Kagyu

From Buddha-Nature
Tibetan School

Kagyu

Kagyu
བཀའ་བརྒྱུད་

Basic Meaning

The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa.

Has the Sense of

The Marpa Kagyu (mar pa bka’ brgyud) tradition originated in the eleventh century with the Tibetan translator Marpa Chokyi Lodro, who studied in India with Nāropa. Marpa’s disciple Milarepa famously attained enlightenment in the caves of southern Tibet after renouncing a life of violent revenge; his disciple Gampopa merged the lay siddha practice of his master with the Kadampa monasticism and scholarship that he had previously studied. Gampopa founded the first Kagyu monastery, Daklha Gampo, in southern Tibet. Following Gampopa the tradition split into multiple autonomous subsects known as the four primary (Barom, Pakdru, Karma, and Tselpa), and eight secondary traditions (Drigung, Drukpa, Martsang, Shukseb, Taklung, Tropu, Yabzang, and Yelpa Kagyu). Read more at Treasury of Lives

On this topic
Text
Eighth Karmapa Mikyö Dorje: General Outline of the Tenets of the Single Intention that Reveal Errors Concerning the Inner Meaning of the Profound Great Discourses that Distinguish Dharma from that which is not Dharma
The Eight Karmapa's general outline of the tenets of the Sacred Teaching on the Single Intention (Dam chos dgongs pa gcig pa).
Text
Eighth Karmapa Mikyö Dorje: Commentary on the Tenth Section of the Single Intention
The Eight Karmapa's commentary on the tenth section of the Sacred Teaching on the Single Intention (Dam chos dgongs pa gcig pa).
Book
A Commentary on The Uttara Tantra
Oral Teachings on the Ratnagotravibhāga given by Thrangu Rinpoche at Kagyu Samye Ling in Scotland in 1981. Translated by Ken and Katia Holmes who used these transcripts as the source for their translation of the root text in their book The Changeless Nature.
Thrangu Rinpoche. A Commentary on The Uttara Tantra. Translated by Ken Holmes and Katia Holmes. Boulder, CO: Namo Buddha Seminar, 1989.
Book
A Direct Path to the Buddha Within
A translation and study of an important Kagyu commentary on the Ratnagotravibhāga.
Mathes, Klaus-Dieter. A Direct Path to the Buddha Within: Gö Lotsāwa's Mahāmudrā Interpretation of the Ratnagotravibhāga. Studies in Indian and Tibetan Buddhism. Boston: Wisdom Publications, 2008.
Book
Bde gshegs snying po rigs kyi chos skor
This collection includes a history of buddha-nature theory in Tibet by Thupten Jinpa and seven texts influential in the development of buddha-nature teachings in Tibet. The texts included represent many lineages and historical periods. Along with the root text the following texts appear: 1) Butön's commentary to the Uttaratantrashastra (བདེ་གཤེགས་སྙིང་པོ་གསལ་བར་བྱེད་པ་མཛེས་བྱེད་ཀྱི་རྒྱན། pp 3-63). 2) The Third Karmapa Rangjung Dorje's commentary (བདེ་གཤེགས་སྙིང་པོ་བསྟན་པ། pp 65-69). 3) The Fifteenth Karmapa Khakyap Dorje's commentary (དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་བསྟན་པའི་བསྟན་བཅོས་ཀྱི་མཆན་འགྲེལ། pp 71-88). 4) Rongton's commentary (ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་ལེགས་པར་བཤད་པ། pp 89-206). 5) Shakya Chokden's commentary (ཆོས་དབྱིངས་བསྟོད་པའི་འགྲེལ་པ་ཆོས་ཀྱི་དབྱིངས་རྣམ་པར་ངེས་པ། pp 207-238). 6) Jetsun Chokyi Gyaltsen's text on the disposition (gotra, rigs) (རིགས་ཀྱི་སྤྱི་དོན། pp 239-287) 7) Mipham Gyatso's Lion's Roar (བདེ་གཤེགས་སྙིང་པོའི་སྟོང་ཐུན་ཆེན་མོ་སེངྒེའི་ང་རོ། pp 289-316).
glang ri ba thub bstan sbyin pa. bde gshegs snying po rigs kyi chos skor. bod kyi gtsug lag gces btus 17. bod kyi gtsug lag zhib dpyod khang, 2007.

གླང་རི་བ་ཐུབ་བསྟན་སྦྱིན་པ། བདེ་གཤེགས་སྙིང་པོ་རིགས་ཀྱི་ཆོས་སྐོར། བོད་ཀྱི་གཙུག་ལག་གཅེས་བཏུས།༡༧ བོད་ཀྱི་གཙུག་ལག་ཞིབ་དཔྱོད་ཁང་།

