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Karma Kagyu (Tibetan:ཀརྨ་བཀའ་བརྒྱུད,Wylie:karma bka'-brgyud), orKamtsang Kagyu (Tibetan:ཀརྨ་ཀཾ་ཚང་,Wylie:kar+ma kaM tshang), is a widely practiced and probably the second-largestlineage within theKagyu school, one of the four major schools ofTibetan Buddhism.[1] The lineage has long-standing monasteries inTibet,China,Russia,Mongolia,India,Nepal andBhutan, with current centres in over 60 countries. The spiritual head of the Karma Kagyu is theGyalwaKarmapa; the 2nd among the 10 Karmapas had been the principal spiritual advisors to successive emperors of China.[2] The Karma Kagyu are sometimes called the "Black Hat" lamas, in reference to theBlack Crown worn by the Karmapa.
The Kagyu lineage claims a continuity of oral instructions transmitted from master to disciple.[3] This emphasis is reflected in the literal meaning ofKagyu. The first syllable,ka, is said to refer to the texts of Buddha's teachings and to the master's verbal instructions.Ka has the double meaning of the enlightened meaning imparted by a teacher's words, as well as the strength that such words of insight may bear. The second syllable,gyu, means lineage or tradition. The combination of these syllables thus means "the line of orally transmitted instructions." The elders in the Kagyu lineage, representing the theoretically uninterrupted line of masters and disciples reaching back to Buddha (Vajradhara), are jointly known as the "Golden Rosary".[4]
The Karma Kagyu was founded byDüsum Khyenpa, 1st Karmapa Lama. It is headed by theKarmapa; followers believe that the Karmapa's appearance as the first historical consciously reincarnate lama (tulku) was predicted byGautama Buddha in theSamadhiraja Sutra.[5]
The Karma Kagyu school belongs to theVajrayana branch ofMahayanaBuddhism. It conceives itself as a member of the third turning of thedharmacakra and participates in theRimé movement. Important teachings of the Kagyu school include the Buddhist philosophical traditions ofYogacara andMadhyamaka, as well as the tantric tradition ofChakrasamvara, among others.
The view known asShentong (empty of other) has become popular in Karma Kagyu, due to its promotion by the influential Rimé philosopherJamgön Kongtrül Lodrö Thayé (1813–1899). This Shentong view has been upheld by various modern Kagyu masters such asKalu Rinpoche andKhenpo Tsultrim Gyamtso Rinpoche.[6] However, as noted by Karl Brunnhölzl, several important Kagyu figures have disagreed with the view of "Shentong Madhyamaka", such asMikyö Dorje the 8th Karmapa Lama (1507–1554) andPawo Tsuglag Threngwa, the second Pawo Rinpoche, both of whom see "Shentong" as another name forYogacara and as a separate system toMadhyamaka.[6] Both of these figures, as well as the Ninth Karmapa,Wangchuk Dorje, criticized the Shentong view and held that the teachings on Buddha nature were of expedient meaning.[7][8]
The central yogic practice of the Karma Kagyu is the doctrine ofMahamudra, also known as the "Great Seal". This doctrine focuses on four principal stages ofmeditative practice (theFour Yogas of Mahamudra):
It is through these four stages of development that the practitioner is said to attain the perfect realization of mahamudra. Mahamudra is practiced both independently and as the completion stage of Vajrayana practice.
Within the Karma Kagyu, meditative practice is almost invariably presented in a progressive manner. Early practice includessamatha, introduction to Buddhisthistory andphilosophy andinitiation into the lowertantras - classically across theiṣṭadevatās (Wylie:yi dam)Avalokiteśvara,Tārā andAmitābha. This is followed byngöndro andvipassanā. During the traditional three-yearretreat, retreatants usually focus their practice on theSix Yogas of Naropa. At theAnuttarayoga Tantra level of practice, the principal iṣṭadevatās of the lineage areDorje Pakmo,Hevajra andCakrasaṃvara.
The supremelama of the Karma Kagyu is theKarmapa, who always presides aslineage holder once he has reached his majority and received all the necessary training anddharma transmissions. From the death of one Karmapa until the next takes his seat as lineage holder, one (or more) of the previous Karmapa's principaldisciples holds the lineage.Rangjung Rigpe Dorje, 16th Karmapa left the lineage in the hands of four eminent lamas: the 14thShamarpa, the 12thTai Situpa, the 3rdJamgon Kongtrul and the 12thGoshir Gyaltsab. There iscontroversy over who is the 17th Karmapa, with two major candidates both having been recognized and enthroned by their supporters. Neither candidate has been enthroned atRumtek Monastery.
The direct master-disciple transmission of the lineage holders of the Karma Kagyu is known as theGolden Rosary of Kagyu Fathers. They are:[9][10]
Because of theKarmapa controversy, the identities of the next lineage holders have not been definitively identified. In all likelihood, they are either:
or
At the next level of precedence, all Kagyu Lamas who have been accorded the titleRinpoche (Lit: precious one) are highly regarded as trustworthy teachers. Those who hold theKhenpo degree have completed the equivalent of adoctorate in Buddhist studies.
There are (both currently and historically) many female Kagyu Lamas. For example, in the Refuge Tree pictured above, two of the figures floating in the sky above the tree (dakiniSukhasiddhi andMachig Labdrön) are great historical female Lamas of the lineage. Mindrolling JetsünKhandro Rinpoche is a living female tulku of the Karma Kagyu. Probably the most well-known active female Kagyu Lamas in the West areAniPema Chödrön andTsultrim Allione.
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Karma Kagyu (Trinley Thaye Dorje)
Karma Kagyu (Orgyen Trinley Dorje)
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