Nyang ral's codification of rNying ma literature and ritual. A study of Tibetan sources for the formation of Tibetan Buddhism (10th to 12th.).

12世纪标志着西藏宗教形成的分水岭，它的形式出现了我们今天熟悉的。有三项重大进展：(I)对三个世纪前藏族皇帝从印度引进的最早的佛教传统进行了全面的重新表述；(Ii)对本土非佛教的邦教进行了全面的再创造；(Iii)在从印度进一步翻译的基础上创造了新的佛教传统。随着西藏从帝国崩溃后的长期混乱中走出来，这三个发展都具有重要的历史意义，可以被视为同一复兴过程的不同方面。每项发展的主要行为者往往是密切相关的，有些人对不止一项发展作出了重大贡献。这个项目的重点是第一个，全面重新制定西藏最早的佛教传统，从8世纪和9世纪从印度引进。它被称为宁玛(宁玛)，它的特殊特征包括致力于将印度的发脾气改编成西藏的叙事和文化，以及一部开放的圣经经典，通过启示和启发重新发现，不断增加新的内容。对其他藏传佛教来说，宁玛最著名的遗产是其世袭宗教权威体系，至今仍在藏传佛教中传播，以及其主要神多吉普尔巴(Rdo Rje Phur Pa)，仍被大多数其他传统所践行。12世纪宁玛的改写之所以如此独特，是因为它依赖于一个非凡的人的活动：尼拉尼玛德泽(1124-1192)。在他的13卷巨著《Kagye Deshek Dupa》(BKA‘brgyad Bde gshegs’Dus pa)中，他将宁玛密宗编纂成一个模板，至今仍在沿用。此外，他还写了历史和圣徒传记，巩固了宁玛的叙事传统。只有在他和他的Kabje Deshek Dupa之后，才能接触到成熟的宁玛传统。卡格耶·德谢克·杜帕虽然具有开创性，但现代学术仍未对其进行研究。我们的项目打算开始补救这种情况。对于一个单独的项目来说，这个收藏太大了，所以我们将重点放在一个部分：它关于主要的宁玛神多杰·普尔巴的250页。我们的选择也是基于我们之前对早期Dorje Phurpa，Cantwell和Mayer的大多数其他来源的研究，他们出版了三本关于这个主题的专著。最重要的是，他们最近在考古发现的10世纪敦煌文献中发现了毫无疑问的原始材料，恩阳·拉尔用这些材料构建了他的多杰·普尔巴典籍的关键部分。简而言之，我们的目标是从文献学、历史学、社会学、思想学和教条学的角度了解恩拉尔从早期材料中重建多杰·普尔巴的情况，以及他的遗产对后代藏人的影响。

The 12th century marked a watershed in the formation of Tibetan religion, from which emerged its forms familiar to us today. There were three major developments: (i) a comprehensive reformulation of the earliest Buddhist traditions introduced from India three centuries previously by the Tibetan Emperors (ii) a comprehensive recreation of the indigenous non-Buddhist Bon religion (iii) the creation of new Buddhist traditions based on further translations from India. All three developments were historically significant, and can be seen as different aspects of the same regenerative process, as Tibet emerged from the long chaos following the collapse of its Empire. The principal actors of each development were often closely related, with some individuals contributing significantly to more than one. This project focuses on the first, the comprehensive reformulation of Tibet's earliest Buddhist tradition, introduced from India in the 8th and 9th centuries. Known as Nyingma (rNying ma), its special characteristics included a commitment to adapting Indian tantrism to Tibetan narratives and culture, and an open scriptural canon, to which new additions were repeatedly made through revelation and inspired rediscovery. Among the most notable legacies of Nyingma to the rest of Tibetan Buddhism were its system of hereditary religious authority, still widespread across Tibetan Buddhism, and its major deity Dorje Phurpa (rdo rje phur pa), still practised by most other traditions. What made the 12th century reformulation of Nyingma so unique was its dependence on the activities of one extraordinary person: Nyang ral Nyi ma'i 'od zer (1124-1192). In his 13 volume magnum opus Kagye Deshek Dupa (bKa' brgyad bde gshegs 'dus pa), he codified Nyingma tantrism in a template still followed today. In addition, he wrote history and hagiography, cementing the Nyingma narrative traditions. Only after him and his Kabje Deshek Dupa can onetalk of a full-fledged Nyingma tradition. Although utterly seminal, Kagye Deshek Dupa remains unstudied by modern scholarship. Our project intends to begin to remedy the situation. The collection is too big for a single project, so we will focus on one section: its 250 pages on Dorje Phurpa, the major Nyingma deity. Our choice is also guided by our previous study of most other sources for early Dorje Phurpa, Cantwell and Mayer having published three monographs on the topic. Most importantly, they recently discovered amongst archaeologically recovered 10th century texts from Dunhuang, the undoubted source material from which Nyang ral constructed a key section of his Dorje Phurpa codification. In brief, our objective is to understand, philologically, historically, sociologically, ideologically, and doctrinally, Nyang ral's reconstruction of Dorje Phurpa out of earlier materials, and the repercussions of his legacy for later generations of Tibetans.