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KAGYUPA TRADITION

Milan Shakya
MA in Buddhist Studies
Tribhuvan University, Kirtipur

I. ETYMOLOGY OF KAGYUPA

‘bka’ brgyud pa’ (Kagyupa) is literally composed of two words. bka (ka) conveys the meaning of
transmission (agama) or the Words of the Buddha (buddhavacana) and brgyud pa means the
lineage holder.

In other words, Kagyupa can also mean the practitioners who follow the words of the Buddha.
To add some background information, Dagpo Rinpoche or Gampopa, received the instructions of
the Kadampa lineage of Atisa. Later on he practiced the instructions of Mahamudra, which came
from Marpa through Milarepa. He put together these instructions, or ka. Those who practice this
lineage, or gyu, take their name from these instructions, and so are called Kagyu. This is one way
of explaining the name.

Another interpretation is that since Tilopa received the four traditions of oral instructions, or ka,
then this lineage, or gyu is called the Kagyu The Kagyu tradition came from Jetsun Naropa and
Maitripa in India to Marpa Lotsawa in Tibet. This lineage is mainly connected with the tantras of
Anuttarayoga, or Sarma Tantras which include such a vast number of instructions. However the
primary meditation instructions can be summarized in two parts: the Six Yogas of Naropa as the
path of skillful means, and the practice of Mahamudra as the path of liberation.

II. HISTORICAL BACKGROUND

The Kagyu (bka’ brgyud) school traces its lineage back to the Indian tantric sage Tilopa (988-
1069), one of the 84 mahasiddhas of India who is said to have received instructions directly from
Vajradhara (Dorje Chang). Vajradhara is the primordial buddha, the dharmakaya buddha.
Vajradhara, depicted as dark blue in color, expresses the quintessence of buddhahood itself.
Vajradhara represents the essence of the Sakyamuni Buddha’s realization of enlightenment.
Historically, Prince Siddhartha attained enlightenment under the bodhi tree in Bodhgaya over
2500 years ago and then manifested as the Buddha. According to Buddhist cosmology, he was
the Fourth Historic Buddha of this fortunate eon. Prince Siddhartha's achievement of
enlightenment, the realization, or wisdom of enlightenment itself, is called the dharmakaya, the
body of truth. When he expresses that realization through subtle symbols, his realization is called
the sambhogakaya, the body of enjoyment. When such realization manifested in more accessible
or physical form for all sentient beings as the historical Shakyamuni Buddha, it is called the
nirmanakaya, the body of manifestation.
The dharmakaya, synonymous with Vajradhara Buddha, is the source of all the
manifestations of enlightenment. Vajradhara is central to the Kagyu lineage because Tilopa
received the Vajrayana teachings directly from Vajradhara, the dharmakaya buddha. Thus, the
Kagyu lineage originated from the very nature of buddhahood.

III. INTEGRATION OF THE KADAM SCHOOL

The four great Schools are the branches of Dakpo kagyu tradition which the name given to the
systematization of the lineages of teaching transmitted through Gampopa (sgam po pa) (1079-
1153), the profound scholar and spiritual master whose life was predicted by Lord Sakyamuni
Buddha. The Buddha told one his followers, a physician, Candrapradipa kumara that in the
future,he would again be a physician bhiksu, only this time in a northern country by the side of
the river Lohita and would establish a meditation school. Gampopa, a skilled physician, was first
a Kadampa bhiksu who received teachings from Jayondag, Jayulwa, Geshe Nyugrumpa, Shawo
Gangpa and Geshe Chakregonkhapa. He studied the”graded path” (lamrim) teachings of Atisa
and the teachings of Dromtonpa. He became a holder of the Kadampa lineage. Later he received
the Kagyupa teaching on Mahamudra and the “Six Yogas of Naropa” from Milarepa. After that
he was called “two streams become one” (ka chyag chu bo nyi dre). Gampopa organized these
lineages into an organic whole, giving his name, Dakpo Lharje (dwag po lha rje), “the doctor
from Dakpo” to the school he formed, which thus became known as the Dakpo Kagyu. After
Gampopa’s demise, the “Four Great and the Eight Lesser Schools” emerged.

