is clear that Aśoka saw this code of ethics as a diplomatic tool as well, in that he
dispatched embassies to neighboring states in an effort to establish dharma as the basis for international relations. The edicts were not translated until the nineteenth century, however, and
therefore played little role in the Buddhist view of Aśoka, which derives instead from a variety of legends told about the emperor. The legend of Aśoka is recounted in the Sanskrit Divyāvadāna, in the Pāli chronicles of Sri Lanka, Dīpavaṃsa and Mahāvaṃsa, and in the Pāli commentaries, particularly the
Samantapāsādikā. Particularly in Pāli materials, Aśoka is portrayed as a staunch sectarian and exclusive patron of the Pāli tradition. The inscriptional evidence, as noted above, does not support that claim. In the Mahāvaṃsa, for example, Aśoka is said to have been converted to Theravāda Buddhism by the
novice Nigrodha, after which he purifies the Buddhist saṃgha by purging it of non-Theravāda heretics. He then sponsors the convention of the third Buddhist council (samgītī) under the presidency of Moggaliputtatissa, an entirely Theravāda affair. Recalling perhaps the historical Aśoka's diplomatic missions, the legend recounts how, after the council, Moggaliputtatissa dispatched Theravāda missions,
comprised of monks, to nine adjacent lands for the purpose of propagating the religion, including Aśoka's son (Mahinda) and daughter (Saṅghamittā) to Sri Lanka. In Sri Lanka, where the legend appears to have originated, and in the Theravāda countries of Southeast Asia, the Pāli account of King Aśoka was adopted as one of the main paradigms of Buddhist kingship and models of ideal governance and proper saṃgha-state relations. A different set of legends, which do not recount the conversion
of Sri Lanka, appears in Sanskrit sources, most notably, the Aśokāvadāna. (Source: "Aśoka." In ''The Princeton Dictionary of Buddhism'', 70–71. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
Indian paṇḍita known to have been an expert in Abhidharma and to have assisted in the Tibetan translation of the ''Saddharmasmṛtyupasthānasūtra''. ([https://read.84000.co/translation/toh287.html Source Accessed Aug 31, 2021]) +
B
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]) +
PhD (literature), University of Tokyo Graduate School of Humanities and Sociology, 2006. Assistant professor at University of Tokyo Institute for Advanced Studies on Asia, research associate at Darwin College, University of Cambridge, then visiting research fellow at the Ho Center for Buddhist Studies, Stanford University. Then took up post as associate professor at University of Tokyo Institute for Advanced Studies on Asia in 2010 specializing in Buddhist studies. Major awards include Japanese Association for South Asian Studies Award, Japanese Association of Indian and Buddhist Studies Prize, Toho Gakkai (The Institute of Eastern Culture) Award and the Japan Society for the Promotion of Science Prize. Major publications include ''The Development of Theravāda Buddhist Thought: From the Buddha to Buddhaghosa'' (Shunjusha) and ''Shoki bukkyo — Budda no shiso wo tadoru'' (Early Buddhism — Tracing the Teachings of Buddha) (Iwanami Shoten). ([https://www.u-tokyo.ac.jp/focus/en/features/voices054.html Source Accessed Aug 3, 2020]) +
Jacques Bacot (4 July 1877 – 18 June 1965) was an explorer and pioneering French Tibetologist. He travelled extensively in India, western China, and the Tibetan border regions. He worked at the École pratique des hautes études. Bacot was the first western scholar to study the Tibetan grammatical tradition, and along with F. W. Thomas (1867–1956) belonged to the first generation of scholars to study the Old Tibetan Dunhuang manuscripts. Bacot made frequent use of Tibetan informants. He acquired aid from Gendün Chöphel in studying Dunhuang manuscripts. ([https://en.wikipedia.org/wiki/Jacques_Bacot Source Accessed Dec 7, 2023]) +
Andrei-Valentin Bacrău's work is focused on extrapolating a theory of ethics from Wittgenstein's views on language. Previously, he was at Nālandā University in Bihar, India, working on comparative ethics. As an undergraduate, he studied at the George Washington University in DC, where he double-majored in International Affairs (Security Policy), and Philosophy (Public Affairs). ([https://uzh.academia.edu/AndreiValentinBacr%C4%83u Adapted from Source Feb 11, 2021]) +
Professor Paul Badham has been Head of the Department of Theology and Religious Studies at University of Wales Lampeter since 1991. He was born in 1942 and educated at Jesus College Oxford (traditional Christian Theology); at Jesus College Cambridge (Modern Religious Thought); and at Westcott House (Anglican Ministry). He then went to Birmingham and for five years worked as a Curate while simultaneously writing a PhD under John Hick. Since 1973 he has been at Lampeter where he has gradually moved from Lecturer to Senior Lecturer to Reader and finally to Professor and Dean.
