• Une lignée yogique
  • Histoire de la lignée

Presentation

Long ago in 10th century India, two extraordinary women perfectly realized the state of Buddha: the Wisdom Dakinis Niguma and Sukhasiddhi. The learned and accomplished Khyungpo Naljor (11-12th cent.), who left Tibet seeking India’s most precious teachings, met them and received from them the teachings that became the basis of the Shangpa Lineage. Due to the wisdom and compassion of all the masters who were the subsequent holders of this lineage, the tradition has been authentically transmitted down to the present day in an unbroken lineage from master to disciple, fully preserving its richness and vitality.

Khedrub Khyungpo Naljor was regarded by Jamgon Kongtrul to be the greatest Tibetan master after Guru Padmasambhava of the 7th century. Khyungpo Naljor established his seat at Shang-Shong in the Yeru Shang valley, which is how he came to be called Lama Shang and is the source of the name “Shangpa Kagyu.” Among the vast amounts of teachings that he received, five cycles stand out in particular, and continue to form the core of the Shangpa teachings to the present day. These are the teachings of two Jnana Dakinis, Niguma and Sukhasiddhi; of Vajrasanapa; of Maitripa; and of Rahula.

While not established as an institutional school, the Shangpa Kagyu is one of the “Eight Tibetan Traditions” of transmission. This unique tradition of the Shangpa is alive today, transmitted in full within the Dashang Kagyu yogic lineage. It is also found in the midst of various other Tibetan schools and was cherished among many preeminent Tibetan masters of diverse lineages. It is a pure yogic lineage of Vajrayana Buddhism, transmitted from master to disciple through initiation and sacred commitments (samaya).

History

The Shangpa tradition started in the 10th century with the two jnana dakinis Niguma and Sukhasiddhi who passed their teachings on to the Mahasiddha Kyungpo Naljor.

The Shangpa Kagyü lineage is generally little known, yet it is one of the eight practice lineages (sgrub brgyud shing rta brgyad) of the Tibetan tradition. The Shangpa Kagyu has often been mistaken as a secondary lineage of the Marpa Kagyü (the famous lineage of Marpa, Milarepa, Gampopa, and the Karmapas). These two lineages had their own development while remaining close to each other within Tibetan history.

The Shangpa tradition is a tree of yogic lineages that is not structured as an institution, each lineage holder developing his own mandala of disciples. Throughout its history, the Shangpa Kagyü lineage remained above all a lineage of practice that has never been concerned with power or wealth. Most of its holders were great yogis living as hermits, all of whom had attained great spiritual enlightenment.

It had very few monasteries, was without hierarchy, and long remained a “secret” lineage transmitted from one master to one disciple. At each generation, several branches would also appear; some of them did not last, while others endured. The lineage has often been held by masters from other lineages or schools.

In the 19th century, very few holders of the tradition remained. The great masters of the Rime movement (ris med) Jamgön Kongtrul Lodrö Thaye and Jamyang Khyentse Wangpo gathered and collected the different transmissions of its branches and gave a new energy to the tradition.

In the 20th century its principal holder, Vajradhara Kalu Rinpoche (1904-1989)—considered to be the enlightened emanation of Jamgön Kongtrül Lodrö Thayé – spread the Shangpa tradition widely throughout the world. In the seventies and eighties he founded numerous Dharma centers and several retreat centers dedicated to the Shangpa yogic transmission. He entrusted their spiritual guidance to his elder disciples and heirs, foremost of which was Bokar Rinpoche (1940-2004).

In accordance with the Shangpa Kagyü lineage yogic transmission from master to disciple, the other current holders are the Rinpoches and Lamas who were disciples of Kalu Dorje Chang that were entrusted by him with the lineage. They are presently gathered in the Council of Elders of the Shangpa Foundation.

