Kagyu
Part of a series on |
Tibetan Buddhism |
---|
Part of a series on |
Vajrayana Buddhism |
---|
Part of a series on |
Mahāyāna Buddhism |
---|
Part of a series on |
Buddhism |
---|
The Kagyu school, also transliterated as Kagyü, or Kagyud (
The Tibetan Kagyu tradition gave rise to a large number of independent sub-schools and lineages. The principal Kagyu lineages existing today as independent schools are those which stem from Milarepa's disciple,
The main teachings of the Kagyus include Mahamudra and the Six Dharmas of Naropa.
Nomenclature, orthography and etymology
Strictly speaking, the term bka' brgyud "oral lineage", "precept transmission" applies to any line of transmission of an esoteric teaching from teacher to disciple. There are references to the "Atiśa kagyu" for the Kadam or to "Jonang kagyu" for the Jonang and "Ganden kagyu" for the Gelug sects.[3] Today, however, the term Kagyu almost always refers to the Dagpo Kagyu and, less often, to the Shangpa Kagyu.
"Kagyu" and "Kargyu"
In his 1970 article Golden Rosaries of the Bka' brgyud schools, E. Gene Smith discusses the two forms of the name, Wylie: bka' brgyud and Wylie: dkar brgyud:
A note is in order regarding the two forms Dkar brgyud pa and Bka' brgyud pa. The term Bka' brgyud pa simply applies to any line of transmission of an esoteric teaching from teacher to disciple. We can properly speak of a Jo nang Bka' brgyud pa or Dge ldan Bka' brgyud pa for the Jo nang pa and Dge lugs pa sects. The adherents of the sects that practice the teachings centering around the Phyag rgya chen po and the Nā ro chos drug are properly referred to as the Dwags po Bka' brgyud pa because these teachings were all transmitted through Sgam po pa. Similar teachings and practices centering around the Ni gu chos drug are distinctive of the Shangs pa Bka' brgyud pa. These two traditions with their offshoots are often incorrectly referred to simply as Bka' brgyud pa. Some of the more careful Tibetan scholars suggested that the term Dkar brgyud pa be used to refer to the Dwags po Bka' brgyud pa, Shangs pa Bka' brgyud pa and a few minor traditions transmitted by Nā ro pa, Mar pa, Mi la ras pa, or Ras chung pa but did not pass through Sgam po pa. The term Dkar brgyud pa refers to the use of the white cotton meditation garment by all these lineages. This complex is what is normally known, inaccuratly, as the Bka' brgyud pa. Thu'u kwan Blo bzang chos kyi nyi ma sums up the matter: "In some later 'Brug pa texts the written form 'Dkar brgyud' indeed appears, because Mar pa, Mi la, Gling ras, and others wore only white cotton cloth. Nevertheless, it is fine if [they] are all called Bka' brgyud." At Thu'u kwan's suggestion, then, we will side with convention and use the term "Bka' brgyud."[3]
One source indicates:
[T]he term "Kagyu" derives from the Tibetan phrase meaning "Lineage of the Four Commissioners" (ka-bab-shi'i-gyu-pa). This four-fold lineage is
- the illusory body and transference yogas of the Guhyasamaja and Chatushpitha Tantra, transmitted through Tilopa, Nagarjuna, Indrabhuti, and Saraha;
- the dream yoga practice of the
Mahamaya from Tilopa, Charyapa, and Kukuripa;- the clear-light yoga of the Chakrasamvara, Hevajra, and other Mother Tantras, as transmitted from Hevajra, Dombipa, and Lavapa; and
- the inner-heat yoga, Kamadevavajra, Padmavajra, Dakini, Kalpabhadra, and Tilopa.[4]
Origins
Kagyu begins in Tibet with Marpa Lotsawa (1012–1097) a Tibetan householder who trained as a translator with lotsawa Drogmi Shākya Yeshe (993–1050), and then traveled three times to India and four times to Nepal in search of religious teachings.[5] His principal gurus were the siddhas Nāropa - from whom he received the "close lineage" of mahāmudrā and tantric teachings, and Maitrīpāda - from whom he received the "distant lineage" of mahāmudrā.
