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

在印度佛教向西藏文化圈传播的第二次浪潮中，从11世纪开始，新的流派形成并巩固。尽管戴维森在他2005年的专著中用朗朗上口的短语“西藏文艺复兴”来描述这种动态，但我们仍然缺乏对那个时期传统建设动态的深刻见解。该项目调查了kagy<e:1>帕斯的过程，并询问了作为主角的支持来源，主角如何将自己从竞争群体中划分出来，以及他们作为一个整体和在他们的子传统中发展的自我概念。其中一个文本，《单一意向》（Single Intention，简称gong gong gcig），于1226年开始教学，通过1267年的注释可以找到，被证明是一个优秀的历史和语言学的主要来源，特别是通过最迟可追溯到1290年的注释的早期手稿的轰动发现。其文献学分析和内容调查是本项目的两大支柱。该文本的核心是吉丹松贡（1143-1217）的约190篇论纲，他试图通过这些论纲对印度佛教的整个传播进行评估。它识别他所认为的有缺陷的传递，并根据所有佛的单一意图提供纠正。因此，它使我们能够深入了解kagy<e:1>派与其他传统之间，以及kagy<e:1>派之间的争议性辩论。因此，当kagy<e:1>帕斯认为自己主要是一种瑜伽传统时，我们能够看到一座正在建设中的传统建筑，我更喜欢这种描述，例如，杰克逊（1994）将他们描述为反知识分子。在斯蒂芬·哈格尔的软件经典文本编辑器的帮助下，巴黎手稿将被数字编辑，并为语言学家和语言学家的需要准备。因此，它也将与1533-1537年的第一版印刷版进行比较，通过追踪250年来文本的变化，得出关于kagy<e:1>帕斯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》的文本及其评论为自己说话。它以提纲的方式简明扼要地阐述，涵盖了几乎整个印度佛教传播的范围，以及清晰可辨的、开放的议程，以提炼出佛陀在教义的各个方面的唯一的、包罗万象的意图，使它成为我研究的一流来源。我从文本的律宗、菩萨和咒语部分中选择了三个主题来说明它如何服务于形成噶举<e:1>的过程。

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.