Wrinkles in Time: On the Vagaries of Mi la ras pa’s Dates
Journal name: Acta Orientalia
Original article title: Wrinkles in Time: On the Vagaries of Mi la ras pa’s Dates
ACTA ORIENTALIA is a journal focused on the study of Oriental languages, history, archaeology, and religions from ancient times to the present. The journal includes articles reviewed by a senior scholar in the relevant field.
This page presents a generated summary with additional references; See source (below) for actual content.
Summary of article contents:
Introduction
The life and dates of Tibet’s renowned eleventh-century yogin, Mi la ras pa, have historically posed challenges for scholars, with early sources presenting conflicting information regarding his birth and lifespan. These discrepancies are similar to those associated with the historical Buddha. This study identifies primary traditions concerning Mi la ras pa’s dates and illustrates the evolution of chronological codification in his biographical tradition between the twelfth and nineteenth centuries. By examining both European and North American scholarship as well as Tibetan sources, this work delineates various proposals concerning his birth and death years.
Variability in Historical Dates
One crucial concept explored is the inconsistency found in historical dates attributed to Mi la ras pa in different texts. Early Tibetan sources, such as those by Rgyal thang pa and Don mo ri pa, frequently diverge in their determination of the yogin's birth year, often designating only the animal of the sexagenary cycle. Scholars have proposed varying dates, notably ranges from 1028-1111, 1040-1123, and 1052-1135, indicating a broader scholarly struggle to pinpoint accurate historical dates. This variability reveals how biographical records were influenced by the authors' interpretations and access to different historical traditions.
Influence of Biographical Traditions
Another important idea is that later biographical compendia significantly shaped the understanding of Mi la ras pa’s life and dates. Notable works, such as the Bu chen bcu gnyis and the Mdzod nag ma, reflect a commonality in attributing his birth to a rat year, while various compilations differ on the specifics of his death year and lifespan. Scholars and historians in the Tibetan tradition began refining these dates, employing both astrological and historical frameworks. The growing emphasis on precise calculations suggests an increasing desire for genealogical coherence rooted in cultural and mythological contexts.
European Scholarship's Role
European and North American scholars significantly contributed to the discourse surrounding Mi la ras pa’s dates. Their perspectives frequently oscillated between two primary calculations: 1040-1123 and 1052-1135. Early figures like Alexander Csoma de Kőrös and H. A. Jäschke helped establish foundational chronological frameworks, although miscalculations, such as Kőrös's initial error of placing the birth year in 1038, highlighted challenges in reconciling Tibetan dates with Gregorian calendar equivalents. This unfamiliarity with Tibetan chronology compounded the complexity of accurately dating the yogin’s life and often led to the persistence of earlier misconceptions.
The Role of Prominent Tibetan Historians
The analysis by Kaḥ thog Tshe dbang nor bu (1698-1755) features prominently in tracking the evolution of chronological traditions regarding Mi la ras pa's life. Tshe dbang nor bu identified four main chronological traditions grounded in the extensive examination of earlier texts and sourced from the oral traditions of prominent Tibetan authors. His work illustrates the methods used to arrive at the proposed birth years in the various classifications—ranging from 1026 to 1052—and captures the discourse and struggles surrounding Mi la ras pa's historical reliability.
Conclusion
Ultimately, while the exact dates of Mi la ras pa’s birth and death remain elusive, the study highlights the intricate dance between historical memory, biographical tradition, and the attempts by scholars to codify a comprehensive chronicle of one of Tibet's most significant figures. The contradictions in dates illustrate broader cultural complexities within Tibetan historiography and the difficulties faced in reconciling varied historical accounts. Future research, facilitated by new discoveries and analyses, may yet yield more definitive conclusions regarding this celebrated yogin's legacy.
Original source:
This page is merely a summary which is automatically generated hence you should visit the source to read the original article which includes the author, publication date, notes and references.
Andrew Quintman
Acta Orientalia:
(Founded in 1922 and published annually)
Full text available for: Wrinkles in Time: On the Vagaries of Mi la ras pa’s Dates
Year: 2013 | Doi: 10.5617/ao.4463
Copyright (license): CC BY 4.0
Download the PDF file of the original publication
FAQ section (important questions/answers):
What is the primary focus of Andrew Quintman's study?
The study investigates the confusion surrounding the dates of Mi la ras pa, identifying main traditions for calculating his birth, death, and lifespan within Tibetan and Western scholarship.
What are the main chronological disagreements mentioned in the study?
The discrepancies primarily revolve around Mi la ras pa's birth year, death year, and lifespan, with traditions indicating dates of 1028-1111, 1040-1123, and 1052-1135.
