Tenjur or the Buddha’s commentaries, will be translated into English

What is described as a daunting task, requiring three lifetimes, the Tenjur (Translated Treatises), or the Buddha’s commentaries, will be translated into English, according to professor Geshey Robert Thurman.

Calling it a “great treasure for humanity”, Geshey Robert Thurman, who is in the country giving talks on Buddhism, said that the Tibetan translation of the Tenjur from Sanskrit is the only remaining version of an ancient work taught by the Buddha and great Indian masters where Buddhism once flourished.

Work on the Tenjur, which is in 3,626 texts in 224 volumes, has already started, but the professor said that it is the first attempt to try to do the complete translation in a uniform way, with a terminology that is standard across all the works.

“About 40 years ago when I received my PhD, the Dalai Lama and my teacher, a Mongolian Geshey, asked me to translate the Tenjur,” said Geshey Thurman at his hotel yesterday. Working closely with Dzongsar Jamyang Khyentse rinpoche, who has initiated to translate the 108 volumes of Kangyur (Buddha’s words), Geshey Thurman said the Kangyur and Tenjur has to be translated to counter industrial science.

“The Kanjur has Buddha’s own words, but then people think of that as only religious like a Bible. Tenjur is more like a science – it is scientific, about inner science, about mind and how mind works,” he said. “This, the modern science doesn’t have, as they are all materialistic. So they really need these sciences, and this was one reason the Dalai Lama asked me to translate the Tenjur.”

Professor Thurman has already completed 15 to 20 works. “We have a series called the Treasury of Buddhist Sciences with Columbia University Press and published about 20 works so far. But the goal is to set up an institution in India, probably in Sarnath, where Buddha’s teaching started, to start the project.”

However, the Geshey feels that certain selections of the Tenjur can be translated in about five years, which can then be used to teach in English language schools for young Bhutanese. “Selection of very important works on logic, ethics and reasoning will be helpful in regular education, as it will teach children from a young age to reason, think rationally and critically,” he said.

“Translating these works isn’t only for the benefit of the English people, but also for young Bhutanese and young Tibetans in exile, because they speak English and they know no Choekyed or read it. So for them to read Buddhist literature, they need a good translation in English.”

In Bhutan, the professor said, because of the old fashioned Buddhist education was only for the monks and the farmers were just offering and coming to ritual and praying. “Lay people are learning and getting educated, but they aren’t educated in the Buddhist way. They are being educated in a materialistic modern way. That’s not good for a Buddhist country and so we want to create a way where lay people can get some aspects of that education,” he said, adding that he had been begging the monk body to thinks ways of teaching more simply some of the key things like logic and ethics.

Explaining why the Kanjur and Tenjur are the great treasure of humanity, the professor said that, in ancient time, around 5th and 6th century, India was the most developed place and people would come to study at Buddhist universities from Europe, China, Iran and Indonesia, where all the great universities were Buddhist and the faculty was monks. “The library from that place was really precious to humanity, and not only to Buddhists. Particularly, the Tenjur has Buddhist sciences, as the original text were not only religious, they were philosophical, medical, aesthetic (soyi rigpa) and what we call science of language today,” he said.

“Until the western people discovered Sanskrit, there didn’t have linguistic. They took it from Sanskrit what is called the modern science of linguistic.”

Asked how they would go about with the project, professor Thurman said he is hoping to create a major separate situation like the Dharma Chakra institution to keep the work going. He said that one of the problems of the 150 years of work that has gone on by academic is that each of them had their own English words for the regional Tibetan words, which comes from Sanskrit.

When the Kanjur and Tenjur were translated from Sanskrit to Tibetan, they had a certain dictionary and a king who said that they have to use one word. Therefore the words were all the same. “With our new effort, we’re going to have a single dictionary and it will be readable and uniformly across many works by many people,” he said. “Most of the translators will be Buddhist and, therefore, they’ll have a different feeling about the works and take special care, unlike scholars who didn’t care and didn’t have faith and devotion of the meaning. “

Although the project would cost millions of dollars, Professor Thurman said they would do, no matter how long it takes. “The Tibetans took 400 years because they didn’t have computers and had to travel frequently, and even in 13th century, some editing was going on. We can do more quickly, provided we have the support,” he said.

