Melody of Dharma

The Correct Way to Receive an Initiation Parinirvana of H.H. Jigdal

A Teaching by H.H. the Sakya Trizin Dagchen Rinpoche
Remembering Great Masters – The Holy Lamdre in Frankfurt
Mahakassapa
2016 •December

A Publication of the Office of Sakya Dolma Phodrang

No.16

Dedicated to the Dharma Activities of

His Holiness the Sakya Trizin
 CONTENTS
1 From the Editors
2 Rajgir
5 The Śurangama Samadhi Sutra
11 Remembering Great Masters – Mahakassapa
14 Developing the Right Attitude to Receive an Initiation
– A teaching by His Holiness the Sakya Trizin

19 Understanding Our Mind

– A Teaching by Khöndung Ratna Vajra Rinpoche

22 The Practice of Guru Yoga

– A Teaching by Khöndung Gyana Vajra Rinpoche

24 An Introduction to Buddhism
– A Teaching by Chogye Trichen Rinpoche

37 The Sutra of Recollecting the Three Jewels

– A commentary by Khenchen Appey Rinpoche

44 Dharma Activities
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Patrons: H.E. Gyalyum Chenmo Photos: Cristina Vanza; Tsechen Kunchab Ling; Alejandro
H.E. Dagmo Kalden Dunkyi Sakya Marí Escalera; Bianca Wisser; Dawa Dolma; Alexandra
H.E. Dagmo Sonam Palkyi Sakya Silva; Hervé Leibolt; Matias Nadal; Kunga Rinchen. Our
Publisher: The Office of Sakya Dolma Phodrang heartfelt thanks to them and to all our many kind con-
Executive Editor: Ani Jamyang Wangmo tributors
Managing Editor: Patricia Donohue Cover photo: Vulture peak, Rajgir
Editorial Advisor: Ven. Ngawang Jungney (Photograph by Tevrapapas)
Art Director/Designer: Chang Ming-Chuan
 FROM THE EDITORS

Another year has gone by, marked by milestones of major significance. Towering among these
was the passing of His Holiness Jigdal Dagchen Rinpoche on the 29th of April 2016, leaving all
Sakyapas in a deep state of mourning. The auspicious signs accompanying Rinpoche’s parinirvana
on the 5th of May, after spending several days in the state of Thukdam, lifted everyone’s spirit
and, over the course of the following months, prayers were recited and rituals held in all Sakya
centres for his swift rebirth. Rinpoche’s final rites were conducted in New Delhi by His Holiness
the 41st Sakya Trizin on the 11th of November and were attended by great numbers of Lamas,
monks, nuns and lay followers.

All in all the year was beneficial, with our masters travelling worldwide over the past months,
bringing precious Dharma teachings to new students and bolstering the knowledge and
enthusiasm of existing ones. Among other things, His Holiness the Sakya Trizin bestowed the
Holy Lamdre for the 23rd time, on this occasion in Frankfurt, Germany.

Another auspicious milestone for the Sakya Tradition has been the start of the first academic year
at the Sakya Academy in Dehradun. Under the auspices of His Holiness the Sakya Trizin, the Sakya
Academy was created by Khöndung Gyana Vajra Rinpoche with a vision to endow young Sakya
monks with a full English Medium School education alongside their traditional religious training.
Its aim is to form well-rounded adults with the necessary preparation to make a significant
contribution to society. The school’s formal inauguration will take place later this year.

These upcoming months promise to be very bountiful ones for the Dharma, in particular the
Enthronement Ceremony of Khöndung Ratna Vajra Rinpoche as the 42nd Sakya Trizin in Puruwala
on the 9th of March 2017. It is little to say that this is an historic event for the Sakya School, and
that the latter will with certainty continue to thrive under the wise guidance of its new leader.

We would like to take this opportunity to wish each and every one of our readers a very happy
and prosperous 2017 and immense success in your spiritual endeavours.

The Editing Team

 s 16 s Melody of Dharma 1

 RAJGIR

(Photo: Kirsty Chakravarty)

R ajgir is ranked fifth among

the eight major pilgrimage
sites associated with the Bud-
was also where the First Council
of the Sangha was held in order to
consolidate the Vinaya code as set
meanour that he went to see him
and offered him half of his king-
dom if he would stay in Rajaghra.
dha’s life and deeds. It was Prince down by the Buddha. The Buddha declined the offer,
Gautama’s first destination when Even before the Buddha’s but promised that he would return
he abandoned his father’s palace time, Rajgir was a site of choice after attaining enlightenment.
at Kapilavastu, and it is where for yogis and siddhas, with its sur- The Buddha kept his promise
the Lord Buddha began his last rounding hills studded with hot and, approximately one year after
journey to Kushinagar. Rajgir was springs and caves providing ideal his enlightenment, he returned to
the scene of many of the Buddha’s conditions for meditation. Rajaghra. King Bimbisara went
activities in the intervening years, At the time of the Buddha, to greet him and offered the Bud-
including the conferring of some Rajagrha, as it was known, was dha his favourite pleasure garden
of his most important sermons. It the capital of the old Kingdom as an abode for himself and his
of Magadha and the royal city disciples. Venuvana, known as the
of King Bimbisara, as well as a Bamboo Grove, would serve the
famed centre of learning. It is writ- Buddha as one of his main places
ten that when the Buddha first ar- of residence throughout his life
rived at Rajagrha, King Bimbisara and as the setting for many of the
caught a glimpse of him begging notable events that marked it.
for alms. The monarch was so
Venuvana Bamboo Grove impressed by the mendicant’s de-

2 Melody of Dharma s  s 16

 It was here that three of the
Buddha’s principal disciples joined
his sangha of monks: Shariputra,
Maudgalyayana and Maha Kas-
sapa. It was also here that the Bud-
dha’s cousin Devadatta, devoured
by jealousy, set an enraged el-
ephant to cross the Buddha’s path
and trample him. It is written that,
when the elephant approached the
Buddha, the Lord tamed him with
soft words and the wild animal
H.H. the Sakya Trizin at Vulture Peak
knelt at his feet.
It had been stipulated that only
enlightened disciples could attend
the Council. Buddha’s cousin and
attendant Ananda, who was en-
dowed with a prodigious memory
and had been present at nearly all
The Buddha taming a wild elephant
of the Buddha’s sermons, was not
allowed to attend. He had spent all
Rajgir is surrounded by hills, his years with the Buddha tend-
atop one of which is the Vulture ing to his every need, so much so
Peak, the site where the Bud- The Boar’s Grotto

dha gave one his most profound Here, the Buddha gave numerous
teachings, the Heart Sutra. Sitting teachings to thousands of adepts,
somewhere between heaven and while a few steps down from the
earth, Vulture Peak is by itself an summit, sits the Boar’s Grotto, the
awe-inspiring place, with exhila- Buddha’s favourite retreat place.
rating views to an endless horizon. On a nearby hill, the Sap-
taparniguha Cave opens to a
terrace overlooking a precipice.
This is where, shortly after the
Buddha’s parinirvana, five hun-
dred arhats came together for the
First Council of the Sangha to
recite and commit to record the
Vulture Peak Buddha’s Vinaya code of rules. Saptaparniguha Cave

 s 16 s Melody of Dharma 3

 that he had found no time for his
personal practice, which meant
that he had not attained arhatship
and therefore could not attend the
gathering. Much to everyone’s
relief, Ananda strived with all his
might to gain attainment and, the
very night before the council, he
became an arhat and proved to be
an invaluable asset to the Council.
The area is dotted with sig-
nificant sites, one of which is the Karandaka Lake
Goose Stupa on Indrašaila Hill. It
is associated with a moving story
according to which a skein of
geese was flying over a Hinayana
Monastery. Knowing them to be
Bodhisattvas, one the bhikshus
cried out to them derisively: “ Oh
great ones! Today the priests have
not had enough to eat. Here is your
opportunity to show your compas-
sion!” At that very moment, one of
the geese plunged to the ground at Mahakassapa’s house

the bhikshu’s feet. Realising their

misconception, the bhikshus dis- madhi. The mountain closed over caves and the ramparts of the old
covered the meaning of compas- him, sealing him inside, where he city.
sion and embraced the Bodhisattva awaits the coming of the future But a visit to the Vulture Peak
path. Buddha Maitreya. is in itself sufficient to appreciate
Another site worth mentioning Many more vestiges of an il- the significance of Rajgir as a prin-
is the Kukkutapadagiri, known as lustrious past are to be found in cipal pilgrimage site. As one gazes
the Cocksfoot Mountain. It is said and around Rajgir, such as the at the horizon from the remains
that, shortly after the Buddha’s pa- Venuvana Park with its Karandaka of the temple that crowns it, it is
rinirvana, Maha Kassapa climbed Lake, Maha Kassapa’s house, difficult not to be grasped by the
up this mountain, donned the robe Jivaka’s Mango Grove where the timelessness of the place and the
given to him by the Buddha, sat Buddha and his disciples often vivid sense that the Buddha is still
in the hollow between the moun- rested, remnants of stone struc- there expounding his indissoluble
tain’s three peaks, and entered sa- tures, stupas, statues, meditation teachings.

4 Melody of Dharma s  s 16

 The Śurangama Samadhi Sutra
The Concentration of Heroic Progress

T he Śurangama Samadhi Sutra is an early Ma-

hayana scripture that was given by the Lord
Buddha on top of the Vulture Peak in Rajgir. Below
there is to be undertaken in all the excellent Dharmas
during all the limitless and innumerable eons. They
had subjugated the hordes of demons [Maras] and
is an excerpt of this teaching, expounding on the un- had vanquished their enemies. They had incorporated
fathomable nature of the Śurangama Samadhi and the within themselves that which is most honored and had
extraordinary qualities of the Bodhisattvas who rest ornamented and purified the Buddha lands. They pos-
in it. sessed great compassion, had ornamented their bodies
Thus I have heard. At one time the Buddha was with the various marks [of enlightened beings], and
on Mount Grdhrakuta near Rajagrha, with thirty- had with great endeavor attained the other shore [of
two thousand great bhikshus in attendance. There Nirvana]. Well did they know all the verbal expedient
were also seventy-two thousand Bodhisattva Ma- means [of teaching], and their practice of the ceremo-
hasattvas there who were known to the assembly nial deportments was complete and pure. They all had
and who had mastered dharani, were accomplished achieved residence in the three emancipations and had
in the discrimination [of spiritual matters], and took penetrated the three periods of time with their unhin-
unlimited pleasure in preaching [the Dharma]. They dered wisdom. They had generated the determination
resided in samadhi without any vacillation, well com- not to abandon all [sentient beings], remembered the
prehended the inexhaustible wisdoms, had achieved purport of the doctrines, and possessed the tolerant
profound forbearance of [the inherent birthlessness forbearance of wisdom. Such was the virtue of all
of] all dharmas, had attained profound insight into these Bodhisattvas.
the Dharma, and had completed all the training that

 s 16 s Melody of Dharma 5

 … Bodhisattva residing in the Śurangama Samadhi.”
The Buddha told Resolute Mind, “When a Bod-
[Among them was a Bodhisattva named Resolute hisattva resides in the Śurangama Samadhi he com-
Mind, with whom the Buddha entertains a dialogue.] pletely cultivates the ultimate forbearance. Because of
this, he cultivates forbearance before sentient beings
… are even born, he cultivates forbearance before the
dharmas are even generated, he cultivates forbearance
The Buddha told Resolute Mind, “When a Bod- before the mind even takes form, he cultivates for-
hisattva resides in the Śurangama Samadhi, he prac- bearance before [the discrimination of] self and other
tices charity without having to seek for wealth [to even occurs, he cultivates forbearance before there is
donate to others]. All the treasures, food and drink, even a thought of birth and death. He cultivates for-
clothing, elephants and horses, and chariots within bearance with the essence of Nirvana, he cultivates
the great oceans, the heavens, and the realms of man- forbearance without destroying the dharma-natures.
kind within the great chiliocosm—all these objects Thus does the Bodhisattva cultivate forbearance with-
are automatically given. All this is the achievement out there being anything that is cultivated and without
of the fundamental merit [of the Śurangama Sama- any not cultivating. In order to teach sentient beings,
dhi]. How much more so with the accomplishments he is born in the realm of desire. He may manifest
performed at will through the divine power [of this anger, but within he is pure. He may manifest the cul-
samadhi]! This is said to be the fundamental fruit of tivation of distant transcendence, but [he knows that
the Perfection of Charity of the Bodhisattva resid- there actually] is no far or near. In order to purify the
ing in the Śurangama Samadhi.” The Buddha told sentient beings he may break worldly rules of deport-
Resolute Mind, “When a Bodhisattva resides in the ment, but he never breaks the dharma-natures [never
Śurangama Samadhi, he is immovable in the precepts goes counter to the inner realities of things]. He may
without having taken the precepts again. Because he manifest forbearance, but [in reality] there are no
wants to teach all sentient beings, he may manifest dharmas [that can be forborne]. He is able to forbear
the maintenance of the precepts and the various rules through the indestructibility of his permanent medita-
of deportment. He may manifest violations and the tion. Thus does the Bodhisattva achieve forbearance.
elimination of transgressions, but his internal purity In order to eradicate the great anger of sentient be-
is always flawless. Because he wants to teach all sen- ings, he always praises the blessings of forbearance,
tient beings, he may be born in the realm of desire as but he never attains either forbearance or anger.
a Wheel Turning Sage King, with a harem of prin- Resolute Mind, this is said to be the fundamental fruit
cesses worshipfully surrounding him. He may mani- of the Perfection of Forbearance of the Bodhisattva
fest the existence of wife and children and may be residing in the Śurangama Samadhi.”
wantonly engaged in the five desires, but internally
he will always remain within meditation and the pure
precepts, well comprehending the three disastrous
transgressions. Resolute Mind, this is said to be the
fundamental fruit of the Perfection of Morality of the

6 Melody of Dharma s  s 16

 The Buddha told Resolute Mind, “When a Bod- structible. He manifests death, but he has never been
hisattva resides in the Śurangama Samadhi, he gener- defeated by samsara. Resolute Mind, this is said to be
ates great energy and attains all the good dharmas, the fundamental fruit of the Perfection of Energy of
but he does not generate karma of body, speech, and the Bodhisattva residing in the Śurangama Samadhi.”
mind. It is for the lazy that he manifests the practice The Buddha told Resolute Mind, “When a Bod-
of energy. He wants to make sentient beings follow hisattva resides in the Śurangama Samadhi, although
my teaching, but he neither generates nor accepts the he knows that the dharmas always have the character-
dharmas. Why? The Bodhisattva understands that all istic of meditation, he manifests the various distinc-
the dharmas completely and constantly reside within tions of meditation for sentient beings. He manifests
the dharma-natures, without coming and going. residence in meditation in order to teach those with
Thus does he distantly transcend the actions of body, confused minds but does not perceive any confusion
speech, and mind; and yet he is able to manifest the within the dharmas. All the dharmas are as the charac-
practice of energy. Nor does he consider that dharmas teristics of the dharma-natures, and he subjugates his
achieve completion. He manifests the practice of en- mind and is motionless in meditation. He manifests
ergy within the world but is without any actions either the various deportments of coming, going, sitting, and
within or without. He is always able to travel about lying down, but he is always serene within medita-
the innumerable Buddha realms, but his body remains tion. He manifests agreement with what the majority
universally ‘equivalent’ and does not move. He mani- say but never rejects the characteristics of the various
fests the practice of all the good dharmas but never meditations. Out of compassion for sentient beings,
perceives the good or wrong of any of the dharmas. he enters the cities, villages, and countries, but he is
He manifests the acceptance of teaching [from others] always in meditation. He manifests eating, out of a
in his spiritual quest but never follows any teaching desire to benefit sentient beings, but he is always in
other than that of Buddhism. He manifests becom- meditation. His body is hard, like vajra; inside it is
ing intimate with the preceptors and masters but is substantial, not empty, and indestructible. Within it
revered by all gods and humans. He manifests earnest there are no growing organs or mature organs and
inquiries [about the teaching] but within himself has none of the impure and malodorous defilements of
attained unhindered discrimination. He manifests rev- defecation and urination. He manifests eating, but [the
erence but is worshipped by all gods and humans. He food] does not enter him. [He eats] only through his
manifests entry into the womb but is without defile- compassion to benefit sentient beings; although he
ment within all the dharmas. He manifests birth but has no faults in any of his [physical or sensory] func-
does not perceive generation and extinction within tions, he manifests behavior like that of all ordinary
all the dharmas. He manifests existence as a child but people. However, he is actually without any activity
his physical faculties are all complete. He manifests that transgresses against the various [Buddhist] prac-
abilities in the arts, medicine, magic, literature, math- tices.
ematics, and the crafts but has already penetrated
everything within himself. He manifests illness but
has already permanently transcended the afflictions.
He manifests old age, but his senses are already inde-

 s 16 s Melody of Dharma 7

 Resolute Mind, when a Bodhisattva resides in Because of the power of the Śurangama Samadhi, he
the Śurangama Samadhi he manifests no distinction manifests birth once again and saves more people.
between open space and villages. He manifests no Thus is the Bodhisattva called the ferryman. “Resolute
distinction between living as householder or monk. Mind, he is likened to a magician who manifests his
He may manifest the white robes [of the household- own death, dismemberment, and immolation before
er], but he is not lax. He may manifest [the form of] an audience. He may manifest to his audience that he
a monk, but he is not arrogant. He will not become a is burned by fire and eaten by birds, but after receiv-
monk within the dharmas of the non-Buddhist teach- ing payment [from the audience] he will be revived.
ings, so as to teach sentient beings. He is not affected [The magician] is able to do so because he is profi-
by all the heterodox views, and he does not claim to cient in magic. The Bodhisattva who thus resides in
achieve purity within them. He may manifest practice the Śurangama Samadhi manifests old age and death
of all the non-Buddhist rituals, but he does not fol- in order to teach sentient beings, but actually there is
low their practice of the path. “Resolute Mind, he is no birth, old age, disease, and death. Resolute Mind,
likened to a guide who has led a group of people over this is said to be the fundamental fruit of the Perfec-
a steep road, only to return to save other people. It is tion of Meditation of the Bodhisattva residing in the
thus, O Resolute Mind, that the Bodhisattva residing Śurangama Samadhi.”
in the Śurangama Samadhi acts in accordance with The Buddha told Resolute Mind, “When a Bo-
the spiritual aspirations of sentient beings. [Sentient dhisattva resides in the Śurangama Samadhi, his
beings] may aspire to the path [i.e., the enlighten- senses are sharp in his cultivation of wisdom. Never
ment] of the Sravaka, or the path of the Pratyeka- perceiving the existence of the essences [natures] of
buddha, or the path of the Buddha; he teaches them sentient beings, he preaches the existence of sentient
and leads them to salvation as appropriate, and then beings in order to save them. Never perceiving lon-
returns to save other sentient beings. Therefore he is gevity and life span, he preaches that there are [such
called a guide. “He is likened to a ferry, which car- things as] longevity and life span. Never perceiving
ries innumerable people from this shore to the other karma and karmic retribution, he indicates to sentient
shore. When it reaches the other shore it returns to beings that there are [such things as] karma and kar-
carry over [i.e., save] more people. Thus, O Reso- mic retribution. Never perceiving the essences of the
lute Mind, does the Bodhisattva who resides in the afflictions [klesa] of samsara, he preaches that one
Śurangama Samadhi perceive sentient beings. He should understand the afflictions of samsara. Never
lets himself be carried along by the four currents of perceiving Nirvana, he preaches that one proceeds to
the river of birth and death only because he wants to Nirvana. Never perceiving the distinguishing charac-
help others escape. He accomplishes this according teristics possessed by the dharmas, he preaches that
to the good roots sown by those sentient beings. If there are good and bad dharmas. Thereby is he able
he sees that someone can be saved as a Pratyekabud- to carry [sentient beings] over to the other shore of
dha, he manifests for that person the enlightenment unhindered wisdom. He manifests birth in the realm
of Nirvana in his own body. If he sees that someone of desire but is not attached to the realm of desire.
can be saved as a Sravaka, he preaches extinction to He manifests the practice of meditations of the realm
that person and enters Nirvana together with him. of form but is not attached to the realm of form. He

