Kagyu in the context of "Kalmykia"

Buddhism is the largest religion in Mongolia practiced by 51.7% of Mongolia's population, according to the 2020 Mongolia census, or 58.1%, according to the Association of Religion Data Archives. Buddhism in Mongolia derives much of its recent characteristics from Vajrayana Tibetan Buddhism of the Gelug and Kagyu lineages, but is distinct and presents its own unique characteristics.

Vajrayana Buddhism in Mongolia began with the Yuan dynasty (1271–1368) emperors' conversion to Tibetan Buddhism. The Mongols returned to shamanic traditions after the collapse of the Mongol Empire, but Buddhism reemerged in the 16th and 17th centuries.

Güshi Khan (1582 – 14 January 1655) was a Khoshut prince and founder of the Khoshut Khanate, who supplanted the Tumed descendants of Altan Khan as the main benefactor of the Dalai Lama and the Gelug school of Tibetan Buddhism. In 1637, Güshi Khan defeated a rival Mongol prince Choghtu Khong Tayiji, a Kagyu follower, near Qinghai Lake and established his khanate in Tibet over the next years. His military assistance to the Gelug school enabled the 5th Dalai Lama to establish political control over Tibet.

The Je Khenpo (Tibetan: རྗེ་མཁན་པོ་, Wylie: Rje Mkhan-po; "The Chief Abbot of the Central Monastic Body of Bhutan"), formerly called the Dharma Raja by orientalists, is the title given to the senior religious hierarch of Bhutan. His primary duty is to lead the Dratshang Lhentshog (Commission for the Monastic Affairs) of Bhutan, which oversees the Central Monastic Body, and to arbitrate on matters of doctrine, assisted by Five Lopen Rinpoches (learned masters). The Je Khenpo is also responsible for many important liturgical and religious duties nationwide. The sitting Je Khenpo is also formally the leader of the southern branch of the Drukpa Kagyu sect, which is part of the Kagyu tradition of Tibetan Buddhism. Aside from the King of Bhutan, only the Je Khenpo may don a saffron kabney.

Vajradhara (Sanskrit: वज्रधर, lit. 'Diamond-holder'; Tibetan: རྡོ་རྗེ་འཆང, Wylie: rdo rje 'chang, THL: Dorje Chang; Chinese: 金剛總持; pinyin: Jīngāng Zǒngchí; Javanese: Kabajradharan; Japanese: 持金剛仏; Mongolian: Очирдар, romanized: Ochirdar; Vietnamese: Kim Cang Tổng Trì) is the ultimate primordial Buddha, or Adi-Buddha, according to the Sakya, Gelug and Kagyu schools of Tibetan Buddhism. It is also a name of Indra, because "Vajra" means diamond, as well as the thunderbolt, or anything hard more generally.

In the evolution of Indian Buddhism, Buddha Vajradhara gradually displaced Samantabhadra, who is the 'Primordial Buddha' in the Nyingma, or 'Ancient School.' However, the two are metaphysically equivalent. Achieving the 'state of Vajradhara' is synonymous with complete realisation.

The Punakha Dzong, also known as Pungthang Dewa Chhenbi Phodrang (meaning "the palace of great happiness or bliss"), is the administrative centre of Punakha District in Punakha, Bhutan. Constructed by Ngawang Namgyal, 1st Zhabdrung Rinpoche, in 1637–38, it is the second oldest and second-largest dzong in Bhutan and one of its most majestic structures. The dzong houses the sacred relics of the southern Drukpa Lineage of the Kagyu school of Tibetan Buddhism, including the Rangjung Kharsapani and the sacred remains of Ngawang Namgyal and the tertön Pema Lingpa.

Punakha Dzong was the administrative center and the seat of the Government of Bhutan until 1955 when the capital was moved to Thimphu. It is listed as a tentative site in Bhutan's Tentative List for UNESCO inclusion.

The Drukpa or Drukpa Kagyu (Dzongkha: འབྲུག་པ་བཀའ་བརྒྱུད) lineage, sometimes called Dugpa in older sources, is a branch of the Kagyu school of Tibetan Buddhism. The Kagyu school is one of the Sarma or "New Translation" schools of Tibetan Buddhism. The Drukpa lineage was founded in the Tsang region of Tibet by Tsangpa Gyare (1161–1211), and later became influential in Ladakh and Bhutan. It is one of several lineages known as "Red Hat sects".

Within the Drukpa lineage, there are further sub-schools, most notably the eastern Kham tradition and middle Drukpa school which prospered in Ladakh and surrounding areas. In Bhutan the Drukpa lineage is the dominant school and state religion.

Mahāmudrā (Sanskrit: महामुद्रा, Tibetan: ཕྱག་ཆེན་, Wylie: phyag chen, THL: chag-chen, contraction of Tibetan: ཕྱག་རྒྱ་ཆེན་པོ་, Wylie: phyag rgya chen po, THL: chag-gya chen-po) literally means "great seal" or "great imprint" and refers to the fact that "all phenomena inevitably are stamped by the fact of wisdom and emptiness inseparable". Mahāmudrā is a multivalent term of great importance in later Indian Buddhism and Tibetan Buddhism which "also occurs occasionally in Hindu and East Asian Buddhist esotericism."

The name also refers to a body of teachings representing the culmination of all the practices of the New Translation schools of Tibetan Buddhism, who believe it to be the quintessential message of all of their sacred texts. The practice of Mahāmudrā is also known as the teaching called "Sahajayoga" or "Co-emergence Yoga". In Tibetan Buddhism, particularly the Kagyu school, Sahaja Mahāmudrā is sometimes seen as a different Buddhist vehicle (yana), the "Sahajayana" (Tibetan: lhen chig kye pa), also known as the vehicle of self-liberation.