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Tibetan tradition
[From Jonang Foundation]
Classifying the Tibetan Traditions
Among the many contemplative systems, scholastic methodologies, and esoteric instruction lineages that were transmitted from Indian Buddhist masters onto their Tibetan successors, there are 2 basic categories that define the Tibetan Buddhist traditions historically:
- Nyingma (“ancient,” rnying ma)
- Sarma (“new,” gsar ma)
The pre-Buddhist indigenous Bon make up a third separate category of Tibetan religious tradition.
The Nyingmapa sustain the knowledge transmitted during the Tibetan imperial period from the 8th to the 9th century. This era is known as the “early dissemination” (snga dar) or the initial period when tantras were translated from Sanskrit into Tibetan. During this time, the ancient tantras (rnying rgyud) were brought to Tibet, arranged and translated under the direction of the Tibetan King Trisong Deutsen, the Indian Abbot Shantarakshita, and the Master from Uddiyana Padmasambhava. Though this early translation tradition of Buddhism in Tibet was attenuated in the 10th century, the Nyingmapa continue on to today.
The Sarma traditions of Tibetan Buddhism originated during the late 10th century. The various cycles of tantras, commentaries, and meditation guidance texts that were translated during this later dissemination (phyi dar) of Buddhism in Tibet are known as the “New” traditions. Although there were a great variety of Buddhist traditions that took shape in Tibet from the 10th through the 13th century, the five primary later or new translation period traditions are:
- Sakya (sa skya)
- Marpa Kagyu (mar pa bka’ brgyud)
- Shangpa Kagyu (shang pa bka’ brgyud)
- Jonang (jo nang)
- Geluk (dge lugs)
Sakya Monastery was established in the year 1073 by Kontan Konchok Gyalpo (1034-1102), making it the earliest of these four Sarma traditions. Milarepa’s (1040-1123) close disciple Gampopa (1079-1153) later founded Gampo Mountain Monastery, commencing the Kagyu tradition in the year 1121. Then, in 1294, Kunpang Thukje Tsondru (1243-1313) arrived in Jomonang, giving rise to the Jonang tradition. More than a century later, in 1407, Je Tsongkhapa Lozang Drakpa (1357-1419) reinterpreted the existing Kadam tradition and founded Ganden Monastery in the highlands of Central Tibet, initiating what is today known as the Geluk.
In addition to the Nyingma and the four major surviving Sarma traditions, there were minor practice lineages such as:
- Zhalu (zhwa lu)
- Orgyen (o rgyan)
- Bodong (bo sdong)
- Kadam (bka’ gdams)
While these and numerous other traditions existed in Tibet during the later translation period, many of these early practice lineages of Buddhism did not survive as autonomous traditions in Tibet. Although some such as the Zhalu and Bodongpa have survived in isolated cases, most of the guidance texts and meditation techniques from these minor traditions were assimilated into and preserved by the four major living Sarma traditions of Tibetan Buddhism.
The Eight Traditions (the “Great Chariots”)
In an effort to organize the multiple major and minor Tibetan Buddhist traditions according to a succinct typology, the 19th century synthesizer and leading figure in the Rime (ris med) eclectic movement, Jamgon Kongtrul (1813-1899) compiled a text titled The Treasury of Guidance Instructions (gdams ngag mdzod). As one of his Five Treasuries (mdzod lnga), The Treasury of Guidance Instructions arranges the practice lineages (sgrub brgyud) of Buddhism in Tibet into “Eight Great Chariots” (shing rta chen po brgyad). These eight are:
- Nyingma (rnying ma)
- Kadam (dka’ gdams)
- Sakya (sa skya)
- Marpa Kagyu (mar pa bka’ brgyud)
- Shangpa Kagyu (shangs pa bka’ brgyud)
- Zhije (zhi byed) and Chö (gcod)
- Six-fold Varjrayoga (sbyor ba yan lag drug)
- Approach & Accomplishment of the Three Vajras (rdo rje bsnyen sgrub)
The Shangpa Kagyu lineage is one of the Tibetan tradition’s eight practicing lineages. The four great schools are generally well known: Nyingma, Gelug, Sakya and Kagyu. The classification of the eight practicing lineages is generally less well known. The latter are lineages of transmission of particular bodies of teachings and practices, transmitted from master to disciple since their origin. Historically, some of these lineages converted themselves into institutions and gave birth to the four great schools. Others, such as the Shangpa lineage, remained more diffuse but are nevertheless still completely alive today.
These eight lineages are : Nyingma, Kadampa (that became the geluk school), Lamdre (that became the Sakya school), Marpa Kagyu, Shangpa Kagyu, Chö (Padampa Sangye and Machik Lapdrön), Jordruk (Jonangpa Kalachakra), Dorje Sum (the Great Orgyenpa Rinchenpal).
The Shangpa Kagyü lineage
• 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:
- Vajradhâra
- Niguma (10-11th c.)
- Khyungpo Naljor (10-12th c.)
- Mokchokpa Rinchen Tsöndrü (12th c.)
- Kyergangpa Chökyi Sengué (1143-1216)
- Rigongpa Chökyi Sherab (1175-1247) (also known as Sangyé Nyentön and Nyentön Chöjé)
- Sangyé Tönpa Tsondrü Senge (1213-1285)
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:
- Khedrub Tsangma Shangtön (1234-1309)
- Khyungpo Tsültrim Gönpo (13-14th Century)
- Ritrö Rechen Sangye Senge (14th Century)
- Shangkarwa Rinchen Gyaltsen (1353-1435)
- Nyame Sangye Palsang (1398-1465)
- Drubchen Namkha Gyaltsen (15th Century)
- Gyagom Legpa Gyaltsen (15-16th Century)
- Jetsün Künga Drölchog (1507-1566)
Vision and practices of Shangpas
• Vision : voie du milieu
• Pratiques : les Enseignements d’Or de la lignée orale des Dakinis
The Shangpa tradition of study and practice is based on the sutras and the tantras and its diffusion spreads far beyond any specific school. As Jamgön Kongtrül used to say, the listening, reflecting and meditating abilities of those who follow Khyungpo, the King of the Yogis, are inconceivable and widely spread.
The Shangpa tradition has never been summed up in only one transmission with its own coherence or in one institution that would be its exclusive repository, even in the time of Khyungpo Naljor. Kongtrül Rinpoche always said about this fact: “if no summary of all the aspects of this tradition existed at its origins, what would be the purpose to do it today?”
However, if for didactic reasons, one wished to make a summary, it is possible to see it from three progressive approaches of the path: exposition, debate and practice.
