THE SAKYA TRADITION:BIOGRAPHY OF HIS HOLINESS THE 41ST SAKYA TRIZIN

Sakya Monastery was built in 1073 by Khon Khonchog Gyalpo. It is located in the city of Sakya, in the Tibetan region of Tsang, about one hundred miles north of the border between Tibet and Nepal. The region is unique for its gray (kya) earth (sa), hence the name Sakya. From 1073 until 1959, this monastery served as the seat of the Sakya Order and of the Sakya Trizins who are the spiritual leaders of the order.

Sakya Monastery was built at an auspicious location prophesied by the great Indian master Atisha, who foresaw that emanations of Mahakala, Manjushri, Vajrapani, and Avalokiteshvara would take birth at this place and perform great activities for the benefit of the Dharma and all beings.

In 1268 Chogyal Phagpa, the fifth of the five founders of the Sakya Order, greatly expanded the monastery, and over the centuries it has grown into a complex of hundreds of temples, shrines, and monastic residences.

The buildings contain thousands of statues, paintings, murals, stupas, mandalas, and other holy objects, as well as libraries of scriptures in Tibetan, Chinese, Mongolian, and Sanskrit piled from floor to ceiling. Among the holy objects in the monastery are the lifesize statue of Manjushri that spoke to Sakya Pandita to assist him during a famous debate; a small statue of Tara that was Atisha’s personal meditation object; and the conch shell blown by the Buddha’s disciples to summon monks to his teachings. Sakya Monastery became a citadel of learning and the fount from which the ten major and minor sciences were introduced to Tibet from India.

The fame of Sakya Monastery and its teachers reached the ears of Kublai Khan and Godan Khan, the Mongol rulers of China. They invited Sakya Pandita, who was the fourth of the five founders, and Chogyal Phagpa to their court. Through the teachings of these two great masters, Vajrayana Buddhism reached China. Under the leadership of His Holiness Sakya Trizin, major portions of Sakya Monastery that were destroyed during the Cultural Revolution have been renovated, and religious activities still continue there as they have for nearly a thousand years. For additional information, see The Sakya Tradition.


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A Brief History of Sakya Monastery

Sakya Monastery is one of the sites most sacred to the Sakya Order of Tibetan Buddhism. The monastery is located in the city of Sakya , in the Tibetan region of Tsang, about 100 miles from the border of Nepal . The region in which the monastery is located is unique for its gray (kya) earth (sa), hence the name Sakya.

Sakya Monastery was established in 1073 by Khon Khonchog Gyalpo. His son, Sachen Kunga Nyingpo, and grandsons greatly developed the structure of the monastery, as well as its religious activities until it became a citadel of learning and meditation renowned throughout Asia . Sakya Monastery served as the seat of the Sakya Order and of the Sakya Trizins for nearly 900 years. Several decades before the founding of the monastery, the great Indian master Atisha traveled through the area of Sakya.

Near the future site of the monastery, he had a prophetic vision in which he foresaw that emanations of Mahakala, Manjushri, Vajrapani, and Avalokiteshvara would take birth at this place and perform great activities for the benefit of the Dharma and beings. He had his attendants set up a temporary shrine and made offerings to the great masters and holy activities that were to come.

Later, Khon Konchog Gyalpo came to the area and requested permission from the local people to build a monastery on the site. The local people were delighted and offered to donate the land as a gesture of good will. However, in order to promote future stability and auspicious interconnections, Khon Konchog Gyalpo offered the local people a fine horse and a beautiful set of traditional womens’ garments, as well as other gifts in exchange for title to the land.

