Sakya Pandita Kunga Gyeltsen
Sakya Pandita Kunga Gyeltsen
(By Tsem Rinpoche and Pastor David Lai)
Sakya Pandita Kunga Gyeltsen is commonly referred to by his abbreviated name, ‘Sapan’. He was one of the most famous 13th Century Tibetan spiritual masters and scholars of the Sakya tradition. Sakya Pandita was not his name but a title attributed to him due to his scholarly achievements and incredible dialectical skills.
He is believed to have been an emanation of Manjushri, the Buddha of Transcendent Wisdom. In addition, he was also widely known to be the fourth of the Five Sakya Forefathers, the illustrious five being Sachen Kunga Nyingpo, Sonam Tsemo, Jetsun Drakpa Gyaltsen, Sakya Pandita and Chogyal Phagpa. These forefathers are regarded as the founding patriarchs of the Sakya lineage. He is also part of the Dorje Shugden line of incarnations and later, it was said that Dorje Shugden arose within the Sakya School due to the affinity and connections made during his lifetime as Sakya Pandita.
Sakya Pandita was renowned as a scholar and fierce debater all over Tibet, Mongolia, China and India. He was also famous for his proficiency in the five great sciences of Buddhist Philosophy, Medicine, Grammar, Dialectics and Sanskrit.
Sakya Pandita with Manjushri and Dorje Shugden. Click on image to enlarge or click here for more beautiful thangkas.
Birth and Childhood
Sakya Pandita was born in 1182, the year of the Iron Female Pig, in Sakya, Tibet. He took rebirth into the noble Khön family and was the nephew of Jetsun Drakpa Gyaltsen, the third of the Five Sakya Forefathers. His given birth name was Palden Dondrup. His father was the great master Palchen Opo and his mother’s name was Macheg Nitri Cham from Karpu.
As a high incarnate lama, his birth and childhood was exceptional and filled with many miraculous signs. On the night of his conception, Sakya Pandita’s mother had a dream that a crowned Bodhisattva had descended into her womb. In fact, she dreamt that a resplendent King of the Nagas wearing a precious crown along with other fine jewels made a request for accommodation. It was clear that an extraordinary being would be born into their family. While carrying her unborn child, she felt unusually light, healthy and blissful, and in fact, she was able to maintain mental absorption for extended periods of time.
When Sakya Pandita was born, a number of auspicious signs appeared heralding the birth of a great being — a Bodhisattva. For example, it is said that at the time of his birth, the sky was awash with a great light. There were also certain special physical marks on his body – an ushnisha at the crown of his head, and a curly tuft of hair, which was as pale as a conch shell falling in the centre of his forehead. Those who beheld the baby’s face could not tear their gaze away.
Jetsun Drakpa Gyeltsen (left) was the root guru or the main spiritual guide of Sakya Pandita Kunga Gyeltsen (right). Click on image to enlarge.
Even when the baby was at an age where he was only able to crawl, he already spoke to his mother in Sanskrit spontaneously. It was impossible for him to have learnt Sanskrit at that time and at his age; it was obvious that he was recalling the language from a previous life. His mother could not understand the language and thus, she was afraid that her son had developed an abnormal condition. So she confided in the great Sakya patriarch, Jetsun Drakpa Gyaltsen, saying that there might be a problem with her son’s speech and asked if there was anything that could be done to remedy it. Upon listening to the child, Drakpa Gyaltsen was amazed because he recognised the Sanskrit words the child was uttering and told her that she should not be afraid and in fact, she should rejoice because her son was actually gifted and blessed. At the age of three, the boy could read and write in Sanskrit, Tibetan, Chinese and Mongolian and shortly after that, he could memorise complex tantric texts by heart.
The child would sketch the Sanskrit alphabets in the dust on the ground with his tiny fingers. They were complete with all the vowels and consonants in both the Nagara and Lansa scripts. Then, he rubbed them off quickly because he realised people would walk over and desecrate the sacred letters. In Buddhism, the Sanskrit alphabet is regarded as sacred and in fact, there is a mantra consisting of the entire Sanskrit alphabet to purify our speech. In his biography, Sakya Pandita recalled that in his childhood, he learnt to read both Sanskrit and Tibetan scripts without being taught and that since he was so young he could not recall which language he had learnt first.
Early Education and Achievements
As Sakya Pandita grew up, he went on to further his studies in the Tibetan and Sanskrit languages, astrology, medicine and art like the drawing of mandalas, and other similar subjects. Although he was merely a child, he was already a great storehouse of knowledge and good qualities. Hence, many learned masters, scholars and even his own teachers came to the conclusion that he was not an ordinary boy and everyone felt strongly that he must be an emanation of an enlightened being. In other words, he amazed everyone who observed him.
Chenrezig, also known as Avalokiteshvara was one of the main practices of Sakya Pandita.
At a tender age, his father, Palchen Opo bestowed a number of initiations upon him and he studied the Lotus-Born Hevajra sadhana, the Six-Limbed sadhana, the Chakrasamvara Tantra and other Tantric practices. Every day, the young boy performed the daily practices of Arya Achala, Manjushri, Avalokiteshvara, and many others. He thoroughly studied and mastered a number of important treatises on Sutra, Tantra and Tibetan Medicine. In addition, he received empowerments, blessings, Tantric explanations, and key instructions handed down by the founders of the Sakya tradition along with their ancestral masters.
When he turned eight, Sakya Pandita gave an excellent commentary on the Lotus-Born Hevajra sadhana. Then at 12, he gave another commentary on the second chapter of the Hevajra Root Tantra. When he was 14, he was able to give teachings on the main commentary of the Samputa Tantra. By the following year, he had achieved the amazing feat of mastering all of the teachings that his father held and those of the founders of Sakya.
When he was 18, Sakya Pandita experienced an extraordinary teaching in his dreams. He dreamt that he received the complete teachings on the seminal treatise on Logic, the Abhidharma Kosha directly from the Indian pandit Vasubandhu. In the dream, the teachings took place in front of the Achi Stupa behind Sakya Monastery. He experienced in that one night and in that dream, an entire month of teachings with one session of teachings for each morning spanning 30 mornings. In his biography, he recalled that Vasubandhu was facing east and had an unusual bluish complexion but with middle-age features. The next morning, Sakya Pandita had the meaning of the entire Abhidharma Kosha committed to memory. Later, he would receive the same teaching of the Abhidharma Kosha from the Kashmiri Pandita Shakyashri Bhadra. He found the meaning of the teachings to be identical.
When he turned 19, Sakya Pandita received a number of important teachings on Logic, and the teachings by Maitreya from the great master Shuhrul at Trang. When he turned 20, he travelled to meet the great master Tshurton Zhonnu Sengge, at Nyangtö Changdul. It was from this master that he received further teachings on Pramana, which is also known as Valid Cognition. It is said that he had a deep understanding of the teachings upon hearing it only once.
Sakya Pandita. Click on image to enlarge.
He even requested the master for permission to give teachings to others in adherence to the 50 Stanzas of Devoting to a Spiritual Teacher. Upon receiving the permission, Sakya Pandita gave teachings to the master’s students based on the treatise Pramanaviniscaya and a commentary on that text. He taught two sessions each day based on the teachings that the master had given him. In this manner, he was able to complete the delivery of the teachings on the root text and a commentary on the Pramanaviniscaya from memory over the span of a month. This feat truly amazed everyone who attended the teachings and it pleased his master as well.
Thereafter, Sakya Pandita received teachings on the Collection of Middle Way Reasoning from the same erudite master, Tshurton Zhonnu Sengge. After receiving teachings, he had to return to Sakya in order to perform funerary rituals for his father and spiritual guide, who had recently passed away. After completing the necessary rituals, he amassed a large amount of gold and other precious offerings that were meant for his master Tshurton Zhonnu Sengge and set out to meet him.
Encounter with Shakyashri Bhadra
On his way to meet his teacher, Sakya Pandita encountered the Kashmiri Pandita Shakyashri Bhadra who was giving teachings on Logic at Tsang Chumik Ringpo (Tsang Long Spring). Upon his arrival, Sakya Pandita sent his attendant ahead to present the lavish offerings of gold and other gifts to his teacher Tshurton Zhonnu Sengge. Thereafter, he joined the teachings by Shakyashri Bhadra.