Jinpa, Thupten. Treatises on the Buddha Nature. Tibetan Classics Series 17. New Delhi: Institute of Tibetan Classics, 2007.
Book
Buddha Nature Reconsidered
This is David Higgins and Martina Draszczyk's second book together and comes out of their first study, Mahāmudrā And The Middle Way. In their follow up they have delivered another two volumes on the writings of the Eighth Karmapa Mikyö Dorje (1507-1554) and his nuanced approach to the intricacies of the buddha-nature debate. It is an approach that combines the yogic sensibilities of Mahāmudrā with the dialectic approach of the Madhyamaka, which, according to the authors, Mikyö Dorje characterizes as the Yuganaddha-Apratiṣṭhāna-Madhyamaka (zung ’jug rab tu mi gnas pa’i dbu ma), that is, as a “Nonfoundational (or Nonabiding) Middle Way consisting in Unity.” As the authors explain, "This nomenclature tells us much about the central philosophical aims and presuppositions of the Eighth Karma pa and his Karma bka’ brgyud tradition. As a Mahāmudrā proponent, Mi bskyod rdo rje gives primacy to innate modes of being and awareness, such as coemergent wisdom or buddha nature naturally endowed with qualities, that are amenable only to direct yogic perception and revealed through the personal guidance of a qualified teacher. As an exponent of yuganaddha (zung ’jug), i.e., unity (literally, “yoking together”), he espouses the tantric goal of unity beyond extremes, a goal grounded in the inseparability of the two truths or realities (bden gnyis dbyer med), of appearance and emptiness (snang stong dbyer med). In his eyes, this unity is only fully realized when one understands that the conventional has no independent existence apart from the ultimate and that the latter is a condition of possibility of the former. As an advocate of apratiṣṭhāna (rab tu mi gnas pa), i.e., nonfoundationalism, he resolutely maintains that all outer and inner phenomena, including deep features of reality disclosed through meditation, lack any ontic or epistemic essence or foundation that the mind can lay hold of. Finally, as a champion of Madhyamaka, i.e., the Buddhist Middle Way, the author attempts to ply a middle course between the extremes of existence and nonexistence, eternalism and nihilism. These various doxographical strands are deftly interwoven in the Karma pa’s view of buddha nature, which affirms the innate presence of buddha nature and its qualities in all sentient beings as well as their soteriological efficacy while denying either any ontological status." (Higgins and Draszczyk, preface, 14)
Higgins, David, and Martina Draszczyk. Buddha Nature Reconsidered: The Eighth Karma pa's Middle Path. 2 vols. Vol. 1, Introduction and Analysis. Vol. 2, An Anthology of His Writings: Critical Texts and Annotated Translations. Wiener Studien zur Tibetologie und Buddhismuskunde 95.1–95.2. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2019.
Book
Buddha Nature: Ten Teachings on the Uttaratantra Shastra
In this short book, a teaching given by Thrangu Rinpoche and translated by Erik Pema Kunsang, Thrangu Rinpoche uses the Uttaratantrashastra to outline ten points of focus, including the seven vajra points. Each chapter contains comments related to each point and a transcript of questions from the participants and answers from Thrangu Rinpoche.
Thrangu Rinpoche. Buddha Nature: Ten Teachings on the Uttara Tantra Shastra. Translated by Erik Pema Kunsang. Edited by S. Lhamo. Hong Kong: Rangjung Yeshe Publications, 1988. http://bodhitraining.com/wp-content/uploads/2017/05/Buddha-Nature-Commentary-to-Uttaratantra-Shastra-by-Thrangu-Rinpoche.pdf.
Book
Buddha Nature: The Mahayana Uttaratantra Shastra
All sentient beings, without exception, have buddha nature, the inherent purity and perfection of the mind, untouched by changing mental states. The Mahayana Uttaratantra Shastra, one of the "Five Treatises" said to have been dictated to Asanga by the Bodhisattva Maitreya, presents the Buddha's definitive teachings on how we should understand this ground of enlightenment and clarifies the nature and qualities of buddhahood. This seminal text details with great clarity the view which forms the basis for Vajrayana, and especially Mahamudra, practice. Thus it builds a bridge between the Sutrayana and the Vajrayana levels of the Buddha's teaching, elaborated here in Jamgön Kongtrül's commentary. (Source: Shambhala Publications)
Fuchs, Rosemarie, trans. Buddha Nature: The Mahayana Uttaratantra Shastra. By Arya Maitreya. Written down by Arya Asanga. With a commentary by Jamgön Kongtrül Lodrö Thayé ('jam mgon kong sprul blo gros mtha' yas) "The Unassailable Lion's Roar," and explanations by Khenpo Tsultrim Gyamsto Rinpoche. Ithaca, NY: Snow Lion Publications, 2000.
Video
Casey Kemp at the 2019 Tathāgatagarbha Symposium
Casey Kemp presents an overview and analysis of Jigten Gonpo’s explanation of luminosity as outlined in his text 'Od gsal rnam lnga gcig tu bsre ba'i man ngag, a pith instruction on merging (bsre ba).
Kemp, Casey. "The Luminous Basis for Buddhahood: ’Jig rten mgon po’s Pith Instructions for Merging the Nature of Mind with the Dharmakāya." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 41:36. https://www.youtube.com/watch?v=O7VQkhK1CE0.
Book
Commentary on The Presentation of Grounds, Paths, and Results
This edited transcript includes a detailed presentation of the five paths (accumulation, junction, seeing, meditation, completion), the two grounds (grounds free from attachment and the Buddha grounds), and the results.
Gyaltsen, Acharya Lama Tenpa. Commentary on The Presentation of Grounds, Paths, and Results in the Casual Vehicle of Characteristics from the Treasury of Knowledge by Jamgön Kongtrul Lodrö Taye ('jam mgon kong sprul blo gros mtha' yas). Root text translation and oral translation by Karl Brunnhölzl. Seattle, WA: Nītārtha Institute, 2004.
Interview
Elizabeth Callahan Interview on Buddha-Nature
Elizabeth Callahan discusses buddha-nature and its related concepts in an interview with Marcus Perman of Tsadra Foundation.
Video
Karmapa on the Buddha-Nature School: Celebrating the Buddha-Nature Website Inauguration
His Holiness the 17th Karmapa, Orgyen Trinley Dorje, gave a speech in celebration of the launch of the Buddha-Nature website by the Tsadra Foundation and he discussed the connection of the Karma Kagyu lineage with Buddha-Nature teachings, as well as his thoughts on the term "Buddha-Nature School."
Karmapa, 17th. "Karmapa on the Buddha-Nature School: Celebrating the Buddha-Nature Website Inauguration." Filmed September 19, 2020. Video, 9:23. https://youtu.be/DKmkQkzVqJ8.
Video
Katrin Querl at the 2019 Tathāgatagarbha Symposium
Katrin Querl presents an overview of Jikten Gonpo's position on Buddha-nature as outlined in the textual corpus known as the Single Intention (Dgongs gcig) and in two of this work's earliest commentaries.
Querl, Katrin. "Preliminary Notes on the Notion of Buddha Nature in the Single Intention." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 43:53. https://www.youtube.com/watch?v=gp3GJz3-5DY.
Interview
Buddha-Nature in Comparative Perspective, an Interview with Klaus-Dieter Mathes
Klaus-Dieter Mathes, Head of the Department of South Asian, Tibetan and Buddhist Studies at the University of Vienna, granted an interview to Marcus Perman and Alex Gardner @ buddha-nature.tsadra.org on April 24, 2018. The discussion is almost an hour long and ranges from Klaus' personal interest in buddha-nature teachings to his ongoing and detailed research projects on the subject. Mathes discusses buddha-nature and the key ideas behind it, the controversies it generates, and some of the related Buddhist philosophy in comparative perspective.
