These three traditions of Mahamudra are preserved to this day in the kagyu school. All aspects of the tantra and Mahamudra teachings of the kagyu are founded on a direct understanding and realization of the nature of the mind, both in its everyday nature (Tib: thamal gyi shespa, ordinary consciousness) and its essential reality (Tib: sems kyi rdo-rje, vajra-mind). Gampopa was especially famous as an exemplar of the sutra tradition of Mahamudra meditation, which is a very direct, clear and basic approach to rapid awakening. Rechungpa rechungpa passed his lineage to geshe Khyung Tsangpa (1115-1172) who in turn passed it on to the yogini machik onjo. Traces of Rechungpa's lineage continue within the existing Kagyu schools to the present time. Rechungpa's teaching focused more on the tantric methods of Mahamudra; especially the dynamic path of raising what today is commonly known as Kundalini (the buddhist term is Candali ) and the mysticism of male-female Union.
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Milarepa acquired fame as Tibet's Greatest good Yogi. As his fame spread far and wide, vast numbers of disciples flocked to him. He gave his teachings and meditation instruction freely and without cost, to all who came and showed they had an aptitude for the hard spiritual path. Over time, there formed around him an illustrious company of white robed yogis, yoginis, along with many red robed monks and nuns, all great meditators, great seekers of holy unsurpassable Enlightenment. This was the extreme high point in the glorious flowering of Tibetan spirituality. Gampopa milarepa's two leading disciples were (1) the renowned yogi rechung Dorje tagpa (1083-1160) who did not involve himself in creating an organization, and (2) the great Tibetan medical doctor and monk dagpo Lha-je gampopa (1079-1173). The latter united Tilopa's esoteric teachings, the way of the yogin, with the orthodox Kadampa 3 tradition of classical monastic Buddhism, to form what has become the glorious Dagpo kagyu order of Tibet, existing to the present day. Thereby he succeeded in preserving the inner wisdom-teachings by creating a viable outer organization to practice and transmit them from one generation to the next. In Gampopa's lineage, there are three ways of teaching the path of Mahamudra. These three approaches are known as: (1) the sutra mahamudra tradition (Tib: mDo-lugs (2) the tantric Mahamudra tradition (Tib: sNgags lugs and (3) the Essential Mahamudra tradition (Tib: sNying-po lugs ).
Milarepa initially suffered under the hard discipline that Marpa imposed upon him, both to cleanse him of residual guilt from the bad acts of his youthful indulgence in sorcery, and as a means of breaking his pride and laziness. Part of this discipline, which Marpa inflicted on Milarepa, consisted of building a strong fortress tower, allowing Marpa's retainers to dominate the local valley where he lived. It was this resulting economic and feudal dominance by marpa's encampment that allowed the kagyu school to become well established in Tibet. Without this strong material base, the kagyu never would have best succeeded for long, and may well have vanished from the tibetan scene in a generation or two. After loyally completing the great trials and hardships that Marpa imposed upon his disciple, milarepa received initiation and empowerment into the cakrasamvara-tantra and instruction on the technique of awakening gTum-mo ( kundalini ). Milarepa's great disillusionment with the world came on the death of his mother. Finding the bones of his mother laying in the ruins of the family home, the loneliness and pain of human existence caused him to make a solemn vow that he would abandon everything so as to meditate in remote mountain caves, until such time. He then took up an itinerant yogi's life, wandering without possessions of any kind, from one end of the himalayas to the other. Living in the wilderness for twelve consecutive years, he practiced his Master's instructions, until the day when, after immense striving, he finally gained realization.
More about Naropa marpa marpa ( AD) was a landowning family man and a tibetan merchant. After raising funds from the sale of property, marpa made the difficult journey over the rugged Himalayas to India in search of spiritual understanding. His search led him to naropa. By this time the blessed Naropa was an elderly, highly revered and famous siddha, who's remarkable radiance drew to him vast numbers of disciples eager to absorb something of his grace-filled wisdom and goodness. It is thanks to marpa's courageous diligence that the hard-won esoteric teachings of Naropa's lineage were brought back to tibet. Milarepa One of Marpa's leading disciples was the white robed Yogi-saint Milarepa ( ad whose ascetic life of meditation and hauntingly beautiful songs have inspired generations of spiritual seekers ever since. Milarepa started on the spiritual path in an effort to please his mother who, having suffered abuse after her husband's death from competitive family members, wished her son to learn "black magic so as to reek revenge. It is said that through the agency of sorcery, milarepa succeeded in killing many of his mother's persecutors, but that afterwards he suffered bitter emotional remorse for his actions. This drove him to seek a spiritual teacher.
