Origins of the Kagyu Lineage
The meaning of "Kagyu" (bka' brgyud) is often glossed as "lineage of oral-instructions." The "Ka" (bka') of Kagyu refers to the authoritative instructions, precepts or words (Skt. vacana) of the Buddha while "gyu" (brgyud) is the uninterrupted lineage of masters and students. In the 11th century when the term “Kagyu” first gained common usage, it was used in a more general sense to refer to the different tantric transmissions that were being transmitted to Tibet. Eventually, the term "Kagyu" came to refer almost exclusively to the lineage that identifies Marpa of Lhodrak (mar pa, 1012-1097?) as its first Tibetan lineage master and to a certain extent to another lineage that identifies Khyungpo Naljor (khyung po rnal ‘byor, 1002? -1064?) as its first Tibetan lineage master (the Shangpa Kagyu, shangs pa bka’ brgyud).

Although Marpa’s tradition is referred to as Marpa Kagyu, in general, Kagyu crystallized into a distinctive tradition under the hands of Gampopa (sgam po pa, 1079-1153). Gampopa’s Kagyu is known as the Dakpo Kagyu (dwags po ‘bka brgyud) tradition - named after  Gampopa’s place of origin in Central Tibet (Dwagspo region). Gampopa was the chief disciple of Milarepa (mi la ras pa, 1040-1123) who was in turn the heart-disciple of Marpa. Dakpo Kagyu blossomed into twelve sub-lineages after the time of Gampopa (four originating from Gampopa's immediate disciples and eight stemming from one of Gampopa's foremost disciples - the so-called "major four and minor eight.").

Since the 12th century, the various Kagyu lineages have seen their ups and downs. Presently four of the sub-lineages (i.e. the Karma, Drukpa, Taklung and Drigung) continue to exist and flourish as independent lineages with their own monastic institutions, hierarchies and traditions while the other sub-lineages only survive as transmissions of teachings and practices within the context of the four independent lineages (and among other non-Kagyu lineages).


Tilopa's Transmissions
In supplications to the lineage masters of the various Kagyu lineages, Vajradhara Buddha is honored as the ultimate origin of the lineage. Thus, from the famous Drigung Kagyu "Song of Rainfall" supplication:

"In the expansive sky of the glorious Dharmadhatu, Pervading all phenomena without a center or periphery, Is the Dharmakaya, the Great Vajradhara - repeatedly remembering you, I pray with single-minded yearning, Please bless me so that I may become like you!"

 In this context, Vajradhara Buddha is the Dharmakaya Buddha and to say that the Kagyu lineage comes from Vajradhara Buddha is to say that it originated from the very essence of reality itself and thus transcends all space and time. The next in this lineage succession is the human master Tilopa who was a great Indian Buddhist master of the 10th century. After Tilopa, the lineage continued with Naropa who subsequently passed the transmission to Marpa.

Although the understanding that Tilopa received the lineage transmission from Vajradhara might lead one into concluding that Tilopa did not have any human teachers, this was not the case. Instead, in the various biographies of Tilopa, he is said to have both a direct transmission from Vajradhara Buddha and an indirect transmission that he received from several different human teachers. Thus on some occasions when he was asked by others where he received his transmission, he said, "I have no parents and no country, I have no spiritual master and no preceptor, I am a self-arising Buddha...." while on other occasions he identifies four Indian masters - Nagarjuna, Saraha, Lavapa and Sumati - as his teachers. These two answers are not contradictory but represent two levels of understanding.

Tilopa's insistence that he had "no parents and no country... no spiritual master and no preceptor" emphasizes the fact of his attainment of buddhahood. From the perspective of the unconditioned nature of Buddhahood, Tilopa could truthfully declare that that he had no parents, country, spiritual master or preceptor. But from the perspective of practice or the path, Tilopa indeed had many different human masters who transmitted to him the various teachings and practices that led to liberation. Furthermore, when Tilopa's transmission is linked directly to Vajradhara, it is called the "direct transmission" but when Tilopa's transmission is traced to Nagarjuna, Saraha and others, it is referred to as the "indirect transmission." These masters of the indirect transmission provide the direct, unbroken link back to the historical Buddha.

Next: "The Four Oral Instructions" of Tilopa