How did Western scholars initially approach Mi la ras pa's dates?
Early Western scholars relied on limited Tibetan sources, leading to miscalculations and the agreement that Mi la ras pa was born in either 1040 or 1052.
Who composed a rare chronological analysis of Mi la ras pa's dates?
Kaḥ thog Tshe dbang nor bu conducted an extended analysis in the 18th century, outlining four main traditions for Mi la ras pa's birth year.
What are the three main traditions for calculating Mi la ras pa's dates?
The three main traditions are: early tradition (1028-1111), middle tradition (1040-1123), and late tradition (1052-1135), each varying in birth and death years.
What are the common lifespan estimates for Mi la ras pa?
Lifespan estimates for Mi la ras pa range from 73 to 88 years, leading to further discrepancies in the chronological traditions.
What conclusion does Quintman suggest regarding Mi la ras pa's dates?
Quintman concludes that while precise dates remain elusive, additional research may help clarify Mi la ras pa's birth and death years.
Glossary definitions and references:
Oriental and Historical glossary list for “Wrinkles in Time: On the Vagaries of Mi la ras pa’s Dates”. This list explains important keywords that occur in this article and links it to the glossary for a better understanding of that concept in the context of History, Linguistics, Religion, Philosophy, Hinduism, Buddhism, Jainism etc.
1) Birth:
In this study, Milarepa's birth year is a significant point of contention. The sources offer different years such as iron-dragon year (1040), water-dragon year (1052), or earth-dragon year (1028), making his birth year critical in determining his correct lifespan. [source text].
2) Death:
The accurate year of Milarepa's death is another aspect debated among scholars and Tibetan sources, with dates like hare year (1123) and wood-hare year (1135) being proposed, influencing the final span of his life. [source text].
3) Hare:
The hare year is crucial in determining Milarepa's death with dates such as 1123, 1135, and 1111 being suggested as the year he passed away. This aligns with different historical and biographical records. [source text].
4) Tibetan:
The Tibetan calendrical system, often using animal years, complicates establishing exact dates for Milarepa's birth and death. Variations in Tibetan astrology further contribute to discrepancies in his biographical accounts. [source text].
5) Yogi (Yogin):
Milarepa, as a renowned yogī, commands significant spiritual and scholarly interest, with his yogic practices deeply interwoven in the biographical and chronological analysis presented here. [source text].
6) chos:
'Chos' references religious histories or treatises in Tibetan literature. Texts like 'Lho rong chos ’byung' recorded significant dates and events in Milarepa's life, impacting historical understanding. [source text].
7) zhi byed (Zhije, Shijé, Shije, Zhijé):
Zhi byed ri pa is a significant figure in Tibetan historical scholarship, known for having seen 127 versions of Milarepa’s life story, providing unique dates such as his birth in a tiger year and death in a bird year. [source text].
8) Iron:
Iron years figure prominently in Milarepa's proposed birth and death years. For instance, an iron-dragon year (1040) is one possible year of birth while an iron-hare year (1111) is the year he possibly died. [source text].
9) Tiger:
The tiger year is suggested as Milarepa’s birth year in Zhi byed ri pa’s account, specifically a fire-tiger year (1026), indicating deviations in records of the yogin’s early life. [source text].
10) Tibet:
Tibet serves as the cultural and geographical backdrop for Milarepa's life. The discussion involves Tibetan historiographies and biographical traditions that shape the understanding of Milarepa's chronological details. [source text].
11) Earth:
Earth elements are essential in Tibetan calendrical systems, with suggestions of Milarepa's birth in an earth-dragon year (1028). These elemental years are crucial for specific date calculations in his biographical accounts. [source text].
12) Cycle:
The sexagenary cycle is a fundamental part of Tibetan chronologies, where years are denoted by a combination of one of twelve animals and one of five elements, contributing to the complexity of Milarepa's dates. [source text].
13) Grub:
'Grub' refers to excellence or attaining enlightenment. In the context of Milarepa, it may link to renowned figures such as Grub pa’s work eschewing precise details and getting involved in chronological debates. [source text].
14) Tar:
'Thar' refers to a biography. In Tibetan biographical scholarship, the term 'rnam thar' is used extensively to denote this genre, such as the stories of Milarepa compiled in various 'rnam thar' writings. [source text].
15) Heruka:
Gtsang smyon Heruka, an eminent figure, is one of the key authors whose interpretation of Milarepa’s life, including his birth and death dates, significantly influences later scholarship. [source text].
16) dbang phyug:
Dpal Mha' spyod dbang po, another figure, supports the dating tradition of Milarepa’s birth in an earth-dragon year (1028), affecting the interpretation and timeline within Tibetan historiography. [source text].
