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54-497: According to a 1922 traveller: It was built by the first Dharma Raja, who also founded the Lho-drukpa sect of Buddhism, which has remained the distinctive sect of Bhutan. The correct transliteration of the vernacular name—Bkrashis-chhos-rdzong, meaning "the fortress of auspicious doctrine"—is, according to Graham Sandberg, Tashichhoidzong. The main structure of the whitewashed building is two-storied with three-storied towers at each of

108-514: A mirror in her right hand. Achi's practice became so popular that she has been included in other lineages, such as the Karma Kagyu . In 2002 Khenmo Drolma , an American woman, became the first bhikkhuni (a fully ordained Buddhist nun) in the Drikung Kagyü lineage. She is also the first westerner, male or female, to be installed as an abbot in the Drikung Kagyü lineage, having been installed as

162-580: 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), 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

216-512: A statue of Shakyamuni Buddha and protective deities. In 1953 the royal family took up residence in the newly built Dechencholing Palace . In 1777, during the time of the 18th Desi, Jigme Singye, the Kunrey (assembly hall of the monks) in the Dzong was renovated, as it was totally dark inside. It was further renovated by the 25th Desi, Pema Cheda, in 1807. Phurgyal, during his tenure as the 32nd Desi, added

270-533: A strong Drikung Kagyu presence. Among the so-called "four major and eight minor" Kagyu lineages, Drikung Kagyu is one of four Kagyu lineages that continue to exist as independent institutions (the other three being the Karma Kagyu , Drukpa Lineage and Taklung Kagyu ). Outside of Tibet, the headquarters for the tradition in exile is Jangchubling, located in Dhera Dun , in the Indian state of Uttarakhand . Drikung Kagyu

324-689: A succession of spiritual heads ("throne-holders"). One of the two current heads of the lineage, Drikung Kyabgön Chetsang Rinpoche, Könchok Tenzin Kunzang Thinley Lhundrup (b. 1946), the 37th Drikungpa resides at Drikung Kagyü Institute at Dehra Dun, India. The other head of the Drikung Kagyü Lineage, the 36th Drikungpa, Drikung Kyabgön Chungtsang Rinpoche, Könchok Tenzin Chökyi Nangwa (b. 1942) lives in Lhasa, Tibet. Another unique feature of

378-499: 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

432-518: Is one of the eight "minor" lineages of the Kagyu school of Tibetan Buddhism . "Major" here refers to those Kagyü lineages founded by the immediate disciples of Gampopa (1079-1153), while "minor" refers to all the lineages founded by disciples of Gampopa's main disciple, Phagmo Drupa (1110-1170). One of these disciples, Jigten Sumgön (1143-1217), is the founder of Drikung. Like with all other Kagyu lineages, origins of Drikung Kagyü can be traced back to

486-405: Is one of the main schools ( chos lugs ) of Tibetan (or Himalayan) Buddhism . The Kagyu lineages trace themselves back to 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

540-535: Is one of the most prominent lineages in Ladakh where its main monasteries are Phyang and Lamayuru , with roughly 50 other monasteries spread across Ladakh region. A series of Drikung Dharma centers were also founded in the West, a project begun by Drikung Kyabgon Chetsang Rinpoche in 1978. Samding Dorje Phagmo From the founding of Drikung Thil Monastery in 1179 to the present day, the Drikung Kagyü lineage has been led by

594-649: 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 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

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648-762: The Bardo (the state in between death and the next rebirth) or in achieving a birth conducive to the practice of Dharma . The first and main Drikung Kagyü monastery is Drikung Thil Monastery , founded in 1179 by Jigten Sumgön approximately 150 kilometers northeast of Lhasa . Aside from the Drikung Valley in Ü , the Drikung Kagyu has a strong presence in Nangqên County in what was Kham , in western Tibet (including Kailash), and in Ladakh . Tsari and Lapchi - two important sacred sites for all Tibetan Buddhists - also have

702-545: 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

756-525: 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

810-488: The Gonchik "recasts Buddhism in a fascinating and innovative form, emphasizing each aspect as being capable of revealing the full process of enlightenment." The main practices of Drikung Kagyü are “The Five-fold Profound Path of Mahamudrā ,” and “The Six Dharmas of Nāropa .” The five-fold Mahamudrā, also known as the "possessing five", consists of five elements: This practice is traditionally cultivated in retreat alongside

864-605: 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

918-415: 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

972-606: 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 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

1026-506: 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

1080-789: 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,

1134-517: 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) was the principal disciple of Tilopa (988-1089) from East Bengal. From his own teachers Tilopa received

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1188-871: The Ditsang lhakhang in 1826 and installed many new statues. In 2002 a newly built Neten Chudrug (16 arhats, those who had extinguished all defilements) Thongdrol was consecrated and added by His Holiness the Je Khenpo . The northern portion is the summer residence of the Je Khenpo and the Central Monastic Body. There are thirty temples, chapels and shrines within Tashichö-Dzong. 27°29′22″N 89°38′6″E  /  27.48944°N 89.63500°E  / 27.48944; 89.63500 Drikung Kagyu Drikung Kagyü or Drigung Kagyü ( Wylie : 'bri-gung bka'-brgyud)