On his arrival at Lampeter he joined five other Anglican clergymen in a very traditional Department of Theology. One of his main concerns has been to transform the Department into a vibrant centre for the study of all world religions, with a particular emphasis on religion in the contemporary world and with an emphasis on the possibility of studying each religion from within. The Department now consists of 18 full-time and 12 part-time staff across the whole area of Religious Life and Thought, with specialists in each of the major faiths and with all disciplines of Religious Studies included.
Exploration of the arguments for and against belief in a life after death has been one of Paul Badham’s main academic concerns. This led to his books ''Christian Beliefs about Life after Death and Immortality or Extinction? as well as to his edited collections Death and Immortality in the Religions of the World''; ''Perspectives on Death and Dying''; ''Ethics on the Frontiers of Human Existence and Facing Death''. He has for many years directed a unique MA programme on Death and Immortality, taught jointly with the Philosophy Department at Lampeter, and he has always had a succession of research students working in this area from all over the world. He has contributed to seven television documentaries on the Near-death experience and is currently preparing for a major international conference on this in Washington.
Paul Badham is also deeply interested in issues of Modern Theology and Inter-faith Dialogue, and has contributed to a series of books in this area arising from Conferences in Claremont as well as his edited ''John Hick Reader''. He has also written a series of bilingual (England and Japanese) publications with Professor Daigan Lee Matsunaga on ''Near-Death Experiences, Interfaith Dialogue and Christian Beliefs About God and Christ in Relation to True Pure Land Buddhism'' (published in Japanese as Christianity for Buddhists). He is currently working on a Centenary volume for the Modern Church People’s Union on ''The Contemporary Challenge of Modernist Theology''.
Paul Badham’s other concern is the relationship between Religion and Politics. This has led to his edited work ''Religion, State and Society in Modern Britain'' and to an ongoing project with Vladislav Arzenukhin on ''Religion and Change in Eastern Europe''. This concern also helped to establish an MA degree on ''Religion Politics and International Relations'', jointly taught by the Department of Theology and Religious Studies at Lampeter and by the Department of International Politics at Aberystwyth. ([https://core.ac.uk/download/pdf/96773532.pdf Source Accessed Feb 14, 2023])
Allan Badiner is the editor of ''Zig Zag Zen: Buddhism and Psychedelics'', ''Dharma Gaia: A Harvest in Buddhism and Ecology'', and ''Mindfulness in the Marketplace''.
He produced Psychedelic Integration at Esalen with Michael Pollan, MAPS founder Rick Doblin, psychiatrist Julie Holland, neurobiologist David Presti, UK psychiatrist Ben Sessa, youth safety advocate Marsha Rosenbaum, Project CBD’s Martin A. Lee, and special guests author James Fadiman and UC Berkeley psychiatrist Kristi Panik, as we explore the challenges and opportunities unique to this moment in history. Stanislav Grof, who lived and taught at Esalen for 14 years, opened the conversation remotely.
Allan is also a contributing editor of ''Tricycle'' magazine and co-producer of the Entheowheel series. ([https://www.esalen.org/faculty/allan-badiner Source Accessed Feb 14, 2023]) +
Prabodh Chandra Bagchi (18 November 1898 – 19 January 1956) was one of the most notable Sino-Indologists of the 20th century. He was the third Upacharya (Vice-Chancellor) of Visva-Bharati University. He published a large number of books in English, French, and Bengali. His best known work that is still acclaimed as a classical work even today is ''India and China'', which was first published in 1944. ([https://en.wikipedia.org/wiki/Prabodh_Chandra_Bagchi Source Accessed Jun 4, 2019]) +
Geoff Bailey is currently a resident scholar at the Tibetan Academy of Social Science,
having graduated from the Tibet University Tibetan language program. He has been
involved in numerous Tibetan language projects. (Source: ''The Six Brothers'', 2007) +
Sir Harold Walter Bailey, FBA (16 December 1899–11 January 1996), who published as H. W. Bailey, was an eminent English scholar of Khotanese, Sanskrit, and the comparative study of Iranian languages.
Bailey has been described as one of the greatest Orientalists of the twentieth century. He was said to read more than 50 languages.
In 1929 Bailey began his doctoral dissertation, a translation with notes of the ''Greater Bundahishn'', a compendium of Zoroastrian writings in Middle Persian recorded in the Pahlavi scripts. He became the world's leading expert in the Khotanese dialect of the Saka language, the mediaeval Iranian language of the Kingdom of Khotan (modern Xinjiang). His initial motivation for the study of Khotanese was an interest in the possible connection with the ''Bundahishn''. He later passed his material on that work to Kaj Barr.
He was known for his immensely erudite lectures, and once confessed: "I have talked for ten and a half hours on the problem of one word without approaching the further problem of its meaning."
