Drikung Kagyu Lineage of Tibetan Buddhism

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Drikung Kagyu Lineage Gurus (from The Great Kagyu Masters, The Rain of Wisdom)

• Introduction
• Varjadhara
• Tilopa
• Naropa
• Marpa
• Milarepa
• Atisha
• Gampopa
• Phagmodrupa
• Lord Jigten Sumgon
• Achi Chokyi Drolma

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Introduction TOP    LINEAGE GURUS

No one is insincere in his own regard, but ignorance and confusion cause most beings to create their own suffering.  For this reason the Buddha, who began as an ordinary being, determined throughout three limitless kalpas to sacrifice his own comfort, and with great effort and loving motivation to accumulate merit and wisdom and purify all obscurations.  In Bodhgaya, he completely annihilated the mountain of ego and fully developed pervading compassion and primordial wisdom; thereafter he turned the wheel of Dharma three times not out of the intention to establish a religion, but rather to free all beings.  He taught for forty-five years.

By the strength of his boundless compassion, the Buddha's holy and precious teachings traveled generally throughout all of Asia, and particularly in Tibet, producing scholars and realized beings as numerous as stars in the sky.  One way in which these teachings were perpetuated was through the system of lineages in which the instructions were transmitted from one lineage member to the next, from guru to disciple, in an unbroken succession.  This method maintains the continuity of blessing and experiences.

The Great Kagyu Masters, was originally compiled by Dorje Dze Öd, recounted the lives of the great beings forming the Kagyu lineage, also known as the lineage of transmission.  The following is a brief introduction about the lineage.  Tibatan word Ka signifies oral teachings, or the Buddha's own teachings, while gyu means lineage.  This noble line has been likened to a golden rosary, for each of the individuals constituting it as precious and perfect as the finest gold. Each one is a repository of extraordinary realization, learning and attainment, and each confers upon the next the deep-pointed out instructions which cause the direct perception of the nature of the mind as Mahamudra.  To meet these lamas, even if only through the medium of the written word, is an event of such power that any person making that contact will not be reborn in the lower realms for many lifetimes.  These life stories are therefore more than just history; they are an example which inspires one to follow the path.   They become a cause for freeing us from samsara, enabling us to dispel mental obstacles and achieve Enlightenment. 

The all pervasive and limitlessly beneficial qualities of Vajradhara (Dorje Chang in Tibetan) who is also known as the primordial Buddha.  Vajradhara is not to be confused with the historical Buddha Shakyamuni, for while the latter was an emanation, the former represents the ultimate aspect of Enlightenment.  Alternatively, it could be said that while Shakyamuni is the nirmanakaya, or form body aspect of compassion, Vajradhara is the formless or dharmakaya body whose all-permeating qualities, while beyond ordinary conception, and yet inherently at the core of every living being.  Again one may consider that while the historical Buddha represents the heat and light of the sun in terms of the way he is experienced by beings, Vajradhara is the sun itself, making its presence felt universally and without discrimination.  In reality there is no separation between Shakyamuni and Vajradhara, for Shakyamuni's wisdom mind is dharmakaya, his speech is sambhogakaya, and his body nirmanakaya.  But this truth is recognized according to the level of realization achieved by the different practitioners. Vajradhara transmitted the sacred teachings directly to the Indian master Tilopa, who because of his extraordinarily high realizations, was able to see the sambhogakaya, or subtle form body manifestation of Vajradhara.  In this way, Tilopa became the first in the line known as kagyu.

Tilopa was an emanation being, meaning that he was one who was born in an extraordinary way and continued to live outside the norm.  Travelling throughout India, he received teachings form many different masters and extracted their essence, particularly the Buddha's Vajrayana with its emphasis on commitment until the end of samsara to the welfare of others. 

Tilopa sang the following song in the resonant and harmonious voice of Mahabrahma (from The Rain of Wisdom)

"Thus in absolute truth, there is no path to be practiced, no difference between what is to be abandoned and the antidore, and nothing abandoned or realized in fruition. However, in relative truth, all dharmas depend on cause and effect.  This is illustrated by the example of sesame seed and sesame oil.  If by the combination of motar, pestle, and a man's hands the beating and extracting are not done, one cannot obtain the oil.  If you ask why, it is because everything is produced not by one cause and nor by one condition, but rather through the collective force of coincidence.   In the same way, although the dharmakaya pervades all sentient beings, if the guru does not show it and the path realization is not practiced, the fruition is not actualized.  Therefore, since in relative truth all dhamas depend on the coincidence of cause and effect, the realization that actualized the wisdom of suchness has been expressed in terms of beating sesame seeds."

