為了促進漢藏兩大傳承間進一步的交流及合作，法鼓山東初禪寺於一九九九年以英文出版了本書（Meeting of Minds），此書出版之後獲得極大的迴響，而中國佛教徒更進一步希望能將此對談記錄翻譯成中文，於是促成了《心的對話—聖嚴法師與達賴喇嘛的對話》的出版。
此外，為了使讀者進一步瞭解漢傳、藏傳兩大佛教傳承的智慧菁華，我們除了選錄聖嚴法師的〈佛教對於東方文化的影響〉一文（收錄於《漢傳佛教的智慧生活》一書，法鼓文化出版），還要特別感謝達賴喇嘛特准將其著作《佛教及密乘禪定法門簡介》（An Introduction to Buddhism and Tantric Meditation， Paljor Publications 出版）摘要部分章節，作為本書中的一篇。
當我1992年考進還位於北投的「財團法人中華佛學研究所」（簡稱佛研所）之前，據傳原來的藏文老師陳玉蛟，也就是如石法師，已經離開所裡並於同年出家修行了。接任的賴隆彥老師也在任教一學期之後離開了。因此，我碩士班一年級的藏文老師不是前述二位，而是曾德明老師。賴老師和曾老師都是陳玉蛟老師的高足，前者後來改為專攻南傳佛教，在介紹南傳禪法方面不餘遺力，橡樹林出版一系列他翻譯的南傳佛教典籍，例如《森林中的法語》（臺北：橡樹林，2002）、《觀呼吸》（臺北：橡樹林，2003）等，最近更翻譯了布里斯托大學（University of Bristol）神學與宗教研究所教授魯柏．葛汀（Rupert Gethin）的佛教入門著作The Foundations of Buddhism為《佛教基本通：佛教修行的路徑導覽—觀自在》（臺北：橡實文化，2009）。而曾老師則在所裡任教三年後前往德國波昂大學深造，對於西藏佛法、西藏佛教文化與藏曆有深入的研究，目前任教於台灣大學及淡江大學，並於法鼓佛教學院的推廣教育中心授課。
而在西藏佛學領域聲譽卓著的如石法師，原生家庭據說信奉基督教，他的專業是太空物理，後來轉換跑道，進入西藏佛學的領域，法師受學於中央大學太空科學研究所的林崇安教授及政治大學的君庇亟美喇嘛（CHos ’phel ’jigs med bla ma, 即歐陽無畏喇嘛），據說他是喇嘛的關門弟子，但佛法造詣卻是最高的。他在西藏佛典方面的譯注有：《宗義寶鬘》（台北：法爾，1988）、《阿底峽與菩提道燈釋》（台北：東初，1990）與《〈菩提道燈〉抉微》（台北：法鼓文化，1997）、《現觀莊嚴論初探》（台北：東初，1991）與《現觀莊嚴論一滴》（台北：法鼓文化，2002）等。而最膾炙人口，連西藏法師都津津樂道的，則非《入菩薩行論譯注》（台北：藏海，1995）莫屬。近年來致力於把《入菩薩行論》的道理付諸實踐，並在念佛法門、道次第與禪宗會通，以及南傳禪法上，下了許多功夫，出版了《現代大乘起信論》（南投：南林，2001）、《從科哲心理學管窺大乘》（南投：南林，2004）、《阿姜查語錄》（高雄：財團法人休休文教基金會，2006）等等結合現代哲學、心理學的著作。
而寧瑪派（rNying ma pa）的覺嵋桑度堪布（mKHan po ’Gyur med bsam grub）於1992-2001年在本組任教，他大概是本所首位西藏籍教師，他當時主要教授寧瑪派局．米滂仁波切（’Ju Mi pham rin po che, 1846-1912）的《俱舍論疏》（Commentary of Abhidharmakośa）和《入菩薩行論疏》（Commentary of Bodhicaryāvatāra）。
此主題相關圖片如下：
與藏傳佛教因緣深厚的霍普金斯教授。 Prof. Hopkins and Kenpo Tsul-trim-dar-gyay.