8 Melody of Dharma s  s 16

enters into the meditations of the formless [realm] Samadhi appear to audiences anywhere, whether of
but is born in the realm of form. He manifests the ksatriyas or brahmins, whether laypeople, monks, or
meditations of the realm of form but is born in the gods. He appears to all these various congregations
realm of desire. He manifests himself in the realm of without any mental effort, and he is able to make
desire but does not practice the practices of the realm them all joyous through his good words. He preaches
of desire. He knows all the various meditations, and the Dharma wherever it is appropriate to do so, but
he knows the portions of meditation. He can freely his wisdom is never lessened. Resolute Mind, this is
enter into meditation and leave meditation. In order said to be the fundamental fruit of the Perfection of
to teach sentient beings, he can be born any place at Wisdom of the Bodhisattva residing in the Śurangama
will. He is always able to accomplish the profound Samadhi.”
and wondrous wisdom and to eradicate all the various
activities of sentient beings. In order to teach sentient
beings, he manifests the occurrence of activities, but
he is actually without activity with regard to the vari-
ous dharmas. He has completely gone beyond all the
various activities and has long since eradicated the The Buddha told Resolute Mind, “When a Bo-
illusions of self and personal possession, although dhisattva resides in the Śurangama Samadhi, those
he manifests the receipt of the various things that are sentient beings who see him all attain emancipation.
required. “When a Bodhisattva accomplishes wisdom Those who hear his name, see his ritual deportment,
such as this, everything that he does derives from that hear him preach the Dharma, or see him in silence—
wisdom and is never defiled by the results of karma. all these attain emancipation. Resolute Mind, he is
In order to teach sentient beings he manifests being likened to the great medicine-tree king named Joyous
deaf and dumb, but subtle pure sounds actually oc- Vision—all those who see him are healed of illness.
cur within him. He comprehends the spoken word, Thus it is, Resolute Mind, with the Bodhisattva who
the scriptures, and mathematics, and he does not resides in the Śurangama Samadhi. The illnesses of
have to stop to consider what Dharma to preach [on greed, anger, and stupidity of any sentient being who
any given occasion]. Wherever he goes, audiences sees him will be eradicated. It is like the great medi-
always consider his preaching wonderful, and he can cine king named Eradication. If [this medicine] is
always make [his listeners] be joyful and attain reso- painted on one’s drums during wartime, the sound of
lute [faith]. He preaches the Dharma as the occasion the drum will pull the arrow, sword, or lance out and
arises, and the wisdom of this Bodhisattva does not eliminate the poison from any injuries suffered from
decrease. “Resolute Mind, he is likened to men and arrows, and the like. Thus it is, Resolute Mind, with
women, who are either large or small, who carry ves- the Bodhisattva who resides in the Śurangama Sa-
sels to a place where there is water, which may be a madhi. The arrows of greed, anger, and stupidity will
spring, a lake, a river, or the ocean. They fill the ves- naturally come out of those who hear his name, and
sels large and small and return, but the various bodies the poison of wrong views will be completely elimi-
of water do not decrease. Thus, O Resolute Mind, nated, so that all the afflictions will operate no more.
does the Bodhisattva who resides in the Śurangama “Resolute Mind, he is likened to the medicine

 s 16 s Melody of Dharma 9

 tree named Sufficient. If a person uses its root, his one searches for one particular variety without having
illness will be healed. His illness will be healed by its fragrance mixed up with the other [varieties of] in-
the stems, knots, core, bark, twigs, leaves, flowers, cense, Resolute Mind, within these hundred thousand
or fruit, which may be fresh, dried, or ground—any varieties of incense powders, will he be able to sepa-
form may be used to heal the illnesses of sentient be- rate one from the others?” [Resolute Mind answered,]
ings. The Bodhisattva who resides in the Śurangama “No, World-Honored One.” [The Buddha continued,]
Samadhi is also like this. There is no time at which “Resolute Mind, since the Bodhisattva has perfumed
he does not benefit sentient beings—he is always able his body and mind with all the Perfections, he always
to eliminate all the afflictions. While preaching the generates the Six Perfections in every moment of
Dharma, he concurrently practices the four embra- thought.
sures [charity, loving speech, beneficial action, and “Resolute Mind, how can the Bodhisattva gener-
homologous behavior] and the various Perfections, so ate the Six Perfections in every moment of thought?
that [sentient beings] attain emancipation. Whether Resolute Mind, the Bodhisattva has complete equa-
a person makes offerings or not, and whether there nimity and is without attachment; this is the Perfec-
is benefit [to him] or not, the Bodhisattva always tion of Charity [dana]. His mind is well serene and
uses the advantage of the Dharma so that the person ultimately without any wrong; this is the Perfection
will attain peace. And when he dies and his body is of Morality. He understands that the mind exhausts
eaten—whether by animals with two legs or four, or [all] characteristics and exists unharmed within [the
by birds, or by humans or non-humans—due to the realms of] sensory data; this is the Perfection of
power of the Bodhisattva’s preceptual vows, when Patience [ksanti]. He strives in contemplation and
these sentient beings die they are reborn in heaven selects [advantageous states of] mind but under-
and are forever without the calamities of illness, pain, stands that the mind transcends characteristics; this
old age, and the afflictions. Resolute Mind, thus is the is the Perfection of Energy [virya]. He is ultimately
Bodhisattva who resides in the Śurangama Samadhi well serene and has controlled his mind; this is the
like a medicine-tree.” Perfection of Meditation \dhyand\. He contemplates
The Buddha told Resolute Mind, “When a Bod- the mind and understands the mind, penetrating the
hisattva resides in the Śurangama Samadhi, for life- characteristics of the mind; this is the Perfection of
time after lifetime he automatically understands the Wisdom [prajfia]. Resolute Mind, a Bodhisattva who
Six Perfections without having to study them from resides in the Śurangama Samadhi possesses the Six
anyone else. Lifting his foot and lowering his foot, Perfections in every moment of thought as given in
breathing in and breathing out, he is in possession of this teaching.”
the Six Perfections. The Śurangama Samadhi Sutra
with each moment of thought. Why? Resolute Mind,
© 1998 by Bukkyo Dendo Kyokai and Numata Center for
the entire body of a Bodhisattva like this is the Dhar- Buddhist Translation and Research
ma, and his entire activities are the Dharma.
“Resolute Mind, he is likened to a king and his
great ministers, who have a hundred thousand variet-
ies of incense ground together into powder. If some-

10 Melody of Dharma s  s 16

 Remembering Great Masters
MAHA KASSAPA
Father of the Sangha

A mong all the Buddha’s disciples, five were

regarded as closest to the Master and most
highly accomplished. Four of these were two sets of
swims on a lake without his feathers getting wet.’
The Buddha also said of him: ‘His heart was free
from bondage, and he always taught others out of a
brothers – Sariputra and Moggallana, Ananda and feeling of compassion’. He was beyond compare in
Anuruddha - and the fifth one was Pipphali Kas- his strict discipline and his staunch practice of the
sapa, known as Maha Kassapa. austerities.
Of these five, Maha Kassapa was recognised by It is for no small reason that, following the
all, even by the Buddha, as surpassing everyone in Buddha’s Parinirvana, Maha Kassapa was chosen to
terms of spiritual accomplishment. He had in com- lead the Sangha and to preside over its First Coun-
mon with the Buddha the attainment of the eight cil.
meditative absorptions and the six supernormal He was born in Maghada to a family of Brah-
knowledges, which include Arahatship. The Bud- mins. His parents, Kapila and Sumanadevi enjoyed
dha repeatedly praised his detachment from worldly great wealth and Pipphali, as he was then called,
concerns and compared him with ‘a royal swan that grew up in lavish comfort. But none of this satis-

 s 16 s Melody of Dharma 11

 fied him – from early childhood he only yearned to ders, and slipped away unnoticed by the estate ser-
renounce the world. As he grew in years, this deep vants. This, incidentally, happened on the day of the
aspiration became more and more compelling. Buddha’s enlightenment.
When the time came for him to marry, he went And so they took to the road, Pipphali lead-
to great lengths to counter his parents’ efforts to find ing the way. They soon came to the conclusion that
him a bride. He went so far as having an artist craft Pipphali being accompanied by a beautiful woman
a golden statue portraying a woman of incompa- would invite negative comments, and so they decid-
rable beauty, and telling his parents that he would ed to part ways and seek spiritual accomplishment
only marry a woman as beautiful as the statue. His separately. And so, at the next crossroads, he took
father’s emissaries roamed the land with their pre- the right and she took the left. At this moment, the
cious load, but were not able to find anyone whose earth shook.
beauty even remotely compared to the statue’s. The Buddha was in Veluvana at the time, and
Until they came to a place called Sagala. There they realised what the earthquake signified. He swiftly
found a girl called Bhadda Kapilani, whose beauty travelled to cross Pipphali’s path and sat on the
far outshone the statue’s. And so it was arranged roadside waiting for him. When the latter saw
that she would be Pipphali’s bride. the Buddha sitting at the foot of the Bahuputtaka
As it turned out, this beautiful young woman Nigrodha, he immediately recognised him as his
had no appetite for worldly concerns either, but Teacher and threw himself at his feet. The Bud-
rather had aspirations to become a wandering as- dha gave him ordination right then and there. From
cetic. In spite of their resistance to the union, the them on, Pipphali was to be called Maha Kassapa.
couple were betrothed and made to share a nuptial Together they walked back to Rajgir, and it is dur-
bed. In order to keep their vows of chastity, they ing this journey that something unique took place:
placed a string of flowers each night in the middle they exchanged robes. This was an extraordinary
of the bed and swore not to cross it. So they lived occurrence, the only time that the Buddha would
for many years. ever have such an intimate interchange with anyone.
When Pipphali’s parents died, it became his And so it was that Maha Kassapa became one of
and Bhadda Kapilani’s responsibility to tend to the the Buddha’s closest disciples, attaining arhatship
vast dominions that they had inherited. It didn’t take barely seven days after their initial encounter.
long before both of them realised how much pain As for Bhadda Kapilana, she made her own
was caused by the tilling of the land: every time the way along the spiritual path. Her journey also took
plow tore through the fields, countless insects were her to the Buddha, whose teachings she attended in
killed. Aware of the karmic consequences that this Sravasti and, five years after she separated from Pip-
entailed, the couple decided to relinquish their lands phali, she was ordained as a bhikkhuni. From then
and become ascetic wanderers, finally realising their on, she dedicated herself to the education of young-
old, common aspiration. They cut each other’s hair, er nuns, placing great emphasis on their observance
exchanged their luxurious clothes for the simple of the Vinaya. The Buddha praised her as foremost
garb of wanderers, slung a bowl over their shoul- among nuns who could recollect past lives, several

12 Melody of Dharma s  s 16

of which had been shared with Maha Kassapa. when they had all worshipped the feet disappeared
Maha Kassapa now lived alongside the Bud- and the pyre kindled of itself.
dha as one of his chief disciples, pursuing an ir- Following the Parinirvana of the Buddha, it was
reproachable life of dedication and restraint, and Maha Kassapa who was chosen to lead the Sangha.
setting a staunch example for all Sangha members And it was he who, foreboding the weakening of
to emulate. The strongest recognition of Maha Kas- the Buddha’s teachings, convoked the First Council
sapa’s achievement was the praise awarded him by of the Sangha, setting down the Vinaya rules that
the Buddha himself, found in a sutra where it is said would bind its members.
that Maha Kassapa could attain at will, just like the
Buddha himself, the four finematerial and the four Indicative of Maha Kassapa’s extraordinary
immaterial meditative absorptions, the cessation of qualities are some of his verses included in the
perception and feeling, and could also attain the six Theragatha (Verses of the Elders):
supernormal knowledges, which include the super-
normal powers and culminate in the attainment of “Down from my mountain lodge I came one day
Nibbana. Here his powerful meditative achieve- And made my round for alms about the streets.
ments, equalling those of the Buddha, appear as a A leper there I saw eating his meal
characteristic trait of Maha Kassapa’s mind. It was And courteously I halted at his side.
because of that deep meditative calm that he could
adapt himself, unperturbed, to all external situations He with his hand all leprous and diseased
and live as one of few wants, materially and social- Put in my bowl a morsel; as he threw it,
ly. A finger broke off and fell into my food.
Kassapa was not present at the death of the Bud-
dha. As he was journeying from Pāvā to Kusināra, At a wall nearby I ate my share,
he met a man carrying in his hand a mandārava Not at the time nor after felt disgust.
flower picked up by him from among those that had
rained from heaven in honour of the Buddha, and it For only he who takes as they come
was he who told Kassapa the news. It was then the The scraps of food, cow’s urine for medicine,
seventh day after the Buddha’s death, and the Mal- Lodging beneath a tree, the patchwork robe,
las had been trying in vain to set fire to his pyre. Truly is a man contented everywhere.”
The arahant theras, who were present, declared that
it could not be kindled until Mahā Kassapa and his There is no certain indication of the time or
five hundred companions had saluted the Buddha’s place of Maha Kassapa’s death, but his legacy lives
feet. Mahā Kassapa then arrived and walked three on in the Buddhist Canon, much of whose content is
times round the pyre with bared shoulder, and it is due to his cautious initiative.
said the Buddha’s feet became visible from out of
the pyre in order that he might worship them. He
was followed by his five hundred colleagues, and

 s 16 s Melody of Dharma 13

 Developing The Right Attitude
To Receive An Initiation
A Teaching by His Holiness the 41st Sakya Trizin

line of the teachings brings enormous benefit.