Together Marpa, Milarepa and Gampopa are known as "Mar-Mi-Dag Sum" (Wylie: mar mi dwags gsum) and together these three are considered the founders of the Kagyu school of Buddhism in Tibet.
Indian origins
Marpa's guru Nāropa (1016–1100) was the principal disciple of
The Mahāmudrā lineage of Tilopa and Nāropa is called the "direct lineage" or "close lineage" as it is said that Tilopa received this Mahāmudrā realisation directly from the Dharmakāya Buddha Vajradhara and this was transmitted only through Nāropa to Marpa.
The "distant lineage" of Mahāmudrā is said to have come from the Buddha in the form of Vajradara through incarnations of the bodhisattvas
According to some accounts, on his third journey to India Marpa also met Atiśa (982–1054) who later came to Tibet and helped found the Kadam lineage[6]
Marpa and his successors (Marpa Kagyu)
Marpa established his "seat" at Drowolung (Wylie: gro bo lung) in Lhodrak in southern Tibet just north of Bhutan. Marpa married the Lady Dagmema, and took eight other concubines as mudras. Collectively they embodied the main consort and eight wisdom dakini in the mandala of his Yidam, Hevajra. Marpa wanted to entrust the transmission lineage to his oldest son, Darma Dode, following the usual Tibetan practice of the time to transmit of lineages of esoteric teachings via hereditary lineage (father-son or uncle-nephew), but his son died at an early age and consequently he passed his main lineage on through Milarepa. Darma Dode's incarnation as Indian master Tiphupa became important for the future development of Kagyu in Tibet.
Marpa's four most outstanding students were known as the "Four Great Pillars" (Wylie: ka chen bzhi):[7]
- Milarepa (1040–1123), born in Gungthang province of western Tibet, the most celebrated and accomplished of Tibet's yogis, who achieved the ultimate goal of enlightenment in one lifetime became the holder of Marpa's meditation or practice lineage. Among Milarepa's many students were Gampopa (1079–1153), a great scholar, and the great yogi Rechung Dorje Drakpa (1088–1158), also known as Rechungpa[2]
- Ngok Choku Dorje (Wylie: rngog chos sku rdo rje)[8] (1036–1102) - was the principal recipient of Marpa's explanatory lineages and particularly important in Marpa's transmission of the Hevajra Tantra. Ngok Choku Dorje founded the Langmalung temple in the Tang valley of Bumthang district, Bhutan—which stands today.[9] The Ngok branch of the Marpa Kagyu was an independent lineage carried on by his descendants at least up to the time of the Second Drukchen Gyalwang Kunga Paljor (Wylie: 'brug chen kun dga' dpal 'byor, 1428–1476) who received this transmission, and 1476 when Go Lotsawa composed the Blue Annals.[b]
- Tshurton Wangi Dorje (Wylie: mtshur ston dbang gi rdo rje)[10] - (or Tshurton Wangdor) was the principal recipient of Marpa's transmission of the teachings of the Guhyasamāja Tantra. Tshurton's lineage eventually merged with the Shalu Monastery tradition and subsequently passed this down to the Gelug founder Je Tsongkhapa, who wrote extensive commentaries on the Guhyasamāja Tantra.
- Meton Tsonpo (Wylie: mes ston tshon po)
Other important students of Marpa include:
- Marpa Dowa Chokyi Wangchuck (Wylie: mar pa do ba chos kyi dbang phyug).
- Marpa Goleg (Wylie: mar pa mgo legs) who along with Tshurton Wangdor received the Guhyasamāja Tantra.
- Barang Bawacen (Mahāmāyā Tantra.