出身於南印度甘丹寺北頂僧院、長期住在義大利羅馬的拉然巴格西根敦沓欽（dGe' dun mthar phyin）曾於2000年於本所擔任客座教授，講授「因明理論」等相關課程，他是我接觸過的格西當中，對於所謂的「外道」，特別是基督教和天主教最有研究的一位，這可能跟他長期住在羅馬梵蒂岡有關。當他跟我舉了一些注釋《聖經》的注解家，而我一片茫然時，他告訴我有機會應該看看他們的著作，會打破我們對這些佛教以外宗教的一些成見。
同樣來自於南印度甘丹寺北頂僧院的拉然巴格西顙凌仁波切（sKu zhabs dGe bshes Zangs gling rin po che），則於漢藏班成立之初（2001年9月），同時在本組教授「八事七十義」（dNGos brgyad don bdun cu）與「宗義理論」（Grub mtha’i rnam bzhag）等基礎課程，直至2005年6月為止。顙凌仁波切是我的上師，隸屬於甘丹寺北頂僧院果沃康村（Go bo khang tshan）、閉關三十餘年、據說已成就以空性為所緣之止觀雙運三昧的根尼瑪仁波切（rGan NYi ma rin po che）介紹的。顙凌仁波切目圓.髯，乍看之下，有點兒像小號的達摩祖師，個性天真率直，在學生的央求下，除了正式的佛法課程外，他幾乎天天教他們藏語會話，師生關係極為融洽。在他的教導下，本組一時人才鼎盛，有果見法師、德侹法師、祁崇溥、孫德耕、林恕安、徐以瑜、陳淑珠、闕慧貞、呂炎彰、林宜靜、李璧苑、李寬仁、王倩文等。其中，德耕更在顙凌仁波切的啟發之下，於2005年於南印度甘丹寺北頂僧院的札念康村（Bra nyen khang tshan）出家，法號為「洛桑蔣千」（Blo bzang byams chen），並於三年後出版中文第一部結合實際辯經經驗的《西藏佛法辯經語言入門》（台北：台北市藏傳佛典協會，2008），而最近聽說他又即將出版厚達五百頁的攝類理論呢。而恕安在中觀領域、小瑜在薩迦及寧瑪二派的教法、淑珠在因明與認知理論方面、宜靜在《心經》注釋方面、倩文在結合西藏佛法認知理論和腦神經科學方面，均各有一定的造詣。
此主題相關圖片如下：
活潑的校外教學。
A very active off-campus activity.
南印度甘丹寺東頂僧院（SHar rtse grva tshang）的堪蘇（卸任堪布）、拉然巴格西袞秋策凌仁波切（mKHan zur dKon mchog tshe ring rin po che）則於2003-2005年蒞臨本所，講授「認知理論」（Blo rig, Awareness and knowledge）、「攝類理論」等因明相關課程，以及宗喀巴大師（rJe TSong kha pa, 1357-1419）的《入中論善顯密意疏》（dBu ma dgongs pa rab gsal）。從堪蘇身上我見識到什麼叫做把佛法跟心續融合，所有經論的道理是可以在心裡旁徵博引、互相交涉、運用自如的，原來西藏學僧要記誦「六類基礎教科書」（Yig cha drug）和「五部大論」（gZHung bka’ pod lnga/ gZHung po ti lnga）的根本偈是有其用意的，因為當我們面對死亡來臨，在電腦還來不及開機時，能幫得上自己的，只有內心熟記的這些佛法道理，這時候不要說財富、親友、電腦當中儲存的各種語文大藏經幫不了我們，連跟自己生活一輩子的身體也必須遺棄我們，套句Jeffrey Hopkins教授的話：「身體會把我們『踢』（kick）出去」。從中我也體會到一件事，佛學資料蒐集再多，搜尋再快，還不如在還活著的時候把這些佛法道理的來龍去脈確實弄懂，老老實實地存放在內心裡，進而讓自己的內心有所轉變，亦即行善斷惡、生起出離、對治煩惱，如此面臨死亡時才能毫無所懼，甚至將死亡、中陰與投生三者轉為佛的三身（法身、報身和化身）這種道用。
此主題相關圖片如下：