The original portion of the monastery that was built by Khon Khonchog Gyalpo became known as the northern shrine. It includes many sacred statues and scriptures, including a stupa containing Khon Khonchog Gyalpo’s holy relics.
Sachen Kunga Nyingpo, who was the son of Khon Konchog Gyalpo and the first of the five founders of the Sakya Order, was born at Sakya Monastery. He was the first of the Sakyapa to receive the precious Lam Dre teaching, and under his teaching and leadership, the Lam Dre was established as the core practice of the Sakyapa. He established the tradition of scholarship and practice that was followed by succeeding founders and masters of the Sakya Order.
Sakya Monastery became a beacon of learning and the fount from which the ten major and minor sciences were introduced from India to Tibet . The fame of Sakya Monastery and its teachers reached the ears of Kublai Khan and Godan Khan, the Mongol rulers of China . They invited Sakya Pandita and Chogyal Phagpa, who were the fourth and fifth founders of the Sakya Order, to their court. Through the teachings of these two great masters, Vajrayana Buddhism was transmitted to China .

Chogyal Phagpa bestowed the Hevajra empowerment upon Godan Khan, and as an offering of appreciation Godan Khan offered Chogyal Phagpa the three provinces of Tibet , together with the title “Dharma King.” Thus Chogyal Phagpa was first leader of Tibet who was a monk and head of both church and state. During this period Sakya Monastery was the political capitol of Tibet , and for many years the Sakya Trizins were Tibet 's religious and temporal rulers. Chogyal Phagpa expanded the monastery, building the section now known as the southern shrine. The monastery grew over the years, becoming a large complex of hundreds of temples, shrines, and monastic residences.

Sakya Monastery contained thousands of statues, paintings, stupas, mandalas, and other holy objects, as well as rooms full of scriptures piled from floor to ceiling. Among the holy objects in the monastery are a life-size statue of Manjushri that spoke to Sakya Pandita to assist him during a famous debate; a small statue of Tara that was Atisha’s personal object of meditation; the conch shell that was blown by the Buddha’s disciples to summon the monks to his teachings; and many other priceless holy objects.

Following the political changes in Tibet during 1959, His Holiness Sakya Trizin and the other senior lamas of the Sakya Order relocated to northern India . A new monastery known as Sakya Centre was established in the town of Dehra Dun as the new headquarters of the order and the seat of the Sakya Trizin. A monastic college, nunnery, and hospital have also been established nearby.

Under the leadership of His Holiness Sakya Trizin, major portions of Sakya Monastery in Tibet that were destroyed during the Cultural Revolution have now been renovated, and religious activities there continue as they have for nearly a thousand years.

The Sakya tradition is one of the four major religious traditions that existed in Tibet. It rose to play a significant role in the development and spread of the new Tantras that came to Tibet in the 11th century. During the 13th and 14th centuries, the holders of the Sakya tradition were also the principal political powers that ruled over Tibet . Although its political stature gradually declined over the centuries, emphasis on its unique religious traditions continued to be nurtured and sustained.

Consequently the Sakya tradition strengthened and flourished and produced many great and distinguished practitioners, saints, and scholars. The origins of the Sakya tradition are closely connected with the ancestral lineage of the Khön family: a family which itself originated from celestial beings. Beginning with Khön Konchok Gyalpo (1034-1102), the founder of the Sakya tradition, the lineage continues to be unbroken to this day.

The Five Patriarchs of the Sakya Traditon

Five of the foremost luminaries of the Sakya tradition were the renowned Sachen Künga Nyingpo (1092-1158), Loppön Sonam Tsemo (1142-1182), Jetsün Drakpa Gyaltsen (1147-1216), Sakya Pandita (1182-1251), and Drogön Chogyal Phagpa (1235-1280). Together, they are regarded as The Five Patriarchs of the Sakya Tradition.

The Six Ornaments of Tibet

Following the Five Patriarchs, were the Six Ornaments of Tibet who were also renowned spiritual masters of the Sakya tradition.

The Five Founders of the Sakya Order.
Center: Sachen Kunga Nyingpo;
top left: Sonam Tsemo;
top right: Dragpa Gyaltsen;
lower left: Sakya Pandita;
lower right: Chogyal Phagpa

The Six Ornaments of Tibet comprised of Yakton Sengey Phel and Rongton Sheja Künrig who were reputed for their authority on the teachings of the Sutra; Ngorchen Kunga Zangpo and Zongpa Kunga Namgyal, who were highly learned in the Tantras; Gorampo Sonam Sengey and Shakya Chogden who were highly learned in both the Sutras and Tantras. It was Gorampa Sonam Sengey who also introduced the formal study of logic in the Sakya tradition.

