The Kagyü lineage originated with the great yogi Tilopa who lived in northern India sometime around the 10th century A.D. Tilopa received the four special transmissions (tib: bka-babs-bzhi) and mastered them.
Although there is some discrepancy in historical sources regarding the identities of the masters associated with each of the four transmissions, the most common consensus indicates that their sources are as follows: the first of the four came from Nagarjuna and consists of two tantras, the “Sangwa Düpa Tantra” (sanskr: Guhyasamaya) and the “Denshi Tantra”. It also incorporates the practices called “Illusory Body” (tib: sgyu-lus) and “Transference” (tib: pho - ba). The second special transmission came from Nakpopa and includes the tantra called “Gyuma Chenmo” (sanskr: Mahamaya) and the practice called “Conscious Dreaming” (tib: rmi - lam). The third special transmission came from Lawapa. It includes the “Demchok Tantra” and the practice of “Clear Light” (tib: od - gsal). The fourth was transmitted from Khandro Kalpa Zangmo and includes the tantra known as “Gyepa Dorje” (sanskr: Hevajra), and the practice called “Tummo.”
These teachings were passed on from Tilopa to Naropa, and were systematized as the Six Yogas of Naropa that are considered a central theme in the Kagyü Lineage. Naropa transmitted his knowledge to Marpa, the great translator who journeyed from Tibet to India in order to receive instructions and who subsequently returned to Tibet and spread the teachings of the Dharma.
His student Milarepa became one of Tibet’s great yogis. Through perseverance in the practice of Mahamudra and the Six Yogas of Naropa, he achieved profound realization of the ultimate nature of reality.
Milarepa’s transmission was carried on by Gampopa, the physician from Dhagpo. He studied the Kadampa tradition, which is a gradual path that includes what is called the Lam Rim teachings. He also met Milarepa, and attained realization of ultimate reality under his guidance. He established monastic institutions, taught extensively and attracted many students. Four of his disciples founded the four major Kagyü schools: Babrom Dharma Wangchuk founded the Babrom Kagyü, Pagdru Dorje Gyalpo founded the Pagdru Kagyü, Shang Tsalpa Tsondru Drag founded the Tsalpa Kagyü, and Karmapa Düsum Khyenpa founded the Kamtsang Kagyü, also known as the Karma Kagyü School.
It was the first Karmapa, Dusum Khyenpa, who received the complete Mahamudra transmission from Gampopa.
The eight minor Kagyü lineages originated disciples. These eight lineages are the Taglung Kagyü, Trophu Kagyü, Drukpa Kagyü, Martsang Kagyü, Yerpa Kagyü, Yazang Kagyü, Shugseb Kagyü and Drikung Kagyü.
The different Kagyü lineages are not referred to as major and minor in terms of the instructions they contain, they are equal in that respect. The four major lineages are known as major in that they originate with Gampopa himself, whereas the eight minor lineages originated with a later generation of masters. Nowadays, among the four major Kagyü lineages only the Karma Kagyü remains prevalent. Among the eight minor Kagyü lineages only the Taglung, Drukpa and Drikung Kagyü still exist as independent lineages.
One can distinguish several transmissions with each lineage. However, all major Buddhist traditions in Tibet have a lineage of the Pratimoksha-vows and a lineage of the Bodhisattva-vows.
“The Golden Kagyü Garland” refers to the masters who are holders of the lineage in which Mahamudra is a main theme. They are the Indian masters of the lineage and the successive reincarnations of the Karmapas and their most important students who pass on the transmissions. The lineage holders are selected by the Karmapa himself which ensures that the teachings remain intact and pure.
The Karmapa himself always chooses the teacher who will pass on the lineage to him in his future incarnation. He is a great bodhisattva who has the capacity to perceive the realization and qualities of others. It is through this ability that he selects his own guru. There is no fixed rule which defines the teacher in advance.
In some cases the lineage holders are eminent reincarnates and in other cases exceptional practitioners without high status in the religious hierarchy.Another aspect of the Karma Kagyü lineage is the interim directors of the administration who are caretakers of the Karmapa’s monasteries in between his reincarnations. These caretakers are not lineage holders. For example, the 14th Karmapa, Thegchog Dorje, installed the head of the Drugpa Kagyü, the 9th Drugchen Mipham Chökyi Gyamtso (also known as Mingyur Wangi Gyalpo), as the interim director of the administration. The 16th Karmapa, in accordance with Indian law, installed a legal body, the Karmapa Charitable Trust, and appointed the trustees.
Presently it is their responsibility to run the affairs of the seat of H.H. the 16th Karmapa and the affiliated monasteries and centers till the coming of age of the 17th Karmapa.
The list below shows the masters of the “Golden Kagyü Garland” followed by a short account of their lives.