17) Bird:
The bird year is significant for the death of Milarepa, with several sources, including Zhi byed ri pa’s work, mentioning it as the year in which Milarepa passed away, contributing to his biographical debates. [source text].
18) rnam thar:
The term 'rnam thar' signifies a biography in Tibetan literature. The article discusses various 'rnam thar' texts, such as those by Gtsang smyon Heruka, portraying Milarepa’s life and spiritual journey. [source text].
19) Fire:
Fire years are essential in this discourse, e.g., fire-tiger year (1026) for birth and fire-hare year contributing to various proposed timelines for Milarepa's significant life events. [source text].
20) Milarepa:
Milarepa is the central figure in this analytical study. His life spans various years, spiritual accomplishments, and the struggles to pinpoint his precise birth and death dates are discussed extensively. [source text].
21) Sang:
'Sang' implies untainted or purified. The scholarly investigation presents 'untainted sayings' regarding Milarepa’s experiences and instructions, highlighting the purity and sacredness of his teachings. [source text].
22) sangs rgyas:
Sangs rgyas rgya mtsho is a Tibetan scholar who provided significant chronological accounts in 'Vaiḍūrya dkar po', influencing the understanding of Milarepa’s birth year in 1040. [source text].
23) Horse:
The horse year relates to specific events in Milarepa’s life, such as significant meetings and departures, used to cross-reference and validate other proposed dates in his biographical timeline. [source text].
24) Dagpo (dwags po):
Milarepa’s disciple, Sgam po pa, is historically significant. His meetings with Milarepa, such as in earth-ox year (1109), impact scholars' understanding and interpretation of Milarepa's timeline. [source text].
25) mkhan po:
Sum pa mkhan po Ye shes dpal 'byor authored important chronological tables such as ‘Re’u mig’. His work influences the debated years of Milarepa’s birth (1040). [source text].
26) Karma (Karman):
The Karma Kagyu lineage, associated closely with Milarepa’s teachings and traditions, plays a vital role in preserving and interpreting his biographical and chronological records. [source text].
27) Dpal bzang:
Bsod nams rgyal mtshan dpal bzang po authored 'Chos ‘byung Mig ‘byed 'od stong,' discussing Milarepa’s birth and death in detailed years, such as the water-dragon year (1052) and water-hare year (1123). [source text].
28) New Year:
Variations in Tibetan and Western New Year dates contribute to inconsistencies in interpreting Milarepa’s chronological records, as highlighted in the text, influencing how years are calculated. [source text].
29) Vaidurya:
'Vaiḍūrya dkar po', written by Sde srid Sangs rgyas rgya mtsho, is an important text providing chronological details such as Milarepa’s birth year, affecting later interpretive traditions. [source text].
30) Mountain:
Mountains are significant in Milarepa’s life, such as his retreats and encounters at locations like Brim. These geographical references also contribute to mapping his spiritual journey. [source text].
31) Practice:
Milarepa's extensive spiritual practices, including meditative retreats at various mountain locations, define his yogic accomplishments and are pivotal in his biography and spiritual heritage. [source text].
32) Animal:
Animal years, part of the Tibetan sexagenary cycle, are critical in determining Milarepa's birth and death years. They often lead to varying timelines due to differences in elemental cycles. [source text].
33) Delhi:
Delhi, the Indian capital, relates to scholarly publications and reprints of texts relevant to Tibetan chronology and Milarepa studies, such as Sarat Chandra Das’s works. [source text].
34) India:
India is significant as the birthplace of many early Tibetan scholars and modern researchers like Sarat Chandra Das who contributed extensively to understanding Milarepa's life. [source text].
35) Doubt:
There is ongoing doubt and debate in the scholarly community regarding the precise dates of Milarepa’s birth and death due to inconsistencies in historical Tibetan sources. [source text].
36) Kham (khams, Khaam):
'Kham' refers to a historical region in Tibet. Although it isn't directly discussed in Milarepa's dating context, regional differences can influence textual traditions. [see source text or glossary: Kham].
37) dpal bzang po:
Bsod nams rgyal mtshan dpal bzang po contributed significantly to Tibetan historiography with works like 'Chos ‘byung Mig ‘byed 'od stong,' offering detailed chronological data about Milarepa. [source text].
38) New Delhi:
New Delhi is the location for numerous significant reprints and modern translations of Tibetan texts, contributing to ongoing Milarepa scholarship and research. [source text].