Sub-Traditions

Not unlike the other traditions of Tibetan Buddhism, a number of sub traditions gradually emerged within the main Sakya tradition. The lineages of teachings within the discipline instituted by Ngorchen Kunga Zangpo (1382-1457) and the successive masters of this discipline, namely Konchok Lhundrup, Thartse Namkha Palsang and Drubkhang Palden Dhondup have come to be known as the Ngor lineage. The lineage of Tsarchen Losel Gyatso (1502-1556), known as the Whispered Lineage of Tsar, includes the secret doctrines of the greater or lesser Mahakala, Vajrayogini, Dzambala and others, and is knows as the Tsar tradition. Another important tradition that arose was the Dzongpa tradition founded by Dzongpa Kuna Namgyal (1432-1496). To use a simple illustration, the Sakya School of the divine Khön lineage might represent the main trunk of a tree, from which the Ngorpa and Tsarpa schools branch out in different directions, but essentially remain connected at the source.

The teaching and practice that is the essence of the Sakya tradition is called “Lamdre (Lam/bras),” or “The Path and its Fruit.” Fundamentally, the philosophical viewpoint expressed in “The Path and its Fruit,” is the “Non differentiation of Samsara and Nirvana.” According to this view, an individual cannot attain Nirvana or cyclic existence; because the mind is the root of both Samara and Nirvana. When the mind is obscured, it takes the form of Samsara and when the mind is freed of obstructions, it takes the form of Nirvana. The ultimate reality is that a person must strive to realize this fundamental inseparability through mediation.

This practice ultimately leads a practitioner to the state of the Hevajra deity, one of the principal deities of the Sakya tradition. The profound teaching itself originated from the India teachers Virupa, Avadhuti, Gayadhara and Shakyamitra, and was first brought to Tibet by Drogmi Lotsawa, who also rendered it into Tibetan. Although, during the time of Müchen Sempa Chenpo Konchok Gyaltsen, a disciple of Ngorchen Kunga Zangpo (1382-1457), the transmission of “The Path and its Fruit” developed into two sub traditions: “The Explanation for Private Disciples (sLobbshad)” and that of “The Explanation for Assemblies (Tshogbshad),” ever since the Lamdre teaching was first brought into Tibet, it has been passed down to this day through an unbroken lineage of masters up to His Holiness the 41st Sakya Trizin, the present throne holder of the Sakya tradition.


Sakya's Reign of Tibet: 13th Century to Late 14th Century

The political importance and dominance of Tibet by the Sakyapas started in the early 13th century. In 1240 the grandson of Genghis Khan by the name of Prince Godan ordered troops against the Tibetans. In the course of his campaign he was also looking for an outstanding Buddhist master. His commanders informed him that there were three famous lamas in Tibet . The Lama of Drikhung monastery was the wealthiest; the lama of Taklung monastery was the most sociable; and the lama of Sakya monastery was the most religious. Prince Godan then sent a letter and presents to the Sakya lama, Kunga Gyaltsen, requesting his presence in his court.

The invitation was accepted by Kunga Gyaltsen (1182-1251), who was also called Sakya Pandita, because of his knowledge of Sanskrit. He departed Sakya in the year 1244 for the Kokonor region where Prince Godan had his camp. Sakya Pandita took with him on the journey two of his nephews, the ten year-old Phagpa Lodro Gyaltsen and the six year-old Drogon Chakna. The Mongol representatives of Godan accompanied the party. Sakya Pandita gave many sermons along the way to Kokonor region and the journey was taking a long time, so he sent his nephews on ahead. By the time he arrived in the camp of Godan in 1247, the two young Tibetans had won the hearts of the Mongols. According to Tibetan accounts, Sakya Pandita met Prince Godan at Lan-chow, the capital Kansu .

