The writings of the Eighth Karma Mi-bskyod-rdo-rje (1507-1554): origin, transmission and genre; including a descriptive catalogue.

第八世噶玛巴弥天大吉(1507-1554)无疑是藏传佛教噶玛噶举传统中最多产的学者和神秘主义者之一。他是16世纪西藏的关键宗教政治人物，这段时期见证了决定性的教义系统化和宗教派别的逐步固化。2000年至2004年出版了26卷《大宝法王》的大量著作，提供了以前未被研究过的重要资料来源。在大约250个文本中，有对学术和神秘的印度论文的评论，重要的精神传记，给当地尺子的信，建议，歌曲和无数的冥想指导以及召唤仪式。这些文本不仅对考察密布斯多杰及其同时代人的生平和文学作品至关重要，而且还构成了西藏宗教和政治史以及更广泛的文学和哲学研究的重要素材。这个项目的主要目的是通过详尽的考证、早期的书目清单和圣徒传记，使人们能够接触到他的全部著作。然后，该研究对收集的作品的来源、传播和接受进行了批判性的审查。这需要一个广泛的描述性目录，以及第八世噶玛巴生平和作品的年表，以及对文学和历史背景的分析。此外，他的作品的体裁分类将以模范的方式描绘出来。方法论以历史文献学为主，辅以一些文学研究的工具。这项研究涵盖了青藏高原宗教和文学史的新领域，并为未来的研究开辟了道路。

The Eighth Karmapa Mi-bskyod-rdo-rje (1507-1554) was undoubtedly among the most productive scholars and mystics of the Tibetan Buddhist Karma-Kagyu tradition. He was a key religio-political figure in 16th century Tibet, a period that has seen decisive doctrinal systematizations and the stepwise solidification of religious sects. The publication of the Karmapa's vast writings in 26 volumes 2000-2004 has made important and previously unstudied sources available. Among the approximately 250 texts are commentaries to the scholastic and mystic Indian treatises, important spiritual biographies, letters to local rulers, advices, songs and countless meditation instructions along with evocation rituals. These texts are not only crucial for an examination of the life and literary works of Mi-bskyos-rdo-rje and his contemporaries but also constitute a corpus of important sources for the religious and political history of Tibet as well as more overarching literary and philosophical studies. The primary aim of this project is to make the whole of his writings accessible through exhaustive textual research, early title lists, and hagiographies. The research then critically examines the origin, transmission and reception of the collected writings. This entails an extensive descriptive catalogue along with a chronology of the life and works of the Eighth Karmapa as well as an analysis of the literary and historical contexts. Furthermore, the genre-categorisations of his writings will be portrayed in an exemplary fashion. The methodology is primarily historical-philological with some additional tools of literary studies. This research covers new ground in the religious and literary history of the Tibetan plateau and opens the way for future studies.