The two first elements infused a number of schools and lineages, particularly the Jonangpa school. Unfortunately, the chaotic history of that school would require a extensive research study in order to identify, in its exposition and debate corpus, what comes from Khyungpo Naljor himself.
However, the progressive approach of the meditative practice has remained famous and includes five great cycles: from Niguma; Sukhasiddhi; Dorjé Denpa (the Tibetan name of Abhaya/Vajrasanapa); Maitripa and Rahula.
In the presentation by Jamgön Kongtrül, the teachings and practices of the Shangpa Kagyü lineage are on one hand the “Five Golden Dharmas” and on the other hand, various other transmissions.
The “Five Golden Dharmas” of Niguma
The teachings and practices special to the Shangpa Kagyü lineage are “The Five Golden Dharmas of the Shangpa” (tib : shangs pa gser chos lnga), on account of Khyungpo Naljor having offered Niguma much gold for these teachings.
They are likened to a tree with its roots, trunk, branches, flowers and fruit:
The roots: the Six Doctrines of Niguma (rtsa ba ni gu chos drug)
The Vajrapadas say, with reference to the Six Doctrines:
Matured by the four empowerments,
endowed with faith and strenuousness,
training in the preliminaries on impermanence, revulsion for and the shortcomings of samsara,
whoever strives upon this surpreme path,
will attain Buddhahood within six month, a year or during this life!
Accordingly, an individual who is spiritually matured by receiving the empowerments of the five Tantras which are taught in the “Ocean of Jewels of the Great Tantras”, or of the mandala of Śri-Cakrasaṃvara, and the transmitted blessings of the Six Doctrines, and who has well practised the common preliminaries, first purifies himself (or herself for that matter) by means of the practice of “The empty Enclosure of A” (a’i stong ra). Then, by way of the practice of “The Path of Skillfull Means”, the warmth of well-being blazes naturally. Through the yoga of “Illusory Form” attachments and aversions dissolve naturally. Through the yoga of “Dream” the subtle bewilderment (which underlies all bewilderment) is naturally cleansed. By way of the yoga of “Clear Light” ignorance is naturally dispelled. Establishing these four as the root, the defilements which arise in the bewilderment of the four states of being (waking, deep sleep, dream and meditative absorption) are removed. The remaining two, “Transference of Consciousness”, by which Buddhahood is attained without having realised it in meditation, and the “Intermediate State”, by which the Sambhogakaya-aspect of Buddhahood is realised, are practiced as an appended meditational sequence for those who are lacking in strenuousness and acumen, whereupon, according to the grades of excellence, mediocrity or inferiority, one becomes liberated in one or another of the three intermediate states.
The trunk: the Mahamudra of the Amulet Box (sdong po phyag chen ga’u ma)
The scholar-saint Khyungpo Naljor was exceedingly proud of the Vajrapadas which contain the precepts of the essential points which can not be formulated intellectually. He therefore inserted the paper rolls upon which they had been written into a small Nepalese amulet-box and wore them around his neck. Thus these precepts became known as the “Mahāmudrā of the Amulet-Box”. One first cultivates tranquility (zhi gnas) and insight into the nature of reality (lhag mthong) by way of the preliminary practice of “The natural settling of Body, Speech and Mind” (rang babs gsum). Then, in the actual practice, the invocation of the vajra-like primordial awareness allows one to steal a glimpse that introduces Mahāmudrā, whereupon, through the natural dissolution of the four faults (which would otherwise obstruct further progress), all doubts in respect to the nature of mind-as-such are resolved. In the final practice, one sustains the three Kayas which have come about spontaneously and, by relying on extraordinary means of boosting the practice and removing obstacles, Mahāmudrā, which is the heart of the doctrines of all Sutras and Tantras, as well as the very essence of all meditational precepts, becomes fully manifest as the natural liberation which is the realisation of the four Kayas.
As mentioned above, the “Amulet-box Mahāmudrā” is called thus because Khyungpo Naljor kept and wore the instructions in such a box around his neck. To this Taranatha adds: “There are many who wish to introduce all sorts of more profound or esoteric explanations for its name, such as ‘the jewel of mind is inserted into the amulet-box of means and wisdom.’ All of that talk is just meaningless gossip and an expression of confusion!”
Adapted from a booklet by Prof. Matthew Kapstein – which encourages copying and free distribution:
The branches: the Three Carry-Overs (of phenomena and appearances) onto the path (yal kha lam khyer rnam gsum)
By carrying over onto the path all phenomena of appearance, sound and thought, through the essential understanding that in actuality they are the Guru, the deity and apparitional, in a matter of months or a year one realises the unity of clarity and emptiness as surpreme bliss and the three Kayas are naturally realised.
Adapted from a booklet by Prof. Matthew Kapstein – which encourages copying and free distribution:
The flowers: the White and Red Forms of the Khecari (me tog mkha’ spyod dkar dmar)
By means of particularly exalted supplication and meditational topics one arouses the sun- and moon-coloured forms of the “Victoriously Transcendent Vajra-Lady” (bcom ldan ‘das ma rdo rje btsun mo) and the “Inner Heat” of the unity of bliss and emptiness, which is based on both passion and its dissolution in the four centres, blazes up. Supported by that, one comes to voyage in the space of surpreme unity.
Adapted from a booklet by Prof. Matthew Kapstein – which encourages copying and free distribution:
The fruit: the Immortal and the Infallible (‘bras bu ’chi med ’chugs med)
The body is set upon the path of spiritual freedom through the practices of the 32 yogic exercises through which immortality is achieved. Because ones own mind is primordially unborn, it is established as immortal and surpremely liberated in and of itself. This bodily mass, which is nothing but the fruit of karmic ripening, is an assembly of inanimate matter, devoid of any basis for a determination of birth or death. In fact, if one has confidence, based on the realisation that the body itself has arisen as a mere mental projection, and that mind is devoid of birth and death, then the bodily form becomes fixed in the Mahāmudrā, the boundless expanse in which there is no erring due to bewildering appearances and phenomena, as the very embodiment of the divine. It is taught that through the application of even just some of these precepts, the embodiment of transcendent unity (zung ‘jug gi sku) may be attained during this lifetime, and that by merely hearing them, one may achieve Buddhahood in the Sambhogakaya-aspect of the Victorious Ones during the intermediate states.