2005年初，由好友某某法師推薦，來自南印度哲蚌寺果芒僧院的某某格西教授一學期《章嘉宗義》（lCang skya grub mtha’）的「應成派宗義」（THal ’gyur ba’i grub mtha’）。持平而論，他的教學比較乏善可陳，我甚至懷疑他是否真的通過格魯派（黃教）三大寺的拉然巴格西會考（黃家會考），因為他連許多基本術語或《入中論》的作者是誰都不知道。因此，我在他授課一學期之後，便不再續聘。當初會聘請他，主要是因為法師推薦，再加上他拿了第101任甘丹赤巴（dGa’ ldan khri pa sku phreng brgya dang bcu med gcig）的推薦函給我，函中對他讚譽有加，我不疑有他，怎麼知道結果竟是名不副實。
經過先前的教訓，我在聘請新任西藏學僧擔任本所教師時，便格外小心，沒有親眼看到拉然巴格西的學歷，則不予考慮，而且這個拉然巴還必須真正通過六年的三大寺會考，而非寺方依僧眾個人特殊需求（例如為了被聘至國外任教而必須要有好看的頭銜）而頒發的。不僅如此，我還從羅馬格西根敦沓欽和Jeffrey Hopkins教授那裡得知，拉然巴格西還有分前、中、後三段，每段當中又分名次，因此前段班的第一名和後段班的最後一名，二者的佛學程度有時候會差很多。雪歌仁波切（rGan Zil dkar rin po che）便是我經過四方打聽、精挑細選的優秀年輕拉然巴格西，2005年時，他的年紀大約才36歲。
而 Dr. William Magee（即馬紀老師）的到來，則和美國維吉尼亞大學宗教所的榮退教授Jeffrey Hopkins脫不了關係，所以必須先從 J. Hopkins 教授說起。記得第一次和教授接觸，大約是在1998年他初次來拜訪中華佛學研究所時，一開始是透過好友陳芊至的哥哥陳芃至介紹，在某個飯店和他碰面。當時我還不會藏語，而英語一直都很破，所以並沒有聊到什麼深入的話題。但是陳芃至有跟他提到我正在撰寫一本藏文文法書（即當時尚未出版的《實用西藏語文法》），而他透過芃至問我，主要是根據誰的文法書？我透過芃至回答：「主要的觀念是根據S. Hodge的An Introduction to Classical Tibetan, England: Aris Phillips Ltd., 1993.」他當時回答：「為什麼不根據Joe Wilson的Translating Buddhism from Tibetan, New York: Snow Lion, 1992.」透過芃至回答：「因為我比較能接受S. Hodge的觀念。」我記得當時的對話，到此便劃下句點，我揣測教授當時可能心想：「道不同不相為謀吧！」因為我並沒有採用他的學生Joe Wilson的觀點，而他學生的著作依據的正是他在1970開發的藏文教學法！或許我想太多了，但是當時的確沒有太多交集。
而跟教授有進一步的深度接觸，是在羅馬格西根敦沓欽格西蒞臨本所之後，格西要我有機會的話，可以請問教授前世是否為「悲嘎仁波切」（Pad dkar rin po che）。我照格西的話，在教授於2000年再次造訪本所時，便用剛上手，但是比英語流利的藏語請問教授，結果教授的眼眶馬上泛著淚光說：「誰告訴你的？這件事除了少數老一輩的格西、堪布、仁波切之外，就沒有人知道了。」我答：「這是羅馬格西告訴我的，而這也是他從老一輩的出家眾那裏聽來的。這是真的嗎？」「沒錯！是真的。但是我只要想到史蒂芬．席格（Steven Seagal，美國武打明星）也是仁波切時，我就不認為這個頭銜有什麼了不起了，也就不再用它了，因為實質比較重要。」有點白目的我繼續追問：「那您還記得前世嗎？」教授答：「還記得。我死於1939年，是在獄中被毒死的，死的時候我心裡想：『看吧！人死如燈滅，什麼都沒有了吧！』接著第二個念頭起來：『不對！如果死了什麼都沒有，那為什麼還會有這些想法呢？』於是，我肯定有前後世這件事，因為這是我的親身經驗。1940年出生時，我還記得自己的身體變得小小的，一開口便使用西藏語，當然沒有人聽得懂，美語是後來才學的。」聽教授這番話讓我體會到，他會在傳播西藏佛法於美國方面，扮演著他自己所說的「猶如橋梁一般」（like a bridge）的角色，不是沒有原因的。另外，我也領悟到有沒有仁波切這個頭銜並不重要，重要的是怎樣利用這個猶如仁波切（即珍寶）、可以成辦來世得善趣、究竟解脫與成佛的暇滿人身，去利益他人，並且獲致解脫或成佛。
此主題相關圖片如下：
2003年當代藏學學術研討會。
Symposium on Contemporary Tibetan Studies, 2003.
