Samding Dorje Phagmo
63-486: Samding Dorje Phagmo New branches: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : The Kagyu school, also transliterated as Kagyü , or Kagyud ( Tibetan : བཀའ་བརྒྱུད། , Wylie : bka' brgyud ), which translates to "Oral Lineage" or "Whispered Transmission" school, is one of the main schools ( chos lugs ) of Tibetan (or Himalayan) Buddhism . The Kagyu lineages trace themselves back to
126-422: A Buddhist nun in about 1442CE. Chökyi Drönma was understood to be an incarnation of Machig Labdrön . She rapidly became famous as a dynamic and inspirational follower, possibly a tantric consort ( Wylie : phyag rgya ma ) of three of the outstanding religious tantric masters of the era. She was also recognised as a master in her own right and as the spiritual heir of her main teacher. She contributed to some of
189-654: 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
252-656: A classical Tibetan threefold model: as a royal princess she was called Queen of the Jewel (Konchog Gyalmo), her 'outer' name; when she took her vows she became known as Lamp of the Doctrine (Chokyi Dronma), her 'inner' name; as a divine incarnation she was called Thunderbolt Female Pig (Dorje Phagmo), her 'secret' name. The Wylie transliteration of her name is given by Diemberger as Chos kyi sgron me . The princess's three main names seem to refer to three distinct modes of manifesting herself in different contexts: Konchog Gyalmo (Queen of
315-411: A family lineage would not continue for Marpa, but that his lineage would be carried on by his disciples. Marpa now had received the full transmission, so Naropa formally declared Marpa to be his successor although he had other major disciples including Paindapa, Chitherpa, Shri Shantibhadra or Kukuripa, and Maitripa. Upon his return to Tibet, Marpa spent many years translating Buddhist scriptures and made
378-464: A line of female tulkus, reincarnate lamas . She was a contemporary of the 1st Dalai Lama (1391–1474) and her teacher Bodong Panchen Chogley Namgyal also was one of his teachers. She manifested at Samding Monastery in order to tame Yamdrok Lake , a sacred lake as well as a dangerous flashpoint for massive flooding events in Tibet . However, her effects were more practical: as abbess of Samding, she stopped
441-631: A lineage holder of Ra Lotsawa . Samding Dorje Phagmo The Samding Dorje Phagmo ( Wylie : བསམ་སྡིང་རྡོ་རྗེ་ཕག་མོ ) is the highest female incarnation in Tibet and the third highest-ranking person in the hierarchy after the Dalai Lama and the Panchen Lama . She was listed among the highest-ranking reincarnations at the time of the 5th Dalai Lama , recognized by the Tibetan government and acknowledged by
504-470: A major contribution to the transmission of the complete buddhadharma to Tibet. Marpa continued to practice and give teachings and transmissions to many students in Tibet. After his second visit to India Milarepa became his disciple. After the death of Marpa's son, Darma Dode , Milarepa inherited his lineage in full. Marpa lived with his wife Dakmema and their sons in Lhodrak in the southern part of Tibet. Marpa
567-729: A monk who merged the Kagyu lineage with the Kadam tradition. The Kagyu schools which survive as independent institutions are mainly the Karma Kagyu , Drikung Kagyu , Drukpa Lineage and the Taklung Kagyu . The Karma Kagyu school is the largest of the sub-schools, and is headed by the Karmapa . Other lineages of Kagyu teachings, such as the Shangpa Kagyu , are preserved in other schools. The main teachings of
630-589: A true incarnation and served as a vice president of the Buddhist Association of China in 1956 while he was president, and Choekyi Gyaltsen, 10th Panchen Lama also as vice president. She went to Lhasa in 1958 and received the empowerment of Yamantaka from the Dalai Lama and the empowerment of Vajrayogini from the Dalai Lama's tutor, Trijang Lobsang Yeshe Tenzin Gyatso . Dechen Chökyi Drönma has been trained in
693-459: Is Dechen Chökyi Drönma, who was born in 1938 or 1942 (?). The twelfth Samding Dorje Phagmo was very young at the time of the Chinese occupation , and her exact date of birth is contested. Some sources claim she was born a year before the death of the previous incarnation (and therefore cannot be the true reincarnation). However, Dechen Chökyi Drönma was recognised by the present 14th Dalai Lama as
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#1733202309638756-476: Is a lady who stems from the royal lineage of the Gods of Clear Light ('Od gsal lha) who is devoted to spiritual liberation and to the benefit of all living beings. Her outer name is Lady Queen of the Jewel (bDag mo dKon mchog rgyal mo); her inner name is Female Teacher Lamp of the Doctrine (sLob dpon ma Chos kyi sgron ma); her secret name is Vajravarahi (rDo rje phag mo). Her residence is undefined. According to Diemberger
819-567: Is associated with the Bodong school of Tibetan Buddhism . It was unique because half of the inhabitants were monks and the other half were nuns and its head was a woman. The female tulku who was the abbess of Samding was traditionally a nirmāṇakāya emanation of Vajravārāhī . The lineage started in the fifteenth century with the princess of Gungthang, Chökyi Drönma ( Wylie : chos kyi sgron me , 1422–1455). She became known as Samding Dorje Pagmo ( Wylie : bsam lding rdo rje phag mo ) and began