Adapted from a booklet by Prof. Matthew Kapstein – which encourages copying and free distribution
Other transmissions
There are also additional transmissions such as (to name just a few):
The “Six Doctrines of Sukhasiddhi” (su kha siddhi chos drug)
The “Six Doctrines of Sukhasiddhi”, another type of Six Doctrines, very similar to the Six Doctrines of Niguma or those of Naropa, from among the teachings of the Shangpa Kagyu, handed down from the dakini Sukhasiddhi in person to Khedrub Khyungpo Naljor, but also in visionary experiences to other masters such as Mokchokpa Rinchen Tsondrü, Thangtong Gyalpo, Jetsün Tāranātha and Jamyang Khyentse Wangpo, to name just a few.
The “Combined Accomplishment of the Four Deities” (lha bzhi dril grub)
An elaborate guruyoga practice, one of the core practices of the Shangpa Kagyu tradition, focusing upon the idealized form of the guru as Buddha Vajradhara. The four deities surrounding him are the Six-armed Mahakala, Vajrayogini, Avalokiteshvara and Green Tara. In the tradition there are two empowerments for the practice, a stand-alone one for the practice as such and one among the Thirteen Empowerments of the Protector.
The practice originates with the Indian Mahasiddha Shavaripa and was transmitted to Khyungpo Naljor, the founder of the Shangpa Kagyu tradition, by both Maitripa and Rahula. Apparently Sukhasiddhi also held a lineage for this practice, but it is not quite clear whether Khyungpo Naljor received it from her as well or not. Shavaripa had a vision of the Six-armed Mahakala while meditating in a cave not far from Bodhgaya. Soon thereafter Vajrayogini, Avalokiteshvara and Green Tara appeared to Shavaripa as well and, as the protector before them, offered their sadhanas to him. He then combined them into a single practice with the addition of the guru as Vajradhara. Maitripa learned it from him and wrote it down. Rahula was blessed by a vision of the deities at birth. While Khyungpo Naljor received the transmission from Maitripa in India, Rahula came to visit him in Tibet and gave it to him once again. Khyungpo Naljor was famous for being able to visibly manifest the deities above his head. He did so shortly before he passed away and gave the empowerment to students a final time while saying, “This is how you should practice!” His immediate lineage holder, Mokchokpa Rinchen Tsondrü, did the practice exclusively for seven or eight years during a twelve-year meditation retreat. His main student, Kyergangpa Chökyi Senge, did the practice for only twenty-one days and as of then had a constant vision of the deities above his head.
The practice is considered so profound because it includes everything necessary for the swift attainment of liberation and enlightenment. From the instruction manual by Jamgon Kongtrul:
“The contemplative practice of the Lama Vajradhara grants the highest accomplishments in this very life. Speedy attainment of the stages of the path depends upon two factors. Dispelling of hindrances and enhancement of contemplative experience. The ultimate method for dispelling outer hindrances is that of the Protector; for inner ones that of Tara. The very best method for the outer enhancement of loving kindness and compassion is the practice of Avalokiteshvara; for the inner enhancement of bliss and heat we practice Vajrayogini. Thus a single session of this practice covers every stage of the path. […] You can accomplish this in three months of undistracted practice. Meditation upon this without fail at each dawn session, brings about ordinary and extra-ordinary accomplishments!”
In his instruction manual on Six-armed Mahakala, the previous Kalu Rinpoche mentions in a note:
“At the time of approach, accomplishment and application of activities, this practice of the “Combined Accomplishment of the Four Deities” is indispensable. […] Complete this practice according to its sadhana and commentary, and you will dispel all outer and inner obstacles and receive blessings.”
The “Master and Protector Inseparable” (bla ma mgon po dbyer med)
bla ma mgon po dbyer med or bla mgon dbyer med for short, one of the three main aspects of the practice of the Six-armed Mahakala of the Shangpa Kagyu tradition, the other two being “Dispelling Contamination” (grib sel) and “Magnetizing the Dakinis” (mkha’ ‘gro dbang ‘dus)
The Five Tantra Classes (rgyud sde lnga)
rgyud sde lnga; rgyud sde lha lnga – the “five tantra classes”; or “deities of the five tantra classes”
The main yidam practice of the Shangpa Kagyü tradition. It brings the deities of the Guhyasamaja tantra, Mahamaya tantra, Hevajra tantra, Chakrasamvara tantra and Vajrabhairava tantra into a single mandala, imagined within the body of Chakrasamvara. Khyungpo Naljor received the transmission for this practice several times from various masters, first from one of his six main teachers, the Indian pandita Vajrasana. A very profound and efficient practice which brings about experience and realization swiftly.
Jamgön Kongtrül mentions in his instruction manual:
“The learned and accomplished Khyungpo Naljor said : ‘Laden with lots of gold, I travelled all parts of India – its east, south, west and north – but not anywhere did I find instructions more profound or to the point than these.’ Three times did he swear to the truth of this statement! He also said ‘Put this into practice! If signs of success do not appear in due course, Vajradhara and I will have deceived you. If you practice this continuously, you will go to the pure realms after three years. This is for sure!'”
The Five Deities of Chakrasamvara (bde mchog lha lnga)
bde mchog lnga; ‘khor lo sdom pa lha lnga – the “five deities of Chakrasamvara”
Chakrasamvara is usually depicted in union with his consort Varjayoginī. He comes in a simple five deity mandala in his two-armed single-faced form and surrounded by four dakinis; as a twelve-armed and four-faced form surrounded by sixty-two deities; as well as in several dozen different many-armed and multiple-faced forms with many retinue figures, some peaceful some wrathful. The three main lineages of Cakrasaṃvara transmission, teachings and practice, which originated with the Indian Mahasiddhas Luipa, Ghantapada and Krishnacharya were all transmitted to Tibet and exist to the present day. It’s teachings and practices are mainly based on the Śrī cakrasaṃvara nāma mahāyoginī tantra rāja, which is however better known as the Śrīherukābhidhāna
Hayagriva according to Kyergangpa’s tradition (skyer sgang rta mgrin)
Aka Secret Accomplishment Hayagriva (rta mgrin gsang sgrub)
A Hayagriva practice discovered as a treasure teaching by Nyemo Tertön Sangye Wangchen (snye mo ba sangs rgyas dbang chen; aka rgya gong ri pa sangs rgyas dbang chen, 12th century) and Kyergangpa Chökyi Senge (1143-1216). Lama Kyergangpa was particularly devoted to the deity Hayagriva. Accordingly, in his dream practice, he visited the pure realm of Guru Padmasambhava repeatedly and received the full transmission of the rta mgrin gsang sgrub or “Secret Accomplishment Hayagriva.” As advised by Guru Rinpoche, he also requested these transmissions from a treasure revealer in Tibet, known as Nyemo Tertön. He greatly surprised the Tertön with his requests for this practice because the Tertön had kept his discovery of these teachings a complete secret. Two times the Tertön withheld some secret oral instructions, only to be asked specifically for them later. Thus it became apparent that Kyergangpa could only have been advised to ask for them by Guru Rinpoche in person. Kyergangpa spread this teaching among his students and it eventually became popular with several lineages. This Hayagriva cycle of teachings continues to be practiced among Shangpa Kagyu practitioners to the present day and is also very popular among Gelugpa practitioners.