Jamgon Kongtrul (1813–1899) collected the initiations and sadhanas of surviving transmissions of Marpa's teachings together in the collection known as the Kagyu Ngak Dzö (Tibetan: བཀའ་བརྒྱུད་སྔགས་མཛོད་, Wylie: bka' brgyud sngags mdzod, "Treasury of Kagyu Tantras").
Gampopa
Gampopa (1079–1153), who was a Kadampa monk, is an influential figure in the history of the Kagyu tradition. He combined the monastic tradition and the stages of the path (Lamrim) teachings of the Kadam order with teaching and practice of the Mahāmudrā and the Six Yogas of Naropa he received from Milarepa synthesizing them into one lineage. This monastic tradition came to be known as Dagpo Kagyu—the main lineage of the Kagyu tradition passed down via Naropa as we know it today. The other main lineage of the Kagyu is the Shangpa Kagyu, passed down via Niguma. Gampopa's main contribution was the establishment of a celibate and cenobitic monastic Kagyu order. This was in sharp contrast to the tradition of Marpa and Milarepa which mainly consisted of non-monastic householder or hermit yogis practicing in solitary locations or hermitages. According to John Powers, Marpa "saw the monastic life as appropriate only for people of limited capacities." Gampopa on the other hand, founded Daklha Gampo Monastery (Dwags lha sgam po) and thus allowed the Kagyu teachings to have established training centers and study curricula in a structured monastic setting which was well suited to the preservation of tradition.[11]
Most of the major Kagyu lineages in existence today can be traced through Gampopa.
Following Gampopa's teachings, there evolved the so-called "Four Major and Eight Minor" lineages of the Dagpo (sometimes rendered "Tagpo" or "Dakpo") Kagyu School. This phrase is descriptive of the generation or order in which the schools were founded, not of their importance.
Dagpo Kagyu lineages
The principle Dagpo Kagyu lineages that exist today as organized schools are the
Historically, there were twelve main sub schools of the Dagpo Kagyu derived from Gampopa and his disciples. Four primary branches stemmed from direct disciples of Gampopa and his nephew; and eight secondary branches derived from Gampopa's disciple Phagmo Drupa.[12] Several of these Kagyu traditions in turn developed their own branches or sub-schools.
The terminology "primary and secondary" (early/later) for the Kagyu schools can only be traced back as far as Kongtrul's and other's writings (19th century).[citation needed] The Tibetan terminology "che chung", literally "large (and) small," does not reflect the size or influence of the schools, as for instance the Drikung school was in the 13th century probably the largest and most influential of them, although it is, according to Kongtrul, "secondary".Or it can be taken as early and later schools.[citation needed]
Four primary branches of the Dagpo Kagyu
Karma Kamtsang (Karma Kagyu)
The Drubgyu Karma Kamtsang, often known simply as Karma Kagyu, was founded by one of Gampopa's main disciples Düsum Khyenpa, 1st Karmapa Lama (1110–1193). The figure of Karma Pakshi (1204/6–1283), a student of one of Düsum Khyenpa's main disciples, was actually the first person recognized as a "Karmapa", i.e. a reincarnation of Düsum Khyenpa.[13]
The Karmapas continue to be the heads of the Karma Kagyu order today and remain very influential figures. According to Reginald Ray:
Although in the diaspora the sixteenth Karmapa was considered the “head” of the Kagyu lineage, in Tibet the situation was more decentralized. In spite of the titular role of the Karmapa, even in exile the various surviving Kagyu subschools maintain a high degree of independence and autonomy.
Following the death of Rangjung Rigpe Dorje, 16th Karmapa in 1981, followers came to disagree over the identity of his successor. The disagreement of who holds the current title of Karmapa is an ongoing controversy termed the "Karmapa controversy".
