Kalu Rinpoche's New Dharma Rock Music ! :: " We need you"

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   Kalu Rinpoche's New Dharma Rock Music - " We need you "

http://www.paldenshangpa.net/2011/03/rock-it-we-need-you/

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   and We also give our warm welcoming

   for Kalu Rinpoche's New Heartful Dharma Website !!!

- Welcome to Dharma Relationship -

login your heart to here! :: http://www.paldenshangpa.net/






우리는 당신이 필요해요 : : WE NEED YOU

|  Hoh~ ohoh~ people in this world
     Suffer so much, suffer too much
호~ 오오~ 이 세계의 사람들은
너무나 많은 고통을 겪고 있어요.
너무나 많은 고통을 겪고 있어요.

I’d hard to know.
It’s hard to know what to do
It’s hard to know what to do
난 너무나 알기 어려웠죠.
무엇을 해야 할지 너무나 알기 어려웠어요.
무얼 해야 할지 너무나 알기 어려웠어요.

Life is too short, life is too short
It is so precious but yet is too short
삶은 너무나 짧아요, 삶은 너무나 짧아요.
너무나 소중하지만- 그러나 너무나 짧아요.

People suffer from disease
People suffer from hunger
People suffer from disaster
Earthquakes and Tsunami
질병으로 고통받는 사람들
배고픔으로 고통받는 사람들
재난으로 고통받는 사람들
지진과 쓰나미로 고통받고 있는…

We’ve suffered so much
We’ve suffered so much
Please bodhisattvas bless us
우리는 너무나 많이 고통받아 왔어요.
우리는 너무나 많이 고통받아 왔어요.
보살님들이시여 제발 우리를 축복해주세요.

We know you love us, we know you care
We need you to be with us now
Whether we are good or whether we are not
We all need you,
우리는 당신이 우리를 사랑하신다는 걸 알고 있어요.
우리는 당신이 우리를 돌보신다는 걸 알고 있어요.
우리가 좋은이 이든 나쁜이 이든 간에
우리 모두는 당신이 필요해요,

Please show us you care
Show us your love
We need your love
We need it now
제발 당신이 우리를 돌보신다는 것을 보여주세요.
당신의 사랑을 보여주세요.
우리는 당신의 사랑이 필요해요.
지금 당장 필요해요.

|  Politicians play politics
    Painful in our heart
    Trying to get a job
    Cannot get a job
정치인들은 정치를 가지고 놀고
우리의 가슴을 아프게 할 뿐이죠
직장을 구하려고 하지만
직장도 구할 수가 없어요

Depending on our family
Couldn’t understand us
Painful painful painful painful
우리네 가족들은 자신들의 생각만 따를 뿐
그들은 우리를 이해하지도 못했어요.
고통스러워요 고통스러워 고통스러워 고통스러워

We’ve suffered so much
We’ve suffered so much
Please bodhisattvas bless us
우리는 너무나 많이 고통받아 왔어요.
우리는 너무나 많이 고통받아 왔어요.
보살님들이시여 제발 우리를 축복해주세요.

We know you love us, we know you care
We need you to be with us now
Whether we are good or whether we are not
We all need you,
우리는 당신이 우리를 사랑하신다는 걸 알고 있어요.
우리는 당신이 우리를 돌보신다는 걸 알고 있어요.
우리가 좋은이 이든 나쁜이 이든 간에
우리 모두는 당신이 필요해요,

Please show us you care
Show us your love
We need your love
We need it now
제발 당신이 우리를 돌보신다는 것을 보여주세요.
당신의 사랑을 보여주세요.
우리는 당신의 사랑이 필요해요.
우리는 지금 필요해요.

We think that money will give us freedom
To do whatever we want
But this money’s just paper
Made to play the game
우리는 돈이 우리에게 자유를 줄 거라고 생각하죠.
우리가 무엇을 원하든 할 수 있게 해줄 거라고.
그러나 이 돈은 그저 종이일 뿐이에요.
당신을 이 시스템에 묶어두기 위한!

We’ve suffered so much
We’ve suffered so much
Please bodhisattvas bless us
우리는 너무나 많이 고통받아 왔어요.
우리는 너무나 많이 고통받아 왔어요.
보살님들이시여 제발 우리를 축복해주세요.

We know you love us, we know you care
We need you to be with us now
Whether we are good or whether we are not
We all need you,
우리는 당신이 우리를 사랑하신다는 것을 알고 있어요.
우리는 당신이 우리를 돌보신다는 것을 알고 있어요.
우리가 좋은 이 이던지 나쁜 이 이던지 간에
우리 모두는 당신이 필요해요,

Please show us you care
Show us your love
We need your love
We need it now
제발 당신이 우리를 돌보신다는 것을 보여주세요.
당신의 사랑을 보여주세요.
우리는 당신의 사랑이 필요해요.
지금 당장 필요해요.

Dharma politics Dharma business
I don’t want to fall into this trap
I call to the bodhisattvas
I believe in pure dharma
불법이라는 이름의 정치, 불법의 이름을 빌린 장사
저는 이 덫 속에 빠져들고 싶지 않아요.
제가 보살님들께 요청 드리고 있어요.
저는 순수한 다르마를 믿고 있어요.

We’ve suffered so much
We’ve suffered so much
Please bodhisattvas bless us
우리는 너무나 많이 고통받아 왔어요.
우리는 너무나 많이 고통받아 왔어요.
보살님들이시여 제발 우리를 축복해주세요.

We know you love us, we know you care
We need you to be with us now
Whether we are good or whether we are not
We all need you,
우리는 당신이 우리를 사랑하신다는 것을 알고 있어요.
우리는 당신이 우리를 돌보신다는 것을 알고 있어요.
우리가 좋은 이 이던지 나쁜 이 이던지 간에
우리 모두는 당신이 필요해요,

Please show us you care
Show us your love
We need your love
We need it now
제발 당신이 우리를 돌보신다는 것을 보여주세요.
당신의 사랑을 보여주세요.
우리는 당신의 사랑이 필요해요.
우리는 지금 필요해요.