Six-armed Mahakala
mgon po phyag drug pa, aka myur mdzad mgon po, myur mdzad ye shes kyi mgon po, myur mdzad ye shes kyi mgon po phyag drug pa, etc.
The Swift-acting Six-armed Awareness Protector, the special protector of the Shangpa Kagyu tradition and its followers, commonly known as the Six-armed Mahakala, a wrathful emanation of the Great Compassionate One, Arya Avalokiteshvara, a dharmapala whose transmission originated with the Indian Mahasiddha Shavaripa. The transmission was received by Khedrub Khyungpo Naljor, both in India and Tibet, from his teachers Maitripa and Rahula. The Six-armed Protector is the special protector of the Shangpa Kagyu tradition and its practitioners to the present day. Ever since the incomparable Tsongkhapa Lobsang Dragpa received these transmissions from Jagchen Jampa Pal, the Six-armed Protector is also one of the main protective deities of the Gelugpa school. There are also other lineages of Six-armed Mahakala practice, but they all go back to Khyungpo Naljor’s original introduction of this cycle of empowerments, teachings and practices into Tibet. The sole exception is the Six-armed Mahakala treasure teaching revealed by Chokgyur Dechen Lingpa and included in his collected terma treasures, the Chokling Tersar.
White Protector Wish-fulfilling Jewel
The White Protector Wish-fulfilling Jewel mgon dkar yid bzhin nor bu, aka nor bu dbang gi rgyal po, the main variant form of the black or blue-black Six-armed Mahakala, main protector of the Shangpa Kagyu tradition. Included among the “Thirteen Empowerments of the Protector. ” After Khedrub Khyungpo Naljor‘s original introduction of this teaching cycle into Tibet, the two main forms of the six-armed protector became popular with all the Sarma schools of Tibetan Buddhism. Whereas the blue-black form of the protector is practiced mainly for protective purposes, this semi-peaceful white form is worshiped mainly for wealth and prosperity, and particularly to relieve the suffering of poverty of others. As Kyabje Tenga Rinpoche used to inform the many who requested this empowerment from him, to attempt to practice this, or any other wealth deity for that matter, with the sole aim of becoming rich oneself, would the worst of motivations and completely wrong!
From the instruction manual by Jamgon Kongtrul:
“If you have worshiped either protector, black or white, with the sole aim of gaining power or wealth for yourself, you have created obstacles for the attainment of the supreme accomplishment and not even your ordinary hopes and wishes will be fulfilled!”
The Thirteen Empowerments of the Protector
A series of empowerments for the various aspects of the “Swift-acting Six-armed Awareness Protector” (myur mdzad ye shes kyi mgon po phyag drug pa) commonly known as the Six-armed Kamala, who is considered a wrathful emanation of the Great Compassionate One, Arya Avalokiteshvara. He is the special protector of the Shangpa Kagyu tradition and its practitioners to the present day. Included among the thirteen empowerments are the regular wrathful black form known as the “Dispeller of All Obstacles” (bar chad kun sel) and the semi-peaceful white form known as the “White Protector Wish-fulfilling Jewel” (mgon dkar yid bzhin nor bu), which are the two main aspects of the protector. Whereas, as his name suggests, the wrathful black “Dispeller of All Obstacles” is practiced for protective purposes, the semi-peaceful white “Wish-fulfilling Jewel” is worshiped mostly as a wealth deity. There are also the yellow, red, green and maroon protector, and the protector with various configurations of retinues, with or without consorts etc. A special transmission of the Shangpa Kagyu tradition, originating with the Indian Mahasiddha Shavaripa, which was received by Khedrub Khyungpo Naljor, both in India and Tibet, from his teachers Maitripa and Rahula. Ever since the incomparable Tsongkhapa Lobsang Dragpa, and one of his main students, Khedrub Je Geleg Palsang, received these transmissions from Jagchen Jampa Pal, and again from Müchen Namkhe Naljor, the Six-armed Protector is also one of the main protective deities of the Gelugpa school. There are also other lineages of Six-armed Mahakala practice, but they all go back to Khyungpo Naljor’s original introduction of this cycle of empowerments, teachings and practices to Tibet. The sole exception is the Six-armed Mahakala treasure teaching revealed by Chokgyur Dechen Lingpa and included in his collected terma treasures, the Chokling Tersar.
The Five Great Works of Kalu Rangjung Künchab and His Contemporary Spiritual Heirs
The spiritual heirs to Kalu Rangjung Künchab and the Shangpa transmission places presented hereafter are based on his autobiography, The Chariot for Traveling the Path to Freedom: The Life Story of Kalu Rinpoche, as well as all the information we could gather. We apologize for our involuntary omissions or mistakes, if you could bring those to our attention, we could make the necessary corrections.
Kalu Rangjung Künchab had disciples in all the Tibetan schools and was the first Shangpa Kagyü master to teach all over the world : the Tibetan provinces of China, Bhutan, India and then Israel, Switzerland, Italy, Denmark, Sweden, Norway, Germany, Netherlands, Belgium, France, United Kingdom, United States, Canada, Hawaii, Myanmar, Thailand, Hong Kong, Taiwan and Japan.
In the Tibetan provinces of China, in Taiwan and Hong Kong
Kalu Rangjung Künchab lived in the Tibetan provinces of China until 1955. He then taught in Kham (known today as Sichuan), especially at Tsadra Rinchen Drak, a retreat center affiliated with the Karma Kagyü monastery of Palpung.
As per the 2013 inventory by contemporary historian Dorjé Tsewang in his History of the Shangpa Teaching (dpal ldan shangs pa bka’ brgyud kyi chos ‘byung gser chos zhing gi sa bon), there are eleven Shangpa centers located in Kham and Amdo :
- Tsadra Rinchen Drak, run by Lama Yargyé.
- Palden Shangpé Serchö Ling, affiliated with Damkar monastery, run by Lama Yargyé.
- Samdrup Chödzong Ling, affiliated with Tsabtsa monastery, run by Lama Karma Könchok.