An interesting incident occurred when the master Shakyashri Bhadra was giving teachings in Sanskrit while referring to a Sanskrit text. At that time, Sakya Pandita was seen referring to a Tibetan text. Noticing this, the panditas among Shakyashri Bhadra’s entourage laughed and jeered at Sakya Pandita for using a Tibetan text. Upon hearing the laughter, the master Shakyashri Bhadra asked Sakya Pandita, “Is that text of use to anyone?” Sakya Pandita replied, “Although it is not of use to others, it is of use to me.” Then he astonished all present by translating the teachings and commentaries in the Tibetan text back into Sanskrit. Shakyashri Bhadra recognised the accuracy of the translation and he admonished his students, “Why do you laugh at him? This Sakyapa understands my teachings perfectly.”
Sakya Pandita received many teachings and transmissions from the great Kashmiri master, Shakyashri Bhadra.
During the course of the teachings, Sakya Pandita was able to clarify certain points that were unclear to him and Shakyashri Bhadra answered them patiently and consummately. Through the answers given by the Kashmiri master, Sakya Pandita was able to realise the essential points of the entire discipline of Logic.
Within the entourage of Shakyashri Bhadra, there were a number of great Indian and Nepali panditas as well. Therefore, Sakya Pandita was able to acquire many other teachings on Logic from the Pandita Danashila along with teachings on Tantric practice. From Pandita Sangha Shri of Nepal who was foremost in his knowledge of Sanskrit, he received a number of teachings on the Sanskrit language and works on Logic such as the Pramanavartika and other treatises.
Later, Shakyashri Bhadra travelled to Central Tibet and while he was away, Sakya Pandita extended an invitation to Pandita Sugata Shri to come to Sakya to give teachings. From this master, he intensively studied Rhetoric, Composition, Sanskrit language, Logic, Poetry and other subjects for a span of two years.
His other teachers were Shuton Dorje Kyab, Tsek Wangchuk Sengge, Jiwo Lhepa and Changchup Ö.
Receiving Ordination
When Shakyashri Bhadra returned to Tsang, Sakya Pandita immediately went to welcome him and made the auspicious request to be fully ordained to which the Kashmiri master gladly complied. And so, at the age of 25, Sakya Pandita shaved his head at Nyangmit Gyen, the monastic seat of the great master Lotong, and then received complete ordination at Nyongchong. During the ordination ceremony, Shakyashri Bhadra was the presiding abbot, the Bodhisattva Kyewole served as Master of Activities, Master Shohul served as Master Who Shows the Secrets, and the ceremony was witnessed by many respectable masters of his day and a large gathering of Sangha.
After the ordination, Shakyashri Bhadra advised Sakya Pandita that it was important to hold onto his vows now that he had become fully ordained. Then, he appointed the Venerable Jodan as Sakya Pandita’s mentor on the Vinaya. Venerable Jodan was extremely fastidious in all observances of the monastic code of conduct and was constantly correcting himself and others on the most minor of infractions. Thereafter, Sakya Pandita received teachings on the treatise on Logic, Seven Categories of Pramana along with its commentaries and supplementary works on that subject. From both Shakyashri Bhadra and Bodhisattva Kyewole, he also received many teachings on the Vinaya along with various other teachings on Sutra and Tantra.
Modern-day Sakya Monastery
Defeating the Indian Scholar Harinanda
Most representations of Sakya Pandita often depict him in a debate pose in recognition of his debate prowess and the historic defeat of the Hindu scholar, Harinanda. Click on image to enlarge.
Sakya Pandita was invincible in philosophical debates, both on the debate floor as well as in written form. His writings target and refute philosophical stances of the Kagyu and Nyingma traditions and many of them are still influential till this day. He composed over a hundred texts and was also a great translator of numerous Sanskrit texts. His major works include Treasury of Epistemology, Clear Differentiation of the Three Vows, Clarifying the Sage’s Intentions, Treasury of Aphoristic Jewels, and Entrance Gate for the Wise.
After the Sanskrit publication of his definitive treatise on Buddhist logic, Treasury of Epistemology, Sakya Pandita’s fame swept throughout Tibet and India. His reputation drew six non-Buddhist Indian pandits including Harinanda to Tibet with the purpose of challenging the Tibetan master to a debate. In 1240, they formally met at Kyirong in Western Tibet for a showdown on the debate floor. After 13 days of continuous debate, Harinanda was unable to win the argument. Finally, Harinanda said, “It is not you I cannot defeat, it is the orange being sitting above your right shoulder.”
Then, in a final display of miraculous powers, the Indian scholar flew into the air to escape conversion. In response, Sakya Pandita merely clapped his hands and Harinanda fell to the ground. Accepting defeat and in accordance to Indian tradition, the six Indian scholars embraced the faith of the victor by taking refuge in the Three Jewels. In a symbolic gesture, they offered their long braided hair as each received the vows of a Buddhist monk. It is said that up until 1959, the remains of Harinanda’s hair was displayed on the shrine of Manjushri in the Utse Nying Sarma temple in Sakya.
Sakya Pandita relied on Manjushri as his personal meditational Buddha or yidam in order to gain high realisation.
Master of Accomplishment
It is said that Sakya Pandita’s meditative absorption had developed to the incomparable level of steady concentration (samadhi). With that, he realised the subtle relationship between outer and inner interdependence and had developed clairvoyance. Whenever he entered meditation, his concentration could not be disturbed even if he was sitting amongst a noisy crowd of people.
Owing to his Lama’s blessings, extraordinarily virtuous qualities arose due to his understanding of the teachings and the realisations that had arisen within his mind. Sakya Pandita wrote that when he was young, he requested for the Guru Yoga blessing from his master, Jetsun Drakpa Gyeltsen but his master refused to grant it. His master explained that he did not really regard his lama as the Buddha but merely as an uncle. Later, Sakya Pandita fell ill and there were ominous signs of impending death. His master also became ill. Instead of seeking treatment, he served his master day and night without rest, thought of sleep, or food. His master recovered and it seemed that some obscurations were purified due to his pure devotion.
Thereafter, his master finally consented to bestow upon him the Guru Yoga blessing as he had by then perceived his lama as inseparable from Manjushri. He gained numerous attainments and at the same time, the previous signs of death dissipated. His health gradually improved and he began to realise the essential points of all the varied teachings he had received before. By this period, Sakya Pandita was also able to directly perceive the face of many deities such as Arya Manjushri, Arya Tara, Achala and numerous others. These pure visions directly bestowed upon him a multitude of teachings and transmissions. Consequently, he was able to achieve even higher levels of meditation within his mind-stream.
Sakya Pandita was able to behold the face of many Buddhas including Arya Tara herself
Sakya Pandita had many clairvoyant and clear dreams that were portents of the future. At one time, he described a dream in which he was sitting on a high throne carved out of stone, giving teachings to a gathering as vast as the ocean. He began his teaching with the opening Sanskrit verses from the Pramanavartika:
Prostration to you who have
Thrown off the net of conceptual thought, and
Possess a profound and vast body, from which
Shine ever-noble rays of light in all directions.
Right at that point, the sun and moon arose from his right and left shoulders. In the morning, he related the dream to his master Jetsun Drakpa Gyaltsen. His master was pleased and said, “Such a dream is a rare occasion. We must celebrate it fully by making offerings.”
On another occasion, he had an auspicious dream in which a man told him, “I would like to present the throne of the Master Dignaga to you. Please follow me.” In the dream, he was led to a cave and was told, “This is Master Dignaga’s cave.” When the door to the cave was opened, the room was filled with texts and he woke up. Upon waking from this dream, special wisdom arose in him, through which he was able to comprehend the subtleties of the teachings on Logic.
Click on image to enlarge.
In yet another dream, Sakya Pandita saw a small creek to the west of Sakya swell up to become a large flowing river. On the bank of the river, he saw his master Jetsun Drakpa Gyaltsen sitting; he appeared to be listening to secret Tantric songs sung by Lopon Sonam Tsemo while he held his head high. Sakya Pandita listened and was entranced for a while before he climbed the sides of the bank towards Sonam Tsemo. Later, he discovered that the Kashmiri master, Shakyashri Bhadra had the same dream and that they had the dream on the same night.
Sakya Pandita would go on to receive numerous teachings directly from visions while residing at Sakya Monastery. Sometimes, he would hear a voice that seemed to have arisen from within his heart. He even heard a voice proclaim that he had for twenty-seven previous lifetimes been a great pandita, a learned scholar of the logic of the Pramanavartika. This was clearly reflected in his ability to absorb teachings on logic with seemingly little effort.