Sub-schools of Karma Kagyu
The Karma Kagyu school itself has three sub-schools in addition to the main branch:[16]
Barom Kagyu
The Barom Kagyu was founded by Gampopa's disciple Barompa Darma Wangchuk (Wylie: 'ba' rom pa dar ma dbang phyug, 1127–1199–1200), who established the Nak River Barom Riwoche Monastery (Wylie: nag chu 'ba' rom ri bo che) in 1160. This school was popular in the Principality of Nangchen in Kham (modern Nangqên County, Yushu Tibetan Autonomous Prefecture, southern Qinghai) where it has survived in one or two pockets to the present day.
An important early master of this school was Tishri Repa Sherab Senge (Wylie: 'gro mgon ti shri ras pa rab seng ge, 1164–1236).
Tulku Urgyen Rinpoche (1920–1996) was a holder of the Barom Kagyu Lineage.
Tshalpa Kagyu
The Tshalpa Kagyu was established by Zhang Yudrakpa Tsöndru Drakpa (Wylie: zhang g.yu brag pa brtson 'gru brags pa, 1123–1193), who founded Tsel Gungtang Monastery (Wylie: tshal gung thang).[17] Lama Zhang was a disciple of Gampopa's nephew Dagpo Gomtsul Tsultim Nyingpo (Wylie: dwags sgom tshul khrims snying po, 1116–1169).
The Tshalpa Kagyu tradition continued to function independently until the 15th century when it was absorbed by the Gelug, who still maintain many of its transmissions.[18] All of the former Tshelpa properties became Gelug possessions under the administration of Sera monastery.
Phagdru Kagyu
The
From 1435 to 1481 the power of the Phagmodrupa declined and they were eclipsed by the Rinpungpa (Wylie: rin spungs pa) of Tsang, who patronized the Karma Kagyu. The Phagmo Drupa monastery of Dentsa Thel "was completely destroyed during the Cultural Revolution in 1966-1978"[20]
Eight Secondary branches of the Dagpo Kagyu
The eight secondary lineages (zung bzhi ya brgyad or chung brgyad) of the Dagpo Kagyu all trace themselves to disciples of Phagmo Drupa. Some of these secondary schools, notably the Drikung Kagyu and Drukpa Kagyu, became more important and influential than others.
Drikung Kagyu
One of the most important of the Kagyu sects still remaining today, the Drikung Kagyu (འབྲི་གུང་བཀའ་པརྒྱུད་པ) takes its name from Drigung Monastery founded by Jigten Sumgön, also known as Drikung Kyopa.
The special Kagyu teachings of the Drikung tradition include the "Single Intention" (Wylie: dgongs gcig), "The Essence of Mahāyāna Teachings" (Wylie: theg chen bstan pa'i snying po), and the "Fivefold Profound Path of Mahāmudrā" (Wylie: lam zab mo phyag chen lnga ldan).
Since the 15th century the Drikung Kagyupa received influence from the "northern terma" (Wylie: byang gter) teachings of the Nyingma tradition.
Lingre Kagyu
Lingre Kagyu refers to the lineages founded by Lingrepa Pema Dorje (Wylie: gling ras pa padma rdo rje) [1128-1188][21] also known as Nephupa after Nephu monastery (sna phu dgon) he founded near Dorje Drak (rdo rje brag) in Central Tibet (dbus). Lingrepa's teachers were Gampopa's disciple Phagmo Drupa Dorje Gyalpo; Rechungpa's disciple Sumpa Repa; and Ra Yeshe Senge, a lineage holder of Ra Lotsawa.
Drukpa Lineage
The Drukpa Lineage was established by Ling Repa's main disciple, Tsangpa Gyare (1161–1211), who established monasteries at Longbol (Wylie: klong rbol) and Ralung Monastery (Wylie: rwa lung). Later, Tsangpa Gyare went to a place called Nam Phu where, legend has it, nine roaring dragons rose from the ground and soared into the sky. The Tibetan word for dragon is Druk (Wylie: 'brug), so Tsangpa Gyare's lineage and the monastery he established at the place became known as the Drukpa and he became known as the Gyalwang Drukpa. This school became widespread in Tibet and in surrounding regions. Today the Southern Drukpa Lineage is the state religion of Bhutan, and in the western Himalayas, Drukpa Lineage monasteries are found in Ladakh, Zanskar, Lahaul and Kinnaur.