- Dzongshö, run by Lama Kunzang Yeshé.
- Chimé Gatsel, affiliated with Karma Lhateng monastery, run by Lama Phurpu Tsering.
- Künzang Gyepé Gatsel Ling, affiliated with Dzodzi monastery, run by Lama Tsültrim Lodrö.
- Jangchup Dechen Ösel Ling, affiliated with Tsokha monastery, run by Lama Thubten Geleg.
- Samten Chödzong Ling, affiliated with Bengen monastery and run by Tülku Wangchen and Lama Tandrin Wangyel.
- Kundé Ling affiliated with Benchen monastery and run by Lama Karma Drukdrak.
- Trashi Chödzong Ling, affiliated with Rabjor monastery.
- Dechen Chödzong Dargyé Ling, affiliated with Takpel monastery and run by Lama Phüntsok Namgyal.
Kalu Rangjung Künchab traveled in Central Tibet where he revived the Shangpa transmissions in many Shangpa historical places, such as Zhangzhong Dorjé Den and Nyethang Mokchok monasteries. In Zhangzhong Dorjé Den, Kalu Rangjung Künchab recognized a child from a dream as the tülku of Khyungpo Neljor. That child was named after Khyungpo Neljor, Khyung Tsültrim Gönpo. From the 1980’s, Khyung Tsültrim Gönpo worked towards the restoration of Zhangzhong as well as the Shangpa transmissions there; he left his body in 2004. His disciple Shangtön Kyabgön Sangyé Pel is now the main master of Zhangzhong.
Mokchok Jampa Yeshé, a Shangpa Gelugpa master of Nyethang Mokchok monastery, was one of the spiritual heirs to Kalu Rangjung Künchab. Mokchok Jampa Yeshé’s successor is the actual Mokchok Tülku who lives and teaches in Europe, mostly in France. He leads the resurgence of this transmission in China, working towards the perpetuation of the Shangpa Rimay transmission of the Nyethang Mokchok masters.
In Central Tibet, Kalu Rangjung Künchab taught in the Gelugpa monasteries of Drepung and Sera. His main disciples were then Mokchok Jampa Yeshé in Drepung and Kardojé Rinpoché, Lhatsün Rinpoché and Thokmé Rinpoché in Sera.
In the last part of his life, Kalu Rangjung Künchab taught in Taiwan and Hong Kong where three Dharma centers were later founded : Kagyu Ranjung Kunkyab and Kagyu Drodun Kunchab in Taïwan, respectively run by Ani Sönam and Lama Jangchup; and Pal shangpa Thekchen Ling in Hong Kong.
In Bhutan
Leaving Tibet at the age of 51, Kalu Rangjung Künchab went to Bhutan on Karmapa Rangjung Rigpé Dorjé’s advice. Religious counselor for the royal family, he could count on their support to found in Bhutan two retreat centers affiliated with Jangchub Chöling monastery.
The existing Shangpa teachings in Bhutan today are barely known even though the Shangpa instructions have been practiced from time immemorial by Drukpa Kagyü masters (the main teaching lineage in Bhutan) as well as by the spiritual heirs to Thangtong Gyalpo. The latter set up several monasteries in Bhutan, including Dewachen, a convent where Kalu Rangjung Künchab taught.
In India and in Nepal
In 1962, by the age of 58, Kalu Rangjung Künchab left Bhutan to India.
The Gelugpa master Lobsang Yeshé Tenzin Gyatso (Trijang Rinpoche) gave him a land in Sonada, Darjeeling district. Kalu Rangjung Künchab founded there Samdrub Darjay Chöling monastery (Sonada monastery) and its retreat center. This monastery became his main residence until his parinirvana.
In Sonada, Kalu Rangjung Künchab guided many retreatants such as Bokar Chökyi Lodrö, a Karma Kagyü master who, in Kalu Rangjung Künchab’s own words, became his major spiritual heir. Bokar Chökyi Lodrö founded Bokar Ngedon Chokhor Ling monastery in Mirik and the affiliated retreat centers.
The main retreat master in Sonada is Lama Lorang, a disciple of Kalu Rangjung Künchab.
Among several other masters trained in the retreat center in Sonada or associated with it are Lama Tenpa Gyamtso, who lives in France, along with Lama Norlha (1938-2018), Lama Lodu and Tülku Wangchen, the main masters behind the transmission of Kalu Rangjung Künchab’s teachings in North America. Lama Gyurmé, Lama Sönam Tsering, Lama Denys, Lama Orgyen (1933-1990) and Lama Karta (1968-2013) mostly teach in Europe.
In India, Kalu Rangjung Künchab founded the Droden Kunchab Chodey monastery and its stupa in Salugara, run by Khenpo Thrinlay Tharchin.
Kalu Rangjung Künchab also continued to share transmissions with masters of all buddhist traditions. He was disciple of the two main Gelugpa masters of the XIV Dalai-Lama Tenzin Gyamtso : Lobsang Yeshe Tenzin Gyatso (previously mentioned) and Thupten Lungtok Namgyal Thinley, the Ling Tülku VII (Kyabje Yongdzin Ling Rinpoche), one of the main contemporary holders of the Shangpa Gelugpa instructions. Kalu Rangjung Künchab was also a master for many people close to the Dalai-Lama, such as Lama Dagyab Hortok Thurto and Geshe Rabten.
On the Karmapa Rangjung Rigpé Dorjé’s demand, Kalu Rangjung Künchab has also been one of the main master of the following Karma Kagyü great tülkus : Tai Situpa XII, Shamarpa XIV, Jamgön Kongtrül Karma Lodrö Chökyi Senge and Goshir Gyaltsab XII. Lodrö Chökyi senge, the Karsé Kongtrül III, founded two Shangpa retreat centers, associated with Thekchen Chöling monastery in Lava, Darjeeling district, India, and with his Pullahari monastery in Kopan, Nepal. Dragpa Tenpa Yarpel, the Goshir Gyaltsab XII passed down the Shangpa initiations and instructions to the retreat centers in Sonada and Mirik. Pema Tönyö Nyinje, the Tai situpa XII handed down a great number of times the Shangpa instructions in his monastery, Sherab Ling, in India. For that matter, he taught them to the first Kalu Tülku, Karma Ngedön Tenpay Gyaltsen.
Another major Karma Kagyü disciple and friend with Kalu Rangjung Künchab was the Tenga Tülku III, Karma Tenzin Trinley Namgyal (Tenga Rinpoché), who continued the transmission of the Shangpa instructions in two retreat centers. One was associated with his monastery: Benchen Phuntsok Dargyeling, in Kathmandu, Nepal; the other was affiliated with Bengen monastery in Tibet. Karma Tenzin Trinley Namgyal’s main heir today is Sangyé Nyenpa.