Whatever we believe in,
Our deepest wish
Is to bring happiness
Happiness to all
우리가 무엇을 믿든지 간에
우리의 가장 깊은 소원은
행복을 가져오는 것
모두에게 행복을 가져다 주는 것

|   Let love cover the world, love without attachment !!!
     Let love cover the world, love without attachment !!!
     사랑으로 이 세계를 덮어 나가요. 집착 없는 이 사랑으로 !!!
     사랑으로 이 세계를 덮어 나가요. 집착 없는 이 사랑으로 !!!

자룽카쏘르 포지션

자룽카쏘르 포지션...

지금이 그 순간이다.

Short running SD from fortiche production on Vimeo.

Dzongsar Rinpoche and Chokyi Nyima Rinpoche on translation project

Dzongsar Rinpoche and Chokyi Nyima Rinpoche on translation project: "

The 100-year project to translate the words of the Buddha, known as the “Buddhist Literary Heritage Project,” has changed its name to “84000: Translating the Words of the Buddha.” The new name comes with a new web address: http://84000.co/

Below are videos of two new addresses from Dzongsar Rinpoche and Chokyi Nyima Rinpoche on this ongoing project.

Dzongsar Khyentse Rinpoche on Translating the Words of the Buddha from BLHP

on Vimeo.

Chokyi Nyima Rinpoche on Translating the Words of the Buddha from BLHP on Vimeo.

http://84000.co/2011/02/djkr-address-to-working-committee-and-guests/

Secrets of the Cave III: The Cave of Monk Wu

Secrets of the Cave III: The Cave of Monk Wu: "

Once upon a time, there was a monk called Hongbian. He was Chinese, but he grew up in a city ruled by the Tibetan empire. So, like everybody else in the city, he wore Tibetan clothes, and learned to read and write the Tibetan language. Because he was from the wealthy Wu family, he quickly rose in the ranks, eventually becoming one of the most senior monks in Dunhuang. This brought him in contact with orders that came from the emperor of Tibet himself.

More than once, the Tibetan emperor commanded that the city of Dunhuang should make hundreds of copies of Buddhist sutras in Tibetan. The copying of these sutras was a massive undertaking, almost turning the whole city into a scriptorium — on which, see my previous posts here. Hundreds of (mostly Chinese) scribes copied the sacred Tibetan syllables onto loose-leaf pecha pages and scrolls. The result was a series of monumental volumes of the Perfection of Wisdom sutra, and many hundreds of scrolls of the Sutra of Aparamitayus (the manuscript Pelliot tibetain 999 links Hongbian to the latter).

Many of these mass-produced sutras still exist today, because quite a few of them were placed in the Dunhuang cave. In an exciting new development, scholars investigating the recently opened libraries of Central Tibetan monasteries (including Drepung) have found more volumes of the same sutras, which seem to have been shipped there from Dunhuang. We know this because the colophons contain the names of the same Dunhuang-based scribal teams.

So Hongbian’s home was one of the major scriptoria of the Tibetan Empire. He was still there when the Tibetan rulers were kicked out of Dunhuang in 848. A few years later, he rose to the eminent position of the head of the Buddhist sangha in the whole of Hexi (basically modern Gansu province). Around the same time, he (and other wealthy relatives) paid for the excavation of a large cave shrine in the Dunhuang cave site. It was actually the third cave that he had commissioned, and all three now formed three stories of a cave temple.

This large new cave (now known as Cave 16) contained a small antechamber (Cave 17). It might have been a meditation retreat. Perhaps it was just for the storage of supplies. In any case, after Hongbian’s death in 862, it was converted into a memorial shrine with a statue of the revered monk in meditation, perhaps with his ashes beneath the statue. An inscribed stone recording his achievements was also placed in the cave. Over the next hundred years, Cave 17 later came to be filled to bursting with manuscripts, and Hongbian’s statue was taken out and put in the cave above.

* * *

Going over this story of how Cave 17 came into being, it is surprising how little it features in the explanations for the manuscript hoard that we have looked at so far. This might be (as Yoshiro Imaeda suggested in a recent article) because the Tibetan aspect of the cave has been neglected. This might be because Dunhuang has been dominated by Sinologists, derspite the fact that the Tibetan manuscripts are nearly as numerous as the Chinese.

What about those massive volumes of Tibetan Perfection of Wisdom sutras found in the cave? These have been of so little interest to Chinese scholars in the 20th century that most of them remain in the stores of the Dunhuang city museum, only recently coming to the attention of a new generation of Chinese and Tibetan scholars. Yet they might be the key to understanding the manuscript hoard. And what about the collection of letters (in Tibetan) addressed to Hongbian? These represent Hongbian’s official responsibilities, and they may have been interred in the cave at the same time as the statue and stone inscription, or some years later. Here’s a detail from a letter addressed to “Khenpo Hongpen”:

So, were the first batch of manuscripts placed in the cave those that belonged to Hongbian himself? These could have been the ‘seed’ for future deposits of manuscripts, until the function of the cave gradually changed into a repository for manuscripts. Perhaps another early batch of manuscripts was deposited after the death of another famous figure from Dunhuang, the Lotsapa* (translator) Chodrup, whose Chinese name was Facheng, and whose family (like Hongbian’s) was Wu. This monk was a contemporary of Hongbian, who also worked during the last decades of Tibetan rule in Dunhuang, translating Chinese texts into Tibetan at the order of the Tibetan emperor. He was also involved in the mass-production of Tibetan Perfection of Wisdom sutras, as a senior editor. In the Dunhuang cave, we find nice copies of Chodrup’s finished translations as well as working notes that may even be in his own handwriting.

Is this a pattern? First Hongbian’s manuscripts are deposited, then a few years later those of his relative Facheng/Chodrup. And then, on the same model, the manuscripts and paintings collected by other monks, once they had passed away. I don’t want to overstate this, but even the pious monk Daozhen (who we talked about in the last post) might be part of this pattern. If Daozhen’s personal manuscript collection was interred after his death, this would also account for the evidence that Rong used for his idea that the cave represented the collection of a single monastery.