IV. THE FOUR GREAT AND THE EIGHT LESSER SCHOOLS (CHE SHI CHUNG GYA)

The Kagyu school is traditionally divided into “the Four great and the Eight lesser schools.” The
former derive from Gampopa and his nephew Takpo Gomtsul (1116-1169). The Four Great
Schools are:
1) Karma Kagyu of Karma Kamtsang founded by Dhusum Khyenpa (1110-1193), who was
later recognized as the first of the Karmapa lamas
2) Tsalpa Kagyu which was founded by Shang Tsalpa, and derives its name from the
District of Tsel
3) Baram Kagyu, which was founded by Darma Wangchuk and
4) Phagdru Kagyu which was founded by Phagmo Drupa Dorje Gyalpo (1110-1170), a
disciple of Gampopa.

(1) The Kamtsang (kam tshang) or Karma (kar ma) Kagyu : The First Karmapa, Düsum
Khyenpa (1110-1193), who was one of the main students of Gampopa, founded this lineage of
the Kagyu School. In 1139 C.E., at the age of thirty, Düsum Khyenpa met Gampopa and became
his disciple. This tradition has remained strong and successful due mainly to the presence of an
unbroken reincarnate line of the founder, the successive Karmapas. All the successive
incarnations of the Karmapas are very well know in every part of Tibet and among all Tibetan
Buddhist practitioners, for their accomplishments in meditation, scholarship, and the activities of
benefiting beings.
His Holiness the Sixteenth Gyalwa Karmapa, Rangjung Rigpe Dorje (1924-1981) was the
head of the entire Kagyu tradition. His incarnation, His Holiness the Seventeenth Gyalwa
Karmapa, is now living in India as an exiled Tibetan refugee.

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The Karma Kagyu lineage has played a very important role in preserving and continuing, not
only the Karma Kagyu, but also the entirety of the Kagyu transmissions that have been passed
down from Marpa, Milarepa, and Gampopa. The Karma Kagyu lineage is the most influential of
the Tibetan buddhist lineages outside Tibet, and this tradition is studied and practiced all around
the world today.

(2) The Tsalpa (tshal pa) Kagyu : Lama Zhang Darma Dag, otherwise known as Yudakpa
Tsondu Dakpa (1123-1193), whose main teacher was Wangom Tsultrim Nyingpo, a student of
Gampopa, founded this tradition. He is also the founder of Gungthang monastery and had many
learned students.

(3) The Barom ('ba' rom) Kagyu : Barom Darma Wangchuk, a student of Gampopa, founded
this tradition. He was also the founder of Barom monastery in the northern Latö region of Tibet
and the name of the tradition came from this.

(4) The Phaktru ('phag gru) Kagyu : Deshek Phakmo Trupa Dorje Gyalpo (1110-1170), who
was one of the main students of Gampopa and is especially known for his realization and
transmission of the Mahamudra lineage, founded this lineage of the Kagyu school. He also
founded a monastery in the Phakmo area, which was later called Densa Thil. Many additional
schools of Kagyu lineage grew from Phakmo Drupa's disciples.

The Eight Lesser Schools are :

1. Drikung Kagyu
2. Taglung Kagyu
3. Yamsang Kagyu
4. Throphu Kagyu
5. Shugseb Kagyu
6. Yelpa Kagyu
7. Martsang Kagyu
8. Drugpa Kagyu

1. Drikung Kagyu (’bri gung bka’ brgyud), founded by Kyura Rinpoche, fourished in Drikung
Monastery; among its outstanding teachers is Rinchen Phuntsok, a noted scholar and prolific
writer who explicated both Nyingma and Kagyu teachings. The Drikung school was one of the
largest of all Kagyu subschools, but has become much smaller in recent times. Drikung Kyapgön
Chetsang Rinpoche (b. 1946), who resides in Dehradun, India, is the present head of the
Drikhung Kagyu lineage.

2. Taglung Kagyu (stag lung bka’ brgyud) was founded in the Taglung valley by Taglung
Thangpa Tashi pal (1142- 1210), a master of Mahamudra. The name of the school is taken from
its center, Taglung Monastery, in turn named for its location. Nga Wang Drakpa, a later scholor,
was in the Taglung lineage. Although the Taglung school was very large, and one of the most
important of the Kagyu schools, it is now considerably reduced in size. Taglung Shapdrung
Rinpoche, is presently heads the lineage, along with Taklung Matul Rinpoche and Tsatrul
Rinpoche.

