Insights into the tradition building processes among the bKah brgyud pas based on a mid to late-thirteenth century manuscript of hJig rten gsum mgons dGongs gcig

在公元前11世纪开始的第二次印度佛教向西藏文化领域传播的浪潮中，形成并巩固了新的流派。尽管戴维森在2005年的专著中用了朗朗上口的短语西藏文艺复兴来描述这种动力，但我们仍然缺乏对那个时期传统建筑动力的深刻洞察。这个项目调查了Kagyüpas人的过程，并询问了作为主人公支持的来源，主人公如何将自己与竞争的群体划清界限，以及他们作为一个整体和他们的亚传统发展了哪些自我概念。其中一个文本，单一意图(DGong GCIG)，最早于1226年教授，通过1267年的评论可以获得，被证明是一个很好的历史和语言学的主要来源，特别是通过最晚可以追溯到1290年的早期评论手稿的耸人听闻的发现。它的文献学分析和内容调查是这一项目的两大支柱。正文的核心大约有190篇吉格腾·萨姆贡(1143-1217)的论文，通过这些论文，他试图对印度佛教的整个传播进行评估。它识别出他认为有缺陷的传递，并根据所有佛陀的单一意图提供纠正。因此，它使我们能够深入了解Kagyügpa和其他传统之间以及Kagyüpas本身之间的有争议的辩论。因此，我们能够在卡丘帕人认为自己主要是瑜伽传统的时候观看正在进行的传统建筑，我更喜欢这种描述，而不是杰克逊-S(1994)将他们描述为反知识分子。在斯特凡·哈格尔-S软件经典文本编辑器的帮助下，巴黎手稿将进行数字化编辑和准备，以满足语言学家和语言学家的需要。因此，它也将与1533-1537年的第一版印刷品相比较，通过追踪文本在这250年中的变化，得出关于卡丘帕人自我概念的发展和传统建设过程的结论。在项目的第二阶段，我主要打算让单一意图的文本及其评论本身说话。它以论文的方式简洁地表述，范围广泛，几乎涵盖了印度佛教传播的整个范围，以及明确可识别的、开放的议程，以提炼佛陀在教义各个方面的唯一、全面的意图，使其成为我研究的一流来源。我从经文的五节、菩萨节和咒语部分选择了三个主题来说明它是如何服务于形成卡丘巴的过程的。

During the second wave of the transmission of Indian Buddhism to the Tibetan cultural sphere, starting in the 11th c., new schools formed and consolidated. Although Davidson in his 2005 monograph termed this dynamic with the catchy phrase Tibetan Renaissance, we still lack profound insights into the dynamics of the tradition building of that period. This project investigates the process for the Kagyüpas and asks for the sources that have served as supports for the protagonists, how the protagonists delimit themselves from competing groups, and which self-concept they develop as a whole and in their sub-traditions.One text, the Single Intention (dGongs gcig), first taught in 1226 and available through its commentary of 1267, proves to be an excellent historical and philological primary source, especially through the sensational find of an early manuscript of that commentary to be dated to 1290 at the latest. Its philological analysis and investigation concerning the contents are the two pillars of this project. The text has at its core ca. 190 theses of Jigten Sumgon (1143-1217) through which he attempts an evaluation of the entire transmission of Indian Buddhism. It identifies what he perceives as flawed transmissions and provides corrections based on the single intention of all Buddhas. As such, it allows us to have an in-depth view of the controversial debates between Kagyügpas and other traditions, and also among Kagyüpas themselves. We are thereby enabled to watch a traditional building in process at a time when the Kagyüpas perceived themselves primarily as a yogic tradition, a description that I prefer over, for instance, Jackson-s (1994) description of them as anti-intellectual.With the help of Stefan Hagel-s software Classical Text Editor the Paris manuscript will be digitally edited and prepared for the needs of linguists and philologists. It will thereby also be compared with the first block print edition of 1533-1537 to draw conclusions about the development of a self-concept of the Kagyüpas and the process of tradition building by tracing the transformations of the text during these 250 years.During the second phase of the project, I primarily intend to let the text of the Single Intention and its commentary speak for itself. Its succinct formulations by way of theses, the vast range covering almost the entire spectrum of the Indian Buddhist transmission, and clearly recognisable, open agenda to distil a sole, all-encompassing intention of the Buddha in all aspects of the teachings render it a first-rate source for my research. I have chosen three topics from the Vinaya, Bodhisattva, and Mantra sections of the text to illustrate how it serves the process that formed the Kagyüpas.