Sakya Pandita instructed Godan in the teachings of the Buddha and even persuaded him from drowning a large number of Chinese in the rivers. This was done in order to reduce the population since a large Chinese population was always a threat to the rule of Prince Godan, himself a Mongolian. The practice was stopped when Sakya Pandita convinced Godan that it was against the Buddhist doctrine to do so. Sakya Pandita remained in Godan’s court for several years during which he gave many religious instructions to the Prince and his followers. In return, Prince Godan invested Sakya Pandita with the temporal authority over the thirteen myriaches of central Tibet as a tribute and offering for the teachings he received. For the Tibetans, he sent a book he had written. It was titled “Thub-pai Gon-sal,” meaning “The Buddha’s Intent.” Knowing he did not have long to live, he left his book as a legacy to this country.

In 1251, Sakya Pandita passed away in Lan-chou, seventy years of age. Prince Godan died not long after Sakya Pandita and was succeeded by prince Kublai, who is also known as Sechen to the Tibetans. In 1253, Kublai invited the nineteen year-old Chogyal Phagpa to his court and was much impressed with the young monk’s learning, displayed in his intelligent answers to a number of difficult questions. Kublai then asked for religious instructions; but the young Sakya lama told him that before he could receive such teachings, Kublai would have to prostrate himself before Phagpa as his religious teacher whenever they met and to place him before or above, whenever they traveled or sat. Kublai replied that he could not do so in public, as it would involve a loss of prestige and therefore weaken his authority. Some sources say that Kublai consented to occupying a lower seat than his lama when receiving teachings and an equal seat when dealing with matters concerning the government.

According to tradition, Phagpa bestowed initiations and teachings to Kublai and twenty-five of his ministers on three occasions. The first earned him the spiritual and temporal authority over the thirteen myriaches (Trikhor Chusum) of central Tibet . After the second, he was given a relic of the Buddha and invested with the supreme authority over the three regions of Tibet (chol-ska-sum). When Kublai became Khan in 1260, Phagpa was given the title of “Tishri,” meaning “Imperial Preceptor,” after the third initiation and teachings. In the same year, Phagpa was requested to conduct and preside over the enthronement ceremony of the new Khan. It is said that the lama-patron relationship between the Mongol Khan and the Tibetan lama was like “the sun and the moon in the sky.”

In 1265 Phagpa returned to Tibet for the first time. At Sakya he was given a rousing reception and honor by the Tibetan chieftains, who came to pay homage to him. Chogyal Phagpa introduced a centralized system of administration in Tibet . An official known as the “Ponchen,” who maintained his office in Sakya, carried out the actual administration. Under this official were the thirteen Tripons, who directly ruled in their own myriachy. The “Ponchen” appointed by Phagpa was named Ponchen Shakya Sangpo. In this way Chogyal Phagpa united Tibet under one Government and streamlined the administration.

At the invitation of Kublai Khan, in 1268 Chogyal Phagpa returned to the Khan’s court in Mongolia . He presented to the Khan a new script he had devised for the Mongolian language. Kublai was pleased and the new writing system, which would become known as “Phagpa Script” was put into official use. Phagpa was again honored by Khan, who bestowed on him the title of “Prince of Indian Deities,” “Miraculous Divine Lord Under the Sky and Above the Earth,” “Creator of the Script,” “Messenger of Peace throughout the World,” and “Possessor of the Five Higher Sciences.” Phagpa passed away in Sakya in 1280.

In the year of Phagpa’s death, Kublai Khan had finally conquered all of China , and had ascended the throne as the emperor of China . Dharmapala, Drogon Chakna’s son was appointed “Tishri” in 1282. In 1287, he set out for Tibet but died during the long journey. In the year 1295 the great Kublai Khan also died. Throughout the period of Sakya Pandita and later, the actual administration of Tibet remained with the Tibetans. The relationship between Mongol rulers and the Tibetan lamas cannot be defined in western political terms. An insight into the attitude of the Khan is shown by the lengths to which he went to please Chogyal Phagpa, whom he acknowledged and supported both as his spiritual teacher and as a supreme authority in Tibet . A unique patron-lama relationship was established between the Tibetans and the Mongols based upon mutual cooperation and respect.

