Papers by James Ku 谷有量
Satyabhisamaya 正觀雜誌, 2023
The Tibetans have a passion for books, as books in Tibetan Buddhism represent variously the embod... more The Tibetans have a passion for books, as books in Tibetan Buddhism represent variously the embodiment of the Buddha’s voice, a medium of Buddhist written culture, and a symbol of the religion itself. Out of all the books in Tibet, the Kangyur and Tengyur have received much scholarly attention; on the other hand, the Rnying ma’i rgyud ‘bum (hereinafter referred to as NGB) has been relatively overlooked. This is perhaps due to its difficulty of interpretation and analysis, but it nevertheless is an integral part of Tibetan Buddhism. Scholars who have studied the NGB are Robert Mayer and Cathy Cantwell, David Germano, and Orna Almogi, among others.
This paper seeks to answer three questions about the NGB: 1) what caused its formation, 2) the formation, structure and classification of the Sde dge version, and 3) the genealogy of various NGB versions.
Since the late 10th century, the collection of rnying ma tantras (approximately 1000 in total) comprised exclusively of the Three Inner Tantras, has been claimed to have been translated from Indic languages since Padmasambhava’s time. There are many versions of NGB, with multiple manuscript versions and one xylographic Derge version extant. The NGB has enjoyed support from Sakya, Gelug, and by the fifth, thirteenth and fourteenth incarnations of the Dalai Lama. Even though they claim to have been translated from Sanskrit, scholars have classified them into three categories of Indic, Indic- Tibetic, and Tibetic origins. Most fall under the Tibetic origins, while only a very small portion are of truly Indic origins.
Even though NGB has been downplayed by the gsar ma pas as less authentic, they remain an essential link to the earliest Buddhist scriptures in Tibet, and thus should be studied in depth. Despite the difficulty of its language and the lack of organization in its texts, these precious texts provide a link to the inception of Buddhism in Tibet,
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Conference Presentations by James Ku 谷有量
慧炬佛學獎學金, 2022
參與佛教(Engaged Buddhism)在形容一種聚焦於政治、社會與環境的佛
教,也更強調個人與社會的轉變。它提議痛苦的根源不是向內心尋找解脫與涅
槃,也可以在社會中、在政治壓迫與社會不平等... more 參與佛教(Engaged Buddhism)在形容一種聚焦於政治、社會與環境的佛
教,也更強調個人與社會的轉變。它提議痛苦的根源不是向內心尋找解脫與涅
槃,也可以在社會中、在政治壓迫與社會不平等中找到痛苦的問題並解決它,這也是根據自利利他的大乘思想。
達賴喇嘛在世界中扮演的角色不言而喻,他也透過參與佛教發揮他的影響力。藏傳佛教雖然在中國遭到打壓,卻在美國找到了新的立足點,自 1970 年代開始,藏傳佛教的四大教派分別在美國生根。藏傳佛教為了適應美國的環境,由美國信眾建立董事會,並由他們來執行上師的意志。在美國,與西藏不同的地方在於是由在家美國人當主要的寺院幹部。美國信眾除了遇見西藏高僧外,也逐漸有機會遇見來自西藏的難民。隨著美國開放接受西藏難民後,藏人也透過
Tibetan Liberation Movement 和 Free Tibet 活動來宣揚藏傳佛教,其中Tibetan Liberation Movement 偏向佛教教義,而 Free Tibet 更偏向西藏的政治活動。
雖然在世界各地都享有盛名,但是達賴與其政府仍受限於北京的施壓而並未
受到任何一個國家承認其地位。達賴也逐漸褪去他的政治身份,並以佛教精神領袖來宣揚甘地的非暴力抗爭。隨著藏傳佛教在美國培養出 Robert Thurman 與Jeffrey Hopkins 等知名學者後,藏傳佛教也逐漸西方化並向下扎根。藏傳佛教的經典也在西方開始受到關注,透過如 84,000 等翻譯工程而被更多人理解與分享。
