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

世纪是西藏宗教形成的一个分水岭，从那里产生了我们今天所熟悉的宗教形式。有三个主要的发展：（i）对三个世纪前由西藏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）对本土非佛教苯教的全面重建（iii）在进一步翻译印度的基础上创造了新的佛教传统。这三个发展都具有历史意义，可以被看作是同一个再生过程的不同方面，因为西藏从帝国崩溃后的长期混乱中崛起。每项发展的主要行为者往往密切相关，有些人对一项以上的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，在第八和第九世纪从印度引进。它被称为宁玛派（Nyingma），其特点包括致力于使印度密宗适应西藏的叙事和文化，以及开放的圣经经典，通过启示和启发性的重新发现不断增加新的内容。宁玛派对藏传佛教其他部分最显著的遗产之一是它的世袭宗教权威制度，这一制度在藏传佛教中仍然很普遍，它的主要神多杰普巴（rdo rje phur pa）仍然被大多数其他传统所奉行。世纪对宁玛派的重新表述之所以如此独特，是因为它依赖于一个非凡人物的活动：尼扬拉尔·尼迈奥德泽（Nyang ral Nyi ma 'i'od zer，1124-1192）。在他的13卷巨著Kagye Deshek Dupa（bKa' brgyad bde gshegs 'dus pa）中，他将宁玛派密宗编纂成一个模板，至今仍在遵循。此外，他还撰写历史和圣徒传，巩固了宁玛派的叙事传统。只有在他和他的Kabje Deshek Dupa之后，才能谈论一个成熟的宁玛派传统。虽然完全开创性，Kagye Deshek Dupa仍然没有被现代学术研究。我们的项目打算开始纠正这种情况。这本书对于一个单独的项目来说太大了，所以我们将集中在一个部分：它的250页关于主要的宁玛派神多杰·普尔巴。我们的选择也是基于我们之前对早期多杰·普尔巴的大多数其他来源的研究，坎特韦尔和迈耶已经出版了三本关于这个主题的专著。最重要的是，他们最近在考古学上从敦煌发现了世纪的文本，这是尼央拉尔构建他的多杰甫巴法典的关键部分的原始材料。简而言之，我们的目标是从语言学、历史学、社会学、意识形态和教义学的角度来理解尼央拉尔从早期材料中重建的多杰甫巴，以及他的遗产对后世藏人的影响。

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.