by Luke Wagner based on a list of sources provided by David Germano. Please feel free to make any changes or suggestions. (last updated 5-2-07)
Tibetan sources and Terma added by Chelsea Hall from TBRC.org
Terma literally means "hidden treasure" and refers to objects and texts that were hidden and/or encoded in the past by advanced practitioners for the benefit of future generations. Terma can be hidden in physical places (ie., a rock, the earth, inside a statue, in the wall of a monastery) or in the mind. While various schools share in the treasure tradition (including Bön), it is most commonly associated with the Nyingma (rnying ma) school, which traces its roots to Padmasambhava, known to Tibetans as Guru Rinpoche. Treasure discoveries were made as early as the 9th century and Terma continue to be revealed today.
The current state of scholarship on terma seems limited considering the importance of terma in Tibetan Buddhism. There seems to be few attempts to address the way in which terma was received or rejected, which is one of the most intriguing aspects of the subject. Additionally, one of the major gaps in current scholarship on terma is that accounts of modern treasure revelation are rare, despite the fact that terma continues to be revealed in the present.
Blondeau, Anne-Marie. 1980. "Analysis of the Biographies of Padmasambhava according to Tibetan Tradition: Classification of Sources", in Tibetan Studies in Honour of Hugh Richardson, Proceedings of the International Seminar on Tibetan Studies, Oxford, 1979, edited by Michael Aris and Aung San Suu Kyi, pp. 45-52. Warminster, England: Aris and Phillips. A brief account of the way in which contradictory biographies of Padmasambhava are accounted for and classified.
Davidson, Ronald M. 2005. Tibetan Renaissance: Tantric Buddhism in the Rebirth of Tibetan Culture, New York: Columbia University Press. Chapter 6: Treasure Text, the Imperial Legacy and the Great Perfection (210-243).
Dorje, Gyurme. 1987. “The Guhyagarbhatantra and its XIVth Century Tibetan Commentary, phyogs bcu mun sel.” Ph.D. thesis at the School of Oriental and African Studies, University of London. This is the principal Mahāyoga Tantra and was a target for polemical attacks on the Nyingma movement. Particularly focus on Chapter 15 for the Guhyagarbha's variation on the Rudra myth in its account of the origin and function of Buddhist wrathful deities.
Dowman, Keith (trans). 1978. The Legend of the Great Stupa of Boudhanath Kathmandu : Diamond Sow Publication. The summary on Virgo: The legend of the great stupa of Boudhanath near Kathmandu. Translated from the Tibetan terma of Sngags-'chang Sakya-bzang-po.
Dudjom Rinpoche, Jikdrel Yeshe Dorje. 1991. The Nyingma School of Tibetan Buddhism: Its Fundamentals and History, Volume One. Translated and edited by Gyurme Dorje with the collaboration of Matthew Kapstein. Boston: Wisdom Publications. This contains biographies of Nyingma lamas during the time period 599-774 and refutation of polemics directed against the Nyingma school (887-942). Griffiths Review
Germano, David, and Gyatso, Janet. “Longchenpa and the Possession of the Ḍākinīs.” In Tantra in Practice. Ed. David Gordon White. Princeton: Princeton University Press, pp. 239-265. 2000. An abridged translation of The Luminous Web of Precious Visions (mThong snang rin po che ‘od kyi drva ba) by Padma Ledreltsel (Longchenpa), a depiction of a ritual empowerment into esoteric Tantric practices, as well as a brief discussion of the treasure tradition and the role of Dakinis.
Hanna, Span. 1994. “Vast as the Sky: the Terma Tradition in Modern Tibet” in Tantra and Popular Religion in Tibet, edited by Geoffrey Samuel, Hamish Gregor and Elisabeth Stutchbury pp 1-13. New Delhi: International Acadamy of Indian Culture and Aditya Prakashan. A first-hand account of a treasure revelation that took place in September 1986 in eastern Tibet.
Heller, Amy. 2001. “Terma of Dolpo: the Secret Library of Pijor" (rediscovery of 14th-15th Century manuscripts at Pijor, and efforts to restore Nesar Monastery and preserve its library) Orientations vol. 32 no. 10., Dec 2001, pp 64-71.
Prats, Ramon. 1980. "Some Preliminary Considerations Arising from a Biographical Study of the Early gTer-ston" in Tibetan Studies in Honour of Hugh Richardson, Proceedings of the International Seminar on Tibetan Studies, Oxford, 1979, edited by Michael Aris and Aung San Suu Kyi, pp. 256-260. Warminster, England: Aris and Phillips. A brief overview of some of the issues surrounding early treasure revealers and treasure texts. Of special importance is the implication that the texts represent an expression of dissent against the Sakyapa.