“In 30 years we’ll have a version of Tenjur and that will cost around USD10-15M. Dzongsar Khentse has a plan of 100 years to translate the Kanjur, but he can be much quicker, because a lot of preliminary works was done already.”

Source: Kuenselonline

Lumang gewog, Trashigang, waited patiently for the election officials

Dressed in their best attire, villagers in Chhengri under Lumang gewog, Trashigang, waited patiently for the election officials to begin the zomdu.

The chiwog’s school dining hall filled with the buzz of people greeting and chatting with each other. Cold wind seeped in from the wall made of mud and bamboo.

A couple of minutes later, the dzongkhag electoral officer started the session, but quickly introduced the chiwog’s lone gup contestant. The gathering, however, already knew the candidate and went on to unanimously nominate him as the gup candidate from their chiwog.

While the chiwog failed to produce any mangmi candidate, the lone tshogpa candidate was also endorsed without a hitch. The candidate was required to produce a signature support from five different households.

The zomdu was short and election team swiftly moved to the next chiwog, Doongmanma. There the process went on for at least three hours.

A male and a female gup aspirant were asked to introduce themselves. Both appeared hesitant and claimed not to know what to say. Both, however, promised to bring in development activities and serve people well.

The people were then asked to vote at the electronic voting machine placed neatly at the side. Some immediately took out their citizenship identity card from their pocket. A few had neatly wrapped it in a plastic. A handful, having forgotten to bring it along, rushed home to pick up the card.

Soon the result was declared and the female candidate was elected to contest from the chiwog. However, the villagers insisted the defeated candidate should contest for the mangmi post.

With another candidate already vying for the mangmi post, another round of voting was held to select a mangmi candidate. The candidate was once again defeated.

The chiwog, facing a dearth of tshogpa contestants, insisted the defeated candidate to stand as tshogpa.

“If we need to develop our chiwog, we need a tshogpa,” said one. Another said he need not do much walking, since the chiwog was now connected with mobile connection. The room filled with murmurs as others agreed to his nomination. It was long before the candidate reluctantly agreed to contest for tshogpa.

The election team, after lunch, moved on to Kharphoog Kurchhilo, where excited villagers promptly nominated a gup, mangmi and four tshogpas, including a woman.

On their way to Wamrong, where they will halt for the night, the election team received a phone call from the Doongmanma tshogpa candidate informing he was tendering a resignation since he didn’t feel comfortable enough to take up the post.

Source: Kuenselonline

Bhutan: Japanese had long prepared for the disaster

As we sat there following the local news on the television, my Kyrgyz friend, Bolot Kulmatov, and I agreed the Japanese had long prepared for the disaster, such as the one that unfolded with the March 11 earthquake and tsunami hitting the north-eastern part of the country.

For example Tokyo, one of the world’s most advanced metropolitan cities, did not have electricity, mobile and telephone services were down, and the temperature continued to dip below zero.

People waited in queues that spilt into the street, as grocers took longer than usual to do business in the flickering candlelight. It took a minimum of five hours to avail one’s turn at the gas station, which the government had started to ration to 20 litres a car.

The advanced and efficient Japan Railways that ferry millions of people everyday was also shut down. Commuters, including students, spent the night at the train stations. Those, who opted for buses and taxis, also had to wait for long hours. The stores in Tokyo had run out of instant food (especially noodles), tissue paper and candles.

Where everything is timed to perfection, and much pride in taken in allowing personal convenience, it was all very un-Japanese. But the Japanese – young and old alike - were as calm, reserved, and polite as ever. There was no panic or sense of urgency. They may have been a little less cheerful.

By the second day, the death toll had risen to 274, with thousands still missing. There had been over 40 aftershocks already, with some measuring 7.2 on the Richter scale. To top it all, the Fukushima Daiichi nuclear power plant crisis was just beginning.

As the only two occupants of the CNP (café no problemo) or the snack lounge of the International university of Japan in Niigata, 230km northwest of Tokyo, we saluted the nation that was braving, and in such a manner, its worst disaster since WWII.

