mkhyen brtse'i bka' 'bum
The Khyentse Kabum, in twenty-four volumes, consists of Khyentse Wangpo's personal writings on a remarkably wide variety of topics, along with an additional volume containing biographies written about the master included as an addendum. Famed as one of the primary instigators of the so-called ris med movement that spread through eastern Tibet in the 19th century, Khyentse Wangpo's nonsectarian bona fides are fully and magnificently on display in the Khyentse Kabum. His works touch upon the width and breadth of the Tibetan Buddhist philosophical and religious traditions available in his time, including all four major Buddhist schools as well as Bön. Compositions that only reveal his lack of bias towards these various aspects of the Tibetan tradition, but also an earnest appreciation for their uniqueness. Though the bulk of these works are concerned with Buddhist practices, ritual processes, liturgical arrangements, and advanced spiritual instructions, they also include histories of traditions and institutions, biographies of teachers, and even pilgrimage guidebooks to Tibet's sacred sites. Furthermore, he wrote about seemingly all aspects of the five major and five minor fields of knowledge (rig gnas chen po lnga dang rig gnas chung lnga), with such varied topics as logic, grammar, poetry, medicine, astrology, divination, as well as the specifications for the creation of ritual substances, religious art, amulets, and the construction of stūpas and the like. Perhaps, one of the more fascinating aspects of Jamyang Khyentse Wangpo's expansive oeuvre is that it includes works from throughout his life. Therefore, we not only get a sense of Khyentse Wangpo as the consummate scholar or as the infinitely confident treasure revealer, but also as a young man in the prime of his studies, sat among his fellow monks taking notes on what is being taught. Though it is perhaps this aspect of Khyentse Wangpo as a writer that links these various roles he played over the course of his life together. And though his signature changed over the decades, from his seemingly earliest work signed as "young Jigme" (gzhon nu abha ya) to the more familiar "Mighty Khyentse" to his use of his esoteric names bestowed upon him in visions and his characterization of himself as "the Lake-born Guru's favorite servant" (mtsho skyes bla ma dgyes pa'i 'bangs), his dedication to the craft of the written word seems to have remained a constant preoccupation of his.
The collection also includes volumes of his more personal writings, such as letters and correspondences with prominent figures of his day and an abundance of verses written as offerings or upon request, such as entreaties for the longevity of teachers or for the swift return of those that were recently deceased. Here we also get a taste of his role as a teacher, with endless examples of the personal advice and instructions he offered to his students in short pithy missives. Much of this material provides us a glimpse into the inner life of Khyentse Wangpo, with devotional works praising and supplicating the masters of the past and present, as well as an even more intimate layer of access with the inclusion of his numerous vajra songs (rdo rje'i thol glu) that echo from the depths of his spiritual accomplishment, and other compositions presented as expressions of his realization (rtogs pa brjod pa).
As for the structure of the Khyentse Kabum, the topical outline (sa bcad) divides the collection into eleven sections, which are charcaterized in the Tibetan as follows:
- A collection of praises and supplications, which is like music to delight the victorious ones and their heirs, along with prayers for longevity and entreaties for the swift return of deceased masters that are like endless cloud banks of the ocean of spiritual qualities.
- A collection of discourses on various topics, which is like a ship that allows one to embark upon an ocean of learning. Included within, as ornaments, are a series of letters offering advice to the disciples of the buddhas and bodhisattvas that are like massive clouds of jewels.
- The inner sciences that are the essence of the intent of the sūtras and tantras, which are like clouds of the ocean of the profound meaning, including an extensive series of annotations that condense the scriptural works related to the vinaya, sūtras, abhidharma, and the tantras of both the old and new schools.
- Excellent explanations that clearly demonstrate the true meaning of the sūtras and tantras, which are like the luminous rays that emanate from the actual spheres of the sun and moon.
- The cycle of sādhanas and ritual arrangements related to a vast array of deities, which are like a precious trove of the two accomplishments that are the glorious emblems of Vajrasattva. Included within are both the new schools and the old schools, first the cycle of the new schools and second a variety of sādhanas, activity practices, and pith instructions of the three roots of the ancient translation tradition of the great secret vajrayāna.
- Clarifications on all the major and minor sciences that provide access to a clear understanding, which is like a lake to delight the goddess Sarasvatī.
- Compositions on the history of development of the Dharma, the biographies of a wide variety of scholar-practitioners, monastic chronicles and official correspondences, and so forth, which is like an amazingly delightful garden.
- Explanations of various important topics, which are like a powerful monarch capable of granting our every wish.
- A cycle of guru yoga practices and profound vajra songs, which is like a spontaneously arisen secret treasury of indestructible luminosity.
- A cycle of personal advice and instructions, which is like an ambrosia that benefits others.
- A cycle of various catalogues of sacred sites along with dedications, prayers, and invocations of auspiciousness, which are like enlightened activities that completely pervade peace and existence and magnificently bestow virtue and excellence.