* * *

I don’t want to argue for a “funerary deposit” theory to displace the “sacred waste” and “monastic library” theories. After all, human life is organic and messy and rarely reducible to single explanations. Over 150 years, our cave went through several incarnations: storage closet (perhaps), funerary shrine, manuscript repository. The man who built the cave died, a statue of him was placed inside it, and then his letters and books, and those of other people too, and then so many manuscripts that his statue had to be taken upstairs. Other people, born long after the cave was first made, came and performed rituals there, and more manuscripts were deposited, until the cave was filled to the brim. And then it was closed, and then…

What I’m trying to say is, it’s probably better for us to think of this cave in terms of “multiple uses” rather than single, conclusive theories. But let’s always keep Hongbian in the picture. Nowadays, his statue has been put back in the cave, and he sits in meditation under the shade of the tree that was painted on the wall behind him over a thousand years ago. It seems right that Hongbian himself should also return to the centre of our discussion of the manuscripts in the cave.

* * *

References

This post could not have been written without this superb article by Yoshiro Imaeda, in which he does not put forward a new theory about the manuscript cave, but sensitively reviews what has been written in the past, especially in the light of the Tibetan manuscripts:

Yoshiro Imaeda. 2008. “The Provenance and Character of the Dunhuang Documents.” Memoirs of the Toyo Bunko 66: 81–102. (download here.)

This article is also worth reading (and is available on JSTOR):

Ma Shichang. 1995. “Buddhist Cave-Temples and the Cao Family at Mogao Ku, Dunhuang.” World Archaeology 27.2: 303-317.

And for those who read Chinese:

Ma Shichang. 1978. “Guanyu Dunhuang cangjingdong de jige wenti” 關於敦煌藏經洞的幾個問題. Wenwu 12: 21-33, 20.

* * *

Images

1. Hongbian’s statue, back in Cave 17.

2. Pelliot tibétain 1200, a letter addressed to Hongbian.

* * *

Note:

* The spelling of this mysterious word in the Dunhuang documents is usually lo tsa pa.

"

Secrets of the Cave II: The “Library Cave”

Secrets of the Cave II: The “Library Cave”: "

The really frustrating thing about the discovery of the Dunhuang cave, source of the earliest Tibetan manuscripts, is that nobody recorded what it looked like when it was reopened after some 900 years. Aurel Stein — who didn’t discover the cave, but was the first person on the scene to record what he saw, wrote:

Mixed up with these disarranged leaves, Chinese and Tibetan rolls, and portions of large Tibetan Pothis, there were found convolutes of miscellaneous Chinese papers, written on detached sheets. The utter confusion prevailing in these bundles and their careless fastening, often without an outer cloth cover, clearly showed that no trouble had been taken to preserve the materials in whatever kind of arrangement they might have originally been found.

Stein himself contributed to the problem. He had to negotiate with the Chinese monk Wang Yuanlu, who had discovered the sealed cave and was wary of the foreigner’s motivations. So Stein did not press Wang for access to the cave himself. Instead, Wang climbed inside and handed manuscripts out, and Stein (and his Chinese assistant) examined them in the larger space of Cave 16 (as you can see in the picture above). So, we have no archeological record of how the manuscripts were arranged in the cave before it was sealed, and this is one reason why nobody has yet been able to agree why the manuscripts were put in there in the first place.

* * *

When Stein wrote about his discovery of a cave full of manuscripts at Dunhuang, he called it a “monastic library” but I don’t think he really considered this very seriously, and he didn’t offer any theories about why a Buddhist monastery would place its whole library in a cave. Then, later on, when scholars looked more closely at the manuscripts which had monastic library stamps, they saw that they came from a variety of different monasteries. Why would that be?

Well, it could all be down to a monk called Daozhen, a member of the Sanjie monastery. In the year 934, he spent some time in his monastery’s library, and noticed how poorly stocked it was. Filled with religious enthusiasm, he vowed to make it better:

I will go carefully through the cartons and storehouses of all the families, seeking after sold and decayed scriptural texts. I will gather them in the monastery, repair and patch them from beginning to end, and pass them down the ages. Their light will beautify the gate of mystery for ten thousand generations and one thousand autumns.*

As Stephen Teiser has pointed out, Daozhen was no ordinary monk, but a member of one of the ruling families of Dunhuang, with plenty of connections to the wealthy laity. So it would not have been difficult for him to approach them for manuscripts which they no longer needed. Another scholar, Rong Xinjiang made the leap to arguing that the fruits of Daozhen’s labours are the contents of the Dunhuang cave itself.

As he promised in his vow, Daozhen collected unwanted fragmentary or duplicate manuscripts, and used them to fill gaps in the Sanjie monastery’s library, or to repair incomplete works in that library. Thus according to Rong, the existence of so many incomplete manuscripts in the Dunhuang cave is due to Daozhen’s efforts in collecting manuscripts from elsewhere. Rong also pointed out that many of the manuscripts are not actually incomplete, and seem to have been originally stored in the cave in neatly catalogued bundles.

Then in the early 11th century, Rong argues, the entire library of the Sanjie monastery was moved over to the Dunhuang cave and sealed. Why? Probably for its own safety, for fear of the Islamic armies who were threatening the Silk Route cities to the west. Thus for Rong, the contents of the Dunhuang cave represent a complete monastic library, rather than a variety of libraries and personal collections.

* * *

Rong’s theory is thorough and well-argued, and many have found it very convincing. You can read it yourself, in English translation, online: see the link below. But it is not actually conclusive. Shortly after Rong published his theory, another scholar (Dohi Yoshikazu) attacked it, arguing that only about 200 manuscripts can be shown to come from Sanjie monastery, which is a tiny fraction of the thousands of manuscripts from the cave. Nor is there any evidence that this monastery was near the caves (most if not all were several miles away in the nearby town). He also pointed out that another monastery in Dunhuang (Baoen), was inspecting and restocking its library at the end of the tenth century. So Sanjie was hardly a unique case.

