69:
1393:
1209:; "hidden treasure") literature consists of systematically hidden "treasures", "blessed words and objects said to originate in the enlightened intent of buddhas and bodhisattvas". (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.
1150:
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
997:, the Tibetan autobiography arose separately from the Western form, with examples of the genre dating back to as early as the eleventh century, 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
1125:
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
1116:
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
1490:
Gyatso, Janet B. "Autobiography in
Tibetan Religious Literature: Reflections on Its Modes of Self-Presentation." Tibetan Studies - Proceedings of the 5th Seminar of the International Association for Tibetan Studies. Vol. 2. Narita: Naritasan Shinshoji, 1989. 465-78. Print. Language, History and
1161:
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
1149:
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
1134:
poetry, where, in some cases, Buddhist teachings and popular themes were combined as a means of better propagating the Dharma. Reflection through both outer and inner autobiography also provides a means for authors to legitimize their other writings and demonstrate spiritual
1404:
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
1166:. 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.
1024:
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.
1281:), which literally means 'complete liberation', 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.
1423:
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 . Her work primarily focuses on suffering and
1029:
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
1432:
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
1505:
Willis, J.D. (2009) 'On the Nature of rNam-thar: Early dGe-lugs-pa Siddha
Biographies' in: Aziz, B.A. & Kapstein, M. (eds.) Soundings in Tibetan Civilization (Kathmandu): 304-319.
1037:
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
1016:
literature, in which didactic religious autobiographies are also known from the tenth century onwards, but such a connection remains to be demonstrated" (Gyatso 1992, 467).
1400:
The autobiography of
Milarepa documents the autobiographer's life and his transformation from representing the epitome of an immortal life to enlightenment through devout
1514:
Jackson, Roger R. "Chapter 22: "Poetry" in Tibet: Glu, MGur, SNyan Ngag and "Songs of
Experience"" Tibetan Literature: Studies in Genre. Ithaca, NY: Snow Lion, 1996.
1540:
Schaeffer, Kurtis R. "The Autobiography of a Medieval Hermitess: Orgyan Chokyi (1675-1729)." Women in Tibet. Vol. 1. New York: Columbia UP, 2005. 83-109. Print.
1584:
Doctor, Andreas. Tibetan Treasure Literature: Revelation, Tradition, and Accomplishment in Visionary Buddhism. Ithaca, NY: Snow Lion Publications, 2005. Print.
1137:
Tibetan autobiographers frequently include accounts of past lives, which in addition to glorifying and legitimating the author's actions, models Buddhist
1472:
Gyatso, Janet. "From the Autobiography of a Visionary." Religions of Tibet in Practice. Ed. Donald S. Lopez. Princeton, New Jersey.: Princeton UP, 1997.
971:
1130:
does not conflict with Buddhist doctrine. Instructional and directive elements within Tibetan literature are also found in other genres, such as in
1375:
1550:
1374:
sect of Buddhism who lived in the 18th century (from wiki page). In addition to his autobiography, his body of work includes his "
1158:, are regularly added by disciples, less obvious additions blur the distinction between autobiographer and disciple even further.
1131:
964:
441:
1621:
1284:
As in Tibetan autobiography, Namtar is divided into three subcategories, all of which are present in every work of Namtar:
344:
943:
1073:, secret autobiography focuses on inner religious experiences, such as visions, realizations, and spiritual thoughts.
957:
264:
881:
95:
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written autobiography. Because of the emphasis of this genre as a means of teaching, the author's discussion of
1450:
1033:
detail numerous acts of compassion and great meditative abilities in their autobiographies, while others add
1070:
919:
559:
1409:
despite his severe wrongdoing shows how, through adherence to Buddhism, anyone can reach enlightenment.
1593:
Dowman, K. (1973) The Legends of the Great Stupa and the Life Story of the Lotus Born Guru (Berkeley).
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Heruka, Tsangnyon. "Chapter 12." The Life of Milarepa. London: Penguin, 2010. 178-202.
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See this link for a number of autobiographies of Tibetans born in the 20th Century.
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A statue of Jetsun Milarepa from the Milarepa Gompa, Helambu valley, Hyolmo, Nepal.
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156:
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The inner autobiography contains details on meditative cycles and initiations.
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204:
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706:
546:
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226:
1557:. Rangjung Yeshe Translations & Publications. 1996. Archived from
1401:
896:
529:
512:
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740:
1387:
1304:), containing descriptions of birth, education and consulted texts.
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85:
1551:"Tibetan-English-Dictionary of Buddhist Teaching & Practice"
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777:
541:
476:
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1323:), containing details on meditative cycles and initiations.
1043:) and add honorific titles in praise of their instructors.
718:
1602:
Gyatso 1992: 470 and Havnenik 1997: 357, and Gyatso 1998
1366:
Jigme Lingpa was a noteworthy tertön - a revealer of
1613:
1342:), said to describe the meditative state of the
965:
993:is traditionally considered to be a Western
1604:Note: Was a reference within Schaeffer 2005
1536:
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1614:
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1508:
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1097:
1076:
1587:
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1494:
1069:Similarly to secret biography within
1120:
1174:
13:
442:Svatantrika-Prasaṅgika distinction
14:
1638:
1169:
1412:
67:
1355:
1162:grandiose self-admiration (see
1039:
1555:Diamond Way Buddhism Worldwide
1:
1456:
1144:
1247:is a spiritual biography or
1117:Harvard style bracketing?).
1046:
7:
1622:Tibetan Buddhist literature
1570:gter ma: Terma. 'Treasure.'
