Holy Biographies of the Five Jetsuns and Other Holy Masters of the Glorious

Sakya Order

Holy Biography of the First Founder of the Sakya Order, Emanation of Avalokiteshvara

Sachen Kunga Nyingpo was the first of the five great masters who founded the Sakya Order of Tibetan Buddhism. He was born in Sakya, Tibet in the year 1092. His father, who established Sakya Monastery in 1073, was named Khon Konchog Gyalpo, and his mother was Machig Shangmo. An emanation of Avalokiteshvara, Sachen Kunga Nyingpo was born amid many auspicious signs, and because all who saw him were filled with joy, he was named Kunga Nyingpo, which means “Essence of Joy for All.”

Sachen Kunga Nyingpo was blessed with exceptional intelligence and while very young he studied reading, mathematics, astrology, and elegant discourse. He also thoroughly studied and mastered athletics, medicine, Sanskrit, poetry, composition and other subjects, and became a recognized master of all of these fields. From his father he received the Hevajra initiation and many other Dharma teachings.

When Sachen Kunga Nyingpo was eleven years old his father, Khon Khonchog Gyalpo, passed away. Sachen Kunga Nyingpo was still too young to hold the responsibility of leading the monastery, so his mother Machig Shangmo appointed the great translator Bari Lotsawa as abbot of Sakya Monastery until Sachen Kunga Nyingpo became an adult. On the same day, Machig Shangmo also arranged for the laying of the foundation stones for a new shrine and the performance of funeral rites for Khon Khonchog Gyalpo.

That year, Bari Lotsawa recommended that Sachen Kunga Nyingpo perform an extended retreat on Manjushri, the Bodhisattva of wisdom. Even though he was only eleven years old, as a future throne holder, he would need to develop great wisdom. At the beginning of the retreat, various obstacles arose that were overcome by the practice of Arya Achala. Gradually all hindrances were pacified, and Sachen Kunga Nyingpo developed great meditative realization. After six months of meditation, Sachen Kunga Nyingpo perceived Manjushri himself appear in his retreat cabin. Manjushri bestowed upon him a four-line verse which Sachen Kunga Nyingpo immediately realized was a summary of the entire Mahayana path to enlightenment. This profound teaching became known as Parting from the Four Attachments.

At the same time, Manjushri blessed Sachen Kunga Nyingpo with a prophetic vision. Seven wisdom swords emanated from Manjushri’s heart and were absorbed into Sachen Kunga Nyingpo’s heart, symbolizing that seven successive emanations of Manjushri would appear among Sachen Kunga Nyingpo’s descendants, and that his lineage would be forever blessed by this wisdom deity. Through the blessing of this vision, Sachen Kunga Nyingpo developed great wisdom and became able to effortlessly understand all phenomena.

Sachen Kunga Nyingpo continued his extensive training. When he was twelve years old, his teachers decided that he should go to study abhidharma with Trangti Darma Nyingpo, who was the most famous teacher of the subject at that time.

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When Sachen Kunga Nyingpo arrived at Trangti’s monastery, there was no space for him in the monks’ quarters because of the many students already studying there. Sachen Kunga Nyingpo made himself a simple shelter from a curtain in a courtyard in which to stay. Another monk staying nearby contracted smallpox and became very ill with no one to nurse him. Moved by great compassion, Sachen Kunga Nyingpo nursed him until he recovered, as a result of which he contracted smallpox himself. Sachen Kunga Nyingpo became severely ill. His mother visited to comfort and encourage him, and gradually he recovered.

Finally Sachen Kunga Nyingpo received the Abhidharma Kosha teaching from Trangti Darma Nyingpo. After hearing it only once, he completely memorized the words and fully understood the meaning. Everyone was amazed at his ability. After that, Sachen Kunga Nyingpo began the study of logic.

At that point, the leaders of Sakya Monastery encouraged Sachen Kunga Nyingpo to temporarily set aside the study of logic and to return to Sakya Monastery to receive teachings and transmissions from the great translator Bari Lotsawa, who had become very advanced in years. Bari Lotsawa gave Sachen Kunga Nyingpo many teachings on the sutras, including Treatise on the Paramitas; Noble Jeweled Wall; and Sutra of Many Buddhas. Bari Lotsawa also gave him many teachings from the tantras, including about two hundred segments of kriya tantra; Yamantaka and Mahakroda Vinjaya from the charya tantra; five texts on the root and explanation of Guhyasamaja Tantras from the yoga tantra; tantric commentaries written by Nagarjuna; and many other teachings.

Bari Lotsawa presented Sachen Kunga Nyingpo with a stone statue of Mahakala known as the Wish-fulfilling Jewel. This holy statue is one of the four streams by which the Mahakala teachings converged in the Sakya tradition. Then Bari Lotsawa transferred the throne of Sakya Monastery to Sachen Kunga Nyingpo and not long afterward passed away.

Sachen Kunga Nyingpo continued to receive many teachings and empowerments from other renowned teachers. Although he had previously received teachings on the three Hevajra tantras from his father, he also received an extensive version of these teachings from Khon Jechuwa Dralhabar, as well as additional commentaries, supplementary teachings, detailed pith instructions, and others. Each of these teachings he swiftly mastered. Sachen Kunga Nyingpo was the most intelligent among Khon Jechuwa Dralhabar’s eighty disciples and understood the meaning of all of the texts.

Khon Jechuwa Dralhabar passed away, and in his will, he appointed Sachen Kunga Nyingpo to lead his disciples and monastery, and Sachen Kunga Nyingpo accepted the position. He considered taking monastic ordination, but one of his other teachers recommended that if he remained a lay person, it would be of far greater benefit to Lord Buddha’s doctrine and sentient beings.

Sachen Kunga Nyingpo visited the great translator Mal Lotsawa and received many teachings from him on a wide variety of tantras including the Chakrasamvara root and explanation tantras. Some years later Mal Lotsawa invited Sachen Kunga Nyingpo to visit

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again and gave him extensive additional initiations and teachings, including the Mahakala practice.

Mal Lotsawa gave Sachen Kunga Nyingpo a black flag which was a holy object of Mahakala, a steel vajra with nine prongs, and the Mahakala mask known as Senba Ngapo Phurshi. This mask is particularly sacred and is the most excellent among the four converging streams of Mahakala in the shrine in Sakya.

When he bestowed these holy objects upon Sachen Kunga Nyingpo, Mal Lotsawa spoke to Mahakala as one person might speak to another, saying, “Now I am so old I don’t need you. From now on you should follow the Khon Sakyapa and their descendants and do whatever they instruct.”

Desiring to receive the precious Lam Dre teaching, Sachen Kunga Nyingpo searched for the great Lama Shangton Chobar and finally found him at Sagthang. For the next eight years, he received the Lam Dre teaching in a very detailed manner and meditated upon it carefully.

Finally, when the oral instructions were completed, Lama Shangton Chobar gave these instructions to Sachen Kunga Nyingpo: “For the next eighteen years, do not allow even the name of this teaching to pass your lips. Needless to say, you should not teach or transmit it to others, nor set it down in writing. After eighteen years, you will become the owner of this teaching, and at that time, if you wish to write it down or teach it to others the decision is entirely yours.” Saying thus, he completely concealed the teachings.

Lama Shangton Chobar also prophesized to Sachen Kunga Nyingpo, “If you concentrate primarily on practice you will reach the excellent attainment of great mahamudra within this life. However, if you concentrate primarily on teaching the Dharma to others, it will benefit countless beings. In particular, three of your disciples will reach the excellent attainment of great mahamudra without abandoning their bodies. Seven of your disciples will reach the stage of patience, and about eighty will attain high realization.”

So as to be sure not to forget the precious Lam Dre teaching, Sachen Kunga Nyingpo made the commitment to contemplate it in its entirety once a month and to recite the Vajra Verses six or seven times each day. He strictly observed Lama Shangton Chobar’s instructions not to mention or write down the teaching.

Soon after eighteen years had passed, Lama Aseng learned that Sachen Kunga Nyingpo possessed the Lam Dre teaching and came to him to request instruction. Sachen Kunga Nyingpo thought that this was an auspicious omen and so he taught the Lam Dre teaching to Lama Aseng alone. He also wrote the Lam Dre Donduma, or Condensation of the Lam Dre Teaching.

After that, according to various disciples’ requests, Sachen Kunga Nyingpo gave the Lam Dre teaching many times and composed eleven commentaries on it. Among them, the Lam Dre commentary that was written for Geshe Nyak was the most well-written with the fullest

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explication of the meaning and the most concise exposition. This text is the primary one used today.

Among Sachen Kunga Nying-po’s disciples, there were eleven heart disciples who upheld the lineage of the Lam Dre oral instructions and seven heart disciples who wrote commentaries on his writings. There were four well-known great masters who were accomplished in both learning and realization.

Sachen Kunga Nyingpo held the throne of the Sakya Order for forty-eight years, from the age of twenty to sixty-seven (1111 - 1158 C.E.). He brought the precious Lam Dre teachings and Mahakala practice into the Sakya Order, and firmly established the Sakya tradition of great learning and meditation. He also bore sons who were emanations of Manjushri, among whom were Sonam Tsemo and Jetsun Dragpa Gyaltsen, who are considered the second and third founders of the Sakya Order.

In the year of the Male Earth Tiger (1158), at Yeru Kyawo Kyadong, on the fourteenth day of the month of Takar, Sachen Kunga Nyingpo departed peacefully for the next world, welcomed by a great assembly of viras and dakinis. At the time of his passing, even common people heard the sound of celestial music, smelled a heavenly aroma that pervaded the entire area, and saw the sky filled with light and rainbows. Most witnessed his body manifest four different aspects as it departed. One aspect departed for Sukavati, another for the Potala realm, a third for Odiyana, and the fourth aspect departed for the Golden Colored Realm in the north. After cremation, Sachen Kunga Nyingpo’s holy ashes were deposited in a lake and nearby mountain, and the mandala of Chakrasamvara appeared on the surface of the lake as clearly as if it had been painted

Synthesized from a biography composed by Sakyapa Ngawang Kunga Sonam. Source: Cho Trin, Volume 1, Number 1

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Holy Biography of the Second Founder of the Sakya Order

Loppon Sonam Tsemo, second of the five founders of the Sakya Order was born in the Male Water Dog year (1142) in Sakya, Tibet. He was the eldest of the three sons born to Sachen Kunga Nyingpo, the first founder of the Sakya Order. His mother’s name was Machig Odron. His younger brother was Jetsun Dragpa Gyaltsen, who became the third founder of the Sakya Order.

It is said that when Loppon Sonam Tsemo was born, words written by dakinis appeared above the doorway to the great stupa in Bodhgaya, India where Lord Buddha Shakyamuni attained enlightenment. The words proclaimed, “The holy abbot Sonam Tsemo, emanation of Manjushri and owner of all Vajrayana Dharma, has taken birth in Sakya.” Immediately after taking birth, Sonam Tsemo amazed everyone in the birth chamber by saying in Sanskrit, “I am beyond childish behavior” and sitting up in full meditation posture. When he was three years old, he directly perceived the Bodhisattva Manjushri and the deities Shri Hevajra, Green Tara, and Arya Acala. He also taught from memory the three Hevajra tantras, the Chakrasamvara Root Tantra and the Samucca Tantra and was able to describe memories of eleven previous lives. During his youth, Sonam Tsemo received many important teachings on Vajrayana Dharma from his father. He studied them deeply and learned them thoroughly. Before he was seventeen years old, he could recite forty different tantras from memory and his fame as the most learned scholar of the Vajrayana was proclaimed as far as the Ganges River in India.

At the age of seventeen, he told his brother Jetsun Dragpa Gyaltsen who was thirteen at the time, “I will go to central Tibet to study the sutras and the field of logic. You should remain here at this holy seat of Sakya Monastery to lead the disciples.” Thus transferring his authority to his brother, he left for Sangphu Neuthok Monastery.

At Sangphu Neuthok, the great master Chapa Chogyi Sengge had eight excellent disciples who were known as the eight great lions. He had eight other disciples who were known as semi-lions. He had four disciples from noble families: Loppon Sonam Tsemo himself from the Khon family; Netso from the Khu family; Ramo from the Ngok family; and Oma from the Nyo family. Loppon Sonam Tsemo became the most outstanding and learned among all of the disciples.

When Loppon Sonam Tsemo was 26 years old, he composed the treatise Door to the Dharma at the holy shrine of Nalatse. This great work provides a flawless outline of the complete Buddhist doctrine and teachings. During this period, both day and night, he received immeasurable teachings directly from Mahasiddha Virupa and many other tutelary deities. Thus he overcame all doubt concerning every aspect of the Dharma and attained

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perfect memory of all knowledge. By the age of 27 he was widely renowned as the central pillar of the Buddhist doctrine in the world.

The next year, at the age of 28, Loppon Sonam Tsemo bestowed the Lam Dre teaching in the ancient shrine of Sakya Monastery. On the first day of the month, while explaining the profound view of the nature of phenomena, the gathering of disciples perceived him in transformed aspect. Jetsun Dragpa Gyaltsen saw him as the Bodhisattva Manjushri seated amidst an ocean of offerings. Chosay Chagkyi Dorje saw him as Mahasiddha Virupa, the founder of the Lam Dre teaching. Nyak and Mokton Tsuktor Wangpo and the rest of the assembly saw him as the Bodhisattva Avalokiteshvara. After these visions all of the disciples gained a special experience of meditative concentration.

During the empowerment, Jetsun Dragpa Gyaltsen perceived boundless light rays emanating from his guru Loppon Sonam Tsemo and heard the music of countless celestial instruments. Loppon Sonam Tsemo demonstrated an actual emanation mandala and bestowed empowerment upon Jetsun Dragpa Gyaltsen within it. Thus revealing the profundity of the mandala, he opened the door to inconceivable meditative concentration for his disciples.

Loppon Sonam Tsemo skillfully taught both the sutra and tantra according to the needs of each disciple. He was a great scholar of both the Pramanavirtika and the Excellent Dharma. He wore a yellow Dharma robe, symbolizing that he was unsurpassed in explanation and debate on both scriptural and philosophical topics. Loppon Sonam Tsemo authored many, many texts, which are like a garland of elegant sayings, including: Schematization of the Tantra; Rays of Sunlight: An Explanation of the Last Two Chapters of the Hevajra Root Tantra; Commentary on the Second Chapter of the Samputa Tantra; Door to the Dharma; Easy Entrance for Beginners; and Instructions for Reading Sanskrit.

Loppon Sonam Tsemo held the throne of Sakya for three years. Then he relinquished authority to his younger brother and spent the rest of his life in study and meditation in quiet and isolated places. Crowning his extensive great knowledge of sutra and tantra with long periods of intensive meditation, he attained the highest stage of realization.

At the age of 41, on the eleventh day of the Tibetan month of Malpo in the Male Water Tiger year (1182), the great Loppon Sonam Tsemo directly entered Sukhavati. As he passed into parinirvana, he manifested two different aspects of his body for the benefit of beings. The first aspect is described in the Supplication with a Mournful Melody: “During the evening of the tenth day, the two holy brothers performed a tsok offering. The next morning Jetsun Dragpa Gyaltsen visited his brother’s room and found only a Dharma robe left behind, for Loppon Sonam Tsemo had departed to the Kechari realm without abandoning his body. Jetsun Dragpa Gyaltsen, with great fervor, recited the Supplication with a Mournful Melody and through it he received a special prophecy which emerged from the Dharma robes like the sound of a bee.”

The second aspect was described by an old woman who witnessed Loppon Sonam Tsemo depart. Standing on a rock at the holy spring near Sakya known as Chumik Dzingka, his body ascended gracefully into the sky, still holding his dog. Even today the footprints of

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Loppon Sonam Tsemo and the dog can be clearly seen in the rock, left for the benefit of living beings as a field from which to accumulate merit. This holy site was decorated by the great master Mantradhara Ngawang Kunga Rinchen. Other accounts say that he ascended from Gorum Library near Chumik Dzingka spring. A stupa containing his holy relics was erected there.

Thus it is written. In the perception of pure beings there is no doubt that Loppon Sonam Tsemo departed for Sukhavati without leaving his body. For the benefit of common beings he manifested parinirvana without abandoning his body and traveled unhindered to the realm of Sukhavati.

Translated from Sakyapa Ngawang Kunga Sonam’s biography of Loppon Sonam Tsemo contained in the Sakya Dungrab Chenmo. Translated in English in Holy Biographies of the Great Founders of the Glorious Sakya Order. Translated and edited by Venerable Lama Kalsang Gyaltsen, Ani Kunga Chodron, and Victoria Huckenpahler. Published by Sakya Phuntsok Ling Publications, Silver Spring MD, USA, 2000. Source: Cho Trin, Volume 1, Number 2

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Holy Biography of the Third Founder of the Sakya Order

Jetsun Rinpoche Dragpa Gyaltsen, the third of the five founders of the Sakya Order, was born in the year of the Female Fire Rabbit, (1147) in Sakya, Tibet. His father was Sachen Kunga Nyingpo, the first founder of the Sakya Order. His mother’s name was Machig Odron. His older brother was Loppon Sonam Tsemo, who was the second founder of the Sakya Order.

When Jetsun Dragpa Gyaltsen entered the womb, his mother had a very special dream in which a naga king approached her and requested accommodation. The birth was accompanied by many auspicious omens. As an infant, even when barely able to talk, he delighted in staying in isolated places and in studying. He was not attached to mundane concerns such as food and clothing. Although still young, he was completely beyond childish things.

Jetsun Dragpa Gyaltsen received the brahmacarya upasaka vows from the Bodhisattva Dawa Gyaltsen at the age of eight, and from that time onward, he maintained the vows with great care. His purity in maintaining vows was greater than some fully ordained monks of that period, and, in fact, he strongly desired to receive full ordination.

He always urged his fully ordained disciples to perform the sojong practice to purify and renew their vows. During the sojong ceremony, he took pleasure in personally offering tea to the monks.

Jetsun Dragpa Gyaltsen had clear signs and habitual tendencies of having been a fully ordained monk in his previous life. For instance, sometimes when his mind was relaxed he would say, concerning his food and clothing, “I think that I did not properly accept these according to the rituals appropriate for giving and taking by fully ordained persons.”

Even on special occasions such as tsog offerings, he carefully avoided all meat and alcohol. However, later in life, he began to accept more tsog offering substances than he had before. When asked why he now accepted more, he responded, “Earlier, I had such strong desire to drink chang that I even dreamed of it, but because I recognized this as Mara’s attempt to hinder me, I would take very little. But now I have no desire at all. Therefore, I accept more.” Throughout his entire life, meat and alcohol never touched his lips except on these special occasions.

Study

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At the age of ten, Jetsun Dragpa Gyaltsen received the instructions on Candragomin’s Twenty Verses on the Bodhisattva Vow as well as instructions on the Hevajra sadhana according to the Padmavajra tradition. Then, at the age of eleven, he taught these to other disciples and everyone was amazed at the profound understanding demonstrated by his explanation. He was given the name Lodu Chenbo, which means Great Intelligence.

One night when he was twelve, Jetsun Dragpa Gyaltsen dreamed that he swallowed the three Hevajra tantras, and experience arose in which he attained realization of the suchness of all phenomena.

When his father, Sachen Kunga Nyingpo, passed away, Jetsun Dragpa Gyaltsen assembled a large gathering of disciples and taught a commentary on the Hevajra Root Tantra. All were astounded to hear such a wonderful and profound teaching from someone so young.

When Jetsun Dragpa Gyaltsen was thirteen, his elder brother Loppon Sonam Tsemo left for central Tibet to further his Dharma education. From that time, until the age of 70, Jetsun Dragpa Gyaltsen was responsible for Vajrayana teaching at the Sakya Monastery. However, his guru had forbidden him to teach the Lam Dre for nine more years, and thirteen years actually passed before he gave that teaching. During that period, he received many teachings from various teachers including Loppon Sonam Tsemo, Nyen Tsuktor Gyalpo, Shang Tsultrim Drak, Nyak Wangyal, Dzaya Sena from Nepal, Tarma Yondun Lotsawa, and Palchok Tangpo Dorje the Sumpa Lotsawa.