882-631: Is currently a member of the monastic community of the Thangthong Dewachen Nunnery at Zilingkha in Thimphu , which follows the Nyingma and the Shangpa Kagyu tradition." One of the distinctive features of the Samding Dorje Phagmo's iconography is a black hat. This hat can be seen in both ancient and modern mural paintings as well as in photographs of the later reincarnations. This black hat
945-516: Is required of her that she never take her rest lying down; in the daytime she may recline on cushions or in a chair, but during the night she sits in the position prescribed for meditation. [...] In 1716, when the Jungar invaders of Tibet came to Nangartse, their chief sent word to Samding to the Dorjo Phagmo to appear before him, that he might see if she really had, as reported, a pig's head. A mild answer
1008-461: Is very similar to that of the Karmapa and is linked to the dakinis and Yeshe Tsogyal in particular. Marpa Lotsawa Samding Dorje Phagmo Marpa Lotsāwa ( མར་པ་ལོ་ཙཱ་བ་ཆོས་ཀྱི་བློ་གྲོས་ , 1012–1097), sometimes known fully as Marpa Chökyi Lodrö ( Wylie : mar pa chos kyi blo gros) or commonly as Marpa the Translator (Marpa Lotsāwa), was a Tibetan Buddhist teacher credited with
1071-402: The dakinis heaven ( khecara ), her true home. She left her skull with special features as the wish-fulfilling gem of the great meditation center of Tsagong . The great siddha [Thang Tong Gyalpo] had said earlier, 'A skull with special features will come to this sacred place, together with a mountain dweller from Ngari', and thus the prophecy had come true, greatly enhancing the devotion of
1134-551: The Dagpo Kagyu and, less often, to the Shangpa Kagyu . 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
1197-545: 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 Avalokiteśvara and Mañjuśrī to Saraha , then from him through Nagarjuna, Shavaripa , and Maitripada to Marpa. The Mahāmudrā teachings from Saraha that Maitripa transmitted to Marpa include
1260-641: The Kongpo people." As part of her relationship with Thang Tong Gyalpo , Chökyi Drönma received the complete teachings of the Heart Practice ( thugs sgrub ) of treasure teachings from Trasang ( bkra bzang gter kha ), as well as Chöd (teachings of Machig Labdrön and Mahāmudrā instructions from him. Chökyi Drönma was known by a variety of names during her lifetime. Diemberger writes: Three names in particular frame her [the Dorje Phagmo's] identity according to
1323-415: The energy-winds (Skt. vāyu , Wylie : rlung ), energy-channels (Skt. nāḍi , Wylie : rtsa ) and energy-drops of the subtle vajra -body in order to achieve the four types of bliss, the clear-light mind and realize the state of Mahāmudrā. 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
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#17332023096381386-505: The "Essence Mahāmudrā" ( Wylie : snying po'i phyag chen ) where Mahāmudrā is introduced directly without relying on philosophical reasoning or yogic practices. 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 Marpa established his "seat" at Drowolung ( Wylie : gro bo lung ) in Lhodrak in southern Tibet just north of Bhutan . Marpa married
1449-788: 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 refers to the lineages founded by Lingrepa Pema Dorje ( Wylie : gling ras pa padma rdo rje ) [1128-1188] 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,
1512-475: The 11th century Indian Mahasiddhas Naropa , Maitripa and the yogini Niguma , via their student Marpa Lotsawa (1012–1097), who brought their teachings to Tibet. Marpa's student Milarepa was also an influential poet and teacher. 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, Gampopa (1079–1153),
1575-511: The 12th of this line, resides in Lhasa . where she is known as Female Living Buddha Dorje Palma by China . The present incarnation [i.e. in 1882] of the divine Dorje Phagmo is a lady of twenty-six, Nag-wang rinchen kunzag wangmo by name. She wears her hair long; her face is agreeable, her manner dignified, and somewhat resembling those of the Lhacham, though she is much less prepossessing than she. It
1638-755: The Bodongpa tradition and remains the head of the Samding Monastery . She simultaneously holds the post of a high government cadre in the Tibet Autonomous Region . She has, as a result, been accused by many of "collaborating" with the Chinese. According to Diemberger there also is a Dorje Phagmo line in Bhutan : [She] was recognized by the Sakya Lama Rikey Jatrel, considered an incarnation of Thangtong Gyalpo (1385–1464 or 1361–1485). The Dorje Phagmo
1701-515: The Dalai and Panchen Lamas, (and when they were in Tibet, the Chinese Ambans) were permitted to travel by palanquin or sedan chair . Unlike most other nuns, Dorje Pakmo was allowed to wear her hair long, but was never to sleep lying down – in the day she could sleep sitting up in a chair, but was expected at night to remain in a meditative position. The first Dorje Phagmo, Chökyi Drönma (1422–1455),
1764-653: The Drikung Kagyu and Drukpa Kagyu, became more important and influential than others. 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