Along with the Mahamudra teachings inherited from Gampopa and Phagmo Drupa Dorje Gyalpo, particular teachings of the Drukpa Lineage include the "Six Cycles of Equal Taste" (Wylie: ro snyom skor drug), a cycle of instructions said to have been hidden by Rechung Dorje Drakpa and discovered by Tsangpa Gyare, and the "Seven Auspicious Teachings" (Wylie: rten 'brel rab bdun) revealed to Tsangpa Gyare by seven Buddhas who appeared to him in a vision at Tsari.
Shuksep Kagyu
The Shuksep Kagyu (Wylie: shug gseb bka' brgyud) was established by Gyergom Chenpo Zhönnu Drakpa (Wylie: gyer sgom chen po gzhon nu grags pa, 1090–1171), who founded the Shuksep Monastery in Nyiphu.[22] The Shuksep Kagyu emphasized the Mahamudra teachings of the dohas, spiritual songs of realization by Indian masters such as Saraha, Shavaripa, Tilopa, Naropa and Maitripa. A notable member of this lineage was the nun Shukseb Jetsun Chönyi Zangmo.
Taklung Kagyu
The Taklung Kagyu (Wylie: stag lungs bka' brgyud), named after Taklung Monastery established in 1180 by Taklung Thangpa Tashi Pal (1142–1210).
Trophu Kagyu
The Trophu Kagyu (Wylie: khro phu bka' brgyud) was established by Gyeltsa Rinchen Gön (Wylie: rgyal tsha rin chen mgon, 1118–1195) and Künden Repa (Wylie: kun ldan ras pa, 1148–1217). The tradition was developed by their nephew, Thropu Lotsawa, who invited Pandit Shakyasri of Kashmir, Buddhasri and Mitrayogin to Tibet.
The most renowned adherent of this lineage was Buton Rinchen Drub (1290–1364) of Zhalu,[23] who was a student of Trophupa Sonam Sengge (Wylie: khro phu ba bsod nams sengge)[24] and Trophu Khenchen Rinchen Senge (Wylie: khro phu mkhan chen rin chen sengge).[25] Other notable teachers of this tradition include Chegompa Sherab Dorje (1130?-1200)[26]
Yazang Kagyu
The Yazang Kagyu (Wylie: g.ya' bzang bka' brgyud) founded by Sharawa Kalden Yeshe Sengge (d. 1207). His foremost disciple was Yazang Chöje Chö Mönlam (1169–1233) who in 1206 established the monastery of Yabzang, also known as Nedong Dzong, in Yarlung. The Yazang Kagyu survived as an independent school at least until the 16th century.
Yelpa Kagyu
The Yelpa Kagyu (Wylie: yel pa bka' rgyud) was established by Druptop Yéshé Tsekpa (Wylie: drub thob ye shes brtsegs pa, b. 1134).[27] He established two monasteries, Shar Yelphuk (Wylie: shar yel phug)[28] and Jang Tana (Wylie: byang rta rna dgon).
Shangpa Kagyu
The Shangpa Kagyu (
For seven generations, the Shangpa Kagyu lineage remained a one-to-one transmission.[30] Although there were a few temples and retreat centres in Tibet and Bhutan associated with the Shangpa transmission, it never really was established as an independent religious institution or sect. Rather, its teachings were transmitted down through the centuries by lamas belonging to many different schools.
In the 20th century, the Shangpa teachings were transmitted by the first Kalu Rinpoche, who studied at Palpung Monastery, the seat of the Tai Situpa.