言歸正傳，馬紀老師就是在Jeffrey Hopkins教授介紹之下，於2003年來本所任教的。而他的到來，讓西藏佛學組的傳統佛法路線與國際西藏佛學學術領域接軌，研究生不僅西藏語文的能力提昇，美語的聽說讀寫等能力，也普遍比以前要好很多。而他所開設的西藏佛學課程，除了藏文之外，多數均有Jeffrey Hopkins教授及同門前後期學者的著作可供參考，這個利多也吸引許多學生換組，讓原本屬於少數民族的西藏佛學組人數攀升至高峰。而他申請國科會計畫的成果「Hopkins西藏珍藏語音檔案」（Hopkins Tibetan Treasure Audio Archive）更讓本所在國際學術上的知名度大開。而2011年由馬紀老師總策劃的IABS（International Association of Buddhist Studies）國際研討會，勢必又會吸引眾多國際學者的矚目。
西藏各教派的六類基礎教科書─「攝類理論」（包含「小理路」、「中理路」、「大理路」三個部分）、「認知理論」、「因類理論」、「八事七十義」、「地道理論」及「宗義理論」─是進入「五部大論」的前行著作，所以非常需要這方面的口頭注釋及翻譯，否則很難進一步修學「五部大論」。於是從2003年開始，我便與顙凌仁波切合撰這類相關論文，例如〈《現觀莊嚴論》綱要書─《八事七十義》之譯注研究〉（《中華佛學學報》第16期，臺北：中華佛學研究所發行，頁347.399）。2004年出版論文〈西藏心類學簡介及譯注〉（《正觀雜誌》第28期，南投：正觀出版社發行，頁105.167）。2005年出版論文〈至尊．法幢吉祥賢著《宗義建立》之譯注研究〉（《正觀雜誌》第32期，南投：正觀出版社發行，頁1.160）。2008年出版《西藏佛教認知理論》（譯自Mind in Tibetan Buddhism, New York: Snow Lion, 1980）（台北：台北市藏傳佛典協會，2008）等等。而研究生闕慧貞的碩士論文《〈地道建立：智者頸飾〉之譯注與研究》也是因應這個需求而提出來的。
3.3. 五部大論的教學傳統
在西藏各教派的佛學院中，僧眾學習「五部大論」或「四論一經」─法稱（CHos kyi grags pa）的《釋量論》（TSHad ma rnam ’grel）、慈氏（Byams pa, 即彌勒）的《現觀莊嚴論》（mNGon rtogs rgyan）、月稱（Zla ba grags pa）的《入中論》（dBu ma la ’jug pa）、世親（dByig gnyen）的《俱舍論》（mDZod）及功德光（Yon tan’ od）編輯的《律經》（’Dul ba ’i mdo）─的目的，主要是為了清楚瞭解「三士道次第」或「成佛之道」這個教法的每一個次第的細微之處。可以說「三士道次第」教授就像骨架，而「五部大論」就像血、肉、精髓、內臟、經脈一般。為什麼整個「西藏大藏經」當中只以這五部經論作為主要的修學對象呢？原因是這五部經論包含了佛法修行的完整「三增上學」內容，例如：《律經》開示「戒增上學」的內容；《俱舍論》的一部分說明了「定增上學」的內容；而說明「廣大行」（即：成佛之道）的《現觀莊嚴論》、說明「甚深見」（即：空性見解）的《入中論》、抉擇成佛之道的理則的《釋量論》及《俱舍論》的部分內容，則說明了「慧增上學」的內容。總之，若有五部大論作為基礎，進一步修學其他經論，將變得十分容易；因此，西藏各教派的佛學院均以此五部經論為主修。
漢藏班的宗旨在於促進漢、藏佛教文化與佛學交流，期彼此相互深入瞭解，讓本地佛教發展更廣化與深化。而目標則在推選具一定佛學素養和修行訓練的藏傳佛教僧侶為培訓對象，希望參與課程的學員未來能使用漢語弘傳藏傳佛教，協助漢、藏佛教相互交流。漢藏班從2001成立至2007年為止，總共長達七年，所收的藏僧多達47位。前三年以培養華語文的聽說讀寫為主，第四屆開始以培訓翻譯人才為主。其中，噶舉派（bGa’ brgyud pa）的洛滇堪布（mKHan po Blo ldan）、寧瑪派的鄔金智美堪布（mKHan po U rgyan ’jigs med）、薩迦派（Sa skya pa）的索南喇嘛（bSod nams bla ma），以及寧瑪派的札西喇嘛（bKra shis bla ma）等，應該是這幾年下來成效最卓著的四位喇嘛，至今仍在台灣說法、求學，並在專弘彌勒學的彌勒講堂住持、如崑法師支持與贊助之下，從事藏文佛典筆譯或口譯的工作。漢藏班的主要師資有教導外籍學生中文經驗豐富的張春芬老師，長期待在達然撒拉的譯師潘信慧老師、指導漢藏對譯閱讀的高明道老師，更延攬了黃英傑老師、葉蕙蘭老師，富國學基礎的郭冠良老師，與成功高中教授國文的蔡淑慧老師，還有給予新時代電腦資訊觀念的陳淑萍老師等等。