Mathes, Klaus-Dieter. "Buddha-Nature in Comparative Perspective, an Interview with Klaus-Dieter Mathes." Interview by Marcus Perman and Alexander Gardner, April 24, 2018. Audio, 53:03. https://buddhanature.tsadra.org/index.php/Articles/Klaus-Dieter_Mathes_Interview_on_Buddha-Nature.
Book
Luminous Heart
This superb collection of writings on buddha nature by the Third Karmapa Rangjung Dorje (1284–1339) focuses on the transition from ordinary deluded consciousness to enlightened wisdom, the characteristics of buddhahood, and a buddha’s enlightened activity. Most of these materials have never been translated comprehensively. The Third Karmapa’s unique and well-balanced view synthesizes Yogācāra, Madhyamaka, and the classical teachings on buddha nature. Rangjung Dorje not only shows that these teachings do not contradict each other but also that they supplement each other and share the same essential points in terms of the ultimate nature of mind and all phenomena. His fusion is remarkable because it clearly builds on Indian predecessors and precedes the later often highly charged debates in Tibet about the views of Rangtong ("self-empty") and Shentong ("other-empty"). Although Rangjung Dorje is widely regarded as one of the major proponents of the Tibetan Shentong tradition (some even consider him its founder), this book shows how his views differ from the Shentong tradition as understood by Dölpopa, Tāranātha, and the First Jamgön Kongtrul. The Third Karmapa’s view is more accurately described as one in which the two categories of rangtong and shentong are not regarded as mutually exclusive but are combined in a creative synthesis. For those practicing the sūtrayāna and the vajrayāna in the Kagyü tradition, what these texts describe can be transformed into living experience. (Source: Shambhala Publications)
Brunnhölzl, Karl, trans. Luminous Heart: The Third Karmapa on Consciousness, Wisdom, and Buddha Nature. Nitartha Institute Series. Ithaca, NY: Snow Lion Publications, 2009.
Book
Mahāmudrā and the Middle Way
This two-volume publication explores the complex philosophy of Mahāmudrā that developed in Tibetan Dwags po Bka’ brgyud traditions between the 15th and 16th centuries CE. It examines the attempts to articulate and defend Bka’ brgyud views and practices by four leading post-classical thinkers: (1) Shākya mchog ldan (1423‒1507), a celebrated yet controversial Sa skya scholar who developed a strong affiliation with the Karma Bka’ brgyud Mahāmudrā tradition in the last half of his life, (2) Karma phrin las Phyogs las rnam rgyal (1456‒1539), a renowned Karma Bka’ brgyud scholar-yogin and tutor to the Eighth Karma pa, (3) the Eighth Karma pa himself, Mi bskyod rdo rje (1507‒1554), who was among the most erudite and influential scholar-hierarchs of his generation, (4) and Padma dkar po (1527‒1592), Fourth ’Brug chen of the ’Brug pa Bka’ brgyud lineage who is generally acknowledged as its greatest scholar and systematizer. It is an important academic work published in the Vienna series WSTB and is divided into two volumes: the first offers a detailed philosophical analysis of the authors’ principal views and justifications of Mahāmudrā against the background of Indian and Tibetan Buddhist doctrines on mind, emptiness and buddha nature; the second comprises an annotated anthology of their seminal writings on Mahāmudrā accompanied by critical editions and introductions. These two volumes are the result of research that was generously funded by the Austrian Science Fund (FWF) from 2012 to 2015 under the supervision of Prof. Klaus-Dieter Mathes. The project was entitled “‘Emptiness of Other’ (Gzhan stong) in the Tibetan ‘Great Seal’ (Mahāmudrā) Traditions of the 15th and 16th Centuries” (FWF Project number P23826-G15). (Source: WSTB Description)
Higgins, David, and Martina Draszczyk. Mahāmudrā and the Middle Way: Post-Classical Kagyü Discourses on Mind, Emptiness and Buddha-Nature. 2 vols. Vol. 1, Introduction, Views of Authors and Final Reflections. Vol. 2, Translations, Critical Texts, Bibliography and Index. Wiener Studien zur Tibetologie und Buddhismuskunde 90.1–90.2. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien Universität Wien, 2016.
Video
Martina Draszczyk at the 2019 Tathāgatagarbha Symposium
Martina Draszczyk discusses the early Kagyu masters and explores how their meditation-oriented approach is based in both affirming buddha-nature as the ground and goal of Buddhist soteriology and avoiding its reification into an entity with real properties.
Draszczyk, Martina. "Buddha Nature as Seen by Early Bka’ brgyud Masters." Paper presented at the University of Vienna Symposium, Tathāgatagarbha Across Asia, Vienna, Austria, July 2019. Video, 37:27. https://www.youtube.com/watch?v=MoMUdg40Qv8.
Book
Mind at Ease
In this uniquely insightful overview and practice guide, Traleg Kyabgon presents a thorough introduction to the Kagyu lineage's Mahamudra tradition. The author's approach is straightforward—he presents the Mahamudra teachings as a means of seeing things in, as he says, "a positive and open light. Even things we might normally regard as bad and undesirable can be interpreted in a more uplifting way due to the expansiveness of the Mahamudra vision." Mahamudra—which means "great seal" or "great symbol," referring to the symbol or mark of ultimate reality, or emptiness—points to the true nature of mind as well as the ultimate insubstantiality of all things. The book includes an exploration of Mahamudra fundamentals and thorough explanations of Ground, Path, and Fruition Mahamudra, including meditation techniques for investigating, experiencing, and contemplating these teachings. (Source: Shambhala Publications)
Kyabgon, Traleg. Mind at Ease: Self-Liberation through Mahamudra Meditation. Boston: Shambhala Publications, 2004.
Book
Moonbeams of Mahāmudrā
This classic Buddhist work, written in the sixteenth century, comprehensively presents the entire scope of the Tibetan Kagyu Mahāmudrā tradition. These profound yet accessible instructions focus on becoming familiar with the nature of one’s mind as the primary means to realize ultimate reality and thus attain buddhahood. Dakpo Tashi Namgyal’s manual for the view and practice of Mahāmudrā is widely considered the single most important work on the subject, systematically introducing the view and associated meditation techniques in a progressive manner. Moonbeams of Mahāmudrā, along with the Ninth Karmapa Wangchuk Dorje’s Dispelling the Darkness of Ignorance, are to this day some of the most studied texts on Mahāmudrā in the Kagyu monasteries throughout Tibet and the Himalayas. Elizabeth M. Callahan, a renowned translator of classical Kagyu literature, has provided new translations of these two texts along with ancillary materials and annotations, making this a genuine resource for both scholars and students of Tibetan Buddhism. This historic contribution therefore offers the necessary tools to properly study and apply the Mahāmudrā teachings in a modern context. (Source: Shambhala Publications)
Callahan, Elizabeth M., trans. Moonbeams of Mahāmudrā. By Dakpo Tashi Namgyal (dwags po bkra shis rnam rgyal). With Dispelling the Darkness of Ignorance by Wangchuk Dorje (dbang phyug rdo rje), the Ninth Karmapa. Tsadra Foundation Series. Boulder, CO: Snow Lion Publications, 2019.
Book
On Buddha Essence
A Treatise on Buddha Nature by Rangjung Dorje, the third Karmapa, is one of the Kagyu lineage's oldest and most important texts, belonging to the tradition of the Six Yogas of Naropa. In the nineteenth century, Jamgön Kongtrul composed a commentary to it, which Khenchen Thrangu uses as the basis for the teachings in this book.