Kalu Rangjung Künchab had other disciples : Ngawang Zangpo, the Deshung Tülku III; the Nyingma master Chatral Sangyé Dorjé; and many Sakya and Nyingma tülkus such as those of Jamgön Kongtrül Lodrö Thayé and Jamgyang Khyentsé Wangpo, connected to Sakya monasteries of Dzongsar and Nyingma monasteries of Sechen, Dzogchen and Dzigar.
In Europe
From the 1970’s, Kalu Rangjung Künchab got invited worldwide.
Traveling in Europe, he created retreat centers for men and women in France : Dashang Kagyü Ling turned into Paldenshangpa La Boulaye, in Bourgogne; and Shangpa Karma Ling, in Savoie. In 1976, Dashang Kagyü Ling retreat centers were the first ones in the West. They got renovated under Yangsi Kalu’s supervision. He still teaches there the Shangpa instructions. The Shangpa Karma Ling retreat centers were founded in 1984 and eight three-years-retreats kept coming. Lama Denys is the head of those centers. He has been a disciple and direct heir to Kalu Rangjung Künchab.
Later on, a retreat center associated with Dag Shang Kagyü Centre was created in the province of Huesca, Spain. It is run by Lama Drubgyü Tenpa.
Besides those retreat centers, many transmission sites were created throughout Europe :
- Kagyu-Dzong in Paris and Vajradhara-Ling in Normandie, run by Lama Gyurmé;
- Kagyu Rintchen Tcheu Ling near Montpellier, run by Lama Yönten after Lama Sönam Tsering;
- Karma Tashi Ling, in Oslo, Norway, run by Lama Changchub Tsering;
- Milarepa Centre in Torino, Itlay, run by Lama Shartrul;
- Yeunten Ling in Huy, Nalanda Institute in Brussels and Karma Sonam Gyamtso Ling in Schoten, founded in Belgium by Lama Orgyen and Lama Karta.
Many meditation centers and short time retreat centers were created in cities throughout Europe.
In addition to publishing companies associated with those centers, two publishing houses have been founded by disciples of Kalu Rangjung Künchab and Bokar Chökyi Lodrö : Editions Claire Lumière, created by Lama Cheuky Sèngué, and Editions Yogi Ling by Lama Shérab Namdreul; both had their retreat in Dashang Kagyü Ling.
In North America and in South America
Seven retreat centers were created during Kalu Rangjung Künchab’s visits in North America or by his heirs: two are located in Canada, five in the USA.
The Canadian retreat centers are Kagyu Kunkhyab Chuling and Kunzang Dechen Osel Ling, respectively in Burnaby and Saltspring Island in Greater Vancouver Area, both run by Lama Tsultrim.
In the USA, Kagyu Dzamling Kunchab is the first retreat center where retreats have kept coming for thirty-five years. Together with Kagyu Thubten Chöling in New York, they were run by Lama Norlha. In San Francisco, California, Kagyu Droden Kunchab is run by Lama Lodu and Kagyu Changchub Chuling in Portland, Oregon, by Lama Michael Conklin. Kagyu Thubten Choling located in Kauai, Hawaii, is run by Lama Tashi Dundrup.
Apart from those retreat centers, Kalu Rangjung Künchab and his disciples founded many centers dedicated to the transmission :
- Kagyu Thubten Chöling in Wappingers Falls, New York; Kagyu Samdrub Chödzong in Greensboro, North Carolina; Milarepa Ösel Chö Dzong in Tallassee, Tenessee, all run by Lama Norlha;
- Rime Ser Chö Ling and Rime Ling in North Fork and in Alhambra, California, run by Tülku Wangchen;
- Kagyu Dakshang Chuling, in Eugene, Oregon, run by Lama Tsang Tsing;
- Kagyu Sukha Chöling in Ashland, Oregon, run by Lama Lodu, Lama Pema Clark and Lama Yeshe Parke;
- Kagyu Takten Puntsokling in Sebastopol, California, run by Lama Damtsik and Lama Zik;
- Vancouver Monastic Center, run by Lama Karma Tsewang Samdrup;
- Kagyu Shenpen Kunchab in Santa Fe, New Mexico, run by Lama Karma Dorje;
- Kagyu Shedrup Chöling (Open Awareness Buddhist Center) in Miami, run by Lama Karma Chötso;
- Sukhasiddhi Foundation in Fairfax, California, run by Lama Palden Drolma;
- Karma Rimay O Sal Ling, in Maui, Hawaii, run by Lama Gyaltsen;
- Kagyu Thegchen Ling in Honolulu, Hawaii, run by Lama Karma Rinchen and Lama Tenpa Gyeltshen.
Lama Drupgyu, one the first western lamas and drupön of Kalu Rangjung Künchab, is involved in the creation of the Tsadra Foundation in the USA. It aims for the preservation, translation, publication and transmission of Jamgön Kongtrül Lodrö Thayé’s work. The Tsadra Foundation supports particularly translators and retreatants, but also funds many publications.
Also, two retreat centers were founded in South America following Kalu Rangjung Künchab’s inspiration :
- Kagyu Tekchen Chöling, in Buenos Aires, Argentina, run by Lama Sangye Dorje and Lama Rinchen;
- Kagyü Pende Gyamtso Ling, in Sobradinho, Brasil, run by Lama Sönam Sherpa and Lama Karma Trinle Künkhyab.
This text was written by Lama Wangchuk for the credit of the Shangpa Foundation. We would be grateful if you were to let us know any involuntary omissions, mistakes or any possible improvements.
Shangpa centers in the world
(voir Shangpa network pour le planisphère)
The spiritual heirs to Kalu Rangjung Künchab and the Shangpa transmission places presented hereafter are based on his autobiography, The Chariot for Traveling the Path to Freedom: The Life Story of Kalu Rinpoche, as well as all the information we could gather. We apologize for our involuntary omissions or mistakes, if you could bring those to our attention, we could make the necessary corrections.
Kalu Rangjung Künchab had disciples in all the Tibetan schools and was the first Shangpa Kagyü master to teach all over the world : the Tibetan provinces of China, Bhutan, India and then Israel, Switzerland, Italy, Denmark, Sweden, Norway, Germany, Netherlands, Belgium, France, United Kingdom, United States, Canada, Hawaii, Myanmar, Thailand, Hong Kong, Taiwan and Japan.