Bailey was elected a Fellow of the British Academy in 1944, and subsequently a member of the Danish, Norwegian and Swedish Academies. He received honorary degrees from four universities including Oxford; served as president of Philological Society, the Royal Asiatic Society, the Society for Afghan Studies, and the Society of Mithraic Studies; and chaired the Anglo-Iranian Society and Ancient India and Iran Trust. He was knighted for services to Oriental studies in 1960. ([https://en.wikipedia.org/wiki/Harold_Walter_Bailey Source Accessed Dec 6, 2019])
See complete biography in [http://www.iranicaonline.org/articles/bailey-harold-walter-1 Encyclopædia Iranica] +
David Roy Shackleton Bailey FBA (10 December 1917 – 28 November 2005) was a British scholar of Latin literature (particularly in the field of textual criticism) who spent his academic life teaching at the University of Cambridge, the University of Michigan, and Harvard. He is best known for his work on Horace (editing his complete works for the Teubner series), and Cicero, especially his commentaries and translations of Cicero's letters. ([https://en.wikipedia.org/wiki/D._R._Shackleton_Bailey Source Accessed Aug 15, 2023]) +
Baizhang Huaihai (Chinese: 百丈懷海; pinyin: Bǎizhàng Huáihái; Wade-Giles: Pai-chang Huai-hai; Japanese: Hyakujō Ekai) (720–814) was a Zen master during the Tang Dynasty. A native of Fuzhou, he was a dharma heir of Mazu Daoyi (Wade-Giles: Ma-tsu Tao-i).[1] Baizhang's students included Huangbo, Linji and Puhua.
Hagiographic depictions of Baizhang depict him as a radical and iconoclastic figure, but these narratives derive from at least a century and a half after his death and were developed and elaborated during the Song dynasty.[2] As Mario Poceski writes, the earliest strata of sources (such as the ''Baizhang guanglu'' 百丈廣錄 ) about this figure provide a "divergent image of Baizhang as a sophisticated teacher of doctrine, who is at ease with both the philosophical and contemplative aspects of Buddhism."[3] Poceski summarizes this figure thus:
:The image of Baizhang conveyed by the Tang-era sources is that of a learned and sagacious monk who is well versed in both the theoretical and contemplative aspects of medieval Chinese Buddhism. Here we encounter Baizhang as a teacher of a particular Chan brand of Buddhist doctrine, formulated in a manner and idiom that are unique to him and to the Hongzhou school as a whole. Nonetheless, he also comes across as someone who is cognizant of major intellectual trends in Tang Buddhism, as well as deeply steeped in canonical texts and traditions. His discourses are filled with scriptural quotations and allusions. He also often resorts to technical Buddhist vocabulary, of the kind one usually finds in the texts of philosophically oriented schools of Chinese Buddhism such as Huayan, Faxiang, and Tiantai. Here the primary mode in which Baizhang communicates his teachings is the public Chan sermon, presented in the ritual framework of “ascending the [Dharma] hall [to preach]” (''shangtang'').[4]
Regarding his teachings, Poceski notes:
:A central idea that infuses most of Baizhang’s sermons is the ineffability or indescribability of reality. Ultimate reality cannot be predicated in terms of conventional conceptual categories, as it transcends the familiar realm of words and ideas. Nonetheless, it can be approached or realized—as it truly is, without any accretions or distortions—as it manifests at all times and in all places. That is done by means of intuitive knowledge, whose cultivation is one of the cornerstones of Chan soteriology. Since the essence of reality cannot be captured or conveyed via the mediums of words and letters, according to Baizhang it is pointless to get stuck in dogmatic assertions, or to attach to a particular doctrine or practice. Like everything else, the various Chan (or more broadly Buddhist) teachings are empty of self-nature. They simply constitute expedient tools in an ongoing process of cultivating detachment and transcendence that supposedly free the mind of mistaken views and distorted ways of perceiving reality; to put it differently, they belong to the well-known Buddhist category of “skillful means” (''fangbian'', or upāya in Sanskrit). Holding on rigidly or fetishizing a particular text, viewpoint, or method of practice—even the most profound and potent ones—can turn out to be counterproductive, as it becomes a source of attachment that impedes spiritual progress. The perfection of the Chan path of practice and realization, therefore, does not involve the attainment of some particular ability or knowledge. Rather, in Baizhang’s text it is depicted as a process of letting go of all views and attachment that interfere with the innate human ability to know reality and experience spiritual freedom.[5]
One of his doctrinal innovations is what are called the “three propositions” (sanju), which are three distinct stages of spiritual realization or progressive ways of knowing:[6]
*Thoroughgoing detachment from all things and affairs
*Nonabiding in the state of detachment
*Letting go of even the subtlest vestiges of self-referential awareness or knowledge of having transcended detachment.