At another time when he was giving teachings, an innate voice in his heart proclaimed, “You are an emanation of Lord Drakpa Gyaltsen, and therefore, will be able to tame a multitude of sentient beings, including those who were unable to be tamed even by Buddhas as numerous as the sands of the Ganges.” It is said in his biography that when Sakya Pandita manifested sickness, Manjushri, Nagarjuna, Shantideva, and other holy beings came to comfort him. Some disciples with pure perception, such as Podon Rinpoche and others, perceived him as inseparable from Manjushri.
There are many more examples of Sakya Pandita’s clairvoyance but the most famous was when he publicly prophesied the year of his passing. On one of his travels up north, during the middle of the autumn month in the Year of the Wood Female Snake, and again in the last autumn month of the Iron Male Dog Year, he declared to many of his disciples that he would depart for another realm in the Iron Pig Year. Many of his closest disciples heard this and recorded it down. Later, it occurred just as he had predicted.
A Clear Differentiation of the Three Codes by Sakya Pandita. Click here to download the free PDF.
With regards to the writings of Sakya Pandita, it is said that his works were written with two purposes in mind. The first was primarily to benefit others and the second was meant to demonstrate elegant composition. Even if the written works were meant to benefit others, his choice of words and the meaning of his writings are clear, without fault, logical, matched up to the Sutras and Tantras, and are beyond dispute even by the greatest scholars. Indeed, Sakya Pandita’s writings are famous and often quoted by scholars across time.
In the book, A Clear Differentiation of the Three Codes, Sakya Pandita enumerated all the practices and instructions he had received and mastered:
“I have studied Sanskrit grammar, logic-epistemology, and I know prosody and understand the greater part of poetics and synonymy. I have also learned most of the texts of the Vinaya, Abhidharma, and Prajnaparamita. I have learned virtually all the extant transmission of instruction on the four classes of Mantra Vehicle Tantras. Nor should any of these studies be discounted as having been merely superficial. I have learned most of the many instructions of the Vaibhasika, Sautrantika, Mind-Only, and Madhyamaka schools.”
“With diligence, I have had instructions in virtually all the systems presently known in Tibet: the Shiche (‘Pacification’), Dzokchen (‘Great Perfection’), Joyul (‘Severance’), and the rest; the simultaneous meditations of the eight topics (of the Abhisamayalamkara); the mental disciplines of the Perfections adherents of the Greater Vehicle; the Kadampas’ two traditions of instruction; the dohas of Saraha, Tilopa, and Krisnacarin; the Simhadoha of the adept Virupa and many other dohas; the single-mat meditations of the Pancakrama; three traditions of Naro’s Six Doctrines; the Jnanapada and Arya sets of instruction on the Guhyasamaja; the Essential Cycle (nying po’i skor) of Hevajra, Yamari, Bhairava, and so on, as well as the Old and New schools instructions on these; instructions on Cakrasamvara; the Six-session Yoga of Kalacakra and so forth; the Six Exegetical Traditions of (Manjushri) Namasamgiti; Amarasiddhi instructions; the Path with Its Fruit and the rest of the Nine Cycles of the Path; and the many instructions derived from these. Furthermore, I have energetically learned well most of the doctrines nowadays known in Tibet and India.”
Invited by the Mongol ruler
In 1244, Sakya Pandita received an invitation that would radically change the course of his life. He was invited to the court of Goden Khan, the Mongol ruler of the regions held by the Mongolian Empire bordering with Tibet, who was also the son of the supreme Mongolian leader Ogodei. Another historical source tells us that a Drikung lama declined the invitation to go to Mongolia and had suggested to invite Sakya Pandita in his place. Apparently, that was how Goden Khan got to know about Sakya Pandita.
The great Mongolian leader Ogodei Khan was the father of Goden Khan
According to historical records, the Mongols first encountered Tibetan lamas during Chinggis Khan‘s invasion of the Tangut Empire of Xixia in 1227. This affinity with Tibetan lamas grew deeper as his successors annexed the southern Sichuan and Yunnan regions. This led Goden to send the initial expedition to Tibet with orders to identify authority figures that could account for Tibet. The expeditionary force encountered large monasteries and family estates headed by influential ordained and lay lamas and thus, the Mongols came to establish relations with them. Relations with the Mongols were initially political but over time, things changed as more Mongol rulers invited Tibetan lamas to their courts and thus established the ‘priest-patron’ relationship, beginning with the immediate ruling family.
Sakya Pandita was 63 years old when he accepted the invitation. He made the arduous journey to faraway Liangzhou in the Kokonor region. Fortunately, he was not alone on this journey as his two nephews, sons of his brother Sonam Gyeltsen (1184-1239), attended to him. These two bright young men were Phagpa Lodro Gyeltsen (1235-1280) and Chana Dorje (1239-1267). Both would later become instrumental and influential figures in the history of Tibet, Mongolia, and China. The journey up north took three years due to the fact that Sakya Pandita stopped at various locations along the way to give teachings, initiations and rituals.
In 1246, Sakya Pandita finally arrived at the encampment of Goden Khan but the actual meeting with the Mongol leader occurred the following year. When that happened, the lama provided a treatment that cured Goden’s skin condition, which was likely to have been leprosy. This immediately won the favour of the Mongols.
There is a traditional account of how Sakya Pandita subdued the Mongol leader. When the lama first arrived, Goden Khan sought to put him to the test. The Mongol prince commissioned powerful shamans of the court to conjure up an illusion of a temple for Sakya Pandita to bless. The illusion was supposed to be so realistic that only a highly realised being with clairvoyance would be able to tell that it was not the real thing.
Sakya Pandita came as summoned and, when requested to bless the illusory temple, he consecrated it with a sprinkling of flowers and recitations of sacred verses. However, he gave no indication that he had realised the temple was merely an illusion.
Feeling victorious, Goden Khan wanted to embarrass the lama and he signalled his shamans to dissolve their illusion. However, the magicians were unable to do so — they recited their incantations but nothing happened. After several attempts, Goden Khan realised that the illusory temple had become real through Sakya Pandita’s realisations. With newfound faith, the prince knelt and confessed what he had done; thereafter he took heartfelt refuge in Sakya Pandita. This temple is said to be still standing today and is known as the ‘Emanation Temple,’ named after what had transpired between Goden Khan and Sakya Pandita.
The Phagpa script
Within the royal court, Sakya Pandita was not the only spiritual advisor as he shared the role with many other religious leaders like the Christians, Muslims, and Chinese of various Buddhist and non-Buddhist traditions. Nonetheless, Sakya Pandita along with his nephews’ presence at Goden’s court was an important factor in the establishment of Buddhism in Mongolia.
While at Goden’s court, Sakya Pandita introduced Buddhism to many of the ruling Mongol families. During this time, Sakya Pandita also assisted his scholarly nephew Phagpa in developing a written script specifically for the Mongolian language, which would later become known as the Phagpa script. Prior to this, Mongolian was written in Uighur.
From Tibetan historical records, Goden Khan had appointed Sakya Pandita as the temporal ruler of Tibet in 1249. This probably meant very little in terms of real political power and influence. However, Sakya Pandita is said to have sent letters urging other political leaders in Tibet to submit to Mongol rule and pay tribute. Needless to say, these letters largely fell on deaf ears.
Ultimately, the relationship that Sakya Pandita developed with Goden Khan became the model for what would later be called the ‘priest-patron’ relationship between Tibet and several of Tibet’s militarily more powerful neighbours. Sakya Pandita was a great influence on his nephew, Phagpa especially in his developing spiritual relations with Kubilai Khan, the Mongol ruler who founded the glorious Chinese Yuan Dynasty.
Death and Enlightenment
Yangton Sanggye Pel
As he had prophesied, Sakya Pandita entered clear light in Liangzhou early in the morning in 1251, during the Iron Female Pig Year. The sounds of celestial instruments, music and songs of the dakinis were clearly heard by some and those who were clairvoyant saw victory banners and numerous other offerings appearing. At that moment, the earth trembled which signified the passing of a great being and Sakya Pandita departed. His sacred body was cremated in accordance to tradition and those present saw rainbows appearing amongst the funerary smoke and heard celestial music. Amongst the ashes, they found numerous relics and sacred pills, a legacy of his spiritual accomplishment.