Ultimately, I don’t think that Rong’s argument is necessarily wrong. It’s more that he presents it as a rebuttal of all other theories, especially that of what he calls “the sacred waste school.” When we don’t have command of all the historical facts, it doesn’t seem very wise to identify oneself with one particular theory to the exclusion of all others. Even if we accept that the Sanjie library really was sealed up in the Dunhuang cave, does that mean that it couldn’t also have been a repository for other pious deposits as well? And if we see something in Rong’s theory that this library was put in the cave to save it from non-Buddhist invaders, do we have to give up the possibility that people placed manuscripts in the cave at other times and for other reasons?

* * *

References

Dohi Yoshikazu. 1996. “Tonko isho fūhei no nazo wo megutte” 敦煌遺書封閉の謎をめぐって. Rekishi to chiri: Sekaishi no kenkyū 486: 32–33.

Rong Xinjiang. 2000. “The Nature of the Dunhuang Library Cave and the Reasons for its Sealing.” In Cahiers d’Extrême-Asie 11: 247–275. Online version here.

Stein, M. Aurel. 1921. Serindia: Detailed Report of Explorations in Central Asia and Westernmost China. 5 vols. Oxford: Oxford University Press. (quotation above from vol.II, p.811)

Teiser, Stephen. 1994. The Scripture on the Ten Kings and the Making of Purgatory in Medieval Chinese Buddhism. Honolulu: University of Hawaii Press.

* * *

Images

1. Photo showing Cave 16 and the manuscripts piled up for Stein to examine near the entrance to Cave 17, the “library cave”.

2. The manuscript Or.8210/S.5663, which was commissioned by Daozhen.

* * *

Note

* This is part of the colophon to the National Library of China manuscript Xin 新 329. The translation is from Teiser 1994. Daozhen’s commissioning of manuscripts is mentioned in another colophon, in the manuscript Or.8210/S.5663.

"

Secrets of the Cave I: “Sacred Waste”

Secrets of the Cave I: “Sacred Waste”: "

The Tibetan manuscripts from the sealed cave in Dunhuang are still the earliest that we have (along with those from the Tibetan forts in the Taklamakan desert). So, some readers might be surprised to hear that there is absolutely no agreement about why they were put in the cave, and why it was sealed up. Our failure to answer these questions remains deeply problematic. How much can we say for sure about these sources for Tibetan culture and history if we don’t know these basic facts about the reasons they have survived to this day?

Marc Aurel Stein was the first archeologist to reach the caves and gain access to the manuscripts. (He did not however, discover them; that honour goes to the Chinese monk Wang Yuanlu.) In his immense reports of his expedition, Serindia, he speculates about why the manuscripts were placed in Cave 17 (the number he gave the manuscript cave). He suggested that they were essentially discarded manuscripts, which nobody needed anymore, but could not be destroyed because of their sacred, Buddhist content. They were, in his influential phrase, “sacred waste”.

This idea was widely accepted by Dunhuang scholars like Akira Fujieda, and many still argue for it. In China it has a name: feiqi shuo, the “waste theory.” I’ve always found it a bit unsatisfactory as an explanation. For one thing, it doesn’t easily explain all the non-religious manuscripts in the cave, or the many beautiful and complete manuscripts (and paintings too). It seems a bit naive about the complexities of material culture. And most of all, this apparently pragmatic explanation doesn’t really engage with Buddhist ritual practice.

* * *

Actually, Stein himself had a more nuanced view (he usually did). In Serindia he mentioned that some of the bundles of manuscripts looked as if they had been picked up and deposited in the cave as a religious (or as he put it, “superstitious”) act. This touches on a truth that the phrase “sacred waste” does not — that the act of depositing manuscripts can itself be a religious act. But what kind of religious act might lie behind depositing manuscripts in a cave?

As well as scraps and fragments, the cave contains hundreds of complete copies of the same sutra.We know that many of these were copied for patrons, from a single copy of the Lotus Sutra for a nun mourning the loss of her mother, to hundreds of copies of the Sutra of Aparamitayus to ensure the long life of the Tibetan emperor. Apart from the merit generated by the writing of these manuscripts, they had no other use. Placing them in the cave was the final act in a ritual process. This has been put nicely by John Keischnik in his book on Buddhism and material culture:

In this context, the prodigious store of copies of the Diamond Sutra at Dunhuang, virtually identical in content and originally belonging to only a few monastic libraries, begins to make sense: for the most part these are “receipts” for merit-giving transactions, rather than scriptures that were read.

This also explains the presence of Buddhist paintings, many of them in good condition, in the cave. The pictures of donors that are often found at the bottom of these paintings show that they too were commissioned, painted, and finally deposited, in the process of creating and dedicating merit.

* * *

Now, what if all the Buddhist manuscripts deposited in the cave (not just the sutras explicitly copied to generate merit) had a ritual function? This struck me a few years ago when I read Richard Salomon’s thoughts on the oldest Buddhist manuscripts in the world: the Kharosthi scrolls.

It can be safely assumed that the manuscripts in question, regardless of their specific character or condition, were understood and treated as relics. The status of their written representations of the words of the Buddha as dharma-relics, functionally equivalent to bodily relics of the Buddha or other Buddhist venerables, is widely acknowledged in the Buddhist tradition. Thus, the essential motivation for interring manuscripts is obvious; it was a form of relic dedication.

Of course, the Kharosthi manuscripts are not the Dunhuang manuscripts (as far as we can tell, the former seem to have been buried in the foundations of a monastery). Still, this way of looking at the Dunhuang manuscripts makes me doubtful of the highly pragmatic explanations of the “sacred waste” theory, like Akira Fujieda’s idea that the manuscripts were disposed of once printing was introduced to Dunhuang. Or Fang Guangchang’s theory that they were taken out of local monasteries after a large-scale inventory project.