Baizhang's teachings and sayings have been translated by Thomas Cleary in ''Sayings and Doings of Pai-Chang''.[7] The Wild fox koan is attributed to Baizhang. ([https://en.wikipedia.org/wiki/Baizhang_Huaihai Source Accessed July 15, 2021])
Nicola Bajetta is a Hamburg University graduate. Received the Khyentse Foundation Award for Excellence in Buddhist Studies (In recognition of distinction in the field of Indo-Tibetan Buddhist Studies for the year 2018). +
Professor in Korean History and Civilization
He received his Ph.D. in Korean history from the University of Washington and has taught at UBC since 1987. He teaches undergraduate and graduate courses on Korean history and thought (religion, philosophy, and pre-modern science). In addition, he teaches a graduate seminar on the reproduction of historical trauma in Asia, in which he leads graduate students in an examination of how traumatic events in Asia in the 20th century, such as the Korean and Vietnam Wars, the bombing of Hiroshima, partition of India, China’s Cultural Revolution, and the killing fields of Cambodia have been reproduced in eyewitness accounts, historiography, fiction, and film.
He was a co-editor of the Sourcebook of Korean Civilization and editor of Critical Readings on Korean Christianity. He is also the author of Chosŏn hugi yugyo wa ch’ǒnjugyo ŭi taerip (The Confucian confrontation with Catholicism in the latter half of the Joseon dynasty), published by Iljogak in 1997, Korean Spirituality (University of Hawaii Press, 2008), and Catholics and Anti-Catholicism in Chosŏn Korea (University of Hawaii Press, 2017). He will soon publish How to be Moral, an annotated translation of a commentary by Tasan Chŏng Yagyong on the Zhongyong. ([https://asia.ubc.ca/profile/donald-baker/ Source Accessed Aug 2, 2023]) +
Dr. Ian Baker holds a PhD in History and a MPhil in Medical Anthropology from University College London, following earlier graduate work in Buddhist Studies at Columbia University and English Literature at the University of Oxford. He is the author of seven critically acclaimed books on Himalayan and Tibetan cultural history, environment, art, and medicine including, ''Tibetan Yoga: Principles and Practices'', ''The Dalai Lama’s Secret Temple'', ''The Heart of the World'', ''The Tibetan Art of Healing'', and ''Buddhas of the Celestial Gallery'', with introductions by the H.H. the Dalai Lama and Deepak Chopra. He was lead curator for an exhibition at London’s Wellcome Collection entitled "Tibet’s Secret Temple: Body, Mind, and Meditation in Tantric Buddhism". He is well known for his extensive field research in Tibet’s ‘hidden-lands’ (beyul), resulting in National Geographic Society designating him as an ‘Explorer for the Millennium’. He has led international groups in Tibet, Nepal, and Bhutan for Smithsonian Institution and National Geographic Expeditions and is a board member of the International Society for Bhutan Studies. ([https://events.thus.org/teacher/ian-baker/ Source Accessed July 24, 2023]) +
Zentatsu Richard Baker (born March 30, 1936), born Richard Dudley Baker, is an American Soto Zen master (or roshi), the founder and guiding teacher of Dharma Sangha—which consists of Crestone Mountain Zen Center located in Crestone, Colorado and the Buddhistisches Studienzentrum (Johanneshof) in Germany's Black Forest. As the American Dharma heir to Shunryu Suzuki, Baker assumed abbotship of the San Francisco Zen Center (SFZC) shortly before Suzuki's death in 1971. He remained abbot there until 1984 . . . Baker was instrumental in helping the San Francisco Zen Center to become one of the most successful Zen institutions in the United States. ([https://en.wikipedia.org/wiki/Zentatsu_Richard_Baker Source Accessed Nov 23, 2020]) +
Hans T. Bakker (born 1948) is a cultural historian and Indologist, who has served as the Professor of the History of Hinduism and Jan Gonda Chair at the University of Groningen. He currently works in the British Museum as a researcher in project "Beyond Boundaries: Religion, Region, Language and the State".
Career
Before joining the British Museum in 2014, Bakker was at the University of Groningen in the Netherlands where he was director of the Institute of Indian Studies at Groningen and, from 1996, Professor of the History of Hinduism in the Sanskrit Tradition and Indian Philosophy and holder of the Jan Gonda Chair at the University of Groningen. He has been a visiting fellow of All Souls College at the University of Oxford and a visiting professor at the University of Vienna and the University of Kyoto.
Bakker's main research interest has been the political and religious culture of India in the fourth, fifth and sixth centuries. As part of this work he led the study of the earliest known version of the ''Skanda Purāṇa'' preserved in Kathmandu, Nepal. This version of the Skanda Purāṇa is substantially different from the ''Skanda Purāṇa'' known from manuscripts and the printed edition in India.
Bakker has continued and expanded the best traditions of Dutch Indology and has trained a number of able scholars, among them Peter Bisschop (Leiden University), Harunaga Isaacson (University of Hamburg) and Yuko Yokochi (University of Kyoto).