Teaching and practice
View
There are various Kagyu presentations of the right philosophical view depending on the specific lineage.
Some Kagyu lineages follow the
However, as noted by Karl Brunnholzl, several important Kagyu figures have disagreed with the view of "Shentong Madhyamaka", such as
Practice
With regards to presentations of the path, the surviving Dagpo Kagyu schools rely on the Lamrim (stages of the path) format outlined by Gampopa in his Jewel Ornament of Liberation. The practice of Lojong (Mind training) which derives from the Kadam school is also important.[39]
The central meditative practice in Kagyu is Mahamudra, "the Great Seal". This doctrine focuses on four principal stages (the Four Yogas of Mahamudra), namely:
- The development of single-pointedness of mind
- The transcendence of all conceptual elaboration
- The cultivation of the perspective that all phenomena are of a "single taste"
- The fruition of the path, which is beyond any contrived acts of meditation
The central
A central set of practices maintained in the Kagyu schools are the
- tummo – the yoga of inner heat (or mystic heat).[42]
- gyulü – the yoga of the illusory body.
- ösel– the yoga of the clear light or radiant light.
- milam – the yoga of the dream state.
- bardo – the yoga of the in-between.
- phowa – the yoga of the transference of consciousness
Other practices which are taught in the Kagyu schools include:[39]
- Chöd lineage
- Kalachakra (derived from the Jonang lineage)
- White Tara (derived from the Kadam school)
- Practices of deities such as Green Tara, Avalokiteshvara, Vajrakilaya and Padmasambhava (derived from the Nyingma school)
Notes
- : las kyi phyags rgya'i bka babs)
- ^ The hereditary lineages starting from Ngok Choku Dorje's son Ngok Dode (Wylie: rngog mdo sde, b. 1090) up to 1476 AD are detailed in Roerich 1988, pp. 406–414
References
Citations
- ^ Duff, Tony, Gampopa Teaches Essence Mahamudra, p. xii
- ^ a b Powers 2007, p. 402.
- ^ a b Smith & Schaeffer 2001, p. 40.
- ^ Thurman 2003, p. 42.
- ^ Powers 2007, p. 401.
- ^ "Atisha and the Restoration of Buddhism in Tibet by Gurugana Dharmakaranama". Lamayeshe.com. 11 April 2010. Retrieved 10 September 2012.
- ^ Roerich 1988, p. 403.
- ^ "TBRC P0RK1289".
- ^ Dargey, Yonten. History of the Drukpa Kagyud in Bhutan. Thimphu 2001. pg. 58
- ^ "TBRC P3074".
- ^ Powers 2007, pp. 402–405.
- ^ Tenzin Gyatsho, Dalai Lama XIV. The Gelug / Kagyü Tradition of Mahamudra p. 262
- ^ Ray 2002, pp. 181–182.
- ^ Ray 2002, p. 182.
- ISBN 0-7914-4192-X(pbk).
- ^ "Transcriptions of teachings given by His Eminence the 12th Kenting Tai Situpa (2005)". Nic.fi.
- ^ Martin, Dan (2008). "Zhang Yudrakpa Tsondru Drakpa". The Treasury of Lives. Retrieved 6 August 2017.
- ^ Dorje, Gyurme. Jokhang: Tibets most sacred Buddhist Temple . 2010 London, Thames and Hudson . pg. 12
- ISBN 0-86171-307-9
- ^ Stoddard, E Heather (2002) Golden Buddhas from Tibet: Reconstruction of the Façade of a Stupa from Densathil.
- ^ "TBRC P910".
- ^ Martin, Dan (2008). "Gyergom Tsultrim Sengge". The Treasury of Lives. Retrieved 6 August 2017.
- ^ Gyurme Dorje 1999, p. 200.
- ^ "TBRC P3098".
- ^ "TBRC P3099".