So, if the phrase “sacred waste” brings to mind some kind of fancy landfill site, understanding the manuscripts as relics might bring us closer to the world of the Buddhist monks of Dunhuang. If the manuscripts were “functionally equivalent” to the body of the Buddha, every time someone deposited a manuscript in the cave it was a ritual act, pregnant with symbolism, and operating in the system of merit creation and dedication. Even if we don’t chuck out the waste theory, this seems worth keeping in mind.

* * *

References

Fang Guangchang. 1988. “Dunhuang yishu zhong de fojiao zhuzuo” 敦煌遺書中的佛教著作. Wenshi zhishi 1988.10: 87-90.

Fujieda Akira. 1966. “The Tun-huang Manuscripts: A General Description, Part I.” In Zimbun: Memoirs of the Research Institute for Humanistic Studies, Kyoto University 9 (1966):1-32.

Fujieda Akira. 1969. “The Tun-huang Manuscripts: A General Description, Part II.” In Zimbun: Memoirs of the Research Institute for Humanistic Studies, Kyoto University 10 (1969):17-39.

John Kieschnik. 2003. The Impact of Buddhism on Chinese Material Culture. Princeton and Oxford: Princeton University Press. (quote on p.170)

Richard Salomon. 2009. “Why did the Gandhāran Buddhists bury their manuscripts?” In Stephen C. Berwitz, Juliane Schober and Claudia Brown (eds), Buddhist Manuscript Cultures: Knowledge, Ritual and Art. London and New York: Routledge. 19–34. (quote on p.30)

M.A. Stein. 1921. Serindia: Detailed Report of Explorations in Central Asia and Westernmost China. 5 vols. Oxford: Oxford University Press. (quote on p.820)

* * *

Images

1. Bundles of scrolls from the cave, photographed by Stein. (c) British Library, Photo 392/27(589).

2. A painting of Avalokiteśvara, one of the high-quality and undamaged paintings put into the cave in the 10th century. (c) British Museum (Stein Collection) 1919,0101,0.2.

* * *

A final note…

If I seem to have missed things out in this discussion, that’s because it’s the first in a series. Next up, II: The Cave Library, and III: The Cave of Monk Wu…

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중심과 가장자리

다르마는 중심과 가장자리를 갖는다.
다르마는 항상 이 두가지 방향으로 움직인다.
중심과 가장자리는 상대적이어서.. 경우에 따라 중심도 되고 가장자리도 되지만..
여기서 말하고자 하는 중심은
족첸의 요결부(Me`ngakde) 중에서도 심밀궤에 해당되는 닝틱을 말하는 것이다.
그렇다면...여기에서  닝틱이 아닌것은 모두 가장자리가 되는 것이다.

한편.. 까귀의 대수인은
족첸의 쎔데(심식부)와  메 ~ㅇ악데(요결부)의 떽최에 해당되는 면을 취하고 있다.
특히 쎔데에 집중되어 있다는 면에서.. 대수인도 중심 밖으로 살짝 밀려나게 되는 것이다.
요결부를 드물게 다루고는 있으나 심밀궤는 아니다..
그러나 까귀에도 심밀궤.. 닝틱이 있다.
3대 까르마빠, 랑중 도르제의 까르마 닝틱이 그것이다.
그것은 까귀에서 별도의 전승법맥을 형성한다고는 말하지만..
까귀에서 그것을 따르는 자들이 있다는 것을 나는 아직 들어보지 못했다.

3대 까르마빠 랑중 도르제는 롱첸랍잠과 함께..
비마닝틱의 전승자..큰 스승.. 릭진 꾸마라자로부터 2년간 닝틱을 배웠고,

어느 날..무문관 중에.. 빠드마삼바바와 비말라미뜨라를 친견하였으며.. 

그 분들의 마음의 빛이 자신의 미간으로 흡수되면서..닝틱의가르침을 완전히 이해하였다. 

겔룩에도 닝틱이 있다.
5대 달라이라마의 닝틱이 그것이다.
그러나 그것은 봉인을 하여 비밀스럽게 감추어져 있으며.. 열어본 자가 없다.
한가지 분명한 것은 현재 14대 달라이 라마께서는 롱첸닝틱의 전승자라는 것이다.
달라이라마께서..겔룩의 전승과는 별도로.. 깔라차끄라 전승을 따르고 있는 것과 마찬가지..
여러분은 그것을 아는가~!
그는 쿠누라마의 제자인 동시에.. 가깝게는 빠툴 린포체의 전승을 따르고 있고..
좀더 멀리는 직메링빠의.. 롱첸빠의.. 빠드마 삼바바의 전승을 따르고 있는 것이다.
얼마전에는 뚤식 린포체로부터 롱첸랍잠의 닝틱얍시 전체에 대한 왕,룽,틱을 받았다.
닝틱얍시는 칸도닝틱, 비마닝틱, 칸도양틱, 라마양틱을 말한다.

미륵오론에도 닝틱이 있다.
'법법성분별론'이 그 것이다.
마치 롱첸랍잠이 두 닝틱을 발견하고 선양함으로서 닝마가르침을 특별하게 한것처럼..
마이뜨리빠는 법법성분별론을 발견하여 대수인 전승을 특별하게 만들었다.

중관의 전승에도 닝틱과 같은 것이 있다.
산티데바의 입보리행론이 그 것이다.
중관의 전승자이자.. 족첸 닝틱의 전승자인 산티데바..
그의 저작이 중관철학의 많은 논서들가운데서 닝틱처럼 특별한 것은 새삼스러운게 아니다.


닝틱은 매우 희유한 것이다..

닝마에도 족첸의 요결부에 있는 심밀궤가 아닌.. 닝틱이 아닌 가르침들이 많이 있다.

우선.. 마하요가, 아누요가, 아띠요가(족첸) 가운데.. 아띠요가가 아닌 모든 가르침이 그렇고.. 

아띠요가중에서도 메 ~ㅇ악데(요결부)가 아닌 쎔데(심식부)와 롱데(공행부)가 그렇고..

메~ㅇ악데(요결부) 중에서도 심밀궤가 아닌 외궤,내궤, 밀궤가 그렇다.