When the first quake hit the university campus with a magnitude of 6, it lasted close to a minute. We were doing course evaluation before the last class of the international economic systems and order course, when the computer lab swung like it was suspended in the air. Gently, but continuously, the room continued to creak and move.

When I got up to walk out of the room to the open air as the other students, I was giddy and unstable. It felt like I walking across a long suspension bridge that moves with each step, like the ones leading to some villages in Zhemgang district. The aftershocks continued in intervals for the entire three-hour class, and beyond. By then I had a severe headache.

The 6.6 magnitude quake around 4am on the morning of March 13, was entirely different. It was brief, but a very hard jolt. Cupboard doors flew open, things fell on the floor, and it was so violent that I could not get up from the bed. Stunned and shocked, we walked to the gym, as instructed during the orientation.

Some of us were wearing helmets and carrying the flashlight provided to each student. The student support office of the university responded by asking students to keep calm and be safe and in the meantime to stock on instant food, water, and cells for flashlight, and to keep ready passports, documents and warm clothes and in case of earthquake and aftershocks to go to the gym—supposedly the strongest structure on campus. So we went to the gym time and again and, by the third time or so, students looked drained, and very worried.

For me, it was a chilling thought to imagine earthquakes of such magnitude hitting Bhutan. Many students, especially from Asia, agreed that a magnitude of more than 7.5 would flatten their cities.

I wondered whether the ‘duck, cover, hold’ ritual being professed today in schools in Bhutan could actually work.

It works for Japan, because the material used in Japanese structures is entirely different. The foundations of buildings are made of huge steel frames, similar to the ones used in Japan-assisted bridges in Bhutan. Most parts of the buildings have sturdy steel frames filled in with a thin layer of concrete. One can easily punch a hole through the wall that looks like it is made of plaster-of-paris kind of material.

So it is safe to crouch under a table to protect from falling objects in the room, because the steel frames will not cave in on one; and, even if the walls crumble, they will not cause much harm. Japanese structures are so designed that they move with the movement of the earthquake, not against it.

In Bhutan, it is difficult to imagine a table withstanding falling bricks, hollow blocks, or stones. The option would be to run out to an open clearing and pray that the ground below does not cave in.

It would be pragmatic to keep essential items ready at hand like instant food, water, flashlights, ropes, first-aid kit. A rare sight today, fire extinguishers are also very important for every household. Even more important would be knowing how to use it.

It may also be equally important to be concerned about nuclear disasters as we buffer nuclear neighbours. Accidents do happen. When the radiation level in my university, situated 185km away from the damaged Fukushima nuclear power plant and bordered by a range of mountains, including the famous Hakkai san mountain, fluctuated (but not to the level of causing any health concern), it was evident of the looming danger. For the first time, I followed every word of the weather forecast, and carefully noted the wind direction.

It was for this reason the respective embassies started evacuating students from the university and, by the end of the second week since the disaster, most students had either gone home, or to the south of Japan, as directed by their countries. Plus the ‘CNN effect’ was taking its toll that parents, relatives, and even embassy officials were becoming hysterical.

The ugly side of the open market economy revealed itself, when airlines took advantage and more than doubled the airfare, but even then it was difficult to find a seat.

When I reached Narita airport on the afternoon of March 21, two multi-ethnic lines stretched from one end of the airport to the other. Every passenger flying in from Japan had to undergo a radiation test at Bangkok airport. Back home in Paro airport, the posters hanging from the walls made it clear the issue was still about swine flu and avian flu. But I almost missed the stern warning on tobacco.

Source: kuenselonline

Qualified medical practitioners in Bhutan

In 1962 when Dr Carl E Taylor visited Bhutan, he found 21 qualified medical practitioners in the country. The entire modern health system of the country was then made up of seven doctors, two nurses and 12 compounders.

According to the American doctor’s report, Bhutan Report: Reconnaissance Trip - June 1962, two doctors were Bhutanese, one was a Scottish Presbyterian missionary, and the remaining four were Indians.

Both Bhutanese doctors received their medical training in India at Kolkata and Darbhanga medical schools, and were from Haa valley. The report confirms that the first doctor in the country was Karbo, and at the time of the American health reformist’s visit, “Dr Karbo has been practicing medicine in Bhutan for 20 years.”

