By Jampa Thaye
'A Garland of Gold' is a background of the early masters of the good Kagyu culture of Tibetan Buddhism, akin to Saraha, Naropa, Marpa, Milarepa and their non secular heirs. This heritage represents the testomony of the Kagyu lineage forefathers, exhibiting us how they constructed devotion and self belief of their specialists, obtained the muse of the dakini messengers, bought the dear lineages, attained the imaginative and prescient of mahamudra, and unfold the keys to enlightenment.
Their songs, additionally translated right here, although incomplete with out a master's textual transmission, supply a reference to the area of mahamudra.
Lama Jampa Thaye's account of the early masters is predicated at the histories composed via Pawo Tsuklak Trengwa (1504-1566), cross Lotsawa (1392-1481) and Pema Karpo (1527-1592). He acquired the transmissions and teachings of the Kagyu forefathers from Karma Thinley Rinpoche and his different specialists equivalent to Ato Rinpoche and Khenchen Thrangu Rinpoche.
The Kagyu culture is among the 4 significant faculties of Tibetan Buddhism along the Sakya, Nyingma and Gelug. It rose to prominence within the 11th and 12th centuries C.E. a few one and a part millennia after the passing of Lord Buddha and is still one of many nice religious transmission on hand on the earth today. This publication deals a amazing inspect the origins of this international.
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Additional resources for A Garland of Gold: The Early Kagyu Masters in India and Tibet
His mother, it appears, was determined that her son should utilize his intelligence to learn sorcery in order to wreak vengeance on her cruel in-laws. Thus, when Mila reached the age of eighteen, she sent him to Yarlung in Tsang province so that he could acquire the powers of sorcery from the adept Yungton Throgyal. a member of the Nyak clan. At the conclusion of a year-long apprenticeship with this master, Mila was sent to one of his colleagues named Yeshe Zung. a medical practitioner and sorcerer also known as Lhaje Nubchung, who lived in the village of Khulung in Tsang-rong.
And he retraced his steps towards his guru's residence in Chubar. At Yarlung he heard the news of Milarepa's passing and this loss leaving him no alternative. he returned to retreat in Ode Gungyal. A little while later. Gampopa received certain portents that his own life would be threatened by various 58 Garland of Gold difficulties. To avert these. he obtained the longevity meditation of White Tara from his old Kadam teacher Geshe Nyukrumpa. Finally Gampopa settled in a hermitage in the Gampo hills of southern U province where he began to accept students.
Who flocked from all parts of Tibet to Daklha Campo and his new establishment at Tolung. He also won the praise of such famous contemporaries as the madftyamaka scholar Tsang Nagpa who said: Though criticized from afar by unworthy beings you 66 Garland of Gold suppressed one hundred manifestations of pride and arrogance in those who saw you and developed faith in you. ' 7 After his death the abbatial throne of Daklha Campo passed successively to two more direct students of Gampopa: firstly Gomchung and then Dakpo Duldzin.