After Kalu Rinpoche passed away in 1989, his tülku Yangsi Kalu Rinpoche (b. 1990) was officially recognized by Kenting Chamgön Tai Situpa on March 25, 1992 as the son of Lama Gyaltsen, Rinpoche’s nephew and life time assistant, and his wife Drölkar. The young boy was born on September 17, 1990, at Samdrub Darjay Choling Monastery in Sonada, India. He inherited the monasteries of Sonada and Salugara and is one of the current holders of Vajaradhara Kalu Rangjung Künchab’s lineage.

The Shangpa tradition’s yogic teachings and practices are transmitted mainly within retreat centers. It remains very much alive as a complete yogic tradition.

An Authentic Teaching, Complete and Alive

The Shangpa teachings are teachings of liberation—liberation from illusions, the ego and its passions—a teaching of authentic enlightenment, complete and alive.

An authentic teaching necessarily draws its source from within the experience of ultimate reality, enlightenment. It also transcends the particularities of time and place. Those who become holders of the lineage join its uninterrupted spiritual continuity through the initiator. At each link of the chain of transmission, a disciple receives the teachings from his master who has knowledge born of practice. The disciple studies the teachings, practices, and realizes it fully. He or she then passes it on, in accordance with the blessing of the lineage and the texts, without making it “his or her” teaching. In this way, the transmission remains pure and unaltered, as it is not touched by ordinary beings and their individual egos, allowing for continuity in the teachings beyond the particularities of time and place.

Yet the authenticity of a teaching and the experience that it transmits are necessary yet insufficient criteria for a lineage of wisdom. The authenticity of the source is very important but a tradition may still be incomplete, deviate, or stop before reaching the ultimate experience. In order to lead one to harmony, peace, health and happiness at their deepest levels, a tradition needs not only to be authentic but also complete. The capacity to truly and completely transmit the enlightened experience is the ultimate criteria which determines the degree of perfection of a tradition. In this way, at the end of the learning process, one can realize authentic presence.

It is also important to mention that a healthy and complete tradition includes in its process the transcendence of its own formulations: all the names and forms that constitute it in time and place. Indeed, the formulations are like the finger pointing to the moon but should not be confused with the moon itself.

Names and forms are naturally relative, so clinging to them would veil the direct and immediate realization of our true nature, and risk mistaking the map for the territory itself. That is why the Buddha cautioned his disciples: “My teaching is a practical way that should not be venerated. It is a raft allowing the crossing of the river. Only a fool would burden himself with the boat once on the other side, the one of liberation.” This letting go of the vehicle itself is a measure of the aliveness of the tradition. It is its humor, its freshness, and its ability to relate to circumstances with skill and creativity.

In sum, it is necessary to follow a teaching that is authentic, complete, and alive. One’s guide on this path needs to be competent and knowledgeable about the path in order to help us progress step by step. The guide, living in the present and having realized the absolute, can then fully transmit the heart of the enlightened experience, keeping the tradition alive and functioning according to the lineage of its blessing and its texts.

The Particular Qualities of the Shangpa Yogic Lineage

The Shangpa lineage is unique in various ways. Throughout all of its history, it has never been converted into an institution, and at times has been held by masters from different lineages. It also finds its origins with two extraordinary enlightened women: Niguma and Sukhasiddhi.
The accomplished scholar Khyungpo Naljor was also extraordinary, although much less famous than his contemporaries Naropa, Marpa and Milarepa. Khyungpo Naljor was considered by Jamgön Kongtrul to be one of the greatest yogis ever to have existed in Tibet. He wrote of him in the Impartial History of the Sources of the Teachings (ris med chos ‘byung):

“His accomplishments are unequalled, except by the Indian masters Luhipa, Krishnacharya and Ghantapa. In Tibet, it appears that among the twenty-five disciples during the first wave and among the masters of the second wave, nobody appeared who could rival his erudition, his spiritual realization, his miraculous powers and his spiritual activity.”