Bakker has been working as researcher in "Beyond Boundaries: Religion, Region, Language and the State", a project based in the British Museum that is funded by the European Research Council (2013–2019) ([https://en.wikipedia.org/wiki/Hans_T._Bakker Source Accessed Feb 16, 2023]) +
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]) +
Piotr Balcerowicz, presently teaching at the University of Warsaw (Department of South-Asian Studies) and professor of Social Sciences and Humanities (Asian Studies and Department of International Relations), specialises in Indian philosophical tradition, with emphasis on Indian epistemological thought and Jainism. He lectures on Indian philosophy and Indian religions as well as on intercultural relations and contemporary history of Asia, esp. SouthAsia, Central Asia and the Middle East. He received his M.A. degree in Indology from the University of Warsaw in 1990 and his Ph.D. degree in Sanskrit and Indian Studies from Hamburg University in 1999. He studied Sanskrit, Prakrits and Pāṇini at Banaras Hindu University in 1987–1988 and Western philosophy at postgraduate level at Polish Academy of Sciences, Warsaw in 1990–1994. He earned his 'Habilitation' (post-doctoral degree) in Eastern philosophies in 2005 from Polish Academy of Sciences with his postdoctoral thesis (''History of Classical Indian Philosophy. Part One: Beginnings, Analytical Trends and Philosophy of Nature''. Warsaw 2003). He published extensively on Indian philosophy, but also on the Middle East and Central Asia, and authored a number of books on Indian philosophy, Jainism and history of Afghanistan. ([http://www.balcerowicz.eu/indology/Logic_and_Belief_in_Indian_Philosophy_2016.pdf Source Accessed Apr 8, 2021]) +
Since the late 1960s Bodo Balsys has dedicated his life to understanding the nature of consciousness and sharing his unique insights with others. He is a writer, a poet, an artist, a meditation teacher and healer. He has studied extensively across multiple fields of life. These include Esoteric science, meditation, healing, cosmology, Christianity, Buddhism, natural science, art, politics and history.
Bodo has published multiple books. His first series, The Revelation (three volumes), was concerned with providing insights into fundamental esoteric subjects, and specifically providing an esoteric understanding of the Christian Bible. His more recent books focus on providing new insights into Buddhism and particularly their alignment with esoteric science. Bodo also holds a science degree from the University of Western Sydney. He is currently teaching at the School of Esoteric Sciences (near Sydney), which he established. ([https://www.universaldharma.com/about-us/our-teacher-bodo-balsys/ Source Accessed July 19, 2023]) +
Baoyun 寶雲 (376?–449) was from Liangzhou. He traveled to Central Asia, Khotan (Hotan), and India around 397. There he met Faxian and other Chinese pilgrims. In India he studied languages, then returned to Chang’an and became a follower of Buddhabhadra (359–429). Buddhabhadra was in Chang’an from 406–408. Baoyun then followed Buddhabhadra south to Mount Lu, and ultimately to Jiankang (Nanjing). His good friend Huiguan accompanied Baoyun throughout the entire journey. All three men stayed at Daochang Temple in Jiankang. Baoyun later moved to Liuheshan Temple, outside of Jiankang. It was at these two temples that he made his translations [of the ''Buddhacarita''], reading the Indian text and translating orally. In this way the ''Buddhacarita'' was rendered in 421 C.E. (Yongchu 2 of the Liu Song), at Liuheshan Temple. (Willemen, ''Buddhacarita: In Praise of Buddha's Acts'', translator's introduction, xiv–xv). In addition to the ''Buddhacarita'' Baoyun is recorded as having assisted in the translation of several sūtras, including the ''Akṣayamatinirdeśasūtra'' and the ''Sāgaramatiparipṛcchāsūtra''. +
Terchen Barway Dorje (1st Bardor Rinpoche, 1836-1918) was a student of the 9th Tai Situ Rinpoche, the 14th Karmapa, Chokgyur Dechen Lingpa, and many other masters of his time.
Initially associated with Surmang Monastery of which he was a recognized tulku (Shartse Rinpoche of Surmang), Terchen Barway Dorje devoted a good portion of his life to reviving of the lost teachings of the Barom Kagyu. He was also known as a revealer of terma (treasures) of which he discovered nine volumes.
The treasures discovered by Terchen Barway Dorje had been concealed by two of Guru Rinpoche’s principal disciples—Nupchen Sangye Yeshe and Yeshe Tsogyal. Terchen Barway Dorje was an emanation of both of them.
Toward the end of his life, Terchen Barway Dorje founded Raktrul Monastery in eastern Tibet.
The writings of Terchen Barway Dorje consist of fourteen volumes. Of these, nine volumes are his revelations or termas, three volumes are his collective writings or compositions, one volume is his autobiography, and the one volume is his collective songs of instruction.
The autobiography of Terchen Barway Dorje has been translated into English and published by KTD Publications as ''Precious Essence: The Inner Autobiography of Terchen Barway Dorje''. His collective songs of instruction have been published as ''Treasury of Eloquence: The Songs of Barway Dorje''. +
The first rebirth of Terchen Barway Dorje was recognized by the 15th Karmapa, but lived only a short time and, in fact, died before he was reached by the search party seeking him. The Karmapa later explained what happened: Terchen Barway Dorje had promised a great sinner named Changkyi Mingyur that he would not be reborn in a lower state. Changkyi Mingyur died shortly before the new incarnation of Terchen Barway Dorje was discovered and was about to be reborn in a lower state. In desperation, he called on Barway Dorje and it was therefore necessary for Bardor Rinpoche to depart his new body in order to fulfill his promise.