Browse by sa bcad section
| Section 1 | དང་པོ། བསྟོད་ཚོགས་གསོལ་འདེབས་སྲས་བཅས་རྒྱལ་བ་དགྱེས་པའི་རོལ་མོ་ཡོན་ཏན་རྒྱ་མཚོ་མཐའ་ཡས་པའི་སྤྲིན་དང་ཞར་བྱུང་ཞབས་བརྟན་གསོལ་འདེབས་དང་། མྱུར་འབྱོན་སྐོར།
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| Section 2 | གཉིས་པ། གཏམ་གྱི་ཚོགས་རིག་གཞུང་རྒྱ་མཚོར་འཇུག་པའི་གྲུ་རྫིང་ནོར་བུའི་སྤྲིན་ཆེན་པོའི་ནང་གསེས་སངས་རྒྱས་དང་བྱང་ཆུབ་སེམས་དཔའ་སྲས་དང་སློབ་མར་བཅས་པ་ལ་འཕྲིན་དུ་གསོལ་བའི་གཏམ་ཕྱོགས་ཀྱི་རྣ་རྒྱན།
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| Section 3 | གསུམ་པ། ནང་དོན་རིག་པ་མདོ་སྔགས་ཀྱི་དགོངས་བཅུད་མཐའ་ཡས་པ་ཟབ་དོན་རྒྱ་མཚོའི་སྤྲིན་གྱི་ནང་གསེས་གསར་རྙིང་གཉིས་ཀྱི་འདུལ་མདོ་མངོན་པ་སྔགས་ཀྱི་ཟིན་བྲིས་ལུང་བཏུས་རབ་ཏུ་མང་པོ་བཞུགས་པ་ལ།
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| Section 4 | བཞི་པ། མདོ་སྔགས་ཀྱི་དོན་ཐད་ཀར་གསལ་བར་སྟོན་པ་ལེགས་བཤད་ཉི་ཟླའི་དཀྱིལ་འཁོར་ཡང་དག་སྣང་བའི་འོད་ཟེར་སྐོར།
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| Section 5 | ལྔ་པ། ལྷག་པའི་ལྷ་རབ་འབྱམས་ཀྱི་སྒྲུབ་ཐབས་ཆོ་ག་ཁྲིགས་ཀྱི་སྐོར་རྡོ་རྗེ་སེམས་དཔའི་དཔལ་འཛིན་གྲུབ་གཉིས་རིན་པོ་ཆེའི་མཛོད་ཀྱི་ནང་གསེས་གསར་རྙིང་གཉིས་ལས་དང་པོ་གསར་མའི་སྐོར། གཉིས་པ་གསང་ཆེན་རྡོ་རྗེ་ཐེག་པའི་སྔར་འགྱུར་རྙིང་མའི་རྩ་བ་གསུམ་གྱི་སྒྲུབ་ཕྲིན་མན་ངག་སྣ་ཚོགས་བཞུགས་པའི་ནང་གསེས།
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| Section 6 | དྲུག་པ། རིག་པའི་གནས་ཆེ་ཆུང་གི་གསལ་བྱེད་བློ་གསལ་འཇུག་ངོགས་དབྱངས་ཅན་དགྱེས་པའི་རོལ་མཚོ།
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| Section 7 | བདུན་པ། ཆོས་ཀྱི་བྱུང་ཚུལ་ལས་བརྩམས་པའི་ལོ་རྒྱུས་དང་། མཁས་གྲུབ་དུ་མའི་རྣམ་ཐར་སྣ་ཚོགས་དང་། གདན་རབ་ཆབ་ཤོག་སོགས་ངོ་མཚར་ཀུན་དགའི་སྐྱེད་ཚལ།
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| Section 8 | བརྒྱད་པ། ཉེར་མཁོ་སྣ་ཚོགས་འདོད་འབྱུང་བསམ་འཕེལ་དབང་གི་རྒྱལ་པོ།
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| Section 9 | དགུ་པ། བླ་མའི་རྣལ་འབྱོར་དང་། ཟབ་དོན་རྡོ་རྗེའི་གླུའི་སྐོར་རང་བྱུང་འོད་གསལ་རྡོ་རྗེའི་གསང་མཛོད།
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| Section 10 | བཅུ་པ། ཞལ་གདམས་བསླབ་བྱའི་སྐོར་གཞན་ཕན་བདུད་རྩི།
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| Section 11 | བཅུ་གཅིག་པ། གནས་རྟེན་དཀར་ཆག་སྣ་ཚོགས་དང་། བསྔོ་སྨོན་ཤིས་བརྗོད་ཀྱི་སྐོར་ཕྲིན་ལས་མཁའ་ཁྱབ་སྲིད་ཞིའི་དགེ་ལེགས་དཔལ་སྟེར།
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