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3. The Yamsang Kagyu (gyam bzang bka’ brgyud) school was founded by Yeshe Sengge,
whose principal disciple, Yamsang (b. 1169) founded the Yamsang monastery. Yeshe Sengge
was a highly realized Kagyu siddha, one of many outstanding siddhas in this tradition.

4. Throphu Kagyu (khro phu bka’ brgyud) was founded by two brothers, Rinpoche Gyaltsa and
Kundan Repa, both disciples of Phagmo Drupa. The name of the tradition was derived from the
the Throphu monastery established by Rinpoche Gyaltsa. Their nephew, known as Throphu
Lotsava, a disciple of the Kashmiri Pandita Sakyasri, was a prolific writer and an important
translator.

5. Shugseb Kagyu (shugs gseb bka’ brgyud) was founded by Gyergom Tsultrim Senge (1144-
1204), who was a student of Phakmo Trupa. He founded the Shuksep monastery in 1181 C.E., in
the Nyephu area in the Chushur region of central Tibet, from whence comes the name of the
lineage.

6. Yelpa Kagyu (yel ba bka’ brgyud) was founded by Yeshe Tseg, who established the
monasteries of Shar Dorje Wang, Ho Yelphug, and Jang Tana.

7. Martsang Kagyu (smar tshang bka’ brgyud) was founded by Marpa Rinchen Lodro in Kham.

8. Drugpa Kagyu (’brug pa bka’ brgyud) was founded by Drupchen Lingrepa Pema Dorje
(1128-1188), a student of Phakmo Trupa, and his disciple Chöje Tsangpa Gyare Yeshe Dorje,
(1161-1211). They founded the first seat of this lineage, Namdruk Monastery in central Tibet.
Later, Kunkhyen Pema Karpo (1527-1592) founded the Druk Sang-ngak Chöling in southern
Tibet, which became the main seat of this lineage. The Drugpa eventually developed three
subschools known as the Bar Drug (Upper). The Bar Drugpas followed in the footsteps of Tsang
pa Gyare (1161-1211), who founded the Longdol and Relung Monasteries, as well as the Drug
monastery in Namyi Phu, from which the school takes its name. Many distinguished scholars
arose in this lineage, including Sangye Dorje, Bo Khepa and Padma Karpo. The Bar Drug
lineage was transmitted to Bhutan by Nga Wang Namgyal (1594-1651), where it has been
strongly continued.
The Me Drugpa was founded by Lo Repa Darma Wangchuk, a disciple of Tsangpa Gyare.
Their main centers were U ri and Sengge ri Monasteries, both founded by Lo Repa. The To
Drugpa, founded by Gotsangpa Gonpo Dorje, also a discipleof Tsangpa Gyare, was continued
by his many disciples. Among them were the siddhas Orgyenpa, Yanggonpa and the
distinguished scholar Ba reba Gyaltsen Palsang.
Kapgön Drukchen Rinpoche, who lives in Darjeeling, India, is the present head of the
lineage. This lineage, adopted as the state religion of the Kingdom Of Bhutan, originally was
brought there by the great Drukpa Kagyu master Shaptrung Ngakwang Namgyal and flourished
in Bhutan throughout the centuries. His Holiness Je Khenpo of Bhutan and the present King of
Bhutan Jigme Senge Wangchuk are the head of Drukpa Kagyu in Bhutan.
At one time the Kagyu flourished throughout Tibet, although their numbers diminished in
later years. Apart from the main School, today subschools like only Drugpa, Drikung and
Taglung survive, and the new lineage Shangpa Kagyu should be added to the list.