From these teachers, he received the full commentaries on the Hevajra Root Tantra, and the Common and Uncommon Commentary Tantras, including the sadhanas and several different traditions of explanations. He received the entire explanation of the Chakrasamvara Root Tantra, including the supplementary texts; the explanations on the three Guhyasamaja Tantras of the Arya tradition with all the supplementary texts, and the explanation on the Guhyasamaja Tantra including the pith instructions according to the tradition of Yeshe Shap and Dzayen. Particularly, he received the pith instructions according to Yeshe Shap and Men Shap. He received the reading transmissions of all of these texts and all the other requirements.

From the yoga tantra tradition, he received the explanation on Sahaja-samaja known as Luminosity of Suchness, as well as the explanations of Vajrasisara, the Shriparamadhya Tantra, the Durgatiparishodhana Tantra, and many others, including explanations of all their supplementary texts. He also received the explanation of the Three Tantras of Yamari including the supplementary texts, and many related pith instructions; a commentary on the Manjushri Namasamgita, including supplementary texts; explanations on the charya tantra; the explanation of Arya Acala known as Great Concept; and many other texts.

From the kiriya tantra tradition he received many instructions and explanations such as the Guhyasamaja Tantra, the Vahubhadra Tantra, and others.

Jetsun Dragpa Gyaltsen received many other Dharma teachings concerning the sutras and the history of Buddhism. He learned all of the teachings that he received thoroughly and

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comprehensively. Immediately after receiving the teachings, he memorized the texts, never postponing or procrastinating in his studies.

Jetsun Dragpa Gyaltsen himself said, “I am not one who has received a large number of teachings from teachers. Rather, I am one who has read a large number of texts. There is almost no text relating to the Tripitaka which I have not read. However, I did not read the texts relating to the Vinaya, as I intended to become a fully ordained monk. However, now that I realize that I will not take ordination, I have since read those as well.”

Jetsun Dragpa Gyaltsen exerted himself greatly in his daily practice of meditation and recitation of sadhanas. Each day, he spent until midnight in meditation. Then he arose early, even in winter, dressed in his Dharma robes, washed his face with cold water, and performed his meditations.

When Jetsun Dragpa Gyaltsen went to the monastery to teach, he performed the Hevajra sadhana on the way, and when he sat upon the Dharma throne, he took consecration and sealed his practice with the master of the race. At the end of the teaching, he performed the torma ritual, and used the Dharma teaching as the recitation of mantra. As he left the monastery, he would begin another sadhana, such as Chakrasamvara. In this way, each 24 hours, he performed the mandalas of almost 70 deities.

His attendants said that they never saw his body, voice, or mind relaxing in an ordinary manner. At all times, he was constantly engaged in meditation, reading of texts, or the turning of the wheel of Dharma. Jetsun Dragpa Gyaltsen devoted his entire life to teaching, and his explanations were easy for disciples to understand. He explained even difficult topics simply and clearly.

Debate

Jetsun Dragpa Gyaltsen responded to all questions and challenges without difficulty, providing explanations according to scriptures and using his own knowledge. His teachings were always in accord with the authentic Dharma, and he dispelled the misunderstandings of other beings.

Composition

Jetsun Dragpa Gyaltsen was an extremely prolific writer and wrote many original works, all of which were elegantly composed. A few of the most famous are listed here. A full listing covering several pages is contained in the complete biography by Sakyapa Ngawang Kunga Sodnam. Among Jetsun Dragpa Gyaltsen’s compositions on anutara yoga tantra are: Supplication to the Lam Dre Lineage Lamas; a commentary on the last two chapters of the Hevajra Root Tantra known as Accurate; an explanation of what is to be realized through the tantra known as Wish-Fulfilling Tree; Explanation of 113 Sections of Tantra; Outline of Donton; Holy Biography of Sachen Kunga Nyingpo; Verses from the Holy Biography of Loppon Sonam Tsemo; Six-Limbed Hevajra Practice; Commentary on the Fifty Types of Guru Devotion; an explanation of the Vajrayana root downfalls known as Dispelling

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Errors, Explanation on Vajrayogini’s Behavior; and Brief Outline of Vajrayogini’s Behavior.

Among his many compositions on kiriya, charya, and yoga tantra are: General Explanation of Charya Tantra; Outline of Charya Tantra; the Sarvavidhya Vairochana ritual and supplementary practices known as Rays of Light Benefiting Beings; Text for Reciting the Manjushri Namasamgita; Outline of the Explanation of the Various Activities of the Twenty-One Taras; Brief Form of the Four-Mandala Green Tara Ritual; and Elaborate Form of the Four-Mandala Green Tara Ritual.

Among his other compositions are Explanation of the Lineage of the Shakya Clan; Brief History of the Early Rulers of Tibet; Explanation of How Buddhism Divided into Various Schools in India and Tibet; Explanation of Astrology’s Origins; Commentary on the Twenty Vows; Outline for the Guide to the Bodhisattva’s Way of Life; a collection of various religious songs, and an explanation of Tibetan medicine and diagnosis known as King’s Treasury.

Jetsun Dragpa Gyaltsen composed these and many other works. The main focus of his writings was not elegant discourse, but rather the benefit of beings. Therefore his compositions are easy to read and understand, and suitable for both the learned and unlearned. All are delightful to read. Jetsun Dragpa Gyaltsen was also skilled in sacred drawing, and drew various protection chakras, mandalas, and other works, which he sent to his disciple Nyakma.Signs of Spiritual Attainment

There were many signs that Jetsun Dragpa Gyaltsen achieved high realization and was directly blessed by the tutelary deities. He attained clairvoyance, and even devas and nagas came to him with questions. He was able to dispel their doubts and they relied upon his advice. If Jetsun Dragpa Gyaltsen found it hard to understand a difficult work, he would make offerings and supplications to the gurus and deities. He stated that the Mahasiddha Virupa himself often directly revealed his face to him to dispel confusion.

Jetsun Dragpa Gyaltsen had extremely strong devotion to his teachers, Sachen Kunga Nyingpo and Loppon Sonam Tsemo. He perceived them as true Vajradharas. When they were alive, he pleased them by offering every possible service of his body, voice, and mind, in any way that brought happiness to them. He always regarded them with perfect respect, never rudely jesting or joking with them. When their departure was near, he dedicated all of his material wealth and even his own body, without any clinging to material objects to ransom their parting. After their departure, he dedicated all of his and their possessions as offerings for his teachers.

Three times Jetsun Dragpa Gyaltsen hosted major turnings of the wheel of Dharma. He perpetually sponsored over one hundred Sangha members who engaged in constant meditation. He built a very special statue of Khon Konchog Gyalpo with golden ornaments known as Utse Nyingma and a stupa for his relics. He built a stupa for Sachen Kunga Nyingpo known as Tashi Gomang, as well as a golden statue of Loppon Sonam Tsemo and his younger brother. Before these statues, he offered 100 butter lamps for many days and

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nights. In addition, he erected canopies above the statues, victory banners, many bells, and a ledge of stupas for highly qualified teachers.

Whatever he received he offered to the gurus and the Triple Gem, or gave to those in poverty. Although he received and offered vast quantities of material, at the time of his departure, he possessed only his Dharma robes and a meditation cushion. He possessed no gold whatsoever, not even a piece the size of a sesame seed, and not even a handful of other material possessions. These were the amazing signs of his high spiritual realization.

Memories of Previous Lives and Prophecies

Once Jetsun Dragpa Gyaltsen told a disciple, “When I was about 20 years old, one afternoon I fell asleep sitting in meditation position. I dreamed that I was reciting the Manjushri Namasamgita, and when I was about halfway finished, I awoke."

"Again, when I was about 21 years old, one afternoon, I fell asleep in meditation posture, and again dreamed that I was reciting the Manjushri Namasamgita, even though in this life, I had never learned it. Clearly, I must have memorized it in previous lives. Later, Manjushri revealed to me in a dream that he had been my special tutelary deity during my past seven lives.”

“Another time, when I was 22 years old, I dreamed of a life in eastern India in a region called Varendra, where I dwelt in a retreat cabin in a dense forest as an elderly pandita and Vajrayana practitioner. North of the cabin was a large city, where the king built a shrine. The pandita was requested to consecrate it, but he refused, saying that he was too old to travel to the city. Instead, the pandita said that his name, Gothaye Lodro (Endless Doors of Intelligence), should be written above the door of the shrine, and that that would serve as a protection. He recommended that another pandita, one of his disciples, perform the consecration. After the pandita passed away, he was reborn north of Rajgir, near Magadha, and became a monk and pandita learned in the sutras. In his next life, he dwelt in a monastery in the north of Odiyana, as the leader of many disciples. These previous panditas were me.”

“After two more lives, the names and locations I do not recall, I took birth in Tibet. There, I lived in a valley whose mouth faced the north, and at the end of the valley was a desert. On the eastern side of the valley, near the desert, was a monastery which also faced north, with a long staircase leading to it. On the south side of the monastery was a nest of black birds. On the north side was a shrine inside which was a golden stupa. In the shrine dwelt a senior Vajrayana practitioner who recited the Manjushri Namasamgita throughout his life. He read many commentaries on it, and contemplated its meaning. The text has a brief description of the title, and was contained in a box, written in red ink. I can clearly remember it.” In this way, he remembered seven previous lifetimes in his dreams. Jetsun Dragpa Gyaltsen explained the dream to his attendant, Thonba, who found the box and the commentary, just as Rinpoche had described in his dream.

When Jetsun Dragpa Gyaltsen was 37 years old, Loppon Sonam Tsemo departed for Sukavati. Shortly thereafter, early one winter morning, Jetsun Dragpa Gyaltsen heard a

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sound like that of a bell emanating from Loppon Sonam Tsemo’s stupa. The sound conveyed the words, “You will take birth as the son of a universal emperor known as Sonam Thaye, in the realm of the Tathagata Serwo Nambar Tsenba, in a golden-colored world on the northern side of this universe, beyond many countless worlds. You will become a universal emperor known as Yonten Thaye.” This prophecy resounded in space. When Jetsun Dragpa Gyaltsen was 49 years old, he had a magnificent dream in which he perceived those who would become his most learned and realized disciples. The miraculous signs surrounding his dream can be read in his full biography.

When Jetsun Dragpa Gyaltsen was 56, he dreamed that his guru appeared before him, and taught him eight lines which summarized the entire Lam Dre teaching. From this teaching, Jetsun Dragpa Gyaltsen achieved very high realization and completely realized all external and internal interdependencies.

Spiritual Power

Many amazing stories describe Jetsun Dragpa Gyaltsen’s spiritual power. In India there lived a meditator who practiced Yamantaka, and had gained realization through clear visualization and the creation process. Yet he lacked altruistic thought and the completion process. After he passed away, he was reborn as a powerful spirit with nine goiters, in place of Yamantaka’s nine heads. When the Kashmiri Pandita Shakya Shri Badhra visited Tibet, the spirit followed him, and none could make it go away.

When Shakra Shri Badhra visited Sakya, Jetsun Dragpa Gyaltsen welcomed the great pandita. Realizing that the evil spirit was following the pandita, Jetsun Dragpa Gyaltsen placed his vajra and bell in space and expelled the spirit. As the spirit was disinclined to return to India, it went instead to the east, where to this day it follows those who travel with a great deal of wealth, and attempts to re-enter Tibet.

Another time, when Jetsun Dragpa Gyaltsen was meditating in the retreat cabin known as Zimchel Karpo, Shakya Shri Badhra asked Sakya Pandita, “Where is your uncle?” Sakya Pandita replied that he was meditating. Shakya Shri Badhra asked to see him, and Sakya Pandita said that he would go to announce Shakya Shri Badhra’s arrival. But Shakya Shri Badhra asked instead that they go together to Jetsun Dragpa Gyaltsen’s room unannounced.

When they suddenly appeared in the door of the retreat cabin, Jetsun Dragpa Gyaltsen had just completed the Guhyasamaja self creation, and was making offering and homage to the front creation. Meaning to perform prostrations to Shakya Shri Badhra, Jetsun Dragpa Gyaltsen stood up suddenly and tried to place his vajra and bell on the table. However, in his haste, he placed them in the air, and they remained there in space, without falling. Shakya Shri Badhra said, “This is an amazing sign of your realization.” But Jetsun Dragpa Gyaltsen replied, “I did not do this to impress you,” and performed prostrations to Shakya Shri Badhra. Shakya Shri Badhra returned the prostrations with his own prostrations.

Shakya Shri Badhra’s attendants, the lesser panditas, felt uncomfortable, as they had previously requested Shakya Shri Badhra not to do prostrations to Jetsun Dragpa Gyaltsen, as he was an upasika vow holder while Shakya Shri Badhra was a fully ordained monk. The

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lesser panditas asked Shakya Shri Badhra why he had not honored the agreement, and Shakya Shri Badhra said, “Despite our agreement, Jetsun Dragpa Gyaltsen is the real Vajradhara,” and explained that he had perceived Jetsun Dragpa Gyaltsen to be dwelling within the complete Guhyasamaja mandala.

Once, when Shakya Shri Badhra was staying at Sakya, he told Sakya Pandita that on a particular day there would be an eclipse of the sun and wrote down the predicted day and time. Jetsun Dragpa Gyaltsen advised that the prediction not be made public because the eclipse would not occur. The lesser panditas laughed and teased Dragpa Gyaltsen. Sakya Pandita and Shakya Shri Badhra visited Shang Shri Shing on the day that the eclipse had been predicted, but it did not occur. Shakya Shri Badhra said, “This much I do know, in the valley there is a senior upasika without pride.”

Another story illustrates Jetsun Dragpa Gyaltsen’s good qualities. Once Jetsun Dragpa Gyaltsen performed a retreat to the north of Sakya in two inter-connected caves with a skylight. On the full moon of the eighth month, his attendant saw many people arrive on horseback. They all dismounted and entered the cave. The attendant thought that the cave was too small to hold them all, but when he peeked through the opening, he saw that the cave easily held a great many people, who all spoke a language he had never heard before. The visitors made prostrations and requests to Jetsun Dragpa Gyaltsen, and their discussions were translated by an eight- or nine-year-old boy, wearing a white robe and a turquoise crown.

The visitors invited Jetsun Dragpa Gyaltsen to visit their country, but he replied, “I am already too old, and I do not have a karmic connection with your people and your land, so my visit would not be of much benefit. However, my nephew, Kunga Gyaltsen (Sakya Pandita, fourth of the five founders of the Sakya Order) does have such a connection with you, and in the future, I will send him in my stead.”

After a while, Jetsun Dragpa Gyaltsen asked the attendant if they had any chang. The attendant replied that he had a small bottle for use during tsog offerings. Jetsun Dragpa Gyaltsen replied that that would be enough, and asked him to bring it, and then not to observe the visitors. After Jetsun Dragpa Gyaltsen blessed the chang and sprinkled it, the visitors were completely satisfied and pleased. The visitors were divine protectors of the Mongolian emperor known as Namlha Theu. The interpreter was the Tibetan local mountain god Nyenchen Thanglha.

When Jetsun Dragpa Gyaltsen was 67, one night during the ninth month, he perceived his root guru, the great lama Sachen Kunga Nyingpo, in a dream surrounded by eight Bodhisattvas. On his right was Hevajra surrounded by eight goddesses. On his left was the Buddha Shakyamuni surrounded by the eight Arhats, such as Godanya and the rest.

Sachen Kunga Nyingpo asked, “If you wished to take full ordination, from whom would you take it? If you wished to take a major initiation, from whom would you take it?” Jetsun Dragpa Gyaltsen answered, “If I were to take either full ordination or a major initiation, you are abbot and vajra master combined, and you are the one from whom I would take it.” Sachen Kunga Nyingpo said, “You understand excellently, that is just how it is.” Saying

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this, Sachen Kunga Nyingpo gave breath to Dragpa Gyaltsen, and that night Dragpa Gyaltsen asked many questions, and dispelled many doubts.

Parinirvana

At the age of 68, many celestial messengers came to invite Jetsun Dragpa Gyaltsen to Sukavati, but he refused their invitation, and dismissed them. At the age of 69, many deities appeared and described the excellent qualities of the Buddha realms, especially the wonders of Sukavati, the Buddha Amitabha’s realm, and invited him to go there. He replied, “For me, the pure realms are not particularly enjoyable, and the impure realms are not particularly unenjoyable. However, to purify the environment and realm, it is more exalted to live in an impure realm. As many protectorless beings depend upon me, I will not go to a pure realm just now.”

Then, at the age of 70, the deities again appeared saying, “This time, you really must come to the pure realm.” Hearing this, in his pure vision, he perceived the design of the pure realm of Sukavati. Many signs, such as earth tremors, celestial music, and balls of light rays appeared. Other masters, including Dharma King Sakya Pandita, also perceived that the deities had come to invite Jetsun Dragpa Gyaltsen to the pure realms. The next morning, as Jetsun Dragpa Gyaltsen sat in meditation position, and recited supplication prayers, he rested briefly. He perceived all of space to be filled with countless deities, who had prepared a precious throne decorated with precious jeweled loops and tassels, and infinite offerings arranged in space. The deities said, “We have come to invite you to Sukavati.”

Jetsun Dragpa Gyaltsen remained silent and gave no reply, by which the deities saw that Jetsun Dragpa Gyaltsen was willing to depart for Sukavati. They pointed saying, “Behold the design of Sukavati!” Dragpa Gyaltsen looked and beheld the ground entirely made of lapis lazuli, with jeweled trees, and countless other ornaments.

One may wonder why Jetsun Dragpa Gyaltsen went to the pure realm of Sukavati, when one recalls that he had earlier prophesied that he would depart for the realm of Golden Light. This is because he made the aspiration, “May I take rebirth in the presence of Sachen Kunga Nyingpo and Loppon Sonam Tsemo,” and through the power of this aspiration, for the time being, he took rebirth in Sukavati.

Jetsun Dragpa Gyaltsen said that he perceived many other holy phenomena, but when he awoke, he could not remember them in detail. Then, preceded by the seven-fold prayer, he meditated on the deities of the mandala, after which he told Sakya Pandita, “First I will depart for Sukavati, the pure realm of Amitabha. There, after a little while, I will depart for the pure realm of Golden Light, where in the form of a universal emperor, I will purify my Buddha realm. After that, on the basis of my third body, I aspire to achieve the excellent attainment of mahamudra.” Saying thus, he entered single pointed concentration on profound mantrayana practice.

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In this way, Jetsun Dragpa Gyaltsen carried the responsibility of throne holder of the Sakya Order for forty-five years, from the age of 26 until the age of 70. Then, in the year of the Male Fire Mouse (1216), on the twelfth day of the second lunar month, he departed for Sukavati.

From Sakya Dungrab Chenmo by Ngawang Kunga Sodnam. Translated by Venerable Lama Kalsang Gyaltsen and Ani Kunga Chodron. Source: Cho Trin, Volume 2, Number 1

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Sakya Pandita: The Great Sage of Tibet

Holy Biography of the Fourth Founder of the Sakya Order Synthesized from a biography by Lodu Gyaltsen

Pal Zangpo

"When I beheld thy flawless wisdom traversing the boundless ranges of knowledgelike the thousand-rayed sun in the sky,my mind, filled with awe, sought a simile for it in the wisdom of Manjughosha himself,but then I realised the two to be truly nondual and failed aught to compare with thee."

-Je Tsongkhapa's homage to Sakya Pandita

Sakya Pandita, the fourth of the five founders of the Sakya Order, was born in the year of the Iron Female Pig (1182) in Sakya , Tibet . He was the nephew of Jetsun Drakpa Gyaltsen, who was the third of the five founders of the Sakya Order. Sakya Pandita became one of the greatest scholars and meditators to take birth in Tibet . Sakya Pandita was the real Vajradhara, however, some beings perceived him as an ordinary Dharma teacher. Yet I witnessed some truly amazing holy events, which I here recount.

When the Lord of Dharma entered the womb of his mother, who was Macheg Nitri Cham from Karpu, a sign appeared in his mother’s dream that a Bodhisattva had entered her womb. She dreamed that a beautifully dazzling king of the nagas, with a precious crown and other jewels, asked her to give him accommodation. While he resided in the womb, his mother’s body felt light, healthy and blissful, and excellent samadhi arose in her mind. When Sakya Pandita was born, a multitude of auspicious signs appeared that a Bodhisattva had been born.

When Sakya Pandita matured to the stage that he could crawl, he spoke to his mother in Sanskrit, which was a sign of the ripening of the habitual tendencies of his previous lives. But because his mother did not understand his words, she was afraid that his speech was abnormal. She told Jetsun Drakpa Gyaltsen that her son spoke words she could not understand, and asked him if there might be a problem with her son. Drakpa Gyaltsen understood that the child was speaking Sanskrit, and replied that she should not be afraid that her son was abnormal.

