Virginia Shrine Project: Housing the Kangyur and Tengyur

• What are the Kangyur and Tengyur?
• Why are we building a shrine to house them?
• Who are depicted in the new statues?
• What is already done?
• What is needed today?
• How can you help?

What are the Kangyur and Tengyur?

A great many Buddhist texts from South Asia made their way to Tibet. Tibetan emperors sponsored the translation of these texts from the 7th to 9th centuries, and about a century after the fall of the empire, a new wave of translations began in the late 10th century. Although these texts were organized in lists in early catalogs, they circulated in many different groupings and collections. But during the 14th century, certain scholar monks decided to compile these texts into an authoritative canon. Their goal was to put together a cumulative collection—including all authoritative Buddhist texts—without unnecessary duplication, and with quality editing and documentation. The Kangyur and Tengyur are the results of these massive efforts.

Compilers curated the canon in two parts because there were two main types of texts assembled in these collections. First, there were texts classified as the Buddha’s speech. These texts are seen as the result of the Buddha having set the Wheel of Dharma in motion, meaning they are based on teachings—whether grounded in the four noble truths, emptiness, buddha-nature, or tantric methods—given from the perspective of the Buddha’s complete and genuine awakening. Because these texts represent the speech of the Buddha, which is buddhavacana in Sanskrit or sangyé kyi ka in Tibetan, scholars grouped them together as the Kangyur: the translated (gyur) words (ka) of the Buddha.

The Kangyur is revered as precious. Its main groupings of texts include Vinaya, Sūtra, Tantra, and Dhāraṇīs. Over the years, Buddhist authors in South Asia, who were often very skilled in those scriptures, had also written secondary works for various reasons: to inspire, to condense, to comment on fine points, to synthesize, or to help students memorize. When we turn to inspiring songs from Saraha, or recite the verses from Śāntideva’s Way of the Bodhisattva, we are actually benefiting from texts that were grouped in the second part of the canon, the Tengyur: the translated (gyur) treatises (ten), which “treat” the words of the Buddha, in the sense of presenting, discussing, and preserving.

Why are we building a shrine to house them?

It would be extremely difficult for any one of us to read all the texts in the Kangyur and Tengyur. There are over 1,100 texts in the Kangyur, adding up to some 70,000 pages across over 100 volumes, and the Tengyur is even longer, containing over 4,000 texts at more than 161,000 pages across over 200 volumes. One reason we would build a shrine is to show our respect for the precious nature of these texts, to help make a connection between the teachings and our minds, even if we cannot each personally read every page in our own lifetimes.

This project is also part of a broader effort to continue to strengthen the meditation hall at the Bodhi Path Natural Bridge Retreat Center as a sacred space. Over a decade ago, Kunzig Shamar Rinpoche asked Dharma Teacher Tsony to make sure that the Natural Bridge meditation hall had a proper altar with supports representing the body, speech, and mind of the Buddha. Two supports are already prominent at Natural Bridge: a statue represents the Buddha’s body; a stūpa represents the Buddha’s mind. And now the Kangyur and Tengyur will be present as the support for the Buddha’s speech, thanks also to Bodhi Path’s Lama Jampa, who procured them. We are constructing two cabinetry wings—one on either side of our current shrine—to house them.

The supports representing the Buddha’s body, speech, and mind are reminders of what a human being can achieve—they are not reminders of gods or idols, they are reminders of a human who worked hard to bring out the best of human potential. They are reminders that we can do it too.

Who are depicted in the new statues?

Since we are on the path to becoming bodhisattvas, it is encouraging to have examples nearby. With good fortune, we recently received two bodhisattva statues for installation. We can think of the richness of our meditation hall in terms of the presence of the Three Jewels: the Buddha represented by the Buddha statue, the Dharma represented by the Kangyur and Tengyur, and the Saṅgha represented by these statues depicting two of the group of beings known as the eight great bodhisattvas. Mañjuśrī, seated on a lion (as depicted in the photo) is known for his great knowledge and courage. Samantabhadra, seated on an elephant, is familiar to us through our recitation of his vast wishing prayers. When we see their images we can be inspired to develop similar courage and other qualities along the path to awakening.

What is already done?

• The main piece of the central part of the shrine is completed.
• The bodhisattva statues are on site.
• The crown ornament of the five letters is in place.
• Two of the corner ornaments are completed; four more need to be made.

What is needed today?

• The Dharma wheel needs to be sculpted.
• The backdrop of the Buddha statue needs to be sculpted.
• The two shrine wings need to be built (one side depicted above).
• The gilding of the Buddha statue needs to be completed.

How can you help?

We are creating a wave of generosity to complete this project. Each dollar offered is contributing to this process.

To support this project with any amount, please make a donation to Wisdom Foundation. May all beings benefit from your generosity!