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慧炬佛學獎學金, 2023
今日的台灣佛教發展欣欣向榮,而清朝時期的佛教雖然較今日稍嫌落後,但也為佛教信仰奠定基礎。清朝大部分僧人來自於閩粵二省,並常與一般民俗信仰混合,且寺廟的界線也不明顯。雖然清代佛寺逐漸變多,但僧人... more 今日的台灣佛教發展欣欣向榮,而清朝時期的佛教雖然較今日稍嫌落後,但也為佛教信仰奠定基礎。清朝大部分僧人來自於閩粵二省,並常與一般民俗信仰混合,且寺廟的界線也不明顯。雖然清代佛寺逐漸變多,但僧人教育程度與素質相對低落,僅以「禪和子」與「香花子」為主要類型。清朝的寺院以台南為中心而逐漸傳播至全台,而許多寺院是接手明鄭時期的官邸改建而成,並以禪淨雙修為主要修行方式。數量方面,僧侶應不超過五十名,且持齋守戒者也不多,整體素質不高。佛教活動方面,主要是以觀音、彌陀與地藏信仰為主,再結合如盂蘭盆等法會傳佛。即便清代台灣佛教的地位並不高,但仍然達到撫慰人心與祈福祐民的作用,為居住在台灣的人民帶來希望與安撫。
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31屆全國佛學論文聯合發表會, 2020
太虛(1890-1947)是中國佛教於清末民初的改革僧,對於中國佛教的復興與改 革有重要貢獻,而他對於藏傳佛教的論點卻鮮少被討論。他的言論收錄在《太虛 全書》中,而與藏傳佛教相關的篇數達到9篇,... more 太虛(1890-1947)是中國佛教於清末民初的改革僧,對於中國佛教的復興與改 革有重要貢獻,而他對於藏傳佛教的論點卻鮮少被討論。他的言論收錄在《太虛 全書》中,而與藏傳佛教相關的篇數達到9篇,可從中觀察到他對於藏傳佛教的 看法隨著他對藏傳佛教的理解而產生變化。
太虛在民國初年時企圖根據日本和西藏的密宗來重建中國密宗,後來決定根 據藏傳佛教的格魯派為藍圖來復興中國密宗。他後來在更親自接受了九世班禪的 灌頂。隨著他對藏傳佛教的了解越深,他對於藏傳佛教的看法也越來越包容。本論文針對這9篇論文進行深入分析,並且重建當時的社會背景,以解釋和分析太 虛思想轉變的原因。本論文分別採用時間軸和主題式的序列來分析太虛對藏傳佛教態度之變化與關注所在。
目前關於太虛的研究主要針對他在漢傳佛教方面的貢獻,而忽略了他對藏傳 佛教的討論與其觀點所帶來的影響,但實際上他最為成功的佛教教育機構就是漢 藏教理院。研究太虛的研究為數眾多,比較少聚焦在太虛對藏傳佛教整體的觀 點,而這是本論文的重點。
太虛看重藏傳佛教的原因有:其儀軌可安定人心、其教育較有系統性、且密 宗修持可 補充漢傳佛教的不足之處,凡此皆是他認為藏傳佛教有助於振興漢傳 佛教之處。經由分析太虛的言論可以發現,他對於藏傳佛教的態度從批判到接 受,再到讚揚和推崇,並期望漢傳佛教和藏傳佛教能互相學習、截長補短並共同 成長。一般的漢地僧人都受限於門戶之見,很少會敞開心胸的接受藏傳佛教,但太虛卻是少數的特例。
綜觀太虛的成就,雖然他後來並沒有成功的重新建立起中國密宗,但是他所 創立的漢藏教理苑卻建構起漢傳佛教和藏傳佛教的橋樑,也在某種程度上復興和 刺激了漢地的佛教。
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Book Reviews by James Ku 谷有量
佛光大學佛教學系佛教研學會刊第十二期, 2023
綜觀佛教歷史,漢傳與藏傳佛教雖同被視為大乘佛教,依其主要傳譯的大乘經典源頭則有印度大乘佛教的初中期與中後期之別;也由於各受到中國與西藏文化的影響,導致漢傳與藏傳佛教樣貌天差地遠,並且在教義上也有... more 綜觀佛教歷史,漢傳與藏傳佛教雖同被視為大乘佛教,依其主要傳譯的大乘經典源頭則有印度大乘佛教的初中期與中後期之別;也由於各受到中國與西藏文化的影響,導致漢傳與藏傳佛教樣貌天差地遠,並且在教義上也有許多矛盾之處。
隨著學術界的重心逐漸從印藏交流轉移 到藏漢交流,藏漢交流逐漸在中國成為一門 專門的學問,《藏漢佛教交流史研究》便是在 這樣的時空背景下面世。
本書主要運用漢文的歷史文獻做研究,劃分為六章,分別就中國唐、宋、元、明、清與民國等六個時期探討藏漢佛教交流。
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Teaching Documents by James Ku 谷有量
佛教專著介紹, 2021
When you mention Tibetan Studies, Tucci stands at the forefront as one of its pioneers, and in hi... more When you mention Tibetan Studies, Tucci stands at the forefront as one of its pioneers, and in his book The Religions of Tibet, he eloquently describes the religions of Tibet. Unlike other authors who often emphasize Tibet's Buddhism, Tucci also sheds light on its Bon religion and folk religion, which scholars rarely touch upon. Instead of dividing Tibetan Buddhism into different schools, he proceeds from a historical development, and describes the general characteristics of Lamaism, doctrines of important schools and their common assumptions, and the life of monkhood and monastery life. He also discusses the impact of the folk religion of Tibet, which has often been confused with the Bon religion, and discuss how they have successively developed in the history of Tibet. Overall, this is not a very academic writing, but it gives a great general idea of what Tibetan religions are about.
