Encyclopedia of Buddhism

2. The Stag lung Bka’ brgyud, which originated
   with Stag lung thang pa Bkra shis dpal
   (1142–1210).


3. The Gling ras Bka’ brgyud, which originated with
   Gling rje ras pa Padma rdo rje (1128–1288) and
   later became the ’Brug pa Bka’ brgyud under his
   disciple Gtsang pa rgya ras Ye shes rdo rje
   (1161–1211). The latter subsect rose to promi-
   nence under royal patronage in Bhutan.


4. The G.ya’ bzang Bka’ brgyud, which originated
   with Zwa ra ba Skal ldan ye shes seng ge (d.
   1207).


5. The Khro phu Bka’ brgyud, which originated
   with Rgya tsha (1118–1195), Kun ldan ras pa
   (1148–1217), and their nephew Khro phu lotsa
   va
   Byams pa dpal (1173–1228).


6. The Shug gseb Bka’ brgyud, which originated with
   Gyer sgom Tshul khrims seng ge (1144–1204).


7. The Yel pa Bka’ brgyud, which originated with
   Ye shes brtsegs pa (d.u.).


8. The Smar tshang Bka’ brgyud, which originated
   with Smar pa grub thob Shes rab seng ge (d.u.).

Many of these subsects have since died out as inde-
pendent institutional systems. A few, such as the
Karma Bka’ brgyud, ’Bri gung Bka’ brgyud, and ’Brug
pa Bka’ brgyud, continue to play an important role in
the religious lives of Tibetan Buddhists inside Tibet,
across the Himalayan regions, and in Europe and the
Americas since the Tibetan exile during the latter half
of the twentieth century.

See also:Tibet

Bibliography

Guenther, Herbert V., trans. The Life and Teaching of Na
ropa.
Boston and London: Shambhala, 1986.

Gyaltsen, Khenpo Könchok, trans. The Great Kagyu Masters:
The Golden Lineage Treasury.Ithaca, NY: Snow Lion, 1990.

Lhalungpa, Lobsang P., trans. The Life of Milarepa.New York:
Dutton, 1977. Reprint, Boston: Shambhala, 1984.

Richardson, Hugh. “The Karma-pa Sect: A Historical Note.”
Journal of the Royal Asiatic Society(1958): 139–164 and
(1959): 1–18. Reprinted in High Peaks, Pure Earth: Collected
Writings on Tibetan History and Culture,ed. Michael Aris.
London: Serindia, 1998.

Smith, E. Gene. “Golden Rosaries of the Bka’ brgyud Schools.”
In Dkar brgyud gser ’phreng: A Golden Rosary of Lives of Em-

inent Gurus,compiled by Mon-rtse-pa Kun-dga’-dpal-ldan

and ed. Kun-dga’-brug-dpal. Leh, India: Sonam W.

Tashigang, 1970. Reprinted in Among Tibetan Texts, ed. Kur-

tis R. Schaefer. Boston: Wisdom, 2001.

Torricelli, Fabrizio, and, Naga, Sangye T., trans. The Life of the

Mahasiddha Tilopa.Dharamsala, India: Library of Tibetan

Works and Archives, 1995.

Trungpa, Chögyam, and the Nalanda Translation Committee,

trans. The Rain of Wisdom.Boston: Shambhala, 1980.

Trungpa, Chögyam, and the Nalanda Translation Committee,

trans. The Life of Marpa the Translator.Boston: Shambhala,

1986.

ANDREWQUINTMAN

BODH GAYA

The Buddha attained complete and perfect enlighten-

ment while seated on the diamond throne (vajra
sana)

under the bodhi tree at Bodh Gaya
. Also called the

seat of enlightenment (bodhimanda), this throne is

said to be located at the earth’s navel, the only place

on earth that rests directly on the primordial layer of

golden earth supporting the cosmos. Only there can

the earth support a buddha undergoing full enlight-

enment without breaking apart. The bodhimanda

numbers among the numerous invariables in all bud-

dhas’ biographies, which have only three distinguish-

ing features. These are the genus of their bodhi trees,

and the places of their births and deaths. Hence, in-

dividual buddhas are identified with and by their par-

ticular bodhi trees, S ́a
kyamuni’s being the pipal tree

(ficus religiosa).

The enlightenment is further ritualized and sol-

emnized by its being embedded in an elaborate se-

quence of actions, beginning with Siddha
rtha’s

decision to abandon physical austerities and to follow

the middle way. Despite the site’s extent, the ground

is thick with sacred traces of the Buddha performing

these actions. According to the Chinese pilgrims

FAXIAN (ca. 337–418 C.E.) and XUANZANG (ca.

600–664 C.E.), individuals hailing from different

places and eras erected STU
PAs, pillars, railings, tem-

ples, and monasteries to memorialize deeds and

places. An example is the jewel-walk, one of the seven

spots where the Buddha spent one week of his seven-

week experience of enlightenment.

Though the emperor AS ́OKAprobably established

Bodh Gaya
and the bodhi tree as Buddhism’s most sa-

cred Buddhist PILGRIMAGEsite and object, the earliest

BODHGAYA