T he teachings of the Buddha are the source of
all happiness and benefit. Among his teachings,
the most important is the practice of compassion.
Good motivation has many levels. Generally,
people receive teachings in order to overcome ob-
Compassion is the life force of all virtuous qualities. stacles and difficulties in this life, to have success in
Avalokiteshvara is the manifestation of all the Bud- their lives. Although their motivation is good, they
dha’s compassion, and so the initiation of Avalok- are not practising the real Dharma. For it to be proper
iteshvara is among the most important teachings of Dharma, it should at least not be for the sake of this
the Buddha. lifetime alone. If we are attached to this life, it ap-
In order to receive this precious initiation, the pears like Dharma, but in reality it is merely another
very first thing that we need to do is to create the right means to achieve worldly gains. It is not Dharma. For
motivation. Everything depends on our motivation. it to be the real Dharma, it should at least be for our
If our motivation is associated with our defilements, next life, not merely for this current one.
then it can cause harm. If our motivation is neutral, This life is like water bubbles that can burst at
neither good nor bad, if we just receive the initiation any moment, and it is not worthwhile being attached
out of curiosity, then no benefit is gained from it. But to it. Eventually we will die and this life will be over.
if our motivation is good, then just to hear just one When we die, our physical body will be disposed of

14 Melody of Dharma s  s 16

in one way or another. But our mental consciousness raising the enemy’s child. When we raise the enemy’s
is something that cannot disappear, because it is intan- child, the child will be very pleased temporarily, but
gible. It continues into its next life, and where it will eventually it will bring us harm. Likewise, clinging
go is determined by the deeds that we have performed. to our own purpose can be temporarily pleasing, but
If we committed negative deeds, then our mind is eventually it will bring us harm. So our motivation
predetermined to fall into the lower realms. And if we should not be for the sake of this life, for a higher
have performed good deeds, then it will go to higher rebirth, for our own liberation, but rather for the sake
realms. of all living beings. All sentient being wish to be free
And so, out of fear of falling into the lower realms from suffering and to attain happiness. But, due to ig-
and wishing to continue to be born into the higher norance, the majority of beings are experiencing suf-
realms, we practise the Dharma. This is good motiva- fering. Some are momentarily happy but are creating
tion, but it still belongs to samsara, the cycle of exis- more and more causes of suffering.
tence. It is not proper renunciation. Of course, there is So we must generate compassion for all sentient
a difference between higher and lower realms, but as beings, and when genuine compassion arises, then we
long as we’re still in the cycle of samsara, we’re not cannot remain idle. We need to make the effort to save
free from suffering. beings from samsara. As ordinary persons, we are
very limited and cannot help sentient beings. The way
Everything depends on our for us to help others is to attain enlightenment. Once
motivation…Our motivation should we have attained enlightenment, even in a single mo-
be for the good of others. ment we can save countless beings.
And therefore, the sole purpose of receiving an
So any attachment to the higher realms is similar empowerment such as that of Avalokiteshva should be
to eating sweet poison. Some poisons are very sweet to attain enlightenment for the sake of all beings. So
in taste, but they have harmful effects. So we need to the first thing we need to do is to have such motiva-
develop renunciation thoughts, and in order to do this, tion. Also, with the right conduct, we should receive
we must realise that all of samsara, whether it be the the teachings just like a patient receiving advice from
higher or the lower realms, is not worthy of any at- his doctor. The guru is like a doctor, the Dharma is
tachment. like medicine, and we are like patients. Our defile-
Our motivation should be for the good of others. ments are very severe illnesses. By receiving the
Just as much as we wish to be free from suffering, ev- teachings, we are receiving treatment, and the people
ery living being also wishes the same. And so to have surrounding us are like medical assistants.
attachment to our own purpose is wrong, we must It is with such an attitude that we should be re-
think of the good of others. Furthermore, we believe ceiving the teaching.
in rebirth – we keep changing lives, each with a differ- Specially for higher Vajrayana teachings such as
ent body, family and place. Our lives keep changing, Avalokiteshvara, it is not proper to be in ordinary ap-
rotating, and so every single living being has been our pearance and surroundings. We must think that where
own very dear father and mother. Abandoning them we are is not an ordinary place, but that it is a pure
just to seek our own benefit, our own liberation, is not realm. The guru is not in ordinary form but in the form
right. of the deity, and all other disciples are also in the form
Having attachment to our own purpose is like of the deity.

 s 16 s Melody of Dharma 15

 The teaching is that every single being possesses more precious than the wish-fulfilling jewel. It is said
Buddha nature. In a sense, the true nature of our mind that there is a jewel called the ‘wish-fulfilling jewel’
was never stained with obscurations. It is pure and which, if you pray to it and make offerings, can fulfill
has been pure right from the beginning. And so every all our wishes, all our material needs, clothes, shelter,
single being has a chance to become fully enlight- medicine, etc. But our present human life is far more
ened if the right method is used. It is just like seeds, precious than the wish-fulfilling jewel, because the
which have the potential to grown into a crop if meet latter can only fulfill our material needs. It cannot give
with the right conditions. Although every sentient be- us higher rebirth, personal liberation or enlightenment.
ing possesses Buddha nature, we cannot see it at the But through this human life, by using it as a vehicle,
moment because our minds are covered with obscu- we can attain a higher rebirth, personal liberation,
rations, like the obscuration of defilements and the even full enlightenment.
obscuration of knowledge. And so we’re caught up in But just having this precious opportunity of
samsara. having a human life with all the prerequisites is not
enough. We have to make the very best of it. If we
The sole purpose of receiving an lose this opportunity, it will be very difficult to get
empowerment should be to attain another chance. And so we have to make great effort,
enlightenment for the sake of all and we have to do this without any delay. The Buddha
beings. said that all compound things are impermanent. This
means that everything that depends on causes and
As long as we’re in samsara, we’re never free conditions is impermanent. Our life has no definite
from the suffering of the lower realms and of the life span, and there are many external and internal fac-
higher realms. The lower realms, of course, have the tors that can shorten our life. There is very little that
greatest suffering, but the higher realms also have suf- can prolong our life.
fering. In appearance, they have a mixture of happi- No one can determine when we will lose this
ness and unhappiness, but if we examine carefully we life – death can strike today, tomorrow, at any time.
find that it’s not real happiness – it’s just a different We normally think that we won’t die any time soon,
form of suffering. because we are favoured with good health, good con-
The only way to be free from suffering is to ditions. But this is not solid reasoning – death could
practise the holy Dharma. But in order to practise the strike at any time. And so therefore, we have to think
Dharma, we need a base. Although every being has of impermanence, of the complete certainty of death
Buddha nature, human beings have the best chance to and the complete uncertainty of the time of death.
become free from suffering. Especially those who are And at the time of death, there is nothing that can
endowed with all the prerequisites, who have freedom help us. No matter how rich we are, no matter how
from the unfavourable places and who have the fa- learned or powerful we are, nothing can help us. The
vourable necessary conditions. All together, there are only thing that can help us is the Dharma practice that
eighteen prerequisites. From many points of view, hu- we have done during our life. And so we need to be
man life is very difficult to obtain. very diligent, we need to practise the Dharma without
Therefore, due to our own merit and our sincere any delay. Our main practice as ordinary beings is to
prayers, we were born as human beings and we have very strictly follow the law of karma.
all the prerequisites. This is a condition that is far Everything that we experience now, happiness and

16 Melody of Dharma s  s 16

suffering, has not been created by an outside cause. Fold Prayer. The first thing we do is to visualise the
The only cause for it is our own previous deeds. So Guru in the form of Four-Armed Avalokiteshvara, sur-
if we want to be free from suffering, then we have to rounded by all the Buddhas and Bodhisattvas, just like
abstain from the cause of suffering. And the cause of a pile of clouds. And then, in front of ourselves, all
suffering is our negative deeds caused by our defile- sentient beings reciting the Seven-Fold Prayer.
ments. Likewise, if we wish to attain happiness, we The first part of the Seven-Fold Prayer consists
have to create the cause of happiness. And the cause of confessing all the negative deeds that we commit-
of happiness is the virtuous deeds performed without ted since beginningless time. To do this, we need the
defilements and with good inspiration. We need to fol- four powers. The first power is the power of object,
low in our everyday life the law of karma by abstain- that is to say to whom we confess – we are relying on
ing from negative deeds and by practising virtuous Avalokiteshvara, the Buddhas and the Bodhisattvas to
deeds. help us purify our negative deeds. The second power
Also, the great Lord Buddha, who possessed is the power of remorse – we need to deeply realise
infinite wisdom, compassion, and skillful means, be- that the negative deeds that we have committed are a
stowed an enormous amount of teachings. Beings are great mistake. We need to feel strong remorse, as if we
all different, we all have different mentalities, differ- had taken poison by mistake. The third power is the
ent propensities, different defilements, different levels power of antidote – we confess our faults, realise our
of understanding. In order to suit every kind of per- great mistakes, and we make the staunch resolution
sonality and every level of understanding, the Buddha never to repeat these again, even if it costs us our life.
also gave different kinds and levels of teachings. The fourth power is the power of remedy – through
The highest one is the Vajrayana teaching. Va- our confession, all our gross negative deeds have been
jrayana itself has different levels of teachings. The purified.
Four-Arm Avalokiteshvara empowerment belongs to In the second part of the Seven-Fold Prayer, we
the highest level of teaching, in which Mahamudra rejoice in all virtuous deeds. Starting with the Bud-
and Great Compassion come together – wisdom and dhas, the Shravakas, the Pratiekabuddhas, all those
compassion. who have gone beyond, and then extending it to ordi-
nary being including ourselves, we rejoice in the vir-
We have to think of impermanence, tuous deeds that have been performed by all, without
of the complete certainty of death and any kind of jealousy, any competitive thoughts.
the complete uncertainty of the time And then the third part is to hold in mind the ab-
of death. solute bodhicitta. There are two kinds of bodhicitta
– that of the relative enlightenment mind and that of
In order to receive such an initiation, one needs to the absolute enlightenment mind. Here we are dealing
request it from our teacher by offering him a mandala with the absolute enlightenment mind, the absolute re-
offering. And then, we need to purify ourselves in ality of all phenomena. This we cannot realise through
order to be suitable vessels for the teachings. Just like rituals – we need to realise it through meditation. We
any container needs to be cleaned so that whatever we make the resolution to meditate on ultimate reality
pour into it doesn’t spoil, we need to purify ourselves and, just like the Buddhas and Bodhisattvas meditated
from all our negative deeds. and attained realisation, we also resolve to meditate
The way to do this is by performing the Seven- and attain realisation.

 s 16 s Melody of Dharma 17

 The fourth part is that of taking refuge. This is riorating, but rather helping it to keep increasing.
very important, because when we enter the Dharma
path, the first step we take is to take refuge in the Bud- The root of emptiness, nirvana, the
dha, Dharma and Sangha. This is necessary because, suffering of samsara, all of this lies
for example, if we need to go to an unknown place, in the mind.
the first thing we require is someone who can show us
the way, a guide. Similarly, we take refuge in the Bud- Holding these visualisations, we recite the Seven-
dha as a guide to show us the way to liberation and en- Fold Prayer. Through this we purify our negative
lightenment. And then, we ourselves need to travel on deeds and accumulate merit. We also receive the ref-
the path. This the Buddha cannot do for us, and so we uge vow and the Bodhisattva vow at the same time.
take refuge in the Dharma as our actual path, because And so this prayer is very important.
it is through the practice of Dharma that we attain lib- In this way, we receive the initiation of Avalok-
eration. And then, if we are going to undertake a long iteshvara. In conclusion, we meditate on Mahamudra.
and arduous journey, rather than travelling alone, it is The root of emptiness, nirvana, the suffering of sam-
helpful to have companions. So we take refuge in the sara, all of this lies in the mind. If we try to examine
Sangha as our companions in the Dharma path. Out the mind, it’s not something that we can see with our
of compassion for all sentient beings, we take refuge eyes. Mind is not something that we can touch with
in the Buddha, Dharma and Sangha from this moment our hands. Mind has no colour, no shape. Mind is
until enlightenment. Our ultimate goal is to attain en- neither one nor many. So it’s naturally emptiness. And
lightenment for the sake of all beings. since it is devoid of self-nature it is never born. It can-
In the fifth part, we cultivate the relative enlight- not remain, it cannot reside. Since it does not reside,
enment mind. There are two kinds of enlightenment likewise it doesn’t cease. So it is devoid of rising, re-
mind: the wishing enlightenment mind and the enter- siding and ceasing.
ing enlightenment mind. First, the wishing enlighten- And it has no base, no root, and it is away from
ment mind. It means the sincere wish to attain enlight- all descriptions such as existing or non-existing, or
enment for the sake of all sentient beings. We create both or neither.
this wish in front of the Buddhas and Bodhisattvas. So it is just like space. Space was never born,
And in the sixth part, we create the entering en- never residing, never ceasing, unaffected by the ele-
lightenment mind. This means not merely wishing ments, and it covers everything. Mind is just like
for enlightenment, but actually resolving to enter the space. So without interference of thoughts, we remain
Bodhisattva’s way of life, just like the Buddhas and in this state of Mahamudra. We meditate on this for
Bodhisattvas followed the path, we also resolve to fol- a moment. We have received Avalokiteshvara’s tran-
low it. We make this a vow. scendental wisdom initiation. Our mental obscurations
And finally, in the seventh part, we dedicate the have been purified, and now we can meditate on tran-
merits. By confessing, rejoicing, taking refuge and scendental wisdom.
creating the enlightenment mind, we have acquired an In conclusion, we promise to keep our samayas
enormous amount of merit. And so, while this is still and vows, we make a mandala offering for thanksgiv-
fresh and hasn’t been damaged by opposite paths, we ing and we dedicate the merits.
dedicate it for our purpose of attaining liberation for
all beings, thus protecting it from weakening or dete-

18 Melody of Dharma s  s 16

 Understanding Our Mind
A Teaching by Khöndung Ratna Vajra Rinpoche

G enerally speaking, whether we experience suffering

or not when we face problems or challenges,
depends on how we react to them, how we handle
Lord Buddha gave an enormous amount of teachings,
and the purpose of all these teachings is to help us to
subdue our mind, to tame our mind.
the situation. For example, if two persons experience In his seminal text Bodhisattva Acharyavatara,
the same suffering or face the same challenge, and if the great Acharya Shantideva said that if we tether
one is a Dharma practitioner while the other is just a the mind, if we control it, then we will be able to
mundane person, then although they may be facing the control all the fears that assail it, and we will gain all
same problem and the same suffering, they will most the virtues that lead to its happiness. Shantideva said
probably handle the situation in different ways. Each that if we are successful in taming our mind, we can
one’s suffering will be different from the other’s. The one control any fearsome animal, any evil spirit, any enemy
who faces challenges with an understanding of Dharma– whatsoever– we become completely free from fear.
not only a knowledge of Dharma, but also the capacity Shantideva also said that cannot cover the
to apply their intellectual understanding of Dharma into whole universe with an animal skin or with a leather
their practice - will experience less suffering. sheet. We can, however, cover our feet with leather.
The Dharma can be a powerful tool in helping us Similarly, as Shantideva adds, we cannot defeat all
to handle life’s situations. In order for this to happen, our enemies, but we can protect ourselves from them.
we first need to gain knowledge of the Dharma, We can apply this to our crises – we cannot defeat
we need to study it. And then we need to use our every single one of our obstacles, but we can protect
knowledge in our approach to our challenges. The our mind by controlling it, thereby overcoming all our

 s 16 s Melody of Dharma 19

 obstacles. The outcome doesn’t depend on external object, then we feel pain when we lose it; if we don’t,
factors but, rather, it depends on our own mental state. then we don’t feel pain. Everything is mind. And so it is
Furthermore, whether we feel as if we are facing very important to control our mind. This is the key.
big problems or not also depends on our mind. The
importance we give to problems depends on how The Lord Buddha gave an enormous
strong our attachment is to the mundane world. If we amount of teachings, and the purpose
don’t have much attachment to the mundane world, of all these teachings is to help us to
then even if we face problems, we won’t place too subdue our mind, to tame our mind.
much importance on them. We won’t be so affected by
them, they won’t cause us to suffer so much. The Buddha gave an enormous amount of
If we lose an object that has little value, we won’t teachings to tame our mind, to subdue our mind. He
feel sad. But if we lose a precious object, then we taught the Dharma in many ways, but all his teachings
will experience sadness. Whether we feel sad or not can be combined into truths: the relative truth and the
doesn’t depend on the object itself – it depends on the absolute truth, also known as the ultimate truth.
importance that we place on it, it depends on our mind. It is important to know and understand these
If we’re attached to it, we’ll experience suffering; if two truths. If we can concentrate on these two truths,
we’re not, then we won’t experience suffering. if we can meditate on them, then not only can we
For example, if we buy a disposable product like a overcome the problems of this life or even of the next
plastic plate or cup, and we know that we will only use life, but we can also overcome all of samsara and
it once and then throw it away. If we lose it, we won’t attain Buddhahood for the sake of all sentient beings.
feel sad, because we don’t feel attached to it. But if we We can gain ultimate happiness and ultimate wisdom,
buy something precious like a car or a house and lose power and all the other great qualities of the Buddhas.
it, then we will feel sad, because we’re attached to it. It So there are two realities. One is the reality of
all depends on whether we feel attachment or not. relative truth and the other is the reality of ultimate
If we feel attachment to an object, it means we truth. The reality of relative truth refers to all the
have attachment to samsara. If we have attachment phenomena that we perceive, which in actuality are
to samsara then, as Manjushri says in his four-line not truly existent. They only seem to exist. They are
teaching “Parting from the Four Attachments”, we like a reflection in a mirror, like a magical show or
don’t have the renunciation thought. like a dream. As ordinary beings, we cannot realise
Also, an object, the same object, can produce this. We see things as truly existent. We have a strong
different kinds of feelings. In Spain, for example, attachment to phenomena and cling to them as real.
saffron is commonplace, we can get it anywhere. And We don’t see the reality of relative truth. Due to this,
so, if we lose saffron in Spain, we won’t feel sad. But we become more materialistic and we focus on the
elsewhere, saffron is rare and if we lose it there, we outside world. We don’t focus on our mind.
will feel regret, we will feel some suffering. So we According to the reality of relative truth, these
can feel more or less attachment to a particular object phenomena are not truly existent but, rather, they de-
depending on the circumstances. pend on their own causes and conditions. All phenom-
Therefore whether we feel suffering or not doesn’t ena depend on interdependent origination.
depend on the object itself. It depends on our own mind, In the world today, we see the world getting smaller
how we perceive the object. If we have attachment to the and smaller, ie we are more and more interdependent.