In the Tibetan provinces of China, in Taiwan and Hong Kong
Kalu Rangjung Künchab lived in the Tibetan provinces of China until 1955. He then taught in Kham (known today as Sichuan), especially at Tsadra Rinchen Drak, a retreat center affiliated with the Karma Kagyü monastery of Palpung.
As per the 2013 inventory by contemporary historian Dorjé Tsewang in his History of the Shangpa Teaching (dpal ldan shangs pa bka’ brgyud kyi chos ‘byung gser chos zhing gi sa bon), there are eleven Shangpa centers located in Kham and Amdo :
- Tsadra Rinchen Drak, run by Lama Yargyé.
- Palden Shangpé Serchö Ling, affiliated with Damkar monastery, run by Lama Yargyé.
- Samdrup Chödzong Ling, affiliated with Tsabtsa monastery, run by Lama Karma Könchok.
- Dzongshö, run by Lama Kunzang Yeshé.
- Chimé Gatsel, affiliated with Karma Lhateng monastery, run by Lama Phurpu Tsering.
- Künzang Gyepé Gatsel Ling, affiliated with Dzodzi monastery, run by Lama Tsültrim Lodrö.
- Jangchup Dechen Ösel Ling, affiliated with Tsokha monastery, run by Lama Thubten Geleg.
- Samten Chödzong Ling, affiliated with Bengen monastery and run by Tülku Wangchen and Lama Tandrin Wangyel.
- Kundé Ling affiliated with Benchen monastery and run by Lama Karma Drukdrak.
- Trashi Chödzong Ling, affiliated with Rabjor monastery.
- Dechen Chödzong Dargyé Ling, affiliated with Takpel monastery and run by Lama Phüntsok Namgyal.
Kalu Rangjung Künchab traveled in Central Tibet where he revived the Shangpa transmissions in many Shangpa historical places, such as Zhangzhong Dorjé Den and Nyethang Mokchok monasteries. In Zhangzhong Dorjé Den, Kalu Rangjung Künchab recognized a child from a dream as the tülku of Khyungpo Neljor. That child was named after Khyungpo Neljor, Khyung Tsültrim Gönpo. From the 1980’s, Khyung Tsültrim Gönpo worked towards the restoration of Zhangzhong as well as the Shangpa transmissions there; he left his body in 2004. His disciple Shangtön Kyabgön Sangyé Pel is now the main master of Zhangzhong.
Mokchok Jampa Yeshé, a Shangpa Gelugpa master of Nyethang Mokchok monastery, was one of the spiritual heirs to Kalu Rangjung Künchab. Mokchok Jampa Yeshé’s successor is the actual Mokchok Tülku who lives and teaches in Europe, mostly in France. He leads the resurgence of this transmission in China, working towards the perpetuation of the Shangpa Rimay transmission of the Nyethang Mokchok masters.
In Central Tibet, Kalu Rangjung Künchab taught in the Gelugpa monasteries of Drepung and Sera. His main disciples were then Mokchok Jampa Yeshé in Drepung and Kardojé Rinpoché, Lhatsün Rinpoché and Thokmé Rinpoché in Sera.
In the last part of his life, Kalu Rangjung Künchab taught in Taiwan and Hong Kong where three Dharma centers were later founded : Kagyu Ranjung Kunkyab and Kagyu Drodun Kunchab in Taïwan, respectively run by Ani Sönam and Lama Jangchup; and Pal shangpa Thekchen Ling in Hong Kong.
In Bhutan
Leaving Tibet at the age of 51, Kalu Rangjung Künchab went to Bhutan on Karmapa Rangjung Rigpé Dorjé’s advice. Religious counselor for the royal family, he could count on their support to found in Bhutan two retreat centers affiliated with Jangchub Chöling monastery.
The existing Shangpa teachings in Bhutan today are barely known even though the Shangpa instructions have been practiced from time immemorial by Drukpa Kagyü masters (the main teaching lineage in Bhutan) as well as by the spiritual heirs to Thangtong Gyalpo. The latter set up several monasteries in Bhutan, including Dewachen, a convent where Kalu Rangjung Künchab taught.
In India and in Nepal
In 1962, by the age of 58, Kalu Rangjung Künchab left Bhutan to India.
The Gelugpa master Lobsang Yeshé Tenzin Gyatso (Trijang Rinpoche) gave him a land in Sonada, Darjeeling district. Kalu Rangjung Künchab founded there Samdrub Darjay Chöling monastery (Sonada monastery) and its retreat center. This monastery became his main residence until his parinirvana.
In Sonada, Kalu Rangjung Künchab guided many retreatants such as Bokar Chökyi Lodrö, a Karma Kagyü master who, in Kalu Rangjung Künchab’s own words, became his major spiritual heir. Bokar Chökyi Lodrö founded Bokar Ngedon Chokhor Ling monastery in Mirik and the affiliated retreat centers.
The main retreat master in Sonada is Lama Lorang, a disciple of Kalu Rangjung Künchab.
Among several other masters trained in the retreat center in Sonada or associated with it are Lama Tenpa Gyamtso, who lives in France, along with Lama Norlha (1938-2018), Lama Lodu and Tülku Wangchen, the main masters behind the transmission of Kalu Rangjung Künchab’s teachings in North America. Lama Gyurmé, Lama Sönam Tsering, Lama Denys, Lama Orgyen (1933-1990) and Lama Karta (1968-2013) mostly teach in Europe.
In India, Kalu Rangjung Künchab founded the Droden Kunchab Chodey monastery and its stupa in Salugara, run by Khenpo Thrinlay Tharchin.
Kalu Rangjung Künchab also continued to share transmissions with masters of all buddhist traditions. He was disciple of the two main Gelugpa masters of the XIV Dalai-Lama Tenzin Gyamtso : Lobsang Yeshe Tenzin Gyatso (previously mentioned) and Thupten Lungtok Namgyal Thinley, the Ling Tülku VII (Kyabje Yongdzin Ling Rinpoche), one of the main contemporary holders of the Shangpa Gelugpa instructions. Kalu Rangjung Künchab was also a master for many people close to the Dalai-Lama, such as Lama Dagyab Hortok Thurto and Geshe Rabten.
