The first of the seven authoritative transmissions is the lineage of teachings passed down orally from one teacher to the next (bka' nas bkar brgyud). In the case of the Khyentse Kabab this term seems to have different connotations. On the one hand, it refers to teachings that Khyentse Wangpo received in a complete form and was thus able to transmit to others as a lineage holder. Again, these categories reference the way in which these teachings were received by him, literally "came down" (babs), so in this sense these are teachings and practice cycles he received in the customary way from a teacher. In another sense, we generally find under this heading Khyentse Wangpo's works that are connected to long established Buddhist traditions, thus it is similar to the way in which the Nyingma school uses the term Kama (bka' ma), but in a more inclusive way to refer to the entirety of the Buddhist tradition that developed in Tibet. Thus we see examples of earth treasures, such as Minling Terchen's Heart Practice of Glorious Vajrasattva (dpal rdo rje sems dpa' thugs kyi sgrub pa), alongside his explanations of canonical Mahāyāna and Tantric works, as well works on specific Tibetan schools and scholars, included under this category. This section also incorporates many of Khyentse Wangpo's vajra songs (rdo rje'i thol glu)- poetic expressions intended to distill an essential understanding of their subject matter. Therefore, the oral tradition referred to here also represents Khyentse Wangpo's capacity to clearly comprehend traditional Buddhist teachings and transmit them. This is in line with how Kongtrul explains this first authoritative transmission in his secret biography of Khyentse Wangpo, as an aptitude, or proficiency, that was acquired by Khyentse Wangpo in the wake of the visionary encounter with Guru Rinpoche that occurred in his sixteenth year. According to Kongtrul's account:
- "...due to his singular focus on performing supplications to Guru Rinpoche he was able to effortlessly acquire and gain experiential understanding of the teachings of Sūtra and Tantra, of the New Schools and the Ancient School, of the Kama and Terma traditions, along with their ripening empowerments, liberating instructions, and supportive reading transmissions, including those that are widely renowned and even the lineages that had become exceedingly rare, and by explaining and propagating them he was able to rekindle the flame of these teachings, which constitute the first authoritative transmission."[1]
49 Texts
ཀ་ 9 417-418
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སྨིན་གླིང་རྡོར་སེམས་བརྒྱུད་འདེབས། smin gling rdor sems brgyud 'debs
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གཏེར་བདག་གླིང་པ་འགྱུར་མེད་རྡོ་རྗེ་ (Gter bdag gling pa 'gyur med rdo rje) |
ཀ་ 15 607-618
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སྨིན་གླིང་རྡོར་སེམས་ཀྱི་རུས་སྦྱོང་ངག་འདོན། smin gling rdor sems kyi rus sbyong ngag 'don
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འཇམ་དབྱངས་མཁྱེན་བརྩེའི་དབང་པོ་ ('jam dbyangs mkhyen brtse'i dbang po) |
ཀ་ 18 647-648
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སྔགས་སྲུང་མའི་གཏོར་འབུལ་ཁྱེར་བདེ། sngags srung ma'i gtor 'bul khyer bde
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གཏེར་བདག་གླིང་པ་འགྱུར་མེད་རྡོ་རྗེ་ (Gter bdag gling pa 'gyur med rdo rje) |
ཀ་ 19 649-650
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གཏེར་སྲུང་བདུད་བཙན་ཀླུ་གསུམ་གྱི་གསོལ་མཆོད། gter srung bdud btsan klu gsum gyi gsol mchod
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གཏེར་བདག་གླིང་པ་འགྱུར་མེད་རྡོ་རྗེ་ (Gter bdag gling pa 'gyur med rdo rje) |
ཁ་ 20 117-125
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གཞན་སྟོང་དབུ་མའི་རྣམ་བཞག་སྙིང་པོར་དྲིལ་བ། gzhan stong dbu ma'i rnam bzhag snying por dril ba
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འཇམ་དབྱངས་མཁྱེན་བརྩེའི་དབང་པོ་ ('jam dbyangs mkhyen brtse'i dbang po) |
ཁ་ 25 151-152
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ཁ་སྦྱོར་བདུན་ལྡན་རྒྱལ་བ་རྡོ་རྗེ་འཆང་སོགས། kha sbyor bdun ldan rgyal ba rdo rje 'chang sogs
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འཇམ་དབྱངས་མཁྱེན་བརྩེའི་དབང་པོ་ ('jam dbyangs mkhyen brtse'i dbang po) |
- ↑ This particular wording is from the abbreviated biography of Khyentse Wangpo found in Kongtrul's collection of tertön biographies, commonly known as the Tertön Gyatsa, which is included in the Rinchen Terdzö. See gter ston brgya rtsa'i rnam thar, p. 687. Though a similar description can also be found in rje btsun bla ma thams cad mkhyen cing gzigs pa 'jam dbyangs mkhyen brtse'i dbang po kun dga' bstan pa'i rgyal mtshan dpal bzang po'i rnam thar mdor bsdus pa ngo mtshar u dum+ba ra'i dga' tshal, p. 220.