20 Melody of Dharma s  s 16

We can very much see this interdependent origination we can definitely control our mind, and we can
everywhere we look. definitely reduce and eventually subdue our negative
What interdependent origination means is that thoughts.
the phenomena that we perceive are not truly existent.
If they were truly existent, they wouldn’t depend on According to the reality of relative
anything else to exist. But in order to exist, everything truth, phenomena are not truly existent
depends its own causes and conditions. but, rather, they depend on their own
Interdependent origination means that things causes and conditions. All phenomena
are not real the way we think them to be. Things are
depend on interdependent origination.
compound things, ie they are impermanent. They
are not inherently existent. They depend on other And by suppressing our negative thoughts, we can
things to rise. What’s more, everything that arises will eventually know the reality of absolute truth, which
eventually cease, everything is impermanent. eliminates all negative thoughts from our mental
For example, all beings born in this world will die. continuum.
There’s not a single person who is born is this world who The reality of ultimate truth refers to a state that
will not eventually die. Not only living beings, but also is free from all extremes. In reality, there is no self at
material objects – whatever materialises will eventually all. If we analyse it thoroughly, we cannot find the self.
cease. Even something as solid as iron can be destroyed For example, when we say “my car”, it means that this
and cease. Everything can be destroyed and cease. car belongs to me, but it doesn’t define the car itself.
So everything is impermanent and nothing is Likewise, when we say “my body”, the body is not self.
intrinsically true. Everything is like a dream. In one of It belongs to me, but it is not my self, just like my car.
his sutras, Lord Buddha gives the example of a young If we examine the body and try to determine what
woman who dreams of having a son, which makes in it is ‘self’, we won’t find it anywhere. As it says in
her very happy, only to find that her child dies, which the Bodhicharyavatara, “the teeth are not self, the hair
plunges her into despair. In actuality no son was born is not self, the nails are not self, etc..”
to her, which means she has no reason to rejoice, and And so in the reality of relative truth, there is a
no son died, which means she has no reason to feel self, but it is like a vision, a dream, a magical show.
dejected. Similarly, all phenomena are like this. And in ultimate truth, there is no self at all. We cannot
We have good and bad dreams, and these make us find a self. But this doesn’t mean that there isn’t
feel happy or sad. But when we awaken from sleep, anything there. This is not right either. Both views are
these feelings will not prevail during our waking life, faulty – to say that there’s nothing there is a nihilistic
because we know that dreams are not true. It is the view, whereas to say that something exists inherently
same with the reality of relative truth. Our waking is an extremist view.
life is like a vision, like a dream. But at the moment, The truth is that actual reality is neither existing
we look at our waking life as real, different from the nor non-existing. The truth lies beyond these
dreams that we experience while we’re sleeping. This extremes. In short, by knowing the reality of relative
is because we have a stronger propensity to believe truth, we can subdue our negative thoughts, which
that our daytime experience is real. are the cause of our suffering. And by knowing the
It’s important to know the reality of relative truth. reality of ultimate truth, we can completely eliminate
By doing so, we can definitely lessen our suffering, negative thoughts from our awareness

 s 16 s Melody of Dharma 21

 The Practice Of Guru Yoga
A Teaching by Khöndung Gyana Vajra Rinpoche

I t is written in the Hevajra Tantra that in order to

attain Enlightenment it is necessary to realise the
nature of mind, and that the best way to do this is
they develop strong feelings of love for this teacher, a
sense of Guru devotion. Of course, these feelings are
valid, and this form of Guru devotion has its value.
through the accumulation of merit and the blessing of But, whatever its worth, devotion based on material or
the Guru. And so an essential part of the Dharma path conventional considerations is not true Guru devotion.
is the practice of Guru Yoga. But if we are going to Also, it is common nowadays to see the teacher
follow this path, we need to really make certain that as a kind of movie star, with students grouping around
we understand its true meaning. Guru Yoga is a well- him like a fan club. Often, the teacher’s qualities
known and popular concept, but it is not one that is lend him a certain magnetism that attracts people.
fully understood by the majority of Dharma practitio- As a result, people feel a kind of connection with the
ners. teacher, which creates pleasant emotions like love and
In order to truly understand what Guru Yoga is, joy, a kind of sentimentality. Actually, these emotions
we need to educate ourselves as to its nature and its we can enjoy with anyone, and they’re not really
requirements, and then we need to train ourselves to relevant to a Guru-student relationship.
generate the right kind of devotion towards the Guru We see that many Dharma teachers are surrounded
in order to practise it correctly. by devotees who follow them wherever they go, attend
Many people practise Guru Yoga, but its nature their teachings, make many offerings to them, run
and requirements are understood by few. In many errands for them, give them massages, and so on. This
cases, just because a teacher shows kindness to certain is definitely beneficial, but only if it is accompanied
people, offers them attention or favours, then these by a resolute effort to put into practice the instructions
people look upon him or her as a wonderful Guru and that the teacher gives.

22 Melody of Dharma s  s 16

Real Guru Yoga is only possible if a This pure Guru Yoga requires an unconditional
genuine Guru-disciple relationship is commitment from the student. Many devotees recite
established, wherein the Guru confers Guru Yoga prayers, pledging to do anything for the
the Buddha’s teachings to the student Guru. But one thing is mentally and verbally offering
and the student strives with all his or absolute devotion to the Guru, and another thing is
to actually engage in true Guru Yoga practice. This
her might to put these teachings into
is similar to thinking of going swimming and talking
practice. about it but, when the time comes to jump into the
Generally, there are three ways in which a water, the enthusiasm wanes. It’s a different matter
student’s devotion to the Guru can be expressed. altogether. Not too many people actually get to test
These ways are known as the ordinary, the middling the waters. Likewise, it takes a lot of courage and
and the superior. Ordinary Guru devotion is mainly determination to engage in true Guru Yoga practice.
based on making material offerings to the Guru, such True Guru Yoga is very demanding, with the
as flowers, clothes, a car, property, etc. This practice is disciple relying heart and soul on the teacher’s
laudable and very meritorious, and it creates a strong instructions and engaging his or her entire being into
bond between the student and the Guru. But it is not putting them into practice. Since the attainment of
true Guru Yoga. Buddhahood is at stake, the teacher’s instructions
Middling Guru devotion consists of the student are often highly challenging and difficult to meet.
making the offering of his or her body, capacities An unshakeable faith in the teacher is required to
and time to the teacher, by serving the Guru to the overcome these hurdles, and the full confidence that
best of his or her abilities. This practice means that a he will lead the disciple to Buddhahood.
substantial part of the student’s activities are dedicated Faithfully following the Guru’s advice, the
to serving the Guru. It requires a great deal of disciple adopts what is virtuous and abandons what
devotion from the student and in this sense it is highly is not virtuous and, through the Guru’s wisdom and
formative and valuable. But this is still not true Guru compassion, gradually acquires a better understanding
Yoga. of the nature of reality.
Superior Guru devotion is substantially different From his side, the Guru unfailingly guides and
from the other two kinds. Here, the student offers protects the disciple along the path, leading him step
his or her spiritual practice to the teacher. This is the by step to the ultimate accomplishment.
highest offering that a student can make to his or her
Guru, and this is where true Guru Yoga is found.
Real Guru Yoga is only possible if a genuine
Guru-disciple relationship is established, wherein the
Guru confers the Buddha’s teachings to the student
and the student strives with all his or her might to put
these teachings into practice. Here, the teacher takes
on the supreme role of mentor, guiding the student to
Buddhahood, for the sake of all beings.

 s 16 s Melody of Dharma 23

 An Introduction To Buddhism
A Teaching by Chogye Trichen Rinpoche

T his is a teaching about the importance of cultivat-

ing positive emotions such as loving kindness
and compassion, and how this will promote wellbeing,
because a fully enlightened one appears in the world
and bestows the light of spiritual intelligence upon
the beings there. In contrast, there are the dark aeons,
not only in ourselves, but also in the greater world we those cycles of creation in which no enlightened being
all share. will appear. It is also said that the dark aeons are more
[A Buddhist Aeon] In order to put the Buddhist numerous than the aeons of light.
tradition into context and understand how a fully [A Fortunate Aeon] The particular cycle in which
enlightened one appears in this world, it is important we now live is of a very special type, known as a
to know about kalpas, the aeons or cycles of time. 'fortunate' aeon. At the beginning of this fortunate
Within a given cycle of time, there is always the aeon, there was a Chakravartin, a universal monarch
formation of a physical environment of the 'outer of great power known as Tsibkyi Mugyu, or Arenemi.
elements', and this environment will be inhabited by As ruler at an early stage in the formation of that aeon,
sentient beings such as ourselves. A kalpa time cycle King Arenemi enjoyed a reign of great prosperity,
is divided according to three phases: First, there is the harmony, and wellbeing. This was true not only for
process of coming into being or 'creation'; next, the the realm of the gods, but also for the human worlds.
time span during which the environment and beings Although officially King Arenemi may not have had
abide; and finally, the phase of cessation, where that many queens, still it is said that as a great universal
cosmos and the beings within it disappear. A kalpa or regent, he had thousands of queens. We are also told
aeon in which a fully enlightened one appears is called that these queens bore him more than one thousand
an aeon of light, or 'fortunate' aeon. It is fortunate princes. Due to his vast merit, merely by gesturing

24 Melody of Dharma s  s 16

to one of these women and calling her his queen, she birth of the thousand princes destined to Buddhahood.
was able to bear him a son. King Arenemi gave rise
to the wish that each of his sons could share among This particular aeon in which we
themselves the rule of his kingdom. dwell is known as a Bhadrakalpa, an
In those times, there lived a Buddha, the historical 'extremely auspicious aeon'.
Buddha of that era, just as the historical Buddha of
our era is Shakyamuni. These are fully enlightened [Previous Buddhas] Delighted by
Buddhas who display the twelve great deeds of an Mahavairochana’s prediction, the king further
enlightened one. The Buddha of that era was known wondered in what order his sons would become
as Mahavairochana. The king approached Buddha enlightened. He requested the Buddha to reveal this to
Mahavairochana, saying that he had fathered more him. Mahavairochana ordered that the name of each
than one thousand sons, and asking how he might prince be written out, and the names were gathered in
bless each son to enjoy a worthy and meaningful reign a cloth and placed in a vase. Then the Buddha drew
as king. The king asked if he might offer the services names, one by one, unfolding the sequence in which
of these princes to Buddha Mahavairochana, in order each of the princes would reach Buddhahood. The
that his sons might bear even greater fruits of virtue. first name selected, the one who would become the
The Buddha accepted King Arenemi's request, taking first Buddha of our fortunate aeon, was the one we
the princes as his disciples. The king offered his sons know as Buddha Krakuchandra. The second name
to the Buddha with great aspirations, wondering in his drawn was the one who became Buddha Kanakamuni,
heart when they would become equal to the Buddha the second Buddha of our kalpa. The third name
himself. He asked Mahavairochana, 'When will they drawn was the prince who would be born as the
be like you?' The Buddha reassured the king that all of Buddha Kashyapa, the third Buddha of our fortunate
the princes, as his disciples, would one day certainly aeon. The fourth was the name of the prince who was
become fully enlightened ones. Over the progression to become the enlightened one of our present era,
of the cycles of time, it is said that an aeon of light Buddha Shakyamuni. Hence Shakyamuni is known
is generally followed by a dark aeon. This particular as the fourth great emancipator, or liberating one.
aeon in which we dwell is known as a Bhadrakalpa, The fifth name drawn was the one to appear as our
an 'extremely auspicious aeon'. At the beginning of the next Buddha, Lord Maitreya. The sixth will come as
formation of this aeon, it is said that in the middle of Buddha Simhanada. In this way the names of each of
the universal ocean there blossomed a one-thousand- the more than one thousand princes were drawn. It
petalled golden lotus flower. This wondrous lotus was further prophesied by the Buddha that the prince
sprung up with such force that it reached to the heights whose name was drawn last, upon taking birth as
of the realms of the gods or devas. The appearance of the final Buddha of this fortunate aeon, was to be an
the golden lotus caused the gods to exclaim, "What a extraordinary enlightened one. This Buddha would
wonder it is to witness the blooming of the thousand- embody all the realization, qualities and activities of
petalled golden lotus! It is an auspicious omen, all the previous Buddhas united within himself. Our
signifying the coming of one thousand Buddhas in this present era is that of the fourth prince, known to us as
aeon." Thus the blossoming of the lotus foretold the Buddha Shakyamuni.

 s 16 s Melody of Dharma 25

 [The Coming of the Buddha of this Age] Prior cities. He named the garden in honour of his queen,
to Shakyamuni's descent into our world, he reigned and that place is known to this day as Lumbini.
in the realm of the gods known as Tushita. Whoever Queen Lumbini became the mother of two beautiful
ruled in the Tushita heaven assumed the name of princesses. As was the custom in those times, she
Svetakirti, and so this was Shakyamuni's name while consulted the astrologers and soothsayers, so that she
he dwelt there. During his reign in the Tushita heaven, might know what future best suited her daughters the
Svetakirti received many requests from gods as well as princesses. The seers unanimously predicted that both
humans, beseeching him that he might appear in our girls had the great merit to marry either a powerful
world and manifest the twelve deeds of a supremely ruler, or to become the mother of a mighty being who
enlightened one. In response, he made five careful would become a supreme enlightened one. In the light
and specific observations regarding the circumstances of these predictions, her husband Suprabuddha, the
of his future birth. These included the place in our king of Devadaha, wished to form a bond of marriage
world in which he would be born, at what time and on with the king of Kapilavastu, a man of great fame and
what date, as well as whose child he would be, and so reputation. As it happened, the king of Kapilavastu
forth. From these five careful observations, Svetakirti harboured a similar wish. Thus Queen Lumbini’s
determined that he would appear in this world as eldest daughter, Mayadevi, was chosen to marry
a prince, the son of King Suddhodana and Queen Shuddodhana, the prince of Kapilavastu. The marriage
Mayadevi in the kingdom of Kapilavastu. The remains between Mayadevi and Shuddhodana was a grand
of Kapilavastu are found in southern Nepal, not far celebration.
from the border with India. [Birth of Shakyamuni] In due course, the future
[Lumbini Garden] Just to the east of Kapilavastu Buddha Shakyamuni entered into this world. It is
there was in those ancient times a small kingdom said that Queen Mayadevi conceived her son on the
whose capital was known as Devadaha. The two full moon night of the sixth lunar month in the earth
kingdoms enjoyed prosperous matrimonial bonds, sheep year. Then, in the fourth lunar month of the
with frequent marriages occurring between them. In following year, the year of the iron monkey, on the
those days, the woman who was to be the grandmother seventh day of the month, she gave birth to a son. The
of Shakyamuni Buddha, whose name was Lumbini, normal period of growth in the womb is nine months,
dwelt in Devadaha. While Lumbini, a queen, was yet it is said that she carried her child for almost ten
dwelling in the capital city of Devadaha, she used to months. This is the account of the gestation and birth
visit a very beautiful garden nearby, which was owned of the Buddha as it is given in the traditional histories.
by a wealthy family. As she went there frequently, After Mayadevi found herself heavy with child, she
she grew to wish that she be given the garden as her remained for the most part in confinement, away from
own. Her husband, the king, told her, "Although I the social activities of the royal court. But, as the time
may be the lord of this land, it would not be right for to give birth grew near, she wished to withdraw to
me to claim someone else's garden for you. Still, if somewhere more peaceful. When asked what place
you so wish, I shall build for you just such a garden." she would find more pleasing, Mayadevi proposed
And so it was that the king built a most unique and a visit to her mother’s garden, Lumbini, to relax and
splendid garden in the countryside between the two take rest. As she strolled in the Lumbini grove, the

26 Melody of Dharma s  s 16

time for Buddha’s birth suddenly came upon her. Just
“From here I arrive to attain nirvana,
as Queen Mayadevi reached out to grasp the branch enlightenment.
of a plaksha tree, the Buddha miraculously issued
I will be in harmony with worldly
forth from her. Causing Mayadevi neither pain nor
understanding.
injury, Buddha was born from under her right arm.
The legends of the Buddha’s birth tell us that from This is my final birth.
the day he entered Mayadevi’s womb, all the devas
I have purified all my deeds in
and gods from the golden celestial realms watched
over and protected him. It is even said that Buddha
samsara.”
emerged from the ribs of Mayadevi’s right side in the [Marriage] When his time of maturity had come,
form of shimmering, scintillating golden light. Thus two fair princesses were proposed who might serve
his appearance in this world was not by means of an as his future queens. They were called Yasodhara and
ordinary birth, but was accompanied by miraculous Gopaka. Both princesses belonged to highly respected
events. We are also told how, immediately upon and wealthy families, and there were many princes
emerging from Queen Mayadevi, the Buddha walked in the surrounding kingdoms who eagerly sought
seven steps in each of the four directions. Taking those their hands in marriage. And so a competition was
steps, Buddha uttered four profound statements. The arranged, and all their suitors had to display their
translation of these four statements is wonderful in skills and sportsmanship, in hopes of winning such
the Tibetan language, where they reflect a play on the widely coveted brides. Prince Siddhartha defeated
words for east, south, west, and north. As the Buddha every rival and had the honour of claiming both
took his first steps, in the eastern direction, he said, princesses as his Queens. In this way, Siddhartha
'From here I arrive to attain nirvana, enlightenment.' prepared to succeed his father as ruler of the kingdom
The word for east in Tibetan also means 'to arrive'. of the Shakyas. Having married, Siddhartha reigned
Stepping to the south, the Buddha said, 'I will be in as prince of the Shakya kingdom. One day, he went
harmony with worldly understanding.' As he moved on his first excursion outside of the palace and into
to the west, the direction of the setting sun, he said, the city of Kapilavastu. On this journey, the prince
' This is my final birth.' And, with seven steps to the witnessed four events that would change him forever.
north, Buddha said, 'I have purified all my deeds in These events brought Siddhartha face to face for
samsara, worldly existence...' playing on the word the first time with human suffering, from which he
for north which also means 'purify'. Naturally, a child had so far been carefully shielded by his father the
born in the ordinary way would never be able to walk king. Having never in his life seen such conditions,
and speak with such eloquence and dignity. Yet at Siddhartha immediately understood that all living
his birth the Buddha strode forth in each of the four beings are subject to the inevitable sufferings of
directions, heralding the event of his birth to all the illness, old age, and death. As the full force of this
world as he fearlessly proclaimed, 'I am unexcelled understanding struck his mind, Siddhartha wondered
by anyone ever to appear in this world.' The child was how any one could pretend that all was fine in the
raised as prince Siddhartha, and all people held great world and carry on as if such suffering did not exist!
hopes for him as the future leader of the Shakya clan. This experience quickly caused Prince Siddhartha

 s 16 s Melody of Dharma 27

 to give rise to a powerful sense of renunciation, and carefully the nature of the path he sought. He
it forced him to recognize the futile nature of this understood that all the Buddhas of the past had
world. All the activities of this life were ultimately reached enlightenment through ascetic practice. He
meaningless, since all who inhabit this world must knew with certainty that there was no way for him
one day experience the same pains and pass away, but to follow the same path. Siddhartha resolved to
leaving the experiences of this world to fade away like practice the ascetic way, making a solemn vow of
a dream. Having come to this realization, Siddhartha fasting, and abstained from all food for six years. He
resolved to leave the palace life and wander in search further determined to remain motionless in meditation,
of the truth. He sought to extract from life its essential and so it was that he sat continuously for six years
meaning. without moving. This period of Siddhartha Gautama's
[Leaving the Palace] The young prince had a life has come to be known as the six years of
faithful attendant known as Chanda, and he had a asceticism, of unbroken, solitary meditation practice.
most excellent horse known as Kanthaka. Siddhartha This is how penances led him to the threshold of
summoned his attendant and ordered him to prepare enlightenment, on the banks of the river Niranjana.
his mount. Bidding his wife and infant son farewell During these six years of fasting, Siddhartha also kept
as they lay asleep, he stole from the palace in secrecy, a vow of noble silence. He did not speak to anyone,
under cover of night, lest his subjects learn of his but remained absorbed in the silence of meditation.
departure. Prince Siddhartha ordered his attendant Once, as he sat motionless and speechless, some local
to grasp the tail of his horse Kanthaka, who then cowherds came upon him, and wondered if he was a
miraculously bound over the walls of the palace human being or a statue. They went so far as to poke
compound and into the city. It is said that the four burning irons into his ears, but Siddhartha showed not
great guardian deities of the directions offered their the slightest reaction. In this way he demonstrated the
service to Siddhartha, each lifting one hoof of the greatest determination to succeed in his meditation
horse and spiriting them off through the air, until and austerities.
at last they brought them to the place known as [Enlightenment] Now Siddhartha Gautama's
Vishuddha stupa, the ‘stupa of great purity’. It was mother had passed away seven days after giving
there that the prince formally abandoned the life of a birth to him, and she had been reborn in the land
householder and adopted the life of a total renunciate. of the gods known as the 'realm of the thirty-three.'
Seizing a blade, he cut off the length of his hair, as As a deva of this realm, she possessed some limited
a sign that he had parted from all attachment to this clairvoyance, and was able to see that her son from
world. Siddhartha discarded his princely garb, his her previous life, Gautama, was undergoing great
gown and ornaments. It is said that hosts of gods and hardships. As this goddess, the former Mayadevi,
devas magically appeared all about him, offering him wept for Siddhartha, her tears fell miraculously from
the robes of a spiritual mendicant. Donning these the celestial world, forming a small pool in front of
garments, bestowed upon him by the gods themselves, the meditating Buddha. In response to this, the great
he declared, ‘I have renounced worldly life in order to meditator Gautama broke his silence, just one week
seek the path to enlightenment.’ before he was to attain enlightenment. He spoke out
[Early Asceticism] Now Siddhartha pondered reassuringly to his mother, saying, 'Although I have