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V. SHANGPA KAGYU

The Shangpa Kagyu, one of the main Kagyu lineages, was founded by the great yogi, Khyungpo
Nyaljor (978-1079). Khyungpo Nyaljor traveled to Nepal where he met Acharya Sumati and
received training as a translator and then traveled to India. He received teachings from one
hundred and fifty scholars and yogis and mastered the vajrayana teachings. Khyungpo Naljor's
main teachers are Sukhasiddha, Rahulagupta and Niguma, the consort of Naropa. When he
returned to Tibet, he received the monastic vows from the Kadampa master, Langri Thangpa.
Khyungpo Naljor established many monasteries in the regions of Phenyul and the "Shang"
area of the Tsang region of Tibet, and therefore, the lineage he founded came to be known as the
"Shangpa" Kagyu. He continued his activities of teaching and propagating the Shangpa Kagyu
lineage for over thirty years in Tibet. He had many students and passed down the lineage he
received, which continues today.
Some of the main practices of the Shangpa Kagyu lineage are Chakrasambhava, Hevajra,
Mahamaya, Guhyasamaja, the Six Doctrines of Niguma, Mahamudra, the Six-armed and the
White Mahakala, and others. After settling in the Shang valley in Tibet, Khyungpo (also known
as Lama Shangpa) instructed over seven hundred disciples and scholars in Sutras, sastras, logic
and the stages of the path (lamrim). Together with Shonnu Drupa and Gyalton Dumde, he
compiled the teachings which were the foundation for the Shangpa lineage, known as the ‘seven
treasures lineage’, in reference to Khyungpo and his six spiritual sons.

VI. THE KARMA KAGYU LINEAGE OF AS THE DOMINANT LINEAGE OF KAGYU

The Karma Kagyu school has had a long and glorious history in which it has established itself
as the supreme Kagyu sect under the leadership of Gyalwa Karmapas. It has spread from Ladakh
to China, and now to the West. The Black Hat (shanag) line of the Karmapas has been aided and
supported by the three chief incarnation lines of the sect: The Red Hat Shamar (zhwa dmar -
shamar), Situ and Gyaltsab tulkus. In addition, numerous other scholars, yogins and visionaries
have contributed to the splendor of the tradition. Notable among these have been the Jamgon
Kongtrul and Pawo tulkus.
Karmapa means "the one who carries out buddha-activity" or "the embodiment of all the
activities of the buddhas." The Karmapas have incarnated in this form of nirmanakaya, or
manifestation body, for seventeen lifetimes, as of the present, and all have played the most
important role in preserving and propagating the Buddhist teachings of Tibet. The arrival of a
master who would be known as the Karmapa was been prophesied by the historic Buddha
Shakyamuni and the great tantric master of India, Guru Padmasambhava. Throughout the
centuries, Karmapas have been the central figure in the continuation of the vajrayana lineage in
general and Kagyu lineage in particular, and have played a very important role in the
preservation of the study and practice lineages of Buddhism.
The Lord Buddha Shakyamuni has foretold the coming of the Karmapa in various sutras and
tantras. Only a few of the buddhist masters are prophesied in the sutras and tantras and the
Karmapa was certainly one of them.
The following prophecies were compiled by Rinchen Palzang and appear in his work entitled
The All-Illuminating Mirror: An Index of Tsurphu Monastery.

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From the relative point of view, he manifests as the tenth level (bhumi) Bodhisattva and an
emanation of Avalokiteshvara or Chenrezik. The Karmapas have manifested in countless
different emanations through the centuries.
His Holiness the Sixteenth Gyalwang Karmapa dedicated a major part of his activity to the
preservation of scriptures: staring with the Kagyur, translated words of the Buddha (approx. 108
volumes), and Tengyur, translations of the commentaries to the words of Buddha by the Indian
masters (approx. 214 volumes). His Holiness reprinted the Derge edition in New Delhi and
distributed the Kagyur freely to all the Tibetan monasteries in India, Nepal, Bhutan, Tibet, and
USA, and Tengyur at the basic costs of printing to all the monasteries. This was a historic deed
of His Holiness-no Tibetan masters of the past ever distributed the Kagyur freely to all the
monasteries. His Holiness also undertook the work of preserving the writings of great Tibetan
masters, including all the works of Karmapas that were available, and propagated them in exile
India through teaching, giving transmissions, and printing the scriptures.
One of the most unique attributes of the Karmapa's is the Black Crown, which
symbolizes the activity of the direct lineage of the Karmapas. The list of 17 Karmapas are as
follows:

1. Düsum Khyenpa (1110 - 1193) :


2. Karma Pakshi (1204 - 1283)
3. Rangjung Dorje (1284 - 1339)
4. Rolpe Dorje (1340 - 1383)
5. Deshin Shekpa (1384 - 1415)
6. Thongwa Dönden (1416 - 1453)
7. Chödrak Gyatso (1454 - 1506)
8. Mikyö Dorje (1507 - 1554)
9. Wangchuk Dorje (1556 - 1603)
10. Chöying Dorje (1604 - 1674)
11. Yeshe Dorje (1676 - 1702)
12. Jangchub Dorje (1703 - 1732)
13. Dudul Dorje (1733 - 1797)
14. Thekchok Dorje (1798 - 1868)
15. Khakyab Dorje (1871 - 1922)
16. Rangjung Rigpe Dorje (1924 - 1981)
17. Orgyen Trinley Dorje