The Sakya tradition records Sakya Pandita as having attained complete Enlightenment in the realm of Akshobya Buddha and now resides in the east as the Buddha Vimalashri. Drogon Chogyal Phagpa confirmed this. In the Gelug lineage, it is said that the line of the Panchen Lamas hail from Sakya Pandita. Later on, the great Sakya master Yangton Sanggye Pel wrote a guru yoga for Sakya Pandita, which was taken as the template for Je Tsongkhapa’s guru yoga practices.
Image Gallery
Sakya Pandita Kunga Gyeltsen in Dharma Teaching mudra
Sakya Pandita Kunga Gyeltsen debating with the Indian Tirtika Harinanda
Jetsun Drakpa Gyeltsen (left) and Sakya Pandita Kunga Gyeltsen (right)
Sakya Pandita Kunga Gyeltsen (left) and Chogyal Phagpa (right)
Sakya Pandita Kunga Gyeltsen with lineage teachers of the Sakya tradition
Sakya Pandita Kunga Gyeltsen (top left), Chogyal Phagpa (top right), Shang Konchog Pal (bottom left), Nasa Dragpugpa (bottom right)
Sakya Pandita Kunga Gyeltsen
Sakya Pandita Kunga Gyeltsen accompanied by important philosophical Buddhist teachers of India and students
Sakya Pandita Kunga Gyeltsen, Shariputra and Sonam Choglang
Sakya Pandita Kunga Gyeltsen
Sakya Pandita Kunga Gyeltsen
Sakya Pandita Kunga Gyeltsen in debate gesture
Statue of Sakya Pandita Kunga Gyeltsen
Statue of Sakya Pandita Kunga Gyeltsen
Statue of Sakya Pandita Kunga Gyeltsen
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Mantras are sacred verbalized words that invoke the protection and blessings of the deity to whom the mantra is ascribed. Mantras are also the manifestations of Buddhas in the form of ‘sounds’, hence the various mantras of Dorje Shugden contain the essence of the Protector.
Dorje Shugden’s main mantra 多杰雄登主要咒语
OM BENZA WIKI BITANA SOHA
Dorje Shugden’s mantra for peace 平和咒语
For gaining attainments through the energy of Peaceful Shugden, peace of environment and mind, harmony in one’s abode and dwelling area, and calming of disasters
OM BENZA WIKI BITANA SHANTI SIDDHI HUNG
Dorje Shugden’s mantra for health 福寿安康咒语
For long life, increasing life, healing of disease and protection from diseases
OM BENZA WIKI BITANA AYU SIDDHI HUNG
Dorje Shugden’s mantra for increase 增长咒语
For gaining great merits and increase of all necessary needs, both material and spiritual
OM BENZA WIKI BITANA PUNYE SIDDHI HUNG
Dorje Shugden’s mantra for control 控制咒语
Of worldly deities, negative people and nagas and for influencing friends towards the positive
OM BENZA WIKI BITANA WASHAM KURU HO
Dorje Shugden’s mantra to grant protection 庇护咒语
Visualize that you are in the Protector’s mandala, fully protected from outside interferences. Recite when in danger or for dangerous situations, for protection while travelling or when residing in dangerous/hostile places
OM BENZA WIKI BITANA RAKYA RAKYA HUNG
https://video.tsemtulku.com/videouploads/comment-1544345059.mp4
Dear friends,
Tibet has produced many powerful meditations, rituals and guidelines to help us gain spiritual protection, gain wisdom and higher states of consciousness. In general Tibet has produced many powerful methods for the growth of our spiritual evolution. Dorje Shugden is an angel, a saint, a powerful spiritual protector-warrior who originated 350 years ago when a highly awakened Tibetan Lama fulfilled his vows to become a special being to grant protection, wisdom, material needs, safety when travelling (normal and astral travel) and spiritual awakening. Both the Great 5th Dalai Lama and the current His Holiness the 14th Dalai Lama composed short yet effective prayers to invoke upon the power and blessings of this special saint and protector. One can recite either one of the prayers that you feel suits you, anytime or even daily. When you feel a special need for help, you can recite either prayer anytime. When you are feeling down, afraid or just need a blessing, you can recite them. After reciting either invocation, it is good to chant the mantra of Dorje Shugden: Om Benza Wiki Bitana Soha.
You do not have to be a Buddhist or practitioner of any religion to invoke upon the blessings and protection of this special enlightened and awakened angel Dorje Shugden. He helps all without discrimination or bias as he is filled with compassion and love. Divinity has no boundaries, they help all who call upon them.
Enclosed are the prayers in English, Chinese and Tibetan.
May you be safe, protected and blessed.
Tsem Rinpoche
More on the Great 5th Dalai Lama and Dorje Shugden – https://bit.ly/2w7KHv6
More on H.H. the 14th Dalai Lama and Dorje Shugden – https://bit.ly/2QdaL4n
Chapel (Trode Khangsar) built by the Great 5th Dalai Lama dedicated to Dorje Shugden in Lhasa – https://bit.ly/2zBTd8M
—
亲爱的朋友们，
西藏产生了许多有助于我们得到精神庇佑、取得智慧和更高层次之觉悟的强大禅修法、仪式和教诲。总括来说，西藏产生了许多有助于我们在修行上取得提升的强有力方法。多杰雄登是一个天使，一位圣人和一名护法战士。他的崛起始于350年前，当一位高度觉悟的西藏高僧履行本身的承诺，化身为特别的护法，赐予我们守护、智慧、物质需要、出入平安（平日外游和神游时）和灵修上的觉醒。任何人都可以随时随地在任何时候念诵适合自己的祈愿文。当你需要特别的帮助时，你可以随时念诵任何一篇祈愿文。当你感到沮丧、恐惧或仅是需要加持时，你也可以持诵这些祈愿文。在念诵任何祈请文后，你应该接着念诵多杰雄登的心咒：嗡 班杂 维格 毗札那 娑哈 Om Benza Wiki Bitana Soha。
要祈请多杰雄登这位特殊、觉悟和觉醒的天使赐予加持和庇佑，你无需是佛教徒或任何宗教的修行者。他总是没有分别或偏见，充满慈悲和慈爱地帮助一切众生。神圣是没有界限的，圣者会帮助有求于他的任何人。
以下附上英文、中文和藏文的祈愿文。
愿你平安，常受庇护和加持。
尊贵的詹杜固仁波切
更多关于第五世达赖尊者和多杰雄登护法的内容 — https://bit.ly/2zsC3tG
更多关于第十四世达赖尊者和多杰雄登护法的内容 — https://bit.ly/2r4aaDN
第五世达赖尊者为多杰雄登护法在拉萨建造的护法殿（布旦康萨）— https://bit.ly/2zBTd8M
“The 4th Zhabdrung Rinpoche of Bhutan and Dorje Shugden” blog post which was published June 8, 2018 already has exactly at the moment 152,744 views!! Over 150k views!!! Amazing!! The views will keep growing as time elapses of course.
This indicates many Bhutanse and Buddhists around the world will now know that Dorje Shugden is connected to Bhutan and their Kagyu Lineage. Dorje Shugden was promoted by the highest lama of Bhutan namely the 4th Zhabdrung Rinpoche himself. So Dorje Shugden will help and protect anyone and is not sectarian as they accuse him to be. People in the Kagyu school of Buddhism also practised Dorje Shugden and Dorje Shugden assisted them lovingly. Dorje Shugden being an emanation of Manjushri will help anyone who calls upon him regardless of their background and religion.
Good job to our writers, researchers, editors, technical team, supporting team and Kechara people who promoted this blog post on social media. Now more will come to understand how pervasive Dorje Shugden is in all the lineages of Tibetan Buddhism although the Tibetan leadership in-exile tries to hide this truth. Thank you everyone for promoting Dorje Shugden to benefit many. We were all very harmonious before the unethical ban against Dorje Shugden practitioners. Since the inception of the ban in 1996, there has been no benefits and instead so much disharmony among Tibetan Buddhists around the world. Many hundreds have spoken up about this point where we want harmony back. There should never be a ban against any spiritual practice.
