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Another important translator was Marpa Chögi Lodrö (mar pa chos
kyi blo gros, 1012–1097 C.E.), who traveled to India and studied with
the great saint Nāropa (1016–1100 C.E.). He, in turn taught the great
Tibetan yogī Milarépa (1040–1143 C.E.), whose disciples founded
the numerous Kagyü lineages.^8 The Kagyü traditions were especially
renowned for their intensive practice of meditation, and particularly
the advanced tantric yogic practices known as the “six yogas of Nāropa”
(see Mullin 1996), as well as the advanced techniques for realizing
the nature of mind known as Mahāmudrā. The latter are divided into
tantra-based and sūtra-based techniques. While the tantra-based tech-
niques are derived from the “new” higher yoga tantras imported from
India, there is considerable evidence suggesting that the sūtra-based
Mahāmudrā tradition was strongly influenced by the Chan teachings
that entered Tibet from China during the eighth and ninth centuries
(see Jackson 1994).
The Sakya school originated in the interactions between an influen-
tial translator and an aristocratic family. In this case, Drokmi Śākya
Yeshé (‘brog mi shā kya ye shes, b.c. 992 C.E.), the translator of the
Hevajra tantra, became the teacher of Khön Könchok Gyelpo (‘khon
dkon mchog rgyal po, 1034–1102 C.E.), who founded Sakya monas-
tery, and hence the Sakya school (see Davidson 2002a, 161–209). This
school focused on the Hevajra tantra, and, in particular, a system of
practice known as “path and fruit” (lam ‘bras), which was attributed
to the oral teachings of great Indian saints such as Virūpa.
Renewal of the Old Schools
The massive influx of new scriptures and practice traditions dramati-
cally reshaped Tibet’s religious geography, and naturally had a major
impact on the preexisting religious traditions. Both the Nyingma
school and the Bön tradition underwent considerable transformation
during this period. Although both traditions had a base of preexisting
teachings and practices, their bodies of texts and practices expanded
during this period, in part through an incredibly fruitful process of
“rediscovery” and revelation of “treasure texts” (gter ma), new scrip-
tures and practice traditions that were attributed to great past mas-
(^8) Regarding Marpa and Milarépa, see Trungpa 1995 and Lhalungpa 1985,
respectively.