Universiẗat, Diss., 2001--Bonn.

Submitted by Maike Costa (maiksebas@gmail.com) on 2017-02-20T12:20:24Z No. of bitstreams: 1 arquivo total.pdf: 2840810 bytes, checksum: e6466e083af7099d5f915d6aae95b390 (MD5) / Made available in DSpace on 2017-02-20T12:20:24Z (GMT). No. of bitstreams: 1 arquivo total.pdf: 2840810 bytes, checksum: e6466e083af7099d5f915d6aae95b390 (MD5) Previous issue date: 2016-06-20 / This study aims from a hermeneutic point of analysis, a comprehensive aproach about the development of the Bön religion, its interaction with Buddhism through Tibet, and from this meeting, its historical and philosophical developments, centered on the practice of Dzogchen as a possible bridge between Bön and the Nyingma tradition. A survey on the first studies focusing on the Bön religion in the Western academies shows a particular importance, in order to understand the nature of the first historical and philosophical conceptions regarding Bön. The classification of the historical development of Bön in three phases aims at a more pedagogical approach to the understanding of its history. A study of the first centuries from the spreading of Buddhism to Tibet, between VIII and XI centuries A.D., is thought to be particularly important for the understanding of the characteristics that Buddhism would acquire in Tibetan soil, due to the particular nature in which this process was taken. A synthesis of the teachings of the philosophical schools of Mahayana, together with a series of tantric practices, brought from India and Central Asia formed the basis of Tibetan Buddhism. During the first two centuries of the transmission of Buddhism in Tibet, two great masters had a decisive importance in this process, the monk Shantaraksita would be responsible for philosophical synthesis that would be adopted during this period as the basis for the monastic teachings and ordination of monks in Tibet. Next to this philosophical basis, tantric practices were brought, developed and disseminated by the master Padmasambhava, which formed the religious and philosophical basis of Tibetan Buddhism. During this process, the practice of Dzogchen appears as a bridge between the two traditions, Nyingma and Bön, and through a study of its central elements as the mind-base concepts, rigpa and nature-of-mind, we seek to understand the possible similarities and differences between the two traditions. / O presente estudo objetiva uma análise de natureza hermenêutica acerca do desenvolvimento da religião Bön, sua interação com o Budismo através do Tibete, e, a partir deste encontro, seus desdobramentos históricos e filosóficos, centrado na prática do Dzogchen como uma possível ponte entre o Bön e a escola Nyingma. Um levantamento acerca dos primeiros estudos tendo como foco as religiões Bön dentro das academias ocidentais se mostra importante, para podermos compreender a natureza das primeiras concepções históricas e filosóficas à respeito do Bön. A classificação do desenvolvimento histórico do Bön em três fases visa uma abordagem mais pedagógica para a compreensão do mesmo. Um estudo dos primeiros séculos da chegada do Budismo ao Tibete, entre os séculos VIII e XI d.C., se mostra particularmente importante para a compreensão das características próprias que o Budismo iria adquirir em solo tibetano, devido à particular natureza na qual se deu este processo. Uma síntese entre os ensinamentos das escolas filosóficas do Mahayana, aliada à uma série de práticas tântricas, trazidas da Índia e da Ásia Central formaram a base do Budismo tibetano. Durante os dois primeiros séculos da transmissão do Budismo no Tibete, dois grandes mestres tiveram importância decisiva no processo, o monge Shantaraksita seria o responsável pela síntese filosófica que seria adotada durante este período como a base para os ensinamentos monásticos e ordenação dos monges no Tibete. Junto à esta base filosófica, as práticas tântricas trazidas, desenvolvidas e difundidas pelo mestre Padmasambhava formam a base religiosa, e filosófica do Budismo no Tibete. Durante este processo, a prática do Dzogchen aparece como uma ponte entre as duas tradições, Nyingma e Bön, e através de um estudo de seus elementos centrais como os conceitos de mente-base, rigpa e natureza-da-mente, buscamos compreender as possíveis semelhanças e diferenças entre ambas as tradições.