28 Melody of Dharma s  s 16

gone through these ascetic practices of unimaginable all the mara-devils during the period of dusk on that
difficulty, yet I still have not reached my goal. I have night, then continuing on through the middle watch
only one week before I will gain enlightenment. Then of the night he remained in the deep Samadhi of
I will repay your kindness, and will come to teach you meditation. Finally, in the early dawn that followed
in the near future.' In this way, his mother was the first the full moon night, he gained complete and perfect
person for whom Gautama broke his vow of silence, enlightenment, samyak sambuddha. Having attained
just prior to attaining enlightenment. Completing his enlightenment, Siddhartha Gautama, now the Buddha,
six years of meditation, Siddhartha arose from that entered into the most sublime and indescribable state
place, setting out on foot for what would come to be of bliss and emptiness that is the enlightened state. In
known as Bodhgaya, the diamond seat. Thus he came this profound condition he gave rise to a great wish,
to arrive before the great Bodhi tree there. He knew thinking, 'How wonderful it would be if all sentient
that this was indeed the very place where all the past beings could share in this realization which is now my
Buddhas, such as Krakuchandra, Kanakamuni, and own.'
Kashyapa, had attained enlightenment, on the very
seat he himself now approached. In deepest reverence, Having attained enlightenment,
Gautama bowed before the vajra seat and then took Siddhartha Gautama, now the
his place upon it, leaning his back against the Bodhi Buddha, entered into the most sublime
tree. Upon that very throne of enlightenment of and indescribable state of bliss and
the Buddhas of the past, Siddhartha repeated the
emptiness that is the enlightened state.
greatest act of all of history, achieving complete
enlightenment under the Bodhi tree at Bodhgaya.
In this profound condition he gave
Gautama had spent six years meditating on the banks rise to a great wish, thinking, 'How
of the Niranjana, and had come to the diamond seat wonderful it would be if all sentient
of Bodhgaya to finish his meditation training. He beings could share in this realization
entered again into seated meditation at dusk on the which is now my own.'
full moon night. Terrifying hosts of mara-devils and
evil beings swarmed around him in a jealous frenzy.
They threatened him with fearsome apparitions, [Request to Teach] Buddha wished that it were
brandishing terrible weapons and hurling them at him possible to share his discovery with every being, yet
in rage and envy. These demons had great power and he realized that sentient beings were far too deeply
were able to destroy whatever they set themselves immersed in ignorance to join him there. And so he
upon. Yet, due to the invincible power of meditation, spoke to himself these famous words: "I have found a
compassion, and loving kindness emanating from Dharma which is like nectar; it is noncomposite clear
Siddhartha, they could not defeat him. Now only light, profound and peaceful, and beyond conceptual
hours from gaining enlightenment, in a meditation elaboration. Were I to explain it, others would not
of unassailable stability, he transformed all that was understand, and so I shall remain in the forest without
flung at him into celestial flowers. He suffered not speaking." Having said this to himself, he vowed
the slightest harm. Thus conquering and subduing to remain in silence for seven years. The Buddha

 s 16 s Melody of Dharma 29

 dwelt in the state of contemplation, abstaining from that nirvana, liberation, is peace. These four teachings
any teaching role. Brahma, the great sovereign of the were the primary principles of the first turning of the
universe, and Indra, the lord of the gods and angels, wheel of Dharma, taught and set in motion in Varanasi
knew that the great enlightened wisdom of a Buddha by Buddha Shakyamuni.
was now manifest in this world. Brahma appeared and [Second Turning] From the second turning of
offered to the Buddha a thousand-spoked golden wheel the wheel of Dharma came the teachings belonging
and Indra offered the most rare clockwise spiralling to the Mahayana, or great vehicle. This turning was
conch shell. These supremely auspicious tokens of initiated in the Indian city of Rajgir, at a place known
veneration they offered to the Buddha, beseeching as the Vulture’s Peak. There the Buddha taught the
him to turn the wheel of Dharma for the benefit Prajnaparamita, or Perfection of Wisdom sutras. These
of all sentient beings. In response to this majestic sutras are of varying lengths, such as the one-hundred-
supplication made by Brahma, lord of the universe thousand verse sutra, the twenty-thousand-verse
and Indra, king of the gods, Buddha Shakyamuni sutra, the eight-thousand-verse sutra, and so on. All
consented to turn the wheel of the teachings. Over the of these teachings reveal the truth of emptiness, that
course of the rest of his life, Buddha Shakyamuni set all phenomena, everything that appears to be, actually
in motion what are known as the three great turnings lacks any inherent, true existence.
of the wheel of Dharma, the wheel of the teachings. [Third Turning] The third and final turning
[Turning the Wheel of Dharma] The first turning of the Wheel of Dharma focused on the subtle,
of the wheel took place in the ancient Indian city of definitive meaning of the Dharma. Though the
Varanasi. Buddha initiated the first turning with his Buddha expounded a myriad of teachings, he himself
central theme of the four noble truths. The collection contemplated the effectiveness of each of these
of teachings of the first turning of the wheel of teachings. He pondered how people would interpret the
Dharma are known as the Theravada, or commonly teachings, and tailored his message to suit the minds
held precepts. The Theravada teachings mainly focus of his listeners. In this way, there came to be what are
on what are known as the four great seals of the known as the commonly understood teachings that
Dharma. The fours seals are: follow the provisional meaning, and then also what
All phenomena are impermanent are known as the teachings that reveal the definitive or
All phenomena are suffering ultimate meaning of the Dharma, and the commonly
All phenomena are selfless held, interpretive meaning. These discourses were
Nirvana alone is peace given in the ancient town of Vaishali. Vaishali became
famous in the sutras as the place where a monkey
The Buddha tells us that all compounded made offerings to the Buddha. The complete Dharma
phenomena, everything that is composed of various spoken by Lord Buddha is said to comprise eighty-
elements and factors, is transient, impermanent; it four thousand teachings in total. These serve as direct
does not last. Second, we are told that all phenomenal remedies for the eighty-four thousand emotions or
experience is of the nature of suffering. Third, the concepts with which sentient beings may be afflicted.
Buddha concludes that there is no self to be found in Of these, Buddha taught that there are twenty-one
the phenomenal world. Fourth, the Buddha reveals thousand defilements that all beings can experience

30 Melody of Dharma s  s 16

and which relate to greed, desire, and attachment. the same age as Buddha, having been born in the
As an antidote for these obscurations, Buddha taught same year. One day, as the king and his ministers were
twenty-one thousand discourses on the Vinaya, the enjoying the palace gardens, a vast flock of monks
higher training of moral and ethical precepts for lay flew by in the sky above them. Indrabhuti asked the
persons and ordained monks and nuns. wise elders among his ministers, “Who are they, and
Buddha Shakyamuni further distinguished twenty- how can it be that they fly through the sky like birds?”
one thousand types of negativity associated with A senior minister replied, “Your Majesty, we dwell
aversion, anger, and hatred. As a remedy for these in western India. I have heard that in eastern India
afflicted states of mind, Buddha gave the twenty- there is the kingdom of the Shakyas, out of which
one thousand teachings of the sutras. As the antidote arose the miraculous display of a prince known as
for the defilements arising based on ignorance, Siddhartha. He is said to have renounced his kingdom
Buddha taught the twenty-one thousand discourses and become an enlightened one. These must be some
on the Abhidharma. In addition, a further twenty- of his disciples in the skies above.” Astonished, King
one thousand talks were given which discussed the Indrabhuti exclaimed, “This is remarkable. How can
defilements of attachment, aversion, and ignorance it be? If even the disciples demonstrate such miracles,
as they interact with one another. In this way, Buddha what a wonder the master himself must be! Might
gave direct remedies for all the eighty-four thousand someone go and invite him to come to us?” The elder
defilements experienced by sentient beings. When minister answered the king, “Your Majesty, there is
considering the three turnings of the wheel of Dharma, no need to physically travel there. If those possessed
one may wonder where and when the Buddhist Tantras of great faith and devotion make fervent, heartfelt
were taught. The tantras are related to the third turning prayers, the Buddha will know and hear their prayers
of the wheel of Dharma. through his omniscient wisdom. If you wish, pray thus,
and invite the Buddha to come here and teach you.”
All phenomena are impermanent Hearing this, King Indrabhuti composed a famous
All phenomena are suffering verse of supplication, acknowledging the Buddha as
All phenomena are selfless the leader and guide of all sentient beings, and asking
Nirvana alone is peace to be included within the Buddha’s protective wheel
of refuge. At this very time, Buddha Shakyamuni was
[Oddiyana & King Indrabhuti] During the course residing in Rajgirha. He summoned various disciples,
of Buddha’s life and activity, many of his disciples had such as the Bodhisattvas Manjushri and Vajrapani, as
reached various levels of realization. It is even said well as the realized Sravakas and Pratyekabuddhas, all
that whenever the Buddha moved from one place to of whom had the ability to fly with him. The Buddha
another, these disciples would fly in the sky, spreading told them that on the coming full moon he would go
their golden dharma robes like wings. In this way they to the western kingdom of Oddiyana at the invitation
might move from eastern India to the western regions, of King Indrabhuti. Those who were able to fly were
from south to north. In the western region of India invited to accompany him there. In this way the
was a kingdom known as Oddiyana. In Buddha’s Buddha and his disciples came to arrive at the palace
time, the King of Oddiyana was Indrabhuti, who was of Indrabhuti, King of Oddiyana. Buddha reached

 s 16 s Melody of Dharma 31

 Oddiyana with these disciples and an assembly of of all the empowerments of the Anuttarayogatantra
the guardian kings of the four directions, as well as to King Indrabhuti, including those of all the major
Brahma, Indra, and many of the gods, such as had tantric emanations of the Buddha such as Kalachakra,
never been seen before. King Indrabhuti could not Hevajra, and Chakrasamvara. As Buddha bestowed
believe his eyes when he saw that even the great lords these transcendent initiation ceremonies, the king,
of the celestial realms moved in the entourage of the being possessed of unusually sharp faculties, was
Buddha. The Buddha addressed King Indrabhuti, “For actually able to spontaneously accomplish and attain
what purpose have you invited me here?” Indrabhuti each stage and level of realization transmitted by the
replied, “You are a prince of eastern India, and I am a Buddha during the course of the empowerments. At
prince of western India. We are even of the same age, each successive stage of empowerment, Indrabhuti
and yet you are such a sublime one. Please teach me instantly gained the same realization that a successful
how to become like you. This is my only request.” practitioner of that stage would enjoy. At the moment
Hearing the king’s request, Buddha replied thus: “If of the supreme phase of initiation known as the fourth
you wish to attain the same state as I, then you must empowerment, King Indrabhuti entered the highest
abandon all worldly attachments and all the pleasures level of enlightenment, and was able to simultaneously
of the senses. Without renouncing the qualities of demonstrate all the miraculous displays of a fully
sensual experience and practicing the ascetic way, enlightened one. This story from the life of the Buddha
without this kind of renunciation, it will not be clearly shows us that people of keen intelligence may
possible to attain liberation." Now King Indrabhuti practice the Vajrayana diamond way and accomplish
was an extremely astute and intelligent person. its vast benefits. One may follow the example of the
He knew that the profound depth of the Buddha's disciples of the Buddha such as King Indrabhuti and
realization must include methods that would allow one enter the path through the tradition of major Vajrayana
to attain liberation without abandoning the qualities initiations which began in Oddiyana.
of the senses. The king responded, "Lord Buddha, [Dhamyakataka] In another region of India not so
I have been spoiled by living my whole life in such far away was the southern kingdom of Dhanyakataka,
luxurious surroundings. At this stage of my life, the ‘place of heaped rice’. This is a place that attracted
how can I give up my queens and elegant lifestyle? scholars, yogins and mendicants from a great variety
Even if I must be born as a fox or a dog that feeds on of spiritual traditions. It was a famous dwelling place
excrement, I cannot abandon all attachment to sensory for those who wished to spend most of their time in
pleasures. Neither can I abandon the responsibilities meditation and prayer. Dhanyakataka was known
of my kingdom. Please grant me a teaching that does as ‘heap of rice’ in reference to the abundance of
not require me to do so." Hearing the king's genuine hermitages and meditation retreats that covered the
plea, Buddha replied that he did indeed possess such a mountainside. It was at the magnificent stupa of
teaching. The Buddha consented to impart the esoteric Dhanyakataka that Buddha Shakyamuni imparted
teachings of the Vajrayana, the diamond vehicle of the world-renowned tantra known as Kalachakra.
Buddhist Tantra, in particular the teaching of the This empowerment attracted the Kulika rulers of
tantric Buddha in the form of Guyasamaja. Shambala, a kingdom near Oddiyana, to attend as
In addition, Buddha offered the transmission its honoured recipients. The kingdom of Shambala

32 Melody of Dharma s  s 16

is said to have unique inhabitants; although they are From this benevolent wish, we proceed to cultivate
human beings, they are said to have been and to be a very creative, positive energy of loving kindness.
more intelligent and with far more acute faculties than In so doing, we both increase our affection for others
humans. They are even said to have had wings! The and strengthen the wish to repay the kindness shown
king of Shambala at that time, Suchandra, travelled to us by our own mother, the wish to increase her
to Dhanyakataka to receive the Kalachakra initiation happiness. This is what is known as loving kindness.
from Buddha Shakyamuni. Anyone can reflect on this example, and then begin
[The Three Vehicles] One could give infinite to extend the feeling generated by remembering their
details regarding all the boundless activities of the mother's kindness to include other living beings.
Buddha, but this will suffice for now. Here we merely [Compassion] Similarly, compassion arises when,
wished to give a brief account of the turnings of through appreciating the kindness and love shown
the wheel of Dharma, to summarize the history of by one's own mother, one feels indebted to her and
the Buddha's teaching career. The paths outlined by finds it impossible to bear the thought of her suffering
the Buddha in his teachings are grouped into three and undergoing hardships. We never want to see
principal vehicles. The first is the vehicle of the her experiencing any troubles or difficulties. If such
Theravada or 'elders', which is mainly focused on the situations befell her, one would make sincere efforts
path of renunciation and follows the teaching of the to rescue her from even the smallest infirmity, from
four noble truths. even the most trifling circumstance that might cause
[Mahayana: Loving Kindness] The quintessence her pain. We learn active compassion by empathizing
of the second vehicle, the Mahayana or great vehicle with the sufferings of our own mother and by truly
taught by Buddha Shakyamuni, comes down to two trying to reduce this as well as to eliminate whatever
central practices, the practice of loving kindness is causing her pain. Active compassion is the wish and
and the practice of compassion. We should try to intent to relieve others from misery and from whatever
understand together the meaning of these. As an is causing them anguish. These two principles are at
example of loving-kindness, we can reflect on the the very core of the teachings of the Mahayana, the
kindness received from our own mother until a feeling great vehicle, which is the Buddha's second turning
of gratitude and appreciation naturally arises. We can of the wheel of the teachings. No matter what esoteric
reflect that from the day we were born into this world, meditations of the Vajrayana we may engage in, we
we were utterly helpless, and could have easily been must base ourselves on the essence of Mahayana
abandoned. Yet our own kind mother protected us Buddhist teaching, the practice of loving kindness
from every danger, fed and clothed us, taught us what and compassion. This will lead to a point where we
to do and what to avoid. She gave us everything we are actually able to renounce our own self-interest
needed, sacrificing her own needs for ours. To help in favour of cherishing the welfare of others. This is
loving kindness grow inside of us, we contemplate the genuine altruism. Even if we are not quite ready or
kindness received from our own dear mother. With this able to adopt such a noble attitude, we train ourselves
in mind, we give rise to the genuine wish that she be step by step to really consider what will help others as
happy, and further generate the wish that we ourselves much as we look out for our own welfare. You really
be able to provide her with the causes of happiness. can try to be an instrument of happiness for other