1827-524: The Jewel), her birth name; Chokyi Dronma (Lamp of the Dharma), the name she was given when she was ordained as a novice; and Dorje Phagmo ( Vajravārāhī ), the name attributed to her when she was revealed as an emanation of this deity. In an introductory letter written by Thang Tong Gyalpo before Chökyi Drönma departed from Northern Lato in 1454, he presented her with the following letter describing her names: Now there
1890-495: The Kagyu schools can only be traced back as far as Kongtrul's and other's writings (19th century). 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. The Drubgyu Karma Kamtsang, often known simply as Karma Kagyu,
1953-469: 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
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2016-625: The Kagyus include Mahamudra and the Six Dharmas of Naropa . 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. Today, however, the term Kagyu almost always refers to
2079-628: 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
2142-496: 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
2205-468: The emperors of Qing China . In her first incarnation, as Chökyi Drönma (1422 CE –1455 CE ), she was the student and consort of the famous polymath Thang Tong Gyalpo , who first identified her as an emanation of Vajravārāhī , and the consort of Bodong Panchen. The seat of the Samding Dorje Phagmo is at Samding Monastery , in Tibet. The seat of the Samding Dorje Phagmo is at the Samding Monastery "Temple of Soaring Meditation." The Samding Monastery
2268-521: The founder of the Jonang school who systematized the shentong teachings . 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
2331-557: The future development of Kagyu in Tibet. Marpa's four most outstanding students were known as the "Four Great Pillars" ( Wylie : ka chen bzhi ): Other important students of Marpa include: 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 (1079–1153), who
2394-679: The girl in whom she had reincarnated and thus initiated a line of female incarnations that became the first and most famous in Tibet." Chökyi Drönma was a leading figure in the Tibetan Bodongpa tradition which gradually waned under Gelugpa rule, but is being gradually restored today. She died at the Manmogang Monastery in Tsari to the southeast of Dakpo, near the Indian border, in 1455. Diemberger also says: [T]he Venerable Lady passed away into
2457-574: The invasion of the Dzungars , who were reportedly terrified of her great siddhi powers. When faced with her anger—reputedly by turning the 80 novice nuns under her care into furious wild sows—they left the goods and valuables they had plundered as offerings at the monastery and fled the region. Charles Alfred Bell met the tulku in 1920 and took photographs of her, calling her by the Tibetan name for Vajravarahi, Dorje Pamo (which he translated as "Thunderbolt Sow"), in his book. The current incarnation,
2520-630: The main branch: 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
2583-469: 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. Most of the major Kagyu lineages in existence today can be traced through Gampopa. Following Gampopa's teachings, there evolved
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2646-508: The most significant works of art, architecture, and engineering of her time and had seminal influence in the development of printing. Furthermore, she expressed a particular commitment toward women, promoting their education, establishing nunneries, and even creating religious dances that included roles for them. Chökyi Drönma died at the age of thirty-three, leaving a tangible mark on history not only through her own deeds but even more through what happened after her death: her disciples searched for
2709-561: The other Dagpo Kagyu lineages have been absorbed into one of these three independent schools. 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. Several of these Kagyu traditions in turn developed their own branches or sub-schools. The terminology "primary and secondary" (early/later) for
2772-445: The pigs disappeared to become venerable-looking lamas and nuns, with the saintly Dorje Phagmo at their head. Filled with astonishment and veneration for the sacred character of the lady abbess, the chief made immense presents to her lamasery. Samding Monastery was destroyed after 1959 but is in the process of being restored. In premodern Tibet, the successive incarnations of Dorje Pakmo were treated with royal privilege and, along with
2835-611: 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" 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
2898-505: 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. 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 ). Lama Zhang
2961-577: The second Dorje Phagmo was Kunga Sangmo (wylie: Kun dga' bzang mo) (1459–1502). The ninth Dorje Phagmo -Choying Dechen Tshomo-, for example, became a renowned spiritual master not only for Samding but also for the Nyingma tradition, discovered some terma and died at Samye . Her skull is still preserved and worshipped as a holy relic in the Nyingmapa monastery on the island of Yumbudo in Yamdrok Tso Lake. The current (12th) Samding Dorje Pakmo Trülku
3024-408: 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. Marpa's guru Nāropa (1016–1100)