The child drew the Indian alphabet on the dust of the ground with his fingers, with all the vowels and consonants in both Nagara and Lansa scripts. Then, afraid that others may step

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on it, he erased them. Sakya Pandita said that he had learned to read both Sanskrit and Tibetan without being taught so long ago that he did not recall which he had learned first.

When Sakya Pandita grew a bit older, he learned without difficulty further studies in Tibetan and Sanskrit; astrology; medicine; art such as drawing and design; and other subjects. While still a youth, he already was a treasury of wisdom and good qualities. Because of this, many learned masters, including those who were his own teachers, unanimously stated that he was not ordinary, and that undoubtedly he was an emanation of an enlightened one, or a greatly blessed being. All were amazed at his abilities.

While still a child, Sakya Pandita received empowerment from his father, Vidhyadhara Palchen Opo, and studied the Hevajra sadhana Lotus Born, as well as a six-limbed sadhana, and the associated practices, as well as the Chakrasamvara Tantra. Every day he performed the practices of Arya Achala, Manjushri, Avalokiteshvara, and many others. He thoroughly studied and mastered a number of important tantric, sutric, and medical texts and also gradually received empowerment, blessings, tantric explanations, and pith instructions on the Dharmas of the founders of the Sakyapa and their ancestral masters.

At the age of eight, Sakya Pandita gave a commentary on the Lotus Born Hevajra sadhana. At the age of twelve, he gave a commentary on second chapter of the Hevajra Root Tantra. At the age of fourteen, he explained the common commentary Samputa Tantra. By the age of fifteen, he had completely mastered all of the Dharmas belonging to his father and the founders of the Sakyapa.

Once night when he was eighteen, Sakya Pandita dreamed that he received the complete teachings on the Abhidharma Kosha directly from Vasubandi, in front of Achi stupa behind Sakya Monastery. He experienced that night as an entire month, with one teaching session each morning for thirty mornings. Master Vasubandi faced the east; his complexion was slightly blue and he was of middle years. Sakya Pandita sat to the right of Master Vasubandi, facing the north, reading the text while receiving the teaching.

The next morning when Sakya Pandita awoke, he had both the words and the meaning of the entire Abhidharma Kosa in his memory. Later, when he actually received the teaching of the Abhidharma Kosha from the Kashmiri Pandita Shakya Shri Badhra, it was exactly the same.

One night, someone appeared in his dream and said, “I want to give you the throne of the Master Dignaga. Please follow me.” So saying, he was led to a cave in India and told, “This is Master Dignaga’s cave.” When the cave door opened, one side of the cave was filled with texts. After this dream, special wisdom arose in him, through which he could unmistakenly understand the meaning of treatises on logic.

At the age of nineteen, Sakya Pandita received teachings on logic, and the Dharmas of Maitreya from Master Shuhrul at Trang. When he was twenty, he traveled to meet Master Tsur Zhonnu Sengge, at Nyangtod Changdul. From him he received teachings on the Pramana. After only one hearing, he completely and unmistakably knew every word of the

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teaching and its meaning, and he asked the master for permission to give that teaching to others.

Sakya Pandita also began to teach the master’s students the Pramanaviniscaya and a commentary on that text, giving two sessions per day based on the teachings of the master. In this way, within a month, he gave both the root text and a commentary on the Pramanaviniscaya from memory. The entire assembly was amazed at his ability.

Sakya Pandita received the teaching of the Madhyamika Collection of Reasoning from the same master, Tsur Zhonnu Sengge. After that, he returned to Sakya to perform rituals of behalf of his father and spiritual master, who had passed away. Having completed these, he collected a large quantity of gold and other offerings for his master Tsur Zhonnu Sengge, and set out to see him.

On the way, Sakya Pandita met the Kashmiri Pandita Shakya Shri Badhra who was giving the teaching on logic known Tsema Chuchok at Tsang Chumik Ringbo (Long Spring.) Sakya Pandita sent his attendant ahead to offer all of the gold and other offerings to his teacher Tsur Zhonnu Sengge, and remained to receive teachings from Shakya Shri Badhra.

When Shakya Shri Badhra gave teachings in Sanskrit from a Sanskrit text, Sakya Pandita read from the Tibetan text. Seeing this, the other panditas among Shakya Shri Badhra’s students laughed derisively at Sakya Pandita. Hearing their laughter, Shakya Shri Badhara 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.” Saying thus, he back-translated the teachings and commentaries he had received from the Tibetan text into Sanskrit. The Pandita realized that his translations were identical, and scolded the other students, “Why do you laugh at him? The Sakyapa understand my teachings exactly.”

Sakya Pandita asked Shakya Shri Badhra, “What Tibetan masters teach is said to be barely bluish, but not blue itself. What does this mean?” Sakya Shri Badhra answered, “Blue itself exists as it is. But I don’t know what “barely bluish” means.” Through this answer, Sakya Pandita realized the essential point of the entire discipline of logic.

Sakya Pandita also received many teachings on logic from the Pandita Danashila, as well as teachings on other vajrayana practices. From Pandita Sangha Shri from Nepal , he studied a cycle of works on the Sanskrit language, and works on logic such as the Pramanavirtika and others. Sakya Pandita himself said, “I am very fortunate because these days, there is no one more learned in Sanskrit than the Nepali Master Sangha Shri, and he came to where I lived so I was able to study from him.”

Shakya Shri Badhra went to Central Tibet , and while he was gone, Sakya Pandita invited Pandita Sugata Shri to come to Sakya. From him he intensively studied Sanskrit, logic, poetry, composition, rhetoric, and other subjects for two years.

Later, when Shakya Shri Badhra returned to the region of Tsan, Sakya Pandita went to pay his respects and requested full ordination, which Shakya Shri Badhra accepted. Thus, at the age of 25, Sakya Pandita shaved his hair at the temple of Nyangmit Gyen , the seat of the

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great master Lotong, and received ordination at Nyongchong. In the ordination ceremony, the Kashmiri abbot Shakya Shri Badhra was the principal abbot, Bodhisattva Kyewole served as master of activities, Master Shohul served as master who shows the secrets, and the ceremony was witnessed by other respected masters among an ocean-like gathering of the sangha.

Shakya Shri Badhra advised him, “Now that you are fully ordained, it is important to be diligent in keeping the vows.” He appointed the Venerable Jodan as Sakya Pandita’s vinaya instructor. Venerable Jodan was extremely strict in all observances, and constantly corrected even the most minor infractions.

Then from Shakya Shri Badhra, Sakya Pandita studied the logic text Seven Categories of Pramana as well as commentaries and supplementary works on that text. From both Shakya Shri Badhra and Bodhisattva Kyewole, he also studied many other teachings on vinaya, sutra, and tantra.

Sakya Pandita meditation had developed to the level of inconceivably steady samadhi, so he was able to realize the relationship between outer and inner interdependence, and to prophesy future events. When he meditated or concentrated, nothing whatsoever could disturb him, even amidst a crowd of people.

Due to the power of his Lama’s blessings, inconceivable good qualities of the understanding of the Dharmas of scripture and realization arose within his mind. This is known because Sakya Pandita himself stated:

“When I was young, I asked my lama, Jetun Drakpa Gyaltsen, to bestow the guru yoga blessing but he refused, saying, `You do not regard me as the Buddha, and instead regard me as your uncle. You are yet unable to dedicate your body and all possessions to the lama.’ Later, fearful signs of my death arose, and my health was indisposed. At the same time, my Dharma Lord manifested some discomfort for a few days. At that time, I served him day and night without rest, thought of sleep, or food. This seems to have purified some of my negativities.

Then my Lord Jetsun Dragpa Gyaltsen bestowed upon me the guru yoga blessing. At that time, the attitude arose in my mind that my lama was the genuine Buddha, and I saw him as Arya Manjushri, the embodiment of all the Buddhas. Uncommon devotion arose in my mind, through this, I was completely liberated from my signs of death. My health was completely restored, and from that time on, I began to realize the unmistaken essential points of scripture and reasoning, such as the meanings of Sanskrit words, logic, poetry, rhetoric, composition, secret mantrayana, paramitayana, abhidharma, vinaya, sutra, and others. I attained fearless courage concerning the meaning of the entire Tripitaka, and received kind consideration of deities, spirits, and human beings. Even self-conceited ones such as kings of India desired to receive Dharma teachings from me. Some genuine realization inwardly arose in my mind. “

Sakya Pandita also directly perceived many deities such as Arya Manjushri, Arya Achala, Tara, and others, and they directly bestowed a multitude of doors of Dharma upon him.

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Based on this, countless good qualities of meditation arose in his mind. Sakya Pandita told me:

“One night, I dreamed I was seated upon a high throne made of stone, giving Dharma teachings to an ocean-like gathering. I began speaking in Sanskrit with the first verses of the Pramana Viritika:

“Prostration to you who haveThrown off the net of conceptual thought, andPossess a profound and vast body, from whichShine ever-noble rays of light in all directions.”

At that moment, the sun and moon arose from my right and left shoulders. The next morning, I related the dream to my Lord of Dharma Jetsun Drakpa Gyaltsen. He replied, ‘The occurrence of such a dream is a rare event. We must celebrate it fully by making offerings.’”

Sakya Pandita told me of another dream:

“A creek to the west of Sakya became a huge river. On the bank of the river, my Lord of Dharma Jetsun Rinpoche Drakpa Gyaltsen sat where the bank steps down to the water, listening to secret songs of the mantrayana Dharma, sung by Loppon Sodnam Tsemo, who held his head high. While I listened, I climbed the steps of the bank toward Sodnam Tsemo. I heard that a similar dream had occurred to Shakya Shri Badhra, and when I asked him about it later, the dream had occurred to both of us on the same night.”

It is said that my Lord received teachings directly, not in dreams, in the Sakya Monastery itself, from the space in front of him. He also clearly heard a voice which seemed to arise from his heart, saying, “In your twenty-seven previous lives, without interruption you were born as a Pandita, greatly learned in the Pramana Virtika.” Later, he again heard the same voice, but instead of “twenty-seven,” it said “thirty-seven.” He personally related these events to me.

On numerous occasions, my Lord said, “I seem to have habitual tendencies from previous lives relating to the study of Sanskrit and logic, because I need no effort whatsoever to learn these subjects.”

Another time, when he gave Dharma teachings, a voice in space or in his heart said, “You are an emanation of Lord Drakpa Gyaltsen, and 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 .”

My Lord told me, “Later, while I was teaching in the holy shrine of Kadam in Yeru, another voice said, ‘I am your spiritual master from many previous lives,’ and I instantly recognized the voice.”

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Once, when Sakya Pandita manifested slight discomfort, Manjushri, Nagarjuna, Shantideva, and other holy beings manifested to comfort him. Some disciples with pure perception, such as Podon Rinpoche and others, perceived him as inseparable from Manjushri.

My Lord was also clairvoyant. One example of this occurred when my Lord visited the north. While he was there, in the middle autumn month of the wood female snake year, and again in the last autumn month of the iron male dog year, he declared that he would depart for another realm in the iron pig year. Some of his close disciples heard and recorded this, and it later occurred just as he had predicted.

Regarding Sakya Pandita’s composition, it is said that texts can be composed for two purposes: primarily to benefit others, and primarily to demonstrate elegant composition. When composed primarily to benefit others, the words and meaning of his texts are flawless, logical, clear, in harmony with the sutras and tantras, and beyond criticism, even by the most learned. Indeed, all of his writing is amazingly beautiful..

Some of his works were composed primarily to demonstrate elegance in composition, such as Homage to the Sugatas, Beseeching the Compassion of the Enlightened Ones, and Elegant Speech. All of these works are beautifully composed, the words and meaning are in balance, and the metaphors do not contradict the meaning behind them. Clear distinctions are made between the types of prose, heavy and light accents, and long and short sounds. The words and punctuation beautify and ornament the compositions. Although they are elegantly written, their meaning is clear, and the poetry is easy to recite and pleasant to hear. All of his writings are as works of pure gold, ornamented by jeweled tassels. It could also be said that they are like a garden of perfect pearls, extremely beautiful and elegantly composed. When his compositions are read or heard by others, they delight the learned, are suitable for quotation by the intelligent, and are the object of admiration by the wise.

Concerning Sakya Pandita’s debate, because he possessed peerless intelligence and had attained fearless courage through realizing the meaning of every scripture exactly and correctly, all of his speech was flawless, and his statements faultless. His words were beyond criticism, and therefore, the courage of every challenger quailed. He defeated many Tibetan masters who were known as great scholars, and outshone many Buddhist panditas of India .

He also defeated masters of other religions. For instance, Harinanda was famous throughout India for his learning. When he heard of the fame of Sakya Pandita, he came to Tibet to challenge him to debate, together with six other learned Hindu masters. Sakya Pandita thoroughly defeated all of them with his wisdom, and placed them in the right view.

In this way, Sakya Pandita’s mind rested in the profound samadhi of the two stages throughout his entire life. Until the age of 63, he engaged in study, contemplation, meditation, teaching, composition, and debate in Tibet . Through this, he served the doctrine of the Buddha, like the rising of the morning sun, and his fame pervaded the world.

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In the latter part of Sakya Pandita’s life, his fame reached the ears of Kodan Khan, the son of the Mongolian emperor. The Khan said, “I have heard of a famous Buddhist teacher in Tibet known as ‘Sakyapa.’ I wish him to be invited here.” Thus he sent his general Tortak to invite Sakya Pandita.

When Tortak arrived in Sakya and offered an invitation letter from the Khan, Sakya Pandita remembered that his teacher Jetsun Drakpa Gyaltsen had prophesized, “Later in your life, people from the north will invite you to their homeland. At that time go without hesitation as it will be of great benefit to the Buddha’s doctrine.” Thus Sakya Pandita accepted the invitation, rejoicing in the occasion.

In the year of the male wood dragon, at the age of 63, Sakya Pandita embarked for China , with two nephews. On his journey, many famous learned masters and other fortunate disciples requested empowerments, blessings, explanations of the tantra, and pith instructions. He fulfilled the requests of each of them according to their needs, and turned the wheel of Dharma in many places of Tibet . Traveling thus, the journey to China took three years.

On the way, a Kadampa master known as Namkha Bum asked him, “Is there any logical evidence that you can benefit the Mongolians by your presence?” Sakya Pandita responded, “The Mongolian emperor sent me a strongly worded invitation which said, ‘You must come to be our spiritual teacher, for if you refuse, I will send an army to Tibet .’ As he has written thus, if his army were to come, great harm would befall many beings. Therefore, desiring to benefit beings, I have embarked. There is no logical evidence other than this that I am certain I can be of benefit. Generally, if it is of benefit to other beings, I have not the slightest resistance to giving up everything, even my body and life, which is all that I have.”

When Sakya Pandita was sixty-five, in the eighth month of the year of the male fire horse, he reached the emperor’s palace in Lingchu. At that time, the Emperor Kodan Khan had gone to Mongolia , for the celebration of the enthronement of Goyuk Khan. The emperor returned to Lingchu in the beginning of the next year, the year of the sheep, and had an audience with Sakya Pandita in the palace. The Khan was delighted to meet Sakya Pandita and they had a relaxed discussion of Dharma and ordinary affairs.

Before Sakya Pandita arrived in Lingchu, there were already some Tibetan monks at the palace. However, they had been unable to demonstrate any special activities to evidence the good qualities of the Buddha’s Dharma. Because of this, at gatherings in the palace to perform aspirations and prayers, the Mongolian folk practitioner Erkawun, and the Mongolian oracles were seated at the head of the assembly and led the chanting of aspiration prayers.

The Lord of Dharma Sakya Pandita and Kodan Khan engaged in extended intensive discussions of Dharma. When the Khan could not understand various important points, scholars and practitioners from Yunnan assisted him. Through this, the Khan came to have

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a good understand of the meaning of the Dharma, and he was delighted to receive teachings from Sakya Pandita.

Soon, the Khan decreed to his subjects that the Mongolian practitioner Erkawun and the oracles should not sit ahead of the Buddhist monks, and that the Lord of Dharma Sakya Pandita should preside at the head of the assembly. He also decreed that throughout the land, Buddhist monks should lead the chanting of aspirations and prayers, and that their position should be venerated.

The emperor had a skin disease, and Sakya Pandita performed the ritual of the Bodhisattva Singhananda, which completely cured his skin disease. Through this, the emperor became extremely devoted to Sakya Pandita.

The emperor requested and received profound and vast Dharma teachings, beginning with the Bodhisattva’s Vow in the Mahayana Tradition, and many other texts. He venerated Sakya Pandita highly, and from that time on, Sakya Pandita bestowed many Dharma teachings in a multitude of languages, for different ethnic groups. Through this, those who were not previously devoted to Buddhism were placed in the path of the Buddha, and those who were devoted were placed in the path of the Mahayana. In short, he placed countless sentient beings on the stage of maturation and liberation and caused the Buddhist doctrine to flourish throughout the land.

After remaining in the palace and teaching the Dharma for some time, the Lord of Dharma set out with the intention to return to Tibet . However, in his transcendent wisdom, he realized that remaining in the north of China would be of much greater benefit to the doctrine and to beings. Therefore, he remained there at leisure, sending generous material gifts to his students in Tibet . As a gift of Dharma, he composed and sent them Illumination of the Sage’s Intent, which explains the stages of the path. With it he sent the instructions, “I have bestowed this teaching throughout Tibet , including Utsang and Kham. All of my students have already received reading transmission of this text. Therefore, all of you exert yourself in studying and explaining it, and practice accordingly.”

This great teacher, the second omniscient one in our eon, remained in this world until the age of seventy, causing the doctrine to flourish, and aiding countless sentient beings by maturing them and placing them in the state of liberation. Yet ultimately, the holy one rested his intent in the realm of reality.

In the year of the female pig in the month of Takar, when Sakya Pandita intended to depart for the benefit of other beings, eighteen great signs occurred, which were witnessed by his physician Biji, nephew Chogyal Phagpa, and others.

For example, on the eighth day of the month of Takar, the earth trembled greatly, and I asked him what this sign could mean. Sakya Pandita replied, “Generally, such a sign indicates that a great Bodhisattva intends to depart for the benefit of other beings. We may in this category.”

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Many holy beings such as Manjushri, Maitreya, Avalokiteshvara, and others manifested in the sky and Sakya Pandita and others clearly perceived them. One night, early in the morning, Sakya Pandita’s root guru and uncle, Jetsun Drakpa Gyaltsen appeared in the sky, together with the Mahasiddhas Virupa and Krishnapa. Jetsun Rinpoche Drakpa Gyaltsen spoke to Sakya Pandita giving him encouragement. Then Mahasiddha Virupa dipped his ring finger in the nectar in the skull cup which he held, and asked me to extend my tongue. He put the nectar droplet upon my tongue, and at that moment Sakya Pandita experienced a very exalted non-conceptual realization of bliss and clarity.

Then Jetsun Rinpoche Drakpa Gyaltsen prophesized, “When you depart from this place to perform the benefit of others, you will be born as a Vidhyadhara who dwells in to the east, beyond many worlds of existence. During that life, you will please a multitude of Tathagatas, and purify your Buddha realm. You will also mature a multitude of sentient beings, and to accomplish most of the paths and stages. In your third life, you will be reborn the prince of King Nyime Topel (Increasing Power of the Sun). At that time, even during your youth, you will be able to compose and explain a multitude of Dharmas, be able to gaze upon every world of existence through your clairvoyance, and be able to liberate hundred of thousands of devoted disciples.”

Sakya Pandita told me, “Any disciples who received empowerment and Dharma directly from me in this life will take birth as my disciples at that time.”

Jetsun Drakpa Gyaltsen said, “When he departs the third life, he will be born as Buddha Vimalashri, and perform the benefit of countless beings.” Having said this, Jetsun Drakpa Gyaltsen gazed back at the Mahasiddha Virupas, and Krishnapa, saying, “Isn’t that true?” Both affirmed this, each saying, “That is so.” Sakya Pandita then performed a tsog offering and the practice of Profound Guru Yoga.

As a result, an ushnisha clearly appeared on the top of Sakya Pandita’s head, and a white circular hair appeared between his two eyebrows, like the curl of a conch shell. These and many other perfect physical qualities manifested on his holy body.

On the fourteenth of the month of Malpo, early in the morning, there occurred a multitude of celestial offerings and victory banners, together with the music of celestial instruments, song, and a multitude of offerings. The earth trembled greatly, and the great Dharma Lord Sakya Pandita departed into peace.