After the death of Kublai Khan in 1295, the power of the Mongols began to decline to China. In 1305 Dagnyi Zangpo Pal came to the throne of Sakya and reigned for thirteen years. The political system carried out during Chogyal Phagpa’s period was continued with the actual powers held by Ponchen and the Tripons. During the administration of Ponchen Gawa Zangpo and the reign of ruling lama, Sonam Gyaltsen, the political strength of the Sakya began to wane in Tibet . Most of the later Sakya lamas concentrated more on their religious duties and left the entire political administration to the Ponchens.

The Khön family from which the Sakya lineage has descended is known by three special names, each of which tell a story. Because the family is descended from Gods of the Realm of Clear Light who entered the human realm, the family came to be known as the “Celestial Race.” Then because this family subjugated the raksas, a class of harmful spirits, they were called “the Family of Conquerors.” Finally, because they also established the Sakya Order, they were known as “The Sakyapa Lineage.”

In more recent times, because the palace of the lineage to which the present Sakya Trizin belongs was built next to the turquoise Tara shrine at the Sakya Monastery in Tibet, this divine family also came to be known as the “Drolma Phodrang” or “Tara Palace” lineage.

Since this celestial race descended upon earth over one thousand years ago, the lineage remains unbroken to this day. Many illustrious masters and practitioners have appeared in the lineage including the Five Great Masters of the Sakya Order. His Holiness the present throne holder of the Sakya tradition is the 41st in an unbroken lineage that dates back to 1073 A.D.

His Holiness was born on the 7th of September 1945, the 1st day of the 8th Lunar month in the year of the Wood Bird at the Sakya palace in Tsedong. Immediately after his birth, in accordance with age old traditions to increase his wisdom, the syllable DHIH was traced on his tongue and profound rituals were performed. Many signs traditionally associated with auspiciousness were observed on this day: the milk collected from a 100 different dri (female yaks) and a statue of the Guru Padmasambhava were miraculously offered to the Palace.

Initially given the Sanskrit name Ayu Vajra, His Holiness was only later given his actual name of Ngawang Kunga Thegchen Palbar Trinley Samphel Wangyi Gyalpo, when his father Vajradhara Ngawang Kunga Rinchen gave him his first major initiation, that of the Nine Deities of Amitayus. When His Holiness was only four years old, he received the major initiation of the peaceful and wrathful aspects of Vajrakilaya and many other profound teachings from his father.

His Holiness lost both his mother and father when he was very young. His maternal aunt then dedicated herself to raising His Holiness. She appointed his first tutor with whom His Holiness learned to read, write, memorize and recite basic prayers. He also learned chanting, music, ritual dancing, mudras, and so forth from his junior tutor. Both tutors taught His Holiness how to perform all the rituals and prayers in the traditions of both the northern and southern Sakya monasteries. At the conclusion of these studies, a great celebration was held, in which His Holiness officially entered the Mahayana and Vajrayana Monasteries to perform the traditional Sakya ceremonies. In 1950, at the age of five, his main root Guru, the great Ngor abbot Vajradhara Ngawang Lödron Shenphen Nyingpo bestowed upon him the Lamdre and other profound teachings.

In 1951, His Holiness made a pilgrimage to Lhasa , where he was designated the throne Holder of the Sakya Order by His Holiness the 14th Dalai Lama. Accordingly, the following year, a preliminary enthronement ceremony was held in which he accepted the official Sakya seals. Even at this early age, he was exceptionally intelligent and skilled in fulfilling his responsibilities. At the tender age of seven, he passed an extensive oral examination on the Hevajra root tantra at the Great Sakya monastery. At the Ngor monastery, the Great Ngor abbot and his root guru bestowed upon him both the common and uncommon Lamdre teachings. In 1953, in response to his root guru’s expressed intention to enter into Mahaparinirvana, His Holiness performed his first long life initiation of Amitayus at Ngor monastery and also undertook his first Hevajra meditation retreat in Sakya. His Holiness was then only eight years old.