Tucci goes in detail about the religious rites and festivals in Tibet, which are rarely seen in other books, perhaps due to his long exposure of the Tibetan culture. He provides detailed drawings of the position of the festivities and rites, their clothings and accessories, and also how they position themselves during the ceremonies. He also goes into details about how a re- alistic Tibetan monastery operates, including its propagation of Dharma, economic sustain- ability, and education of lamas. Despite his breadth of knowledge, he manages ot use simple languages and terms, making this book relatively interesting and easy to read. If you are interested in Tibetan Buddhism, this book should be one of the first books you read.
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This is the Tibetan Heart Sutra I typed out for my Tibetan class, here shared with anyone who is ... more This is the Tibetan Heart Sutra I typed out for my Tibetan class, here shared with anyone who is interested, with a link to a video at the title.
這是我為課程打得藏文心經,希望透過分享給大家,能使你們內心更加喜悅與平靜。
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Papers by James Ku 谷有量
This paper seeks to answer three questions about the NGB: 1) what caused its formation, 2) the formation, structure and classification of the Sde dge version, and 3) the genealogy of various NGB versions.
Since the late 10th century, the collection of rnying ma tantras (approximately 1000 in total) comprised exclusively of the Three Inner Tantras, has been claimed to have been translated from Indic languages since Padmasambhava’s time. There are many versions of NGB, with multiple manuscript versions and one xylographic Derge version extant. The NGB has enjoyed support from Sakya, Gelug, and by the fifth, thirteenth and fourteenth incarnations of the Dalai Lama. Even though they claim to have been translated from Sanskrit, scholars have classified them into three categories of Indic, Indic- Tibetic, and Tibetic origins. Most fall under the Tibetic origins, while only a very small portion are of truly Indic origins.
Even though NGB has been downplayed by the gsar ma pas as less authentic, they remain an essential link to the earliest Buddhist scriptures in Tibet, and thus should be studied in depth. Despite the difficulty of its language and the lack of organization in its texts, these precious texts provide a link to the inception of Buddhism in Tibet,
Conference Presentations by James Ku 谷有量
教,也更強調個人與社會的轉變。它提議痛苦的根源不是向內心尋找解脫與涅
槃,也可以在社會中、在政治壓迫與社會不平等中找到痛苦的問題並解決它,這也是根據自利利他的大乘思想。
達賴喇嘛在世界中扮演的角色不言而喻,他也透過參與佛教發揮他的影響力。藏傳佛教雖然在中國遭到打壓,卻在美國找到了新的立足點,自 1970 年代開始,藏傳佛教的四大教派分別在美國生根。藏傳佛教為了適應美國的環境,由美國信眾建立董事會,並由他們來執行上師的意志。在美國,與西藏不同的地方在於是由在家美國人當主要的寺院幹部。美國信眾除了遇見西藏高僧外,也逐漸有機會遇見來自西藏的難民。隨著美國開放接受西藏難民後,藏人也透過