그러나 이 모든 다른 가르침은 닝틱이라는 중심에 결합될 때에 생명성을 지니게 된다.

그렇지 않다면.. 화방이 없이 꽃잎이 혼자 존재하려는 것처럼 어리석어진다.

닝틱이 아닌 것은 닝틱에 의존하는 부분이 있으며,

닝틱에 의존하지 못하면.. 전체적으로 결합력을 잃고 구조성을 상실한다고 생각된다.

대부분의 다른 전승 가르침들은 닝틱이 아니다.

이런 가르침에 닝틱이 결합되면 그 가르침이 중심을 갖게 되고..

중심을 통해 재결합됨으로서 특별함을 지니게 된다.

9부승의 정점이며, 족첸의 심요인 닝틱이 닝마의 다른가르침에 대해 중심성을 가지듯이...

닝틱을 중심으로 재구성된 닝마의 가르침은 다른 수행 전승에 대해 중심성을 지닌다.

이와같은 이유로~

*칸도닝틱이나.. 롱첸닝틱은 중요하다.

*법법성분별론은 중요하다.  

*입보리행론은 중요하다..

또한 마찬가지로.. 족첸의 두 닝틱사이에서도 중심과 가장자리 논리가 적용된다.
비마닝틱에 대해 칸도닝틱은 어떤 중심성을 지닌다.
비마닝틱은 광범위하고 섬세하게 풀어내는 경향이지만..
칸도닝틱은 막바로 중심으로 직입하려는  경향이 있기 때문이다.

불교의 두 철학에서도 이 논리가 적용된다.
유식에 대해 중관은 어떤 중심성을 지닌다.
아쌍가의 미륵오론은.. 광범위하고 섬세하게 풀어내는 경향이지만..
나가르주나의 오론은.. 막바로 중심으로 직입하려는  경향이 있기 때문이다.
그래서.. 유식은 광대하다 하고, 중관은 심오하다고 하는 것이다.

미륵오론 내부에도 이 논리가 적용된다.
대승장엄론에 대해 현관장엄론과 구경일승보성론은 중심성을 지닌다.
대승장엄론은 광대하고 섬세하게 풀어내는 경향이 있지만,
구경일승보성론은  중심으로 바로 들어가려는 경향이 있기 때문이다.


광대함, 심오함 그 어느 쪽도 아닌 제 3의 영역이 있다.
중심과 가장자리가 공존하는.. 상공화하는 세계이다.
혹은 그 어느쪽도 아닌 세계이다.. 그런데 이것은 무척 중요하다.

다르마를 완전히 이해하기 위해서는
승리자, 붓다의 가르침을 총체적으로 다루어야 한다.
붓다 다르마의 총체적인 모습은.. 세 가지 측면을 가지고 있다.
세가지 측면이란 다음과 같다..

1.가장자리(광대함)..

2.중심(심오함)..

3.가장자리`중심`상공화..두 측면이 공존하는 것이기도.. 두 측면 어느것도 아니기도 하다..

능가경에보면 이와같은 말이 있다.

"다섯가지 주제, 세가지 속성,
여덟가지 의식집합,
특성이 없는 두가지 형태의 핵심
대승 전체에 이러한 것들이 발견된다."

대승의 주제가 모두 다섯인 것 같이..
마이뜨레야께서는 아쌍가에게 5가지 주제로  가르침을 주었고..
광대함,심오함, 그 어느쪽도 아닌 핵심이라는 3가지 속성을 드러냈는데..
대승장엄론의 광대함,
현관장엄론,구경일승보성론의 심오함..
중변분별론과 법법성분별론의 양변을 떠나는 핵심이 그것이다.
구경일승보성론은 제 8식인 아뢰야식-- '보성', 즉 여래장을 다루며,
특성이 없는 두가지 핵심이란..
유식(광대함)도 중관(심오함) 어느쪽도 아닌 핵심이란 뜻으로..
중변분별론과 법법성분별론은 광대함`심오함 어느쪽도 아닌 핵심을 지적한다.
미륵청문경에는 '세 가지 요점'이라는 용어를 사용하고 있다.
그렇다면 다섯가지 주제, 세가지 속성에서..
어느 것이 중심이고 어느 것이 가장자리일까?
물론 이 때는... 그 어느쪽도 아닌 핵심--두가지 분별론이 핵심이고..
두가지 장엄론과 구경일승보성론은 가장자리가 된다.


이와같은 세 가지 현상이 '닝틱'의역사에서도 일어났다.
빠드마삼바바의 칸도닝틱은 심오함을 지적하였고..
비말라미뜨라의 비마닝틱은 광대함을 드러냈으며,
롱첸랍잠의 삽모양틱에서 그 어느쪽도 아닌 핵심이 처음 지적되었으며,
직메링빠의 롱첸닝틱에서 그 어느쪽도 아닌 핵심이 완전히 모습을 드러내었다.
이것이 롱첸랍잠과 직메링빠의 마음 속에 감추어졌던 닝틱이 더 중요한 이유이다.
19세기 이후.. 닝틱을 중심으로 한.. 르네상스를 그렇게 중요시하는 이유이다.


다르마의 역사에서 아주 특별한 일이 일어난 것이다.
그것은 지금 이순간에도 일어나고 있는 현상이라는 측면에서 더욱 특별하다...

다르마가 쇠퇴하고 전반적으로 무기력해진 뒤인 19세기.. 20세기에

닝틱이 누구나 따를 수 있는 보편적인 형태로 나타나게 되었기 때문이다..

다른 가르침들에도  새로운 영감을 불어넣었고 활력을 되찾게 하였다.

리메 운동이 그렇게 만든게 아니고.. 닝틱이 그렇게 만든 것이다.

그것이 중심적 요소가 아니었다면.. 애초부터 리메라는 것은 불가능하였을 것이다.

