Tibetan autobiography, or, rangnam (Tibetan: ་་རང་རྣམ, ་Wylie: rang-rnam), is a form of autobiography native to Tibetan Buddhism.
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Although autobiography is traditionally considered to be a Western genre, the Tibetan autobiography arose separately from the Western form, with examples of the genre dating back to as early as the eleventh century, [1] with a significant increase in production in the sixteenth century and a boom in the nineteenth and twentieth centuries. Unlike many other branches of Tibetan literature which originated in Indic or Chinese culture, there are no analogous genres in either canon. However, according to Janet Gyatso, "there remains a possible influence from Persian Islamic literature, in which didactic religious autobiographies are also known from the tenth century onwards, but such a connection remains to be demonstrated" [2] (Gyatso 1992, 467).
Throughout the canon of Tibetan autobiography, authors present a wide span of attitudes towards themselves and their accounts of their lives, ranging from extraordinarily self-deprecating to excessively self-praising. Tertöns tend towards humility and self-deprecation, typically stemming from uncertainty in their realizations in treasure revelation. On the opposite side of the spectrum, many authors, such as Kalu Rinpoche detail numerous acts of compassion and great meditative abilities in their autobiographies, while others add hagiographical elements to their autobiographies to elevate perceptions of them. While this variety in tone typically stems from the autobiographer himself, disciples do frequently impact tone (See Authorship ) and add honorific titles in praise of their instructors. [2]
Tibetan: གསན་བའི་རང་རྣམ་, Wylie: gsan-ba'i rang rnam
Similarly to secret biography within Namtar, secret autobiography focuses on inner religious experiences, such as visions, realizations, and spiritual thoughts.
Tibetan: ནང་གི་རང་རྣམ་, Wylie: nang gi rang rnam
The inner autobiography contains details on meditative cycles and initiations. [3]
Tibetan: ཕྱའི་རང་རྣམ་, Wylie: phyi'i rang rnam
Much like in the outer biography within Namtar, the outer autobiography reflects upon the writer's "publicly observable deeds—such as childhood events, education, travels...although...the outer account can reflect on inner thoughts and feelings as well" (use the footnoted gyatso or do i need to use Harvard style bracketing?).
The majority of Tibetan autobiographers were Buddhist practitioners who wrote about their personal experiences for their instructional value to their disciples, as well as any other readers. However, although most autobiographers were members of the clergy, members of all classes and religiosity have written autobiography. [2] Because of the emphasis of this genre as a means of teaching, the author's discussion of self does not conflict with Buddhist doctrine. Instructional and directive elements within Tibetan literature are also found in other genres, such as in mGur poetry, where, in some cases, Buddhist teachings and popular themes were combined as a means of better propagating the Dharma. [4] Reflection through both outer and inner autobiography also provides a means for authors to legitimize their other writings and demonstrate spiritual progress.
Tibetan autobiographers frequently include accounts of past lives, which in addition to glorifying and legitimating the author's actions, models Buddhist Jataka tales. [2]
While autobiography is traditionally considered to be an account of someone's life written by the subject of the work, authorship in Tibetan autobiography frequently blends material written by the subject with that of other authors. Especially given the role of many Tibetan autobiographers as instructors and teachers, disciples often influence autobiographical content. Many autobiographers dictate their autobiographies to their students, who, in turn, tend to add their own elements to the work. While more blatantly EXTERNAL components, such as chapters regarding the death of the autobiographer, as in the autobiographies of Milarepa [5] and Orgyan Chokyi, [6] are regularly added by disciples, less obvious additions blur the distinction between autobiographer and disciple even further.
Disciples often add honorific titles in praise of the autobiographer attesting to the merit of their teacher, which would superficially seem to be an obvious external contribution; however, Tibetan autobiographers exhibit a wide array of egotism, ranging from the expected Buddhist diffidence to grandiose self-admiration (see Tone. Components that would be expected to come directly from the autobiographer, such as accounts of dreams and visions in the secret autobiography, may, in some cases, actually be recorded by disciples that learned of them orally. [2]
Stemming from the Nyingma school of Buddhism, Terma (Tibetan : གཏེར་མ་, Wylie : gter ma; "hidden treasure") [7] literature consists of systematically hidden "treasures", "blessed words and objects said to originate in the enlightened intent of buddhas and bodhisattvas". [8] (Doctor, 17) intended to be discovered by a predestined tertön, a treasure revealer, at a designated time in the future when the information will be most pertinent to the Tibetan people. [8]
A namtar (Tibetan : རྣམ་ཐར་, Wylie : rNam-thar), sometimes spelled namthar is a spiritual biography or hagiography in Tibetan Buddhism.
Namtar is a contraction of nampar tharpa (Tibetan : རྣམ་པར་ཐར་པ་, Wylie : rnam-par thar-pa), which literally means 'complete liberation', [3] [9] which, similarly to the cases of the vast majority of Tibetan autobiographers, refers to the genre's focus on individuals who have achieved total enlightenment.
