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Ryan began working with 84000 in 2013 as a translator with Chokyi Nyima Rinpoche’s Dharmachakra Translation Committee, for whom he translated the Mahāmāyā Tantra and The Dhāraṇī: Entering into Non-conceptuality. He joined the 84000 editorial team in 2017, specializing in esoteric literature. Beyond his translation and editorial work, Ryan has taught courses in Classical Tibetan, Sanskrit, and Translation Studies at the Rangjung Yeshe Institute in Kathmandu and Rangjung Yeshe Gomde in northern California. He earned his doctorate in Sanskrit and South Asian Studies from the University of California, Berkeley in 2021. ([https://84000.co/about/team Source Accessed June 16, 2021]) +
[The] ''Ratnarāśī'' was translated by [the] monk named Daogong, in Liangzhou, about 700 km. ESE of Dunhuang on the main road, in modem day Gansu province, right at the end of the fourth or at the very beginning of the fifth century. . . . [. . . ] [T]here are no biographies of Daogong, and we know next to nothing about him.[2] It is not clear if the ''Karuṇapuṇḍarika'' attributed to him is attributed correctly, but this seems to be the less likely conclusion. It seems even less likely that the ''Aṣṭasāhasrika Prajñāpāramitā'' translation is to be accepted as his.
While we may know little about the man, the time and place in which Daogong lived certainly placed him in the middle of one of the most productive, even explosive, periods in Chinese Buddhist history. The monk-translators listed as contemporaries or near contemporaries of Daogong, and residing in the same region, are Fazhong, Sengqietuo, and Dharmakṣema. (Silk, "The Origins and Early History of the Mahāratnakūṭa," 671–72)
<h5>Notes</h5>
2. This was, I have lately noticed, also the conclusion of Bagchi 1927:211. As far as I can tell from the relevant indices, Daogong is not mentioned in the Chinese dynastic histories either. +
Daosheng (Chinese: 道生; pinyin: Dàoshēng; Wade–Giles: Tao Sheng), or Zhu Daosheng (Chinese: 竺道生; Wade–Giles: Chu Tao-sheng), was an eminent Six Dynasties era Chinese Buddhist scholar. He is known for advocating the concepts of sudden enlightenment and the universality of the Buddha nature.
Born in Pengcheng, Daosheng left home to become a monk at eleven. He studied in Jiankang under Zhu Fatai, and later at Lushan (Mount Lu) monastery with Huiyuan, and from 405 or 406 under Kumārajīva in Chang'an, where he stayed for some two years perfecting his education. He became one of the foremost scholars of his time, counted among the "fifteen great disciples" of Kumārajīva.
Sengzhao reports that Daosheng assisted Kumārajīva in his translation of the ''Lotus Sutra'', Daosheng wrote commentaries on the ''Lotus Sutra'', the ''Vimalakīrti-nirdeśa Sūtra'' and the ''Aṣṭasāhasrikā Prajñāpāramitā Sūtra'' (the last of which has been lost). In 408, he returned to Lushan, and in 409 back to Jiankang, where he remained for some twenty years, staying at the Qingyuan Monastery (青园寺) from 419.
Daosheng controversially ascribed Buddha-nature to the icchantikas, based on his reading on a short version of the ''Mahāparinirvāṇa Sūtra'', which in that short form appears to deny the Buddha-nature to icchantikas; the long version of the ''Nirvāṇa Sūtra'', however (not yet known to Daosheng), explicitly includes the icchantikas in the universality of the Buddha-nature. Daosheng's bold doctrine of including icchantikas within the purview of the Buddha-nature, even before that explicit teaching had actually been found in the long ''Nirvāṇa Sūtra'', led to the expulsion of Daosheng from the Buddhist community in 428 or 429, and he retreated to Lushan in 430.
With the availability of the long ''Nirvāṇa Sūtra'' after 430, through the translation of Dharmakshema, Daosheng was vindicated and praised for his insight. He remained in Lushan, composing his commentary on the ''Lotus Sūtra'' in 432, until his death in 434.