과거에도 특별한 것들이 있었는데, 왜 지금에와서 특별한 것을 강조하는가?
다르마는 시간이라는 녹에 쉽게 침범당하고 금새 무기력해지기 때문이다.
그 때 특별했던 것이 지금도 특별하다면.. 보장(떼르마)의 전승은 필요가 없을 것이고,
19세기 20세기의 다르마`르네상스라는 것도 그다지 중요한 게 아닐 것이다..


사실.. 속인에게... 붓다의 깨달음이 희유하고 매우 비밀스럽고 이해하기 어려운 것처럼..
닝틱은 희유하고 비밀스럽고 이해하기 어려운 영역으로 세상 저편의 무지개 같았다.
가장 은밀한 곳에 숨겨놓고 보여주기를 꺼려하는 그런 것이었다.
수십년을 그 제자와 같이 걷고.. 말하고.. 잠자고 했으면서도...
빛의 몸으로.. 공중으로 사라지는 마지막 순간에도 보여주길 주저하던 그런 것이었다.
빠드마삼바바와 비말라미뜨라께서 선택된 몇사람에게 두 닝틱을 전수한 이후에도..
닝틱은 겉으로 드러나지 않는 땅속의 씨앗처럼 거의 1,000년 동안 보이지 않았다..

500년 뒤인 롱첸랍잠 때에 이르러....
어머니의 태중에 잉태를 하였으며.. 혹은 싹을 틔웠으며..
다시 400년이 지난 직메 링빠때에 이르러..
어머니 몸 밖으로 탄생하였으며.. 혹은 떡잎을 내밀었으며..
잠양 켄체 왕뽀.. 빠툴린포체 이후로..
7가지 싸르마 전승이라는 몸의 각부분으로 성장하기 시작했다.

이 순간.. 과거의 모든 수행전승과.. 모든 철학과 상호작용이 일어났다.
중심이 존재할 때.. 가장자리 또한 존재하는 현상을 목격한 것이다.
닝틱 자체가 진화하고 활성화되는 순간..
중관이나.. 미륵오론 등의 중심철학과도 왕성한 교감이 일어났다..

미륵오론의 경우..
싸르마 전승이 본격적으로 등장하는 11세기 이전에까지는
미륵오론의 까마(Kama)에 해당하는 3론만이 연구의 대상이었으나..
마이뜨리빠가  떼르마(Terma)에 해당하는 나머지 2론을 역사 속에 등장시킨 뒤부터는
대수인 전승을 중심으로..
3론은 제외하고, 주로 2론(구경일승보성론,법법성분별론)이 주요 관심으로 떠올랐다.
롱첸닝틱으로부터 출발한 19세기 르네상스에서는
처음으로 5론 전체를 다루려는 경향이 나타났으며..
접근하는 깊이나 관심의 비중에 있어서 예전과는 사뭇 달라진 것을 볼 수 있다.
싸르마 전승 중에서 까담은..
인도불교의 모습을 그대로 보존하려 하였으므로..미륵3론만이 존재했고..
그 모범을 따르려는 겔룩의 경우에도 전통에 따라..미륵3론만을 고수하는 경향이 있다.

입중론,입보리행론 같은 중관의 논서에 있어서도..
가장 고무적인 결과가 19세기 르네상스 때에 나왔다는 점에 주목해야 할 것이다.
그것은 빠툴 린포체와 그 제자들의 덕이 크다.. 미빰 린포체와 그 제자들의 덕도 크다..
그 후덕은 쿠누라마를 통해.. 달라이라마로 이어지고 있다..


~~
잠괸 꽁툴 로되 타예께서 전승 기도문을 통해 표현하고자 했던 다음의 그림은
우리들에게 시사하는 바가 크다.
그는 자신의 법맥을 옹호하기 위해서가 아니라..
역사 속에 나타난 다르마의 역학적인 구조를 매우 객관적으로 표현한 것이라 할 수 있다.

‎
`스승님께 간절하게 호소하는 기도문`의 의미구조

*무량광불 &관세음 & 연화생(스승--빠드마삼바바)

*예세 쪼갤(복장--도르제 돌뢰)

*까마 전승(비마닝틱)- - -떼르마 전승(칸도닝틱)  

*롱첸랍잠(잉태--닝틱얍시)

*까담--사꺄--마르빠까귀--샹빠까귀--시제--조낭(7가지 환경)

(직메링빠)-  - - -(탄생--롱첸닝틱)

*잠양켄체(성장--7가지 가르침)

*잠괸꽁툴

Pilgrimage and Power Places

Dzongsar Khyentse Chökyi Lodrö Institute: English Language Program Curriculum

Dzongsar Khyentse Chökyi Lodrö Institute: English Language Program Curriculum: "


Aims
The aim of the DKCLI English Language Program is to turn out graduates capable of teaching and translating Buddhist philosophy through English medium. Learners will develop competency in the four main skill areas of reading, writing, listening and speaking as well as English grammar, through a thee-year graduated program.

Learners
Students in the English language program are monks enrolled in years ten or are graduates of Dzongsar Khyentse Chökyi Lodrö Institute, Chauntra, India and are around 30 years old. The monks are predominately refugees from Kham in Eastern Tibet and have had little prior exposure to English. As full-time residents of a Tibetan-medium monastery, many of the monks also have very limited competency in Hindi. Around 20 percent of monks -- from Nepal, Bhutan and India (Ladakh, Spiti and Mustang) -- have studied basic English in school.

Learners are inclined towards drill-based learning and memorisation. The Tibetan tradition encourages intensive grammar study, and Western-style teaching methodologies are new to the monks. A syllabus combining elements of Tibetan and Western learning styles (such as interactive task-based activities) has been attempted.