On the twenty-fifth of that month, when the holy body was cremated, the smoke manifested in the colors of the rainbow, and all who gathered heard celestial music. All of the relics produced ringsel.

To perceive a great Lord Vajradhara, As an ordinary being is a great delusion,Like seeing a conch shell as yellow.Bless us through your holy activitiesAs you perform holy deeds.

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Translated from the Lam Dre Teachings, Volume Ka by Venerable Lama Kalsang Gyaltsen and Ane Kunga Chodron. Translation begun on the auspicious day of Lord Buddha’s Descent from Heaven, and completed on the auspicious day of Sakya Pandita’s anniversary, 1997.

Holy Biography of the Fifth Founder of the Sakya OrderSynthesized from a biography written by Sakyapa

Ngawang Kunga Sodnam

Drogon Chogyal Phagpa’s father was Sangtsa Sonam Gyaltsen, who was the younger brother of Sakya Pandita. Sonam Gyaltsen had five consorts, the first of whom was named Machig Kunchid from Tsanadap. Her eldest son was Drogon Chogyal Phagpa.

Drogon Chogyal Phagpa , collection of Shelley & Donald Rubin source: Himalayan Art Resources Chogyal Phagpa was born at Namring Lukhung in the year of the Female Wood Sheep on the sixth day of the third lunar month. At that time, his father, Sonam Gyaltsen was fifty-two years old.

At the times of Chogyal Phagpa’s conception and birth, many auspicious signs appeared. While he was still very young, even without being taught, he had great natural knowledge of reading and writing in diverse scripts. He also learned other subjects without difficulty.

From a young age Chogyal Phagpa also possessed clairvoyance and the ability to clearly recall his previous incarnations. For example, when the moment came to determine if he was, as suspected, the reincarnation of the famous teacher known as Saton Ripa, two of Saton’s disciples went to see him. At the time, Chogyal Phagpa was playing games with other children, but when he saw the two monks approaching, he said, “So you have come at last?” They said, “Do you recognize us?”, and he replied, “Of course.” And he named each of them correctly. This so dispelled their doubts and inspired them with great devotion that they prostrated to him.

Chogyal Phagpa’s father, Sangtsa Sonam Gyaltsen, was a great practitioner who concentrated on Ganapati practice. At one point Ganapati appeared before him and lifted him up into space to the height of a mountaintop, saying: “Look below.” But Sodnam Gyaltsen was afraid. After some time, he looked and beheld the three provinces of Tibet below. Ganapati said, “Whatever you saw, you will reign over. You saw the three Tibetan provinces, so your descendants will rule over those territories. But because you didn’t look down the moment I told you to, you will not rule them yourself.” Then he placed Sodnam Gyaltsen on the earth again.

For a long time Sodnam Gyaltsen had no son, and being sorely disappointed he performed special praises to Ganapati. At length Ganapati appeared at the dwelling of Saton Ripa and said, “Sangtsa Sonam Gyaltsen is constantly invoking me, saying that he needs to

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command the three provinces of Tibet . But no matter what practice he does, he does not have the karmic connection to rule them himself. Therefore a Bodhisattva who has accumulated much merit and would be able to dominate the vast world must take birth as his son. You, Saton Ripa, possess these qualities, so please take rebirth as Sonam Gyaltsen’s son with the aspiration to help all Tibetan people, particularly those in the three provinces.” Saton Ripa agreed, and was later reincarnated as the child who became Chogyal Phagpa.

At the age of three, Chogyal Phagpa recited the elaborate Hevajra sadhana known as Druptap Tsokye (Lotus-Born) by memory. Everyone present was astonished and remarked, “There is no doubt that he is a true Phagpa (holy being)!” From that time on, he was known as Phagpa, and his fame was proclaimed far and wide.

At the age of eight, Chogyal Phagpa recited the Buddha’s life story. At the age of nine, while his uncle, Sakya Pandita, was turning the wheel of the Dharma, Chogyal Phagpa recited the second chapter of the Hevajra Root Tantra from memory. He also gave a profound public talk at a Dharma gathering. There were many scholars and other learned ones, yet they were all humbled by his knowledge and praised his natural good qualities and wisdom.

At the age of ten, Chogyal Phagpa journeyed to the area north of Sakya where Sakya Pandita was Abbot and Master of Ceremonies. Chogyal Phagpa received novice monk’s vows from Sakya Pandita, and then received instructions in the Vinaya rules and precepts from the Abbot of the Chormolung, Sherab Senge.

By the time Chogyal Phagpa was seventeen, Sakya Pandita had transferred to him all of his own teachings, good qualities, and responsibilities, and was very pleased with him. Seeing that Chogyal Phagpa had the ability to carry on his own holy activities, Sakya Pandita gave him his Dharma conch shell, alms bowl, and other religious objects. He also gave him the responsibility of leading his disciples, saying: “Now it is time for you to carry on the holy activities of spreading Lord Buddha’s doctrine and working for the benefit of all sentient beings. Know that you made this commitment in previous lives.” So saying, Sakya Pandita transferred to Chogyal Phagpa responsibility for maintaining the doctrine.

In the Year of the Ox, Kublai Khan, the Emperor of China, invited Chogyal Phagpa to his palace and asked him many questions that others could not answer to his satisfaction. Chogyal Phagpa responded with such logic and reasoning that the Emperor was pleased.

Later, the Emperor proclaimed that he would send tax collectors to Tibet and draft its citizens into his army. Chogyal Phagpa repeatedly urged the Emperor against this course of action, saying, “ Tibet is a small country and located far to the west. It hasn’t much land, lacks material resources, and has a sparse population. The country is unable to sustain taxes, and does not have enough citizens to man your armies. I beg you not to require this of them.” But the Emperor was adamant, and Chogyal Phagpa became discouraged.

“In that case,” Chogyal Phagpa said, “since I, a Tibetan Buddhist monk, am here as your guest, there is no reason for me to remain. I shall prepare to return to my own land.” The

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Emperor said, “Very well, go if you wish.” But Kublai Khan’s wife, the Empress Chu, said, “We cannot find a Dharma teacher anywhere like Chogyal Phagpa. All the previous masters who visited here have not even a small portion of Chogyal Phagpa’s good qualities, nor have they performed such wonderful deeds. It is not wise to let him return to Tibet . You should have further Dharma conversations with him and come to learn more of his good qualities.”

The Emperor heeded her and engaged in Dharma discussions with Chogyal Phagpa. At length, Kublai Khan developed deep respect for Chogyal Phagpa, and the Empress said to her husband, “Isn’t it wise that we didn’t let Chogyal Phagpa go back to Tibet ? Now we should receive teachings from him. In particular, I have heard that the Sakyapa have unique Vajrayana empowerments not possessed by the other schools. We must ask him to give us these.” The Emperor replied, “First, you take them. If they prove worthwhile, I will then also take these them.”

The Empress then requested Chogyal Phagpa to bestow the Hevajra empowerment. She asked, “What special offering should I make for this empowerment?” Chogyal Phagpa replied, “As a sign of appreciation for receiving this empowerment, one should offer one’s physical body, material goods, and other possessions, especially anything to which one is strongly attached. These are appropriate tokens of one’s appreciation.”

The Empress said, “When I came to the court, my family gave me these earrings which are the most valuable part of my dowry. Normally, I never remove them from my ears, but I will now offer one to you.” So saying, she removed a large pearl from her ear and offered it to Chogyal Phagpa. Later, he sold it to a Mongolian merchant for a large measure of gold and one thousand measures of silver. When he ultimately returned to Tibet , he offered a part of these to a large gathering of the sangha at Tsang Chumig. With the remainder, he built a golden pagoda atop the Sakya monastery.

After the Empress received the Hevajra Empowerment, she told Kublai Khan, “The Dharma which I received is profound and extraordinary. You should receive it, too.” The Emperor then requested Chogyal Phagpa to give him the empowerment.

Chogyal Phagpa said, “After receiving an empowerment, one should venerate the guru who bestowed it and seat him on a throne higher than one’s own. With one’s body, one must prostrate to him; with one’s voice, one should follow whatever instructions he gives; and with one’s mind, one should not go against the lama’s intent. You may not be able to do these things.” The Empress suggested, “When the Emperor receives empowerment with a small gathering of his inner circle, he will seat the Lama on a throne higher than his, but when there are public gatherings, he should sit upon the highest throne to preserve the hierarchical tradition. Also, regarding activities related to Tibet , the Emperor should not give orders to the Tibetans without first consulting with the Lama. Regarding other decisions, they should be made by the Emperor in consultation with the Lama because the Lama has the nature of great compassion. However, because some people might take unfair advantage of the Lama’s kindness he, in turn, should confer on all decisions with the Emperor. Chogyal Phagpa agreed to these conditions.

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Then Chogyal Phagpa bestowed on the Emperor of China and twenty-four members of his retinue the complete Shri Hevajra empowerment, which is unique to the Sakya tradition. In this way, the Vajrayana began to be established in the lands of China and Mongolia .

In appreciation for receiving this empowerment, the Emperor made Chogyal Phagpa an offering of thirteen groups of ten thousand subjects each.

The Emperor’s second offering consisted of a famous, holy conch shell known as Chudung Karpo Jangdrak (Holy White Conch Shell). The Emperor also offered the religious communities and lay inhabitants of the three provinces of Tibet . The three provinces of Tibet comprised the following: the territory starting from the three Ngari regions of west Tibet up to the Sogla Kyawo Pass (Gray Pass of the Sog Region), which is known as the Holy Dharma province; the territory from the Sogla Kyawo down to the Machu Khugpa River (Mekong River) which is known as the Human Province; and the territory from Machu Khugpa River to Ja Chorten Karpo (White Stupa of China) which is known as the Horse Province.

During Kublai Khan’s reign, his kingdom encompassed eleven shings of which the three provinces given to Chogyal Phagpa were counted as one shing. In reality, the three did not have enough inhabitants to qualify fully as a shing, but since it was the land where the Emperor’s teacher resided, and since it was a place where Dharma became widespread, it was counted as one shing.

For the third empowerment Chogyal Phagpa requested the offering of the cessation of the practice of population cleansing. (At that time, it was common practice to cleanse the population every three years by drowning all failing elderly people and all disabled or deformed youth. By requesting a cessation of this practice, Chogyal Phagpa was sparing thousands of lives.) This offering was particularly pleasing to Chogyal Phagpa, and he composed the following song of appreciation:

“The elements of the sky are as red as blood. The corpses of the flat footed ones fill the oceans. I dedicate the merit of The virtue of stopping such acts. May the intentions of the Lord of Wisdom be fulfilled; May the doctrine of benefit and happiness constantly flourish, And may the Lord of Nations live long.”

Thus, the Great Lord of Dharma, Chogyal Phagpa, was venerated by the Emperor as a supreme teacher.

The Empress Chu had unshakable faith in Chogyal Phagpa and in the Sakya doctrine. While visiting Chogyal Phagpa one day, made the following request, “Rinpoche, in order to make firm the Emperor’s faith, please perform a miracle. Unless you do so, there is a risk that his trust and confidence will falter.”

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Chogyal Phagpa replied, “If I can help the Emperor establish solid faith and maintain the samaya, I will grant your request. In the Vajrayana, it is said that if at a crucial moment, a teacher fails to fulfill the wishes of his student, he is committing a great fault. Therefore, bring me a sharp sword from the armory and ask the Emperor and his ministers to come watch while I perform a miracle. The Empress did as he requested.

When they had gathered, Chogyal Phagpa addressed the assembly: “Now I will bless my limbs as the five Dhyani Buddhas. All of you assembled here, make aspiration prayers to be reborn in whichever pure realm you wish.” So saying, Chogyal Phagpa cut off his head, arms, and legs which then transformed into four Dhyani Buddhas, and his head become Mahavairocana. Then the Emperor, Empress, and ministers did prostrations and circumambulations, and made aspirations, each according to his capacity. While performing circumambulations, they noticed that Chogyal Phagpa’s torso, which was still on the throne, was bleeding. Seeing this, the Emperor and Ministers cried and begged that he return to his former shape. Finally, Chogyal Phagpa reappeared in the form of a lama as before.

Later, many great scholars and well-accomplished mahasiddhas visited China and performed various miracles, but the Emperor thought, “Though these are amazing demonstrations of great benefit to sentient beings, no one can exceed the good qualities manifested by our great teacher, Chogyal Phagpa.” From that day he had no further doubt about Chogyal Phagpa’s realization.

When Chogyal Phagpa was 19, he bestowed an empowerment upon Kublai Khan during the New Year celebration of the Female Water Ox Year. At this time, the Emperor offered his teacher the title of Tishri (Emperor’s Teacher). He also offered Chogyal Phagpa a seal made of jade which bore the letter sa with designs of jewels. Additionally, he offered gold, a Dharma robe adorned with pearls, a hood, shoes, a golden throne, a canopy, a tea set, and camels and mules bearing saddles decorated in gold. He also offered the subjects, provinces, and conch shell described above.

The following year, the Year of the Tiger, the Emperor issued a decree known as Bhande Shet Kyedma (Strengthening Buddhism). On that occasion, he offered Chogyal Phagpa 56 large measures of silver coins, 200 bricks of tea, 80 bolts of silk brocade, and 1000 bolts of other fabrics. In addition, the Emperor agreed to Chogyal Phagpa’s request that the Chinese no longer demand that their emissaries and messengers visiting Tibet be lodged in private homes, nor make private citizens responsible for their board and transport. He also agreed to cease imposing taxes on Tibetans. The decree stated: “In the west of China , the Buddhist religion should be practiced under the leadership of the Sakyapa.”

At one point the Emperor told Chogyal Phagpa, “All Tibetans should follow the Sakyapa tradition. No other sect should prevail. Let us make this a rule.” Chogyal Phagpa replied, “We must help beings to follow Buddhism, each according to his own tradition. It is not proper to forcibly convert beings.” From that time onward, the Emperor and his teacher determined that those traditions that already existed should continue to progress in their own way. Thus both Emperor and teacher demonstrated their compassion and proper use of

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authority. Through the kindness and accomplishments of Chogyal Phagpa, all living beings in the region north of the Land of Snows found peace and happiness.

The Dharma Lord, Chogyal Chogyal Phagpa, the teacher who brought benefit and peace to many parts of the world in general and to Tibet in particular, taught the Dharma in many languages and spread the Buddhist doctrine throughout the land.

Chogyal Phagpa was prophesied by Guru Rinpoche (Padmasambhava), who during the reign of King Trisong Deutsen, said:

“You, the translator Kawa Paltseg, Will benefit beings in India and China . Then you will associate with me, Padmasambhava, in Oddiyana Gana, And will appear in the Khon family In the Sheep Year at the place known as Tsang Trompa With the name of Chogyal Phagpa. You will uphold the doctrines of Tripitaka and Mantra And will tame the savages.”

Chogyal Phagpa performed these activities as prophesied.

On the fifteenth day of the fifth month of the Female Wood Rabbit Year, Chogyal Phagpa took full monastic ordination from the Nyethang Abbot, Dragpa Sengge, at a place on the Chinese-Mongolian border known as Thele, on the banks of a large river. He also received Prajnaparamita teachings from him. From the Master Sonam Gyaltsen, he received teachings on the vinaya and pratimoksha. From Changchub Gyaltsen Yarlungpa, he received many teachings in logic, such as the seven categories of the Pramana. After this, he embarked on a program of detailed personal study.

That same year, on the evening of the 13th day of the 4th month, Chogyal Phagpa had a clear vision of Sakya Pandita who prophesied, “In one hundred thousand years you will achieve the excellent siddhi of Mahamudra.” Hearing this, Chogyal Phagpa felt as though new life had been breathed into him. He then paid homage to his teacher, saying:

I, who have long experienced the anguish Of the many sufferings of existence, Have now been given the breath of life through your holy words. I prostrate and pay homage to you, Lord of Dharma, Treasure of Compassion and Master of Wisdom.

With this homage, he wrote the verses of the inner offering known as Thupa Gyatso.

Later, Chogyal Phagpa also created a written script for the benefit of the Mongolian people who had previously had none. As a token of appreciation, the Emperor gave Chogyal Phagpa the Bhande Shet Kyedma, or authorization to rule over the three Tibetan provinces. The text of this decree was woven into silk brocade.

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Chogyal Phagpa then turned the Wheel of Dharma in the Emperor’s palace. Many learned Chinese masters, who were followers of the teacher Tashing Lachen, attended these Dharma gatherings. They were strongly attached to their own tradition and view. The Emperor, foreseeing that they would distort the pure Buddhist teachings, asked Chogyal Phagpa to enter into debate with them and defeat them. He then selected seventeen of the most learned masters of that tradition and set a date for the contest. Chogyal Phagpa defeated all of them, placed them in the right view, and established them on the Buddhist path as ordained monks.

At the age of twenty eight, Chogyal Phagpa sent many valuable things to the Sakya monastery and advised the leader of the Sakya region, Shakya Zangpo, to complete the monastery’s construction. To fulfill that advice, Shakya Zangpo built a shrine called “Sertok Chenmo” or “Golden Pagoda” on the western side of the shrine known as “Utse Nyingma.”

In the Female Wood Ox Year, Chogyal Phagpa, then aged thirty one, returned to Sakya. There he built a stupa known as Tashi Gomang (A Multitude of Auspicious Doors), encrusted with many precious gems and containing the deities of Vajradhatu. The stupa was placed inside the Golden Pagoda Shrine. In addition, he restored the stupas of the previous founders of the Sakya Order, placed canopies atop each, and a golden roof above. He also built an immense gold-plated, copper Dharma wheel. Inside the monastery, Chogyal Phagpa sponsored the writing in pure gold ink of over two hundred volumes of the Buddha’s teachings, including the sutras, tantras, and Prajnaparamita. He also turned the wheel of Dharma on many occasions before large assemblies who he brought to spiritual maturity and liberation.

Although Chogyal Phagpa had completed his education and was a Lord of Dharma, he had no conceit. In order to strengthen his devotion to Dharma, he continued to rely on a variety of spiritual teachers. From some of them, Chogyal Phagpa learned Theravada teachings, from others, Mahayana teachings, and from yet others, Vajrayana. In short, he learned nearly all the Dharma which existed in Tibet at the time, including the five major Buddhist sciences, the Tripitaka, the four classes of tantra, and all the treatises related to sutra and tantra. He also received the empowerments, blessings, instructions, and pith instructions, including their supplements. In this way, he worked with great diligence and dedicated all that he had for the growth of the Buddhist doctrine and the benefit of all sentient beings.

In the Female Fire Rabbit year, at the age of thirty three, Chogyal Phagpa again received an invitation from Kublai Khan to return to China . At the age of thirty three, Chogyal Phagpa set out for China with a large entourage.

On the way to China , Chogyal Phagpa gave countless empowerments and instructions to many fortunate disciples, placing them in the state of maturity and liberation. He was like the sun surrounded by brilliant light rays, or like the moon surrounded by countless stars.

When Chogyal Phagpa arrived in China , the was honored by a ceremony which was attended by the Emperor’s eldest son, his wife, and many ministers amidst a large gathering. Chogyal Phagpa was seated upon an Indian elephant adorned with jewels. To his

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right and left were many victory banners, countless musicians playing instruments, and lavish offerings. Chogyal Phagpa gave countless vast and profound Dharma teachings through which the doctrine of Buddhism arose in China like the sun in the morning sky.

The following year, the leader of the Sakya region, Shakya Zangpo, laid the foundation of the Lhakang Chenmo. He and another leader, Kunga Zangpo, were able to encourage the thirteen categories of ten thousand families to assist in completing the project. In addition, they built the Rinchen Gang Labrang, the Lhakang Labrang, and the Duchod Labrang.

In the Male Iron Horse Year, when Chgyal Pagpa was thirty six, the Emperor of China requested empowerment. When he received the empowerment, he offered Chogyal Phagpa a six-pointed crystal seal known as the Sheldam Lingdrukma, similar to that owned by the King of Menyak. He also bestowed upon Chogyal Phagpa a decree of special recognition, saying, “You are the only son of the gods on earth and under heaven, an emanation of the Buddha, creator of the nation’s script, national peacemaker, great pandita who is most learned in the five types of knowledge, Imperial Preceptor, Chogyal Phagpa Tishri.

