mkhyen brtse'i bka' babs: Difference between revisions
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| class="p-3" | ''As a great river, those seven authoritative transmissions,''<br>''Shall descend to the king and heir who shall have their share.''<br>''They will perform great deeds to protect the doctrine in dark times,''<br>''And the sunlight of the profound and vast will shine pervasively''. | | class="p-3" | ''As a great river, those seven authoritative transmissions,''<br>''Shall descend to the king and heir who shall have their share.''<br>''They will perform great deeds to protect the doctrine in dark times,''<br>''And the sunlight of the profound and vast will shine pervasively''. | ||
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The "king and heir" (''mnga' bdag yab sras'') refers to the past life attributions of Khyentse Wangpo and Chogyur Lingpa, whom were believed to have been the Dharma King Trisong Deutsen (chos rgyal khri srong lde'u btsan) and his son Lhase Damdzin Murub Tsenpo (lha sras dam 'dzin mu rub btsan po), respectively. 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 or origins of the teachings themselves. Hence, the earth or mind treasures of earlier revealers may here be categorized as rediscovered treasures or even among the oral tradition, as this is how they came down to Khyentse Wangpo. In other words, these categories are demonstrative of how Khyentse Wangpo received a certain set of teachings and propagated them to the descendants of his lineage. | The "king and heir" (''mnga' bdag yab sras'') refers to the past life attributions of Khyentse Wangpo and Chogyur Lingpa, whom were believed to have been the Dharma King Trisong Deutsen (chos rgyal khri srong lde'u btsan) and his son Lhase Damdzin Murub Tsenpo (lha sras dam 'dzin mu rub btsan po), respectively. 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 or origins of the teachings themselves. Hence, the earth or mind treasures of earlier revealers may here be categorized as rediscovered treasures or even among the oral tradition, as this is how they came down to Khyentse Wangpo. In other words, these categories are demonstrative of how Khyentse Wangpo received a certain set of teachings and propagated them to the descendants of his lineage. | ||
Revision as of 17:36, 10 August 2021
The Khyentse Kabab collection, in twenty-two volumes, is structured around the notion of the seven types of authoritative transmission (bka' babs bdun) that were considered an essential aspect of Khyentse Wangpo's unique endowment as a highly influential promulgator of the Buddhist teachings. In his biography of Khyentse Wangpo, Jamgön Kongtrul mentions an early reference to this set of seven in an unnamed work by Thangtong Gyalpo that prophesied the arrival of Khyentse Wangpo, referring to him as "bka' babs bdun ldan mdo sngags gling," which references his treasure revealer (gter ston) title, Pema Ösel Dongak Lingpa (Pad+ma 'od gsal mdo sngags gling pa), along with the epithet "Possessor of the Seven Authoritative Transmissions" (bka' babs bdun ldan). However, one of the most commonly cited references to these seven comes from another prophecy (lung bstan) found in the treasure revelation of Chogyur Lingpa, The Sacred Teachings of the Three Series of the Great Perfection (Dam chos rdzogs pa chen po sde gsum), which states:
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- 670 texts cataloged in this collection.