The Tibetan Buddhist Studies Program and the Sino-Tibetan Buddhist Cultural Exchange Program
Liao Bensheng
此主題相關圖片如下：
與袞確堪蘇合照。
With Kenpo Konchok Tsering.
This article was written by Mr. Liao Bensheng, a full-time instructor at CHIBS. With 17 years of experience in teaching the Tibetan Buddhist Studies Program, he outlined in this article the history of CHIBS’ teaching faculty, the tradition of its language courses, the special features of its curriculum, as well as the origin and teaching outcome of the Sino-Tibetan Buddhist Cultural Exchange Program, which was jointly operated by the Mongolian and Tibetan Affairs Commission and the Dharma Drum Sangha University.
Regarding the faculty of the Tibetan Buddhist Studies Program, the Tibetan language course was taught by Mr. Zeng Deming when I studied at CHIBS. After teaching at CHIBS for three years, Mr. Zeng pursued further study at Bonn University in Germany. He is currently teaching at Taiwan University, Tamkang University, and the Continuing Education Center of Dharma Drum Buddhist College. Mr. Lai Longyan, who taught at CHIBS for one semester, switched to study Theravada Buddhism. He has translated many texts of Theravada Buddhism, such as “The Dharma Discourses in the Forest.” Both Mr. Lai and Mr. Zeng were the students of Mr. Chen Yujiao. Mr. Chen is reportedly the confidential disciple of Junpi Chimei Lama. Mr. Chen has translated and annotated Tibetan Buddhist texts such as Precious Garland of Tenets. Recently he has also published writings that combine contemporary philosophy and psychology, such as The Contemporary Awakening of Faith in the Mahayana and Looking at the Mahayana from the Perspective of Science, Philosophy, and Psychology. Prof. Lin Chong-An, who served on the faculty during the period from 1997 to 2000, produced writings covering the four traditions of India, China, Theravada, and Tibet. He also received the lineage transmission from Guru Liu Rui-Zhi of the Nyingma School as well as that of the Gelug School.