Comment se fait le processus de conversion de certains acteurs sociaux occidentaux au bouddhisme dzogchen ? Afin de répondre à ce questionnement, cette étude, qui repose sur une méthodologie qualitative, a été menée auprès des groupes français et italiens de deux réseaux associatifs : la communauté dzogchen Internationale et Rigpa. Elle s’inscrit dans le courant de la sociologie compréhensive et cherche à rompre avec l’idée selon laquelle la conversion est une affaire exclusivement individuelle ou une expérience soudaine. En effet, cette recherche met en lumière les dynamiques relationnelles et processuelles qui permettent d’appréhender ce fait de conversion. Dans un contexte marqué par l’occidentalisation du bouddhisme et par les transformations du paysage religieux contemporain, la conversion au dzogchen s’opère, tout d’abord, par l’action « missionnaire » de certains agents, représentants d’une institution née de la routinisation du charisme du « maître ». Mais la conversion de l’acteur résulte également d’une adéquation aux propositions institutionnelles, qui entraîne l’acquisition d’un nouveau récit, d’une nouvelle manière de gérer ses émotions et prévoit la mobilisation de certains dispositifs rituels. Ce processus d’apprentissage a notamment lieu lors d’interactions intersubjectives entre les pratiquants dzogchen eux-mêmes et, entre les pratiquants dzogchen et les représentants de l’institution tibétaine. Ainsi, l’exemple des groupements dzogchen nous permet de mettre en valeur la dimension relationnelle de cette forme de religiosité, qui offre à l’individu qui se convertit des espaces de socialisation propres à une communitas / How does the conversion processes of certain western social actors to Dzogchen Buddhism work ? In order to answer such question, this study, carried out using qualitative research method, was conducted among French and Italian groups of two association networks: the International Dzogchen Community and Rigpa. This research is in line with the field of comprehensive sociology and tries to break away from the idea according to which conversion is solely an individual matter or a sudden experience. In fact, this research highlights the relational and procedural dynamics that allow the understanding of this type of conversion. In a context characterized by the westernization of Buddhism and by the transformations of the contemporary religious landscape, Dzogchen conversion results from two factors. First of all, conversion is an outcome of the “missionary” action of certain agents, representatives of an institution born from the routinization of the “master’s” charisma. The second less observed factor is how the conversion of a social actor results also from the adoption of institutional proposals, which leads to the acquisition of a new narrative, a new way of managing emotions and takes into account the involvement of certain rituals. This process of learning happens especially during intersubjective interactions between Dzogchen practitioners amongst themselves as well as between Dzogchen practitioners and representatives of the Tibetan institution. Therefore, through the example of such Dzogchen group we are able to highlight the relational dimension of this kind of religion, which provides the individual who converts with some socialization spaces proper to a communitas

1 Abstract The thesis deals primarily with the Tibetan text of The Genealogy of Ya-ngal Family of Dolpo, which is an important document concerning the history of Western Tibet. The text itself has never been fully translated and there are also different manuscript versions of it, which contain partially different reading. The various manuscript versions have been compared and the critical edition of the text has been established. This formed the basis for translation of the entire text into English. This core of the dissertation is preceded by necessary background information on the region of Dolpo, its history and a significance of the role the Ya-ngal family played in it. Second chapter contains the translation of the Genealogy with detailed comments in the footnotes. The entire text has been divided into chapters, whose titles are given in the square brackets indicating thus that they are missing in the original text. The third chapter focuses mainly on the specific abbreviations of written words used across the entire text of the Genealogy, since there is hardly any literature in western languages dealing with this topic. This part is introduced by brief linguistic description of the Dolpo dialect of Tibetan. It is followed by general introduction of the abbreviating styles in Tibetan scriptures. The...

The thesis deals with philosophical aspect of Dzhgchen, which is the core of the Yungdrung Bon traditon. It is very special spiritual tradition because of it's very special nondualistic view of man and universe. First part deals with the history and division of it's teachings and it's Dzogchen lineages. Next part focuses on explanation of differences in views of sutra, tantra and Dzogchen, mainly from the standpoint of the view of base, path, fruit, emptiness, clarity, conscioussness and mind and it's nature. Next part provides translation of the text Twelve little tantras and it's deep explanation. Last part, and most important one, focuses on philosophical examination of some key aspects of Dzogchen, mainly on it's view of autenticity of mindnature. This part also compares Pramenides's fragments with some key points of view of Buddhism and Dzogchen, which may lead to some unexpected conclusions about man's thinking and the problem of it's intentionality.