- ^ "Chegompa Sherab Dorje - The Treasury of Lives: Biographies of Himalayan Religious Masters". Tibetanlineages.org. Archived from the original on 28 July 2011. Retrieved 10 September 2012.
- ^ "Yelpa Kagyu". The Treasury of Lives. Retrieved 6 August 2017.
- ^ Martin, Dan (2008). "Yelpa Yeshe Tsek". The Treasury of Lives. Retrieved 6 August 2017.
- ^ "Niguma Story". Archived from the original on 9 March 2010. Retrieved 31 October 2010.
- ^ Jamgon Kongtrul 2003, p. 16.
- ^ Stearns 1999, p. 3.
- ^ Stearns 1999, p. 82.
- ^ Ringu Tulku, The Ri-me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet, 2007, pp. 219, 226.
- ^ Brunnholzl 2004, p. 446.
- ^ Brunnholzl 2004, p. 447.
- ^ Brunnholzl 2004, pp. 447–448.
- ^ Brunnholzl 2004, p. 454.
- ^ The Ninth Karmapa Wangchuk Dorje; Dewar, Tyler (translator), (2019), pp. 14, 50, 300.
- ^ a b Roberts, Peter Alan (2011), Mahamudra and Related Instructions: Core Teachings of the Kagyu Schools, Simon and Schuster, p. 5.
- ^ Roberts, Peter Alan (2011), Mahamudra and Related Instructions: Core Teachings of the Kagyu Schools, Simon and Schuster, p. 6.
- ^ Roberts, Peter Alan (2011), Mahamudra and Related Instructions: Core Teachings of the Kagyu Schools, Simon and Schuster, p. 2.
- ^ "UVA Library". www.library.virginia.edu.
Works cited
- Berzin, Alexander (2003). "A Brief History of Drug Sang-ngag Choling Monastery". Retrieved 19 August 2013.
- Brunnholzl, Karl (2004). The Center of the Sunlit Sky: Madhyamaka in the Kagyu Tradition. Snow Lion Publications.
- Dargye, Yonten (2001). History of the Drukpa Kagyud School in Bhutan (12th to 17th Century A.D.). Thimphu, Bhutan. ISBN 99936-616-0-0.)
{{cite book}}
: CS1 maint: location missing publisher (link - Gyurme Dorje (1999). Tibet Handbook: With Bhutan. Footprint Handbooks. ISBN 978-1-900949-33-0.
- ISBN 978-1-932476-01-9.
- ISBN 978-0791403587
- Jamgon Kongtrul (5 November 2003). Timeless Rapture: Inspired Verse of the Shangpa Masters. Snow Lion Publications. ISBN 978-1-55939-960-9.
- Martin, Dan (May 2006). "A Bronze Portrait Image of Lo-ras-pa's Disciple: Tibetological Remarks on an Item in a Recent Asian Art Catalog". Tibetan Mongolian Museum Society. Archived from the original on 10 August 2009. Retrieved 20 May 2009.
- Powers, John (1994). Introduction to Tibetan Buddhism. Snow Lion. ISBN 1-55939-026-3.
- Powers, John (2007). Introduction to Tibetan Buddhism (Rev. ed.).
- Ray, Reginald (2002). "Indestructible Truth, The Living Spirituality of Tibetan Buddhism". The World of Tibetan Buddhism. Vol. I. Shambhala.
- rdo rje gdan pa mi pham tshe dbang btsan 'dzin (2001). The biography of Pha ʾBrug-sgom-zhig-po called the current of compassion. National Library of Bhutan. ISBN 978-99936-17-00-6.
- Roerich, George N. (1988) [1949]. ISBN 978-81-208-0471-5.
- ISBN 978-0-86171-179-6.