39) phreng ba ('phreng ba):
'Phreng ba' means a rosary or garland. In Milarepa’s text, it metaphorically represents the interconnected narratives of his disciples, often used in titles like 'phreng ba'. [see source text or glossary: phreng ba].
40) bzang po:
Bsod nams rgyal mtshan dpal bzang po, referred to as 'bzang po,' is a noted scholar whose work 'Chos ‘byung Mig ‘byed 'od stong' impacts the understanding of Milarepa's dates. [source text].
41) Discussion:
The article features an extended discussion about the chronological assessment of Milarepa, including various Tibetan and Western scholarly viewpoints, emphasizing debates and inconsistencies. [source text].
42) Literature:
Tibetan biographical and historiographical literature, including rnam thar and chos ‘byung texts, play a crucial role in this analysis of Milarepa’s dates, illustrating diverse viewpoints over centuries. [source text].
43) thar pa:
Thar pa refers to liberation. It is a significant concept in Milarepa’s rnam thar (biographies), detailing his journey towards spiritual liberation and his teachings on achieving it. [source text].
44) Monkey:
The monkey year appears in historical records about Milarepa such as Rgyal thang pa’s account, suggesting crucial life events or his death in this calendrical cycle. [source text].
45) Valley:
Valley years refer to a regional chronological system where one valley year equals half a usual year, influencing interpretations of Milarepa’s meditative retreat durations. [source text].
46) Lhasa:
Lhasa, the capital of Tibet, is often a central location in biographical texts and chronologies. The city’s scholarly tradition contributes to the compilation and preservation of Milarepa’s historical records. [source text].
47) Error:
Several errors or inconsistencies across historical and modern texts about Milarepa’s dates contribute to the ongoing debate and confusion about his precise timeline and lifespan. [source text].
48) Guru:
Milarepa’s relationship with his guru, Mar pa, is significant. This connection contributes to analyzing events and timelines in Milarepa’s life, based on their interactions and periods spent together. [source text].
49) Instruction:
[see source text or glossary: Instruction]
50) Language:
[see source text or glossary: Language]
51) Religion:
[see source text or glossary: Religion]
52) grub pa:
[see source text or glossary: grub pa]
53) Human:
[see source text or glossary: Human]
54) Dang:
[see source text or glossary: Dang]
55) Sela (Shela, Shel, Sel):
[see source text or glossary: Shel]
56) Three systems (Three traditions):
[see source text or glossary: Three traditions]
57) Oral tradition:
The importance of oral tradition is eminent in establishing Milarepa’s dates. Scholars like Mkha’ spyod dbang po attribute benefit to oral traditions from Rang byung rdo rje regarding Milarepa’s birth and life events. [source text].
58) Transmission:
[see source text or glossary: Transmission]
59) Liberation:
Milarepa’s life focuses on attaining liberation (thar pa). His biographical and poetic texts model the path of liberation he mastered and taught, showcased extensively within this timeline analysis. [source text].
60) Sambhala (Shambhala):
[see source text or glossary: Shambhala]
61) Knowledge:
Various Tibetan and Western scholars collaborated and contributed knowledge impacting the overall understanding and scholarly consensus about Milarepa’s chronological dates and life events. [source text].
62) Confusion (Confused):
Confusion arises from varied historical sources and differing calendrical systems about Milarepa’s dates. These discrepancies are significant to understanding his true timeline. [source text].
63) Buddhism (Buddhist tradition):
[see source text or glossary: Buddhist]
64) Chandra:
[see source text or glossary: Chandra]
65) Hundred:
[see source text or glossary: Hundred]
66) ye shes:
[see source text or glossary: ye shes]
67) Prasad (Prashad):
[see source text or glossary: Prasad]
68) Bengal (Bemgal):
[see source text or glossary: Bengal]
69) Prayer:
[see source text or glossary: Prayer]
70) Madman (Mad-man):
Madman, or Gtsang smyon Heruka, known for his unconventional lifestyle, is a key figure in preserving Milarepa's life story. His version of the yogin’s life significantly influences scholarly dating debates. [source text].
71) Sarat (Sharat):
[see source text or glossary: Sarat]
72) Chang:
[see source text or glossary: Chang]
73) Child (Children):
Childs and Quintman authored works discussing Milarepa and his dates. Their contributions help articulate varied scholarly perspectives and biographical details. [source text].
74) Truth:
Milarepa’s pursuit of spiritual truth and its biographical documentation is critical in understanding his timeline and teachings, central to this scholarly discussion. [source text].
75) Sheep:
Sheep year figures into proposed timelines of Milarepa’s life, particularly in accounts recording significant events in specific animal years. [source text].
[Note: The above list is limited to 75. Total glossary definitions available: 108]