The Shangpa lineage is considered exceptional for the profoundness of its teachings and for the spiritual attainment of its masters. Jetsun Taranatha wrote in the 17th century:

“Although the Shangpa lineage has been disseminated within countless other lineages, thanks to the adamantine seal constituted by the word of the dakinis, there has never been any divergence between the words and their meaning. Unblemished by any impurity originating in the ordinary production of concepts, the Shangpa lineage is found at the summit of all of the lineages of practice.”

In the Encyclopedia of Knowledge (shes bya kun khyab mdzod) Jamgön Kongtrül Lodrö Thayé wrote:

“This lineage of instruction is endowed with three unique qualities which makes it superior to any other:

The holders of the lineage have always been exceptional persons. The succession of the masters of the lineage only includes bodhisattvas living their final life (before perfect Buddhahood). This lineage has never been interrupted by the presence of ordinary beings.

The meditation instructions are themselves extraordinary. Their meaning is not deceptive and the words are free from all impurity. The vajra words of the verses sealed by the dakinis have never been changed by compositions or embellishments coming from the imagination of ordinary persons.

Its spiritual influence is particularly exceptional. Still today, in an era of degeneration, this influence is such that the fruit of accomplishment ripens in diligent individuals who (practice it) and keep their samayas.”

Because it retained a relatively intimate, if not “secret” status, the Shangpa lineage has been able to preserve, up until the present, all of its purity, power and spiritual influence.

Brief History

During the 10th and 11th centuries, while Buddhism was at its peak in India and shortly before its decline following the Muslim invasions, the yogic tradition developed with many great accomplished masters (the mahasiddhas) such as Luipa, Tilopa, Naropa, Maitripa and Saraha. Among them, two extraordinary women were know to have perfected their enlightened realization: Niguma and Sukhasiddhi. It is said that they received the teachings they received directly from the Buddha Vajradhara, the primordial buddha, the essence of all buddhas.

A contemporary of Marpa the translator (1012-1097/9), the scholar-yogi Khyungpo Naljor (990-1139) took seven trips to India and Nepal in search of a comprehensive transmission of the dharma. He received this transmission from the two Wisdom Dakinis Niguma and Sukhasiddhi, as well as from thirteen special masters and four root lamas (Vajrasanapa, Maîtripa, Râhula and a “hidden yogi” sbas pa’i rnal ‘byor). In all, he is said to have one hundred and fifty teachers.

He gained the capacity to manifest in his five chakras the wisdom bodies of the deities of the five tantras (rgyud sde lha nga): Hevajra, ultimate expression of Tummo; Chakrasamvara, ultimate expression of Karma Mudra; Guhyasamaja, ultimate expression of Clear Light and Illusory Body; and Vajrabhairava, ultimate expression of enlightened activity.

On his return to Tibet, he established a monastery at Shang-Shung in Central Tibet. This was his main seat, and he became known as the “Lama of Shang”, giving its name “Shangpa” to the tradition that sprung from him.

He is famous for having founded hundreds of monasteries and having thousands of students, but he passed on the teachings of Niguma to only one of his students, Mokchokpa (1110-1170). The Shangpa lineage is often referred to as the “secret lineage” because Niguma instructed Khyungpo Naljor to transmit the teachings to only one student for the first seven generations (beginning with the Buddha Vajradhara and Niguma). From Mochokpa, the lineage was passed to Kyergangpa (1143-1216), Rigongpa (1175-1247), and Sangye Tönpa (1213-1285). These first seven masters are known as the Seven Great Jewels of the Shangpa Kagyü (shangs pa rin chen rnam bdun).

Sangye Tönpa was the first teacher who gave the complete instructions to more than one of his disciples, and from this point on, several different lines of transmission developed. The intention for keeping the lineage secret by teaching the complete transmission to a single disciple each generation was to prevent it from becoming an established monastic tradition. As one of the more esoteric traditions, it was meant to be practiced rather than codified.

