mkhyen brtse'i bka' babs: Difference between revisions
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|header=རྫོང་སར་འཇམ་དབྱངས་མཁྱེན་བརྩེའི་དབང་པོའི་བཀའ་བབས། | |header=རྫོང་སར་འཇམ་དབྱངས་མཁྱེན་བརྩེའི་དབང་པོའི་བཀའ་བབས། | ||
|subheader=mkhyen brtse'i bka' babs | |subheader=mkhyen brtse'i bka' babs | ||
|description= | |description= | ||
The ''Khyentse Kabab'' in twenty-two volumes is structured around the notion of the seven types of transmission (''bka' babs bdun'') that were considered an essential aspect of Khyentse Wangpo's unique dispensation as a highly influential promulgator of the Buddhist teachings. | |||
These seven are: 1) Oral Tradition (''bka' ma''), 2) Earth Treasure (''sa gter''), 3) Rediscovered Treasure (''yang gter''), 4) Mind Treasure (''dgongs gter''), 5) Recollection (''rjes dran''), 6) Pure Vision (''dag snang''), and 7) Aural Lineage (''snyan brgyud''). These types of transmission are common in certain Tibetan traditions, however this specific set of seven seem to have originated with Khyentse Wangpo. Though he does also apply them to the revelations of Chogyur Lingpa in the biographical prayer he composed for this master after his passing. It should also be noted that these seven, as they apply to this collection, are categorized according to Khyentse Wangpo's role as a conduit of a particular teaching or practice rather than being indicative of the nature of the teachings themselves. In other words, these categories are demonstrative of how Khyentse Wangpo received a certain set of teachings. | |||
|categories=mkhyen brtse'i dbang po's writings | |categories=mkhyen brtse'i dbang po's writings | ||
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Revision as of 14:10, 4 August 2021
The Khyentse Kabab in twenty-two volumes is structured around the notion of the seven types of transmission (bka' babs bdun) that were considered an essential aspect of Khyentse Wangpo's unique dispensation as a highly influential promulgator of the Buddhist teachings.
These seven are: 1) Oral Tradition (bka' ma), 2) Earth Treasure (sa gter), 3) Rediscovered Treasure (yang gter), 4) Mind Treasure (dgongs gter), 5) Recollection (rjes dran), 6) Pure Vision (dag snang), and 7) Aural Lineage (snyan brgyud). These types of transmission are common in certain Tibetan traditions, however this specific set of seven seem to have originated with Khyentse Wangpo. Though he does also apply them to the revelations of Chogyur Lingpa in the biographical prayer he composed for this master after his passing. It should also be noted that these seven, as they apply to this collection, are categorized according to Khyentse Wangpo's role as a conduit of a particular teaching or practice rather than being indicative of the nature of the teachings themselves. In other words, these categories are demonstrative of how Khyentse Wangpo received a certain set of teachings.