The subject of this famous treatise is budda essence, the basic nature of all beings. The term is a translation of the Sanskrit tathagatagarbha, or deshek nyingpo (bde-gshegs snying-po) in Tibetan. The Tibetan interprets garbha as "essence" (snying-po), the innermost part of something. Both terms indicate that our very nature is buddhahood—buddha essence is possessed not only by enlightened masters but by everyone.

The path to awakening buddha essence, or buddha nature, is meditation. The practitioner needs to understand not only how to meditate, but also the reasons for meditation, in order to develop insight. This text contains complete instruction on how to discover buddha essence in our ourselves.
(Source: back cover)
Thrangu Rinpoche. On Buddha Essence: A Commentary on Rangjung Dorje's Treatise. Translated by Peter Alan Roberts. Edited by Clark Johnson. Boston: Shambhala Publications, 2006.
Video
On His Book When the Clouds Part by Karl Brunnhölzl
Karl Brunnhölzl discusses his motivation for writing his book on the Uttaratantra called When the Clouds Part and how the project took shape.
Brunnhölzl, Karl. “On His Book When the Clouds Part.” Interview by Marcus Perman. Tsadra Foundation Research Department, December 3, 2018. Video, 4:12. https://youtu.be/PrMMjo6fDwg
Video
On the Term Ordinary Mind by Elizabeth Callahan
In this video Elizabeth Callahan explains the term ordinary mind, a term that is often used in the Kagyu tradition, and its use as a term to describe buddha-nature. Ordinary mind, she explains, is the nature of mind that is not in its deluded state.
Callahan, Elizabeth. “On the Term Ordinary Mind.” Interview by Marcus Perman. Tsadra Foundation Research Department, November 9, 2019. Video, 2:16. https://youtu.be/qx1NAke8aV0
Book
Ornament of Precious Liberation (Holmes)
The classic overview of the stages of the path by the influential Kagyu forefather, Gampopa.
Holmes, Ken, trans. Ornament of Precious Liberation. By Gampopa (sgam po pa). Edited by Thupten Jinpa. Somerville, MA: Wisdom Publications, 2017.
Book
Path to Buddhahood: Teachings on Gampopa's Jewel Ornament of Liberation
Teachings by the contemporary Tibetan teacher Ringu Tulku on Gampopa's beloved work on the stages of the path to enlightenment.
Ringu Tulku Rinpoche. Path to Buddhahood: Teachings on Gampopa's Jewel Ornament of Liberation. Edited by Maggy Jones, Briona Nic Dhiarmada, and Corinne Segers. Boston: Shambhala Publications, 2003. Originally published in French as Et si vous m'expliquiez le bouddhisme? Paris: Nil Editions, 2001.
Article
Pointing Out Ordinary Mind
Dzogchen Ponlop Rinpoche presents the essential teachings of Mahamudra and its three main approaches to practice, each offering effective methods for directly pointing out mind’s true nature.
Dzogchen Ponlop Rinpoche, (The 7th). "Pointing Out Ordinary Mind." Buddhadharma: The Practitioner's Quarterly, August 15, 2018.
Book
རྒྱུད་བླ་མའི་རྣམ་བཤད་ཕྱིར་མི་ལྡོག་པ་སེང་གེའི་ང་རོ།