Along with this decree he made immense offerings of precious things and materials including one thousand large measures of silver and fifty-nine thousand bolts of silk and other fabrics. Whenever the Emperor met Chogyal Phagpa, he offered him a special katag and a large measure of silver. The Emperor’s combined offerings during Chogyal Phagpa’s first and second visits to China yielded one hundred measures of gold, over one thousand measures of silver, over fifty thousand bolts of silk, and many other items. In turn, Chogyal Phagpa placed the entire Mongolian population on the Mahayana path and spread the Buddha’s doctrine like the sun throughout all of China .

Chogyal Phagpa made preparations to return to Tibet , telling the Emperor that he would soon return to China . However as Chogyal Phagpa was setting off, the Emperor had a vision that his teacher would not long remain in this world. As a result, both the teacher and the emperor suffered greatly at their parting. For this reason, Chogyal Phagpa’s progress in leaving China was slow, extending to weeks, months, and years.

Arriving in the foothills of Mount Pomralha near the Yellow River , the Emperor and Chogyal Phagpa took final leave of one another. Just before parting they stayed together for a time like the sun and the moon, surrounded by the Emperor’s retinue of four divisions of the army and over one hundred thousand civilian followers. The Emperor made immeasurable offerings, gave a splendid farewell reception, and accorded Chogyal Phagpa the highest possible veneration.

At that time, many auspicious signs appeared on the earth and in the heavens. A white cloud shaped like an elephant’s trunk extended toward the earth from the south east. Upon this cloud clearly appeared Mahasiddha Virupa, the Master Sachen Kunga Nyingpo, and many other Indian and Tibetan lineage lamas, surrounded by Buddhas and Bodhisattvas. These signs were clearly perceived even by ordinary beings. It is also said that many other auspicious signs appeared that Bodhisattvas were performing benefit for beings in other realms of existence.

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Through the blessings of the holy body,voice, and mind of the Master Chogyal Phagpa, whose real name is Lodro Gyaltsen Palzangpo, most of the subjects of the Mongolian emperor had the seeds of white deeds planted in their minds. They attained higher rebirth through pure aspirations, and solidly trusted the Dharma in three ways through which they were placed on the path of liberation, and guided toward the unsurpassable state.

In the Year of the Rabbit, at the age of forty-one, Chogyal Phagpa arrived at his seat, the Sakya Monastery, with a large retinue. Many learned masters of U and Tsang joined him, along with the leaders of nearby regions who wished to receive teachings and advice. Because Chogyal Phagpa’s renown had spread as far as India, Kashmir, and other lands, panditas from these countries also began coming to Sakya to receive his teachings because he had received virtually all of the major and minor teachings of sutra and tantra, which had come to Tibet from India. Without withholding anything, he gave countless vast and profound Dharma teachings according to beings’ needs, and he also helped many sentient beings with vast material gifts. In this way he worked day and night at the Sakya monastery to benefit everyone.

In mid-Spring of the Female Fire Ox Year, the Lord of Dharma, Chogyal Phagpa, turned the wheel of Dharma at Tsang Chumig Ringmo. One of the Emperor’s sons sponsored this teaching. During the teachings, Chogyal Phagpa honored over seventy thousand monks by giving each of them generous food offerings, a gold coin, and one bolt of woolen cloth for their Dharma robes. Besides the monks and nuns, many thousands of highly learned Dharma masters were also present. Counting ordinary beings, the crowd exceeded one hundred thousand people.

Chogyal Phagpa bestowed an extensive turning of the vast and profound wheel of Dharma for over fourteen days. On one of the days, he bestowed the Mahayana Bodhisattva Vow, to over one hundred thousand people, planting in their minds the seeds for reaching unsurpassable enlightenment. On that day, he also wrote a Dharma text known as Tentsi (Description of Teachers and Their Doctrine).

A few days after the teachings started, early one morning, a soft rain fell. There then arose a great wind which completely blew away all the dust and dirt. This was followed by a shower of flowers mixed with snow and sleet which cleaned the ground and covered it with flowers. Everyone became aware of a pervasive scent of perfume such as they had never smelled before.

When the crowd gathered in the morning, all saw that the sun was encircled by five layers of rainbows and that the sky was filled with celestial offerings. Eleven great masters possessing pure perception, and twelve ching sang also possessing pure perception saw Buddhas and Bodhisattvas emanating light rays inside the circular rainbows. The miraculous vision filled the whole of space.

Simultaneously on the roof of the shrine hall, vast material offerings were arranged, a silk carpet was laid out, woven with Chogyal Phagpa’s hand, foot, and head prints. Chogyal Phagpa stood upon this carpet and made offerings to the Buddhas and Bodhisattvas as vast

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as those made by Samantabhadra, reciting the Petition to the Buddhas of the Ten Directions.

Then in front of them appeared the eighty vidyadharas such as Nagarjuna, surrounded by the Mahasiddha Virupa on his right, and the Mahasiddha Padmavajra on his left, along with countless other vidyadharas, viras and dakinis completely filling space. The vidyadharas placed their hands on Chogyal Phagpa’s head, gave him Dharma instructions and prophecies about the future, commended him for his holy activities, and recited verses of auspiciousness.

Many auspicious signs, such as rainbows and showers of flowers had occurred on each day of the teachings. On the fourteenth day, when the turning of the wheel of Dharma was completely accomplished. Chogyal Phagpa stood before the gathering and gave a detailed explanation of dedication of merit. Beginning early that morning, many particularly auspicious signs appeared.

The chief scholar of the Narthang region, Chomden Rigdrel, had not bestirred himself to attend Chogyal Phagpa’s teachings because he felt very superior. However, he did read some of Chogyal Phagpa’s biography. On the fourteenth day of Chogyal Phagpa’s teachings he thought to himself, “If I don’t give some thought to Chogyal Phagpa’s activities, I will be guilty of ignorance because his spiritual power has greatly influenced both ordinary beings and learned masters. I should go and see for myself what manner of being he is and what he is doing.” With that in mind he changed clothes and started out for the teaching.

On the way, on a pass southwest of Narthang, he passed a place with creeks and a cave from which voices emanated. Looking into the cave, he beheld sixteen elderly monks wearing tattered Dharma robes. Seeing this he thought, “This great being, Chogyal Phagpa, is unlike other masters. Even these senior monks who are near the end of their lives and find it difficult to travel, nonetheless are determined to attend Chogyal Phagpa’s teachings.”

Reaching Chumig, he found Chogyal Phagpa seated upon the Dharma throne amidst an ocean-like assembly of monks and lay men and women. He perceived that his body was adorned with the major and minor marks of perfection; his voice proclaimed the vast and profound Dharma with the combination of unborn sound and emptiness; and his mind rested in the multiple samadhi of bliss and emptiness. From that moment, Chomden Rigdrel’s mind was completely overwhelmed and he could think of nothing but Chogyal Phagpa’s power.

When the teaching ended, Chogyal Phagpa explained the dedication of merit and ascended to the roof of the hall while the rest of the gathering remained in their places. Chomden Rigdrel himself smelled a delightful scent such as he had never experienced before. He went to Chogyal Phagpa’s personal quarters beneath the golden monastery pagoda and examined the inside and outside of Chogyal Phagpa’s shrine hall. Inside, near the top, were sixteen dharma thrones upon each of which five cushions were stacked. Extensive material offerings were also placed before them. Immediately, Chomden Rigdrel recalled the sixteen elderly monks he had seen on his way to the teachings and he thought, “Until now I have

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been ruled by my own conceit. In fact, this great master is not an ordinary being.” Feeling deep regret at not having attended the teachings, he thought, “I should erase all doubt about this great Lama from my mind.” At that moment the scent of perfume intensified and he beheld the Sixteen Arhats upon the sixteen thrones, with Chogyal Phagpa reciting the Seven-fold Prayer and making offerings to them.

Feeling yet deeper chagrin, Chomden Rigdrel performed countless prostrations and confessed his fault. From that moment on, his mind became completely serene and devoid of pride. Ultimately, he became deeply devoted to Chogyal Phagpa and composed an elegant praise to him known as Tsangpa Drukdra (The Sound of Brahma’s Thunderbolt). Later in his life he was venerated by the Mongolian Emperor as a great scholar and received great offerings which were brought to Narthang by the Emperor’s messengers.

In this way Chogyal Phagpa performed miracles inconceivable to ordinary beings. He also sponsored the writing of 115 volumes of scriptures in gold ink which he placed in the Do Kham Gang shrine, and fourteen volumes of sutras, also in gold ink, which he gave to Tagthog Zhemocher. At the Sakya Monastery he built a stupa for Sakya Pandita’s holy relics which was constructed like Tashi Gomang and made of gold. He placed the stupa inside a shrine hall and erected a golden pagoda atop it. These and many other holy activities he performed for the benefit of the doctrine. In short, though he daily received limitless material offerings from every direction, he kept nothing for himself, not even a portion the value of a sesame seed. Everything given him was either offered to the Triple Gem or distributed to the poor.

As a result, Chogyal Phagpa became one of the best endowed teachers in the history of Buddhism. During his lifetime he was offered six sets of the Kangyur, and he himself sponsored over 2,157 volumes of texts written in gold ink. The Mongolian Emperor twice offered him over one thousand large measures of silver, as well as gold and countless other offerings. All of these Chogyal Phagpa dedicated for the benefit of the doctrine and sentient beings.

Chogyal Phagpa also benefited beings by preserving pure moral conduct, and served as abbot for 1,425 ordination ceremonies for monks and nuns. One of his chief disciples, Chokye Gompo, served as abbot for 947 fully-ordained and novice monks in one year alone. Through this master, his disciples and lineage, the ordination of monks and nuns spread throughout China , Mongolia , and Tibet .

Outwardly, through the samadhi precepts, Chogyal Phagpa appeared as a scholar, performing learned activities such as teaching, debating, and composing. Inwardly, his mind never wavered from single-pointed concentration. As a result, he directly perceived a multitude of tutelary deities and experienced unbroken luminosity in his holy mind. These and other qualities are beyond description in ordinary terms.

Through these and many other stories, Chogyal Phagpa’s powers of clairvoyance were widely broadcast. Because he was such a holy person who possessed unimpeded clairvoyance and a multitude of good qualities, he was able to perform vast activities for the Buddha’s doctrine without hindrance. By composing texts, teaching, and countless other

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activities, Chogyal Phagpa approximated the accomplishments of Indian teachers of old like Nagarjuna. His original compositions were easy to understand and elegant in style, and their meaning was profound and in accordance with the sutras and tantras. He produced a multitude of root texts, commentaries on sutra and tantra, letters responding to questions, advice for countless beings, and praise and supplication prayers to the lamas and deities. [The names of his original compositions are so numerous that they are not translated into English here. Those wishing this information may consult the Sakya Dungrab Chenmo by Ngawang Kunga Sodnam.]

No matter what Chogyal Phagpa composed, it was pleasing to hear, easy to understand, meaningful and readily recollected by whoever heard it. His writings have remained popular to this day. In this way Chogyal Phagpa spread the precious doctrine of the Sugata in every direction like the rays of the sun. By teaching, composing, and engaging in debate, he produced innumerable disciples. If one tried to count all of his disciples in China and Tibet , it would be impossible.

In short, during his lifetime and that of his chief disciple, the Buddha’s doctrine spread in a way which can be compared to its dissemination in India at the time of the Buddha himself.

Through his clairvoyance, Chogyal Phagpa placed countless beings on the stage of maturation and liberation according to their ability. But the moment came when he perceived that since in other lives he would perform vast benefit for sentient beings, it was time to leave this life. Calling Dharmapala Rakshita to his side, he said, “Through the holy biographies of the great Sakyapa lamas we know that they performed great benefit for the Buddha’s doctrine and sentient beings. For myself, I acted according to my ability to benefit beings as widely as possible. Now is the time for you to take this responsibility, be alerted.”

In his youth, Chogyal Phagpa had a dream one night in which he was holding a bamboo cane with eighty knots, the forty-sixth knot being crooked. When he related the dream to Sakya Pandita, the latter said it symbolized his life span. However, since the forty sixth knot was crooked, this indicated that obstacles would arise when he reached that age and that he would have to take precautions at that time. Thus, Sakya Pandita prophesied Chogyal Phagpa’s life span.

Sakya Pandita also prophesied that when Chogyal Phagpa approached the time of entering into parinirvana, many celestial beings with clairvoyant minds, would enter into a state of mourning and depression. Many birds chirped discordantly and their feathers faded. Even the sun was not as bright as usual, ordinary humans felt unrest and indecision, and crops that year were poor.

However, in his pure vision, Chogyal Phagpa saw that he was being venerated and given offerings by countless Bodhisattvas in Sukhavati, the realm of the the Buddha Amitabha, and many other Buddhafields.

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On the night of the third day of the tenth month in the Year of the Dragon, Chogyal Phagpa dreamt that he had reached Glorious Mountain in India where Master Nagarjuna was seated in front of an enormous Bodhi tree, and that he was listening to six different collections of Madhyamika teachings and many other dharmas. At the same time, many goddesses, most notably the Queen of Dharanyi Mahamaya (Great Peacock), clearly appeared in space and made countless offerings. These and many other auspicious signs appeared to him both day and night.

At that point, Chogyal Phagpa commenced the annual anniversary offering to Sakya Pandita and continued to make great offerings throughout that month. His attendants asked why it was being held a month early that year, and he replied that “Although we generally start in the eleventh month, I made a commitment to perform it for a whole month every year, and I fear I might not be able to complete the ceremony if I were to begin making mandala offerings next month.” Thus Chogyal Phagpa presided over the offering ceremonies each day throughout the tenth month, continiuing until the eighteenth of the eleventh month.

On the nineteenth, twentieth, and twenty-first of the eleventh month, he remained in his room. Early in the morning of the twenty-second he asked his attendants to arrange elaborate offerings. When they had done so, amid many auspicious signs, he took his vajra and bell into his hands and demonstrated passing into parinirvana. A rain of flowers fell, light rays pervaded the area, and celestial music was heard.

Thus Chogyal Phagpa entered mahaparinirvana at the age of 46 in the Male Iron Dragon Year, in order to dispel the wrong views of those who cling to permanence, to demonstrate diligence to those who are lazy, and to benefit beings in other realms. At that time the earth trembled in six different ways in the Sakya region and delicious scents never smelled before pervaded space. Many other celestial offerings appeared.

During his lifetime Chogyal Phagpa engaged in many activities such as preaching the Dharma, building great monasteries, and accepting both spiritual and political responsibility for the Tibetan people while traveling between China and Tibet . In this way he worked diligently for the benefit of the Buddha’s doctrine and for sentient beings.

During the cremation ceremony, one of Chogyal Phagpa’s chief disciples, Dragpa Zhonnu, who is also said to be an emanation of Blue Manjushri, approached the site and strongly supplicated the guru with loud lamentations, beating his head against the stupa. While this was happening, a piece of charcoal flew out of the stupa. In it Dragpa Zhonnu discovered a relic of Chogyal Phagpa’s thumb, its surface bearing clear outlines of the Five Dhyani Buddhas as finely traced as though executed by an artist. Again, Dragpa Zhonnu supplicated the guru, placing the relics on his own head. After this, the designs on the relic became yet clearer so that even the faces and hands of the Buddhas could be discerned. Later, he placed this relic inside an image of the Buddha and kept it in a shrine in Shangdud Monastery.

Abbreviated from a text in Sakya Dungrab Chenmo by Sakyapa Ngawang Kunga Sodnam. Translated by Venerable Lama Kalsang Gyaltsen and Victoria Huckenpahler.

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The Life of Mahasiddha VirupaBy Lama Choedak Yuthok, Sakya Losal Choe Dzong, Canberra,

Australia.

Virupa was born a crown prince, the son of King Suvarnacakra (gser-gyi 'khor-lo) of the city off Vesasa in eastern India. The court astrologers predicted at his birth that he would develop tremendous spiritual powers and would illuminate the teachings. He was given the name Rupyacakra (dngul-gyi 'khor-lo). As a young child, he entered the famous monastery of Somapura in North Bengal where he received novice ordination from the abbot Vinitadeva and the Acharya Jayakirti. He mastered all the five major sciences and became a great scholar of both Buddhist and non-Buddhist doctrines. It was here that he built a stone temple in which he installed holy images of the Buddha. He established a tradition of making regular offerings to cleanse the misdeeds of his deceased parents. When the temple was complete, he offered a big celebratory feast to the whole monastic community and dedicated the merits.

Having concluded his studies there, he left for Nalanda where the Dharma was firmly established. There he received Bhikhu ordination from the abbot Dharmamitra also known as Jayadeva of Nalanda University. He was give the name Shri Dharmapala. He continued his study under the tutorship of his abbot who was very pleased with him and gave him many private teachings on Vajrayana practices in general and on Chakrasamvara Tantra in particular. The abbot left instructions in his will that Shri Dharmapala should be appointed his successor, and asked the monastic officials to show equal respect and honour to his successor as they had Dharmapala was accordingly appointed abbot of Nalanda. He supervised his predecessor's grand funeral ceremony and arranged to have the entire remains of the abbot transformed into relics which he carefully distributed amongst the various kings, patrons and monks.

Dharmapala practised Chakrasamvara diligently every night according to the secret instructions he had received from his abbot. His days were devoted to teaching and composition. Although he gave teachings on both Theravadin and Mahayana texts, he devoted most of his own time and energy to the esoteric practices of Vajrayana. He continued to practice Chakrasamvara wholeheartedly year after year. However, at the age of seventy despite so many years of faithful practice, Dharmapala was yet to experience any signs of spiritual attainment. He also had to contend with all his old diseases which plagued his body and his mind. He was saddened and frightened by the constant harm caused by Yakshas and evil-spirits. To add to his general state of discouragement and frustration, he had been having the most frightful nightmares. In one of these dreams he saw huge a fire burning at the lower end of a vallery and a flood rising from the upper end.

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He saw hail-storms, glaciers, icicles and icebergs failing from the sky. He saw his Guru, Yidam and spiritual friends hanging upside down, or with their faces torn apart, noses cut-off, eyes gouged out and dripping with blood.

Not surprisingly, Dharmapala interpreted these dreams as bad omens. He concluded that he must lack the karmic connection to atain realization through the path of Vajrayana in that lifetime. He decided to give up his Vajrayana practices completely. Accordingly, on the night of the 22nd day of the four lunar month he relinquished his practice of Deity Yoga, and threw his prayer beads into the latrine.

These dreams were actually indications that Dharmapala was about to achieve a major spiritual realization through his Tantric practices. But he had no way of knowing this at the time, so he completely misread the signs. He was unaware that he had already perfected the Path of Accumulation, the Path of Preparation and was about to attain the Path of Seeing. At that time his vital energy and his mind had merged in the ksa and ma syllables below the Navel Cakra. This had caused the symbolism which appeared so terrifying in his dreams. He failed to recognise the signs of what was happening to him because his abbot had died before imparting the complete pith instructions. These would have explained the drastic changes occuring in the subtle energy flows within his psychic body and clarified the dream experience.

Shri Dharmapala decided that from then on he would devote his entire time to teaching, writing and other duties for the Sangha (monastic community) instead of spending many hours a day on Deity Yoga meditation practice. However, on that very night he dreamed that the Goddess Nairatmya appeared before him in the form of a beautiful blue woman wearing heavenly silk garments, and spoke to him thus:

"O noble son, it is not good that you should behave in this manner when you are about to attain the Siddhi. Although all the Buddhas have non-discriminatory compassion, I am the deity with whom you have strong Karmic affinity and I shall bless you to quickly attain Siddhi. Go and retrieve your prayer beads, wash them with scented water, confess your misdeeds and resume your practice properly."

Then she disappeared. Dharmapala awoke feeling a mixture of regret and joy. He followed her instructions, resuming his practice early that morning. Subsequently the Mandala of the Nirmanakaya aspect of the Fifteen Goddess of Nairatmya appeared before him and gave him the four complete initiations. He thereupon attained the Path of Seeing of the First Bhumi. He now realised the true significance of his dreams. The rough dreams and visions of Yaksas were the interdependent manifestations of his mind and vital energies merging into the ksa and ma syllables below the navel Cakra. This was caused by the untying the vein knots which brought about the First Merging of Elements and signs of the vital energies of Candali heat. The unconventional experiences which appeared to his conceptual mind resulted from the re-adaptation process between the veins and the mind. As a sign of the intermediate Merging of Elements the Candali fire blazes upward and causes the Bodhicitta nectar to flow upward. Such an interdependent manifestation of internal events would be experienced conceptually by the Yogi as a blazing fire from the bottom of the valley and a flood coming from the upper part of the valley. The forceful circulation of

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subtle droplets in many minor veins was reflected in the dreams about hail-storms, and the icebergs falling from the sky. The Third and Final Merging of the Elements revealed the bare face of flawless transcendental wisdom. This has the effect of dissolving all attachment to ordinary appearances. These interdependent manifestations were reflected in his dreams as the torn faces of his Guru and Yidams. He came to realise that all those signs had been direct meditative experiences related to the three sequential mergings of the subtle elements within his body.