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More about Tilopa naropa naropa, head professor of a sheet great University in the heart of India, was initially a learned philosopher, a great religious scholar, and an exemplary buddhist monk. But his life was transported into a new dimension, turning him from a sober intellectual to an ecstatic mystic, a yogi, after meeting the crazy-wisdom saint Tilopa. In his fervent desire to follow the master to the ends of the earths if need be, naropa abandoned his academic career, let go of scholastic fame and the security of his social position, to wander for twelve long years through India as an itinerant. At the master's behest he joined up with a traveling female mystic named Nirguna. This meant not only that Naropa abandoned his academic position, but he also broke his ties with the buddhist monastic and ecclesiastical institutions prevalent in India at the time.
Tilopa systematically taught Naropa and his partner the inner secrets of Buddhist Yoga. Along with Tilopa's four Oral Injunctions, naropa also appears to have acquired a teaching on Dream-yoga from the lineage of the mahamaya-tantra, as taught by nagpopa, and a teaching on the Psychic Projection ( citta-samkranti sandra ) that he gathered from yet another master. These six techniques of spiritual unfoldment released Naropa's creative powers and brought him finally to the stage of complete Enlightenment, although not without great commitment to the spiritual path, diligence and extremely hard spiritual work. The set of teachings that he in turn passed on to his disciples henceforth were to be known as the six Doctrines (Tib: Naro chos drug ) of Naropa. 2 If one were to ask what is the proper name of collective teachings of the kagyu, the fundamental praxis of the lamas of this school, or in other words the unique kagyu way of realization, the answer would be mahamudra (Tib: phyag-chen the meditation-path. This is integral with the method of the six Doctrines or the four Injunctions. Mahamudra is the union of all the systems, the method that leads to direct seeing into the nature of the mind.
Having collected and combined the essential wisdom-teachings of archaic ages, and demonstrated their power to spiritually transform human nature through the example of his own life, tilopa became the master-founder of our Kagyu spiritual tradition. Tilopa was noted for teaching in a highly symbolic manner. Once, for example, when Naropa approached him, prostrated with folded hands, made a mandala-offering, and asked, "Guru, kindly give me instruction the master responded by showing him thirteen symbols over a period of thirteen days. Tilopa explained, "In order to receive instruction it is necessary first to have the appropriate empowerments." Thus, for the first symbol, he spread some cloth on the ground and, using a hot coal, let it burn. What was left after the cloth had been burned away was the inprint of the warp and woof retained in the ashes. For the second symbol, tilopa merely held up a transparent quartz crystal.
For the third symbol he asked Naropa to untangle a twisted ball of thread. Naropa went to work on the ball for some time. However, after Naropa had succeeded in unloosening a portion of the tangle, tilopa simply threw the whole thing away and left. And so it went on until all thirteen symbols had been demonstrated. The special teachings that Tilopa transmitted through verbal instruction are known as the four Oral Injunctions ( bKa-babs-bzhi ). 1 Each Injunction represents a special line of esoteric instruction. Although there is some discrepancy in the historical record regarding the identity of the masters who were holders of these four teachings, the most common consensus amongst modern scholars is that the four Oral Injunctions transmitted by tilopa consisted of the following: (1) from the. Although, in historical terms, there are discrepancies between various accounts and therefore some difference of opinion on what and how the four Oral Injunctions were taught in ancient times, nevertheless we know that it was a combined or unified body of the ancient teachings which.