༅༅། །བཅོམ་ལྡན་འདས་ཀྱིས། སེམས་ཅན་ཐམས་ཅད་ནི་རྟག་ཏུ་སངས་རྒྱས་ཀྱི་སྙིང་པོ་ཅན་ནོ། །ཞེས་གསུངས་པའི་སྙིང་པོའི་དོན་ཉིད་བཤད་གཞིར་བྱས། དེ་འཆད་པའི་ཚུལ་ལ་མི་འདྲ་བ་མཐའ་ཡས་ཀྱང་། ངེས་དོན་དབུ་མའི་སློབ་དཔོན་རྣམས་འདི་ལྟར་བཞེད་དེ། ཆོས་འཁོར་རྣམ་པ་གསུམ་ཀའི་ངེས་དོན་ཇི་སྙེད་པ་ནི་བདག་མེད་པ་གཉིས་སུ་འདུ། དེའི་དོན་མཐར་གཏུགས་ན་གང་ཟག་གི་དབང་དུ་བྱས་པ་དང་ཆོས་ཀྱི་དབང་དུ་བྱས་པའི་གཟུང་འཛིན་གཉིས་ཀྱིས་སྟོང་པ་ཡིན་ལ། སྟོང་ཚུལ་མེད་པཪ་དགག་པ་ཙམ་མ་ཡིན་པཪ། མ་ཡིན་པར་དགག་པའི་སྟོང་པ་རང་རིག་རང་གསལ་གྱི་ངོ་བོ་ལ་སྐབས་འདིར་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ཞེས་བསྟན་པཪ་མཛད་ཅིང་། དེ་ཉིད་ངེས་པའི་དོན་གྱི་རྡོ་རྗེ་ཡིན་ལ། རྡོ་རྗེ་དེ་ཉིད་གནས་སྐབས་ཀྱི་དབྱེ་བས་གསུམ་དུ་འགྱུར་ཏེ། གློ་བུར་གྱི་དྲི་མ་མ་དག་པ་འཁོར་བའི་གནས་སྐབས་སུ་སེམས་ཅན་དུ་བརྗོད་ཅིང་དབྱིངས་དེ་ལའང་རིགས་སམ་ཁམས་བདེ་བར་གཤེགས་པའི་སྙིང་པོ་ཞེས་བྱ། དག་པ་དང་མ་དག་པ་གཉིས་ཀ་ལྡན་པའི་སྐབས་སུ་ལམ་ཞུགས་ཀྱི་གང་ཟག་ཏུ་བརྗོད་ཅིང་དབྱིངས་ཀྱི་ལྡོག་ཆ་ནས་ཆོས་དང་དགེ་འདུན་དུ་འགྱུར་ཏེ། དཔེར་ན་མཐོང་ལམ་གྱི་ཡེ་ཤེས་ཙམ་ལྡོག་ནས་དགེ་འདུན་དང་། བར་ཆད་མེད་པའི་ལམ་གྱི་ཆ་ནས་ལམ་དང་། རྣམ་པར་གྲོལ་བའི་ལམ་ཁྱད་པར་དང་བཅས་པའི་ཆ་ནས་འགོག་པའི་བདེན་པའོ། །ཤིན་ཏུ་རྣམ་དག་སངས་རྒྱས་ཀྱི་སྐབས་སུ་བདེ་བར་གཤེགས་པ་སོགས་བརྗོད་ཅིང་དབྱིངས་དེའང་ཆོས་ཀྱི་སྐུ་ཞེས་བྱ་སྟེ། དེ་ལ་ལྡོག་པའི་ཕྱེ་ན་བྱང་ཆུབ་དང་། ཡོན་ཏན་དང་། ཕྲིན་ལས་ཏེ་གསུམ་མོ། །དེ་ལ་ནང་གསེས་ཀྱི་དབྱེ་བས་རྡོ་རྗེ་གནས་བདུན་དུ་འགྱུར་རོ། །དེས་ན་བསྟན་བཅོས་འདིའི་བསྟན་བྱའི་གཙོ་བོ་དེ་བཞིན་གཤེགས་པའི་སྙིང་པོའི་ཚུལ་ཡིན་པ་དང་། དེ་ལ་འཁོར་ལོ་གསུམ་གྱི་ངེས་དོན་མཐའ་དག་བསྡུ་བ་ཤེས་པར་བྱས་ནས། སྙིང་པོ་དེའང་གང་ཡིན་སྙམ་ན་སྤྱིར་གསུང་རབ་རྣམས་ལས་སྤྲོས་པ་དང་བྲལ་བའི་སྟོང་པ་ཉིད་དང་། སེམས་ཀྱི་རང་བཞིན་འོད་གསལ་བ་དང་། ཀུན་གཞིའི་རྣམ་པར་ཤེས་པ་དང་། བྱང་ཆུབ་སེམས་དཔའམ་སེམས་ཅན་ཏེ་རྣམ་པ་བཞི་ལ་བཤད་དོ། །
jam mgon kong sprul འཇམ་མགོན་ཀོང་སྤྲུལ་. theg pa chen po rgyud bla ma'i bstan bcos 'khrul med lugs bzang dang sbyar ba'i rnam par bshad pa phyir mi ldog pa seng ge'i nga ro ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས་འཁྲུལ་མེད་ལུགས་བཟང་དང་སྦྱར་བའི་རྣམ་པར་བཤད་པ་ཕྱིར་མི་ལྡོག་པ་སེང་གེའི་ང་རོ་. Blo gros mtha' yas pa'i mdzod deb phreng so gnyis pa, Rigpe Dorje Study Series - Vol. 32. Kalimpong: Rigpe Dorje Publications, 2019.
Book
Stages of the Buddha’s Teachings
The "Stages of the Teachings," or tenrim, genre of Tibetan spiritual writing expounds the Mahayana Buddhist teachings as a systematic progression, from the practices required at the start of the bodhisattva's career to the final perfect awakening of buddhahood. The texts in the present volume each exerted seminal influence in the Tibetan Buddhist tradition. The first text, The Blue Compendium, presents the instructions of the Kadam teacher Potowa (1027/31-1105) as recorded by his student Dölpa (1059-1131). This verse work is followed by Gampopa's (1079-1153) revered Ornament of Precious Liberation, which, with its extensive quotations from the Indian scriptures, remains the most authoritative text on the path to enlightenment within the Kagyü school. The final selection is Clarifying the Sage's Intent, a masterwork by the preeminent sage of the Sakya tradition, Sakya Pandita (1182-1251).
Roesler, Ulrike, Ken Holmes, and David P. Jackson, trans. Stages of the Buddha's Teachings: Three Key Texts. By Dölpa (Dol pa shes rab rgya mtsho), Gampopa (Sgam po pa), and Sakya Paṇḍita (Sa skya paN+Di ta). Library of Tibetan Classics. Somerville, MA: Wisdom Publications, 2015.
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The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhaga
Tathagatagarbha—Buddha Nature—is a central concept of Mahayana Buddhism crucial to all the living practice traditions of Tibetan and Zen Buddhism. Its relationship to the concept of emptiness has been a subject of controversy for seven hundred years. Dr. Hookham's work investigates the divergent interpretations of these concepts and the way the TIbetan tradition is resolving them.