Daosheng's exegesis of the ''Nirvāṇa Sūtra'' had an enormous influence on interpretations of the Buddha-nature in Chinese Buddhism that prepared the ground for the Chán school emerging in the 6th century.<br>([https://en.wikipedia.org/wiki/Daosheng Source Accessed Sept. 2 2020])
''Dates from The Princeton Dictionary of Buddhism (Princeton University Press, 2014)''
The late Geshe Lobsang Dargyay was trained at Drepung Monastery in Tibet. He got his doctorate in Buddhist and Tibetan Studies from the Ludwig Maximilians Universität and held teaching and research positions in Vienna, Hamburg, and Calgary. Geshe-la was the first Tibetan to receive a doctorate from a Western university. He passed away in 1994. ([https://wisdomexperience.org/content-author/geshe-lobsang-dargyay/ Source Accessed Sept 23, 2020])
For a more complete biography, see [https://books.google.com/books?id=Xzc6AwAAQBAJ&pg=PT11&lpg=PT11&dq=Freedom+From+Extremes/In+Memoriam:+Geshe+Lobsang+Dargyay+(1935-94)by+Eva+Neumaier&source=bl&ots=a2vMqwcDeb&sig=ACfU3U1uAhLezrS11HGmbnKtWcEX30VAsQ&hl=en&sa=X&ved=2ahUKEwi4m_PKy4jnAhUJGc0KHXxeDagQ6AEwAHoECAkQAQ#v=onepage&q=Freedom%20From%20Extremes%2FIn%20Memoriam%3A%20Geshe%20Lobsang%20Dargyay%20(1935-94)by%20Eva%20Neumaier&f=false "In Memoriam: Geshe Lobsang Dargyay (1935–94)"] by Eva Neumaier, in ''Freedom from Extremes: Gorampa's "Distinguishing the Views" and the Polemics of Emptiness'' (Wisdom Publications, 2007), xi–xiv. +
Dr. Ram Mohan Das (डॉ. राममोहन दास) was a mid-20th-century Sanskrit scholar based in Bihar, affiliated with the Bihar Rashtrabhasha Parishad in Patna. He translated the ''Lotus Sūtra'' into Hindi and published multiple works with Bihar Rashtrabhasha Parishad. +
Born in a middle class family in West Bengal, Professor (Dr.) Sanjib Kumar Das was educated at Chandpara Nimna Buniyadi Vidyalaya (Amtala) and then in Gobardanga Khantura High School. Meanwhile, due to some family problems, he fled away from his home and worked as a waiter in several hotels and sweet shops for about two years in Kolkata. Later, he went to Darjeeling and took shelter in a Buddhist Monastery where he also worked as a helper of mason for about a year. In 1996, he was admitted in its branch school where he studied up to standard VIII. Subsequently, he was sent to Varanasi in 1989 in order to get admission in the CIHTS, Sarnath for higher studies. Getting admission, he obtained M.A., pursuing upon Tibetan Buddhism, Tibetan Language and other modern subjects. In 1998, he was awarded with the Kashi Naresh Gold Medal for being the best student of 1998. After completing M.A... he started doing his Ph.D. which he completed in 2002. In 1999, he was invited to Taiwan where he stayed for about five months working as a translator. In 2002, he got a temporary job in the Translation Department in the CIHTS, Sarnath and simultaneously a permanent in CIBS, Leh where he worked for about six years. In 2008, he got a new job in Visva Bharati, Santiniketan where he is working now on the post of Professor in the Department of Indo-Tibetan Studies. In 2002, he was awarded with the Bharat Siksa Puraskar. Prof. Das translated, edited, restored, compiled and composed more than twenty-five books which have been published by different universities, institutions and publishers in India. Similarly, more than thirty research papers are published in different national and international journals as well as Bengali translations of more than hundred articles on Buddhist Studies are uploaded in a website (studybuddhism.com). He also completed three Translation Projects sponsored by FMT (USA) and 84000 (USA). Apart from translation, compilation, restoration and editing work, Dr. Das attended numbers of local, national and international seminars, and presented papers. ([https://www.namsebangdzo.com/Bodhi-Bodhicitta-and-Bodhisattva-p/24504.htm?srsltid=AfmBOorbbIaQOniSNhKT6z9XT8kYKFn7OLTaoJzD_f4YR34BJ7l1XXDL Source Accessed Jan 7, 2025])