The 15th Karmapa decided to perform another recognition of the 2nd Barway Dorje, but before the time for recognition arrived, the 15th Gyalwang Karmapa departed this realm for the benefit of beings in other places.
For this reason, the rebirth of Terchen Barway Dorje—the 2nd Bardor Rinpoche—was recognized by the 11th Tai Situ Rinpoche, Padma Wangchok Gyalpo.
The 2nd Bardor Rinpoche was born at the end of 1920 and many auspicious signs accompanied his birth. He was enthroned at Raktrul Monastery at the age of five but received his training and transmissions at Surmang and Kyodrak monasteries.
In his thirteenth year, the 2nd Bardor Rinpoche met the 16th Gyalwang Karmapa. Because the Gyalwang Karmapa had been Bardor Rinpoche’s karmically destined guru in many lives, Bardor Rinpoche felt great devotion for the Karmapa upon meeting him.
The 2nd Bardor Rinpoche spent much of his life serving the 16th Gyalwang Karmapa, although he occasionally traveled back to Raktrul Monastery to look after its needs. Toward the end of his life, he made an aspiration to be able to serve both the Karmapa and Raktrul Monastery in his future lives. As a result of that aspiration we now have two incarnations of the 3rd Bardor Rinpoche—one who has devoted most of his life to the service of both the 16th and 17th Karmapas and has founded Kunzang Palchen Ling in the US, and one who remains in Tibet and looks after Raktrul Monastery.
A detailed account of the life of the 2nd Bardor Rinpoche is available in English translation as ''The Light of Dawn'' composed by Karma Tupten. ([https://www.kunzang.org/treasure-lineage/2nd-bardor-rinpoche/ Source Accessed June 28, 2023])
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.]
André Bareau (December 31, 1921- March 2, 1993) was a prominent French Buddhologist and a leader in the establishment of the field of Buddhist Studies in the 20th century. He was a professor at the Collège de France from 1971 to 1991 and Director of the Study of Buddhist Philosophy at L'École Pratique des Hautes Études. ([https://en.wikipedia.org/wiki/Andr%C3%A9_Bareau Source Accessed Apr 8, 2022]) +
Jonathan Barnes, FBA (born 26 December 1942 in Wenlock, Shropshire) is an English scholar of Aristotelian and ancient philosophy.
<h2>Education and career</h2>
He was educated at the City of London School[1] and Balliol College, Oxford University.[1]
He taught for 25 years at Oxford University before moving to the University of Geneva. He was a Fellow of Oriel College, Oxford, 1968–78;[1] a Fellow of Balliol College, Oxford, 1978–94, and has been Emeritus Fellow of Balliol College since 1994.[1]
He was Professor of Ancient Philosophy, Oxford University, 1989–94.[1]
He was Professor of Ancient Philosophy at the University of Geneva 1994–2002.[1]
He taught at the University of Paris-Sorbonne in France, and took his éméritat in 2006.
He was elected a Fellow of the British Academy in 1987.[1]
He is an expert on ancient Greek philosophy, and has edited the two-volume collection of Aristotle's works as well as a number of commentaries on Aristotle, the pre-Socratics and other areas of Greek thought.
He was elected a Foreign Honorary Member of the American Academy of Arts and Sciences in 1999.[2]
He was awarded an honorary doctorate by the Humboldt University of Berlin in 2012.[3]
<h2>Family</h2>
He married in 1965 and has two daughters.[2]
He is the brother of the novelist Julian Barnes, and he and his family feature in the latter's memoir Nothing to be Frightened Of (2008).