Prof. Xiao Jinsong taught Tibetan grammar from 1999 to 2000. The two theses that he published, the translation and annotation of Tibetan Language Lexicon by Songjupa and Tibetan Language Lexicon by Dajinjupa, are still regarded as the classics for the study of traditional Tibetan grammar. Mr. Chen Youxin taught the course, the “Theory of Collected Topics” for a total of ten years since 1991. Venerable Ming Xing taught courses related to Tibetan Buddhist logic transmitted by the Sakya School during 1992 and 1994. Moreover, Khanpo Gyurme Samdrub of the Nyingma School, the first native Tibetan teacher at the Institute, focused his teachings on the Commentary of Abhidharmakośa and the Commentary on “Embarking on the Bodhisattva Path” written by Jumipham Rinpoche of the Nyingma School. Gendun Tharphyin, a Lharampa Geshe, served as a guest professor at the Institute and taught courses that focus on Tibetan Buddhist logic.
Zangling Rinpoche, a Lharampa Geshe, began teaching introductory courses: the Eight Topics and Seventy Subtopics and the Theory of the Buddhist Tenets from the establishment of the Sino-Tibetan Program in September of 2001 until June of 2005. Zangling Rinpoche was a mellow and straightforward person who got along with the students. His guidance helped students make great progress in various disciplines, thus drawing many to enroll in the program. Between 2003 and 2005, Konchog Tsering Rinpoche, a Lharampa Geshe, conducted courses on Buddhist logic such as the Theory on Awareness and Knowledge and Theories of Collected Topics, as well as on the work by Venerable Master Tsongkhapa (1357-1419) called A Commentary on Entering the Middle Way, Articulating the Profound Meaning.
此主題相關圖片如下：
2007年成果發表會。 The Lamas and their Teachers.
Zikar Rinpoche, a Lharampa Geshe, began to teach at the Institute in 2005. He broadened the horizon of the graduate students, rekindling their interest for exploring the doctrines. Zikar Rinpoche gave wonderful lectures on The Doctrine of Stages and Paths, The Theory of the Lineages’ Tenets, etc. The impact he had on the studies of Buddhist doctrines during his four years of teaching went beyond CHIBS and the subsequent Dharma Drum Buddhist College, attracting the general public and the graduates of CHIBS to either take or sit in on his class on the Commentary on Interpreting the Pr.m.n.a-v.rttika (Treatise on Valid Cognition): Expounding the Path of Liberation. After he left for the United States on June 21 of this year (2009), his classmate Lobsang Chompel, the best among the Lharampa Geshes, became the substitute teacher for the class as well as for the course: The Great Tenet of the Lineage. Prof. Magee came to teach at the Institute in 2003 by the recommendation of Prof. Jeffrey Hopkins. His joining the faculty helped to merge the conventional ways of CHIBS’ Tibetan Buddhism Program with academic methodologies designed to establish Tibetan Buddhist studies as an academic field. The graduate students have not only improved their proficiency in the Tibetan language, but, in general, have also made great progress in their listening, speaking, reading, and writing skills in English. In addition to offering the Tibetan language course in the curriculum, students can also have access to the writings of Prof. Jeffrey Hopkins and those of the contemporary scholars who studied under the same teachers to be used as reference. This appealed to many students who subsequently transferred to the program, bringing the number of students of the Tibetan Buddhism Program to an unprecedented new height.
With respect to the Program’s part-time teachers, Khanpo Kunsang Dechen of the Nyingma School, who was also a student in the Sino- Tibetan Program, gave lessons in 2005 on the Commentary on Abhidharmako.a Treatise: Expounding the Path of Liberation. Mr. Own Su-jei, who graduated from Wisconsin University and was serving as Deputy Secretary-General of the Tibetan Exchange Foundation, and Mr. Liu Guowei, who graduated from Harvard University and was teaching at Fuoguan University, taught the course called the History of Tibetan Buddhist Thoughts. In addition, during April 17-May 29 of 2003, the Institute invited Khanpo Lobsang Donyod, the abbot of Sera Jey Monastery, to deliver a lecture on the topic of the Ten Stages and Five Paths of a Bodhisattva. In the same year we invited Khenpo Tshul Krim Dargya of the Jonang School to give a lecture on the Views on Tenets of the Jonang School. Also, on October 22, 2005, the 101st Gaden Tripa Lungrik Namgyal Rinpoche, graced the Inauguration Ceremony of Dharma Drum Mountain with his presence, and attended the Symposia of World Buddhist Leaders as well. To sum up, though it is a small-scale program, the integration of scholarship and tradition is its major characteristic. And this also accords with the balanced emphasis of both “studies” and “practice”, which is the principle upheld by the Dharma Drum Buddhist College (DDBC) later on.