Born in Chittagong, eastern Bengal to a Bengali Hindu Vaidya-Brahmin family, Sarat Chandra Das attended Presidency College, as a student of the University of Calcutta. In 1874 he was appointed headmaster of the Bhutia Boarding School at Darjeeling. In 1878, a Tibetan teacher, Lama Ugyen Gyatso arranged a passport for Sarat Chandra to go the monastery at Tashilhunpo. In June 1879, Das and Ugyen-gyatso left Darjeeling for the first of two journeys to Tibet. They remained in Tibet for six months, returning to Darjeeling with a large collection of Tibetan and Sanskrit texts which would become the basis for his later scholarship. Sarat Chandra spent 1880 in Darjeeling poring over the information he had obtained. In November 1881, Sarat Chandra and Ugyen-gyatso returned to Tibet, where they explored the Yarlung Valley, returning to India in January 1883. Along with Satish Chandra Vidyabhusan, he prepared Tibetan-English dictionary.<br>
For a time, he worked as a spy for the British, accompanying Colman Macaulay on his 1884 expedition to Tibet to gather information on the Tibetans, Russians and Chinese. After he left Tibet, the reasons for his visit were discovered and many of the Tibetans who had befriended him suffered severe reprisals.<br>
For the latter part of his life, Das settled in Darjeeling. He named his house "Lhasa Villa" and played host to many notable guests including Sir Charles Alfred Bell and Ekai Kawaguchi. Johnson stated that, in 1885 and 1887 Das met with Henry Steel Olcott, co-founder and first President of the Theosophical Society. ([https://en.wikipedia.org/wiki/Sarat_Chandra_Das Source Accessed Jan 20, 2021]) +
Surya Das (born Jeffrey Miller in 1950) is an American lama in the Tibetan Buddhist tradition. He is a poet, chant master, spiritual activist, author of many popular works on Buddhism, meditation teacher, and spokesperson for Buddhism in the West. He has long been involved in charitable relief projects in the Third World and in interfaith dialogue. Surya Das is a Dharma heir of Nyoshul Khenpo Rinpoche, a Nyingma master of the non-sectarian Rime movement, with whom he founded the Dzogchen Center and Dzogchen retreats in 1991. His name, which means "Servant of the Sun" in a combination of Sanskrit (''sūrya'') and Hindi (''das'', from the Sanskrit ''dāsa''), was given to him in 1972 by the Hindu guru Neem Karoli Baba. ([https://en.wikipedia.org/wiki/Surya_Das Source Accessed Feb 7, 2020]) +
Gordon Davis’s research includes both historical work on ethical, political and metaphysical themes in the works of Hume, Kant and their contemporaries, and investigations into the applicability of methods of argument developed by these philosophers – as well as neo-Humean and neo-Kantian variations – to contemporary debates in ethics and metaethics. One of Gordon’s current projects explores the prospects for a theoretical synthesis of key elements within the three main traditions of contemporary ethical theory (consequentialism, Kantian deontology and virtue ethics). He also has a strong interest in applied ethics – especially issues surrounding biotechnology and obligations to future generations. ([https://carleton.ca/philosophy/people/davis-gordon/ Source Accessed Apr 16, 2021]) +
Jake Davis is currently a Postdoctoral Associate with the Virtues of Attention project at New York University. He has taught at Brown University and at the City of College of New York. He earned a Ph.D. in Philosophy from CUNY Graduate Center, with an Interdisciplinary Concentration in Cognitive Science, as well as a Masters in Philosophy from the University of Hawai`i. His research at the intersection of Buddhist philosophy, moral philosophy, and cognitive science draws on his textual, meditative, and monastic training in the Theravāda Buddhist tradition of Burma (Myanmar), including work as an interpreter and teacher at meditation retreats. ([https://nyu.academia.edu/JakeHDavis Adapted from Source May 13, 2021]) +
Venerable Geshe Lobsang Dawa is a nonsectarian Dharma Master born near the sacred Boudhanath Stupa in Nepal. He received his early education in India and entered monastic life at the age of eleven. He later earned the distinguished title of Geshe after completing extensive philosophical studies at the Institute of Buddhist Dialectics (IBD) and Drepung Loseling Monastery. He received profound teachings and transmissions from His Holiness the 14th Dalai Lama and other renowned masters representing all four Tibetan Buddhist traditions.