Reynolds, John M. (trans.). 2000. Self Liberation Through Seeing With Naked Awareness Ithaca, N.Y. : Snow Lion Publications. According to the publishers: "A text belonging to the same cycle of teachings as The Tibetan Book of the Dead, this instruction on the method of "self-liberation" presents the essence of Dzogchen, "the Great Perfection," regarded in Tibet as the highest and most esoteric teaching of the Buddha. Teaching the attainment of Buddhahood in a single lifetime, this text was written and concealed by Guru Padmasambhava in the eighth century and rediscovered six centuries later by Karma Lingpa. The commentary by the translator is based on the oral teachings of Namkhai Norbu Rinpoche and Lama Tharchin Rinpoche." Snow Lion Publications
Ruegg, David. 1984. “Some Problems in the Transmission of Vajrayana Buddhism in the Western Himalaya About the Year 1000”. In Acta Indologica vol. 6, pp. 369-381. This traces down some references to supposed heretical tantric figures in Western Tibet in the 11th century.
______ 1990. “The terma Tradition of the Nyingmapa School” Tibet Journal vol. 15 no. 4, Winter 1990, pp. 149-158.
Aris, Michael. 1989. Hidden Treasures and Secret Lives : a Study of Pemalingpa (1450-1521) and the Sixth Dalai Lama (1683-1706). London: Kegan Paul International. Aris examines the autobiography of Pemalingpa, a Bhutanese treasure-revealer and one of the most important figures in Bhutanese history, and the "secret" biography of the Sixth Dalai Lama. He argues that Pemalingpa's revelations were fraudulent and that the secret biography is based on the claims of someone who impersonated the real Sixth Dalai Lama. Sherburne Review Thurman Review
Gyatso, Janet. 1998. Apparitions of the Self: The Secret Autobiographies of a Tibetan Visionary. Princeton: Princeton University Press. This is a study of the secret autobiographies of Jigme Lingpa, an 18th century Nyingma terton. It includes a translation of two of his autobiographies and an analysis of the autobiographical genre in Tibet. Jackson Review
Kunsang, Eric Pema (translator). 1993. The Lotus-Born: The Life of Padmasambhava. Boston: Shambhala. According to the publishers, this is the first English translation of "the complete story of how Buddhism was planted in Tibet. The Lotus Born is a translation of a biography that was concealed as terma treasure…Also included are "A Clarification of the Life of Padmasambhava" by Tsele Natsok Rangdröl, an extensive glossary and index, and a bibliography of Tibetan and English sources."
Martin, Dan. 2001. Unearthing Bön Treasures: Life and Contested Legacy of a Tibetan Scripture Revealer. Leiden: Brill.
Karmay, Samten Gyaltshen. 1998. The Arrow and the Spindle: Studies in History, Myths, Rituals and Beliefs in Tibet. Kathmandu: Mandala Book Point.
Davidson, Ronald M. 2003. “Imperial Agency in the Gsar-ma Treasure Texts During the Tibetan Renaissance: The Rgyal po bla gter and Related Literature.” In Tibetan Buddhist Literature and Praxis: Studies in Its Formative Period, 900-1400, edited by Ronald M. Davidson and Christian Wedemeyer, pp. 125-148. Leiden: Brill. An overview of early explanations of Terma. Davidson argues that interpretations of early Terma should not be confounded with models from the 18th and 19th century. Instead, he argues that they were initially understood as the legacy of the Tibetan emperors and served to reestablish sacred spaces and the Imperial identity.
______ 2002. “Gsar-ma Apocrypha: Gray Texts, Oral Traditions, and the Creation of Orthodoxy.” In The Many Canons of Tibetan Buddhism, edited by Helmut Eimer and David Germano, pp. 203-24. Leiden: Brill.
Gyatso, Janet. 1986. "Signs, Memory and History: A Tantric Buddhist Theory of Scriptural Transmission" in The Journal of the International Association of Buddhist Studies, volume 9, number 2, pp. 7-35
______ 1993. "The Logic of Legitimation in the Tibetan Treasure Tradition" in History of Religions, volume 33, number 2, pp. 97-134.
______ 1994. “Guru Chos-dbang’s Gter ‘Byung Chen Mo: An early Survey of the Treasure Tradition and Its Strategies in Discussing Bon Treasure” in Tibetan Studies: Proceedings of the 6th Seminar of the International Association for Tibetan Studies, edited by Per Kvaerne, vol. I, pp. 533-44. Oslo: Institute for Comparative Research in Human Culture. An introduction and overview of the gTer 'byung chen mo, composed by Guru Chos-dbang (1212-1270). Among the earliest theoretical studies of the Treasure tradition, the text is important because it typifies the way in which the Treasure tradition was legitimized in the thirteenth century and illustrates the way in which the Bon Treasure tradition was understood and classified. That Guru Chos-dbang classifies Bon treasures in the same way as Buddhist treasures underscores the fluidity of the relationship with the Bon tradition.