Tilopa's heart-son was the scholar Naropa, who became a chancellor of Nalanda University, and whose repute was such that thousands of lesser panditas relied on his wisdom.  But though Naropa was perfectly versed in the theoretical aspect of the Buddha's teachings, he realized that his own mind could not remain stable even for moment.   Thus, he determined to seek a great teacher who could point him towards the direct nature of the mind.  Eventually, he met Tilopa and underwent twelve major and twelve lesser hardships in order to purify his karma and emotion-induced obscurations.  When at last, Naropa's ordeals had ended, his teacher Tilopa pointed towards the sky and said: "Kyeho! This is the primordial wisdom of self-awareness."  At that moment, through the great magnificent blessings of the lama and his own complete purification, Naropa realized harmony of mind and attained that state of Vajradhara.  He received the complete teachings and transmitted them to numberless disciples in many different places, especially Kashmir.  To this day, we can see the remains of a great monastery established by Naropa in that area.  Both Tilopa and Naropa combined peerless scholarship and personal realization, and were among the eighty-four great Mahasiddhas.

It was the translator Marpa Lotsawa, who among Naropa's star-like disciples, became his successor and lineage-holder in Tibet.  Marpa was a manifestation of Dombi Heruka, and appeared in order to cause the Dharma teachings to flourish. Initially, he attended Drogmi Lotsawa from whom he received teachings and learned Sanskrit, but this alone did not satisfy him.  After trading his personal possessions for gold to offer to the guru, he made repeated journeys to India and Nepal.  Generally, he attended one hundred and eight masters, particularly thirteen great lamas, but among them the most crucial to his path were Naropa and Maitripa.  Like Naropa, he underwent great hardships, even risking his life for the Dharma.  By day, he received teachings and by night, he practiced.  In this way, mastering both the theory and realization aspects. 

It was because of Marpa's mastery that Naropa appointed him as his successor in Tibet and prophesied that his lineage would continue indefinitely like a flowing stream.   Although Marpa had a wife and children, one cannot compare his life to a conventional samsaric life, for such were his realizations and motivations that he could move through a householder's routine unstained.  He is like a lotus in the mud, free from defilement.  When someone suggested to Marpa's disciple Milarepa that he should marry in emulation of his teacher, Milarepa replied: "Marpa is like a lion, and i am like a fox.  If the fox tries to jump as high as the lion, he only breaks his back."  In Marpa's mind, all phenomena were perceived as a Buddhafield, all sentient beings as enlightened deities, and all sounds as Dharma teachings.  Thus, for him samsara constituted an enlightened state, and confusion was recognized as having the nature of pristine wisdom.  He fully achieved Buddhahood, the vajradhara state, in one lifetime.  Marpa translated many teachings into Tibetan, especially Mahamudra and Vajrayana texts.  These he transmitted to a great number of disciples, particularly the four known as the pillar disciples.  Among these Milarepa was to be the most renowned.

Marpa sang the following song to his dharma brothers and sisters: (from The Rain of Wisdom)

He sang the following song for the dharma brothers and sisters headed by Paindapa at the Rinchen Tsül monastery in Napel to show the meaning of the signs of mahamudra as revealed by Maitripa's appearance in a dream.

Milarepa held the practice lineage and became one of the key inspirations for Dharma followers, regardless of the sect to which they belonged.  Because of his direct perception of samsara, his great renunciation, and his willingness to endure hardship, he achieved the realization of all the great Buddha qualities and became an instrument for perpetuating the Dharma in Tibet by effortlessly composing vajra doha songs.   As he himself predicted, his fame was spread by the Dakinis.  In our time, his life story is available in many languages, and has become a healing force for beings disheartened by samsara.  He is perhaps the best-known figure after Shakyamuni himself.  Milarepa transmitted the stainless, nectar-like teachings to numberless disciples.  Among them, Gampopa has been likened to the sun, while Rechung Droje Drakpa was compared to the moon.  In the case of Dharma Lord Gampopa, he combined both the Kadampa and mahamudra lineages. 