In particular she does this with reference to the only surviving Indian commentary on the Tathagatagarbha doctrine, the Ratnagotravibhaga. This text addresses itself directly to the issue of how to relate the doctrine of emptiness (the illusory nature of the world) to that of the truly existing, changeless Absolute (the Buddha Nature).

This is the first work by a Western writer to present an analysis of the Shentong tradition based on previously untranslated sources. The Shentong view rests on meditative experience that is inaccessible to the conceptualizing mind. It is deeply rooted in the sutra tradition of Indian Buddhism and is central to an understanding of the Mahamudra and Dzogchen traditions and Tantric practice among the Kagyupas and Nyingmapas.

(Source: SUNY Press)
Hookham, S. K. The Buddha Within: Tathagatagarbha Doctrine according to the Shentong Interpretation of the Ratnagotravibhaga. SUNY Series in Buddhist Studies. Albany: State University of New York Press, 1991.
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The Center of the Sunlit Sky
Madhyamaka is a potent and universally accessible means of calming out suffering and awakening to our innate wisdom. The Center of the Sunlit Sky artfully rescues this brilliant teaching from its unwarranted reputation for intellectual opacity and reinstates it as a supremely practical toolkit for everyday living. The aim of this book is to take Mahyamaka out of the purely intellectual corner into which it–unjustly–gets boxed. It is an attempt to show how Madhyamaka actually addresses and works with all of our experiences in life.

The book follows the original Indian sources as well as the standard commentaries on Madhyamaka in the Kagyü School of Tibetan Buddhism. At the same time, these materials are adapted for a contemporary audience, combining the familiar sharpness of Madhyamaka reasonings (launching a massive assault on our cherished belief systems) with exploring the practical relevance of the Madhyamaka way of mind training.

Part One of the book, "The General Presentation of Madhyamaka in the Kagyü Tradition," provides an overview of the transmission of Madhyamaka from India to Tibet and its relation to Vajrayāna and Mahāmudrā, followed by a general presentation of Madhyamaka in terms of ground, path, and fruition. Further chapters are devoted to the Autonomist-Consequentialist distinction, the controversial issue of "Shentong-Madhyamaka," the distinction between expedient and definitive meaning, and a penetrating presentation of the major differences between the Eight Karmapa's and Tsongkhapa's interpretations of Madhyamaka.

Part Two consists of a brief introduction to the Bodhicaryavatara and a translation of the Second Pawo Rinpche's commentary on its ninth chapter (on knowledge).

(Source: book jacket)
Brunnhölzl, Karl. The Center of the Sunlit Sky: Madhyamaka in the Kagyü Tradition. Including a translation of Pawo Rinpoche's commentary on the knowledge section of Śāntideva's The Entrance to the Bodhisattva’s Way of Life (Bodhicaryāvatāra). Nitartha Institute Series. Ithaca, NY: Snow Lion Publications, 2004.
Book
The Changeless Nature
Lord Buddha taught the dharma in three main phases of teaching called the three dharmachakras or the three 'turnings of the wheel of dharma'. The first dharmachakra expounded the 'Four Truths of the Realised', the 'Eightfold Path of the Realised' and other fundamental principles, thereby making clear what suffering is, what causes such suffering, what really constitutes a definitive end (cessation) to suffering and what the means are for achieving this definitive end. The teachings given in this first phase are the easiest to understand.