The following year His Holiness received the initiation and reading transmission of the “Collection of Sadhanas” from Ngawang Tenzin Nyingpoi, the regent of Vajradhara Ngawang Lodro Shenphen Nyingpo. He also received the initiation and profound oral instructions of the Three Red Deities and the two main Protectors of the Sakya Order from Lama Ngawang Lodro Rinpoche. He also presided over an elaborate Vajrakilaya Ritual in the main Sakya monastery. At the age of ten, His Holiness again made a pilgrimage to Lhasa , where he received religious instructions in the Potala from His Holiness the Dalai Lama. Before a large audience, His Holiness gave an extensive explanation of the Mandala Offering, which caused his wisdom to be proclaimed throughout Tibet. On a pilgrimage to India he received many initiations and teachings belonging to the Sakya Tradition, as well as the Great Perfection and Dzogchen Teachings form Jamyang Khyentse Chokyi Lodro. In 1957, His Holiness received the Lamdre Teachings again, this time from the great abbot Vajradhara Khenchen Jampal Sangpo according to the Khon lineage transmission.

The preparatory ritual proceeding the official enthronement of His Holiness as the Sakya Trizin was performed in 1958. That year His Holiness also performed the Blessing Pill and Local Deity Rituals, as well as the extensive Vajrakilaya Ritual. In 1959, following a seven day Mahakala ritual, His Holiness was formally enthroned as the throne Holder of Sakya in an elaborate three day ceremony with the representative of His Holiness the Dalai Lama and the Tibetan Government in attendance. On that occasion, he bestowed an explanation of the “Illumination of the Sage’s Intent” to the assembly of Sangha, guests and lay followers.

Following the Chinese invasion of Tibet in 1959, His Holiness moved to India, established the Sakya Guru monastery in Darjeeling and began the major task of reassembling the Sakya community. In exile he continued to receive extensive philosophical teachings in Logic, Abhidharma, the Prajnaparamita and the Clarification of the Three Vows from great scholars such as Khenpo Dosep Thubten, Khenpo Serjong Appey and Khenpo Rinchen. From Khenpo Serjong Appey, he received a thorough and detailed explanation of the Hevajra Root Tantra and many other related teachings. From H.E. Phende Khen Rinpoche, who was also one of His Holiness’ root Gurus, he received the initiation and explanation of Yamantaka in the Ra Lotsawas tradition, as well as the collected writings of Ngorchen Konchok Lhundup.

In 1962, at the age of seventeen, His Holiness gave his first Hevajra initiation in Kalimpong. After moving to Mussoorie, in 1963 he set about to re-establish the main seat of the Sakya Order in nearby Rajpur. The assembly of Sakya monks were relocated to the newly established Sakya Centre, where he gave many profound teachings and initiations. In the same year for the very first time, His Holiness gave the precious Lamdre teachings in Sarnath, Varanasi . A year later, he established the Sakya settlement, in Puruwala, Himachal Pradesh, for the lay members of the Sakya community.

In order to main the tradition of the Khön family lineage, His Holiness married Dagmo Tashi Lhakee in 1974. Within the year they celebrated the auspicious birth of their elder son Ratna Vajra. In the meantime His Holiness made his first teaching tour of Europe, America and various countries in Asia . In 1976 His Holiness gave his second Lamdre teachings at the Sakya Centre. The following year, at the request of H.E. Luding Khen Rinpoche, His Holiness taught the “Collection of Sadhanas” at the Matho monastery in Ladakh. In 1977, he again gave teachings throughout Asia, Europe and the United States . Two years later, in 1979, his younger son Gyana Vajra was born.

In 1980 His Holiness performed the opening ceremony of the main Sakya monastery. Thubten Namgyal Ling in Puruwala, and bestowed his first Lamdre Lobshed teachings. In 1982, His Holiness the Dalai Lama paid an official visit to the monastery and bestowed many teachings. From Chogye Trichen Rinpoche, His Holiness also received the uncommon Tsarpa tradition of Lamdre teachings and the Jonang tradition of “The Hundred Explanations.” A year later His Holiness performed a special long life ceremony for His Holiness the Dalai Lama in Dharamsala.