The Three Vows (from The Rain of Wisdom)

First, Mila made these many vows to himself, "Until I have attained siddhi in this life, may I not engage in worldly activities.  Until my bad karma is exhausted, may I not meet people of evil deeds.  Until I have attained holy siddhi, may I not lick the dirt of the food offerings on behalf of the dead, the faith offerings, nor the ransom offerings.  May all my evil deeds and obscurations which give rise to obstructing spirits, retributions, and obstacles be cleansed.  May I fulfill the intention of the kind guru.  May I accomplish the Buddha's teaching.  May I bear the burdens of the sufferings of all sentient beings.  Until I have attained Enlightenment, I shall not go down to the village. If I go down, may the dharmapalas and protectors punish."  Having so vowed, he mediated.  He sang the following songs:

Mila then vowed, "As long as I have not established confidence, I shall not enjoy the diversions of the village.  If I run away to the diversions of the village, may the dakinis punish me." Then he sang this song:

Mila then vowed, "Until I have attained siddhi, I shall not go down to the village.  If I go down, may I be punished by the kind guru."  Thus, he made these three vows not to go down.  "I shall die in strict retreat in this empty unpeopled valley," he thought.  Having made up his mind, he applied himself diligently and practiced.  He had enough provisions to pass one year without difficulties.  After that year passed, Mila moved to a place of many nettles, known as the Lofty Green Mountain Might Sky Fortress.  He thought, "I should meditate here," but as he did not have any provisions, he despaired.  He encouraged himself by thinking, "From now until I attain siddhi, a diet of fresh nettles is good enough for me."  While he meditated, the feeling of hunger diminished, but over time, his body grew weaker and weaker.  When one looked at his body, his nose had shrunken, and he had become green-tinged and emaciated, frail and nearly broken down.   One day, many people came to those rocks looking for arrow feathers and saw him.   At first, the people ran away, saying he was not a human being.  Although Mila declared, "I am a human," they wondered, "Is he or isn't he?" and spoke to him keeping their distance.  "How strange, Mila is not dead," they said, and departed.  Then, although Mila thought, "I am going to die among these rocks," death never came.  After a few days, an elder from among those people who had come before brought Mila some tsampa. Mila mixed it with the nettles and ate it.   He felt invigorated and at that time sang this song:

Atisha, a prominent master at Nalanda University, who brought the Kadampa lineage to Tibet.  Born into an upperclass family in Bengal (India), Atisha was untouched by worldly enjoyment because he was clearly the nature of the samsaric state.   Journeying to Serling (Golden Island), he received the Bodhaisattva's vow and teachings from Lama Serlingpa, Dharmakirti.  He also received teachings from Nagarjuna's lineage (profound view lineage) from the Asanga lineage (profound action lineage) and the Naropa lineage (profound blessing meditation practice lineage).   Because of his strenuous study and practice, combined with the Bodhicitta motivation he so cherished, Atisha became an ornament of this world.  When the time arrived for Dharma to enter the land of Tibet, Atisha journeyed there at the request of King Lhade, Lama Yeshe Öd and Jangchub Öd. For thirteen years, he gave teachings which produced many disciples, including the great Geshe Drom Tonpa.  In addition, to satisfy the King, he wrote the text known as the Lamp for the Path to Enlightenment.  The following is an except from the text:

Dharma Lord Gampopa, who was the next holder of the Kagyupa lineage, received Atisha's complete kadampa teachings including the Lam Rim form Geshe Chagri Gongkawa, Chya-yulwa, Nyukrumpa, Maryulwa Loden Sherab, and others.  Like an ocean which encompasses the waters of many rivers, this great being ceaselessly sought opportunities to study and practice to better himself in order to benefit others.  Thus it was that in hearing the name of Milarepa, his mind was moved with conviction and determination to reach the master whatever the sacrifice.  Staying with Milarepa for three, he studied the major Vajrayana teachings including the six Yogas of Naropa, Chakrasamvara, Vajra yogini, Hevajra, Guhyasamaja and others.  He fully accomplished his studies and realizations, and in particular he perfected his mastery of Mahamudra and Tummo.  Indeed, his mind became insparable from the Vajradhara state.  After completing his study, Gampopa went to Dagla Gampo as foretold by Milarepa.  There he began giving teachings and meditation instruction to disciples gathering form all directions like geese flocking to a lotus lake.  As prophesied by the Buddha in the Samadhi Raja Sutra, he attracted many thousands of disciples, as well as no less than five hundred Bodhisattvas.   In this way, he made the name of the Dagpo Kagyu renowned in the three worlds.