XIII. PHILOSOPHY AND PRACTICES OF KAGYU TRADITION

As already made clear, the Dharma Lord Gampopa or Dhagpo Lhaje had received teachings of
Kadam Tradition from the Kadampa master. Later he became the Kadam lineage holder.
Afterwards, he met Milarepa and became his outstanding disciple. Milarepa transmitted all his
teachings to him, including Six Yogas of Naropa and Mahamudra. Thereafter Gampopa
combined both Kadam teachings and Mahamudra and formed a new Dhakpo Kagyu lineage
from which sprang four major and eight minor Kagyupa traditions. This union can best be
reflected in his lamrim text Jewel Ornament of Liberation (Lamrim Thargyen). David Snellgrove
writes :

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“To the main practice of Kagyu lineage, i.e. Mahamudra and six yogas of Mahayana
tradition, the main practice of bodhicitta of Kadampa tradition as taught by Atisa is added
like that of yeast used for making local wine, without which one cannot make any
spiritual progress or one cannot in any aspect yield any fruit. Thus Gampopa succeeded
in combining the secret tantric teachings transmitted by Marpa and Milarepa with already
established monastic traditions of Kadampas. Without the latter there would be no
Kagyupa religious orders as such, as there would have been no organized community life.

Because of Gampopa’s amalgamation of both elements, and this is the probable reason that the
Kagyu lineage continues to be one of the most dynamic orders of Tibetan Buddhism. The
example. As for the Kadam teachings like Lojong, and other graded path teachings, we have
already discussed them in detail in the previous unit. In this way, these teachings are also the
indispensable practice of the Kagyupa masters. We are discussing only the meditation practices
of Kagyupa tradition.

The philosophical training of monks in Kagyu monasteries consists mainly of the study of the
Perfection of Wisdom, Madhyamika, Valid Cognition, Discipline and Phenomenology common
to all traditions, except that each tradition has its own monastic texts and commentaries to
facilitate understanding of the original Indian texts.

The Kagyu lineage practices the quintessential points of both sutra and tantra teachings, with
a special focus on the tantric teachings of the Vajrayana and Mahamudra teachings. In this
tradition, there are two major paths: (1) the path of skilful means and (2) the path of liberation.

As already said, the primary meditation instructions of Kagyupa can be summarized into two
parts : The Six Yogas of Naropa as the path of skillful means, and the practice of Mahamudra as
the path of liberation.

1. The Six Yogas of Naropa (na ro cho drug)

The path of skillful means, or a first stages of completion stage practice, is the practice of the Six
Yogas of Naropa. It is said to be the profound and quick path that actualises the pristine wisdom
of Mahamudra by means of methods such as generating bliss (Jamgon Kongtrul, The Rime
Philosophy, p. 173). These practices come from the tradition of Naropa, and they are done by
very gifted, qualified and diligent disciples. These practices are chiefly based on five specific
tantras: Cakrasamvara, Hevajra, Mahamaya, Catuhpitha and Guhyasamaja. The Six Yogas are
the essence of these tantras put together with the Kalacakra Tantra in general. The Six Yogas are
sometimes called the Path of Skillful means related with the Tantras. The Six yogas are:

1. Heat Yoga (skt. canḍāli, tib. tum mo naljyor)


2. Illusory Body (skt. māyādeha, tib. gyu lu)
3. Dream Yoga (skt. svapnayoga, tib. mi lam naljyor)
4. Clear Light (skt. prabhāsvara yoga, tib. ö sal)
5. Intermediate State (skt. antarābhava yoga, tib. bar do)
6. Transference of consciousness (skt. saṅkramaṇa, tib. pho ba)

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Now we will briefly describe the Six Yogas, its lineages according to Ven. Ringu Tulku and
Jamgon Kongtrul Rinpoche.