From 1997 to 2017, Venerable Geshe Lobsang Dawa served as a professor and administrator at the Institute of Buddhist Dialectics in Dharamsala, located near the Dalai Lama Temple. Since 2005, he has taught Buddhist Dharma, meditation, and practice to the public in Dharamsala, as well as in monasteries, nunneries, schools, and organizations throughout India. He has also authored numerous Buddhist books, which have been distributed freely to the public.
In 2013, he founded the Dharamsala Community Meditation Center, offering a free meditation space open to the public. In 2015, he established the Society of Introduction to Buddhism Nepal, where he actively serves communities through both spiritual and social services, particularly in rural areas of Nepal. Since 2020, he has been offering online teachings to share the Buddha’s teachings with a wider global audience. His lifelong work continues for the benefit of all beings. ([https://www.vajrasattvafoundation.com/geshe-lobsang-dawa Source Accessed June 18, 2026]) +
Lala Har Dayal Singh Mathur (Punjabi: ਲਾਲਾ ਹਰਦਿਆਲ; 14 October 1884 – 4 March 1939) was an Indian nationalist revolutionary and freedom fighter. He was a polymath who turned down a career in the Indian Civil Service. His simple living and intellectual acumen inspired many expatriate Indians living in Canada and the U.S. to fight against British Imperialism during the First World War.
Har Dayal Mathur was born in a Hindu Mathur Kayastha family on 14 October 1884 at Delhi. He was the sixth of seven children of Bholi Rani and Gauri Dayal Mathur. His father was a district court reader. Lala is not so much a surname as a sub-caste designation, within the Kayastha community, but it is generally termed as an honorific title for writers such as the word Pandit which is used for knowledgeable persons in other Hindu communities. At an early age, he was influenced by Arya Samaj. He was associated with Shyam Krishnavarma, Vinayak Damodar Savarkar and Bhikaji Cama. He also drew inspiration from Giuseppe Mazzini, Karl Marx and Mikhail Bakunin. He was, according to Emily Brown as quoted by Juergensmeyer, "in sequence an atheist, a revolutionary, a Buddhist, and a pacifist".
He studied at the Cambridge Mission School and received his bachelor's degree in Sanskrit from St. Stephen's College, Delhi, India and his master's degree also in Sanskrit from Punjab University. In 1905, he received two scholarships of Oxford University for his higher studies in Sanskrit: Boden Scholarship, 1907 and Casberd Exhibitioner, an award from St John's College, where he was studying. In a letter to ''The Indian Sociologist'', published in 1907, he started to explore anarchist ideas, arguing that "our object is not to reform government, but to reform it away, leaving, if necessary only nominal traces of its existence." The letter led to him being put under surveillance by the police. Later that year, saying "To Hell with the ICS", he gave up the prestigious Oxford scholarships and returned to India in 1908 to live a life of austerity. But in India too, he started writing harsh articles in the leading newspapers, When the British Government decided to impose a ban upon his writing Lala Lajpat Rai advised him to leave and go abroad. It was during this period that he came into the friendship of the anarchist Guy Aldred, who was put on trial for printing ''The Indian Sociologist''.
Among his many literary works include ''The Bodhisattva Doctrines in Buddhist Sanskrit Literature.'' Lala Lajpat Rai, who was a mentor of Har Dayal, had suggested him to write an authentic book based on the principles of Gautam Buddha. In 1927 when Har Dayal was not given permission by the British Government to return to India, he decided to remain in London. He wrote this book and presented it to the University as a thesis. The book was approved for Ph.D. and a Doctorate was awarded to him in 1932. It was published from London in the year 1932. Motilal Banarsidass Publishers of India re-published this book in 1970 as ''The Bodhisattva Doctrines in Buddhist Sanskrit Literature''.
This 392-page work of Lala Hardayal consists of 7 chapters which deal with the Bodhisattva doctrine as expounded in the principal Buddhist Sanskrit Literature.