 s 16 s Melody of Dharma 33

 living beings, even in the smallest ways. It is equally has been said by the Buddha that there have been
important that we never ignore or turn a blind eye to countless occasions on which we have been reborn.
any causes that might bring suffering to others. As We ourselves have experienced births in all the six
long as there is suffering, and it doesn't need to be realms of existence, in every possible situation, in
ours, it still needs to be resolved or healed. One who every possible circumstance. In each of these lives,
has this attitude is able to develop active or engaged we have had a kind mother, so in fact we are indebted
compassion. If there is happiness in a family or to all of those mothers just as much as we are to the
between a couple, this happiness hinges for the most mother of our present life. Bearing this in mind at all
part on how loving, caring, and giving the family times can lead us to harbour genuine concern for other
members and partners are toward one another. It does beings. Due to our involvement with the karma of this
not depend on their accumulation of wealth and their present life, we cannot recognize around us those who
material success. It is exactly the same as far as the actually were our previous mothers. Even so, we still
wellbeing of one's community, as far as the level of can choose to conduct ourselves so as to repay each
happiness in the greater world around us, is concerned. of them for all the good they have shown us. This is
Whether or not a leader can set a good example that the way to develop loving kindness. There is great
others can follow depends for the most part on how variety among the different religions in regard to how
much they really care about others. It depends on to approach the spiritual path, as well as concerning
how giving he or she is able to be when conducting their doctrines and their assertions of what is true.
their daily affairs. This type of leadership sets a noble But one thing that we can find in common is that all
standard that people will admire and will naturally religions promote love and compassion and caring for
wish to emulate. It cannot help but benefit us if we are one another. Without a doubt the spirit of Christianity
able to live according to the teaching and practice of is the same as that of Buddhism in promoting and
loving kindness toward whomever we share our lives upholding the value of love. The Christian teaching
with. Whether we are at home or out in the world, if says that God is love, and, remembering this, one
we show more love and empathy for others, we will should show love toward others. This must be the
find more happiness in our lives. If individuals are most essential belief of Christians, and they try to
able to dedicate themselves to a life of loving kindness practise it in their daily lives. It is no different with
and compassion, then such people will make a great Buddhism. The Buddhist teachings guide us in how
contribution to the wellbeing of the world, as a whole, to treat one another. They teach us to understand and
to the cause of peace and happiness. resolve for ourselves the moral and ethical choices we
What is called 'world peace' only depends on make, since only these choices will become the causes
how the citizens of the world behave toward one for whatever results we ourselves wish to achieve.
another. Love and compassion lead to the happiness This practice of mindful attentiveness to one's conduct
of the individual, and this will naturally bring emphasized in the Buddhist teachings encourages us
about a peaceful world. Although in this particular to cultivate beneficial causes. These good causes arise
lifetime each of us has received the kindness of our from our intention to benefit others. Any deed that is
own mother, this does not mean that there is only performed with a good intention to benefit others will
one person to whom we should feel indebted. It eventually bear fruits of happiness. This will come

34 Melody of Dharma s  s 16

about due to what is known as the law of cause and instrumental in the relief of their suffering. We also
effect, the law of karma. Whether one believes in God, wish that they be happy, and that we ourselves can
or whether one believes in the law of cause and effect, help them to be happy and add to their wellbeing.
both teach us to be good people, to do good so as to For example, in the lives of a couple, if each partner
promote the happiness of others. When we ourselves wishes the best for the other, and each wishes that
shun and avoid negative conduct, the suffering of the other not have to experience pain and misery,
others is also avoided. Both views accept the same then there will be greater harmony between husband
fact, that we ought not to do things that create the and wife, between partners. Likewise, if such a
causes of unhappiness, and that rather we should sow relationship exists for example between an employer
seeds of virtue that become causes for the happiness and those who work for him or her, this promotes
of others. All religions teach love between oneself and happiness in those situations where some are in
others, and bid us to be a source of benefit to others a leadership role and others are following their
rather than being a cause of pain for them. directions. It is through each individual assuming
their share of this basic responsibility to other beings
No matter what esoteric meditations and conducting their relationships based on love
of the Vajrayana we may engage and compassion, that we are able to make our world
in, we must base ourselves on the a different place. People speak about world peace.
essence of Mahayana Buddhist Peace only comes about when people extend love
towards one another. These are essential points of the
teaching, the practice of loving
Mahayana Buddhist teaching.
kindness and compassion. This will [Vajrayana] Having understood what is the basis
lead to a point where we are actually of the Mahayana or greater vehicle of Buddhism, one
able to renounce our own self-interest may now ask where the Vajrayana, the esoteric tantric
in favour of cherishing the welfare of vehicle, fits into the Buddhist tradition. Vajrayana,
others. This is genuine altruism. the diamond vehicle, is a branch of the Mahayana
tradition. If one has developed a good basis of loving
[Kindness & Compassion] It is important to kindness and compassion, one may make use of
see that these teachings of loving kindness and methods which are the special skilful means of the
compassion are not some sort of formal doctrine that Vajrayana. The benefit of these methods is that they
one has to profess loyalty to or belief in. They are provide a far more skilful and much swifter means
concerned with the way we live. What determines our of attaining enlightenment than can be gained by
happiness or lack of it is what we do with ourselves. relying on the other vehicles on their own. It is said
We can conduct ourselves in a way that shows care that even if one follows the perfection of wisdom or
and concern for whatever sufferings we see around Prajnaparamita of the Mahayana, still it will require
us, however small or apparently insignificant. We three incalculable aeons to attain enlightenment. On
see suffering in the lives of others, and we wish that the other hand, resorting to the skilful methods of the
they did not have to experience such discomfort and Vajrayana diamond vehicle, it is taught that it is even
unhappiness. We wish that we ourselves might be possible to attain enlightenment in one lifetime. There

 s 16 s Melody of Dharma 35

 have been a great number of practitioners of India and which make up the subtle or psychic body. The third
Tibet who through following Vajrayana Buddhism section of Kalachakra, secret Kalachakra refers to
have indeed attained complete enlightenment in meditating upon and within the ultimate meaning
a single lifetime. It is for this purpose of greatly of the truth of emptiness. The fourth subject within
accelerating the path to enlightenment that the Kalachakra is ‘other’ or ‘alternative’ Kalachakra, and
Vajrayana vehicle is available as a special means relates to the study and meditation on the outer cosmos
within the great Mahayana vehicle. If one has a heart of our realm of existence. Alternative Kalachakra
that overflows with love and compassion as a stable teaches us how all the physical appearances of this
foundation, then resorting to esoteric practices will world are the manifestation of our collective karma. In
guarantee rapid spiritual development. In this way, this way, it teaches us the causes that bring about this
one may gain the capacity to benefit so many more universe. Alternative Kalachakra describes the outer
sentient beings so much more quickly. universe and how it directly corresponds with, and
[Anuttarayoga Tantra] Within the esoteric vehicle reflects, the inner propensities and karmic vision of all
of the Vajrayana, there are four general levels of the beings within this universe. Thus the Kalachakra
tantras or scriptures. The highest, ultimate of these tantra contains the deepest meaning of the four types
four is known as Anuttarayoga Tantra or ‘Highest of tantras within one single tradition. Due to its
Yoga Tantra’. The Anuttayoga tantras themselves are profound meaning and the blessing that it carries, it is
classed as Father tantras, Mother tantras, and Non- very good if one can receive the Kalachakra initiation
dual tantras. In the category of Non-dual tantras, there or at least the oral transmission of the mantra of
are only two scriptural traditions, that of Buddha Buddha Kalachakra. As an example of the power and
Hevajra and that of Buddha Kalachakra. In order to benefits of mantras of the Highest Yoga Tantras of the
understand a little bit about Buddhist tantra, let us Vajrayana, it is said that by merely hearing the sound
consider for example the tradition of Kalachakra. of the Kalachakra mantra, with the proper attitude and
The empowerment of the Kalachakra tantra has been faith, many difficulties and obstacles are removed for
widely given throughout the world in recent times. As us. If you take the opportunity to recite the Kalachakra
a non-dual tantra, Kalachakra is the quintessence of mantra during the course of your life, this will allay
all the Anuttara, or Highest Yoga tantras. Kalachakra outer obstacles and create peace within you. Even
itself is divided into four types of tantra, giving us an reciting the mantra once definitely has the power to
elaborate framework to understand the specifics of pacify one's afflictions and promote a general sense of
the tantra. First there is the outer Kalachakra. In large happiness and wellbeing.
part, these sections are concerned with visualizing
and meditating on the Buddha in the form of the
meditational deity Kalachakra, and chanting his
mantra.
[Kalachakra] Second comes the inner Kalachakra.
Inner Kalachakra addresses itself to applying the
profound internal meditations upon the subtle
channels, vital winds, elements, and essential drops

36 Melody of Dharma s  s 16

 The Sutra of Recollecting
the Three Jewels
A commentary by Khenchen Appey Rinpoche
(Part 3)

The Sutra of Recollecting the Three Jewels

Prostrations to the Omniscient One.

Thus the Blessed Buddha is the One Gone to Suchness, the Foe Destroyer, the Perfectly
Accomplished One, the One Who Possesses Knowledge and Its “Feet,” the One Who Has Gone to
Bliss, Knower of the World, the Unsurpassable Charioteer Who Tames Sentient Beings, and Teacher of
Gods and Humans.
That Blessed Buddha is the One Gone to Suchness. He arose through corresponding causes of
merit, and his root of virtue is inexhaustible. He is adorned with patience and is the foundation of the
treasures of merit. His body is adorned with the noble minor marks and decorated with the flower

 s 16 s Melody of Dharma 37

 blossoms of the noble major marks. Conforming to the stages of the field of enlightened activities, his
appearance is not unpleasant to one’s sight and is delightful to devoted aspirants. His wisdom cannot
be overpowered by others, and his powers are invincible. He is the teacher of all sentient beings and
the father of all Bodhisattvas. He is the king of all noble beings and the captain who leads others
to the City of Nirvana. He is the possessor of transcendental wisdom, inconceivable confidence,
perfectly pure speech, a melodious voice, and a matchless body that is endlessly insatiable to behold.
He is unaffected by desire, unaffected by form, and unmixed with formless ones. He is completely
liberated from all suffering, thoroughly liberated from the aggregates, and unaffected by the elements.
Possessing disciplined sensory perceptions, he has thoroughly cut all knots. He is completely liberated
from all profound sufferings and freed from the world of existence. He has crossed the river. Having
realized perfect wisdom, he is the one who abides in the transcendental wisdom of the past, future, and
present Blessed Enlightened Ones. Not abiding in Nirvana, he dwells in the state of perfection that sees
all sentient beings. These are all the great attributes that explain the qualities of the Blessed Buddha.
The noble Dharma is virtuous in the beginning, virtuous in the middle, and virtuous in the end. It
possesses wholesome meaning, wholesome words, and is unmixed. It is utterly complete, utterly pure,
and utterly spotless. This doctrine, well taught by the Blessed One, is perfectly seen, free from sickness,
timeless, praiseworthy, meaningful to behold, and understood by the discriminating wisdom of learned
ones. It is firmly based on the Blessed One’s teachings of moral discipline and renunciation that lead
to the state of perfect Buddhahood. Lacking contradictions, it is complete, reliable, and cuts off going.
The Sangha of the Great Vehicle dwell appropriately, knowledgably, truthfully, and harmoniously.
They are objects worthy of being venerated with joined palms and with prostrations. They are a
magnificent merit-field capable of using offerings in a proper way. Being a proper object for receiving
gifts, they should be given great offerings in any place or at any time.

[Translated by Jhampa Losal and Jay Goldberg at the International Buddhist Academy under the auspices of the
Khenpo Appey Foundation, 2014. Reproduced by their kind permission].

The next epithets from the sutra read, “He is the

“He is the teacher of all sentient
teacher of all sentient beings and the father of all
Bodhisattvas. He is the king of all noble beings and
beings and the father of all
the captain who leads others to the City of Nirvana.” Bodhisattvas. He is the king of all
These four epithets show that the Buddha is capable of noble beings and the captain who
helping sentient beings by performing any kind of task leads others to the City of Nirvana.”
that will fulfill their needs.

38 Melody of Dharma s  s 16

 The first, “the teacher of all sentient beings,” the Bodhisattvas, the Buddha becomes the father and
indicates benefitting sentient beings by giving all of the Bodhisattvas become the sons. Since the other
them teachings. Some sentient beings in the three sons of the Universal Monarch listen to their father
lower realms are caused to be born in the higher and obey whatever he asks them to do, they become
realms just by seeing light rays issue from his like subjects to him. In an analogous way, since the
body. On occasion, the Buddha will go to the lower Shravakas and Pratyekabuddhas carefully observe
realms, and by the sight of his body those beings the rules and engage in Dharma practices, such as
feel happy. This sighting of the Buddha purifies their maintaining the moral conduct taught by the Buddha,
unwholesome actions, and they gain rebirth into the they obtain their aimed-for results. So those Shravakas
higher realms. This is the manner in which the Buddha are the subjects of the Buddha, and the Buddha is like
helps living beings in the lower realms. In order to their king. The explanation given above is in relation
assist those beings who live in the higher realms but to those who have already entered the path.
who have not entered the path that leads to liberation, For those who have not entered the path, the
the Buddha establishes them in the practice of moral Buddha is given the title “captain.” So, the next phrase
conduct and giving. It is in this way that the Buddha of the sutra reads “the captain who leads others to
benefits these living beings. For people who have the the City of Nirvana.” Conforming to their individual
opportunity to gain liberation since they have already dispositions and tendencies, the Buddha guides those
entered the path, the Buddha gives teachings that lead beings who have not yet entered the path leading to the
them directly to liberation. City of Nirvana. Therefore, the Buddha is addressed as
“The father of all Bodhisattvas” signifies the idea the guide or charioteer who leads sentient beings into
that the Bodhisattvas are the children of the Buddha, the City of Liberation. So, in this instance, the Buddha
and the Buddha is the father of the Bodhisattvas. It is plays the role of a guide. Accordingly, “guide” refers
said that the Buddha performs the duties of a father to to the leader who directs someone from one place to
those Bodhisattvas. another.
The word “noble” in the phrase “the king of all The next section of the sutra reads, “He is the
noble beings” refers to the Arhats, Shravakas, and possessor of transcendental wisdom, inconceivable
Pratyekabuddhas of the Hinayana Vehicle. This phrase confidence, perfectly pure speech, a melodious voice,
actually shows that the Buddha plays the role of king and a matchless body that is endlessly insatiable to
and that the noble beings are like attendants of the behold.” There are six epithets here that describe
Buddha. For example, a Universal Monarch has many different skillful means possessed by the Buddha.
queens as well as many sons. Among them, one of These different skillful means, or tools, are used to
these sons possesses distinguishing marks on his body. perform enlightened activities, though the main one
The Universal Monarch would give that son his most is giving teachings. Among all the spiritual activities
precious possessions, especially the “precious wheel,” performed by the Buddha, the giving of teaching is the
and choose him as his successor. In that way, that most important one.
very son is the son of the Universal Monarch and the Among the six different types of skillful methods,
Universe Monarch is the father of that son. Similarly, the first is the enlightened activity of the mind of the
since the Buddha transfers all his special qualities to Buddha that is shown by the phrase “transcendental

 s 16 s Melody of Dharma 39

 wisdom.” This means that the Buddha’s wisdom and voice does not have the flaws of being imprecise or
mind know all the limitless knowable things. So, it is faltering. In brief, his speech is free from all defects
said that the Buddha is acknowledged as possessor of and possesses all [excellent] qualities. Therefore, one
immeasurable wisdom. can say that the Buddha’s body, speech, and mind
The three phrases that read “inconceivable possess all capabilities and are free from all faults.
confidence, perfectly pure speech, a melodious voice” The next phrase, “a melodious voice,” indicates
exemplify the enlightened activities of speech. Within that the Buddha’s voice is pleasing and calming to
these, the phrase “inconceivable confidence” shows listen to. The melodious speech of the Buddha is said
that the Buddha possesses self-assurance that is never to possess five or sixty types of qualities. In either
exhausted and is without fault. When speaking about case, the Buddha’s speech also has inconceivable
confidence, we see two types: confidence in relation to [excellent] qualities.
words, and confidence in relation to meaning. One epithet is identified as “a matchless body
The first, confidence in connection to words, that is endlessly insatiable to behold.” This attribute
is that no matter how much explanation is needed indicates that even if you look at the Buddha’s body
to explain even a single term, the Buddha can give for a long time, still the joy you receive from this is not
an explanation lasting many eons. Even then, his satiated. Since the Buddha’s body is not unpleasant,
explanation of that term would not be exhausted. you just feel like looking at it again and again.
Second, confidence in relation to meaning is, for Next, we have the appellation “matchless body.”
example, that the Buddha has the self-assurance to This designation shows that the form, the physical
answer in a single moment hundreds of thousands body, of the Buddha outshines the bodies of all
of questions asked over a period of many eons by others. We should understand that the Buddha always
hundreds of thousands of disciples. In this way he has manifests himself in a physical form similar to those
the ability to answer boundlessly. beings he is attempting to train. For example, if the
The Buddha is able to answer any question asked disciples are from the Realm of Desire and are human
of him, though disciples may hear it differently. beings or womb-born beings, the Buddha himself
Though the Buddha says one thing, the disciples manifests in a similar form. His physical form and
understand it in accordance with their own needs and his behavior will be in accord with those whom he is
abilities. For example, in the collection of the Tibetan training. In this way the Buddha is never affected by
Tripitaka [i.e., the complete teaching of the Buddha the faults of the place where he dwells or wherever he
known as the Three Baskets], there are three different performs the benefits of sentient beings.
versions of The Sutra of Recollecting the Three There are three realms of existence where the
Jewels that were taught by the Buddha. The Buddha Buddha accomplishes the benefits of sentient beings.
actually gave just one teaching, but it was heard and Within these three realms of existence, the Buddha
understood in different ways and was thus recorded as usually dwells in the Realm of Desire and the Realm
three separate sutras. of Form for the sake of sentient beings. The reason
The phrase “perfectly pure speech” indicates there for this is that the principal method of the Buddha is
are no mistakes in the Buddha’s speech and that his to give teachings in order to train sentient beings. The
speech is not unpleasant to listen to. The Buddha’s teaching has to reach into the ears of the disciple who