Tilopa (988-1069 AD), the first guru of the Kagyu lineage, received the teaching of the Six
Yogas from various Gurus. How he received has already been described in the lineage section.
Naropa (1016)-1100 AD) received the lineage of six Yogas from Tilopa and he along with his
sister Niguma expounded the teachings so much so that the teachings became known as the Six
Yogas of Naropa and Six Yogas of Niguma, both of which are still preserved in Kagyu
Teachings. Marpa, the translator (1012-1097 AD), carried them to Tibet and through his noted
disciple the saint poet Milarepa (1040-1123 AD) spread to all sub-sects of Kagyu School. The
teachings have been zealously guarded and secretly transmitted for the last thousand years. They
are still preserved in the original form as an oral tradition which is transmitted only after
thorough preparation so that they may not be wasted or confused. The ahapramana-samaya-
nama-dakini-upadesa (ka yong dak pai tse ma don yi yi ge sang ba khandro i man gnag) with its
commentary by Marpa, forms the principal work of the Six Yogas. Among the 30 odd different
kinds of literature on this topic available in India are the earlier and later Kapes (bka’-dpe)
written by Tilopa and Naropa respectively.
Tibetan saints and scholars, of course, wrote many commentaries later on. But it should be
pointed out here that despite the vast literature available one cannot practice the Six Yogas
without the assistance and unmistaken guidance of an experienced Guru.
Of these practices, it is said that Inner Heat is the root of the path, Illusory Body is the central
pillar of the path, Dream Yoga measures progress on the path, Clear Light is the essence of the
path, the Intermediate State brings confidence on the path, Transference of Consciousness is the
guide on the path.

2. Mahamudra (cha gya chen po)

The second part of the completion stage, the path of liberation, is the practice of Mahamudra. All
Kagyu schools emphasize the primacy of Mahamudra, which literally means “great seal.”
According to the Kagyu masters, Mahamudra is the essence of all Buddhist teachings. Khenpo
Konchog Gyaltsen describes it,

Mahamudra... is the Buddha nature, the basic mind within all sentient beings. To know it
is to know the true nature of all phenomena, and to actualize it is to become a Buddha, to
be one with all the Buddha qualities

Like the practice of dzogchen in Nyingma, the path of Mahamudra involves directly realizing
the luminous nature of mind. This is said by Kagyu teachers to be the supreme of all Buddhist
teachings and the most rapid path of all paths to enlightenment.
In order to penetrate the mysteries of Mahamudra, it is necessary to find an enlightened
teacher, a person who has successfully traversed the path to enlightenment and thus acquired the
ability to look directly into the minds of students and skillfully guide them past the pitfalls they
encounter on the path. The successful disciple must have a strong renunciation or a strong
desire to transcend the sufferings of cyclic existence, a strong Bodhicitta or well-developed
compassion for the suffering of other sentient beings, and a high level of intelligence or
sanskara, and most importantly, an intense and unwavering faith in the lama or guru.

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Sutra Mahamudra comes mainly from the instructions of Maitripa and has three aspects:
nature, definition, and categories. Its nature has seven qualities, but all these can be summarized
as non-dual wisdom, which is profound and clear and pervades all of samsara and nirvana. As for
its definition, it is called mudra because all phenomena of samsara, nirvana, and the path cannot
go beyond it. It is called maha or “great” because there is no phenomenon that is superior to it.
Then, for its categories, there are three: the ground, the path and the result

Mahamudra practice is divided into three aspects: basis, path and fruit (bhumi, marga and phala).
The basis is correct understanding, which is founded on realizing the nature of mind. The
meditator calms the mind through meditation that stabilizes it and thus begins a process of
disengagement from the habitual tendencies of random, deluded thoughts. This is expanded by
means of the practices of the path, which involve meditation on the nature of mind. The fruit is
the culmination of the process, in which one actualises the potential for Buddhahood inherent in
the nature of mind.