Since the establishment of the CHIBS in 1987, this Program has always stressed the importance of learning the Tibetan language. Mr. Zeng Deming, my teacher at that time, taught us everything he knew about the Tibetan language based on the grammar book of An Introduction to Classical Tibetan (England: Aris Phillips Ltd., 1993) by S. Hodge, as well as that of Lehrbuch der klassischen tibetischen Schriftsprache---Sechste, uberarbeitete und neugesetzte Auflage [Textbook of the classic Tibetan Written language; reedited and retyped version] (Swisttal-Odendorf: Indica et Tibetica Verlag [Publication], 1994) by M. Hahn. In this way, he has established the tradition of Tibetan grammar for the Tibetan Buddhism Program. The first book that I wrote, Practical Tibetan Grammar (Taipei: Dharma Drum Culture, 2002), was completed on the basis of these books, combining Tibetan Buddhism, the Tibetan grammar, and the grammar of spoken Tibetan. It is my wish to further compile one introductory grammar book this year that meets the need of beginners more.
此主題相關圖片如下：
2004年奈頗博士演講西藏比丘尼與西藏比丘尼計畫。 Dr. Elizabeth Napper.
The curriculum arrangement of this Program centers on Tsongkhapa’s “Stages of the Path of Beings of the Three Capacities,” namely, “The Way to Buddhahood,” coupled with the secondary courses of “the five great treatises” and “the six kinds of basic textbooks”; this combination allows the students to see both the general picture and the detailed particulars. The former allows beginners to understand the overall outline of the Tibetan Buddhist path, while the latter helps students understand the theoretical basis of Tsongkhapa’s “Stages of the Path of Beings of the Three Capacities” and its process of definition, categorization, and dialectical argumentation.
On November 7, 2010, Mr. Xu Rongsong, Section Chief of the Tibetan Affairs of the Mongolian and Tibetan Affairs Commission, made a proposal for the Institute to design relevant courses in cooperation with the Commission to provide the Tibetan clerics who stay in Taiwan to spread Tibetan Buddhism on a long term basis with training in Chinese language as well as in Chinese and Tibetan Buddhist teachings. The “Cooperative Training Project,” sponsored together by the Mongolian and Tibetan Affairs Commission, the Chun-Hwa Institute of Buddhist Studies, and the Dharma Drum Sangha University, was formally established in December of the same year, and began enrolling students in the next year. Then the first training courses of the “Sino-Tibetan Buddhist Culture Exchange Program”, called the Sino-Tibetan Program in brief, formally started on September 17, 2001.
The Sino-Tibetan Program was established in order to train Tibetan Buddhist clerics equipped with considerable training in Buddhist knowledge and spiritual practice, in the hope that the students participating in the Program might be able to use the Chinese language to spread Tibetan Buddhism, thereby helping the exchange between Chinese and Tibetan Buddhism. The Sino-Tibetan Program operated for seven years, from 2001 to 2007, and admitted as many as 47 Tibetan clerics. It focused on training listening, speaking, reading, and writing of Chinese language in the first three years, and emphasized the training of qualified translators beginning from the 4th year. Among them, Khanpo Lodan of the Kagyu School, Khanpo Ogyen Dimey of the Nyingma School, Lama Sonam of the Sakya School, and Tashi Lama of the Nyingma School are the best students, graduating with outstanding results. Today these four lamas are still teaching the Dharma and studying in school in Taiwan, as well as engaging in the written translation and oral interpretation of Tibetan Buddhist scriptures at the support and sponsorship of Venerable Rukun, the abbot of Maitreya Lecturing Hall.
此主題相關圖片如下：
[全螢幕欣賞]