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Fifteenth Karmapa, khakhyab Dorje (1871-1922 eleventh Situpa, pema wangchok (1886-1952 second Jamgon Kongtrul, palden Khyentse Oser (1904-1953). Sixteenth Karmapa, rangjung Rigpe dorje (1924-1981). Twelfth Situpa padma donyo nyingje wangpo (1954- ). Seventeenth Karmapa, ugyen pdf Trinley dorje (1985 - ) Tilopa It is now a long time ago that the dusty sesame fields of eastern Bengal were blessed by the living entry presence of the extraordinary saint Tilopa, and yet the wisdom of his teachings lingers like. Tilopa is described as a siddha, a yogi-saint who, having attained personal enlightenment and spiritual Liberation was able to reveal his realization through an exceptional display of miraculous activity. Tilopa was one of those peripatetic saints who wonder the himalayan wilderness, without possessions, without attachment, totally god-intoxicated—a tantric saint, but also a master of mystic powers ( siddhi ) quite extraordinary. What makes Tilopa special is in part the fact that he gathered together and preserved what was an almost lost collection of secret esoteric instructions concerning the higher practices of Tantric Yoga. These he transmitted to a small circle of Initiates, and it is from them that these instructions have come down to us, today. Without his having done this, and without his main disciple naropa carrying on the tradition, these advanced spiritual technologies, discovered by the yogi fraternity of India long ago, would now be lost to the world.
Third Karmapa, rangjung Dorje (1284-1339 gyalwa yungtonpa (1296-1376 fourth Karmapa, rolpe dorje (1340-1383). Second Shamarpa, kacho wangpo (1350-1405 fifth Karmapa, dezhin Shegpa (1384-1415 rinchen Zangpo (Ratnabhadra) (c. Sixth Karmapa, thongwa donden (1416-1453 pengar Jampal Zangpo, paljor Dondrup, first gyaltsap (1427-1489). Seventh Karmapa, chodrag gyatsho professional (1454-1506 tashi paljor, sangye nyenpa (1457-1525 eighth Karmapa, mikyo dorje (1507-1554). Fifth Shamarpa, konchog Yenlag (1526-1583 ninth Karmapa, wangchuk dorje (1555-1603 sixth Shamarpa, chokyi wangchuk (1584-1629). Tenth Karmapa, choying Dorje (1604-1674 seventh Shamarpa, yeshe nyingpo (1631-1694 eleventh Karmapa, yeshe dorje (1676-1702). Eighth Shamarpa, chokyi dondrub (1694-1735 twelfth Karmapa, changchub Dorje (1703-1732 eighth Situpa, chokyi jungne (1700-1774). Thirteenth Karmapa, dudul Dorje (1733-1797 tenth Shamarpa, chodrub gyamtso (1742-1792 ninth Situpa, pema nyinche wangpo (1774-1853). Fourteenth Karmapa, thegchog Dorje (1798-1868 first Jamgon Kongtrul, lodro Thaye (1813-1899).
The kagyu order is a school that guides seekers on the spiritual path through an interplay of direct questioning and answer, pointing out the true nature, through the course of meditation, and this occurs during an intimate form of oral instruction between teacher and student. Thus it is said that our Yoga system is one where, through deep meditation ( dhyana ) alone, the ultimate goal can be achieved in a single lifetime. Our approach is thus that of the historical Buddha, who attained Great Enlightenment while in meditation so many years ago. Our unique tradition of Tantric Buddhism, the dynasty of lineage-holders that make up the precious succession of the kagyu, is known as the golden Rosary. The golden Rosary of the kagyu descends from the supernal Absolute ( vajradhara ) itself, to the blessed yogis Tilopa and Naropa, to marpa, milarepa, gampopa, the first Karmapa du-sum Khyenpa, and from the latter through a whole succession of masters, to the present 17th. A complete list of the custodians of the tradition is as follows: Vajradhara, tilopa (988-1069 naropa (1016-1100 marpa (1012-1097 milarepa (1052-1135). Gampopa (1079-1153 first Karmapa, dusum Khyenpa (1110-1193 drogon Rechen (1148-1218). Pomdrakpa (1170-1249 second Karmapa, karma pakshi (1203-1283 drubtob Urgyenpa (1230-1300).
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