*In Chapter I the nature of the Bodhisattva doctrine is described, with particular emphasis upon the distinct characteristics of arhat, Bodhisattva, and Sravaka.
*Chapter II recounts the different factors which contributed to the rise and growth of the Bodhisattva doctrine including the influences of Persian religio-cult, Greek art, and Christian ethics.
*In Chapter III the production of the thought of Enlightenment for the welfare and liberation of all creatures is expounded.
*Chapters IV describes thirty-seven practices and principles conducive to the attainment of Enlightenment.
*In Chapter V ten perfections that lead to welfare, rebirth, serenity, spiritual cultivation, and supreme knowledge are explained.
*Chapter VI defines different stages of spiritual progress in the aspirant's long journey to the goal of final emancipation.
*The last Chapter VII relates the events of the Gautama Buddha's past lives as Bodhisattva.
This book contains comprehensive notes and references besides a general index appended at the end. This book has been written in a particularly lucid style which exhibits scholarly acumen and the mastery of Lala Hardayal in literary art. It proved influential with Edward Conze, a German Marxist refugee from Nazi Germany who made Har Dayal 's acquaintance in London in the 1930's. ([https://en.wikipedia.org/wiki/Har_Dayal Adapted from Source Mar 26, 2021])
A late eighth or early ninth century Kashmiri scholar, considered to be the author of at least one of the two "bṛhaṭṭīkā" commentaries on the long Prajñāpāramitā sūtras. The spellings Daṃṣṭrasena and Daṃṣṭrāsena are both found, as well as several alternatives such as Daṃṣṭasena and Diṣṭasena. (Source: [https://scholar.84000.co/authority/entity-41552 84000]) +
A disciple of Latö Könchok Khar, he became the abbot of Nering. +
Charles-Joseph de Harlez de Deulin (Liège, 21 August 1832 – Leuven, 14 July 1899) was a Belgian Orientalist, domestic prelate, canon of the cathedral of Liège, and member of the Academie Royale of Belgium, who studied and translated the Zoroastrian holy texts.
The family of de Harlez was an old and noble family of Liège. On completing his ordinary college course de Harlez devoted himself to the study of law in the University of Liège. His success in legal studies was considerable, and a strong doctorate examination brought his career at the law school to a close. His family connections and his own ability gave promise of a bright future, but, growing dissatisfied with the law, de Harlez soon abandoned the legal profession altogether.
He then took up the study of theology, and in 1858 was ordained priest. After his ordination he was appointed director of the college of Saint-Quirin in Huy. In 1867 he was put in charge of a new arts school which had been established for young ecclesiastics in connection with the Catholic University of Louvain. This position he held for four years. An old predilection for Oriental studies began then to make itself felt again in him. He was appointed to a professorship in the Oriental department of the Louvain Catholic University in 1871 and devoted himself with energy to the study of the Zoroastrian Sacred book - the Avesta - of which he published a translation (1875–77).
Spiegel had already translated the Avesta into German and Anqueil-Duperron had attempted a translation into French. The translation of de Harlez was an addition to Avesta exegesis, and the second edition of the work appeared in 1881. The relationship between the Rig Veda and the Avesta were not yet fully understood, de Harlez set himself to determine it. He emphasized the differences, in spite of many apparent agreements, between the two texts. His view met with much opposition, but some of his opponents - for instance James Darmesteter - reportedly came round to his point of view.
In 1883 Mgr de Harlez turned to a new department-the language and literature of China. In this department he was chiefly attracted by the problems of the ancient Chinese religion. He shows everywhere in his works this same taste for the study of religious developments, and founded and became first chief editor of a journal, Muséon, which was intended to be devoted to the objective study of history generally and of religious history in particular. It was founded in 1881, and many of the most important of its early articles were contributed by de Harlez. Though he was editor of the "Muséon" and still a keen student of Iranian and Chinese, de Harlez had time for other work. He was all the time professor of Sanskrit in the university and produced a Sanskrit manual for the use of his students.
