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THE KAGYU TRADITION
The Kagyu, or followers of the lineage of Orally Transmitted Precepts (bka’-brgyud), derive primarily from
two sources: the great translator Marpa Chökyi Lodrö (1012-99), and Khyungpo Nyaljor (978-1079). Most
of the later developments of the Kagyu are based on the more renowned and more widely practiced
lineages instigated by Marpa. A small fraction of practitioners are following the other original form
initiated by Khyungpo Nyaljor, the tradition called Shangpa Kagyu.
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The Tibetan translator Marpa travelled three times to India and four
times to Nepal in search of religious teachings. He spent seventeen years
in India and studied with many masters and yogis, among them principally
Naropa and Maitripa. Naropa (1016-1100) himself originally set out to get
the most profound teachings from an accomplished master.
He found them in his teacher Tilopa (988-1069), who taught him the Four
Commissioned Lineages (bkha-babs-bshi) concerning the inner heat,
Karmamudra, illusory body and clear light. After practicing accordingly he
became a Mahasiddha. As a result, from studying with his teacher,
Naropa, Marpa brought the whole set of teachings, tantras and
Mahamudrato Tibet. Marpa’s unique position as a teacher is reflected by
Milarepa, Tibet’s foremost yogi. |
Milarepa (1040-1123) became the student of Marpa at a very crucial point of his life.
Recognizing Marpa as his teacher, he took on to heartbreaking activities to purify his negativities,
and engaged in very severe and diligent practice until he attained enlightenment.
Since then Milarepa is seen as Tibet’s unparalleled yogi and remains an inspiration to thousands.
His Hundred Thousand Songs of Realization are probably the single most widely read text in Tibet.
Milarepa was given responsibility for Marpa’s meditation lineage, while others became holders of the
teaching lineage. This is why the dual system of philosophical training and the meditation training
(bshad grva and sgrub grva) are found in Kagyu monasteries.
Milarepa’s main students were Gampopa and Rechungpa. Gampopa (1084-1161), also known as Dagpo
Lhaje and a great practitioner himself, wrote the Jewel Ornament of Liberation. It is a text that combines
the Mahamudra teachings and the Kadampa’s tradition of the Stages of the Path (Lam Rim) teachings.
He received the teachings and practice of the Great Seal (Mahamudra) and the Six Yogas of Naropa
from Milarepa, and synthesized them into one lineage. This resultant lineage came to be known as the
Dagpo Kagyu lineage.
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The Dagpo Kagyu lineage gave rise to four different schools, which were founded by illustrious students
of Gampopa: Tselpa, Barom, Karma and Phagtru Kagyu. The names of these lineages are associated
with the founders of the traditions or the places where the first monastery of the tradition was built.
Foremost among Gampopa’s students and founders of two schools were Dusum Khyenpa, the First
Karmapa (1110-93), and Phagmo Trupa Dorje Gyelpo (1110-70).
The Karma Kagyu tradition was founded by the First Karmapa, Dusum Khyenpa. This tradition has
remained strong and successful in large part due to the presence of an unbroken line of successive
reincarnations of the Karmapas; it is the oldest recognized line of successive incarnations. Famous
amongst them were the Second Karmapa Pakshi, the Third Karmapa Rangjung Dorje, the Eighth
Karmapa Mikyö Dorje and the Ninth Karmapa Wangchug Dorje. The Sixteenth Karmapa Rangjung Rigpe
Dorje (1924-81), who in exile only was appointed the head of the whole Kagyu tradition, has
re-established the Karma Kagyu tradition in exile, and had a large following among Westerners.
The eminent Phagmo Trupa Dorje Gyelpo, another of the main students of Gampopa, was particularly
renowned for his realization and transmission of the Mahamudra teachings. His disciples attained high
realization and had many students in their turn, and from these students of Phagmo Trupa eight
lineages of sub-schools emerged. This is why the Kagyu tradition is structured into four main schools
and the eight Phagtru Kagyu sub-schools. Among these eight, only Drikung, Taglung, and Drukpa
Kagyu have survived to the present day. The other five traditions have ceased to exist as separate
institutions, although a few lamas of the other Kagyu traditions may still maintain some of their
teaching lineages.
The Drikung Kagyu, founded by Kyoba Jigten Sumgön (1143-1217), is presently headed by the 37th
successor, Drikung Kyabgön Chetsang Rinpoche; he has rebuilt the main monastery in Dehra Dun.
The Drukpa Kagyu tradition originates from Ling Repa (1128-89) and is headed by the 12th Drukchen
Rinpoche, who has re-established its monastery in Darjeeling, India. The Taglung Kagyu derives its
origin from Taglung Thangpa Tashi Pel (1142-1210) and is being re-established in exile.
The foremost monasteries in Tibet were, for the Karma Kagyu, Tsurpu monastery in central Tibet. It was
the seat of the successive Karmapas, and was founded in 1189 by the First Karmapa. The main seat for
the Drikung Kagyupas was Drikungthil, about 150 km east of Lhasa, and was founded in 1179 by the
first Drikungpa, Jigten Gönpo Rinchenpel. Another important monastery was Sang-Ngag Chöling, the seat
of the Drukpa Kagyu.
The other original form of Kagyu, Shangpa Kagyu, has its origins in Khyungpo Nyaljor (instead of Marpa).
Dissatisfied with his training in Bön and Dzogchen practices, Khyungpo Nyaljor left for Nepal and India.
He became a translator, and after having received teachings and transmissions from one hundred and
fifty scholar-adepts, he is said to have mastered the entire doctrine as well as meditation on it. Besides
receiving practical guidance from masters in human form, he also received transmissions from the
dakinis (celestial beings). After returning to Tibet, he received the vows of a monk from the Kadampa
master Langri Thangpa. In accordance with the prophecies of the dakinis, he established the Shang-
Shong monastery at Yeru Shang, in central Tibet. As a result the tradition came to be known as Shangpa
Kagyu. Amongst the latter Shangpa lineage, it was Tsurton Wangi Dorje from whom Buton Rinchen Drup
obtained the lineage of the Guhyasamaja Tantra that was subsequently passed down to Tsongkhapa,
the founder of Gelug. The principal contemporary exponent of this tradition was the late Kalu Rinpoche
(1905-1989), one of the leading Kagyu meditation masters of the last century.
While there are many lineages and sub-schools within the Kagyu it should be noted that their
fundamental principles are based on the Six Yogas of Naropa and Mahamudra. Their differences are
only due to the slightly distinct individual approaches to these fundamental teachings.
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