It was with Gampopa that the four branches of the Kagyupa arose.  These are: the Phagdru Kagyu founded by Phagdru Dorje Gyalpo, the Karma Kagyu founded by Dusum Khyenpa (Karmapa I), the Tselpa Kagyu founded by Shang Tselpa and the Bahram kagyu founded by Dharma Wangchuk.  Gampopa wrote many important texts according to both the Sutra and Tantra teachings.  These include: The Four Dharmas of Gampopa, The Coemergent Wisdom, The Precious rosary of the Excellent path and The Jewel Ornament of liberation.  The lattest work was the first Lam Rim commentary printed in Tibet.   All these constitute the essence of the Kadampa and Mahamudra lineage offered for the benefit of future generations.  Gampopa himself said, "In the future those who wish to see me can study The Jewel Ornament of Liberation and The Precious rosary of the Excellent Path.  It is the same as seeing me directly."  That is possible because the complete essence of Gampopa's teachings and advice on compassion and wisdom is contained within these texts.  If we study and practice them thoroughly and keep them in our heart, it is the same as meeting with the Buddha or Lord Gampopa himself.  The following were advices and songs given to Gampopa by Milarepa (from The Rain of Wisdom)

Milarepa said, "If you practice the oral instructions given by the guru without wasting them, that is it.  You must have no consideration for this life.   The best recommendation is to hold to holy ones who have let go of this life.   Anyone who is led along by this life will teach you the eight worldly dharmas.   Furthermore, there are four ways of going astray with regard to sunyata: going astray by attaching emptiness as a label, going astray by regarding the nature of the knowable as empty, going astray by regarding the antidotes as empty, and going astray by attachment to emptiness.

Going astray by attaching emptiness as a label is merely saying that all the objects of the mind of grasping and fixation are empty.  Going astray by regarding the nature of the knowable as empty is merely saying that all the dharmas of samsara and nirvana are empty.  Going astray by regarding the antidotes as empty is merely thinking that labeling thoughts and klesas as empty is sufficient.  Going astray by attachment to emptiness is thinking that there is nothing on which to meditate and therefore regarding all meditation experiences as empty.  These are not the true path.  Nevertheless, for beginners there is some benefit in renouncing these fixations.

In general, if you do not fully resolve your mind to its depths, even if you temporarily experience bliss, luminosity, and nonthought, you will not transcend the three worlds.  These are known as temporary experiences because they do not resolve the mind to its depths.  However, if you ask "What is the true path?" this is when the authentic guru gives the student who is a worthy vessel transmission and instruction.

Primordial awareness exists in and pervades all sentient beings.  All the buddhas are luminosity in the dharmakaya.  The yogins practice meditation by infinite upayas, and thus they naturally realize the view.  Klesas naturally cease.   Discursive thoughts are cut off spontaneously, and wisdom spontaneously dawns.   At this time, one's realization and experience cannot be expressed in words.   Therefore, it is very important to attend a guru who holds a lineage.   Primordial awareness has no origin.  Its gateway cannot be blocked in any way.   It cannot be shown by any analogy.  It cannot be arrived at by any speech.   It cannot be demonstrated by any sophistry.  Therefore, one should not try to fabricate it.  Leave it relaxed in the realm of the natural state."  Then Milarepa sang this song:

Thus Mila sang.  "Now east of here is a mountain called Gampodar.   That mountain is like a king sitting on his throne. The peak is a precious crown, like this hat I am wearing.  The meadows and woods are arranged like a mandala of gold.  In front, there is a mountain like a heap of jewels.  There are seven surrounding mountains that resemble ministers prostrating.  On the shoulder of this mountain will be your students.  Go there and benefit beings."  Having said this, Milarepa sang this song:

