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The Golden Kagyu Garland A Short History of the Karma Kagyu Lineage
The Kagyu lineage originated with the great Indian mahasiddha Tilopa who lived around the 10th century AD. Tilopa is said to be self-realized as he received the highest teachings of the nature of mind directly from Vajradhara, the enlightened mind of the buddha. Tilopa also received and mastered four special transmissions (Tib. bka-babs-bzi) that would later form the basis of the six yogas of Naropa. Although there is some discrepancy in the historical sources regarding the identities of the masters associated with each of the four transmissions, the most common consensus indicates their sources are as follows: the first of the four came from Nagarjuna and consists of two tantras, the sangwa dupa tantra (Skt. guhyasamaja) and the denshi tantra. It also incorporates the practices called 'illusory body' (Tib. sgyu-lus) and 'transference' (Tib. pho-wa). The second special transmission came from Nakpopa and includes the		Vajradhara: Enlightened Mind of the Buddha

tantra called gyuma chenmo (Skt. mahamaya) and the practice called 'conscious dreaming' (Tib. rmi-lam). The third special transmission came from Lawapa and includes the demchok tantra and the practice of 'clear light' (Tib. od gsal). The fourth was transmitted from Khandro Kalpa Zangmo and includes the tantra known as gyepa dorje (Skt. hevajra) and the practice called tummo or 'inner heat.'
Tilopa and Naropa (16th c.) © Himalayan Art Collection		These teachings that were passed from Tilopa to the Indian mahasiddha Naropa, were systematized as the six yogas of Naropa and are considered root practices of the Kagyu Lineage. Naropa transmitted his knowledge to the great Tibetan master Marpa Lotsawa, "the translator," who journeyed to India three times in order to receive instructions from the Indian mahasiddhas. Marpa also received the mahamudra teachings from the mahasidda Maitripa, and joined the teachings of the six yogas of Naropa and mahamudra into one lineage. Thereafter, Marpa returned to Tibet where he widely spread the Dharma and is considered to be the father of the Kagyu lineage or "New Translation School."

Marpa's supreme disciple Milarepa became known as Tibet's greatest poet and was one of its most beloved yogis. Through perseverance in the practice of mahamudra and the six yogas of Naropa, Milarepa achieved enlightenment, the profound realization of the ultimate nature of reality.
Milarepa's transmission was continued by his most eminent student Gampopa, the physician from Dhagpo. Gampopa first studied the Kadampa tradition, the gradual path
of mahayana mind training. Under Milarepa's guidance, Gampopa attained realization of the ultimate nature of reality. Gampopa established monastic institutions, taught extensively and attracted many students. Four of his disciples founded the four major Schools of the Kagyu lineage: Babrom Dharma Wangchuk founded the Babrom Kagyu, Pagdru Dorje Gyalpo founded the Pagdru Kagyu, Shang Tsalpa Tsondru Drag founded the Tsalpa Kagyu, and the 1st Karmapa Dusum Khyenpa founded the Kamtsang Kagyu, also known as the Karma Kagyu school. The eight minor Kagyu lineages originated with Pagdru Dorje Gyalpo's eight main disciples. These eight lineages are: Taglung, Trophu, Drukpa, Martsang, Yerpa, Yazang, Shugseb and Drikung Kagyu.		Marpa and Milarepa (16th c.) © Himalayan Art Collection

The different Kagyu lineages are not referred to as major and minor in terms of the instructions they contain; they are equal in that respect. The four major lineages are
Gampopa and the 1st Karmapa (16th c.) © Himalayan Art Collection		known as major in that they originate with Gampopa himself, whereas the eight minor lineages originate with Gampopa's student, Phagmo Drupa. Nowadays, of the four major Kagyu lineages only the Karma Kagyu remains prevalent. Among the eight minor Kagyu lineages only the Taglung, Drukpa and Drikung still exist as independent lineages. "The Golden Kagyu Garland" refers to the masters who are the holders of the lineage in which mahamudra is a central teaching. This includes the Indian masters, the Tibetan forefathers of the lineage and the successive reincarnations of the
Karmapas and their most important students. The lineage holders are selected by the Karmapa himself, which ensures the teachings remain intact and pure.

The Karmapa himself always chooses the teacher who will pass on the lineage to him in his future incarnation. The Karmapa is a great bodhisattva who has the capacity to perceive the realization and qualities of others. It is through this ability that he selects his own guru. There is no fixed rule that defines the teacher in advance. In some cases the lineage holders are eminent reincarnates and in other cases exceptional practitioners without high status in the religious hierarchy.

17th Karmapa
Thrinley Thaye Dorje

Adapted from a compilation and translation by members of the
Karmapa International Buddhist Institute's Department of Translation.