using the arrow buttons.
by clicking on the page.
the page around when zoomed in by dragging it.
the zoom using the slider when zoomed-in.
by clicking on the zoomed-in page.
by entering text in the search field, and select "This Issue" or "All Issues"
by clicking on thumbnails to select pages, and then press the print button.
displays sections with thumbnails and descriptions.
displays a slider of thumbnails. Click on a page to jump.
allows you to browse the full archive.
about your subscription?
Buddhadharma : Fall 2009
33 fall 2 00 9 buddhadharma: the practitioner’s quarterly When the buddhadharma came to Tibet, the Tibetan translators had to walk for months to get a single text. These days, thanks to the efforts of people such as Smith, Ven. Matthieu Ricard, and many others, a vast array of Tibetan- language texts collected from libraries and monasteries far and wide are available online. The more computer-savvy among the group overflowed with ideas about how to best collaborate online using databases, and perhaps their own social networking site. One of the ideas that got people excited was a proposed mas- ter list of texts to be translated, and a database for translators to post lists of texts they’re working on or have already translated, in order to prevent the frustrating duplication of work that hap- pens because someone is translating a text without knowing that another translator is working on the same thing. “I can think of two examples where that’s happened, involving someone here,” said translator Michelle Martin of the Tibetan Buddhist Resource Center and Shambhala Publications. She recalled asking a translator what they were working on, then later talking to another translator who had started working on the same text. “I said, Wait a minute! And this was just by bumping into people randomly. It’s years of work that gets duplicated when you could be doing something new and more beneficial.” Although most of the participants translate into English, they hope to create a framework that will help people trans- lating into any language. If an English-speaking translator contacts a lama to clarify specific points about a volume of the Kangyur, for example, a recording of that conversation would be posted in the database. Then someone translating into Polish, Portuguese, or any other language could listen to it, rather than duplicating the Q&A work. It would be nothing short of a revolution. “We translators tend to be kind of hermits, you know?” said Martin. “You have to be, in order to sit alone with a text and figure it out. If we can have this virtual community together where we can interconnect and share what we have, it’ll be really helpful.” Another question that proved contentious was whether they should come up with a standard glossary of English terminology for this project. Most translators develop their own terms over time, and some of those who’ve been around longest have their own unique, extensive vocabulary. Without consensus on word choice, though, confused readers would find a single Tibetan term—yeshe, for example—rendered in different ways in the Kangyur: as “wisdom” in one volume and as “exalted aware- ness” in the next, depending on who translated that section. Some felt they should be able to use their own terminology, while others contended that the need for uniformity—out of consideration for the reader—outweighed translators’ individ- ual preferences. The consensus seemed to be that a standard set of terms would apply for the Kangyur project. However, the group acknowledged that it had no control over what happened outside the scope of this project. E. Gene Smith, the scholar who founded the Tibetan Buddhist Resource Center (TBRC), jokingly lamented that there were no dictator kings to enforce the use of official terminology. Closing prayers at the end of the five-day conference. Matthieu Ricard of Shechen Monastery and Marcia Binder Schmidt of Rangjung Yeshe Publications. johnsoloMonpETERaRonson