Sangye Tönpa had two main disciples : Samdingpa Shönu Drub (?-1319) and Khedrup Tsangma Shangtön (1234-1309). The latter had three main disciples: Jagpa Gyaltsen Bum (1261-1334), Müchen Gyaltsen Palsang and Khyungpo Tsültrim Gönpo.

In the Profound Meaning Extended (thang brdal ma), Jetsün Taranatha (1575-1634) explains that:

Khedrup Shönu Drub is the one who really put down the instructions in writing. Khetsün Gyaltsen Bum wrote down the teachings of Khedrup Shangtön Tsültrim Gön in the form of instructions, and then had him examine them.
The words of master Aï Senge, who was well experienced in the ancient teachings, as well as the words of Trülku Rinchen Lodrö, were written down by Serlingpa Trashipel. The instructions from the six doctrines and from other texts along with their practices were duly verified.

In general, the transcription is given to Khetsün Gyaltsen Bum who wrote many texts.

Thus the transmission of our tradition’s teachings is entirely included in the instructions of these three accomplished scholars and is truly reliable.
Its ramifications extend into twenty-four different lineages, but they are all included.

Among the holders of the lineage, we find very famous masters such as Thangtong Gyalpo (1361-1464), at the origin of the close lineage, Kunga Drölchok (1495-1566), and at the origin of the very close lineage and Jetsün Taranatha (1575-1634) who had a great influence in Tibetan history and is known to have met directly with the dakini Niguma.

Although the Shangpa teachings were highly regarded and were assimilated by many schools, the tradition itself has never developed as an institution, owned big monasteries or used the tulku system of transmission.

Many of the Shangpa teachings were also integrated into other schools. It is therefore not surprising that we find teachings and practices of the Shangpa even in the Sakya and Gelug schools. Jagchen Jampa Pal (1310-1391) for instance, a prominent holder of the Jagpa tradition of the Shangpa teachings, was one of the teachers of Tsongkhapa Lobsang Dragpa (1357-1419). Another great master of this particular Shangpa lineage was Lapchiwa Namkha Gyaltsen (la phyi ba nam mkha’ rgyal mtshan, 1372-1437), who was also a lineage holder of the Sakya, Karma Kagyu and Drikung Kagyu traditions. Jetsun Kunga Drolchog (1507-1566), a great Sakya and Jonang master, was very fond of the Six Doctrines of Niguma and is known to have taught them many times to many masters from all sorts of schools and traditions.

The various existing streams of Shangpa transmissions were all received by Kongtrul Lodro Thaye and then passed on by him. He received the Tanglug lineage from the great Jamyang Khyentse Wangpo. The Jonang lineage of the Shangpa teachings came to Kongtrul through Karma Shenpen Ozer (karma gshan phan ‘od zer), who was also known as Lama Karma Norbu, about whom we know only what little Kongtrul mentions in his autobiography. Apart from his students at his two main seats at Tsadra Rinchen Drak and Dzongshö Desheg Düpe Phodrang, the Shangpa teachings and lineage of Jamgön Kongtrul were continued and maintained, to the present day, at Benchen monastery in Nangchen and at Tshabtsha monastery in the Lingtsang area of Derge. The masters responsible were the Drongpa Lama Tendzin Chögyal of Benchen (the previous incarnation of Kyabje Tenga Rinpoche), who spent nine years at Tsadra and served both as Kongtrul’s personal attendant and as retreat master while Kongtrul was away; and the Tshabtsha Drubgen, head lama of Tshabtsha monastery, whose 9th incarnation has just recently been enthroned in Tibet. [Source: http://rywiki.tsadra.org]

In this way, up to the 19th century the teachings of the Shangpa Kagyu were practiced and transmitted in small retreat centers all over the Himalayas. Jamgön Kongtrul gathered the surviving transmissions and ensured their survival by including them in his Treasury of Sacred Instructions (gdams ngag mdzod), which was one of five great treasuries he complied that provided the textual foundation of of the 19th Century ecumenical renaissance called the rimay movement.