40 Melody of Dharma s  s 16

is receiving the teaching. Since living beings dwelling Buddha accomplishes the benefits of sentient beings
in those two realms have physical bodies, the Buddha without becoming attached to any phenomena.
bestows teachings there. Because sentient beings in This shows that the Buddha is never plagued by the
the Formless Realm do not possess physical bodies, afflicting emotions that are dependent on attachment
the Buddha does not abide or teach there. to the aggregates, elements, or sensory perceptions.
The word “desire” in the [next] phrase, “He is So, the next part of the text states, “He is completely
unaffected by desire,” is to be understood as the Realm liberated from all suffering, thoroughly liberated from
of Desire. The Realm of Desire here means the place the aggregates, and unaffected by the elements.”
where we human beings reside. The greatest fault of The first phrase here, “completely liberated from
the Realm of Desire is attachment. Since we value our all suffering,” refers to being free from all three: form,
desires so much, it is easy to become attached to them. elements, and sensory perceptions. Since all three of
Even though the Buddha lives in this Realm of Desire these are of the nature of suffering, it is said that the
for the sake of sentient beings, he is affected neither Buddha is general free from all suffering. However,
by the craving to experience this realm’s happiness this phrase is not found in some versions of this sutra.
nor by the fault of reacting with anger. The next part, which reads “thoroughly liberated
The [next] phrase, “unaffected by form,” refers from the aggregates,” states that the Buddha is free
to the Realm of Form. The Realm of Form is the from all faults in relation to the five aggregates.
dwelling place of the higher gods. Here the gods have The final part of this section says, “unaffected
many attachments, such as dwelling in one-pointed by the elements.” This refers to the set of eighteen
meditative states, enjoying the celestial palaces where elements [that are a part of human existence]. Being
they abide, and the like. Even though the Buddha unaffected means that the Buddha does not have faults
visited and taught in this realm, he was never affected that arise from the eighteen elements. For example,
by any of the beatific qualities found there. In this in relation to the element of form, there does not arise
way, the Buddha remained unstained by the faults of attachment or aversion to forms. Therefore, it is said
the Realm of Form. that Buddha does not have any faults arising from
With respect to the next phrase, “unmixed with perceiving the elements, such as form.
formless ones,” the Buddha never actually took birth Further, the [next] phrase, “possessing disciplined
into the Formless Realm, and he was free from the sensory perceptions,” shows that the Buddha is free
afflicting emotions of that realm. For that reason, the from the field of the twelve sensory perceptions.
Buddha is synonymously known as “unmixed with The following four phrases explain that the
formless ones.” Buddha has already perfectly relinquished all
afflicting emotions. For that reason the Buddha is
“He is completely liberated from all known as “the one who possesses the perfection of
suffering, thoroughly liberated from relinquishment.” The word “knot” in the next phrase,
the aggregates, and unaffected by the “he has thoroughly cut all knots,” refers to the faults
elements.” of the unwholesome afflicting emotions, such as
desirous attachments. Since we are deeply habituated
The next part of the sutra demonstrates that the and shackled to the afflicting emotions, which are

 s 16 s Melody of Dharma 41

 like the knots in threads and ropes, it is difficult to By enjoying an object of your desire that you
untie ourselves from them. So for ordinary beings it is have already obtained, you become more attached
difficult to relinquish the knot-like afflicting emotions. to it. Due to this, the afflicting emotion of desire
It is said, though, that the Buddha is the one who has becomes greater and greater, just as a river’s current
abandoned the afflicting emotions. becomes more and more powerful. Since the Buddha
The words “suffering” in the [next] phrase, “He has already crossed this type of river, he never
is completely liberated from all profound sufferings experiences the mental agony of profound suffering.
and freed from the world of existence,” means to be The next four phrases explain the perfection of
free from the faults of the afflicting emotions. Why is the realization of the Buddha. There are three types
this so? The more you are habituated to the afflicting of wisdom possessed by the Buddha. The first is the
emotions, the more your mind is troubled by them. transcendental wisdom that is all-knowing; the second
However, it is said that the Buddha does not possess is the transcendental wisdom that is unmistaken; and
this kind of defilement. So, the Buddha is “freed from the third is the non-abiding transcendental wisdom.
the world of existence” due to his relinquishment of The first type of transcendental wisdom is called
craving and desire. “the transcendental wisdom that is all-knowing.”
The word “river” in the [next] phrase, “He Generally, transcendental wisdom refers to the mind
has crossed the river,” is a name for the afflicting of the Noble Ones. It also refers to the transcendental
emotions. For instance, a river with a strong current wisdom that has gone beyond [i.e., the Perfection of
can freely carry away objects such as logs. Similarly, Wisdom]. Commonly, all phenomena are designated
overpowered by the afflicting emotions, sentient to possess two different characteristics: nature
beings are carried away by the great ocean of samsaric and special attribute. Their “nature” refers to the
sufferings. Therefore, here “river” is used as a fundamental knowing of all phenomena just as they
metaphor for the afflicting emotions. And since the are, starting from form and going up to omniscience.
Buddha has relinquished those afflicting emotions, he For example, the nature of form means knowing form
is known as one who has crossed the river. in itself. The “special attribute” means the defining
If the meaning of these previous four phrases is quality of all the objects of phenomenal existence. The
explained in relation to desire in a little clearer way, special attribute of form refers to its qualities, such as
it is shown that there are two different types of desire. beauty, ugliness, and the like. Since the Buddha knows
The first one is the desire to meet someone who, or all of these, that type of knowledge is recognized as
to meet with something that, you have not previously “the transcendental wisdom that is all-knowing.”
encountered. The other type of desire is the desire to The second [type of wisdom possessed by the
enjoy what you already possess. Buddha], “unmistaken transcendental wisdom,” refers
Craving to obtain something you have not to the idea that there are many Buddhas who reside
acquired before, your mind becomes bound in the in different Buddha Fields or in different countries.
field of desire. Due to this, the knot of the afflicting Since these Buddhas reside in different places, they
emotion of desire arises. It is said that the Buddha has will appear in different forms—some being tall, some
already relinquished both the knot-like faults of desire short, etc.—in accordance with the place they are
that are based on craving. residing. However, the mind or Dharmakaya of all

42 Melody of Dharma s  s 16

these Buddhas is non-different. So it can be said that actions for the sake of living beings in the three realms
there are no differences, big or small, in their qualities. of existence. In this way, since the Dharmakaya and
[The next phrase in the sutra,] “He is the one the Rupakaya [which consists of the Sambhogakaya
who abides in the transcendental wisdom of the and Nirmanakaya] benefit sentient beings, these
past, future, and present Blessed Enlightened Ones,” three kayas are known as the basis that looks after all
means that there is no difference in the transcendental sentient beings. Thus it is said in the sutras.
wisdom and qualities of their minds. So, it is said that With respect to the Buddha, all that has been
the Buddhas abide in the very same transcendental explained up to this point illustrates the great attributes
wisdom. and virtues of the Blessed One. What do perfect
The third type [non-abiding transcendental qualities mean? The qualities that have been described
wisdom] is shown in the next phrase where the are perfect because there are no exaggerations in terms
sutra reads, “Not abiding in Nirvana, he dwells in of saying something that is not there. This shows that
the state of perfection that sees all sentient beings.” those are the real qualities the Buddha possesses. For
This indicates that the Buddha never abides in the example, when going for refuge, the field of refuge,
Parinirvana of the Hinayana Vehicle. So it shows the Three Jewels, is seen to possess great qualities,
that the transcendental wisdom attained by the whereas the teachings and teachers of other schools
Blessed One relinquishes the result of the Hinayana not only lack similar qualities but also contain faults.
practitioner. In other words, the Buddha does not Therefore, just as the great qualities of the Buddha
abide in the Nirvana of the Shravaka. When it says are revealed here, so you should reflect on them and
“he dwells in the state of perfection,” this refers to understand that our teacher, the Buddha, possesses
the Buddha’s abiding in the Mahayana Nirvana, those great qualities that have just been explained.
the ultimate state of enlightenment. This “state of
perfection” is the true nature of mind that is purified To be continued…
from temporary stains. Therefore, the Blessed Buddha
[The Sutra of Recollecting the Three Jewels and its commentary
is abiding in that ultimate state. by Khenchen Appey Rinpoche were translated by Jhampa Losal
and Jay Goldberg at the International Buddhist Academy under
“Not abiding in Nirvana, he dwells the auspices of the Khenpo Appey Foundation, 2014. Reproduced
with gratitude by their kind permission].
in the state of perfection that sees all
sentient beings.”

When the text states, “he dwells in the state

of perfection that sees all sentient beings,” this
is explained to mean that the Buddha abides in
three different enlightened forms [i.e., kayas]. The
Dharmakaya (Dharma Body) of the Buddha looks
over all sentient beings, the Sambhogakaya (Bliss
Body) benefits the great Bodhisattvas, and the
Nirmanakaya (Emanation Body) performs beneficial

 s 16 s Melody of Dharma 43

 Dharma
Activities
His Holiness The Sakya Trizin
in Nepal and India

O n the 30th of January 2016, His Holiness

the 41 st Sakya Trizin undertook His first
journey of the new year. His Holiness was visiting
Nepal, where He was to bless with His presence
the “World Peace Puja” held in Pokhara on
the 2 nd and 3 rd of February. The event had
been organised by the Nepal Mountaineering
Association as part of an effort to revive the
country’s failing tourist industry, so bitterly
decimated by the devastating earthquake of April
2015.
Also participating in the event was the newly-
elected President of Nepal, Mrs. Bidhya Bhandari.
Over 3,000 visitors and devotees from Nepal

His Holiness greets the President of Nepal His Holiness officiating at Jamchen Lhakhang

44 Melody of Dharma s  s 16

and further afield came to pay their respects to
His Holiness and receive from Him the Rig Sum
Gompo initiation.
His Holiness’ visit to Pokhara included a
programme at the nearby Sakya Pema
Ts’al monastery and concluded with a visit
to the Jamchen Lhakhang monastery and the
International Buddhist Academy in Boudanath,
His Holiness at Tsopema
Kathmandu.
On the 6th of February, His Holiness returned
to His residence in Dehradun, only to leave again the main seat of Taklung Tsetrul Rinpoche,
barely a week later, this time for Tsopema, where Supreme Head of the Nyingma School of Tibetan
He was to preside over this year’s annual Tschechu Buddhism until his passing in December 2015.
puja. This year’s celebration was special, as it There, His Holiness performed a memorial ritual
coincided with the birth year of Guru Rinpoche, in honour of the great master, before once again
with whom Tsopema has a special connection. returning to Dehradun.
Some 40,000 devotees thronged the sacred site
to receive His Holiness’ blessing.
His Holiness took the occasion to travel to
the Dorje Drak monastery in Simla, which was

Tsimara Kangsol puja and tsok

 s 16 s Melody of Dharma 45

 Comings of Age

O ur youngest generation of Khön family

members are fast growing, and are already
taking their places as ambassadors of the Sakya
Chinese in addition to her native Tibetan, and her
younger siblings are making rapid strides along
the same path. Even at their young age, they
Dolma Phodrang, both in India and abroad. They feel a deep sense of the responsibility that their
are undergoing rigorous training, both academic position entails, and they assume their role with
and religious. The eldest, Jetsunma Kunga Trinley great seriousness. All five of them celebrated their
Palter Sakya, now speaks fluent English, Hindi and birthdays during the first four months of the year.

2nd January – Jetsunma Kunga Trinley Palter Sakya’s 9th birthday at Sakya Nunnery

46 Melody of Dharma s  s 16

24th January – Jetsunma Kunga Chimey Wang-
mo Sakya’s 3rd birthday at Sakya Nunnery.

19th March – Khöndung Dungsey Siddharth Vajra Sakya Rinpoche’s 2nd birthday at Sakya Centre.

27th March – Khöndung Dungsey Akasha Vajra Sakya Rinpoche’s 6th Birthday at Sakya College.

2nd April – Jetsunma Ngawang Tsejin Lhamo Sakya’s 5th birthday at the Vajrayana Sakya Manjushri centre in
Taiwan.

 s 16 s Melody of Dharma 47

 Khöndung Gyana Vajra Rinpoche in Taiwan

O n the 17th of March 2016, Khöndung Gyana

Vajra Rinpoche was greeted at the Taoyuan
International Airport by a delegation of eager
majority at the new Vajrayana Sakya Manjushri
Center.
Rinpoche was later joined by his family,
devotees. This was the first stop on Rinpoche’s Khöndung Dungsey Siddharth Vajra Rinpoche,
Phurdup tour that would take him and his group Jetsunma Ngawang Tsejin Lhamo Sakya and their
of monks to the Philippines, Mongolia, Hong mother Dagmo Kushok Sonam Palkyi Sakya.
Kong and Singapore. Rinpoche’s programme began on 19th March
Rinpoche was to spend nearly a month in with his conferral of the Vajrakilaya empowerment
Taiwan, where he would conduct an intense over the course of two days, followed by the
programme of rituals and initiations, held in their celebration of the Phurdup ritual, and concluding

Rinpoche conducting the Vajrakilaya ritual Phula Rinpoche participated in the ceremonies

48 Melody of Dharma s  s 16

Rinpoche teaching at the Vajrayana Sakya Manjushri Center Khöndung Gyana Vajra Rinpoche greeting Luding Khen Rinpoche in
Taipei

Luding Khen Rinpoche offers the mandala

Rinpoche and his monks performing the Vajrakilaya ritual

Khöndung Dungsey Siddharth Rinpoche and Jetsunma Ngawang

Tsejin Lhamo

Lungta at Sanshia, each paper a prayer for the wind to carry (Photo:
Vajrayana Sakya Manjushri Center) enjoy some time together. They were also joined
briefly by Rinchen Paljor Rinpoche and Khenpo
with the performance of the Vajrakilaya Fire Ngawang Jorden.
Puja held in Sanshia, overlooking a breathtaking On the 14 th of April, the Taiwan sangha
mountainside view. members bade Khondung Gyana Vajra Rinpoche
Fortunate circumstances would have it that goodbye, as he left Taiwan for the Philippines, the
Luding Khen Rinpoche also found himself in second stop on his Phurdup tour.
Photos: Dawa Dolma
Taiwan at the time and that the two masters could

 s 16 s Melody of Dharma 49

 Khöndung Ratna Vajra Rinpoche
Excellence in Leadership and Management
Workshop at The Sakya Academy
designed to develop leadership and management
skills. Albeit conducted in an atmosphere of fun
and playfulness, the exercises address key aspects
of efficient leadership and leave the participants
better equipped to proficiently take on their
responsibilities.
Jointly organised by the Khyentse Foundation
and the Sakya Centre, this year’s workshop

O
th
n the 25 of March 2016, a group of over enjoyed the generous support of the Vana
40 people gathered at the Sakya Academy, Foundation in Dehradun, whose founder and
Khöndung Gyana Vajra Rinpoche’s new monastic owner Veer Singh has close ties to the Khyentse
school in the outskirts of Dehradun, to participate Foundation. Vana very graciously offered the
in the “Excellence in Leadership and Management course teachers accommodation at the luxurious
Workshop”. The sixth of its kind, the workshop well-being institution, as well as providing the
took place at the request of Khöndung Ratna expertise of one of its chefs to guide the team
Vajra Rinpoche, who had attended the previous of young culinary apprentices who keep the
two, held at the Khyentse Foundation in Bir and at participants well fed throughout their stay at Sakya
the International Buddhist Academy, Kathmandu Academy.
respectively. The workshop was attended by Sakya tulkus,
A concept of Dzongsar Khyentse Rinpoche, khenpos, scholars, nuns, and both religious
the workshops are aimed at providing tulkus, and lay representatives of Sakya institutes. The
khenpos, and heads of monasteries and related sessions were lively, to say the least, and all who
institutions, with the tools necessary to successfully participated were hugely enthusiastic about their
st
bring their respective establishments into the 21 experience and were left rearing to put their
century. The workshops consist of group exercises lessons into practice.

Ratna Vajra Rinpoche and his group of Team-building games Khöndung Ratna Vajra Rinpoche offers Veer
participants Singh a token of appreciation

50 Melody of Dharma s  s 16

 st
His Holiness The 41 Sakya Trizin in the USA

O n the 31 st of March, His Holiness the

st
41 Sakya Trizin embarked on His yearly
teaching tour, which was to take Him to the USA
Phuntsok Phodrang, where His Holiness was to
perform ceremonies to prolong H.H. Dagchen
Rinpoche’s life.
and Europe. This year, His Holiness was to bestow His Holiness spent some days at H.H. Dagchen
extensive Vajrayogini teachings in Spain, as well Rinpoche’s side, during which time He offered
as the Holy Lamdre in Germany. Dagchen Rinpoche the Lama Zhi Tro Tenshug,
With news of H.H. Jigdal Dagchen Rinpoche’s based on the Hayagriva and Guru Yoga practice.
failing health, a programmed visit to Seattle was With this, and a notable improvement in H.H.
st
brought forward and, on 31 March, His Holiness Dagchen Rinpoche’s health, His Holiness left
and His entourage made haste to reach the Sakya Seattle and made His way to His monastery on
the East coast.

