Kagyupa Tradition

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 (9881069), 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) (10791153), 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. (2)

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. 2. 3. 4. 5. 6. 7. 8.

Drikung Kagyu Taglung Kagyu Yamsang Kagyu Throphu Kagyu Shugseb Kagyu Yelpa Kagyu Martsang Kagyu 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. (3)

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 (11441204), 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. (5)

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 : (6)

“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. 2. 3. 4. 5. 6.

Heat Yoga (skt. canḍāli, tib. tum mo naljyor) Illusory Body (skt. māyādeha, tib. gyu lu) Dream Yoga (skt. svapnayoga, tib. mi lam naljyor) Clear Light (skt. prabhāsvara yoga, tib. ö sal) Intermediate State (skt. antarābhava yoga, tib. bar do) 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-samayanama-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. (8)

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 (9)

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.

g]uL, /d]zrGb| – kb\dfs/kf]–lj/lrtf k"j{of]u–l6Kk0fL, ;f/gfyM s]Gb|Lo pRr ltAatL lzIff ;+:yfg, !((& 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