The Rimay Movement

In the 19th century an extraordinary spiritual renewal developed in Tibet: the rimay movement. The rimay movement was not a new school or a new lineage. Rimay is a Tibetan term meaning “without bias”, “non sectarian”. The rimay outlook developed a vision of unity in diversity of the different schools and lineages.

Among the principal architects of this renaissance were the Omniscient Jamyang Khyentse Wangpo (1820-1892), the tertön Chokgyur Dechen Lingpa (1829-1870) and Jamgön Kongtrul Lodrö Thaye (1813-1899), that the Tibetologist E. Gene Smith very appropriately called the “Tibetan Leonardo da Vinci”. These three masters’ activities were immense. Beyond any sectarianism, with complete devotion towards all of the Buddha’s teachings, they undertook the task of collecting all of the lineages’ teachings and transmissions, of putting those of them that had never been written down into writing and of transmitting them, in order to continue to maintain their living existence, this at a time when some of these lineages were about to disappear. Jamgön Kongtrul had the responsibility of compiling this immense wealth of knowledge into the five great anthologies known as the Five Great Treasuries. It can be stated, without any doubt, that not only Tibetan Buddhism, but Buddhism in general would not be what it is today without this masterpiece.

In the 20th century its main holder, Vajradhara Kalu Rangjung Künchab (1904-1989) – considered to be the enlightened activity emanation of Jamgön Kongtrül Lodrö Thayé – continued the spirit and vision of the rimay movement, and particularly spread the Shangpa tradition throughout the world. In the nineteen seventies and eighties Kalu Rinpoche founded numerous Dharma centers and several retreat centers dedicated to Shangpa teachings. He entrusted their spiritual guidance to his oldest disciples and heirs, the main one being Bokar Rinpoche (1940-2004) who was the head of Mirik Monastery (West Bengal, India).

After Kalu Rinpoche passed away in 1989, his tulku, Yangsi Kalu Rinpoche (born in 1990) inherited of his monasteries of Sonada and Salugara in Northern India. The other current holders of the Shangpa

Lineages of the Shangpa Tradition

There are many ways to introduce the Shangpa lineages, here we will use the one written by Jamgon Kongtrul Lodro Thaye in his introduction to the Shangpa lineage in the shes bya kun khyab mdzod.

He introduces us to the Shangpa transmission lineages of Niguma’s Golden Teachings following the commonly used paradigm of the distant transmission lineage, the close transmission lineage and the very close transmission lineage.

The distant transmission lineage:
The root verse:

“Khyungpo Naljor matured and liberated one hundred and eighty thousand individuals who became spiritual guides in their own right. Included among those are his six earlier and later dharma heirs. The vajra seal of the exclusive single transmission lineage (from one master to one disciple; see the Seven Jewels of the Shangpa Lineage), was lifted by the protector of beings, the dharma master (Sangye) Tönpa. He was the seventh master in this line of precious ones. Various lineages of disciples arose from the three learned and accomplished ones, and from the monastic seat of Latö Nenying.“

The explanation:

“The greatly learned and accomplished master Khyungpo Naljor spiritually matured and liberated disciples whose number is equal to that of the (dust) particles found on this earth. Included among them were one hundred and eighty thousand spiritual guides. The chief ones among those were his five earlier disciples and the single later one. Among his five older inheritors, Me-u Tönpa was like the trunk of the tree of unmistaken highest insight. Yorpo Gyamoche was like its branches of compassionate intention. Ngultön Rinwang was like the leaves of compassion. Latö Könchok Kar was like the flower of loving kindness. Togden Zhang-gom Chöseng was like the sap of clear light. Khyungpo’s younger heir, Mokchokpa Rinchen Tsöndrü, was like the fully ripened fruit of the yogas of illusory form and dream.