Through the timely appearance and guidance of Vajranairatmya, Shri Dharmapala had finally attained realization. From then on, he reached a higher Bhumi each day until in the early morning of the 29th of the same month he attained the Sixth Bhumi. He was now a great Bodhisattva dwelling on the Sixth Bhumi. His receipt of the four complete initiations confirmed that the continuous flow of the empowerment had not ceased. The attainment of the six Bhumis was confirmation that the lineage of the blessings was unbroken. His failure to recognise previous signs of attainment and his misinterpretation of these signs as bad omens confirmed that he had not received certain pith instructions. This enabled him to realise that the order of the instructions was not wrong. In consequence, Dharmapala's devotion to the teachings was restored and redoubled. He became confident that he would definitely attain the realization of a Fully Enlightened One, as did the Buddha. In this way he was blessed with the Four Whispered Lineages, which came to be known as the 'Instruction of the Four Whispered Lineages'.

Out of gratitude to his Guru and Yidams, Shri Dharmapala asked his companions to prepare Ganachakra feast offerings. Meat and wine were included amongst the requisite offerings substances. The other monks became apprehensive when they saw the meat and alcohol being taken into their abbot's quarters. Some of them eavesdropped at his door at night. Depending on the level of purity or impurity of their respective minds, they each saw different things going on in his own room. Some saw the abbot surrounded by fifteen women, others saw only eight. Some saw him surrounded by fifteen lamps, while others could see only eight of them. These nocturnal sightings aroused considerable suspicion within the monastic community. However, the monks dared not speak out for he was their abbot, and his reputation in the wider world was not just untarnished, it was brilliant, like the sun.

In the meantime, Shri Dharmapala had already decided that, in order to avoid any possibility of disparagement to the doctrine which might arise from misunderstandings about his behaviour, he should without delay confess his wickedness. Accordingly he left his room and went before the Buddha image. Removing his Dharma robes and setting down his begging bowl, he declared, "Ame Virupa" which means "I am wicked." Next he went off and adorned his head with flowers and leaves which he took from florists. He snatched radishes from vegetable shops, stuffing some into his mouth and others beneath his armpits. He began frequenting wine bars and brothels. His behaviour caused a scandal and it was not long before the monastic gong was beaten, signaling his dismissal from the monastery for violation of the monastic code of conduct, Virupa responded by singing joyously.

In order to benefit the Buddhadharma and also to rekindle the faith of those who had lost their faith in him, he had admitted his wickedness. After his dismissal he adopted the name

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"Virupa". He became very famous under this new name and his ordination name "Dharmapala" was virtually forgotten. Hence very few scholars and historians, apart from the Lamdre historians of the Sakyapa tradition, realise that it was the famous abbot Dharmapala who later became Virupa.

Virupa set off Varanasi. When he reached the river Ganges, he spoke the following words:

"I am wicked, so let me pass without touching you, as you are believed to be pure. I do not want to pollute you."

Even as he spoke the waters of the Ganges parted and there appeared before him a dry white path. He walked along the path singing joyously. Some monks had followed him as far as the river. When they saw this amazing feat, they realised that Virupa had already attained the siddhis. They begged their dismissed abbot for forgiveness and requested that he return to the monastery. Virupa forgave them but declined to return.

He wandered through the forests of Varanasi for a long time. Some sources say this went on for six years, other say six months. Because of his nakedness, his complexion turned bluish and he became frightful to behold. Peasants who saw him reported his presence to the king. Some thought he was a Hindu Yogi, while others suspected he was a Buddhist Yogi. The king of Varanasi, Govindachandala was a staunch devotee and patron of Hindu Yogis. He wanted to offer comfort to the wanderer should he prove to be a Hindu, but feared the man might bring harm to his citizens if he turned out to be a Buddhist. Accordingly, he ordered his ministers to investigate the Yogi. However, the ministers could find no clue to his identity. The king then ordered that this mysterious Yogi be brought to the palace so that he could examine him personally. On the way, Virupa indiscriminately devoured many worms, pigeons and butterflies which he then vomited up and resurrected. The king's men labeled him 'wicked'. He told them that he had no idea how he should behave since they labeled him 'wicked' whether he devoured worms or resurrected them. Virupa was finally brought before the king. The king asked him many questions, but Virupa answered not a single word. Then the king said:

"Since this Yogi has neither any of the qualities of Vishnu nor any noticeable signs of a Hindu Yogi, chain up his limbs and throw him into the river. He must be a Buddhist Yogi."

The ministers had Virupa thrown into the river exactly as the king had commanded. However, before the ministers returned, the magical Virupa had already reappeared and was standing before the king. This process was repeated many times until finally the king became convinced that the Yogi knew a magical spell to control the water element. The king then ordered all the butchers of the city to stab the Yogi. But their knives and axes became blunt as if they had been striking rock and failed to inflict even the slightest injury. Next the king's men dug a deep ditch. They buried Virupa and poured molten iron and bronze over his body. Then they dumped soil on top and let many elephants trample over it. Even after all this, he appeared before the king unharmed. At this point, the king developed great faith in Virupa's spiritual power and confessed his misdeeds. Subsequently Virupa converted all the citizens of Varanasi to the Vajrayana path.

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After that he left for the south to subdue Bhimesara. On his way he asked a boatman to ferry him across the Ganges. The man declined to do so unless he would pay a fee. Virupa told the boatman that he would offer him whatever would make him happy. He asked the boatman, "Do you want this river to be large or small?" "Sometimes I like this river large, at other times I like it small," the boatman replied. Promising to give him the river itself as payment, Virupa reversed the flow of Ganges by pointing at it with a threatening gesture. The river almost deluged nearby houses and lands. The inhabitants became alarmed that their property would be destroyed. Knowing that this was due to the power of the Yogi, King Calabhadra and the villagers requested Virupa to return the water to its normal channel. They offered him all kinds of inducements, including gold, silver, cattle, grain and flowers. In response, Virupa burst into song. With a snap of fingers he restored the river to its normal channel. He gave all the offerings he received to the boatman. The man refused the gifts. Instead, he touched Virupa's feet and asked to be accepted as a disciple. The boatman, who later became known as Dombi Heruka, is said to have been a fortunate disciple with ripen Karma suited to liberation by way of the 'sudden path'. Virupa accepted the boatman as his pupil and the two set of for the south, leaving the villagers to collect the abandoned offerings.

The pair reached Daksinipata near Bhimesara and entered the house of a wine-seller named Kamarupasiddhi. They asked for some wine and the wine-seller responded by asking whether they could pay for it. Virupa replied, "Serve me until I am satisfied, then I will pay whatever you want." The wine seller, who was highly skeptical, asked, "But when will you pay?" Virupa drew a line on the floor with his dagger and said, "I will settle the bill when the shadow of this house reaches this line." The wineseller served the two men but Virupa used magical powers to restrain the 'day star' from moving along its usual course. He demanded more and more wine and drank until the tavern was dry. Much time passed but the shadow of the house got no closer to the line. The tavern-keeper was obliged to import wine from the taverns of eighteen great cities to fulfill her part of the bargain.

Although to the amazement of all the tavern-keepers, Virupa drank more than five hundred elephant loads of wine, there was no indication that his thirst was quenched. In the meantime, the town of Daksinipata was plagued with continual daylight and everyone lost track of time. All the inhabitants were exhausted, crops withered in the fields, lakes and rivers began to shrink and no one had any idea of the order in which events had occurred. Unaware of Virupa's magical powers, the king ordered his ministers to investigate what was stopping the sun. When he found out that all this was due to the power of the Yogi, the king requested Virupa to let the sun resume its course. Finally Virupa assented, on condition that the king adree to settle his bill. Then he released the sun. By then it was mid-night of the third day after he had stopped the sun.

Virupa became known as one who had not only parted the waters of the Ganges on two occassions but had also halted the sun in its course for three days. His fame spread far and wide. Meanwhile he continued his journey to subdue Bhimesara in the south and to find Krishnacarin, a future disciple who it is said was a suitable candidate for the 'gradual path'. Bhimesara was ruled by a Hindu king named Narapati who was a devotee of five hundred Yogis with plaited hair. They worshipped at a massive Shivalinga and at an image of Mahadeva which had been installed by a previous king named Bhayasena. They sacrificed

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ten of thousands of buffaloes and goats every year. Virupa arrived among them and wrote many eulogies to the Shivalinga in Sanskrit. The king was greatly impressed with his scholarship. He asked him to become the leader of the five hundred Yogis, an offer which Virupa found difficult to refuse.

During the regular worshipping ceremonies the Yogis bowed down to the image of Mahadeva and made flower offerings. While this was going on, Virupa would pull out a volume of the Prajnaparamita text which he kept tucked in his hair, and pay homage to it. He never bowed to the image of Mahadeva. The Yogis became suspicious and reported this behaviour to the king. Instead of paying heed to their allegations, the king accused the Yogis of jealousy. "He is such a great scholar and master of the Vedas. It is impossible that such a man does not pay homage to Mahadeva, the king of the gods. You must be jealous of him," the king replied. However the Yogis kept on reporting Virupa's behaviour until at last the king decided he must observe the truth himself by attending one of these ceremonies personally. When he did, Virupa paid his homage to the Prajnaparamita text as usual. The king was amazed. He addressed Virupa, saying, "Why are you not bowing down to the image of Mahadeva?" "Why should I?" replied Virupa. "He cannot bear my homage." The king then said, "There is no one more powerful than he in the whole desire realm. Why do you say he cannot bear your homage? You must show your respect." "Since I have no choice but to do what the sinful king demands of me, you must forgive me," Virupa said to the image. As soon as he placed his hands together to pay homage and said, "Namo Buddhaya" (I pay homage to the Buddha), one third of the gigantic image cracked to pieces. When he said, "Namo Dharmaya" (I pay homage to the Dharma), two thirds of the image cracked and when he said, "Namo Sanghaya" (I pay homage to the Sangha), the entire figure crumbled into pieces and fell to the ground.

The king was shocked. With a mixture of fear and faith, he requested Virupa to restore the statue. Thereupon Virupa instantly restored it and placed upon a black stone image of the Great Compassionate One, Avalokiteshvara. He then said to the king, "The statue will remain intact so long as no one removes the image of Mahakarunika. Should anyone remove this, this statue will instantly crumble to bits." Then he left. Amongst the five hundred Yogis was one who was dissatisfied with the behaviour of Tirthikas (heretics). Having witnessed Virupa's wondrous qualities he developed deep devotion to him and became his disciple. This was Krishnacharin of the East who, although never previously a follower of the Buddhadharma, now decided to enter the path.

Virupa and his two disciples, Dombi Heruka and Krishnacharin, wandered further into the south to a district ruled by devout Brahmins. They reached a place where there was a huge image of Shiva, which stood one hundred and twenty feet high. It had been built by King Jomgi. It was known as 'Tambrapratima'. It had three faces, six hands and was made of bronze. This shrine attracted hundreds of devotees who sacrificed thousands of animals in order to offer meat and blood. As the trio pushed their way into the crowded gathering at the worshipping ceremony, someone was heard to say, "There is no room for you inside. Wait outside and we will give you your share of the feast." Ignoring this, Virupa entered forcibly and commanded, "If there is no room, it is you who should get out of this place." So saying, he kicked the statue. The figure followed him, taking seven wobbly steps outside the shrine before crashing down on its face. The terrible devotees then requested Virupa not

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to take the image away but to leave it behind. Virupa threatened to remove it unless they gave up animal sacrifices. He said that he would leave it behind on condition that they agree to make only vegetarian offerings in future, and vow never to sacrifice any more animals. The devotees agreed, and vowed as Virupa had commanded.

In this way, all who had heard the name of Virupa placed a Buddhist image on top of their Hindu images, for fear that Virupa might come and destroy them. The very name of Virupa, Baleshvara, the Lord of Power or Yogeshvara, the Lord of Yogis, brought great benefit to limitless living beings. When Virupa saw an image of Goddess Tara placed on top of a Hindu image, he circumambulated the image which turned her face towards him as he walked. This became known as the 'Turning Face [Image of] of Tara'.

Subjugation of the Goddess Chandika

Virupa and his companions continued traveling south. They arrived at a place where there was a self-arisen image of Goddess Chandika, named Sahajadevi which was worshipped by many Hindu Yoginis. This shrine had a Trishula (a three pointed ritual knife) which of its own accord without any human intervention would pierce through the neck of pilgrims killing them as soon as they entered the shrine. The Yoginis would then make offerings of flesh and blood to the image. Virupa knew about this and had come purposely to subdue it. He instructed his two companions to remain outside and perform special breathing meditation. The Yoginis were delighted to see Virupa and asked him to bring his two companions inside with him. Virupa said that they could invite in themselves, if they wished. The Yoginis went and asked the pair to enter. But neither of them replied. The Yoginis felt the stomachs of the two meditating disciples. Excrement emerged from wherever they touched. The Yoginis concluded that the two were already dead and rotten, so left them undisturbed. Virupa had seen the Trishula knives ready for slaughter and moved very fast as he entered the shrine. He clapped his hands and the knives were instantly pulverised. Immediately the image started jumping towards onto its shoulders. All the Yoginis began vomiting blood and fainting as they saw this unexpected tragedy befall their god. "Aren't you Buddhists meant to be kind and compassionate to other living beings? Please do not do this to us," said the Yoginis when they recovered. "It is due to compassion that I am doing this," replied Virupa.

He placed a small votive stupa on top of the image and admitted all the Yoginis to the practice of Buddhadharma. At this time, the boatman Dombi Heruka, who had been with Virupa since the second parting of the Ganges was blessed to attain the realization of a Bodhisattva at the level of the Sixth Bhumi. Virupa then sent him to Rada province in eastern India to subdue an evil Hindu king named Dehara, who had a palace named Kangkana. Mounted on a pregnant tiger and brandishing a deadly snake bridle and whip, Mahasiddha Dombi Heruka subdued the king and his subjects. They were all admitted into the path of Vajrayana.

Meanwhile, Viruapa and Krishnacharin traveled to Devikota in south eastern India where an Upasaka named 'Iron-legged', sometimes also identified as the teacher of Acharya Maitreyagupta, had an image of Khasarpani which he had imported from the Potala realm. Virupa paid homage to Khasarpani and made an offering of all the activities in which he

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had been involved from the time of his ordination up to the defeat of Sahajadevi. The Great Compassionate One said:

"O! Noble son! You have the magical power to pulverise even Mount Sumeru. Nevertheless there are varieties of sentient beings whose karmic propensities are inconceivable, so you should cultivate great compassion to the Tirthikas instead of frightening them."

Virupa replied, saying, "There is a place called Sovanatha in the west where thousands of animals are sacrificed every year. I must first of all go there to subdue it. After that I shall do as the Great Compassionate One has order." The Great Compassionate One advised Virupa to subdue them without force using skillful means. As Virupa and Krishnacharin journeyed towards the west to subdue Sovanatha, the god had discovered Virupa's intention by means of his contaminated clairvoyance. Sovanatha disguised himself as a pure Brahmin and when he met the two travelers on the road, he asked them knowingly, "Where are you two Yogis going?" "We are going to subdue Sovanatha," Virupa replied, also knowingly. "If you are a kind an compassionate Buddhist, why do you have to subdue him?" asked the disguised Sovanatha. "That is the very reason why I need to subdue him," replied Virupa. "He is not there now. He has gone to Purvavideha, the eastern continent," Sovanatha advised. "I will also go there as I must subdue him come what may. Wherever he has gone, whether to one of the four continents or to the realms of the Brahmas, I must go there and subdue him," said Virupa. Hearing this Sovanatha became very afraid and admitted, "I am Sovanatha." He revealed his ordinary manifestation and requested Virupa not to subdue him forcefully. Virupa replied, "In that case you must establish Sangha communities and build Buddhist monasteries. On top of their doors, draw my image and make regular offerings. You can first make rice flour and vegetarian food offerings to the Triple Gem, then to me and finally to yourself if there is any left over. If you abandon the sacrifice of animals and replace that practice with the offerings I have described, I will let you remain there. If you fail to do this, I will reduce everything to dust."

Sovanatha happily vowed to do all of these things. He requested Virupa to remain in the world until the sun and moon ceased to exist and Virupa agreed. In a dream Sovanatha revealed to King Candradeva of Tishala in western India that the king must see to the accomplishment of all the promises he had made to Virupa. If the king should fail to fulfill all of Sovanatha's vows within three months, his kingdom would be conquered. Seeing this in the dream, the frightened king hurriedly arranged to give effect to all the promises. Accordingly, the king built a monastery about a half day's journey from Sovanatha in the region of Gujarat, in beautiful surroundings with luxuriant shrubs, waterfalls and flower-filled meadows. About a hundred monks were settled there. He forbade the slaughter of goats and buffaloes, and made it illegal to kill or harm any animal. With mixed feelings of excitement and curiosity, the king offered a grand reception to Virupa whose power could frighten even Mahadeva.

By this time, Virupa had give the 'Vajra Verses' to his disciple Krishnacharin, who had not yet gained realization equal to that attained by Virupa, and blessed him with this level of realization. He then asked Krishnacharin to fulfill three main tasks:

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1. To subdue an evil Hindu king in eastern India;2. To accept Acharya Damarupa as his disciple and to pass on the whispered lineage knowledge to him; and3. To bring out the five scriptures of 'Vajra Verses' from Uddiyana in the west.

Mysterious Passing Away

There are two versions of Virupa's passing away. Some say he dissolved into a stone image, other says he became a stone image. The image's right hand was in the gesture of holding the sun while the left, in the gesture of granting supreme realization, was holding a container of gold paint capable to transmuting all base metals into gold. The gold paint was said to be the size of a medium sized arura fruit. There are several legends about this stone statue. It is said that:

1. One who approaches the image respectfully, even a small child, can reach high enough to place flower garlands around its neck;2. One who approaches disrespectfully, even the tallest person, cannot reach high enough to place anything on the image;3. In front of the image is a stone skull-cup which never overfills even if one pours hundreds and thousands of jars of wine into it;4. There is a dumb boy believed to be an emanation of Vajrapani in front of the image;5. There is a manifestation of Vajra Varahi in front of the image which appears alternately as a leperess or a dumb girl.

It is said that, at the request of a Brahmin, Virupa (who had transformed into a stone image) gave the stone paint to a Brahmin, who subsequently made a lot of gold. When the local king, heard the news, he tried to rob the Brahmin. The Brahmin hurriedly returned the gold paint stone to the hand of the image and said to the king, "Since it is not mine, I cannot give it to you. I have returned it to the hand of the owner. You can go and get it from his hand if you want it." The statue closed its fist and did not give the stone to the king. The king, frustrated in his greedy endeavour, ordered his men to cut off the hand of the image. However, the man who attempted to do so vomited blood and died immediately. Following this incident the local people became afraid that the stone image might bring them harm. They consequently enshrined the statue in gold which they obtained by pushing wires through the fingers. This became a most sacred shrine where both non-Buddhists and Buddhists would come to worship. It became known as Punyahara, the robber of merits to the non-Buddhists and Shri Balanatha, the glorious master of Power to the Buddhists. The Hindu god Kumara Karttika was bound by oath to maintain the offerings to the sacred image. This shrine of Sovanatha is said to be situated in the Saurastra district of the modern Gujarat state in western India.

The Dating of Virupa

Aryadeva is said to have been a disciple of Nagarjuna in the latter part of Nagarjuna's life. Virupa said to be have been a disciple of Aryadeva. The Chinese Buddhist Canon holds that it was an oral tradition among the Lamas that prior to his expulsion from Nalanda, Virupa wrote a commentary on Aryadeva's "Catusataka". It is also stated in numerous historical

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Lamdre texts that Virupa was a disciple of Asanga. Asanga lived 900 years after the Mahaparinirvana of the Buddha to one hundred and fifty years of age. Shantaraksita, who came in the 8th century, is said to have been a disciple of Virupa.