      The second dharmachakra, also referred to as the 'middle turning' or the 'dharmachakra of no-characteristics', demonstrated the illusory nature of everything and placed the teachings of the first dharmachakra in a much less concrete perspective; suffering was no longer something to be doted with existential reality and the fundamental statements of voidness (śūnyatā) - 'form not existing', 'sound not existing' etc. - were postulated to show the void nature of everything. In the third dharmachakra the 'true nature' of everything was explained - not just voidness, in the sense of complete absence or negation, but a void nature, resplendent with all qualities, naturally present, which is the essence of all beings; their buddha-nature. Since this is the very nature of all beings then by working on it anyone of them can reveal the enlightened wisdom that is inherent to that nature.
      The subject matter of these three dharmachakras was commented upon and cross-referenced in the many treatises (śāstra) composed by buddhist scholars after the Buddha's parinirvāṇa. Maitreya composed five encyclopaedic śāstra of which this Mahāyāna Uttara Tantra Śāstra is one. Its teachings are those of the third dharmachakra. Many commentaries have been written for Maitreya's text, transmitted into

this world by Aćarya Asaṅga. and the one chosen for this translation's standpoint is that of Jamgön Kongtrül the Great, whose commentary is in two main parts: an introduction to Maitreya's work and a commentary on the actual text of the original. (Kenneth and Katia Holmes, translator's introduction, 3–4)
Holmes, Ken, and Katia Holmes, trans. The Changeless Nature: The Mahāyānottaratantraśāstra. 2nd ed. By Arya Maitreya and Acarya Asanga. Eskdalemuir, Dumfriesshire, Scotland: Karma Kagyu Trust, 1985. https://archive.org/details/mahayanottaratantrasastrathechangelessnaturebykenandkatiaholmes_202003_994_R/page/n1/mode/2up.
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The Jewel Ornament of Liberation (Guenther)
In this skillful translation, Herbert Guenther offers English-speaking readers sGam.po.pa's comprehensive and authoritative exposition of the stages of the Buddhist path. A masterly survey of Tibetan Buddhism, The Jewel Ornament of Liberation explains how an enlightened attitude is strengthened by practicing the six perfections (generosity, discipline, patience, exertion, meditation, and knowledge) and offers a concise presentation of Buddhism as a living experience.

As Chögyam Trungpa writes in his foreword: "It is in the flow of karma that this book materialized in 1959 on the very eve of the destruction of the spiritual land of Tibet. Professor Guenther was instrumental in making available the only commentary and guide in English to the bodhisattva tradition of Tibet, Japan, and China. The book remains the classic text of all Buddhists."

sGam.po.pa, who lived in the eleventh and twelfth centuries, was the organizer of the Kagyü order of Tibetan Buddhism.

Herbert V. Guenther is Professor Emeritus in the Department of Far Eastern Studies at the University of Saskatchewan.

(Source: back cover)
Guenther, Herbert V., trans. The Jewel Ornament of Liberation. By Gampopa (sgam po pa). The Clear Light Series. Boston: Shambhala Publications, 1989. First published 1959 by Rider & Co. (London).
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The Jewel Ornament of Liberation (Könchog Gyaltsen)
The Jewel Ornament of Liberation is a masterwork of Tibetan Buddhism. For more than eight centuries, this text has provided a complete foundation for Buddhist study and practice–covering the initial entry into the path and continuing through to the achievement of Buddhahood. It includes teachings on Buddha-nature, finding a spiritual master, impermanence, karma, the cultivation of bodhicitta, the development of the six perfections, the ten Bodhisattva bhumis, Buddhahood, and the activities of a buddha. (Source: back cover)
Gyaltsen, Khenpo Könchog, trans. The Jewel Ornament of Liberation: The Wish-fulfilling Gem of the Noble Teachings. By Gampopa (sgam po pa). Edited by Ani K. Chodron. Ithaca, NY: Snow Lion Publications, 1998.
MA Thesis
Bjonback, A.: The Soteriological Epistemology of the Seventh Karma pa
Abstract