______1996. “Drawn from the Tibetan Treasury: The gTer ma Literature” in Tibetan Literature: Studies in Genre, edited by José Ignacio Cabezón and Roger R. Jackson, pp. 147-69. Ithaca, N.Y.: Snow Lion.
Neumaier-Dargyay, Eva. 1977. The Rise of Esoteric Buddhism in Tibet. Delhi: Motilal Banarsidas. In a review, Nathan Katz explains that this is an introduction to and translation of a chapter of a Tibetan work by Dudjom Rinpoche. He writes, "The author and translator open up for the reader this unique tradition, with a lucid Tibetan analysis of why these texts were concealed in the first place, what it means to be a gter ston, and the prophetic aspects of the tradition." Review
Kapstein, Matthew, T. 1989. "The Purifactory Gem and Its Cleansing: A Late Tibetan Polemical Discussion of Apocryphal Texts". In History of Religions, Vol. 28.
______ 2000. The Tibetan Assimilation of Buddhism: Conversion, Contestation, and Memory. Oxford: Oxford University Press. Ch. 8 The Imaginal Persistence of the Empire (141-162) Terma: Indian background, Buddha voice
Mayer, Robert. 1994. “Scriptural Revelation in India and Tibet: Indian Precursors of the gTer-ma Tradition.” In Tibetan Studies: Proceedings of the 6th Seminar of the International Association for Tibetan Studies, edited by Per Kvaerne, vol. I, pp. 533-44. Oslo: Institute for Comparative Research in Human Culture. Mayer argues that "the gter-ma tradition is primarily a Tibetan elaboration of Buddhist systems already well established in India many centuries before the introduction of Buddhism to Tibet." In other words, the predominant academic interpretation of the Treasure tradition rests upon a historical/sociological account of 11th century Tibet and should be expanded to include an understanding of the way in which these methods are in line with Indian scriptural traditions.
Paul, Robert. 1982. The Tibetan Symbolic World. Chicago & London: The University of Chicago Press. A resolutely Freudian reading of everything. Pp. 151-187 (Padmasambhava). Mumford Review
Thondup, Tulku. 1986. Hidden Teachings of Tibet: An Explanation of the Terma Tradition of the Nyingma School of Buddhism. London: Wisdom Publications. According to the publishers, "Included is a text written by the third Dodrup Chen Rinpoche which explains aspects and stages of the process of concealment and discovery of termas. It is a unique analysis of the transmission of wisdom represented by this type of sacred literature." Wisdom Publications
Davidson, Ronald M. 1990. “An Introduction to the Standards of Scriptural Authenticity in Indian Buddhism.” In, Chinese Buddhist Apocrypha, edited by Robert E. Buswell, pp 291-325. Honolulu: University of Hawai’i Press. While this chapter does not directly discuss Terma, it provides an overview of the underlying issues of authenticity and the ways in which developments in Buddhist doctrine have historically been legitimized.
_______1991. “Reflections on the Maheśvara Subjugation Myth: Indic Materials, Sa-skya-pa Apologetics, and the Birth of the Heruka". In The Journal of the International Association of Buddhist Studies, vol. 14, no. 2, pp. 197-235.
Kapstein, Matthew, T. 1992. "Samantabhadra and Rudra: Innate Enlightenment and Radical Evil in Tibetan Rnying-ma-pa Buddhism." In Discourse and Practice, edited by David Tracy, pp. 51-82. Albany, NY: State University of New York Press.
Lopez, Donald. 1995. "Authority and Orality in the Mahayana". In Numen, vol. 42 no. 1, pp. 21-47. Padmasambhava narratives
Macqueen, Graeme. 1982. “Inspired Speech in Early Mahayana Buddhism II.” Religion vol. 12 no. 1, pp. 49-65.
NOTE: the following are not restricted to the Renaissance period.
Famous Tertöns include Nyima Özer (nyi ma 'od zer, listed below) Zhang Tashi Dorjé (zhang bkra shis rdo rje), Nakla Sögyel (nag bla bsod rgyal), Jamgön Kongtrül (jam mgon kon sprul), Nyima Drakpa (nyi ma grags pa), Ratnalingpa (ratna gling pa), and Pemalingpa (pad ma gling pa).