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388:
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471:Practices and attainment
459:Pointing-out instruction
370:Three marks of existence
1351:Notable autobiographers
1019:
1397:
1326:The secret biography (
840:Tibetan Buddhist canon
1395:
1307:The inner biography (
1288:The outer biography (
1243:), sometimes spelled
415:Dependent origination
17:Tibetan autobiography
1428:of life, as well as
1261:is a contraction of
1189:school of Buddhism,
1052:Secret autobiography
914:History and overview
313:Samding Dorje Phagmo
178:Second dissemination
1340:gsan-ba'i rnam-thar
1098:Outer autobiography
1077:Inner autobiography
1065:gsan-ba'i rang rnam
1059:: གསན་བའི་རང་རྣམ་,
701:Institutional roles
140:First dissemination
1446:Tibetan Literature
1398:
1219:Namtar (biography)
1185:Stemming from the
892:Tree of physiology
432:Four Tenets system
1370:texts - from the
1121:Religious context
1090:nang gi rang rnam
1084:: ནང་གི་རང་རྣམ་,
982:
981:
944:Index of articles
560:Major monasteries
518:Tantra techniques
437:Rangtong-Shentong
345:10th Panchen Lama
134:Key personalities
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1321:nan-gi rnam-thar
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1302:phyi'i rnam-thar
1295:
1279:rnam-par thar-pa
1272:
1253:Tibetan Buddhism
1234:
1200:
1181:Terma (religion)
1175:Terma Literature
1111:phyi'i rang rnam
1105:: ཕྱའི་རང་རྣམ་,
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960:
897:Festival thangka
391:
364:General Buddhist
71:
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60:Tibetan Buddhism
46:
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41:Tibetan Buddhism
35:), is a form of
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1436:and suffering.
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1390:
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1332:གསན་བའི་རྣམ་ཐར་
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340:14th Dalai Lama
335:13th Dalai Lama
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237:Patrul Rinpoche
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1561:on 2010-03-28
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1313:ནན་གི་རྣམ་ཐར་
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1294:ཕྱའི་རྣམ་ཐར་
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872:Sand mandala
712:Panchen Lama
679:Tashi Lhunpo
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232:Jigme Lingpa
152:Śāntarakṣita
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1249:hagiography
606:Mindrolling
403:Bodhisattva
205:Sukhasiddhi
195:Abhayakirti
27:་་རང་རྣམ, ་
1616:Categories
1565:2011-02-05
1457:References
1145:Authorship
1040:Authorship
902:Mani stone
707:Dalai Lama
547:Buddhahood
535:Dream yoga
525:Deity yoga
501:Meditation
489:Bodhicitta
227:Longchenpa
157:Kamalaśīla
39:native to
1627:Vajrayana
1241:rNam-thar
1135:progress.
1047:Subgenres
989:Although
766:Festivals
530:Guru yoga
513:Vajrayana
482:Pāramitās
382:Cosmology
358:Teachings
283:Taranatha
33:rang-rnam
1491:Culture.
1440:See also
1388:Milarepa
1382:Milarepa
1152:Milarepa
925:Timeline
793:Dosmoche
729:Rinpoche
618:Narthang
577:Dzogchen
454:Dzogchen
307:Bodongpa
210:Milarepa
172:Ralpacan
51:a series
49:Part of
25:Tibetan:
1434:Samsara
1402:tantric
1372:Nyingma
1328:Tibetan
1309:Tibetan
1290:Tibetan
1267:Tibetan
1245:namthar
1233:རྣམ་ཐར་
1229:Tibetan
1207:gter ma
1199:གཏེར་མ་
1195:Tibetan
1187:Nyingma
1141:tales.
1103:Tibetan
1082:Tibetan
1057:Tibetan
1027:Tertöns
1014:Islamic
1011:Persian
985:Origins
937:Culture
932:Outline
920:History
877:Thangka
833:Tengyur
828:Kangyur
808:Losoong
803:Sho Dun
724:Karmapa
684:Tsurphu
645:Ramoche
628:Pabonka
623:Nechung
611:Namgyal
601:Labrang
589:Jokhang
572:Drepung
567:Tradruk
542:Thukdam
448:Nyingma
426:Tibetan
398:Rebirth
389:Saṃsāra
377:Skandha
318:Gelugpa
301:Gorampa
278:Dolpopa
216:Nyingma
86:Nyingma
79:Schools
21:rangnam
1407:dharma
1344:siddha
1259:Namtar
1225:namtar
1213:Namtar
1139:Jataka
1071:Namtar
798:Monlam
778:Dajyur
741:Tertön
640:Ralung
635:Palcho
594:Kumbum
584:Ganden
477:Lamrim
408:Dharma
271:Jonang
247:Mipham
200:Niguma
190:Talika
111:Jonang
101:Bodong
19:, or,
1368:terma
1336:Wylie
1317:Wylie
1298:Wylie
1275:Wylie
1237:Wylie
1203:Wylie
1191:Terma
1107:Wylie
1086:Wylie
1061:Wylie
999:Indic
995:genre
821:Texts
788:Losar
746:Tulku
736:Geshe
689:Yerpa
672:Shalu
662:Sanga
657:Sakya
506:Laity
420:Karma
289:Sakya
260:Marpa
253:Kagyu
185:Atiśa
116:Gelug
106:Kagyu
96:Sakya
91:Kadam
29:Wylie
1164:Tone
1154:and
1132:mGur
1128:self
1020:Tone
719:Lama
667:Sera
650:Rato
121:Rimé
1251:in
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