<h2>Philosophical views</h2>
Barnes holds that our modern notion of the scientific method is "thoroughly Aristotelian." He emphasizes the point in order to refute empiricists Francis Bacon and John Locke, who thought they were breaking with the Aristotelian tradition. He claims that the "outrageous" charges against Aristotle were brought by men who did not read Aristotle's own works with sufficient attention and who criticized him for the faults of his successors.[4]
<h2>Writings</h2>
''The Complete Works of Aristotle'', 2 vols, 1984; reprinted with corrections, 1995 (General Editor)<br>
''Posterior Analytics'' (translation and commentary on Aristotle), (1975) (revised edition, 1994)<br>
''The Ontological Argument'' (1972)<br>
''Presocratic Philosophers'' 2 Vols., 1979; 1 vol. revised edition, 1982<br>
''Aristotle'' (1982)<br>
''The Modes of Scepticism'' (1985), with Julia Annas<br>
''Early Greek Philosophy'' (1987)<br>
''The Toils of Scepticism'' (1990)<br>
''The Cambridge Companion to Aristotle'' (1995)<br>
''Logic and the Imperial Stoa'' (1997)<br>
Barnes, Jonathan (2000). ''Aristotle: A Very Short Introduction''. Oxford University Press. ISBN 978-0-19-285408-7.<br>
''Porphyry: introduction'' (2003)<br>
''Truth, etc.'' (2007)<br>
''Coffee with Aristotle'' (2008)<br>
''Methods and Metaphysics: Essays in Ancient Philosophy I'' (2011)<br>
''Logical Matters: Essays in Ancient Philosophy II'' (2012)<br>
''Proof, Knowledge, and Scepticism: Essays in Ancient Philosophy III'' (2014)<br>
''Mantissa: Essays in Ancient Philosophy IV'' (2015) ([https://en.wikipedia.org/wiki/Jonathan_Barnes Source Accessed Feb 2, 2023])
Nancy J. Barnes received her Ph.D. from the University of Toronto in Sanskrit and Indian Studies, with specialization in Buddhism in India and China. She has taught at Wesleyan University, the Hartford Seminary Foundation, the Hartford College for Women, and in the Religion Department of Trinity College and the Art History Department of the University of Hartford. She has published in the fields of women in Buddhism, and Mahāyāna Buddhist thought and practice. ([https://books.google.com/books?id=dyQpNKH1oOYC&pg=PA430&lpg=PA430&dq=Nancy+J.+Barnes+received+her+Ph.D.+from+the+University+of+Toronto+in+Sanskrit+and+Indian+Studies,+with+specialization+in+Buddhism+in+India+and+China.&source=bl&ots=zwKFr5ovW9&sig=ACfU3U1-X8HBUyE0JdRsjqzJsBdZ_Rx3mQ&hl=en&sa=X&ved=2ahUKEwjAkpiQlvTuAhUTZc0KHVS-AtUQ6AEwAHoECAUQAw#v=onepage&q=Nancy%20J.%20Barnes%20received%20her%20Ph.D.%20from%20the%20University%20of%20Toronto%20in%20Sanskrit%20and%20Indian%20Studies%2C%20with%20specialization%20in%20Buddhism%20in%20India%20and%20China.&f=false Adapted from Source Feb 18, 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]) +
Michael Barnhart is a professor in the History-Philosophy and Political Science Department at Kingsborough Community College in New York. +
David Landis Barnhill is the former Director of Environmental Studies at the University of Wisconsin at Oshkosh. He is the translator of ''Basho's Journey: The Literary Prose of Matsuo Basho'' (2005), ''Basho's Haiku: Selected Poems of Matsuo Basho'' (2004), and the coeditor (with Roger S. Gottlieb) of ''Deep Ecology and World Religions: New Essays on Sacred Ground'' (2001), all published by SUNY Press. +
Nicholas Barr received his BA in comparative religion from Columbia University, where he studied Tibetan Buddhist philosophy. As a Princeton in Asia fellow, he worked in education and development in Laos before earning his MSW with a concentration in adult mental health at the University of California, Los Angeles. He then worked as a clinical social worker for the Los Angeles County Department of Mental Health for two years before completing his PhD at the University of Southern California School of Social Work. Before joining the faculty at the University of Nevada, Las Vegas, he was a Cohen Veteran’s Network funded postdoctoral fellow at the Center for Innovation and Research on Veterans & Military Families.
Dr. Barr’s research focuses on enhancing understanding of risk and protective factors for populations with an elevated likelihood of traumatic experiences, like homeless young adults and military service members. His work includes intervention development and implementation leveraging principles of mindfulness to enhance resilience and improve mental and behavioral health outcomes in these populations. He holds certifications in a number of evidence based practices including Prolonged Exposure and Cognitive Behavior Therapy. ([https://www.unlv.edu/people/nicholas-barr Source Accessed May 24, 2021]) +
Roland Barraux, born on August 12, 1928 in Menotey (Jura), is a French diplomat and writer.
<h2>Biography</h2>
He served in the Comoros Islands twice from 1954 to 1959 and then from 1967 to 1972 1 . He was French Ambassador to Africa , then to Afghanistan between 1981 and 1985 and finally to Nepal 2 between 1985 and 1990 . A writer, he is notably the author of Histoire des Dalaï-Lamas , a book translated into several languages.
