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Dorji Wangchuk 금강대학교 불교문화연구소 2017 불교학 리뷰 Vol.21 No.-
몇 년 전, 나는 닝마파(rNying-ma school) 중진 학자들의 여래장 이론에 대한 다양한 해석을 발표하며, 사캬파(Sa-skya school), 겔룩파(dGe-lugs school), 그리고 조낭파(Jo-nang school)와 같은 주류학파 학자들의 여래장 해석과 비교・대조를 시도했다(Wangchuk 2004). 그 발표에서 나는 11세기 닝마파였던 롱솜빠(Rong-zom-pa)가 여래장 경전들로 인해 여래장 이론을 인식하고는 있었지만, 그 이론에 대해서 거의 침묵한 듯한 면모도 지적했었다. 될포파(Dol- po-pa)는 여래장의 입장에서 자기-발생적 인식(svayaṃbhūjñāna)을 해석했지만, 롬솜파는 오히려 자기-발생적인 식의 입장에서 여래장을 해석한 것으로 보인다. 이 논문에서 나는 어떻게 롱솜빠가 여래장 이론을 해석했는지 좀 더 들여다 보고자 한다. 논문은 네 부분으로 나눠진다. 첫번째 부분은 여래장 이론에 대한 롱솜빠 해석의 간략한 교의적-해석적 배경을 제시하고자 한다. 두 번째 부분은 일체법부주론파(一切法不住論派, Sarvadharmāpratiṣṭhānavāda) 존재론에 대한 롱솜빠의 이해를 다루고자 한다. 여기에서 존재론이라는 단어는 현상의 진정한 실제에 대한 이론이라는 의미로 사용되며, 일체법부주론파는 그 자체적으로 진정한 실제에 대한 이론을 가졌는데, 그 것은 롱솜빠에 따르면 “두 가지 실제(이제二諦)의 불가분성”이다. 세 번째 부분은 어떻게 롱솜빠가 여래장 존재론을 다뤘는지 간략히 탐구한다. 마지막으로, 네 번째 부분에서는 긍정적 존재론과 부정적 존재론이 롱솜빠에게서 조화될 수 있는지 없는지에 대한 질문에 답하고자 한다. 여래장 학파와 일체법부주론파의 전반적인 철학 교리는 다르지만, 공통적으로 한 핵심 지점이 있는듯 보인다. 즉 보성론 (Ratnagotravibhāga) 1장 55-57게송에도 드러나 있는 ‘무기반성(substratum- less-ness)’에 대한 아이디어이다. 따라서 ‘(형이상학적) 무기반성(groundless- ness)과 무근거성(rootless-ness)’이라는 아이디어는 긍정적 존재론과 부정적 존재론을 조화시키는데 큰 역할을 할 것이다. Several years ago, I have made an attempt to present the various interpretations of the Tathāgatagarbha theory by leading scholars of the rNying- ma school, and by comparing and contrasting them with the interpretations of it offered by those scholars from the main-stream Sa-skya, dGe-lugs, and Jo-nang schools (Wangchuk 2004). There I also pointed out that although Rong-zom-pa, an eleventh-century rNying-ma scholar, was aware of the Tathāgagarbha theory from the Tathāgagarbha Sūtric scriptures, seems to be quite reticent about the theory. He does not interpret svayaṃbhūjñāna in the light of tathāgagarbha (as Dol-po-pa is wont to do) but seems to interpret the latter in the light of the former. In this paper, I wish to take a closer look at how Rong-zom-pa interprets the Tathāgatagarbha theory. My paper is divided into four sections. Section one attempts to provide a brief doctrinal-historical background to Rong- zom-pa’s interpretation of the Tathāgatagarbha theory. Section two deals with his understanding of the Sarvadharmāpratiṣṭhānavāda ontology. The word ontology is used here in the sense of the theory about the true reality of phenomena, and the Sarvadharmāpratiṣṭhānavāda, too, has its own theory of true reality, which, according to Rong-zom-pa, is the “indivisibility of the two modes of reality.” Section three examines briefly how Rong-zom- pa deals with the Tathāgatagarbha ontology. Finally, section four is devoted to answering the question as to whether the positivistic and negativistic ontologies can be reconcilable for Rong-zom-pa. I contend that although the overall philosophical doctrines of the Tathāgatagarbha school and Sarvadharmāpratiṣṭhānavāda school are different, there seems to be one crucial point of commonality, namely, the idea of “substratum-less-ness,” also expressed by Ratnagotravibhāga 1.55-57. It thus appears that the idea of “(metaphysical) groundless-ness and root-less-ness” would play pivotal role in reconciling the positivistic and negativistic ontologies.
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Nine new records of plants from Bhutan
Jigme WANGCHUK,Tsethup TSHERING,Dorji DORJI,Karma WANGDI 한국식물분류학회 2023 식물 분류학회지 Vol.53 No.2
Discoveries and new records of plants specifically provide a basis for empirical data to enable in-depth studies of the ecology, distribution, conservation, applications, and threats to such plants. However, many unexplored regions of Bhutan exist in which several plants have yet to be described and documented. Several species reported elsewhere in the Himalayan region with similar climatic conditions are likely to occur in Bhutan as well, indicating a need to corroborate their presence. To explore this, an opportunistic survey was employed, and we provide nine new records of plant species for Bhutan. Of the nine species, three belonged to the Lauraceae family, with the rest from the Aristolochiaceae, Asparagaceae, Lamiaceae, Phyllanthaceae, Sapindaceae, and Urticaceae families. This paper adds nine additional species of plants to the flora of Bhutan. We also report here ethnobotanical applications of these species, providing insight into how communities interact with environmental resources and have the potential to integrate traditional knowledge into scientific understanding, ultimately to reinforce sustainable biocultural conservation at the local level.
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Dorji, Tashi,Wangdi, Jigme,Shaoliang, Yi,Chettri, Nakul,Wangchuk, Kesang Asian Australasian Association of Animal Productio 2021 Animal Bioscience Vol.34 No.11
Objective: This review consolidates the available information on the socio-economic and ecological significance of Mithun in the lives of ethnic communities in the Eastern Himalaya. Methods: Standard guidelines were followed for the review and data collection was carried out at three stages; literature search, literature screening, and literature review and analysis. Results: Records indicate a long association of Mithun with the ethnic groups. Mithun serves as a symbol of pride and local currency for barter trade in the ethnic society. Its utilities range from being used as a bride price to settling legal disputes. Several cultural festivals and local ceremonies are celebrated around this bovine. Due to its semi-wild nature, this animal also has an ecological role to conserve broad leaf sub-tropical forests. However, it remains neglected and has not received policy attention, leading to a stagnated growth. The institutions for Mithun research and development are also weak. Furthermore, the species is under threat from new diseases and habitat alteration triggered by climate change. Conclusion: Founded on the current state of knowledge, there is a need for institutional development, strengthening institutional linkages, and promoting regional cooperation among Mithun rearing countries for further research and development of this unique cattle.
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