According to Lamdre sources, Virupa came to the world approximately 1020 years after the Mahaparinirvana, which is about 476 AD. This is 80 to 100 years too early to be accurate since he was in his late seventies when he left Nalanda and met Dombi Heruka. Notwithstanding the difficulty in determining the exact lifespan of Virupa (who made at least three appearances in this world) it is important to attempt to date his first appearance with the relatively limited data available. It is estimated that the meeting between Virupa and Dombi Heruka occurred between 630 and 635 AD soon after Virupa left Nalanda. This suggests that Virupa was born around 565-570 AD. He would have lived until early in the 8th century, as he was also a teacher of Shantaraksita. This was his first appearance. He came for the second time as the Yogi Siropa. In that life, he subdued Nyimacharka, a wild elephant which destroyed trees, villages and cities in central India. According to Taranatha in the work attributed to him entitled the "Seven Instruction Lineages", Virupa's third appearance took place in the bed room of an Iranian king:

'At a later time, in the eastern land of Gora, a king of Iran awoke to find a Yogin beside his bed-head. The Yogin was thrown into the river time after time only to return on each occasion. He was thrown into fire but he did not burn. When he was struck by various weapons, they shattered into pieces instead of hurting him. He was forced to drink six khals of poisons and was guarded by many people a whole day and night. Having witnessed that the Acharya's health and complexion became even more splendid, they knew he had attained the Siddhi, and they asked him who he was. "I am Virupa," he said. There also he gave instructions to some fortunate people, whose mere utterance of oath out of their reverence to him, caused many of them to attain the ordinary siddhis. During his stay of approximately four months in Bhangala, he made himself available to all, personally seeing anyone who wished to approach him. Thereafter (I) do not know where he disappeared to, although it is about this time he went to China. Virupa is reputed to have appeared on earth on three occassions and all three have been discussed.'

The Lamdre sources are not clear about his third appearance. Some say he came specifically to re-subdue Bhimesara in the south, while others believe that he is yet to come. It is said that Acharya Dharmakirti, King Ashoka and Yogisvara Virupa are the three most remarkable beings who propagated the teachings respectively through debate, military power and magical power. As H. E. Chogay Trichen Rinpoche concludes in his book:

In summary, just as no-one has paralleled logician Dharmakirti's ability to uphold the teaching through skill in debate, nor King Ashoka's ability to uphold the teachings through power, Virupa's ability to uphold the Dharma through magical power is unequaled.

The Identity of Virupa

A large part of Virupa's story concerns his demonstration of magical powers after he attained Siddhi. The Lamdre hagiography lists all Virupa's names, whereas other texts such as "Caturasiti-siddha-pravrtti" fail to do so. The problem of the historical identification of

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Dharmapala has resulted from this inconsistency in the sources. Since he had more than two or three names, it is difficult to solve the problem unless we know when his childhood and ordination names ceased to be used and when he became a siddha, and adopted different names. Merely counting him as one of the eighty-four Mahasiddhas and narrating a few magical and legendary accounts is insufficient for a full historical understanding of his life. One must bear in mind that he was not known as Virupa until his late seventies, at which time he was expelled from Nalanda monastery. We must ask who expelled him and who succeeded him.

Dharmapala was originally a Pandita of the Yogacara Cittamtrin School, a viewpoint which is reflected in his commentary on Aryadeva's "Catursataka". However, when he attained the Path of Seeing (the First Bhumi of enlightenment), it is argued by Lamdre scholars that he must already have gone beyond this earlier view and realised the Prasanghika Madhyamika view of emptiness. Virupa himself wrote abot this realization in the following Doha:

Having uprooted oneself from self-grasping, one is victorious over the troops of evil; Owning to the self-disintegration of the grasping onto objects, one is entirely liberated from Samsara and Nirvana.

Unaware that Shri Dharmapala had become the sidha known as Virupa late in life, many scholars dealing with his life have failed to identify him with the Mahasiddha. Dharmapala's family background is referred to in the records of Chinese travelers and he appears as the abbot of Nalanda in Vidyabhusana's work (although the author claims to have based his version of the story on the Chinese traveler's records). What is important, however, is that Hsuan Tsang refers to 'a mountain monastery' where Dharmapala was admitted after he left home. The Lamdre sources confirm that it was the Somapura monastery in the south where Dharmapala was first admitted before he went to Nalanda. Scholars who rely entirely on the Chinese sources do not seem to understand the significance of who it was who ordained Dharmapala and gave him that name. This is an instance where we should not undervalue the traditional oral histories of Lamdre which were passed down from generation to generation. According to Taranatha, Shri Dharmapala took ordination from Acharya Dharmadasa, a name which might easily be a mistranslation of Dharmamitra, who ordained Dharmapala according to the Lamdre sources. Since Taranatha has little to say about Dharmadasa it is not clear whether he was a Pandita of Nalanda or not and his identity remains in doubt. It is plausible that there might have been more than one Pandita of Nalanda with the name Dharmapala. However, the much talked about Dharmapala of the Chinese travelers and the Dharmapala referred to by Taranatha was in fact Shri Dharmapala, who later became known as Virupa.

What became of abbot Dharmapala if he did not become siddha Virupa? There is an important and often overlooked reason for contemporary silence on this subject. At the time, the monks who had regarded Dharmapala as one of the great luminaries of Nalanda would have been reluctant to advertise the fact that he had become Virupa, particularly to students in the cloistered atmosphere of the monastery. We should remember that Virupa's reputation as a Mahasiddha was not yet established. Attitudes towards his transformation were, to say the least, ambivalent and this is particularly so within the monastic community. It is clear that the monks of Nalanda disapproved of his Carya practices of Tantric

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realization and this was the reason they expelled him when he adopted the name 'Virupa'. Virupa's refusal to return to the monastery later on when requested to do so by the monks who witnessed the parting of the river, may well have contributed to their reticence on the subject of his eventual whereabouts.

There appears to be no record in the Lamdre histories about who assumed the abbotship of Nalanda after him. Neither is there information about his main disciples in Nalanda. This is curious, considering that he taught there until he reached the age of seventy. It is not plausible that such a renowned scholar and abbot of prestigious Nalanda had no successors. Praises to Virupa by Sachen and Sakya Pandita indicate that he had hundreds and thousands of Sthavira disciples. Historically his behavioural change and the vast differences between his activities as abbot and as a Siddha may have created a divisions amongst his followers which widened the gap of misunderstanding.

Virupa's two main Tantric disciples, Dombi Heruka and Krishnacharin appear not to have known who succeeded their teacher at Nalanda. We know, of course, that neither Dombi Heruka nor Krishnacharin became Pandita of Nalanda. Lamdre histories lack details of Virupa's earlier life and his Sutra and philosophical disciples. It is possible that Shilabhadra, who was Hsuan Tsang's preceptor, may have been Dharmapala's successor. Vidyabhusana places him at Nalanda in 635 AD. However, Sarat Candra Das, who lists the names of several teachers of Hsuan Tsang, does not mention Shilabhadra.

Vinitadeva and Dharmamitra are described in the Lamdre histories as Dharmapala's teachers at Nalanda. Jayadeva is said to be another name for Dharmamitra, a name he may possibly have received after defeating Tirthikas. It is likely that it was Dharmamitra who gave Virupa the name 'Dharmapala' since the abbot traditionally gives part of his name to the disciple during Bhiksu ordination. Taranatha argues that although Virupa is also known as Shri Dharmapala, he is not be confused with the Sthavira Dharmapala, who was the abbot of Nalanda. Hence Taranatha not only identifies two separate individuals, but also regards them as contemporaneous. Taranatha shows no indication of knowing about the Lamdre records on Virupa, nor does he appear to remember that he had elsewhere mentioned the expulision of Virupa from Nalanda by the monks. He states, "While studying in the monastery of Nalanda, he once went to Devikotta." Taranatha's assumption that Virupa traveled back and forth between Devikotta and Nalanda proves that he was unaware of Acharya Dharmapala's dismissal from Nalanda. Since there is no record to prove that he returned to Nalanda after the dismissal, Virupa's trips between Devikotta and Nalanda are unlikely to have occurred after his expulsion. If, as is claimed, the "Seven Instruction Lineage" was in fact written by Taranatha ten years before he wrote the "History of Buddhism", he would not have contradicted what he had written in his earlier work. Could it be that the author of the "Seven Instruction Lineage" was a later Jonangpa scholar passing his or her work off as being that of Taranatha himself?

The absence of any reference to Dharmapala's dismissal in either the Chinese sources or Taranatha's "History of Buddhism" leads support to the view that Dharmapala and Virupa were two separate entities. The author of the "Seven Instruction Lineage" must have learned about Dharmapala's dismissal somehow, probably from the Lamdre sources. There is no indication in his "History of Buddhism", that Taranatha had even heard of Virupa's

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ordination name Dharmapala. There is no reason, of course, to suspect deliberate suppression on the part of Taranatha, as might be the case with Shilabhadra and his followers. It appears that Taranatha simply knew nothing about it. Taranatha does not omit mention of Shilabhadra as a scholar of Nalanda, but he does not bame him as successor to Acharya Dharmapala. It is interesting that Taranatha makes mention of the short duration of Dharmapala's period as abbot. However, he fails to offer any reason for this. According to him, Jayadeva became the Upadhyaya of Nalanda after Dharmapala. Since he mentions Jayadeva as Shantideva's and Virupa's teacher, Taranatha's Dharmapala is not Shilabhadra's teacher. Although Taranatha deserves some credit for identifying Jayadeva, I personally believe it is a mistake to say that "Jayadeva became the Upadhyaya of Nalanda afer Dharmapala." It is apparent that the name 'Dharmapala' was more popular than the name 'Virupa' in the annals of non-Tantric Buddhist masters.

The uncertainty as to whether Dharmapala was dead or had merely retired when Hsuan Tsang arrived, suggests the possibility of a 'conspiracy of silence' by the monastic community, and particularly by his orthodox disciple, Shilabhadra. Why would Shilabhadra not tell Hsuan Tsang what had happened to his teacher, Dharmapala, if he had succeeded him? It is unlikely that Hsuan Tsang would have failed to describe the passing away of his grand-teacher if he had known the details, when he went to such great pains to describe every single monument he encountered and even made notes of the number of families he saw in a town as he traveled. On the other hand, why would Shilabhadra not mention the details of his teacher's death or retirement?

We should recall that the Nalanda monks, Shilabhadra mong them, had failed to persuade Dharmapala to return to their monastery. Shilabhadra was an elderly and some might say ambitious Pandita by the time he met Hsuan Tsang. It would be logical for him to have kept silent on the subject of his teacher's later life. To reveal what happened may brought discredit not only to Nalanda but to himself by possibly impugning the reputation of the man who had been his teacher. At the very least, such a story would have formented controversy and possibly doubt amongst foreign students. If Shilabhadra lived up to his name, it seems likely that he was a monk of upright moral conduct. It is likely that he was amongst those who failed to understand Dharmapala's unorthodox behaviour or realise that he had attained Siddhi. He may well have been foremost of those who expelled Dharmapala. He had little to gain from either side by drawing attention to his earlier relationship with Dharmapala. To those who disapproved of the former abbot's transformation, he might appear somehow tainted by his close acquaintance. To those who were supporters of the Tantric master Virupa he would have appeared as disloyal, if not personally at least by association. He would also appear to have lacked discernment for not understanding that Virupa had realised Siddhi. The word "retired" has a better connotation than "expelled" and is thus a more skilful choice of words. But there is no evidence that the concept of retirement existed in those days. It appears more likely that Dharmapala's tenure as abbot was expunged from the records, so to speak.

Since the Chinese travelers failed to report anything about Jayadeva in their travel records, Sankalia (a contemporary Indian scholar) appears puzzled to find Taranatha's reference to him. Taranatha appears to be correct in mentioning the existence of a teacher named Jayadeva. This is corroborated in the Lamdre sources. However, one would have thought it

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unlikely that Jayadeva was Dharmapala's successor because he was in fact one of his teachers. There is the possibility that, if Jayadeva was still alive, he assumed some of Dharmapala's teaching duties after the latter was expelled. In which case Taranatha may have been correct in his assertion that Jayadeva succeeded Dharmapala. This would indicate that Jayadeva was not another name for Dharmamitra as stated in the Lamdre sources, but that they were two different teachers of Dharmapala. Taranatha adds further confusion hen he writes, 'He preached the doctrine at Vajrasana for over forty years and succeeded Shri Candrakirti as the Upadhyaya of Shri Nalanda.'

It is clear that Dharmapala was one of the most influential abbots of Nalanda. The disagreement about who succeeded him may have derived from a narrow assumption that there was only one abbot or upadhyaya in a great monastic institution like Nalanda. Judging from the number of Panditas responsible for teaching in other institutions like Vikramalasila, it stands to reason that Nalanda would have had many assistant abbots or Panditas under one main abbot. If this were so, all of the suggested successors may have held similar positions.

Perhaps there are several reasons why the Lamdre sources have remained silent regarding Dharmapala's successor in Nalanda. Firstly, Lamdre was an exclusively esoteric lineage of Vajrayana Buddhism. This being the case, there would have been little interest in discussing non-esoteric matters within the literature. Furthermore, it is unlikely that the enlightened Virupa would have had any interest in recounting mundane details of his earlier life to his Tantric successors. Secondly, Dharmapala never returned to Nalanda after his eviction. The assistant abbots probably tried to magnify their own importance after the expulsion of their abbot, rather than focusing attention on him. Thirdly, the successors at Nalanda had to keep the matter secret, since they had failed to recognise the sings of his enlightenment until after the expulsion, and then failed to persuade him to return. They had the added motivation of avoiding scandal, confusion and misunderstanding amongst new students, particularly foreigners like Hsuan Tsang. They would not have foreseen the problem of future historical confusion. In the same way, the Lamdre hagiographiers have recounted the barest details which have come down to us through the centuries. Ngorchen sums up the story in these words:

'Formerly, when he was the abbot of Nalanda, he had countless disciples who were mainly ripened though the Paramitayana. After his attainment of Siddhi he only had two disciples who were ripen through Mantrayana: (1) The boatman who followed him, Mahasiddha Dombi Heruka and (2) One Yogin, from Bimehasa [Bhimesara] country, one of the five hundred hair-plaited [Yogins], Acharya Krishnapa. (This is said since there was no one else who held the lineage of teaching and meditation beside these two. In addition there was an inconceivable number of people within both Buddhist and non-Buddhist circle who made spiritual contact [with him] due to his immense spiritual power.)'

Copyright by Lama Choedak Yuthok and Gorum Publications, Canberra, 1997.

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Jamyang Khyentse Wangpo (1820-1892)

From Masters of Meditation and Miracles by Tulku Thondup

According to the Nyingma tradition, Jamyang Khyentse Wangpo is the body incarnation of Jigme Lingpa. He became one of the greatest masters, in whom the lineages of all of Tibetan Buddhism find their confluence. He became a prominent propagator of Nyingma, Sakya, Kagyu, and other teaching lineages. He was recognized as the rebirth of Jigme Lingpa (1730-1798) by the Nyingmapas and the Nesar Khyentse (1524-?) and Thartse Champa Namkha Chi-me by the Sakyapas. As Jigme Lingpa, he was also the manifestation of King Trisong Detsen, Vimalamitra, and many other masters. He was the master of thirteen lineal orders and was regarded as one of the five kings among the hundred major tertons of the Nyingma tradition.He was also known as Dorje Ziji, Pema Do-ngak Lingpa, Jigpa Mepe De, Tsokye Lama Gyepe Bang, Kunkhyen Lama Gyepe Bang, Jigme Khyentse Dokar, Mañjughosha, and Kun-ga Tenpe Gyaltsen. He was born near Khyungchen Trak in a family of the Nyo clan from the village of Dilgo in the Terlung Valley of Dege amid wondrous signs on the fifth day of the sixth month of the Iron Dragon year of the fourteenth Rabjung (1820). His father was Rinchen Wangyal, an administrator of the Dege Palace, and his mother was Sonamtso, from a Mongol background. Once his father asked the first Dodrupchen whether he should become a monk. Dodrupchen replied, "Do not become a monk. If you don't become a monk and get married, a great tulku will be born among your offspring. He will become a great source of benefits for the Dharma and beings." From childhood he could recall his previous lives, and Ekajati and Mahakala were visible in forms and in energies around him to offer their protection. At the age of eight he started to study Tibetan, astrology, medicine, and other disciplines with his father and Lamen Chotrak Gyatso. He was very intelligent, and he perfected his recitation and writing studies without the slightest difficulty. He also understood the meanings of the profound texts merely by reading them. One day when he was seriously sick, in a vision he was given Vajrakila empowerment by Guru Rinpoche and Yeshe Tsogyal, and the obstructions of his life were pacified. At about age eleven, he went to Kathok Monastery, and his uncle Mokton named him Jigme Khyentse Dokar, which indicated that he was the tulku of Jigme Lingpa. At twelve, Thartse Khenpo Kun-ga Tenzin (1776-?) recognized him as the tulku of his teacher and uncle, Ngor Thartse Khenchen Champa Namkha Chi-me, who was a great Khenpo of Ngor Monastery in Central Tibet and who then taught and died at Lhundrup Teng in Dege. Kun-ga Tenzin named him Jamyang Khyentse Wangpo Kun-ga Tenpe Gyaltsen.

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At fifteen, in a pure vision he went to Bodhgaya and was entrusted with the treasures of the Prajnaparamita and Anuttaratantra teachings by Manjushrimitra. In front of the Bodhgaya temple, he purified the defilements of gross body by burning it and transforming it into a pure body like that of Vimalamitra. At sixteen, in a pure vision, he went to Zangdok Palri, and from Guru Rinpoche, with hosts of dakinis, he received the introduction to the three Buddha bodies and the prophecy that he would become the "receiver of seven orders" (bKa' Babs bDun). Then Guru Rinpoche and the dakinis merged into Khyentse, saying: Maintaining the emptiness intrinsic awareness nakedly, Unstained by the grasped objects or Unpolluted by the grasper thoughts Is the vision of the Buddhas. At eighteen he went to the hermitage of Zhechen Monastery and studied Sanskrit, poetry, and other subjects with Gyurme Thutop of Zhechen. At nineteen, from Jigme Gyalwe Nyuku he received the transmissions of the Longchen Nyingthig cycle with miraculous signs. Then Lama Norbu, a disciple of the first Dodrupchen, gave him the introduction to the nature of the mind while transmitting the teachings of Amitabha discovered by Dodrupchen. Even in the latter part of his life, Khyentse Wangpo would say, "There is no more to progress [in the realization of the nature of the mind] than he realized then." At twenty, at the request of Thartse Khenpo, he went to Ngor Monastery in Central Tibet. There he discovered many teachings and objects as earth ter. They included Thugje Chenpo Semnyi Ngalso, discovered at Tragmar Drinzang; Lama Kuzhi Drupthap at Damsho Nyingtrung; Tsasum Gyutrul Trawa at Singu Yutso; and Tsasum Chidu at Yarlung Sheltrak. At twenty-one, he took full monastic ordination from Khenpo Rigdzin Wangpo at Mindroling Monastery in Central Tibet. He received bodhichitta vows from Sangye Kun-ga, the seventh Throne-holder of Mindroling. Before the Jowo image at the Jokhang Temple in Lhasa, the rice he threw as offering instantly turned into white flowers, and a hundred butter lamps burned without needing to be lit. While he was saying prayers for the benefit of others, someone requested him to make an aspiration for himself. He said: Without having any leader here [in me] or any servant over there, Without having enemies to subdue or friends to protect, In a solitary place, by taming my own mind, May I accomplish the vast deeds of the bodhisattvas. At twenty-four, at Oyuk, his memory of having been Chetsun Senge Wangchuk and his subsequent attainment of the light body of great transformation was awakened, and he discovered the profound Chetsun Nyingthig teachings. He made an extensive pilgrimage as an ascetic in Tsang, Ngari, and Central Tibet. At many places he perceived the images as the real Buddhas or the masters, and he beheld pure visions and had realizations. By the end of his twenty-fourth year, he returned to Kham and studied the teachings of the Ngor tradition at Dzongsar Tashi Lhatse. At twenty-nine, he went to Central Tibet again for three years. At Gegye in Changdrok, as he was receiving the blessings from Guru Rinpoche in a pure vision, he discovered Sangdrup Tsokye Nyingthig as mind ter. At Samye, he saw the Tsokye Dorje image transform itself as the actual Guru Rinpoche and merge into him. As a result, he discovered