Tsem Rinpoche
Blog post- https://www.tsemrinpoche.com/?p=160863
—
于2018年6月8日发表的《不丹国第四世夏仲仁波切与多杰雄登》的博文至今已经有 152,744次的浏览量！！也就是超过了15万次的浏览量！！这个数字肯定还会随着时间而增长。
这表示很多不丹人和全世界的佛教徒现在已经知道了多杰雄登和不丹以及他们的噶举派传承是有紧密联系的。多杰雄登是被不丹的最高级别的喇嘛夏仲仁波切本身所推崇的。这显示了多杰雄登是会帮助和保护任何人的，而祂不是像他人所指控那样的充满宗派主义。佛教的噶举派的修行者也修持多杰雄登，而多杰雄登也很怀爱地帮助他们。多杰雄登是文殊菩萨的化身，祂将无视任何宗教和背景地去帮助任何召唤祈请祂的人们。
我们的写作、搜集资料，编辑、技术、辅助等的人员们和推广这篇博文的克切拉人们，你们做得好！虽然流亡藏人领袖们尝试掩盖事实，但现在更多的人将了解到多杰雄登在所有藏传佛教的传承中是多么的普及了。感谢大家努力推广多杰雄登以造福大众。在这个不道德的多杰雄登禁令出现之前，我们都是很和谐融洽的。自从禁令在1996年开始之后，它为全世界的藏传佛教徒没有带来任何利益，而只有更多的不和谐。成千上万的人已经对该禁令发声，要求重建和谐。对于任何心灵修行，是从来就不该有任何禁令的。
詹杜固仁波切
博文网址: https://www.tsemrinpoche.com/l/cn/dorje-shugden/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden-cn.html
His Eminence Kyabje Dagom Rinpoche’s incarnation is in Lhasa visiting. He is visiting the 350-year-old Trode Khangsar chapel dedicated to Dorje Shugden. He is paying homage to the powerful statue of Dorje Shugden housed in this sacred chapel. Both the chapel and statue of Dorje Shugden were commissioned by His Holiness the 5th Dalai Lama. The Great 5th Dalai Lama also composed a prayer to be recited daily to Dorje Shugden.
Dagom Rinpoche’s previous lives were great masters, scholars and practitioners of Dorje Shugden. Now this new incarnation of Dagom Rinpoche is offering gold on the face of Dorje Shugden in homage and worship to this very sacred statue of Dorje Shugden housed in Lhasa for the last 350 years. This is a very traditional Tibetan method of paying homage to holy images, which is by offering gold with prayers.
The Tibetan leadership wrongly says if you practise Dorje Shugden you will take rebirth into the three lower realms. Hundreds of lamas from the Sakya, Kagyu and Gelugpa schools of Buddhism have practised Dorje Shugden and their incarnations returned. Many of the incarnations are recognised by His Holiness the Dalai Lama himself. So this shows if you practise Dorje Shugden, only benefits come and no harm will come. The very fact Dagom Rinpoche’s incarnation is back, is clear evidence that Dorje Shugden’s practice is beneficial.
May Dagom Rinpoche’s current incarnation live a very long life.
Tsem Rinpoche
https://www.tsemrinpoche.com
YouTube High resolution video:
http://www.youtube.com/watch?v=THbGknXcLbo
Trode Khangsar – A 400 year old Dorje Shugden Chapel in Lhasa:
https://www.tsemrinpoche.com/?p=92148[/color]
_____
尊贵的扎贡仁波切的现任转世正在拜访拉萨。他拜访了一座供奉给多杰雄登并且拥有350年历史的护法殿”布旦康萨”。他在向这座神圣护法殿里的强大多杰雄登像顶礼。该座护法殿和多杰雄登圣像是由第五世达赖喇嘛指示而造的。伟大的第五世达赖喇嘛也亲笔撰写了多杰雄登的每日祈愿文。
扎贡仁波切的前几世都是伟大的上师，学者兼多杰雄登的修持者。现在扎贡仁波切的现任转世在为这尊已经安奉在拉萨350年并且非常神圣的多杰雄登圣像的脸上供养金漆，以示顶礼和膜拜。这种供养金并祈愿的做法是西藏为圣像顶礼非常传统的做法。
流亡藏人领袖们说如果你修持多杰雄登就将投生三恶道，那是错误的。佛教派系——萨迦派、噶举派、格鲁派的上百名喇嘛们都修持了多杰雄登，而且他们也都转世回来了，而其中有很多转世还是达赖喇嘛亲自认证的。这明显显示了如果你修持多杰雄登，是百利无一弊的。扎贡仁波切转世回来了，就已经是很确凿的证据显示多杰雄登的修持是有利的。
愿今世的扎贡仁波切健康长寿。
詹杜固仁波切
blog.sina.com.cn/zhandugu
YouTube高清视频- http://www.youtube.com/watch?v=THbGknXcLbo
拉萨400年历史的多杰雄登护法殿—布旦康萨- https://www.tsemrinpoche.com/?p=92148
Divination (‘mo’) Text by Dorje Shugden
This is an important divination (‘mo’) text composed by Dorje Shugden himself. Dorje Shugden took trance of the Choyang Dulzin oracle lama, the senior oracle of Gaden Shartse Monastery, and instantly on the spot composed this text within two hours.
The divination text contains information on how to use dice to do divination for the future and is known to be highly accurate. When practitioners use this text, they will be in direct contact with Dorje Shugden to get answers to questions about the future. It is for those who have good samaya with Dorje Shugden and are free of the eight worldly dharmas to be of benefit to others in divining the future.
Tsem Rinpoche
DS-MO-choyang.pdf
The Library of Tibetan Works and Archives is in Dharamsala, which is broken into 2 parts. Upper Dharamsala is where the Dalai Lama’s palace is located with his audience room & main prayer hall. It is also the location of the Dialectics School, Gaden Shartse’s guesthouse, restaurants, tourist hotels & main tourist areas.
A short ride down takes you to the lower part of Dharamsala where the Tibetan government is located. It is the location of the Tibetan Parliament in Exile, Nechung monastery, the Library of Tibetan Works and Archives, the Tibetan arts centre…it’s all in one area. And the reason why it’s split into upper and lower Dharamsala is because the area is mountainous.
The Library of Tibetan Works and Archives was established by the Dalai Lama and the Tibetan government to preserve all the ancient texts – both secular and spiritual – of Tibet and in the process, translate them into various languages like English. This book, Overview of Buddhist Tantra, by Panchen Sonam Drakpa was one of the books translated into English. What’s very interesting is that the book very clearly says that Panchen Sonam Drakpa’s previous life is Duldzin Drakpa Gyaltsen, one of the five main disciples of Lama Tsongkhapa. It also says that after that, he was Tulku Drakpa Gyaltsen.
So the book is basically saying that Tulku Drakpa Gyaltsen, Panchen Sonam Drakpa and Duldzin Drakpa Gyaltsen – the three Drakpas – are of the same mindstream.
Now that’s very peculiar because if Tulku Drakpa Gyaltsen’s previous life is Panchen Sonam Drakpa, the renowned composer of 45 volumes of Dharma texts, the abbot of three monasteries AND the 15th Gaden Tripa, the holder of Lama Tsongkhapa’s throne…if that’s the case, how can Panchen Sonam Drakpa take rebirth as Tulku Drakpa Gyaltsen and become an evil spirit and have a negative mind?
Prior to Tulku Drakpa Gyaltsen, he was Panchen Sonam Drakpa and before that, he was Duldzin Drakpa Gyaltsen, a heart disciple of Lama Tsongkhapa. How can a heart disciple of Lama Tsongkhapa reincarnate as the erudite master Panchen Sonam Drakpa, and then die and reincarnate as Tulku Drakpa Gyaltsen…and then Tulku Drakpa Gyaltsen, due to a bad and negative prayer, become the evil spirit Dorje Shugden? How is that possible? Logically, it’s not.
What’s incredible is that all of this was printed by the Library of Tibetan Works and Archives under the Dalai Lama’s guidance. They contradict themselves because on one hand, the Tibetan leaders say Dorje Shugden is an evil spirit. On the other hand they’re printing a book saying that Panchen Sonam Drakpa, whose later incarnation became Dorje Shugden, is of this illustrious mindstream.
So how can the Library of Tibetan Works and Archives, which is under the auspices of His Holiness the Dalai Lama and the Tibetan government, print the translation of a book composed by the previous incarnation of a so-called evil spirit? How can they then say in the book that Panchen Sonam Drakpa’s previous life is Duldzin Drakpa Gyaltsen, and his next life was Tulku Drakpa Gyaltsen?