The doctrines of the “single transmission lineage” of the secret words of Buddha Vajradhara were transmitted to Mokchokpa Rinchen Tsöndrü alone. They were then in turn passed on to Öntön Kyergangpa Chökyi Senge, Sangye Nyentön (aka Rigongpa Chökyi Sherab), and the protector of beings Chöje Tönpa (aka Sangye Tönpa Tsöndrü Senge). As foretold by both Vajradhara and the awareness dakini (Niguma), the vajra seal of the single transmission lineage lasted until the seventh jewel in line, Chöje Tönpa, to whom it fell to lift the seal. His accomplished students in turn filled the entire world of Jambu, all the way to the minor neighboring continents.

His main students were the three learned and accomplished masters known as Khedrub Tsangma Shangtön, Khetsün Shönu Drub of Samding and the great Jagpa Gyaltsen Bum. They upheld the Shangpa lineage as an independent (school) and put its profound instructions into writing.

Khedrub Tsangma Shangtön, Khyungpo Tsültrim Gönpo, Ritrö Rechen Sangye Senge, Shangkarwa Rinchen Gyaltsen, Nyame Sangye Palsang, Drubchen Namkha Gyaltsen and Gyagom Legpa Gyaltsen then formed an outstanding line of masters known as the “Later Seven Jewels of the Shangpa Kagyü.” Innumerable lineages of students came into being at the monastic seats of both Jagchen Gyaltsen Bum and Samdingpa Shönu Drub.

Furthermore, infinite lineages arose from Serlingpa Tashi Pal, a direct disciple of Chöje Tönpa, and from the family lineage of Latö Nenying, all of which were possessed of the ten great qualities from which came the prophecy that eighty eight miraculous manifestations of the bodhisattva Avalokiteshvara would appear and labor for the benefit of the teachings and beings. Latö Könchok Kar, being the first generation of that lineage, headed a monastery from which sprang many lines of masters and disciples.”

The close transmission lineage:
Root verse:

“On three earlier and later occasions, the transmission of Niguma’s doctrines was received by Thangtong Gyalpo.”

The explanation:

“The later rebirth of the all-knowing buddha from Dolpo, the accomplished adept Tsöndrü Sangpo, a single person with five names among which the name Thangtong Gyalpo was included, received the oral transmissions known as the Upper Rigong lineage, which had passed through Müchen Gyaltsen Palsang, who was a disciple of the learned and accomplished lineage holder Tsangma Shangtön, from Jangsem Jinpa Sangpo. Due to Thangtong Gyalpo’s cultivating experience, he was accepted as a disciple by the awareness dakini herself, and received close transmissions from her on three occasions.

The first occurred at Riwoche in Tsang. Niguma clearly revealed herself to him and transmitted her Six Doctrines, Mahamudra, the Integrations upon the Path, teachings on Deathlessness and the Lama and Protector Inseparable.

The second took place in a grove of juniper trees at the demon fortress of Dome, where he received further empowerments.

On the third occasion Niguma’s instructions on the Khecharis arose as a symbolic teaching which was transmitted without any words being spoken. These three transmissions, the earlier, middle and later, were passed on via Mangkarwa Lodrö Gyaltsen and others and formed individual lineages the teachings of which continue without interruption to this very day.”

The very close transmission lineage:
Root verse:

“Drubpe Pawo received twenty five transmission lineages, distant and close, and was accepted as a disciple by the dakini (herself). From among these lineages, the system of teachings of the Lord of Secrets Drölwe Gönpo is unique.”

The explanation:

“The Jamgön Drubpe Pawo Palden Kunga Drölchog received instructions from among twenty five lineages of Shangpa transmissions over a hundred times. The Vajra Queen Nigupta (Niguma) revealed herself twice in his visions and imparted especially profound meditation instructions upon him.