As in Tibetan autobiography, Namtar is divided into three subcategories, all of which are present in every work of Namtar: [3]
Jigme Lingpa was a noteworthy tertön - a revealer of terma texts - from the Nyingma sect of Buddhism who lived in the 18th century (from wiki page). In addition to his autobiography, his body of work includes his "Heart Sphere" writings, nine-volume "Collected Works", and various works on Tibetan history. [1]
The autobiography of Milarepa documents the autobiographer's life and his transformation from representing the epitome of an immortal life to enlightenment through devout tantric Buddhist practices. After significant abuse throughout his childhood from greedy relatives, Milarepa commits mass slaughter against those who wronged him, as well as other acts of black magic; his ability to find salvation in the dharma despite his severe wrongdoing shows how, through adherence to Buddhism, anyone can reach enlightenment. [5]
Born in 1675, Orgyan Chokyi is the earliest known female Tibetan autobiographer, one of only three or four total out of around 150 known Tibetan autobiographers [6] . Her work primarily focuses on suffering and impermanence of life, as well as gender roles within both Tibetan and Buddhist culture. An important concept that Orgyan Chokyi deals with in the gendering of suffering, claiming an intrinsic connection between the female body and Samsara and suffering. [6] [10]
Terma are various forms of hidden teachings that are key to Vajrayana and Tibetan Buddhist and Bon spiritual traditions. In the Vajrayana Nyingma school tradition, two lineages occur: an oral kama lineage and a revealed terma lineage. Tradition holds that terma teachings were originally esoterically hidden by eighth-century Vajrayana masters Padmasambhava and Yeshe Tsogyal, to be discovered at auspicious times by treasure revealers known as tertöns. As such, terma represent a tradition of continuous revelation in Vajrayana and Tibetan Buddhism.
Drikung Kagyü or Drigung Kagyü is one of the eight "minor" lineages of the Kagyu school of Tibetan Buddhism. "Major" here refers to those Kagyü lineages founded by the immediate disciples of Gampopa (1079-1153) while "minor" refers to all the lineages founded by disciples of Gampopa's main disciple, Phagmo Drupa (1110-1170). One of these disciples, Jigten Sumgön (1143-1217), is the founder of Drikung.
The Nyingma school is the oldest of the four major schools of Tibetan Buddhism. It is also often referred to as Ngangyur, "order of the ancient translations". The Nyingma school is founded on the first lineages and translations of Buddhist scriptures from Sanskrit into Tibetan in the eighth century, during the reign of King Trisong Detsen.
Yeshe Tsogyal, also known as "Victorious Ocean of Knowledge," "Knowledge Lake Empress", or by her Sanskrit name Jñānasāgara "Knowledge Ocean," or by her clan name "Lady Kharchen," attained enlightenment in her lifetime and is considered the Mother of Tibetan Buddhism. Yeshe Tsogyal is the highest female in the Nyingma Vajrayana lineage. Some sources say she, as Princess of Karchen, was either a wife or consort of Trisong Detsen, emperor of Tibet, when she began studying buddhism with Padmasambhava, who became her main karmamudrā consort. Padmasambhava is a founder-figure of the Nyingma tradition of Tibetan Buddhism, and is considered as a second buddha of our era. She is known to have revealed terma with Padmasambhava and was also the main scribe for these terma. Later, Yeshe Tsogyal also hid many of Padmasambhava's terma on her own, under the instructions of Padmasambhava for future generations.
Jigme Lingpa (1730–1798) was a Tibetan tertön of the Nyingma lineage of Tibetan Buddhism. He was the promulgator of the Longchen Nyingthig, the Heart Essence teachings of Longchenpa, from whom, according to tradition, he received a vision in which the teachings were revealed. The Longchen Nyingthik eventually became the most famous and widely practiced cycle of Dzogchen teachings.
Tertön is a term within Tibetan Buddhism meaning a person who is a discoverer of ancient hidden texts or terma. Many tertöns are considered to be incarnations of the twenty five main disciples of Padmasambhava, who foresaw a dark time in Tibet. He and his consort Yeshe Tsogyal hid teachings to be found in the future to benefit beings. A vast system of transmission lineages developed. Scriptures from the Nyingma school were updated by terma discoveries, and terma teachings have guided many Tibetan Bon and Buddhist practitioners.
Kyabje Dudjom Jigdral Yeshe Dorje was known as Terchen Drodül Lingpa and as Dudjom Rinpoche. He is considered by many Tibetan Buddhists to be from a line of important Tulku lineage, and a renowned Tertön. Lineage wise, he was a direct incarnation of both Padmasambhava and Dudjom Lingpa (1835–1904). He was a Nyingma householder, yogi, and a Vajrayana and Dzogchen master. According to his disciple Khenpo Tsewang Dongyal, he was revered as "His Holiness" and as a "Master of Masters".