Prior to the Dorje Shugden ban and controversy, everyone in Tibet knew that Dorje Shugden is Tulku Drakpa Gyaltsen, that Tulku Drakpa Gyaltsen is Panchen Sonam Drakpa, and that Panchen Sonam Drakpa is Duldzin Drakpa Gyaltsen. The three Drakpas, they are one mindstream emanating again and again to benefit other beings.
And as we all know, Tulku Drakpa Gyaltsen became Dorje Shugden so it totally doesn’t make sense to call him an evil spirit, then highlight all of his previous lives as erudite masters, and publish all of this information under their own library. So you can see the contradictions. You can read all of this for yourself in Overview of Buddhist Tantra, which was printed by the Library of Tibetan Works and Archives.
—–
OVERVIEW OF BUDDHIST TANTRA
GENERAL PRESENTATION OF THE CLASSES OF TANTRA,
CAPTIVATING THE MINDS OF THE FORTUNATE ONES
rgyud sde spyi’i rnam par bzhag pa
skal bzang gi yid ‘phrog ces bya ba bzhugs so
BY
PANCHEN SONAM DRAGPA
(Pan-chen bSod-nams grags-pa, 1478-1554)
O Choje Sonam Dragpa Pel! (Chos-rje bSod-nams grags-pa-dpal!)
In the vast expanse of Your bodhi-mind,
The mind that the Buddhas have lauded for as many as
one hundred times,
You have developed “merit” shining like the sun.
Through Your skill in learning, debate and writing,
As illuminating as one hundred thousand sun rays,
You have developed in You a complete knowledge of
the entire sutras and tantras,
Resembling a garden of flowers in full bloom.
The power of Your speech is like the sun;
The fame of your name has reached the three realms of
this world.
O Sonam Dragpa, the teacher of teachers!
I bow down at your feet.
In the vast garden of Your great teachings,
The intelligent young people gather for
The ‘six ultimates’ and the ‘four modes of transmission,’
Just as they are attracted to
The one hundred thousand types of nectar
Dripping from a flower of one hundred petals.
May I be able to experience
The taste of the secret tantra!
Panchen Choje Sonam Dragpa Pel (Panchen Chos-rje bSod-nams grags-pa-dpal), the holder of sutra and Vajrayana teachings, was a master whose outstanding learning and spiritual accomplishments are well known by all the learned ones in Tibet. His first incarnation came in the form of one of the five prestigious disciples of Lord Tsongkhapa (Tsong-kha-pa) and became known as Vinaya Holder (Dulzin) Dragpa Gyaltsen (Gragspa rgyal-mtshan). Then came Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal), the author of the present text. The next was Nagri Tulku Dragpa Gyaltsen (mNga’-ris sPrul-sku Grags-pa rgyal-mtshan). In this way, a line of his incarnations, each with the Dragpa (gragspa) surname, followed successively.
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) was born in the 14th century in Tsetang (rTsed-thang) in the Lhoka (Lho-kha) region of Central Tibet. He entered the great seat of learning, Sera Thekchenling (Se-ra theg-chen-gling) monastic university, where he became the personal disciple of spiritual master Donyo Dangden (Dhon-yod dang-ldan) and His Holiness the Second Dalai Lama Gedun Gyatso (dGe-‘dun rgya-mtsho). Under them, he studied the entire teachings of sutra, tantra and their commentaries, and became known for his outstanding learning. He also received from them the empowerments, reading transmissions, guides and instructions of the entire body of spiritual training. On becoming the fully blessed one, the Dalai Lama appointed him the abbot of the Loseling (Blo-gsalgling) college, one of the four colleges of Drepung (‘Bras-dpung)- the most prestigious monastic university in Tibet before 1959, with over 10,000 monks on its register. He continued to be the abbot of this college for the next six years; and after him the tenure for each of his successors in this position was fixed for a period of six years, a rule that is followed even today.
He was then appointed the head of the Gelugpa (dGe-lugs-pa) order, the throne holder of Gaden (dGa’-ldan), thus becoming the 15th regent of Lord Tsongkhapa (Tsong-khapa), the second Buddha. In his eulogy to him, Khedrub Gelek Pelsang (mKhas-grub dGe-legs dpal- bzang) says:
O Lama, the second successor of the Unsubduable One,
The regent of the Lord of Dharma,
You are the one who made the virtuous qualities thrive;
You are the one who ascended to the golden throne uplifted
by the fearless lions.
May Your success thrive forever!
He continued to be the throne holder for the next seven years, during which time he promoted the spread of Lord Tsongkhapa’s (Tsong-kha-pa) precious teachings, the Gelug (dGe-lugs) tradition, across the land in all directions. He also paid special attention to the practice of monastic rules and the learning and meditation of Buddhism in the monasteries such as Sera (Se-ra), Drepung (‘Bras-spungs), Kyomolung (sKyo-mo-lung), Phagmo Chode (Phag-mo chos-sde), Nyeding (Nye-sdings), Ödna (’Od-sna) and Chöde Rinchen (Chos-sde rin-chen) etc. and improved them to a great extent. He taught the Third Dalai Lama Sonam Gyatso (bSod-nams rGya-mtsho) as the latter’s spiritual master. It was from him that the Dalai Lama received the name Sonam (bSod-nams).
His contributions in the literary field are enormous; and, indeed, they are the most valuable of all his contributions. Tsongkhapa (Tsong-kha-pa) has rightly said:
Of all one’s deeds,
The ‘deeds of speech’ are the most valuable.
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) was a person with an extraordinary talent for teaching, debate and writing. In his colophon to Bu mey chi don zab don sel wey dron mey (dBu ma’i spyi don zab don gsal ba’i sgron me), he wrote:
In the field of teaching, I am [next to none!] Knowing that
I would outdo them in this field, Arya Asanga and his
brother transmigrated into another realm.
In the field of debate, I am [next to none!] Knowing that
I would find out the areas they had contradicted and
that I would examine them and put forth my arguments,
the logician Dignaga (Digh-naga) and Dharmakirti tactfully
bypassed me.
In the field of writing, I am [next to none!] [In my eyes,]
Arya-sura was just good at spreading the works, which
are like ‘disputes~ between an insect and a field.’
I am the learned man. Peerless in the field of teaching,
debate and writing!
For some this passage might sound utterly nonsensical, but the most learned master of our age, the talented teacher, logician and writer, the late tutor to His Holiness the Dalai Lama, Yongdzin Trijang Dorjechang (Yongs-‘dzin Khri-byang rDorje-‘Chang), said: “Now, some people of our time, who consider themselves learned scholars, think that this is utter nonsense; but they are wrong.”
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) wrote over 45 volumes of books dealing with many different subjects, such as the commentaries on the sutras and tantras, the saddhana manuals of the tutelary deities, history, religious history and so forth. Among these, one that is very important for all who wish to learn and meditate on the path-of the practical aspect of Buddhism in general and that of Vajrayana in particular is the Leg shey gyu de chi nam par shagpa kelsang gi yi trod (Legs bshad rgyud sde spyi’i rnam par bzhag pa skal bzang gi yid ‘phrod). In this book, he has explained precisely how the four tantras differ from one another. He has also fully described the stages of the two spontaneous path practices of the Vajrayana tradition, dealing with the ‘six ultimates’ and the ‘four modes of transmission’, thus interpreting without mistake the intention of Adhi-Buddha Vajradhara.
May the reprint of this text, which the Library of Tibetan Works and Archives is publishing herewith, bring peace and happiness in this world!
Prof. Nawang Jinpa
St. Joseph’s College
Darjeeling
January 24 1996
The Library of Tibetan Works and Archives is in Dharamsala, which is broken into two parts. Upper Dharamsala is where the Dalai Lama’s palace is located with his audience room and main prayer hall. It is also the location of the Dialectics School, Gaden Shartse’s guesthouse, restaurants, tourist hotels and main tourist areas.
A short ride down takes you to the lower part of Dharamsala where the Tibetan government is located. It is the location of the Tibetan Parliament in Exile, Nechung monastery, the Library of Tibetan Works and Archives, the Tibetan arts centre…it’s all in one area. And the reason why it’s split into upper and lower Dharamsala is because the area is mountainous.