All in all he received twenty-four distant transmission lineages such as the ones passed down from Jagchen Gyaltsen Bum, Samdingpa Shönu Drub and Thangtong Gyalpo. He then proceeded to bestow this system of instructions over a hundred times upon fortunate disciples, thus guiding many of them to the attainment of accomplishments. In this way the Shangpa transmissions include both distant and close transmission lineages as well as the incredible very close transmission which came about through the dakini’s acceptance of Kunga Drölchog (as a disciple). All of these constitute the Shangpa lineage’s oral transmissions of the Golden Doctrines, which are beautified with the recent transmission’s fresh profound meditation instructions which carry (the blessing of the) dakini’s warm breath. They are the unique system of the Lord of Secrets Drölwe Gönpo (Taranatha) and include his “Profound Meaning Which Covers the Plains” (tib: thang brdal ma; his instruction manual on the Six Doctrines of Niguma).”

Sources: compiled and translated in English from the original Tibetan by Lama Sherab Drime

The Recent Tradition : Dashang (or Mar-shang) Lineage, from Jamgön Kongtrül Lodrö Thayé to Vajradhara Kalu Rangjung Künchab

The Shangpa Kagyu tradition was revived by Jamgön Kongtrül Lodrö Thaye (1801-1899), particularly in his Tsadra Rinchen Drak (Eastern Tibet, Khams) retreat center.

Khenchen Tashi Öser (1836-1910) and Khedrub Karma Tashi Chöpel (19/20th cent.) have been particularly important in the lineage transmission. Both of them were close disciples of Jamgön Kongtrül Lodrö Thaye from whom they received the lineage and spent the end of their lives at Tsadra Rinchen Drak in retreat.

That is where they probably met Drubwang Norbu Döndrub (1880-1954?) who received the lineage from them. He already had received the complete transmission from Jamgön Rinpoche himself in his youth in Palpung Monastery. Eventually, Drubwang Norbu Döndrub became the vajra master of Tsadra Rinchen Drak.

Through him, the transmission then came to Vajradhara Kalu Rangjung Künchab (1904-1989) during his time in the retreat center at Tsadra Rinchen Drak. Vajradhara Kalu Rangjung Künchab founded many three-year retreat centers worldwide dedicated to the practice of the Shangpa Kagyu. He was an holder of both Dagpo Kagyu and Shangpa lineages and thus gave the patronym “Dashang” to the Dharma centers he founded.

After the passing of Kalu Rangjung Künchab, the complete transmission of the lineage (the “Shangpa Chatsang”) continued to be transmitted by his different spiritual heirs, mainly in the context of three-year retreat centers.

Presently the descendants and spiritual heirs of Vajradhara Kalu Rangjung Künchab continue the great dharma works of his enlightened activities.

The Seven Jewels of the Shangpa Lineage and the Later Seven Jewels of the Shangpa Lineage

The Seven Jewels of the Shangpa lineage (tib : shangs pa rin chen rnam bdun snga ma)

The sealed teachings of the secret seal that she received from Vajradhara himself come from Niguma, who lives in a rainbow body in the tenth bodhisattva realm. She passed them on to Khyungpo Naljor asking him to pass them on to one person only for seven generations.

The Seven Jewels appeared chronologically as follows:

The second spiritual generation started the diffusion of the teachings throughout Tibet, then throughout the whole world. Sangye Tönpa was the one who opened the secret seal placed on the teachings.

The Seven later Jewels of the Shangpa lineage (tib : shangs pa rin chen rnam bdun phyi ma)

There are differences in the following list according to the literature. The essential difference resides in the first and the last of these later Jewels.

In the following list, either we consider the masters from 1 to 7, or from 2 to 8:

  1. Khedrub Tsangma Shangtön (1234-1309)
  2. Khyungpo Tsültrim Gönpo (13-14th Century)
  3. Ritrö Rechen Sangye Senge (14th Century)
  4. Shangkarwa Rinchen Gyaltsen (1353-1435)
  5. Nyame Sangye Palsang (1398-1465)
  6. Drubchen Namkha Gyaltsen (15th Century)
  7. Gyagom Legpa Gyaltsen (15-16th Century)
  8. Jetsün Künga Drölchog (1507-1566)