Tibetan Liberation Movement 和 Free Tibet 活動來宣揚藏傳佛教,其中Tibetan Liberation Movement 偏向佛教教義,而 Free Tibet 更偏向西藏的政治活動。
雖然在世界各地都享有盛名,但是達賴與其政府仍受限於北京的施壓而並未
受到任何一個國家承認其地位。達賴也逐漸褪去他的政治身份,並以佛教精神領袖來宣揚甘地的非暴力抗爭。隨著藏傳佛教在美國培養出 Robert Thurman 與Jeffrey Hopkins 等知名學者後,藏傳佛教也逐漸西方化並向下扎根。藏傳佛教的經典也在西方開始受到關注,透過如 84,000 等翻譯工程而被更多人理解與分享。
太虛在民國初年時企圖根據日本和西藏的密宗來重建中國密宗,後來決定根 據藏傳佛教的格魯派為藍圖來復興中國密宗。他後來在更親自接受了九世班禪的 灌頂。隨著他對藏傳佛教的了解越深,他對於藏傳佛教的看法也越來越包容。本論文針對這9篇論文進行深入分析,並且重建當時的社會背景,以解釋和分析太 虛思想轉變的原因。本論文分別採用時間軸和主題式的序列來分析太虛對藏傳佛教態度之變化與關注所在。
目前關於太虛的研究主要針對他在漢傳佛教方面的貢獻,而忽略了他對藏傳 佛教的討論與其觀點所帶來的影響,但實際上他最為成功的佛教教育機構就是漢 藏教理院。研究太虛的研究為數眾多,比較少聚焦在太虛對藏傳佛教整體的觀 點,而這是本論文的重點。
太虛看重藏傳佛教的原因有:其儀軌可安定人心、其教育較有系統性、且密 宗修持可 補充漢傳佛教的不足之處,凡此皆是他認為藏傳佛教有助於振興漢傳 佛教之處。經由分析太虛的言論可以發現,他對於藏傳佛教的態度從批判到接 受,再到讚揚和推崇,並期望漢傳佛教和藏傳佛教能互相學習、截長補短並共同 成長。一般的漢地僧人都受限於門戶之見,很少會敞開心胸的接受藏傳佛教,但太虛卻是少數的特例。
綜觀太虛的成就,雖然他後來並沒有成功的重新建立起中國密宗,但是他所 創立的漢藏教理苑卻建構起漢傳佛教和藏傳佛教的橋樑,也在某種程度上復興和 刺激了漢地的佛教。
Book Reviews by James Ku 谷有量
隨著學術界的重心逐漸從印藏交流轉移 到藏漢交流,藏漢交流逐漸在中國成為一門 專門的學問,《藏漢佛教交流史研究》便是在 這樣的時空背景下面世。
本書主要運用漢文的歷史文獻做研究,劃分為六章,分別就中國唐、宋、元、明、清與民國等六個時期探討藏漢佛教交流。
Teaching Documents by James Ku 谷有量
Tucci goes in detail about the religious rites and festivals in Tibet, which are rarely seen in other books, perhaps due to his long exposure of the Tibetan culture. He provides detailed drawings of the position of the festivities and rites, their clothings and accessories, and also how they position themselves during the ceremonies. He also goes into details about how a re- alistic Tibetan monastery operates, including its propagation of Dharma, economic sustain- ability, and education of lamas. Despite his breadth of knowledge, he manages ot use simple languages and terms, making this book relatively interesting and easy to read. If you are interested in Tibetan Buddhism, this book should be one of the first books you read.
這是我為課程打得藏文心經,希望透過分享給大家,能使你們內心更加喜悅與平靜。
This paper seeks to answer three questions about the NGB: 1) what caused its formation, 2) the formation, structure and classification of the Sde dge version, and 3) the genealogy of various NGB versions.
Since the late 10th century, the collection of rnying ma tantras (approximately 1000 in total) comprised exclusively of the Three Inner Tantras, has been claimed to have been translated from Indic languages since Padmasambhava’s time. There are many versions of NGB, with multiple manuscript versions and one xylographic Derge version extant. The NGB has enjoyed support from Sakya, Gelug, and by the fifth, thirteenth and fourteenth incarnations of the Dalai Lama. Even though they claim to have been translated from Sanskrit, scholars have classified them into three categories of Indic, Indic- Tibetic, and Tibetic origins. Most fall under the Tibetic origins, while only a very small portion are of truly Indic origins.