After Gampopa's passing away, his heart-son Phagmodrupa contined the lineage.   Before meeting with Lord Gampopa, Phagmodrupa, under the guidance of many well-known masters, studied such aspects of knowledge as the sciences of art, logic, medicine, language and metaphysics (inner meaning).  In particular, under the Jetsun Sakyapa, he made a thorough study of the Lam Dre teachings and became renowned for his vast and profound wisdom in these areas.  He could also remain for days meditating in the state of bliss, clarity and non-conceptualization.  Due to karmic connections, along with fortuitous causes and conditions, Phagmodrupa received the opportunity to meet with Dharma Lord Gampopa, the Great Physician.  During one of their discussions, Phagmodrupa recounted his achievement in the meditation state.  Lord Gampopa, who at the time was stirring a bowl of tsampa, held out a piece of dough and said, "This dough is more useful than your realization."  At that moment, all Phagmodrupa's pride was released.  Lord Gampopa then instructed him directly, pointed out the nature of mind.  Within a few days, Phagmodrupa fully actualized the direct realization of Mahamudra.  The skin of the ordinary state was suddenly peeled away, and at that moment Phagmodrupa said, "All my other great teachers lacked the one word necessary."  Thereafter, Phagmodrupa received the complete lineage teachings and meditation instruction.  In accord with Gampopa's intent he emphasized the Fivefold Path of Mahamudra (bodhicitta, yidam deity, the four kayas of guru yoga, mahamudra and dedication) which encompasses the complete teachings of the Buddha, both sutra and tantra.   Phagmodrupa established a monastery in Central Tibet, fully transforming that area into a sambhogakaya Buddhafield.  He gathered many thousands of disciples, among them were eight great Kagyupas who established the Drikung, Taklung, Lingre (or Drukpa), Trobu, Martsang, Werpa and Shukseb Kagyu orders.  He also wrote several major texts, including the Phagdru Thadru, and commentaries and explanations of sutra and tantra teachings.  The four major and eight great Kagyu lineages, acting like brothers in one family, benefited countless sentient beings in different parts of the world.

To those who gathered solely for the purpose of Dharma, Phagmodrupa unhesitatingly gave the teachings, meanwhile himself maintaining a pure Dharma way of life that led other beings away from worldliness.

Thus he taught all his disciples, each according to his ability, that there is no need for ambition.

Phagmodrupa's successor was Lord Jigten Sumgon who is the embodiment of the Buddhas of the three times and a reincarnation of Arya Nagarjuna.  He appeared at an auspicious time and place for acting as an inspiration to those determined to be free from samsara.   Early in his life, he met with great masters, received all aspects of the teachings, and eventually encountered Lord Phagmodrupa, form whom he received the complete lineage teachings.  To integrate these within his mind, he practiced day and night until he attained Buddhahood in the Echung Cave at the age of thirty-five.  His wisdom enabled him directly to perceive the very subtle levels of cause and effect, and to become renowned as the master of interdependent origination.  At the request of humans and non-humans, he established a monastery at Drikung, thus becoming the founder of the Drikung Kagyu order.  His teachings were geared towards his hearers' faculties and level of understanding, and he easily cut through cultural differences and dogma, revealing the universal law of causes and conditions.  Though he had hundreds of disciples, he never excluded any beings from his heart, wishing only to dispel their suffering and establish them in freedom from samsara.  The embodiment of wisdom and compassion, he cut the link of their negative propensities.  In this way, he is like a medicine healing all the diseases of suffering, like a sun dispelling the darkness of confusion, like a wish-fulfilling gem fulfilling through pure teachings all beings' desire for peace and happiness, like a warrior conquering the enemies of suffering, like a bridge leading from samsara to nirvana, like a ship crossing the ocean of samsara, like a parent tending his children at sacrifice to himself, and like a loyal friend upon whom all can rely.  Manifesting in different forms, he benefits beings tirelessly until the end of samsara.  If one takes him as a root guru, he promises to bless one and lead one to Enlightenment.

Lord Jigten Sumgon wrote many commentaries and explanations, especially the four volumes known as Inner Profound Teachings in which he gives meditation instruction and advice, five volumes of general teachings and teachings on Tummo.   One of his foremost works, the Gong Chik contains all the essential aspects of Vinaya discipline, Bodhicitta and Tantra.  This text has many commentaries, both detailed and concise, by such masters as Sherab Jungne, who was Lord Jigten Sumgon's own disciple, the Eighth karmapa, the fourth Shamarpa, and the Drikung Dharmakirti.  Lord Jigten Sumgon's disciple, the scholar Ngorje Repa also wrote Thekchen Tenpe Nyingpo (Essence of Mahayana), a complete Lam Rim teaching of both sutra and tantra.

TOP  LINEAGE GURUS

Lineage vajra songs

• The Supplication to the Kagyu Forefathers by Lord Jigten Sumgon
• Supplication to the Lineage Gurus by Konchog Trinlay Sangop
• Supplication to the Kagyu Gurus for the Mist of Great Blessings by Rinchen Pal

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