The Library of Tibetan Works and Archives was established by the Dalai Lama and the Tibetan government to preserve all the ancient texts – both secular and spiritual – of Tibet and in the process, translate them into various languages like English. This book, Overview of Buddhist Tantra, by Panchen Sonam Drakpa was one of the books translated into English. What’s very interesting is that the book very clearly says that Panchen Sonam Drakpa’s previous life is Duldzin Drakpa Gyaltsen, one of the five main disciples of Lama Tsongkhapa. It also says that after that, he was Tulku Drakpa Gyaltsen.
So the book is basically saying that Tulku Drakpa Gyaltsen, Panchen Sonam Drakpa and Duldzin Drakpa Gyaltsen – the three Drakpas – are of the same mindstream.
Now that’s very peculiar because if Tulku Drakpa Gyaltsen’s previous life is Panchen Sonam Drakpa, the renowned composer of 45 volumes of Dharma texts, the abbot of three monasteries AND the 15th Gaden Tripa, the holder of Lama Tsongkhapa’s throne…if that’s the case, how can Panchen Sonam Drakpa take rebirth as Tulku Drakpa Gyaltsen and become an evil spirit and have a negative mind?
Prior to Tulku Drakpa Gyaltsen, he was Panchen Sonam Drakpa and before that, he was Duldzin Drakpa Gyaltsen, a heart disciple of Lama Tsongkhapa. How can a heart disciple of Lama Tsongkhapa reincarnate as the erudite master Panchen Sonam Drakpa, and then die and reincarnate as Tulku Drakpa Gyaltsen…and then Tulku Drakpa Gyaltsen, due to a bad and negative prayer, become the evil spirit Dorje Shugden? How is that possible? Logically, it’s not.
What’s incredible is that all of this was printed by the Library of Tibetan Works and Archives under the Dalai Lama’s guidance. They contradict themselves because on one hand, the Tibetan leaders say Dorje Shugden is an evil spirit. On the other hand they’re printing a book saying that Panchen Sonam Drakpa, whose later incarnation became Dorje Shugden, is of this illustrious mindstream.
So how can the Library of Tibetan Works and Archives, which is under the auspices of His Holiness the Dalai Lama and the Tibetan government, print the translation of a book composed by the previous incarnation of a so-called evil spirit? How can they then say in the book that Panchen Sonam Drakpa’s previous life is Duldzin Drakpa Gyaltsen, and his next life was Tulku Drakpa Gyaltsen?
Prior to the Dorje Shugden ban and controversy, everyone in Tibet knew that Dorje Shugden is Tulku Drakpa Gyaltsen, that Tulku Drakpa Gyaltsen is Panchen Sonam Drakpa, and that Panchen Sonam Drakpa is Duldzin Drakpa Gyaltsen. The three Drakpas, they are one mindstream emanating again and again to benefit other beings.
And as we all know, Tulku Drakpa Gyaltsen became Dorje Shugden so it totally doesn’t make sense to call him an evil spirit, then highlight all of his previous lives as erudite masters, and publish all of this information under their own library. So you can see the contradictions. You can read all of this for yourself in Overview of Buddhist Tantra, which was printed by the Library of Tibetan Works and Archives.
—–
OVERVIEW OF BUDDHIST TANTRA
GENERAL PRESENTATION OF THE CLASSES OF TANTRA,
CAPTIVATING THE MINDS OF THE FORTUNATE ONES
rgyud sde spyi’i rnam par bzhag pa
skal bzang gi yid ‘phrog ces bya ba bzhugs so
BY
PANCHEN SONAM DRAGPA
(Pan-chen bSod-nams grags-pa, 1478-1554)
O Choje Sonam Dragpa Pel! (Chos-rje bSod-nams grags-pa-dpal!)
In the vast expanse of Your bodhi-mind,
The mind that the Buddhas have lauded for as many as
one hundred times,
You have developed “merit” shining like the sun.
Through Your skill in learning, debate and writing,
As illuminating as one hundred thousand sun rays,
You have developed in You a complete knowledge of
the entire sutras and tantras,
Resembling a garden of flowers in full bloom.
The power of Your speech is like the sun;
The fame of your name has reached the three realms of
this world.
O Sonam Dragpa, the teacher of teachers!
I bow down at your feet.
In the vast garden of Your great teachings,
The intelligent young people gather for
The ‘six ultimates’ and the ‘four modes of transmission,’
Just as they are attracted to
The one hundred thousand types of nectar
Dripping from a flower of one hundred petals.
May I be able to experience
The taste of the secret tantra!
Panchen Choje Sonam Dragpa Pel (Panchen Chos-rje bSod-nams grags-pa-dpal), the holder of sutra and Vajrayana teachings, was a master whose outstanding learning and spiritual accomplishments are well known by all the learned ones in Tibet. His first incarnation came in the form of one of the five prestigious disciples of Lord Tsongkhapa (Tsong-kha-pa) and became known as Vinaya Holder (Dulzin) Dragpa Gyaltsen (Gragspa rgyal-mtshan). Then came Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal), the author of the present text. The next was Nagri Tulku Dragpa Gyaltsen (mNga’-ris sPrul-sku Grags-pa rgyal-mtshan). In this way, a line of his incarnations, each with the Dragpa (gragspa) surname, followed successively.
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) was born in the 14th century in Tsetang (rTsed-thang) in the Lhoka (Lho-kha) region of Central Tibet. He entered the great seat of learning, Sera Thekchenling (Se-ra theg-chen-gling) monastic university, where he became the personal disciple of spiritual master Donyo Dangden (Dhon-yod dang-ldan) and His Holiness the Second Dalai Lama Gedun Gyatso (dGe-‘dun rgya-mtsho). Under them, he studied the entire teachings of sutra, tantra and their commentaries, and became known for his outstanding learning. He also received from them the empowerments, reading transmissions, guides and instructions of the entire body of spiritual training. On becoming the fully blessed one, the Dalai Lama appointed him the abbot of the Loseling (Blo-gsalgling) college, one of the four colleges of Drepung (‘Bras-dpung)- the most prestigious monastic university in Tibet before 1959, with over 10,000 monks on its register. He continued to be the abbot of this college for the next six years; and after him the tenure for each of his successors in this position was fixed for a period of six years, a rule that is followed even today.
He was then appointed the head of the Gelugpa (dGe-lugs-pa) order, the throne holder of Gaden (dGa’-ldan), thus becoming the 15th regent of Lord Tsongkhapa (Tsong-khapa), the second Buddha. In his eulogy to him, Khedrub Gelek Pelsang (mKhas-grub dGe-legs dpal- bzang) says:
O Lama, the second successor of the Unsubduable One,
The regent of the Lord of Dharma,
You are the one who made the virtuous qualities thrive;
You are the one who ascended to the golden throne uplifted
by the fearless lions.
May Your success thrive forever!
He continued to be the throne holder for the next seven years, during which time he promoted the spread of Lord Tsongkhapa’s (Tsong-kha-pa) precious teachings, the Gelug (dGe-lugs) tradition, across the land in all directions. He also paid special attention to the practice of monastic rules and the learning and meditation of Buddhism in the monasteries such as Sera (Se-ra), Drepung (‘Bras-spungs), Kyomolung (sKyo-mo-lung), Phagmo Chode (Phag-mo chos-sde), Nyeding (Nye-sdings), Ödna (’Od-sna) and Chöde Rinchen (Chos-sde rin-chen) etc. and improved them to a great extent. He taught the Third Dalai Lama Sonam Gyatso (bSod-nams rGya-mtsho) as the latter’s spiritual master. It was from him that the Dalai Lama received the name Sonam (bSod-nams).
His contributions in the literary field are enormous; and, indeed, they are the most valuable of all his contributions. Tsongkhapa (Tsong-kha-pa) has rightly said:
Of all one’s deeds,
The ‘deeds of speech’ are the most valuable.
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) was a person with an extraordinary talent for teaching, debate and writing. In his colophon to Bu mey chi don zab don sel wey dron mey (dBu ma’i spyi don zab don gsal ba’i sgron me), he wrote:
In the field of teaching, I am [next to none!] Knowing that
I would outdo them in this field, Arya Asanga and his
brother transmigrated into another realm.
In the field of debate, I am [next to none!] Knowing that
I would find out the areas they had contradicted and
that I would examine them and put forth my arguments,
the logician Dignaga (Digh-naga) and Dharmakirti tactfully
bypassed me.
In the field of writing, I am [next to none!] [In my eyes,]
Arya-sura was just good at spreading the works, which
are like ‘disputes~ between an insect and a field.’
I am the learned man. Peerless in the field of teaching,
debate and writing!