IX. KAGYU SEATS IN TIBET AND EXILE

The original seat of Marpa Lotsawa is in the Lhodrak region of southern Tibet. Not too far from
there, one can still see the nine-story tower built by his heart disciple, Milarepa. Milarepa, the
greatest yogi of Tibet, practiced at many different mountain caves in the Himalayas, not only in
Tibet, but also in some regions of Neapal. Lord Gampopa, the heart disciple of Milarepa, built
his monastery at Dhaklha Gampo, in the area of Dhakpo in southern Tibet, which became the
first monastic seat of the Kagyu lineage. These are the most sacred seats or places of the
forefathers of the Kagyu lineage.
All the chief disciples of Gampopa and the students of Phakmo Trupa developed monastic
seats throughout Tibet. One of the principal seats is the Tsurphu Monastery, in the Tölung valley
of central Tibet, founded by the First Karmapa Düsum Khyenpa (1110-1193). This became one
of the most important seats of the entire Kagyu lineage, and was maintained this place
throughout the centuries. In exile, His Holiness the 16th Gyalwang Karmapa founded the
Rumtek Monastery in Sikkim, India, which has become the main seat and the most important
place for the Kagyu lineage in exile.
Many of these monasteries were destroyed either in 1959, during the communist invasion
of Tibet or later at the time of Cultural Revolution. They have now been rebuilt in full or in part
with the help of local devoted Tibetans as well as support from the buddhist communities in
China, or outside. The masters from these monasteries have also established their exile seats in
India, Nepal, and Bhutan, from where they preserve the lineage and train younger generations of
lamas and reincarnate masters.

X. CONCLUSION

There are actually eight traditions that were introduced into Tibet over the course of time. They
are : Ngagyur Nyingma, The Kadam and the New Kadam (Gelug), The Lamdre or Sakya, Marpa
Kagyu , Shangpa Kagyu, Shije and Chod, the Jordruk or Six-branched practice of Vajra Yoga or

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Jonangpa, Dorje Sum gyi Nyendrup or Approach and Accomplishment of the Three Vajras or
Orgyenpa. Among them, only Nyingma, Sakya, Gelug and Kagyu survives to the present day.
These four major traditions have imbibed the practices of the remaining four traditions.
Academically they are presented distinctively or are taken to differ from each other, but from the
perspective of practice lineage, the difference lies only in their priority of the certain tantras. In
this way, Kagyupa also follows the same line, i.e. is not different from the remaining three as far
as the practical lineage is concerned, all of which practice, renunciation, bodhicitta and correct
view of emptiness which are the major prerequisite to the Tantra.

As we have seen in this article, Kagyupa also derives from the Indian Siddha lineage and was
disseminated into Tibet by Marpa Chokyi Lodro or Marpa Lotsava, Milarepa, the Tibet's great
yogi and Gampopa. Gampopa amalgamated the Kadampa lineage into this tradition. So we can
say that the Kagyupa tradition derives from the two lineages, one from Tilopa and another from
Atisa. Kagyupa tradition epitomises the three different lifestyle of its forefathers, Marpa as a
householder Ngagpa, Milarepa as a renunciate Yogi and Gampopa as a monk. This shows that
dharma can be practiced in any of the three lifestyles whichever suits the practitioners the best.

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BIBLIOGRAPHY

Rai, Meenakshi, Kadampa School in Tibetan Buddhism, New Delhi: Saujanya Publications, 2006

Gyaltsen, Khenpo Konchog (tr.), The Great Kagyu Masters, New York: Snow Lion Publications,
1990

Thinlay, Karma, The History of the Sixteen Karmapas of Tibet, Boulder: Norbu Publications,
1980

Tulku, Ringu – The Ri-me Philosophy of Jamgon Kongtrul the Great : A Study of the Buddhist
Lineages of Tibet, Boston: Shambhala Publications, 2006

Tulku, Tarthang – Crystal Mirror Volume VI, Berkeley: Dharma Publishing, 1984

Rangdrol, Tsele Natsok – Lamp of Mahamudra, Kathmandu: Rangjung Yeshe Publications, 1988

Powers, John – Introduction to Tibetan Buddhism, New York: Snow Lion Publications, 1995.

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Internet Resources:

http://en.wikipedia.org/wiki/Kagyu
http://www.kagyuoffice.org
http://www.tibet.com/Buddhism/kagyu.html
http://en.wikipedia.org/wiki/Pawo
http://en.wikipedia.org/wiki/Six_yogas_of_Naropa
http://en.wikipedia.org/wiki/Tai_Situpa
http://www.dhagpo-kagyu.org/anglais/gksh-ang/sham_incarnation/who_is_shamarpa.htm
http://en.wikipedia.org/wiki/Karmapa
http://en.wikipedia.org/wiki/Shamarpa
http://www.thdl.org/texts/reprints/bot/bot_1982_01_06.pdf

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