Learning Outcomes
Learners to work towards using English with confidence in the following situations:
Year 1
1. Communication with speakers in the local Indian community, personal dealings with government officials and departments, and for travel within India and abroad (e.g., filling in forms)
2. Communication with visitors to the monastery and local area; both to offer assistance to guests and as a key to the students' learning about other cultures and the wider world
3. Use of English medium computer applications and to access the Internet
4. Communication within the English language classroom, and for self-study purposes
5. Recreational reading, movies, radio, chat etc

Year 2
Outcomes 1 - 5, and:
6. Confidence to function comfortably in an advanced English language learning environment, such as a country where English is the dominant language -- including the ability to understand instructions and ask for help, complete assessment procedures, engage in class discussions, and complete assignments to a deadline.
7. To gain exposure to Dharma terminology and teaching styles in the classroom and through self-study
8. Make use of live opportunities to practice English in an English medium environment, such as attending teachings through English medium at Deer Park Institute

Years 3 and above
Outcomes 1 - 8, and for:
9. Transactions with businesses and government departments on behalf of the monastery
10. Translation between English and Tibetan languages (spoken and written): to assist visitors to the monastery, for meetings and minute-taking, and for translation of monastery documents
11. Tibetan language tuition (Deer Park Institute Tibetan program)
12. Buddhist philosophy tuition in English
13. Tibetan to English oral translation for non-English speaking Buddhist teachers
14. Translation of Buddhist texts from Tibetan into English


Proposed Program Structure
Elementary Skills
• Introduction to alphabet and phonics for English (one week, with follow up review)
• Doff, A. & Jones, C. Language in Use (New Ed.), C.U.P.
• Murphy, R. Essential English Grammar (2nd Ed.), C.U.P.
• Students learn to use Essential English Grammar CD-ROM materials in the computer lab along with basic typing skills and Rosetta Stone interactive CD-ROM level 1.
Beginner level topic based course forms the basis of the Class 1 study - class, self-study and teacher's books, CDs, video materials, grammar presentation, example exercises, and drills. Basic testing procedures are introduced, along with structured daily homework assignments, in-class presentations and role-plays

Pre-Intermediate Skills
• Doff, A. & Jones, C. Language in Use (New Ed.), C.U.P.
Pre-Intermediate level topic based course - class, self-study and teacher's books, cassettes, video materials
• Murphy, R. Essential English Grammar (2nd Ed.), C.U.P.
• Students learn to use Essential English Grammar CD-ROM materials in the computer lab and Rosetta Stone.
• Language skills, task based group activities, role plays, oral presentations, daily written homework, weekly assessment.
• Graded readers - class, language lab and self-study activities
• Language in Use videos in computer lab

Intermediate Skills
• Doff, A. & Jones, C. Language in Use (New Ed.), C.U.P.
Intermediate level topic based course - class, self-study and teacher's books, cassettes, video materials.
• Extend skills in all four areas: build writing skills from paragraph to short essay introducing academic writing conventions, advanced listening and reading activities, encourage fluency in spoken English.
• Murphy, R. Murphy's English Grammar (3rd Ed.), C.U.P.
Grammar presentation, example exercises, drills, role plays, daily homework, weekly assessment.
• Students access Murphy's English Grammar CD-ROM materials in the computer lab.

Upper Intermediate and Advanced currently under development with the aim of preparing students of IELTS testing.

Identify able students for Study Abroad scholarships. Students in the proposed 'Study Abroad' program study for six months in an English language school in an English speaking country, followed by an internship at an English medium Dharma centre. A two year commitment is expected from students participating in this program.

Assessment
Students are gradually introduced to simple testing procedures, such as multi choice questionnaires and gap-fill exercises, and are assessed regularly throughout the year using:
• Daily homework assignments
• Unit-based fortnightly written class tests including: revision, grammar and writing components

The monastery has identified two semesters for it's academic year: from Losar until the beginning of Summer Retreat (mid - late July), and from Summer Retreat until the close of the year (around November). From 2010 the English Language Program will hold exams with the general Shedra examinations at the end of each semester. The exams will include:
• Written exam based on materials covered in the weekly tests
• Listening test based on listening materials used in class / graded readers
• Oral assessment

At the end of the year individual reports include:
• overall test score average
• total attendance
• comments on homework and classwork
• recommended holiday study
• class placement for continuing students

Language Lab
• Basic interactive typing program
• Oxford dictionary
• 'Essential English Grammar' and 'Murphy's English Grammar' CD-ROM materials
• 'Language in Use' video materials
• Graded Reader listening posts (recordings available on CD)
• Rosetta Stone

Dharma English - program currently under development
• Recollection of the Noble Three Jewels Khyentse Rinpoche's April 2006 Deer Park teachings
• Students work with teacher using recorded teachings and transcripts to expand Dharma vocabulary in English. Some grammar work where relevant
• Introduce readings from Khyentse Rinpoche's book What makes you not a Buddhist. Book club format discussions.

"

Tibetan Terminology Project

Tibetan Terminology Project: "

According to this news from Dharamshala, a group of scholars, under the guidance of Ven. Lhakdor, the director of the Library of Tibetan Works and Archives, met for several days recently as part of a so-called Tibetan Terminology Project with the aim of standardizing the Tibetan translations of modern scientific and technical terms (see, for example, this page from the School). In the course of eight days, they standardized around two thousand terms.

"

Translation Symposium - Further Reading

Translation Symposium - Further Reading: "

Yesterday I had the good fortune to attend the Rangjung Yeshe Institute’s Symposium on Buddhism Translated. The speeches by John Dunne, Tom Tillemans and Sara McClintock were every bit as stimulating as I had anticipated, and each one of them brilliant in its own way. They also provided plenty of pointers to further research material, which is what I would like to highlight here. Dr. John Dunne, for example, during his lively power-point enhanced examination of mindfulness made reference to a wonderful article by Jay Garfield entitled Translation as Transmission and Transformation, which is available online here and highly recomended. Professor Tom Tillemans led us through an enlightening investigation of why translation often fails, with particular reference to problems in translating texts on logic and epistemology (Skt. pramāṇa), during which he referred, among many other sources, to Quine’s famous thesis on the indeterminacy of translation, an important idea although widely dismissed and regarded by many, including Tillemans, as extreme. For her part, Dr. Sara McClintock introduced the brilliant Umberto Eco’s theories on the role of the reader into her lucid discussion of the importance of narrative in Buddhism.

Hopefully it will not be too long before the lectures appear online.

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