On the Karmapa Rangjung Rigpé Dorjé’s demand, Kalu Rangjung Künchab has also been one of the main master of the following Karma Kagyü great tülkus : Tai Situpa XII, Shamarpa XIV, Jamgön Kongtrül Karma Lodrö Chökyi Senge and Goshir Gyaltsab XII. Lodrö Chökyi senge, the Karsé Kongtrül III, founded two Shangpa retreat centers, associated with Thekchen Chöling monastery in Lava, Darjeeling district, India, and with his Pullahari monastery in Kopan, Nepal. Dragpa Tenpa Yarpel, the Goshir Gyaltsab XII passed down the Shangpa initiations and instructions to the retreat centers in Sonada and Mirik. Pema Tönyö Nyinje, the Tai situpa XII handed down a great number of times the Shangpa instructions in his monastery, Sherab Ling, in India. For that matter, he taught them to the first Kalu Tülku, Karma Ngedön Tenpay Gyaltsen.
Another major Karma Kagyü disciple and friend with Kalu Rangjung Künchab was the Tenga Tülku III, Karma Tenzin Trinley Namgyal (Tenga Rinpoché), who continued the transmission of the Shangpa instructions in two retreat centers. One was associated with his monastery: Benchen Phuntsok Dargyeling, in Kathmandu, Nepal; the other was affiliated with Bengen monastery in Tibet. Karma Tenzin Trinley Namgyal’s main heir today is Sangyé Nyenpa.
Kalu Rangjung Künchab had other disciples : Ngawang Zangpo, the Deshung Tülku III; the Nyingma master Chatral Sangyé Dorjé; and many Sakya and Nyingma tülkus such as those of Jamgön Kongtrül Lodrö Thayé and Jamgyang Khyentsé Wangpo, connected to Sakya monasteries of Dzongsar and Nyingma monasteries of Sechen, Dzogchen and Dzigar.
In Europe
From the 1970’s, Kalu Rangjung Künchab got invited worldwide.
Traveling in Europe, he created retreat centers for men and women in France : Dashang Kagyü Ling turned into Paldenshangpa La Boulaye, in Bourgogne; and Shangpa Karma Ling, in Savoie. In 1976, Dashang Kagyü Ling retreat centers were the first ones in the West. They got renovated under Yangsi Kalu’s supervision. He still teaches there the Shangpa instructions. The Shangpa Karma Ling retreat centers were founded in 1984 and eight three-years-retreats kept coming. Lama Denys is the head of those centers. He has been a disciple and direct heir to Kalu Rangjung Künchab.
Later on, a retreat center associated with Dag Shang Kagyü Centre was created in the province of Huesca, Spain. It is run by Lama Drubgyü Tenpa.
Besides those retreat centers, many transmission sites were created throughout Europe :
- Kagyu-Dzong in Paris and Vajradhara-Ling in Normandie, run by Lama Gyurmé;
- Kagyu Rintchen Tcheu Ling near Montpellier, run by Lama Yönten after Lama Sönam Tsering;
- Karma Tashi Ling, in Oslo, Norway, run by Lama Changchub Tsering;
- Milarepa Centre in Torino, Itlay, run by Lama Shartrul;
- Yeunten Ling in Huy, Nalanda Institute in Brussels and Karma Sonam Gyamtso Ling in Schoten, founded in Belgium by Lama Orgyen and Lama Karta.
Many meditation centers and short time retreat centers were created in cities throughout Europe.
In addition to publishing companies associated with those centers, two publishing houses have been founded by disciples of Kalu Rangjung Künchab and Bokar Chökyi Lodrö : Editions Claire Lumière, created by Lama Cheuky Sèngué, and Editions Yogi Ling by Lama Shérab Namdreul; both had their retreat in Dashang Kagyü Ling.
In North America and in South America
Seven retreat centers were created during Kalu Rangjung Künchab’s visits in North America or by his heirs: two are located in Canada, five in the USA.
The Canadian retreat centers are Kagyu Kunkhyab Chuling and Kunzang Dechen Osel Ling, respectively in Burnaby and Saltspring Island in Greater Vancouver Area, both run by Lama Tsultrim.
In the USA, Kagyu Dzamling Kunchab is the first retreat center where retreats have kept coming for thirty-five years. Together with Kagyu Thubten Chöling in New York, they were run by Lama Norlha. In San Francisco, California, Kagyu Droden Kunchab is run by Lama Lodu and Kagyu Changchub Chuling in Portland, Oregon, by Lama Michael Conklin. Kagyu Thubten Choling located in Kauai, Hawaii, is run by Lama Tashi Dundrup.
Apart from those retreat centers, Kalu Rangjung Künchab and his disciples founded many centers dedicated to the transmission :
- Kagyu Thubten Chöling in Wappingers Falls, New York; Kagyu Samdrub Chödzong in Greensboro, North Carolina; Milarepa Ösel Chö Dzong in Tallassee, Tenessee, all run by Lama Norlha;
- Rime Ser Chö Ling and Rime Ling in North Fork and in Alhambra, California, run by Tülku Wangchen;
- Kagyu Dakshang Chuling, in Eugene, Oregon, run by Lama Tsang Tsing;
- Kagyu Sukha Chöling in Ashland, Oregon, run by Lama Lodu, Lama Pema Clark and Lama Yeshe Parke;
- Kagyu Takten Puntsokling in Sebastopol, California, run by Lama Damtsik and Lama Zik;
- Vancouver Monastic Center, run by Lama Karma Tsewang Samdrup;
- Kagyu Shenpen Kunchab in Santa Fe, New Mexico, run by Lama Karma Dorje;
- Kagyu Shedrup Chöling (Open Awareness Buddhist Center) in Miami, run by Lama Karma Chötso;
- Sukhasiddhi Foundation in Fairfax, California, run by Lama Palden Drolma;
- Karma Rimay O Sal Ling, in Maui, Hawaii, run by Lama Gyaltsen;
- Kagyu Thegchen Ling in Honolulu, Hawaii, run by Lama Karma Rinchen and Lama Tenpa Gyeltshen.
Lama Drupgyu, one the first western lamas and drupön of Kalu Rangjung Künchab, is involved in the creation of the Tsadra Foundation in the USA. It aims for the preservation, translation, publication and transmission of Jamgön Kongtrül Lodrö Thayé’s work. The Tsadra Foundation supports particularly translators and retreatants, but also funds many publications.
Also, two retreat centers were founded in South America following Kalu Rangjung Künchab’s inspiration :
- Kagyu Tekchen Chöling, in Buenos Aires, Argentina, run by Lama Sangye Dorje and Lama Rinchen;
- Kagyü Pende Gyamtso Ling, in Sobradinho, Brasil, run by Lama Sönam Sherpa and Lama Karma Trinle Künkhyab.
This text was written by Lama Wangchuk for the credit of the Shangpa Foundation. We would be grateful if you were to let us know any involuntary omissions, mistakes or any possible improvements.
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