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

第八世噶玛巴弥布斯高多杰（1507-1554年）无疑是藏传佛教噶玛噶举派最多产的学者和神秘主义者之一。他是世纪西藏的一位重要宗教政治人物，这一时期见证了决定性的教义系统化和宗教教派的逐步固化。2000-2004年出版的26卷噶玛巴的大量著作提供了重要的和以前未被研究的来源。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，给当地统治者的信，建议，歌曲和无数的冥想指示沿着召唤仪式。这些文本不仅对研究米布斯基奥斯·多列及其同时代人的生活和文学作品至关重要，而且也构成了西藏宗教和政治史以及更全面的文学和哲学研究的重要来源。这个项目的主要目的是通过详尽的文本研究，早期的标题列表和圣徒传，使他的全部作品都可以访问。然后，研究批判性地审查了收集的作品的起源，传播和接受。这需要一个广泛的描述性目录沿着的年表的生活和作品的第八噶玛巴以及分析的文学和历史背景。此外，他的作品的体裁分类将被描绘在一个示范性的方式。方法主要是历史文献学与文学研究的一些额外的工具。这一研究为青藏高原宗教史和文学史的研究开辟了新的领域，并为今后的研究开辟了道路。

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.