This paper will describe my own experiences with three educational models each teaching the same Tibetan monastic subject ? the Collected Epistemological Topics. (tshad ma'i bsdus grva. Also translated as the Collected Topics of Valid Cognition, but usually just referred to as the Collected Topics.) These three models appear today in three different educational contexts far removed from their original context in Lhasa's major Ge-luk monasteries. They exist in the modern world to serve three very different student populations: (1) the Institute of Buddhist Dialectics in Dharamsala, India, serving primarily young refugee monks; (2) the University of Virginia in the United States of America, serving primarily graduate students of an academic History of Religions program; and (3) the Chenrezig Institute in Queensland, Australia, serving primarily members of the Foundation for the Preservation of the Mahayana Tradition (FPMT), both Australian monastics and lay persons from near-bye towns in Queensland. I will try to show how these three educational programs, having radically different institutional goals, have each developed their own purposes for the study of Tibetan Buddhist dialectics and, in the process, have determined different educational models for its study. Through examining these different educational models, I hope to come to some conclusions about some changes we can expect to see in the study and practice of Tibetan Buddhism outside of Tibet.
本報告將描述我個人對藏傳佛教三種教育模式的體驗。這三種教育模式教導的是相同的西藏修道科目—“集體認識論主題”(tshad ma'i bsdus grva)，也有譯為“集體有效認知主題”(Collected Topics of Valid Cognition)，但通常僅簡稱為“集體主題”(Collected Topics)。這三種教育模式今天以三種與拉薩主要格魯派(Ge-luk)寺廟原始環境大異其趣的不同教育環境呈現。它們出現在現代世界中，教育對象包括三類不同的學生群體：(1) 印度達蘭沙拉的佛教辯證學院(Institute of Buddhist Dialectics) —主要教育年輕難民僧侶；(2) 美國維琴尼亞大學—主要教育宗教史研究所的研究生；(3) 澳洲昆士蘭Chenrezig 研究所—主要教育大乘佛教傳統維護基金會(FPMT)的會員，這些會員都是昆士蘭省附近城鎮的澳洲修道士和俗家人士。 我將在論文中說明這三種制度目標互異的教育計劃如何各自發展出自己的藏傳佛教辯證法研究目的。透過逐一檢視這三種不同教育模式，我希望能夠針對有關西藏以外地區藏傳佛教之研究與實踐的可能變化做出一些結論。