<h2>Publications</h2>
''From Coral to Volcano: The Story of the Comoros Islands'', 2009<br>
''History of Nepal: the kingdom of the mountain with three names'', 2007, Éditions L'Harmattan, 2007, (ISBN 2296034918 and 9782296034914)<br>
With Andriamampionona Razafindramboa, ''Jean Laborde, a Gascon in Madagascar'', 1805-1878, Komedit, 2004.<br>
With Zalmaï Haquani, Sébastien Brabant, Marc Hecker, Paul Presset, Denis Rolland, ''Une vie d'Afghanistan'', L'Harmattan, 2006.<br>
''The Knight of the Bastille: Joseph Arney'', 1762-1802, 2002.<br>
''If I forget you Bamiyan: memories of my mission in Afghanistan 1981-1985'', Bamiyan Editions, 2002.<br>
''History of the Dalai Lamas - Fourteen Reflections on the Lake of Visions'', preface by Dagpo Rinpoche, Albin Michel, 1993; republished in 2002, Albin Michel (ISBN 2226133178) ([https://fr.wikipedia.org/wiki/Roland_Barraux Source Accessed Feb 22, 2023]) +
Terry Barrett is a software engineer and 20-year practitioner in the Drikung Kagyu lineage of Tibetan Buddhism. He has published several translations of Tibetan Buddhist texts, including Engaging by Stages in the Teachings of the Buddha by the 12th-century Tibetan Kagyu lineage master Phagmodrupa (Otter Verlag, 2008) and The Wheel of Wisdom, three teaching poems composed by Khenchen Rinpoche and three long-life prayers for Khenchen Rinpoche, Vajra Publications, 2012. +
Richard Barron is a Canadian-born translator who specializes in the writings of Longchenpa. He has served as an interpreter for many lamas from all four schools of Tibetan Buddhism, including his first teacher, Kalu Rinpoche. He completed a traditional three-year retreat at Kagyu Ling in France and later became a close disciple of the late Chagdud Tulku Rinpoche. He was engaged in a long-term project to translate ''The Seven Treasuries'' of Longchenpa.
His other translations include ''Buddhahood Without Meditation'', ''The Autobiography of Jamgön Kongtrul: A Gem of Many Colors'', and ''A Marvelous Garland of Rare Gems: Biographies of Masters of Awareness in the Dzogchen Lineage'' by Nyoshul Khen Rinpoche. ''The Autobiography of Jamgön Kongtrul'' was his first translation in the Tsadra Foundation Series published by Snow Lion Publications. +
Geoff Barstow first encountered Tibetan Buddhism in 1999, while on a study abroad trip in college. Since that time, the study of Tibetan religion, history, and culture has been the focus of his professional life. He has spent more than six years conducting research in Nepal, China, and Tibet. At present, that research focuses on the history of vegetarianism on the Tibetan plateau, asking questions about how animals were viewed, how they were treated (ie: eaten), and what that can tell us about Tibetan Buddhism more broadly. As a teacher, his courses emphasize various aspects of Buddhist religious thought, but also seek to explore how those ideas have been lived and experienced by actual Buddhists. ([https://liberalarts.oregonstate.edu/users/geoffrey-barstow Source Accessed Apr 27, 2021]) +
Auguste Barth (born in Strasbourg 22 May 1834; died in Paris 15 April 1916) was a French orientalist. He is best known by his work in connection with the religions of India. His volume, ''Les religions de l'Inde'' (Paris, 1879), was translated into English (London, 1882). Mention may also be made of his ''Inscriptions sanscrites du Cambodge'' (Sanskrit inscriptions of Cambodia; Paris, 1885) and of numerous monographs and reviews in ''Journal Asiatique'', in ''Mélusine'', and in the ''Mémoires de la Société de Linguistique''. His annual reports on researches into the history of Indian religions, in ''Revue de l'Histoire des Religions'' (1880) are especially valuable. He was a member of the French Institute. Barth became a foreign member of the Royal Netherlands Academy of Arts and Sciences in 1896. ([https://en.wikipedia.org/wiki/Auguste_Barth Source Accessed Aug 15, 2023]) +
Tessa J. Bartholomeusz was Professor of Religion at the Florida State University, Tallahasee. Her work concentrated on gender, religious identity and most recently, on Buddhism in America. ([https://www.routledge.com/In-Defense-of-Dharma-Just-War-Ideology-in-Buddhist-Sri-Lanka/Bartholomeusz/p/book/9780700716821 Source Accessed Feb 22, 2023]) +
D. Mitra Barua teaches and conducts research on Buddhism in South and Southeast Asia and its diasporic expressions. With a PhD in religious studies, Mitra received trainings in both textual and social scientific study of religion.
His recent monograph ''Seeding Buddhism with Multiculturalism'' (McGill-Queen’s University Press, 2019) explains what being Buddhist means in Sri Lankan Buddhism across three distinct times and spaces: colonial Ceylon, postcolonial Sri Lanka and immigrant-friendly Canada.
As a research partner at the University of Toronto’s Ho Centre for Buddhist Studies, Mitra examines Buddhism in the India-Bangladesh-Myanmar border region with an emphasis on centuries-long Buddhist transnational networks across the region and beyond. He currently teaches Buddhist philosophy at the Antioch-Carleton Buddhist Studies Program at Bodh Gaya, India. He also taught and conducted research at Cornell University, Rice University and the University of Saskatchewan. ([https://buddhiststudies.utoronto.ca/d-mitra-barua/ Source Accessed July 20, 2023]) +