Theory Of Incense The Kagyu Founder Jean Wave Sleep

Khyungpo Naljor was a learned and accomplished master during theSecond Diffusion of Tibetan Buddhism in the11th century. At the age ofthirteen, in accordance with the tradition of his father’s spiritual legacy, hestudied B n teachings from Yungdrung Gyal. Then he became proficient in allinternal and external B n teachings, and wrote down many treatises andexplanations for difficult commentaries. Through his work he helped spreadB n teachings to the provinces of Central, Eastern and Western Tibet. Later on,he was unsatisfied with B n, and then received instruction in the three GreatPerfections of vastness studies, mind studies and secret teachings of theNingmapa Sect from Jungney Senge. He did not rest content with hisachievements in all these different traditions, and finally left for India and Nepal.He was unconcerned about comforts for himself and endured much hardship.Over the course of three journeys, in total, he studied with a hundred and fiftysages such as two supreme wisdom dakinis-Naropa’s consort Niguma andSukhasiddhi, the Thirteen Great Adepts and the Four Glorious Root Lamas.Through the experience of these three major turning points in his life, hegradually founded a particular lineage called Shangpa Kagyu which mainlyfocused on the Five Golden Teachings of Niguma and other oral teachings. Hiswork remains a splendid jewel for Tibetan Budhhist culture.Therefore, as one of the models of the Second Diffusion, to studyKhyungpo Naljor is an essential part of the whole history of the SecondDiffusion of Tibetan Buddhism. In particular, the Shangpa Kagyu lineage itself,which conceals and falls into a decline in a long time in the course of TibetanBuddhist history, is also essential to study. Shangpa Kagyu was one of theearly lineages among the Tibetan Buddhist lineages, and has influenced, tovarious extents, Marpa Kagyu and another later lineages. Its greatest influencehas been the Mhakala Wisdom teaching which spread to numerous lineages.During the course of its development, Shangpa Kagyu, because of changes in the political climate, it, along with other sects, suffered from various outsideforces and its former independent instruction, teachings and rituals fell into adanger. Although it is extremely difficult to recount it completely，I consider thislineage, which originated from the mouth of Khyungpo Naljor, as an integralpart of Tibetan culture. I have taken the relevant points of its founder,Khyungpo Naljor, and divided them five chapters. Chapter one mainly analysesthe historical background during the time of Khyungpo Naljor; his differentnames; his birth, death and his birthplace. Chapter Two describes KhongpoNaljor’s three big turnning points in his life-long process of firstly practicing B n,then taking part in the Ningmapa sect, and finally leaving for India and Nepal toseek further instructions. Moreover, this chapter describes the reason andtimes of going to India, and some important Indian lamas in the last part.Chapter Three mainly focuses on some monasteries related to KhyungpoNaljor. These monasteries include the studying places of Shomara, cavessuch as Ngarkongang Mahakala Cave and some monasteries in the Shangarea and so on. Chapter Four mainly introduces some important instructions ofKhyungpo Naljor such as; the Five Golden Doctrines; the Mahakala instructionand the special features of these intructions and the current status of them.Chapter Five will expound on some other related issues with KhyungpoNaljor: the different traditions of his disciples, the reason for the deterioration ofKhyungpo Naljor’s lineage, his commentaries on religious teachings, the EightGreat Religious Songs of Khyungpo Naljor and Songs of Shangpa Kagyu andsome of his important belongings. Through this dissertation, I provide a definiteconclusion on his clan and birthplace. Especially, for some important historicalsites like monasteries and caves related with Khongpo Naljor, and othermonasteries founded after him, I provide a complete and clear description ofthe reasons for their deterioration, which in turn shows their current status.These, of course, are an historical demonstration of the present existence ofShangpa Kagyu lineage.