Given the disregard many lamas and yogis have had towards the soteriological efficacy of epistemology, one may come to the false conclusion that epistemology is only relevant to the context of debate, without any application to meditation practice and the path to liberation. However, one can clearly see that this is not completely true, since Dharmakīrti (c. 600 CE), who is arguably Buddhism’s most influential epistemologist, provides an account of how a practitioner may attain the liberative cognition known as yogic direct valid means of cognition (rnal ’byor mngon sum tshad ma, hereafter referred to as yogic perception). In Tibet, the dGe lugs pa-s are particularly known for their soteriological use of epistemology, which is unsurprising given their emphasis on scholarship, but there are even thinkers in the meditation- oriented bKa’ brgyud school who have a soteriologically-oriented take on epistemology.
      The aim in thesis is to show how bKa’ brgyud epistemologists’ (most notably, the Seventh Karma pa’s (1454-1506)) view on yogic perception differs from that of Dharmakīrti and the dGe lugs pa-s, since most western scholarship on Buddhist epistemology has focused on them. Like Dharmakīrti and the dGe lugs pa-s, the Seventh Karma pa describes the gradual path to attaining yogic perception through inference and familiarization, although there are striking differences in their understandings of the nature of what is observed in this type of perception. His epistemology is not only relevant to the scholarly path of inference, as one finds with most epistemologists, however. His view on reflexive awareness represents a common ground between the theory attached to Mahāmudrā, and pramāṇa, which allows for an epistemological explanation of the Mahāmudrā method of “taking direct perception as the path.” Through showing first, how his view of yogic perception differs from Dharmakīrti and the dGe lugs pa-s,and secondly, how his view concerning reflexive awareness is connected to Mahāmudrā, I wish to show the unique characteristics of the Seventh Karma pa’s brand of soteriological epistemology.
Bjonback, Anders. "The Soteriological Epistemology of the Seventh Karma pa." MA thesis, Rangjung Yeshe Institute, 2013.
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Traité de la Continuité suprême du Grand Véhicule
This new translation of the famed Gyü Lama, or Ratnagotravibhāga Mahāyānottaratantraśāstra, represents a major step forward in providing access to key Buddhist literature for Francophones. The book includes a translation of the whole text with commentary by the nineteenth-century Tibetan master Jamgön Kongtrul and has a full bibliography, notes, glossaries, and appendixes covering the key Buddhist source texts and an outline of the Tibetan commentary, as well as specialized indexes.
Charrier, Christian, and Patrick Carré, trans. Traité de la Continuité suprême du Grand Véhicule (Mahāyānottaratantraśāstra). By Maitreya. Avec le commentaire de Jamgön Kongtrul Lodreu Thayé ('jam mgon kong sprul blo gros mtha' yas) L'Incontestable Rugissement du lion. Tsadra Foundation Series. Plazac, France: Éditions Padmakara, 2019.
Text
Gampopa: Ornament of Precious Liberation: A Wish-Fulfilling Gem of Sublime Dharma
One of Gampopa's most enduring works. It was one of the first "stages of the path" (lam rim) texts to be written by a Tibetan, after the genre was introduced by Atiśa through his famous composition Bodhipathapradīpa, The Stages of the Path to Enlightenment.
Text
Layakpa Jangchub Ngödrup: Ornament Illuminating the Essence: A Commentary on the Famous Text, the Four Dharmas of the Incomparable Dakpo
A detailed commentary on Gampopa's Four Dharmas (chos bzhi) instruction for fundamental Buddhist practice. The root verses containing the four dharma of Gampopa were written by his learned student from Laya, Jangchub Ngödup exactly according to how Gampopa taught, and the extensive commentary containing a rich array of citations and arguments was authored by Jangchub Ngödup himself. The topic four dharmas of Gampopa refers to the four points of making dharma practice a genuine dharma practice, making dharma progress on the path, dispelling confusion on the path, and see confusion as pristine wisdom.
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Jamgön Kongtrul Lodrö Taye: The Unassailable Lion's Roar
Jamgön Kongtrul's commentary on the Uttaratantra which, according to Brunnhölzl, draws heavily from Dölpopa's work on the same subject. Over the course of time since Kongtrul's passing at the dawn of the 20th century up until the present this text has become the primary commentary to the Uttaratantra used in the Kagyu tradition.
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Marpa Dopa Chökyi Wangchuk: A Commentary on the Meaning of the Words of the Uttaratantra
An early Tibetan commentary on the Uttaratantra, both the śāstra and the vyākhyā, that purports to represent the teachings passed on by the Kashmiri Parahitabhadra to his Tibetan student Marpa, though it is not entirely clear whether this refers to Marpa Dopa or Marpa Chökyi Lodrö, both of whom were important early Kagyu masters and translators that travelled south to receive teachings which they imported and propagated in Tibet. Nevertheless, the text follows more closely Indian commentarial styles and includes typical Mahāmudrā type instructions in its exegesis. Thus it is a prime example of the lineage that descends from Maitrīpa that came to dominate the Kagyu school's approach to the Uttaratantra in later generations.
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Gö Lotsāwa Zhönu Pal: The Commentary on the Treatise “Mahāyāna-Uttaratantra”: The Mirror Showing Reality Very Clearly
Gö Lotsāwa Zhönu Pal's commentary to the Ratnagotravibhāgavyākhyā, that presents the text from within the mahāmudrā tradition of Maitrīpa and Gampopa. More specifically, as Mathes reports, the author, himself, states in his colophon that "he combined the commentarial tradition of Loden Sherab with Gampopa's and Drigung Jigten Sumgön's mahāmudrā interpretation of the Ratnagotravibhāga." (A Direct Path to the Buddha Within, p. 411.)
Term Variations
Key Term Kagyu
Topic Variation Kagyu
Tibetan བཀའ་བརྒྱུད་  ( ka gyu)
Wylie Tibetan Transliteration bka' brgyud  ( ka gyu)
Buddha-nature Site Standard English Kagyu
Alternate Spellings bka' rgyud
Term Information
Source Language Tibetan
Basic Meaning The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa.
Has the Sense of The Marpa Kagyu (mar pa bka’ brgyud) tradition originated in the eleventh century with the Tibetan translator Marpa Chokyi Lodro, who studied in India with Nāropa. Marpa’s disciple Milarepa famously attained enlightenment in the caves of southern Tibet after renouncing a life of violent revenge; his disciple Gampopa merged the lay siddha practice of his master with the Kadampa monasticism and scholarship that he had previously studied. Gampopa founded the first Kagyu monastery, Daklha Gampo, in southern Tibet. Following Gampopa the tradition split into multiple autonomous subsects known as the four primary (Barom, Pakdru, Karma, and Tselpa), and eight secondary traditions (Drigung, Drukpa, Martsang, Shukseb, Taklung, Tropu, Yabzang, and Yelpa Kagyu). Read more at Treasury of Lives
Term Type School
Definitions
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