1242-597: 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

1296-673: The Drikung Kagyü including the Lhapa or Lhanangpa Kagyü, founded by Nö Lhanangpa ( Wylie : gnyos lha nang pa , 1164–1224) who came to Bhutan in 1194. This school was at one time important in Western Bhutan, particularly in the Thimphu and Paro regions, where they were rivals of the Drukpa Kagyü. The Lhapa first came into conflict with the early Drukpa teacher, Phajo Drugom Zhigpo (b. 12th century) and finally with Ngawang Namgyal (1594–1651). In 1640

1350-417: The Drikung lineage is its female dharmapāla , Achi Chokyi Drolma . The great-grandmother of Jigten Sumgön, she prophesied his birth and vowed to protect those in his lineage. She is unusual in that she is both a female protector and an enlightened bodhisattva that can be taken as an iṣṭadevatā in meditation practice. She is depicted either sitting on a horse or standing with a kapala in her left hand and

1404-462: 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 the siddhas Nāropa - from whom he received

1458-595: The Great Indian Master Tilopa who passed on his teachings to Mahasiddha Naropa who lived around 10th and 11th century. The founder of the Drikung Kagyü lineage was Jigten Sumgön (1143-1217) of the Kyura clan, who was the disciple of Phagmo Drupa . According to historical account from the time, Jigten Sumgön's teachings attracted more than 100,000 people at a time, with the highest number of attendance recorded at 130,000. Several sub-schools branched off from

1512-497: 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,

1566-469: 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

1620-628: 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

1674-563: The Lhapa Kagyu, reconsecrated, and renamed it Tashichö-Dzong. It was then established as the main seat of the Southern Drukpa Kagyu and the summer residence of the monastic body or sangha headed by Shabdrung Rinpoche . Most of this original dzong was destroyed by fire in 1772 and a new dzong was built at the present site by the sixteenth Desi, Sonam Lhudrup, and it was then consecrated by the thirteenth Je Khenpo, Je Yonten Taye, who named

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1728-833: The Six Dharmas of Naropa, and it is preceded by the preliminary practices called ngondro . This presentation is outlined in Clarifying the Jewel Rosary of the Profound Five-Fold Path by Kunga Rinchen, the Dharma heir to Jigten Sumgön. The Drikung Kagyü also have a tradition of Dzogchen teachings, the Yangzab Dzogchen . It is based on termas revealed by the Drikung Tertön (hidden treasure revealer), Rinchen Phuntsog in

1782-613: The abbot of the Vajra Dakini Nunnery (America's first Tibetan Buddhist nunnery, located in Vermont) in 2004. Kagyu 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,

1836-522: 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

1890-501: The four corners topped by triple-tiered golden roofs. There is also a large central tower or utse . The original Thimphu dzong (the Do-Ngön Dzong, or Blue Stone Dzong) was built in 1216 by Lama Gyalwa Lhanapa (1164–1224), founder of the Lhapa branch of the Drikung Kagyu , at the place where Dechen Phodrang Monastery now stands on a ridge above the present Tashichö-dzong. In 1641 Shabdrung Ngawang Namgyal took over that Dzong from

1944-558: 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

1998-456: The glorious religion ) has been the seat of Bhutan's government since 1968. It presently houses the throne room and offices of the king, the cabinet secretariat and the ministries of home affairs and finance. Some other government departments are housed in buildings to the south of the Dzong, and others in new buildings in Thimphu. West of the dzong is a small tower of Ney Khang Lhakhang which houses

2052-631: 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

2106-473: 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." One source indicates: [T]he term "Kagyu" derives from the Tibetan phrase meaning "Lineage of

2160-470: 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

2214-473: The new Dzong Sonamchö-dzong. Following the death of the Desi it was renamed Tashichö-dzong after the old Dzong. Tashichö Dzong was again destroyed by fire three different times as well seriously damaged by an earthquake. Each time it was rebuilt by the Desi and Je Khenpo of the time. In 1962, after the capital was moved from Punakha to Thimphu, the present Dzong was rebuilt by the third king, Jigme Dorji Wangchuck , as

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2268-562: 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

2322-612: 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

2376-506: 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

2430-787: The remaining followers of the Lhapa Kagyü were expelled from Bhutan together with the Nenyingpa followers as both had sided with the attacking Tsangpa forces against the Drukpa during their three invasions of Bhutan and continued to refuse to acknowledge the authority of the Shabdrung. The unique doctrines of Drikung Kagyü as taught by its founder, Jigten Sumgön is preserved in the "Single Intention" or "One Thought" ( Gongchig , Wylie: dgongs gcig) and "The Essence of Mahāyāna Teachings" (Wylie: theg chen bstan pa'i snying po). According to Jampa MacKenzie Stewart,

2484-524: The seat of Government following a different plan from the old one. Only the central Utse tower, the Lhakhang Sarp (new temple), and main Gönkhang (protector temple) remain from the earlier Dzong. After its completion in 1968, the new Tashichö Dzong was consecrated by the 66th Je Khenpo Yonten Tarchin; the 16th Karmapa , Rangjung Rigpai Dorje ; and Je Kudre, Jamyang Yeshe. Tashichö Dzong (meaning Fortress of

2538-504: The sixteenth century. The Drikung lineage is popularly known for its development of the practice of Phowa , in which a practitioner learns how to expel his/her consciousness or mindstream through the posterior fontanelle at the top of the skull at the moment of death. One of the Six Yogas of Naropa , this practice is said to aid the practitioner in remaining aware through the death experience, thus aiding one in attaining enlightenment in

2592-544: 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

2646-449: 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

2700-414: 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

2754-502: 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

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2808-596: 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)

2862-440: 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

2916-578: 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 ,

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