- Stearns, Cyrus (1999), The Buddha from Dolpo: A Study of the Life and Thought of the Tibetan Master Dolpopa Sherab Gyaltsen, State University of New York Press, ISBN 0-7914-4191-1
- Stearns, Cyrus (2003), The Buddha from Dolpo: A Study of the Life and Thought of the Tibetan Master Dolpopa Sherab Gyaltsen, Motilal Banarsidass Publ., ISBN 81-208-1833-4
- Thondup (1987). Buddhist Civilization in Tibet. Routledge & Kegan Paul. ISBN 978-0-7102-1087-6.
Further reading
- Brunnholzl, Karl. Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature. Snow Lion Publications, 2009.
- Kapstein, Matthew. "The Shangs-pa bKa'-brgyud: an unknown school of Tibetan Buddhism" in M. Aris and Aung San Suu Kyi (eds.), Studies in Honor of Hugh Richardson Warminster: Aris and Phillips, 1980, pp. 138–44.
- Khenpo Konchog Gyaltsen. The Great Kagyu Masters: The Golden Lineage Treasury. Ithaca: Snow Lion Publications, 1990. [A translation of part of the Bka' brgyud kyi rnam thar chen mo- a collection of 'Bri gung Bka' brgyud hagiographies by Rdo rje mdzes 'od]
- Quintman, Andrew, transl. The Life of Milarepa. Penguin Classics, 2010. ISBN 978-0-14-310622-7
- Roberts, Peter Alan. The Biographies of Rechungpa: The Evolution of a Tibetan hagiography. London: Routledge, 2007. ISBN 0-415-76995-7
- Smith, E. Gene. "Golden Rosaries of the Bka' brgyud Schools." in Among Tibetan Texts: History and Literature of the Himalayan Plateau, ed. Kurtis R. Schaeffer, 39–52. Boston: Wisdom Publications, 2001. ISBN 0-86171-179-3
- Smith, E. Gene. "The Shangs pa Bka' brgyud Tradition." in Among Tibetan Texts: History and Literature of the Himalayan Plateau, ed. Kurtis R. Schaeffer, 53–57. Boston: Wisdom Publications, 2001. ISBN 0-86171-179-3
- Smith, E. Gene. "Padma dkar po and His History of Buddhism" in Among Tibetan Texts: History and Literature of the Himalayan Plateau, ed. Kurtis R. Schaeffer, 81–86. Boston: Wisdom Publications, 2001. ISBN 0-86171-179-3
- Thaye, Jampa A Garland of Gold. Bristol: Ganesha Press, 1990. ISBN 0-9509119-3-3
- Thinley, Karma. The History of the Sixteen Karmapas of Tibet (1980) ISBN 1-57062-644-8
- Rinpoche, Drikung Kyabgon Chetsang. The Practice of Mahamudra. Snow Lion Publications 2009.
- Rinpoche, Khenpo Konchog Gyaltsen. The Great Kagyu Masters: The Golden Lineage Treasury. Snow Lion Publications 2006.
- The Ninth Karmapa Wangchuk Dorje; Dewar, Tyler (translator), The Karmapa's Middle Way: Feast for the Fortunate, Shambhala, 2019.
External links
- Martin, Dan The Kagyu Tradition of Tibetan Buddhism at Treasury of Lives
- Kagyu Lineage Chart
Barom Kagyu
Drikung Kagyu sites
Drukpa Kagyu
- Site of His Holiness Gyalwang Drukpa
- Drukpa Kagyu Lineage - Dorzong Rinpoche
- Drukpa Mila Center ~ a Bhutanese Drukpa Kagyu Center
Karma (Kamtsang) Kagyu
Sites associated with Trinlay Thaye Dorje
Sites associated with Urgyen Trinley Dorje
Karma Kagyu sites
Taklung Kagyu
Shangpa Kagyu
- Media related to Kagyu at Wikimedia Commons
- Samdrup Dhargay Chuling Monastery
- Shangpa Kagyu Network
- Kagyu Dzamling Kunchab (Founded by Kyabje Kalu Rinpoche), New York, NY, USA