He also made himself familiar with Manchu literature, and in 1884 he published in Louvain a handbook of the Manchu language. Under him the school of Louvain Oriental studies flourished. The Mélanges Charles de Harlez (Leyden. 1896), a collection of more than fifty scientific articles written by scholars of all countries and creeds, was presented to him on the twenty-fifth anniversary of his Louvain professorship. ([https://en.wikipedia.org/wiki/Charles-Joseph_de_Harlez_de_Deulin Source Accessed Apr 18, 2022])
J. W. de Jong was born in Leiden. He attended primary school and gymnasium in Leiden, and went on to study at the University of Leiden from 1939–1945, where he began his lifelong study of the "canonical languages" of Buddhism: he took Chinese as his major, while minoring in Japanese and Sanskrit. With the closing of the university in 1940 following the German invasion of the Netherlands, de Jong was forced to continue his studies on his own. With the war's end in 1945, the university reopened and de Jong passed his candidaatsexamen. In 1946, he traveled to the United States as a visiting professor at Harvard University, where he continued his study of Sanskrit texts.
From 1947-1950, he lived in Paris, studying at both the Sorbonne and the Collège de France, where he began studying Tibetan. While still in Paris, he met his future wife Gisèle Bacquès, whom he married in 1949. That same year, he was awarded his PhD from the University of Leiden; his doctoral thesis was a critical translation of Candrakīrti's ''Prasannapadā''. He also began studying Mongolian.
He returned to the Netherlands in 1950 to act as senior research assistant (1950–1954) and continuing academic employee (1954–1956) at the Univ. of Leiden, working at the university's Sinologisch Instituut; in 1956, he became the first Chair of Tibetan and Buddhist Studies when the position was created at the Insituut Kern (the Indological institute at the Univ. of Leiden). In 1957, de Jong founded the Indo-Iranian Journal with Univ. of Leiden colleague F. B. J. Kuijper in 1957 in order to facilitate the publishing of scholarly articles in Indology. In 1965, he moved to Australia to become professor of Indology at the Australian National University in Canberra, a position he held until his retirement in 1986.
De Jong became a corresponding member of the Royal Netherlands Academy of Arts and Sciences in 1978.
De Jong is well known for his amazing linguistic ability having had a command of Dutch, French, English, German, Chinese, Japanese, Russian, Danish, Mongolian, Sanskrit, Pāli, and Tibetan, as well as the rather acerbic quality of his reviews. His scholarly publications number more than 800; 700 of these are reviews. He made major contributions to the field of Tibetan studies, including a study of an account of the life of Milarepa by Tsangnyong Heruka Rüpägyäncän (Gtsang-smyon he-ru-ka rus-pa'i-rgyan-can) (1490), and the editing and translation of all Dunhuang fragments apropos of the Rāmāyaṇa story in Tibetan. Furthermore, his work on Madhyamaka philosophy in the 1940s is some of the earliest to treat that topic in detail.
De Jong died in Canberra. In April 2000, some 12,000 items from his personal library (which itself contained over 20,000 volumes) was purchased from his family in Canberra by the University of Canterbury in Christchurch, New Zealand. ([https://en.wikipedia.org/wiki/Jan_Willem_de_Jong Source Accessed Mar 17, 2020])
Igor de Rachewiltz was an Italian historian and philologist specializing in Mongol studies. [He] was born in Rome, the son of Bruno Guido and Antonina Perosio. The de Rachewiltz family was of noble roots. His grandmother was a Tatar from Kazan in central Russia who claimed lineage from the Golden Horde. In 1947, he read Michael Prawdin's book ''Tschingis-Chan und seine Erben'' (Genghis Khan and his Heritage) and became interested in learning the Mongolian language. He graduated with a law degree from a university in Rome and pursued Oriental studies in Naples. In the early 1950s, de Rachewiltz went to Australia on scholarship. He earned his PhD in Chinese history from Australian National University, Canberra in 1961. His dissertation was on Genghis Khan's secretary, 13th-century Chinese scholar Yelü Chucai.
