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.

Traditionally recognized as the first of the great Buddhist treasure revealers, Nyang-rel Nyima Özer (1124-1192) historiographically reconstructed the Imperium into a golden age of Tibetan Buddhism. An analysis of his two early biographies demonstrates that he was among the first to recall an unbroken series of preincarnations in real historical time, which was a crucial link that led to the ascension of concatenated reincarnates like the Karmapas and Dalai Lamas. For Nyang-rel, his past life as emperor Tri Song-détsen (d. 800) provided the teleological karmic basis for his life as a finder of the old texts and relics deemed "treasure." According to his biographies and the two narratives that are attributed to him, Nyang-rel’s treasures were uniformly material objects extracted via quite mundane methods, though the discovery of old manuscripts seems to have been only an initial step in a process of compilation, redaction and composition that resulted in their reintroduction. Allegedly among these treasures was the first complete biography of the eighth-century Tantrika, Padmasambhava, which later became renowned as The Copper Palace. Much of this narrative was incorporated into the history of Buddhism entitled Flower Nectar: The Essence of Honey that is also attributed to Nyang-rel. Based on a comparative analysis of available recensions, however, I propose three hypotheses as equally viable alternatives to what has been asserted concerning the composition of these two texts. First, Nyang-rel did not consider his biography of Padmasambhava to be a treasure, but the tradition later manufactured a recovery narrative and accompanying title that promoted it as such. Second, Nyang-rel did not compile the Flower Nectar history. Third, based on oral, textual and mnemonic fragments, Nyang-rel produced a narrative of Tri Song-détsen and Padmasambhava that others developed into The Copper Palace and Flower Nectar. In sum, Nyang-rel was a progenitor of some of the most definitive aspects of Tibetan Buddhism, yet these very innovations ensured that he would be eclipsed by later adepts who, in adopting his claims and methods, revealed new iterations of his scriptures and narratives. He thus remains one of the most influential yet unsung figures of the Tibetan renaissance.