Even though NGB has been downplayed by the gsar ma pas as less authentic, they remain an essential link to the earliest Buddhist scriptures in Tibet, and thus should be studied in depth. Despite the difficulty of its language and the lack of organization in its texts, these precious texts provide a link to the inception of Buddhism in Tibet,
教,也更強調個人與社會的轉變。它提議痛苦的根源不是向內心尋找解脫與涅
槃,也可以在社會中、在政治壓迫與社會不平等中找到痛苦的問題並解決它,這也是根據自利利他的大乘思想。
達賴喇嘛在世界中扮演的角色不言而喻,他也透過參與佛教發揮他的影響力。藏傳佛教雖然在中國遭到打壓,卻在美國找到了新的立足點,自 1970 年代開始,藏傳佛教的四大教派分別在美國生根。藏傳佛教為了適應美國的環境,由美國信眾建立董事會,並由他們來執行上師的意志。在美國,與西藏不同的地方在於是由在家美國人當主要的寺院幹部。美國信眾除了遇見西藏高僧外,也逐漸有機會遇見來自西藏的難民。隨著美國開放接受西藏難民後,藏人也透過
Tibetan Liberation Movement 和 Free Tibet 活動來宣揚藏傳佛教,其中Tibetan Liberation Movement 偏向佛教教義,而 Free Tibet 更偏向西藏的政治活動。
雖然在世界各地都享有盛名,但是達賴與其政府仍受限於北京的施壓而並未
受到任何一個國家承認其地位。達賴也逐漸褪去他的政治身份,並以佛教精神領袖來宣揚甘地的非暴力抗爭。隨著藏傳佛教在美國培養出 Robert Thurman 與Jeffrey Hopkins 等知名學者後,藏傳佛教也逐漸西方化並向下扎根。藏傳佛教的經典也在西方開始受到關注,透過如 84,000 等翻譯工程而被更多人理解與分享。
太虛在民國初年時企圖根據日本和西藏的密宗來重建中國密宗,後來決定根 據藏傳佛教的格魯派為藍圖來復興中國密宗。他後來在更親自接受了九世班禪的 灌頂。隨著他對藏傳佛教的了解越深,他對於藏傳佛教的看法也越來越包容。本論文針對這9篇論文進行深入分析,並且重建當時的社會背景,以解釋和分析太 虛思想轉變的原因。本論文分別採用時間軸和主題式的序列來分析太虛對藏傳佛教態度之變化與關注所在。
目前關於太虛的研究主要針對他在漢傳佛教方面的貢獻,而忽略了他對藏傳 佛教的討論與其觀點所帶來的影響,但實際上他最為成功的佛教教育機構就是漢 藏教理院。研究太虛的研究為數眾多,比較少聚焦在太虛對藏傳佛教整體的觀 點,而這是本論文的重點。
太虛看重藏傳佛教的原因有:其儀軌可安定人心、其教育較有系統性、且密 宗修持可 補充漢傳佛教的不足之處,凡此皆是他認為藏傳佛教有助於振興漢傳 佛教之處。經由分析太虛的言論可以發現,他對於藏傳佛教的態度從批判到接 受,再到讚揚和推崇,並期望漢傳佛教和藏傳佛教能互相學習、截長補短並共同 成長。一般的漢地僧人都受限於門戶之見,很少會敞開心胸的接受藏傳佛教,但太虛卻是少數的特例。
綜觀太虛的成就,雖然他後來並沒有成功的重新建立起中國密宗,但是他所 創立的漢藏教理苑卻建構起漢傳佛教和藏傳佛教的橋樑,也在某種程度上復興和 刺激了漢地的佛教。
隨著學術界的重心逐漸從印藏交流轉移 到藏漢交流,藏漢交流逐漸在中國成為一門 專門的學問,《藏漢佛教交流史研究》便是在 這樣的時空背景下面世。
本書主要運用漢文的歷史文獻做研究,劃分為六章,分別就中國唐、宋、元、明、清與民國等六個時期探討藏漢佛教交流。
Tucci goes in detail about the religious rites and festivals in Tibet, which are rarely seen in other books, perhaps due to his long exposure of the Tibetan culture. He provides detailed drawings of the position of the festivities and rites, their clothings and accessories, and also how they position themselves during the ceremonies. He also goes into details about how a re- alistic Tibetan monastery operates, including its propagation of Dharma, economic sustain- ability, and education of lamas. Despite his breadth of knowledge, he manages ot use simple languages and terms, making this book relatively interesting and easy to read. If you are interested in Tibetan Buddhism, this book should be one of the first books you read.
這是我為課程打得藏文心經,希望透過分享給大家,能使你們內心更加喜悅與平靜。