Dr Karbo’s wife Aum Gaki said her husband worked in the Indian medicine service during the British Raj and also served their army during the WWII. With his military background, in 1962 he was made responsible for the Bhutan army medical services. During the time of the American doctor’s visit, he was the guide and interpreter, and the guest was greatly impressed by his quiet competence.

The second Bhutanese doctor, Tobgay, was much younger. The American doctor’s report said that the doctor had returned home immediately after finishing his medical course to serve the Bhutan government in Thimphu. At the time of Dr Taylor’s visit, the younger Bhutanese doctor was in Kalimpong getting refresher hospital experience.

The third doctor, Craig, was a Scottish Presbyterian missionary doctor. He ran the Chartres hospital in Kalimpong, India. As a good friend of the Dorjis, who were Bhutan’s trade agent, based in the same hill station, he knew Bhutan. For the last 25 years, he had already been helping set up a health system in our country. The report mentions that the Scottish doctor was close and cared for the royal family, and was now in Bhutan for two years as physician to the royal family.

By 1962, the missionary doctor had visited various parts of the country, conducting travelling dispensaries, often in company of the royal family. Dr Taylor, in his report, states that Dr Craig was doing a fantastic job and was impressed with his understanding of the health needs of the country. “At present he’s running the Thimphu hospital and has started a training class for six midwives.” Doctor Craig’s hospital in Kalimpong trained most of our compounders, who at the time of Dr Taylor’s visit, were serving in Bhutan.

The remaining four Indian doctors were brought in to care for the labour force on the Phuentsholing-Thimphu highway construction.

“In connection with the road building program four Indian doctors were brought to Bhutan to care for the labour force. The director of this service is Dr Roy, a competent young Bengali.”

According to the 1962 reconnaissance health report, the twelve compounders were working in different parts of Bhutan. Half of them were staffed to run dispensaries in scattered and isolated valleys. The other half worked in the two established hospitals in the country. In addition to basic work in pharmacy, these men were given a broad preparation, designed to fit them for work in rural dispensaries, where they were expected to do general medical care and preventive work. “We observed one such compounder at work in Paro valley and were favourably impressed with his competence. Dr Craig has proposed that these men should also go to isolated farms on regular visiting tours and thus combines preventive and curative activities to scattered facilities,” the report stated. All the compounders received their training in India with Dr Craig at the Chartres hospital in Kalimpong.

At that time of the visit, there were only two nurses in the country. One worked at the hospital in Thimphu and the other ran the government dispensary in Haa valley. Again, both were trained in Kalimpong, in Chartres hospital. The report stated that the new training program initiated by Dr Craig for midwives was expected to fill this gap.

Already the health system was distressed. According to the report, the main problem was the shortage of qualified medical practitioners. For the three doctors, it was becoming impossible to supervise the 12 compounders and two nurses, who were spread across the country. Dr Taylor also stressed the importance for compounders and doctors to be in regularm as this created a favourable working relationship, which allowed both to make full use of their own aptitude.

In 1962, with only 21 qualified medical practitioners and with increasing awareness of health issues, the health system was feeling the pressure. Hence the American doctor was invited to do a reconnaissance study, so that the health system could be enhanced.

Source: Kuenselonline

Druk Chapchap construction defeated Phuntsho Drayang in two straight games in the Jigme Dorji Wangchuck memorial archery tournament

Druk Chapchap construction defeated Phuntsho Drayang in two straight games in the Jigme Dorji Wangchuck memorial archery tournament at the Changlimithang range in Thimpu yesterday.

Phuntsho Drayang secured 12 points in the first game and 17 in the second.

Meanwhile, in a match between Eastern Boys and Gang Thong, although the former completed the first set of the game, keeping their opponents at two points, the match could not be decided yesterday.

The second game in which Gang Thong led with 16 points over Eastern Boys, who’d scored 12, will be decided today.

Semthuen Charo will play Central Bhutan and Lungten Automobiles will face Nyamro Chenga tomorrow.

Source: Kuenselonline