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Tsokye Nyingthig . At thirty-five, while he was meditating on white Tara, he had the vision of the Tara. As the result, he discovered Phagme Nyingthig. At forty, as a result of pure vision, he received blessings from Guru Rinpoche, which enabled him to see all the tertons and all the ter teachings that had appeared in the past, were appearing then, or would appear in the future in Tibet. Since that time he became the master of all of the ters. From Khenpo Pema Dorje he received many transmissions including Longchen Nyingthig, Gyutrul Zhitro, Dupa Do, and the seventeen tantras. Also, from the fourth Dzogchen Rinpoche he received the common and uncommon ngondro teachings of Longchen Nyingthig. He also received Longchen Nyingthig transmissions from Jigme Gyalwe Nyuku and Jetsun Sonam Chokden. Then he received the teachings of all the lineages that exist in Tibet from about one hundred and fifty lamas over a period of some thirteen years. He studied or received the transmissions of more than seven hundred volumes. They included the traditions of Nyingma, Kadam, Sakya, Drikung, Taklung, Kamtsang, Drukpa, and others. His main teachers were Trichen Tashi Rinchen of Sakya, Thartse Kun-ga Tendzin (1776-?), Champa Naljor, and Ngawang Lektrup of Ngor in Tsang Province in the west, Trichen Gyurme Sangye and Jetsun Thrinle Chodron of Mindroling, and Lhatsun Rinpoche of Drepung Monastery in Ü Province, and Zhechen Gyurme Thutop, Jigme Gyalwe Nyuku, Migyur Namkhe Dorje, Khenpo Pema Dorje, and Kongtrul Lodro Thaye of Kham Province in the east. He accomplished everything that he studied. However, according to Kyabje Dilgo Khyentse, Khyentse Wangpo's "main practice was the guru yoga of Longchen Nyingthig." He made Dzongsar Tashi Lhatse Monastery of the Sakya tradition in Dege his main seat and rebuilt it after the destruction caused by Nyakrong forces. According to the Nyingma tradition, he received the transmissions or became the receiver of the seven orders (bKa' Babs bDun) of teachings: 1. He received the transmissions of both the Old Tantras and New Tantras.2. He discovered many earth treasures (Sa gTer). 3. He rediscovered many earth treasures that had been discovered by earlier tertons. 4. He discovered many mind treasures (dGongs gTer). 5. He rediscovered or reawakened many mind treasures that had been discovered by earlier tertons. 6. He discovered many Pure Vision teachings (Dag sNang). 7. He received oral-transmission teachings (sNyan brGyud) in pure vision from many divinities. The third Dodrupchen, who studied with him, describes his personal experiences of Khyentse Wangpo: Wherever he lived, a very strong sweet scent always filled the surroundings, which was believed to be the sign of his strict monastic discipline. Even a movement of his fingers was inspiring and meaningful, and people became powerless not to appreciate every gesture he made. Wherever he lived, you would always feel a pleasant heat, as if from a fire in the cold. Numerous people saw him in different forms of Buddhas or early masters. Whatever the season, people in his presence always had the feeling of being in the joy and prosperity of summer. He was exceptionally caring of poor people and spoke to them very gently. Arrogant and cruel people who were known as brave men would run from him without looking back, like escapees, or would submit as if their heads were falling off. Before him,

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every great master or powerful person became insignificant and humble. He was humble, honest, and kind. He was skilled in both Dharmic and secular ethical values. Before him, no one dared to express flattering or deceptive words. He taught all kinds of assemblies with great confidence, like a lion among other animals. In the midst of hosts of disciples, he was simple, and harmonious with all, and he spoke at the right moment and for the right length of time. His reasoning mind was swift like a river coursing down a steep mountain. His voice would fill the atmosphere as if it were the waves of the ocean. Sometimes he taught without caring to eat his meal. Because of the rush of disciples and the load of teachings, visitors sometimes had to wait weeks or even months to see him, but everyone felt joy in waiting for him. Khyentse Wangpo constructed many temples and libraries, and inspired thousands of people to undertake activities on behalf of Dharma. He commissioned the building of about two thousand statues, the copying of about two thousand volumes of scripture, the carving of wooden blocks for about forty volumes, the making of more than a hundred copper statues gilded with gold, and the repair of many historical temples and monasteries. For many decades he gave teachings and transmissions to disciples of different traditions. For example, he gave the empowerments of Vajrasattva discovered by Minling Terchen about fifty times and the empowerment and instruction of Longchen Nyingthig about twenty times. At seventy-three, at the beginning of the first month of the Water Dragon year (1892), he said that he kept seeing Amitabha Buddha in the midst of an ocean of disciples. After the completion of an elaborate ceremony on the twenty-fifth day of the first month, he said to his offering master (mCh'od dPon), "From now on you don't have to do anything." The next day he started to show ill health. His disciples asked, "What prayers should we do for your longevity?" He replied, "None. Around the twentieth of next month, I will have recovered." When they insisted, he said, "It will be good if you say as many hundred-syllable mantras of Vajrasattva as you can." Then in the morning of the twenty-first of the second month, he washed his hands and said, "Now take everything away [from my table]. All my work is completed." Then, uttering lots of prayers of auspiciousness, he threw grain flowers, which is a sign of completion. Later that day, he was withdrawn into the expanse of the enlightened mind of Vimalamitra. In the surrounding land there were gentle earthquakes. Even after death, his face looked radiant like the face of the moon. His body became as light as if it were made of cotton. His main Nyingma disciples are listed in the lineage tree (page 340). Among Sakyapas, they are Sakya Dakchen, three Jetsunmas of Sakya, Kun-ga Tenzin of Ngor, Thartse Zhaptrung, Zhalu Losal Tenkyong, and Ngor Thartse Ponlop Loter Wangpo (1847-1914). Among Kagyupas, they are the fourteenth and fifteenth Karmapas, Taklung Ma Rinpoche, Situ Pema Nyinche (1774-1853), Dazang Tulku, Dokhampa, Pandita Karma Ngedon, Kongtrul Yonten Gyatso (1813-1899), and Samding Dorje Phagmo. Among Gelukpas, they are Konchok Tenpa Rabgye of Tashi Khyil, Lhatsun Tondrup Gyaltsen, Hor Khangsar Kyabgon, and Lithang Champa Phuntsok. Khyentse Wangpo manifested many incarnations simultaneously. They include Chokyi Wangpo (1894-1909) of Dzongsar, Chokyi Lodro (1893-1959) of Kathok, Karma Khyentse Özer (1896-1945) of Palpung (Beri), Guru Tsewang (1897-?) of Dzogchen, Kunzang Drodul Dechen Dorje (1897-1946) of Dza Palme, and Dilgo Khyentse Tashi Paljor (1910-1991) of Zhechen. Among them, Kathok Khyentse Chokyi Lodro was the most outstanding teacher. After the death of Dzongsar Khyentse, Kathok Khyentse moved to Dzongsar

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Monastery, the seat of the previous Khyentse Wangpo, and since then Kathok Khyentse became known as the Dzongsar Khyentse. Since the early 1960s, Dilgo Khyentse Rinpoche, single-handedly upholding the unique tradition of Khyentse incarnations, propagated Dharma tirelessly in India, Bhutan, Nepal, Tibet, and the West. [From Masters of Meditation and Miracles (c) by Tulku Thondup]

Ngawang Lekpa Rinpoche

Biography (1864 - 1941)

Based on oral teachings of Dezhung Rinpoche and notes from the biography of Lekpa Rinpoche by sDe-gzhung A-'jam sprul-sku Kun-dga' -bstan-pa'i-rgyal-msthan.

Compiled and translated by Jeff WattNgawang Lekpa Rinpoche was born in Kham Provence, Tibet, in the Wood Mouse year of 1864, the son of Kunga Trakpa and Lhamo Dronma. While in the womb his mother dreamt that her body was a monastery. Again, Lhamo Dronma had a vision of seeing the protector Citipati dancing by the cave of Ngawang Shedrup Gyatso who in turn told her that Lekpa Rinpoche was the incarnation of Ngor Ewam Ponlop. Lama Ngawang Shedrup, well versed in the practices of Vajrayogini, taught Lekpa Rinpoche to read. Citipati appeared because it is a great protector for Lekpa Rinpoche. During this period of his life although living near a Drikung monastery Rinpoche was always running away from home trying to reach Tharlam monastery some distance away. At age seven, from the Ngor Khenchen Dorje Chang Kunga Tenpa'i Lodro, he received upasaka vows, the Cause and Path Hevajra initiations and White Sarasvati. For the upasaka vows Rinpoche was given the name Tsultrim Gyaltsen. At this time Ngor Khenchen stated that Tsultrim Gyaltsen's previous life was that of a tulku of Tharlam monastery. His prior recognition as a Ngor Ewam Tulku is secondary. This Holy Lama passed away soon after.

At the age of nine Rinpoche completed the retreats of White Tara and Bhutadamara Vajrapani. In front of Ngawang Shedrup, at the age of ten, he completely received the initiation and intsructions of Naro Khachodma. From the ages of twelve to sixteen he was looked after by Oumsey Lodro Zangpo and it was a very difficult period of time for him. At the age of sixteen in front of the Khenpo Thutop Wangchug Jamyang Tenzin Thinley he received the entire Four Lineages of Mahakala in the two armed form, outer, inner and secret. After completing a three month retreat accomplishing one- hundred-million of the short mantra and six-million-four-hundred-thousand of the long, Rinpoche actually saw Mahakala. During the retreat the offering torma grew thick black hair like those of a yak, and in the sun they reflected many different colours like a rainbow. In the Caturmukha Mahakala history text the growing of black hair from the torma is a sign of attaining the siddhis. This is also found in the biographies of many great lamas. The Four Lineages of Mahakala are from [1] Vajrasana, [2] Gayadhara, [3] Mal Lotsawa, and [4] Kashmiri Pandita Shakyashri. From Khenpo Thutop Wangchug he also received the very extensive initiation and instructions of Naro Kachodma, the scriptuarl reading for the Collected Works of Morchen, Yogini, and the initiation of Citipati, etc.

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At the age of eighteen, after seeing animals being slaughtered, he became vegetarian accompanied by a life long fondness for rock candy. Travelling to Ngor Ewam Choden Monastery, he stayed for two years, receiving from Khangsar Khenpo Chetsun Ngawang Lodro Nyingpo the three preliminary entrance initiations of Bhutadamara, Ushnishavijaya and Parnashavari, afterwards he received the Lamdre Tsogshe, the Pod Ser, Pod Mar, Thartse Panchen Cho Chod scriptural readings, and the initiation and instructions for Shri Caturmukha. As is the custom at Ngor Ewam, during this Lamdre, Rinpoche's recieved Bhikshu ordination and was given the name Ngawang Lekpa.

After Ngor, Ngawang Lekpa Rinpoche travelled to Sakya where he received vinaya instruction from Rabjam Sherab Chophel, and the "Three Vows" of Sakya Pandita in front of the abbot of Lhakang Chenmo Champa Cho Tashi. He received blessings from Sakya Trizin Kunga Tashi. During the summer he received the Vajramala teaching together with the scriptural reading.

Again, back at Ngor, in front of the great Kunu Lama of Ngor, Chogtrul Jamyang Sherab Gyatso, he received Lamdre in extensive detail; the "Three Visions," and "Three Tantras" of Ngorchen Konchog Lhundrup and "The Moon's Rays" of Ngorchen Kunga Zangpo, and "The Sun's Rays" of Tsarchen Losal Gyatso, the Royal Accomplishment Lineage of Hevajra together with the instructions on Generation and Completion Stages, along with many other teachings; the Eight Deity Mahakala of the Ngor Tradition; the scriptural reading of the Bodhicaryavatara. Lekpa Rinpoche was extremely popular at Ngor and when time to return to Kham the Dharmapalas caused him a knee injury so that he might not go back, also a family dzo was killed.

First visiting the Jowo in Lhasa, Rinpoche returned home to Tharlam monastery in Kham (when Rinpoche travels long distances he doesn't wear his robes) and entered into an eight month Hevajra retreat. Afterwards, at the age of twenty-one, went to meet Jamyang Khyentse Wangpo. On his way he visited the Drolma Lhakang (the temple of the Tibetan Kings daughters). There, he made extensive offerings of butter lamps, spending all his money, he prayed for her help in his studies and for reaching enlightenment. Lekpa Rinpoche was unable to arrange a meeting with Khyentse Rinpoche but attended five initiations given by him and was promptly thrown out of all five. Subsequently he received many teachings from the Dzongsar Khenpo Yontan Dondrup; from Minyak Khenpo Norbu Tenzin he received madhyamika; from Tsering Tashi, the secretary to Khyentse Rinpoche, he received teachings on grammar, and poetry etc. These Three Khenpos told Khyentse Rinpoche about Ngawang Lekpa and after that when Jamgon Kongtrul arrived to request many teachings Lekpa Rinpoche was permitted to attend. Khyentse Rinpoche remained in retreat in his home from the age of forty until the age of seventy-three.

For the purpose of giving Lamdre Ngor Khenpo Rinchen Dorje visited Gigu Monastery with 173 monks. Lekpa Rinpoche taught the 'Mangtri' and received Lamdre again. At Tharlam monastery Rinpoche entered into an Avalokiteshvara 'Yung Nas' retreat for two hundred consecutive days without break. For a few years, due to the demands of many requests for 'shapten' and teachings, retreat was impossible. During this time his father along with many root lamas passed away. After this he wished to do the retreat of Sakya

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Pandita Kunga Gyaltsen Guruyoga and went to Khyentse Rinpoche and obtained instructions. Lekpa Rinpoche had a dream of Lama Nyika Dorje Chang sitting in the middle of a mandala wearing black robes, surrounded by ten more gurus in black robes. Hearing of this, Nyika Dorje Chang, in reality, to protect from obstacles during the retreat immediately gave Rinpoche the initiation of Panjarnatha Mahakala. Rinpoche also had a large painting of Sakya Pandita made.

Entering into a retreat which lasted from the age of thirty-seven to fifty-five years old, Lekpa Rinoche's door was sealed up with only a hole for food to enter through. Sitting in his meditation box he promised to never lay down. For twelve months he meditated on impermanence. For Refuge he performed every prayer, long medium and short, several times for a total of twenty-four sets of one-hundred-thousand; for prostrations, the source of homage being Sakya Pandita, accompanied by Sakya Pandita's four-line prayer, he accomplished forty-one sets of one-hundred-thousand.

"With wide eyes perceiving all things,And compassionately achieving the good of all beings;Having power performing acts beyond thought.Guru Manjunatha, to your feet I bow my head."

For Vajrasattva, he completed eighteen sets of one-hundred-thousand and cured 'retreat' digestive problems in the process. For the Guruyoga, again with Sakya Pandita as the source of veneration he accomplished twenty-five sets of one-hundred-thousand guruyoga prayers; for the mandala offering - ten sets of one-hundred-thousand 'Thirty-Seven Heaped Prayer.' For Mahakala - one hundred sets of one-hundred-thousand of the short mantra and twenty-two sets of one-hundred-thousand of the long mantra. For Green Tara - one-hundred sets of one-hundred-thousand. For Avalokiteshvara - one-hundred-million; butter lamp offerings - one-hundred-thousand; water offerings - seven- hundred-thousand. During retreat he never cut his hair.

Alos during retreat there were many auspicious dreams and signs. From Lama Nyika he dreamt he was given a golden statue of Manjushri, symbolizing his understanding of Lamdre and all the teachings of Sakya, and given Chinese ink so as to write many commentaries. From Ngawang Shedrup Gyatso he was given the head bead from a mala and an eye symbolizing that he was the foremost student. One day, taking seven Manjushri pills, he dreamt he was given a lotus made of 'tsampa' yellow in colour written all over with the Manjushri mantra; after eating this his entire body became written with and filled with the mantra. Another time, doing prostrations to Sakya Pandita, from the mouth on the painting light came out to fill the entire room. After this he prayed very hard and saw the fingers of the painting move. Later he could see not only the fingers move but also the painting smile, enough that he could see Sakya Pandita's teeth. This happened a total of three times. One night, Lekpa Rinpoche dreamt of Lama Namza Ritrupa. This great lama was said to be Virupa himself and had recited the long mantra of Hevajra a total of sixty-five sets of one-hundred-thousand four times. In the dream, Rinpoche went to his house and was met at the door. Ritrupa invited him in and placed him on a high throne and all kinds of offerings were made to him. In waking life, after this dream, Lekpa Rinpoche always had whatever he needed. This dream occured during the mandala offerings. He also dreamt of

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making offerings to a certain Virupa mural at Ngor Ewam; the Virupa became real and said to him, "my Dharma will not stay long in Tibet." He also had many dreams of the Five Superior Masters and of Jamyang Khyentse Wangpo. Also, Lekpa Rinpoche was able to clearly visualize all 157 deities of the Hevajra internal body mandala, and all teachers would say that virtually nobody could do it perfectly clearly.

Finally, after fifteen years the retreat was concluded. At this time Dezhung Rinpoche was ten years old. Lekpa Rinpoche gave the Drup Thab Kuntus and a year later the Lamdre Lobshe. After that he travelled to Dezhung Monastery, gave Lamdre and spent several years. He later returned to Tharlam very wealthy. He set about spending all the money he had recieved as offerings on the re-construction Tharlam Monastery. He constructed a three story high gold Buddha flanked on the right by Sakya Pandita and on the left by Ngorchen Kunga Zangpo, both of gold and two stories high. He gave Lamdre Lopshe nine times in all, four of them at Deshung Monastery twenty days travel away. Jamyang Khyentse Chokyi Lodro recieved and held the Lamdre lineage of Lekpa Rinpoche along with many other great Lamas such as Dezhung Ajam, Dezhung Lungrig Nyima and H.E. Phende Shabdrung Rinpoche. Lekpa Rinpoche gave the initiation and complete teachings of Naro Kachodma twenty-two times. The initiation and complete teachings of Mahakala 'Drag Dzong' ten times. The initiations and complete teachings of the Five mandalas of Mahakala three times. The Nine Deity Vajra Bhairava of the Rwa Tradition and the 'Rwa Tse Sems' teachings eight times. The Thirteen Deity Bhairava from the Tsar tradition three times. The White Tara Cintacakra eight times and the 'Drup Thab Kuntus' once. Understand that these teachings were given in their most detailed on these auspicious occasions. Lekpa Rinpoche taught the entire breadth of Sutra and Tantra. Of his students five thousand made the promise to recite one-hundred -million 'mani' mantras in their lives. To these he gave each a special 'mani' pill. Up until the day of Dezhung Rinpoche's passing, he also having promised, continued to recite five- thousand 'manis' a day. The five greatest historical Lamas that Lekpa Rinpoche took inspiration from were Sakya Pandita, Ngorchen Kunga Zangpo, Rabjam Kunga Yeshe, Gyalse Thogmed and Milarepa. His favourite sutra text was the Bodhicaryavatara.In regards to his passing, Lekpa Rinpoche expressed the wish to be reborn as a lama of either of the four Ngor Ladrangs and continue to help Sa-Ngor, but further stated that Sa-Ngor lamas would not stay long in Tibet, so he will go to Sukhavati instead. To go to Sukhavati, four things are required; to meditate on that place; to have a bodhisattva mind; to give everything away and to actually pray to go there. Lekpa Rinpoche had many special pills from Khyentse Rinpoche, Kongtrul, etc and of Guru Rinpoche, Manjushri etc. He mixed all of these into one bowl and prayed to be reborn in the Buddha Realm of Sukhavati and pass away quickly. He gave the appearance of becoming very sick and moved to Dezhung Rinpoche's room just outside of the monastery. Dezhung Rinpoche was away at this time. Lekpa Rinpoche called for his brother and divided up the pills between himself, his brother, the two abbots of the monastery and whoever else was there. Many others sat outside. A painting of the Buddha Amitabha was placed in front of him. With his left hand in meditative equipoise and the right in the mudra of generosity he recited one round of 'manis' on the mala then recited 'HIK' and passed away at the age of 78. The body was kept for three days, as is Buddhist custom, and then burnt. Fire rituals of many different deities were performed and a stupa was made for his ashes. His remaining possessions were offered to the monks of many different monasteries. Many of his personal religious articles

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were left to Dezhung Rinpoche Lungrig Nyima who had lived at Lekpa Rinpoche's side from the age of ten until thirty years old.

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