He once again taught widely in Asia and Europe in 1984. At Sakya Tsechen Ling in France he gave the Lamdre Lobshed teachings for the second time. The following year His Holiness consecrated the Maitreya temple in Kathmandu at the request of Chogye Trichen Rinpoche. At the end of that year he attended the Kalachakra initiation given by His Holiness the Dalai Lama in Bodh Gaya.

In 1986, His Holiness once again gave the uncommon Lamdre teachings at the Sakya College to an assembly of monks and western Dharma disciples. In 1988 His Holiness presided over the consecration of the newly built Ngorpa Centre in Manduwala. His Holiness remained there for several months in order to bestow over thirty major initiations of the Sakya tradition. The next year at the request of his many disciples in Europe, the United States and Canada , he traveled to each of the Sakya Dharma Centers there giving extensive teachings. Since then for the benefit of the Buddha Dharma and for his disciples, His Holiness has bestowed numerous initiations, teachings and public talks, traveling extensively worldwide to do so.

In this way, just as water is poured from one vase to another, His Holiness has received all the profound teachings of the Sakya tradition and many of the teachings and transmissions of other lineages from numerous teachers of the other traditions, and has passed them on to his disciples around the world.

In order to promote higher education and extensive philosophical training, as well as to maintain the living transmission of the Sakya teachings, His Holiness has established the Sakya College in Rajpur and the Sakya Institute in Puruwala. For the benefit of the Sakya nuns, His Holiness established the Sakya Nunnery in Dekyiling, Dehradun where over 170 nuns are receiving religious instructions. This way, through His Holiness’ wisdom and insight, His Holiness has revitalized both the Sutric and Tantric traditions of the Sakya Order in particular and that of Tibetan Buddhism in general and ensured the continuity of Buddha Dharma.


This biography is just a fraction of the numerous activities of His Holiness that a common person has the capacity to perceive. Many of His Holiness’ inner and outer activities are beyond our grasping and understanding. Source: Palden Sakya News Magazine

Photo captions (from top):
His Holiness
His Holiness Sakya Trizin holds a long life vase, Lhasa, Tibet, 1954

Click here for Photo Gallery for additional photos of His Holiness, as well as high resolution images suitable for printing




This page is maintained by Tsechen Kunchab Ling Temple. For updates contact Khenpo Kalsang Gyaltsen sakya@sakyatemple.org.









INDIA & NEPAL

India

Sakya Centre, Seat of His Holiness the Sakya Trizin, Rajpur

Sakya College, Rajpur, Dehradun

Sakya Rinchen Choling Nunnery, Dekyi Ling, Dehradun

The Bir Sakya Lama's Society, Kangra, H.P., India, Dungyud Rinpoche

Dzongsar Institute, Bir, Himachal Pradesh, India, Dzongsar Khyentse Rinpoche

Tsechen Damchos Ling Buddhist Monastery, South India

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Nepal

Chogye Trichen Rinpoche, official website

International Buddhist Academy (IBA), Kathmandu

Sakya Tharig Gonpa, Kathmandu

Zimwock Tenzin Trinley Ling, Nepal, Zimwock Rinpoche

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AUSTRALIA & NEW ZEALAND

Australia

Chogye Jamchen Choe Dzong, Melbourne (VIC), Jamchen Buddhist Centre, His Eminence 6th Zimwock Tulku Rinpoche

Drogmi Buddhist Institute, Sydney NSW, Khenpo Ngawang Dhamchoe

Khacho Yulo Ling Buddhist Centre, Cairns (QLD), Lama Choedak Rinpoche

Kyegu Buddhist Institute, Tsechen Samdrup Ling, Killara NSW

Rongton Buddhist Centre, Brisbane (QLD), Lama Choedak Rinpoche

Sakya Choekhor Lhunpo, Melbourne (VIC), Melbourne Sakya Centre, Lama Konchock Choephel