3087-544: 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. The principle Dagpo Kagyu lineages that exist today as organized schools are the Karma Kagyu , Drikung Kagyu and the Drukpa Lineage . For the most part, the teachings and main esoteric transmissions of
3150-536: The term "Bka' brgyud." 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 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. His principal gurus were
3213-525: The transmission of many Vajrayana teachings from India , including the teachings and lineages of Mahamudra . Due to this, the Kagyu lineage, which he founded, is often called Marpa Kagyu in his honour. Although some accounts relate that the Mahasiddha Naropa was the personal teacher of Marpa, other accounts suggest that Marpa held Naropa's lineage through intermediary disciples only. Either way, Marpa
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#17332023096383276-493: 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
3339-414: 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 ". The Karma Kagyu school itself has three sub-schools in addition to
3402-553: 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
3465-595: 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. All of the former Tshelpa properties became Gelug possessions under the administration of Sera monastery. The Phagmo Drupa Kagyu ( Tibetan : ཕག་མོ་གྲུ་པ་བཀའ་བརྒྱུད , Wylie : phag mo gru pa bka' brgyud ) or Phagdru Kagyu (ཕག་གྲུ་བཀའ་བརྒྱུད)
3528-625: Was a personal student of the Mahasiddha Maitripa and of the dakini Niguma . Born as Marpa Chökyi Lodrö , in Lhodrak Chukhyer in the southern part of Tibet , to an affluent family, he began studying at a young age but was wild and untamed compared to other children. Marpa first received instruction for three years at Mangkhar with Drokmi Shakya Yeshe and mastered Sanskrit . He decided to travel to India to study with renowned Indian Buddhist masters. His first trip to Nepal and India
3591-439: Was founded by Phagmo Drupa Dorje Gyalpo ( Tibetan : ཕག་མོ་གྲུ་པ་རྡོ་རྗེ་རྒྱལ་པོ , Wylie : phag mo gru pa rdo rje rgyal po , 1110–1170) who was the elder brother of the famous Nyingma lama Ka Dampa Deshek (1122–1192) founder of Katok Monastery . Before meeting Gampopa , Dorje Gyalpo studied with Sachen Kunga Nyingpo (sa chen kun dga' snying po) (1092–1158) from whom he received lamdre transmission. From 1435 to 1481
3654-576: 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 . Rangjung Dorje, 3rd Karmapa Lama , was an important figure because he received and preserved Dzogchen teachings from Rigdzin Kumaradza and taught this along with Kagyu Mahamudra. He also influenced Dolpopa Sherab Gyaltsen ,
3717-645: Was in the company of Nyo Lōtsawa, whom he attended as a servant. Marpa returned home to Lhodrak and converted his entire inheritance into gold to fund his travel expenses and to make offerings to teachers. Marpa journeyed first to Nepal where he studied with Paindapa and Chitherpa , two famous students of Naropa . Paindapa later accompanied Marpa to Pullahari, near Nalanda University , where Naropa taught. Marpa spent twelve years studying with Naropa and other great Indian gurus, most prominently Maitripada . After twelve years he set forth on his journey back to Tibet to teach and continue his dharma activities. Marpa
3780-464: Was returned to him; but, incensed at her refusing to obey his summons, he tore down the walls of the monastery of Samding, and broke into the sanctuary. He found it deserted, not a human being in it, only eighty pigs and as many sows grunting in the congregation hall under the lead of a big sow, and he dared not sack a place belonging to pigs. When the Jungars had given up all idea of sacking Samding, suddenly
3843-445: Was the daughter of Tri Lhawang Gyaltsen (1404-1464), the king of Mangyül Gungthang and a descendant of the ancient kings of Tibet. Gungthang was an independent kingdom in southwestern Tibet in the 15th century. As a princess, she was married to the prince of southern Lato ( La stod lho ) who was described as a supporter of Bon practices. After the death of her only child, a daughter, she renounced her family and royal status to become
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#17332023096383906-630: Was the principal disciple of Tilopa (988-1089) from East Bengal. From his own teachers Tilopa received the Four Lineages of Instructions ( Wylie : bka' babs bzhi ), which he passed on to Nāropa who codified them into what became known as the Six Doctrines or Six Dharmas of Naropa . These instructions consist a combination of the completion stage (Skt. sampannakrama ; Tib. rdzogs rim ) practices of different Buddhist highest yoga tantras (Skt. Anuttarayoga Tantra ; Wylie : bla med rgyud ), which use
3969-435: Was to travel to India twice more and Nepal three more times and studied with Naropa and other great teachers including Maitripa. He is said to have stayed in the cave at Phugtal Monastery . On his third visit to India, Naropa , who was engaged in tantric practices, proved difficult to find. However eventually Marpa found him and received the final teachings and instructions from Naropa. It was then that Naropa prophesied that
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