Starting in 1965 he became a fellow at the Department of Far Eastern History, Australian National University (1965–67). He made a research trip to Europe (1966–67). He published a translation of ''The Secret History of the Mongols'' in eleven volumes of ''Papers on Far Eastern History'' (1971–1985). He became a senior Fellow of the Division of Pacific and Asian History at the Australian National University (1967–94), a research-only fellowship. He completed projects by prominent Mongolists Antoine Mostaert and Henri Serruys after their deaths. He was a visiting professor at the University of Rome three times (1996, 1999, 2001). In 2004 he published his translation of the ''Secret History'' with Brill; it was selected by Choice as Outstanding Academic Title (2005) and is now in its second edition. In 2007 he donated his personal library of around 6000 volumes to the Scheut Memorial Library at the Katholieke Universiteit Leuven. Late in his life de Rachewiltz was an emeritus Fellow in the Pacific and Asian History Division of the Australian National University. His research interests included the political and cultural history of China and Mongolia in the thirteenth and fourteenth centuries, East-West political and cultural contacts, and Sino-Mongolian philology generally. In 2015, de Rachewiltz published an open access version of his previous translation, ''The Secret History of the Mongols: A Mongolian Epic Chronicle of the Thirteenth Century'', that is a full translation but omits the extensive footnotes of his previous translations. Igor de Rachewiltz died on July 30, 2016. He was 87. ([https://en.wikipedia.org/wiki/Igor_de_Rachewiltz Source Accessed Feb 22, 2021])
Florin Deleanu (Professor at the International College for Postgraduate Buddhist Studies, Tokyo, Japan) specializes in Yogācāra and Mainstream Buddhism in India, mainly the history and epistemology of meditation. His publications include ''The Chapter on the Mundane Path (Laukikamārga) in the Śrāvakabhūmi: A Trilingual Edition (Sanskrit, Tibetan, Chinese), Annotated Translation, and Introductory Study''. Tokyo: The International Institute of Buddhist Studies, 2006; "Agnostic Meditations on Buddhist Meditation." ''Zygon: Journal of Religion and Science''. Vol. 45 (3) (2010): 605-626; "Meditative Practices in the Bodhisattvabhūmi: Quest for and Liberation through the Thing-In-Itself." In Ulrich Timme Kragh ed. ''The Foundation for Yoga Practioners: The Buddhist Yogācārabhūmi Treatise and Its Adaptation in India, East Asia, and Tibet''. Cambridge, Massachusetts and London, England: Harvard University Press, 2013; "Reshaping Timelessness: Paradigm Shifts in the Interpretation of Buddhist Meditation." ''Journal of the International College for Advanced Buddhist Studies'' 21 (2017): 1-43; etc. Currently, he works on a monograph dedicated to the formation and evolution of the spiritual cultivation path in Yogācāra Buddhism as well as English translations of the ''Śrāvakabhūmi'' and the ''Laṅkāvatārasūtra''. ([https://www.oxfordbibliographies.com/ViewContributor/document/obo-9780195393521/obo-9780195393521-0254.xml?id=con8431 Source Accessed Aug 8, 2025]) +
Martin Delhey studied the languages and culture of classical India, together with Tibetan and Chinese, at the University of Hamburg, where he received an M.A. (in 1998) and D.Phil (in 2002) for his research on the Yogācārabhūmi.
Between 2002 and 2005, Dr. Delhey held a teaching position in the Seminar for Indology and Buddhist Studies at Georg-August-Universität Göttingen. Subsequently he worked on a DFG-funded project at the University of Hamburg, and most recently he has been a post-doctoral research fellow at the Research Institute for Buddhist Culture at Ryukoku University, Kyoto, in connection with his research on Suicide in Buddhism. +
Paul Demiéville (13 September 1894 – 23 March 1979) was a Swiss-French sinologist and Orientalist known for his studies of the Dunhuang manuscripts and Buddhism and his translations of Chinese poetry, as well as for his 30-year tenure as co-editor of ''T'oung Pao''.
Demiéville was one of the foremost sinologists of the first half of the 20th century, and was known for his wide-ranging contributions to Chinese and Buddhist scholarship. His influence on Chinese scholarship in France was particularly profound, as he was the only major French sinologist to survive World War II.
Demiéville was one of the first sinologists to learn Japanese to augment their study of China: prior to the early 20th century, most scholars of China learned Manchu as their second scholarly language, but Demiéville's study of Japanese instead was soon followed by nearly every major sinologist since his day. ([https://en.wikipedia.org/wiki/Paul_Demi%C3%A9ville Source Accessed Jul 21, 2020]) +