Sakya Dolma Choe Ling, Sydney, NSW, Lama Choedak Rinpoche

Sakya Kechari Institute, Australia, Sydney Northern Beaches, NSW,, Lama Loppon Tsering Samdup

Sakya Losal Choe Dzong, Canberra (ACT), Tibetan Buddhist Society of Canberra, Lama Choedak Rinpoche

Sakya Tharpa Ling, Strathfield (Sydney), NSW, H.E. Dungyud Tulku Rinpoche

SIBA Retreat Centre, East Gippsland , Victoria Lama Choedak Rinpoche

New Zealand

Phuntsok Choeling, Napier (NZ), Lama Choedak Rinpoche

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NORTH AMERICA

Canada

Sakya Tsechen Thubten Ling, Vancouver, British Columbia, H.E. Jetsun Chimey Luding

Victoria Buddhist Dharma Society, Victoria, British Columbia, Lama Jampa Tenzin

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United States

Tsechen Kunchab Ling, Walden, New York, The Seat of His Holiness the Sakya Trizin in the West, Khenpo Kalsang Gyaltsen

Ewam Choden Tibetan Buddhist Center, Kensington, California, Lama Kunga Thartse Rinpoche

Palden Sakya Centers (Vikramasila Foundation), New York, New Jersey, Ohio, Vermont, Khenpo Pema Wangkak

Sakya Dechen Ling, Oakland, California, H. E. Jetsun Chimey Luding

Sakya Institute for Buddhist Studies, Cambridge, Massachusetts, Khenpo Migmar Tsetes

Sakya Kachod Choling Retreat Center, San Juan Island, Washington, H. E. Jetsun Chimey Luding

Sakya Phuntsok Ling, Silver Spring, Maryland, Branch Center of Tsechen Kunchab Ling, Khenpo Kalsang Gyaltsen

Sakya Samten Ling - Santa Monica, West Los Angeles California, Lama Jampa Thaye

Sakya Thubten Dargye Ling, Minneapolis, Minnesota, Branch Center of Tsechen Kunchab Ling, Khenpo Kalsang Gyaltsen

Siddhartha's Intent, Dzongsar Jamyang Khyentse Rinpoche

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CENTRAL & SOUTH AMERICA

Sakya Kun Khiab Cho Ling, Rio de Janeiro, Brazil

Sakya Dolma Ling México City Mexico, Lama Jampa Thaye

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EUROPE

Austria

Sakya Tsechen Changchub Ling, Bad Gams, Austria, Ven. Lama Sherab Gyaltsen Amipa Rinpoche

Bulgaria

Sakya Choling - Sofia Bulgaria, Lama Jampa Thaye

Great Britain

Sakya Dechen Ling- London UK, Lama Jampa Thaye

Sakya Goshak Choling- Birmingham UK, Lama Jampa Thaye

Sakya Thubten Ling, Tibetan Buddhist Centre, Bournemouth, UK

Sakya Thinley Namgyal Ling- Exeter UK, Lama Jampa Thaye

Sakya Thinley Rinchen Ling, Bristol, UK, Lama Jampa Thaye

France

Sakya Thukje Ling, Biarritz

Sakya Tsechen Ling, Kuttolsheim/Strasbourg, Lama Sherab Gyaltsen Amipa

Germany

Sakya Dechen Ling- Stuttgart Germany, Lama Jampa Thaye

Holland (Netherlands)

Sakya Thegchen Ling, The Hague, Lama Sherab Gyaltsen Amipa

Italy

Sakya Kunga Choling, Trieste, Lama Sherab Gyaltsen Amipa

Spain

Sakya Drogon Ling, Alicante

Sakya Gephel Ling, Barcelona

Switzerland

Sakya Thubtan Changchub Ling, Lugano, Lama Sherab Gyaltsen Amipa

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SOUTHEAST ASIA

Singapore

Sakya Tenphel Ling

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OTHER LINKS

Pal Sakya

Sakya College Library Project, Chicago, Il., USA., Ngawang Jorden

Sakya Resource Guide

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