Pema Lingpa or Padma Lingpa was a Bhutanese saint and siddha of the Nyingma school of Tibetan Buddhism. He is considered a terchen or "preeminent tertön" and is considered to be foremost of the "Five Tertön Kings". In the history of the Nyingma school in Bhutan, Pema Lingpa is second only in importance to Padmasambhava.
Longdé is the name of one of three scriptural divisions within Dzogchen, which is itself the pinnacle of the ninefold division of practice according to the Nyingma school of Tibetan Buddhism.
A namtar, sometimes spelled namthar is a spiritual biography or hagiography in Tibetan Buddhism.
Milarepa is a 2006 Tibetan-language film about the life of the most famous Tibetan tantric yogi, the eponymous Milarepa. The film was shot in the Spiti Valley, high in the Himalayas in the Zanskar region close to the border between India and Tibet due to the location's resemblance to the Tibetan landscape.
Palyul Monastery, also known as Palyul Namgyal Jangchub Choling Monastery and sometimes romanized as Pelyul Monastery, is one of the "Six Mother Monasteries" of the Nyingma tradition of Tibetan Buddhism. It was founded in 1665 by Rigzin Kunzang Sherab in Dege, on the eastern edge of Tibet in Kham, a town in today's Baiyü County, Garzê Tibetan Autonomous Prefecture in China's Sichuan province. The monastery is the seat of the Nam Chö Terma of Terton Migyur Dorje. Drubwang Padma Norbu was the 11th throneholder of the Palyul lineage. Upon his mahaparinirvana in March, 2009, Karma Kuchen Rinpoche became the 12th throneholder.
Rongzom Chökyi Zangpo, widely known as Rongzom Mahapandita, Rongzom Dharmabhadra, or simply as Rongzompa, was one of the most important scholars of the Nyingma school of Tibetan Buddhism. Together with Longchenpa and Ju Mipham, he is often considered to be one of the three "omniscient" writers of the school. His elder contemporary Atiśa (980–1054) considered Rongzompa to be an incarnation of the Indian ācārya Kṛṣṇapāda, the Great. The Tibetan historian Gö Lotsawa (1392–1481) said of Rongzom that no scholar in Tibet was his equal.
In Tibetan Buddhism and Bön, Zhitro or Shitrozab-chos zhi khro dgongs pa rang grol, also known as kar-gling zhi-khro refers to a cycle of teachings revealed by the terton Karma Lingpa and traditionally believed to have been written by Padmasambhava. The practices involve a mandala of 100 peaceful (zhi) and wrathful (khro) tantric deities and associated teachings and tantric practices which focus on those deities which represent the purified elements of the body and mind. These hundred peaceful and wrathful deities are believed to manifest to a deceased person following the dissolution of the body and consciousness whilst they are in the intermediate state, or bardo, between death and rebirth. The Bardo Thodol, commonly known in the West as "The Tibetan Book of the Dead", forms one section of Karma Lingpa's Zhitro cycle. The Zhitro teachings are closely related to the Guhyagarbha Tantra and are considered an Inner Tantra.
Dudjom Lingpa (1835–1904) was a Tibetan meditation master, spiritual teacher and tertön. He stands out from the norm of Tibetan Buddhist teachers in the sense that he had no formal education, nor did he take ordination as a monk or belong to any established Buddhist school or tradition of his time.
The name Karma Chagme refers to a 17th-century Tibetan Buddhist (Vajrayāna) lama and to the tülku lineage which he initiated. Including the first, seven Karma Chagme tülkus have been recognized. The Neydo Kagyu sub-school of the Karma Kagyu was established by the first Karma Chagme, Rāga Asya.
The Seventeen Tantras of the Esoteric Instruction Series or the Seventeen tantras of the Ancients are an important collection of tantras in the Nyingma school of Tibetan Buddhism. They comprise the core scriptures of the "esoteric instruction series" (Menngagde) of Dzogchen teachings and are its most authoritative scriptures.
Pagsam Wangpo, a key figure in the history of the Drukpa Lineage of Tibetan Buddhism, was born at Chonggye, in the Tsang province of Tibet a natural son of the prince of Chonggye, Ngawang Sonam Dragpa. He was an elder cousin of the 5th Dalai Lama, Ngawang Lobzang Gyatso (1617-1682).
Shabkar Tsokdruk Rangdrol (1781-1851) was a Tibetan Buddhist yogi and poet from Amdo. Shabkar's yogic and poetic skill is considered second only to Milarepa.
Zhangtön Tashi Dorjé was a Tibetan Buddhist Dzogchen teacher who was an important treasure revealer (terton) in the Menngagde lineage of Dzogchen. He is particularly known for revealing the Vima Nyingthig, a key Dzogchen cycle of teachings which includes the Seventeen tantras of Dzogchen. Zhangton was born in Yamdrok Tonang and was a disciple of Chetsün Sengé Wangchuk.
gter ma: Terma. 'Treasure.'