For some this passage might sound utterly nonsensical, but the most learned master of our age, the talented teacher, logician and writer, the late tutor to His Holiness the Dalai Lama, Yongdzin Trijang Dorjechang (Yongs-‘dzin Khri-byang rDorje-‘Chang), said: “Now, some people of our time, who consider themselves learned scholars, think that this is utter nonsense; but they are wrong.”
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) wrote over 45 volumes of books dealing with many different subjects, such as the commentaries on the sutras and tantras, the saddhana manuals of the tutelary deities, history, religious history and so forth. Among these, one that is very important for all who wish to learn and meditate on the path-of the practical aspect of Buddhism in general and that of Vajrayana in particular is the Leg shey gyu de chi nam par shagpa kelsang gi yi trod (Legs bshad rgyud sde spyi’i rnam par bzhag pa skal bzang gi yid ‘phrod). In this book, he has explained precisely how the four tantras differ from one another. He has also fully described the stages of the two spontaneous path practices of the Vajrayana tradition, dealing with the ‘six ultimates’ and the ‘four modes of transmission’, thus interpreting without mistake the intention of Adhi-Buddha Vajradhara.
May the reprint of this text, which the Library of Tibetan Works and Archives is publishing herewith, bring peace and happiness in this world!
Prof. Nawang Jinpa
St. Joseph’s College
Darjeeling
January 24 1996
All enlightened beings are worthy of homage and worship. They are the best beings to take refuge in and we should offer them our prayers as we can put our full confidence in them. Of all the Buddhas and Bodhisattvas, I personally find that Manjushri is extremely important. This is because what keeps us in samsara (cyclic rebirth) is our total ignorance and misunderstanding of the reality of existence. What is necessary to penetrate this deep ignorance that keeps us bound in a perpetual state of reincarnation is wisdom. We need many types of wisdom which can be acquired by relying on Manjushri as our yidam (meditational deity). By focusing on his meditation, practice, mantra and path we can gain wisdom in order to have the tool to penetrate the reality of existence. Therefore, Manjushri is an extremely important Buddha for us to focus on and take refuge in.
Tsem Rinpoche
(Photograph: this is the beautiful outdoor Manjushri statue who is in a teaching pose. He is floating above a koi fish pond nestled among lush greenery in Kechara Forest Retreat, Malaysia)
每一位觉者都能成为我们朝拜、膜拜的对象。他们是我们至高、至好的皈依，我们应该向他们做祈请，并且对他们生起全然的信念。在众佛菩萨之中，我个人认为文殊菩萨极为重要。这是因为使我们身陷娑婆（轮回）的是我们自身的无明，以及对实相的曲解。智慧是一种必要，它能穿透我们深不见底的无明，那个使我们受困于无止境投生的无明。我们需要多种智慧，而依止文殊菩萨作为我们的本尊，即能使我们成就多种智慧。透过文殊菩萨的观想、修持法门、心咒及修行道路，我们能成就智慧，拥有了知实相的“器具”。故此，专注于文殊菩萨的修持法门、皈依他，对我们而言都极为重要。
詹杜固仁波切
（相片：这尊户外文殊菩萨像呈转法轮姿。他被茂密的草木环绕，安坐在马来西亚克切拉禅修林的鱼池之上。）
Sakya Pandita is believed to have been an emanation of Manjushri and just like other great beings, when he was born, several auspicious signs appeared such as at the time of his birth, the sky was awash with a great light, a certain special physical marks on his body etc.
It is very impressive that he learned to read both Sanskrit and Tibetan scripts without being taught. On one incident, Shakyashri Bhadra was giving teachings in Sanskrit but Sakya Pandita was seen referring to a Tibetan text. Nevertheless, Sakya Pandita was still able to understand his guru’s teachings perfectly. Besides, During the 13-day debate between Sakya Pandita and Harinanda (the six non-Buddhist Indian pandits) and Harinanda could not win the argument. Finally, Harinanda said, “It is not you I cannot defeat, it is the orange being sitting above your right shoulder.” This showed that Sakya Panidita is no different from Manjushri.
Thank you Rinpoche and Pastor David for this meaningful post.
Alongside Je Tsongkhapa and Longchenpa, Sakya Pandita is reknown as emanations of Manjushri who have taught the Buddha Dharma in Central Tibet. Along with the Sonam Gytaso, Sakya Pandita were able to bring the Buddha Dharma to the Mongolians. The Tibetans were positive and ethical force of nature that stopped the Mongolians from pillaging and conquering the rest of the unconqeuered states in the known world.
This beautiful painting (thangka) is in Sakya Monastery in Tibet’s protector chapel. It is Dorje Shugden Tanag or Dorje Shugden riding on a black horse. This is the Sakya version of Dorje Shugden. Dorje Shugden is originally Sakya and still practiced in Sakya and came to Gelug and Kagyu practitioners later.
This is a picture of the famous Manjushri in Sakya, Tibet, made by the Sakya Pandita himself.
Dear Rinpoche and Pastor David Lai,
To be honest, at first I’m having a little difficulty or rather a bit confuse on the timeline for the Sakya’s lineage of Masters. So, the grandfather Sachen Kunga Nyingpo was supposed to be one of the reincarnations of DS and later on He was born as the grandson Sachen Kunga Gyeltsen. However, He was known as Sakya Pandita, am I right? I know, the Shakyashri Badhra is also one of the previous incarnations of DS and He was the Guru for Sakya Pandita also, right? ?
Nevertheless, this remarkable life time of Sakya Pandita Kunga Gyeltsen is just as GREAT as the other incarnations. It reaffirmed the existence of past life and hence we should really contemplate on what we should do now so that we will shape our future life as according to what we wanted or aspired to be. Although we might not getting anywhere closer being an enlightened being soon but even a small seed can grow into a big tree eventually. We just have to stick to that thought.
Sakya Pandita was born with many miraculous signs and remarkably He was a great polyglot too when He was still very young! His biography filled with many great deeds and it reminds me to fervently prayed that our three doors will be of benefits to others. That’s how the great Master Sakya Pandita offered up His Body, Speech and Mind to benefit all beings and also to shape the future of the lineage of Tibetan Buddhism, through His deeds, His teachings and writing. A great legacy indeed.
Among the three books, I have downloaded “A Clear Differentiation of the Three Codes “. I haven’t start reading it but I am amazed with the excerpt written above. Sakya Pandita has indeed mastered a lot and we really need a lot of time to study Dharma and to practice it. There are so many things to learn, starting from having the correct motivation , from visualition, recitation, rituals and so on. ? Thank you Rinpoche and Pastor David for the above.
Sakya Pandita Kunga Gyeltsen the greatly learned master and emanation of Manjusri, was born in 1182. At the moment he was born many auspicious signs and omens appeared. This show he was some one very special been able to speak in Sanskrit at the time of birth and when he was 3 years old amazingly ,he could even read and speak Sanskrit, Tibetan, Chinese and Mongolian without having been taught. Wow…. Just within a few years he was able to recite lengthy works of philosophy and Tantra by heart. Since then he studied under many great masers in various subjects such in the Tibetan and Sanskrit languages, astrology, medicine and art, grammar, poetry, and music. He even composed numerous comprehensive logical commentaries, and his skill in debate was unmatched and he possessed with limitless knowledge. He was one of the greatest scholars in Tibetan history.
Thank you Rinpoche and Pastor David Lai for this sharing.
So happy to read another refreshing, inspiring, enlightening story of Sakya Pandita Kunga Gyeltsen. And here are some parts of the story that took my attention. 1.When the baby was at an age where he was only able to crawl, he already spoke to his mother in Sanskrit spontaneously. It was impossible for him to have learned Sanskrit at that time and at his age; it was obvious that he was recalling the language from a previous life. 2. At the age of three, the boy could read and write in Sanskrit, Tibetan, Chinese and Mongolian and shortly after that, he could memorise complex tantric texts by heart. 3. The child would sketch the Sanskrit alphabets in the dust on the ground with his tiny fingers. They were complete with all the vowels and consonants in both the Nagara and Lansa scripts. Then, he rubbed them off quickly because he realised people would walk over and desecrate the sacred letters. In Buddhism, the Sanskrit alphabet is regarded as sacred and in fact, there is a mantra consisting of the entire Sanskrit alphabet to purify our speech. Thank you Rinpoche and Pastor David for another great write up!???