Tsechen Kunchab Ling

H.H. the Sakya Trizin meets with H.H. Jigdal Dagchen Rinpoche

 s 16 s Melody of Dharma 51

 Gyalyum Chenmo offers the mandala

Khöndung Asanga Vajra Rinpoche Jigme Khyentse Rinpoche and Lama Kunga Jetsun Kushok with Sey Kushok
Thartse Rinpoche

On 5th April, His Holiness arrived at Tsechen life initiation and advice conferred to the Tibetan
Kunchab Ling, in Walden N.Y., His main seat in and Himalayan community at Tsechen Kunchab
the United States, where hundreds of students Ling, as well as the blessing of animals and prayer
were to participate in the Vajrayogini programme flags granted by His Holiness, also at His Walden
of teachings that His Holiness would impart there monastery.
over the following three weeks. His Holiness was guest of honour at the
In attendance were Khöndung Asanga Vajra celebration of the Tibet Fund’s 35th Anniversary,
Rinpoche, Jetsun Kushok, Jigme
Khyentse Rinpoche and Lama
Kunga Thartse Rinpoche.
Other important events
and ceremonies were to take
place during His Holiness’ visit
to New York, including a Long-

His Holiness greets Khenpo Kalsang His Holiness bestowing the Hevajra initiation His Holiness giving the Long-life initiation to
Gyaltsen the Himalayan community

52 Melody of Dharma s  s 16

 Guest of Honour at the Tibet Fund anniversary

His Holiness at the Jean Marchais museum

His Holiness performing a blessing ceremony His Holiness receives an Honorary Certificate from the City of New York

His Holiness’ visit to New York was followed

by a short programme in Minneapolis, where His
Holiness also received an Honourary Certificate
from the State of Minnesota.

His Holiness shares a joyous moment with Jetsun Kushok

held in New York, and was offered an Honorary

Certificate by the City of New York at the time of
His visit to the Jean Marchais Museum in Staten
Island. His Holiness in Minneapolis

 s 16 s Melody of Dharma 53

 Parinirvana of
His Holiness Jigdal Dagchen Rinpoche

In the early morning of the 29th

of April 2016, His Holiness
Jigdal Dagchen Rinpoche
a ro u n d h i m a t t h i s c r u c i a l
time, including his grandsons
K h ö n d u n g A v i k r i t a Va j r a
Dagchen Rinpoche’s family
and disciples found solace and
wonderment in the extraordinary
Ngawang Kunga Sonam passed Rinpoche, Khöndung Abhaya and auspicious signs that
away in Seattle, Washington, Vajra Rinpoche and Khöndung accompanied his passing into
remaining in the state of A s a n g a Va j r a R i n p o c h e . parinirvana.
thukdam until he passed into
Parinirvana on the 5th of May.
Rinpoche’s demise left the
Sakya Phuntsok Phodrang
members and the entire Sakya
School in a state of deep
mourning. When informed of
the news, His Holiness the Sakya
Trizin, who was at His monastery
in Walden, N.Y. at the time,
sped to Seattle to recite prayers
and perform ceremonies on
Rinpoche’s behalf.
His Holiness Dagchen
Rinpoche’s family had gathered Extraordinary signs accompany the parinirvana of H.H. Dagchen Rinpoche

54 Melody of Dharma s  s 16

Rinpoche’s kudung is brought to his monastery

The kudung of H.H. Jigdal Dagchen Rinpoche

Finally on the 7th of May, a Jigdal Dagchen Rinpoche.

week after Dagchen Rinpoche While His Holiness the Sakya
had stopped breathing, his Trizin returned to the east coast
kudung was carried by his sons to resume His programme of
and grandsons to his monastery, teachings, prayers continued
where His Holiness the Sakya to be recited for seven weeks,
Trizin was to lead the Vajrayogini led by Sakya monks and nuns
puja and other special prayers. everywhere.
Many devotees came to All pray for His Holiness
Gyalyum Chenmo, Jamyang Dagmo Kushok
express their heartfelt devotion Jigdal Dagchen Rinpoche’s swift and Jetsun Kushok in prayer

and make sincere offerings to rebirth.

the kudung of His Holiness

 s 16 s Melody of Dharma 55

 Khöndung Ratna Vajra Sakya Rinpoche
In Bhutan
taken to Her Royal Highness’ Motihand Palace,
where audiences with herself and with H.M. the
Queen Grandmother of Bhutan, Ashi Kesang
Choden Wangchuk, were followed by lunch.
In the early afternoon, Rinpoche bade his
farewells to his eminent hosts and began his
weeklong pilgrimage in Bhutan. Rinpoche began
his tour that very day with visits to the oldest
temple in Thimphu, Changangha Lhakhang,
and to Kuensel Phodrang, where sits the great
Dordenma, one of the world’s largest statues of

O
th
n the 7 of April, Khöndung Ratna Vajra the Buddha. Rinpoche’s day closed with a visit to
Rinpoche arrived in Paro, Bhutan, where Thangtong Dewachen Nunnery at Zilukha, where
he was greeted by Miniak Tulku Rinpoche, he gave a Dharma talk. Home to some sixty
khenpos, monks, nuns and a number of lay nuns, the nunnery was built in 1981 by the 15th
followers. Rinpoche was there on the invitation emanation of the great Thangton Gyalpo, and it is
of Her Royal Highness Princess Ashi Kesang a hive of activity.
Wangmo Wangchuk to perform a pilgrimage of
the country’s holy sites as Her Royal Highness’
personal guest.
Immediately upon his arrival, Rinpoche was

Khondung Ratna Vajra Rinpoche at the Royal Palace Dordenma Buddha

56 Melody of Dharma s  s 16

Samazingkha Lhakhang

Drupthop Dewachen Nunnery at Zilukha

Shemagangkha Sakya Temple

is at the core of its jealously

protected culture. As is widely
known, Bhutan gauges its
progress according to ‘Gross
National Happiness’.
During his days in Bhutan,
Rinpoche was to visit many
of the heritage sites that the
country boasts, notably Tachog
Lhakhang, built in the 15th
century by the great mystic and
Sisina Nunnery
engineer Thangtong Gyalpo.
This meant for Rinpoche having
Bhutan is a country steeped sites, especially ones associated to cross the great siddha’s iron
in Buddhism, bestrewn with with Padmasambhava. The vast chain bridge, one of the many
ancient temples, Dzongs majority of its population follows built by Thangton Gyalpo in
(fortress monasteries) and sacred Vajrayana Buddhism, which Bhutan. Rinpoche closed his

 s 16 s Melody of Dharma 57

 Tachog Lhakhang and Thangton Gyalpo’s iron chain bridge

Simtokha Dzong

famous Wangdi Phodrang and

at the Trongsa Dzong, the largest
fortress monastery in Bhutan

Dinner at the residence of Thangton Gyalpo’s reincarnation

and seat of the Wangchuck
dynasty to which the current
visit there with a dinner at the Tibet. While there, Rinpoche king belongs. Rinpoche was
residence of Thangton Gyalpo’s was to have lunch with H.R.H. hosted for tea at the residence
tulku, Drubtrul Ngawang Thinley Princess Ashi Kesang, at the of Thangtong Tulku’s mother in
Lhundrup. i n v i t a t i o n o f M i n i a k Tu l k u Chumey.
Rinpoche was to visit several Rinpoche. The rest of Rinpoche’s
other important landmarks, day was spent giving blessings
including Simtokha Dzong, to the groups of followers that
where he was hosted by local hosted him for the day.
devotees. Simtokha was the O n t h e 1 0 th o f A p r i l ,
first among the many fortified Rinpoche travelled north to
monasteries that took hold in Bumthang, considered the
Bhutan as a defence from a spiritual heartland of Bhutan.
possible attack by neighbouring On his way he stopped at the In Dochula with Sakya devotees

58 Melody of Dharma s  s 16

 as well as for harbouring a tree visited Paro Taksang, famously
believed to be a terma hidden known as the ‘Tiger’s Nest’, a
by Padmasambhava. temple complex where Guru
th
On the 12 , Rinpoche flew Padmasambhava is believed
back to Paro, where he had to have meditated for some
dinner at Satsam Chorten with years. Hanging on a mountain
Giving blessings at Wangdi Phodrang Shechen Rabjam Rinpoche, cliff in Paro, it is considered one
grandson and spiritual heir of the holiest Buddhist sites
to Dilgo Khyentse Rinpoche, in the world. Rinpoche closed
whose Yangsi officially resides his pilgrimage with a visit to
there. the Dilgo Khyentse Memorial
The next day, Rinpoche Museum in Kyichu, formerly
this eminent teacher’s main
Rinpoche in Trongsa with tea sponsors residence in Bhutan.
On the 14th of April, after an
Rinpoche’s stay in Bumthang intensive but enriching week
was filled with visits to holy filled with wondrous discoveries,
sites, including Mebar Tso, Khöndung Ratna Vajra Rinpoche
known as the Burning Lake and Rinpoche is greeted by devotees left Paro International Airport
to Kurjey Lhakhang, famous for for Dehradun, where he was to
being the final resting place of rejoin his family at the Sakya
the first three kings of Bhutan, Dolma Phodrang.

Mebar Tso

Kurjey Lhakhang Rinpoche with Shechen Rabjam Rinpoche

 s 16 s Melody of Dharma 59

 Khöndung Gyana Vajra Rinpoche’s
Phurdup Teaching Tour

Rinpoche bids his farewells to devotees, monks and to his daughter Jetsunma Tsejin Lhamo

O n the 14th of April, Khönd-

ung Gyana Vajra Rinpoche
ended his month-long stay in
It was the second time that the
ritual was being held in the
Philippines and, in spite of the
region to the Spanish colonial
empire and the predominance
of the Catholic Church. And so,
Taiwan to embark on the next scarsity of Buddhist practitioners it is significant that Rinpoche’s
stop of his Asian Phurdup tour. in an overwhelmingly Catholic visit to the Philippines formed
Accompanied by his group of country, it was well attended. It part of a thousand-year old
monks, Rinpoche left Taoyuan is worth noting that around the tradition that has survived,
International Airport aboard a closing of the first millennium albeit within a small niche of the
Philippines Airlines flight head- m o s t o f t h e a rc h i p e l a g o ’s population.
ing to Manila. population practised Vajrayana Rinpoche’s next stop on
Rinpoche had been invited Buddhism. The latter’s presence his tour was Mongolia where,
by the Buddha Light Temple receded with the spread of Islam among other things, he was to
in Cebu City to celebrate the in the 1300’s and eventually conduct the Grand Vajrakilaya
Grand Vajrakilaya Ritual there. disappeared with the fall of the ritual at the Sakya Pandita

Phurdup in the Philippines

60 Melody of Dharma s  s 16

 Chenrezig Temple at Ganden Monastery

ritual. Built in the early

nineteenth century, Ganden
Monastery, whose name means
‘Great Place of Complete Joy’,
Nagpu Demchog Dumchoi at the Ganden
escaped the fate that so many Tegchen Ling monastery
monasteries suffered during the
Communist regime during the revitalised. It is now a handsome
second half of the last century. monastery, with some 150
Although it was not destroyed, monks residing and practising
however, it was abandoned and there.
left in a state of utter disrepair Rinpoche then travelled to
Phurdup at the Sakya Pandita Dharma
Chakra monastery in Ulaan Baatar until the end of the century, Kharkhorin, the ancient capital
w h e n i t w a s re s t o re d a n d of the Mongol Empire, where
Dharma Chakra Monastery in
Ulaan Baatar.
Although Mongolia is one
of the largest countries in the
world, it is the most sparsely
populated, with a meager
3,000,000 inhabitants, nearly
half of whom live in Ulaan Erdene-Zuu monastery in Kharkhorin

Baatar.
As part of his stay in Ulaan
Baatar, Rinpoche also visited
t h e G a n d e n Te g c h e n L i n g
monastery, where he conducted
the three-day Nagpu Demchog
Dumchoi (Black Chakrasamvara)

 s 16 s Melody of Dharma 61

 to the Chinese tradition. Gig
Lok Monastery is a remarkable
place, an oasis of beauty, peace
and spirituality cradling in a
dense landscape of skyscrapers.
Founded in 1955, it boasts two
temples, one in the traditional
Chinese tradition and the other
in the Tibetan Buddhist one.
Rituals from each tradition are
held in their respective temples
and are often attended by
disciples of both persuasions,
in an admirable display of
openness and generosity.
had been invited for the second Rinpoche’s last stop on his
time by Ven. Master Bei Yao to tour was Singapore, where
perform the Vajrakilaya Ritual at he conducted the Vajrakilaya
the superb Gig Lok Monastery. ritual at the Sakya Tenphel Ling
Although Hong Kong is a centre.
secular state, Buddhism is widely Sakya Tenphel Ling is an
Phurdog ritual at Erdenezuu monastery practised, particularly according unusually active centre and

stands Erdene-Zuu, the oldest

surviving Tibetan Buddhist
monastery in the country. Built
in 1585 with stones salvaged
from the ruins of the erstwhile
capital Karakorum, it boasts an
impressive surrounding wall that
protects the only three temples
that survived the Communist
era. Rinpoche spent two days at
the monastery, conducting the
Purdog Vajrakilaya ritual.
On the 8th of May, Rinpoche
and his entourage left Mongolia
for Hong Kong, where Rinpoche Rinpoche conducting the Vajrakilaya ritual at the Gig Lok monastery in Hong Kong

62 Melody of Dharma s  s 16

 ◄▲Rinpoche conducting the Vajrakilaya puja at Sakya Tenphel Ling in Singapore

it has, throughout the years,

regularly hosted His Holiness
and the Khön Dungseys, as well
as many Sakya lamas, monks
and nuns.
On the occasion of Khönd-
ung Gyana Vajra Rinpoche’s visit
in May, an intensive programme meritorious event. Sakya Centre each year is now
had been prepared by the cen- Thus, Khöndung Gyana also being celebrated annually at
tre sangha, beginning with the Vajra Rinpoche’s Phurdup tour centres across Asia, embracing
celebration of Vesak, centering concluded, leaving behind him more and more sentient beings
on the Grand Vajrakilaya ritual, hundreds of fulfilled and grateful with its incomparable blessings
and concluding with the Dham- students. A new tradition has and clearing obstacles to
sig Kangso ritual. These were taken root whereby the most their happiness and ultimate
three weeks of continuous reli- important annual ritual held at liberation.
gious activity in which, as is their
custom, the centre members
participated with great zeal and
proficiency.
At the thanksgiving dinner
that closed his visit, Rinpoche
emphatically commended the
sangha on all their hard work in
organising the ceremonies and
offered his heartfelt thanks to all
who, in one way or another, had
participated in creating such a Rinpoche with his students

 s 16 s Melody of Dharma 63

 His Holiness The Sakya Trizin In Europe

A moment of solitude

O n the 20 th of May 2016,

His Holiness the Sakya
Tr i z i n a r r i v e d i n M a d r i d ,
well as newcomers.
rd
On the 23 , His Holiness
arrived in Pedreguer, home to
Awaiting His Holiness were
Jetsun Kushok and her husband
Sey Kushok, who had travelled
accompanied by Gyalyum Fundación Sakya, a complex from Canada to attend the
Chenmo and an entourage of awe-inspiring dimensions, teachings. Also in attendance
of monks. His Holiness’ main seemingly carved out from the were Jigme Khyentse Rinpoche,
destination in the country was steep mountainside that it sits Tulku Pema Wangyal Rinpoche
the Fundación Sakya, where on. Seven storeys high, it is and Rangdrol Rinpoche.
His Holiness was to bestow the grand and yet sober and keeps Before undertaking the main
precious Vajrayogini cycle of its denizens in excellent physical Vajrayogini programme, His
teachings. condition as they tackle its Holiness spent the day of the
His Holiness and His group numerous flights of stairs several 25 th at nearby Sakya Drogon
stopped for the weekend in times a day to attend functions Ling, where He gave the Guru
Madrid, where He was to give in its temple. In spite of the high Rinpoche Long-life initiation
the Avalokiteshvara Mahamudra numbers of participants, the known as Buton Gonkhugma,
initiation and teachings to a spacious monastery offers ample the Manjushri Namasangiti oral
congregation of old students as space for private reflection. transmission and teachings on

64 Melody of Dharma s  s 16

His Holiness teaching at Sakya Drogon Ling

His Holiness kindly giving the teachings

Khenpo Thupten Nyima offering the mandala

interdependent origination.
The programme at
Fundación Sakya began the next
day. A large body of students
had gathered for the occasion,
Khenpo Pema Wangdak gave the reteachings
as the vast meditation hall found

Seasoned translator Rafael Ferrer Centre director Ven. Rinchen Gyaltsen

The temple with its majestic Sakyamuni
statue

His Holiness arrives at the temple for the Many students benefitted from the teachings
teachings

 s 16 s Melody of Dharma 65

 Jigme Khyentse Rinpoche, Tulku Pema Rinpoche, Rangdrol Rinpoche

His Holiness giving teachings and blessings

Gyalyum Chenmo preparing an offering

66 Melody of Dharma s  s 16

 Feeding many mouths

A conscientious student A musical offering: traditional ‘Cante Jondo’ Service with a smile

Dining with a view

A well-deserved blessing

Sunset revision session with Gelungla

itself filled from wall to wall,

under the benign eye of the
temple’s new Sakyamuni statue,
a generous offering by Jigme
Khyentse Rinpoche and Tulku
Pema Wangyal Rinpoche.

 s 16 s Melody of Dharma 67

 His Holiness in Barcelona His Holiness imparting initiations and teachings in Barcelona

His Holiness at the Tibet House

Blessed days at Fundación His Holiness closed his and the Chime Pakme Nyingtik
th
Sakya came to a close on 14 Spanish trip with a visit to Long-life initiation, as well as
June with a Tsok celebration, Barcelona, where He was teachings on ‘Parting from the
after which a group of students joined by Sogyal Rinpoche Four Attachments’. His Holiness
went into Vajrayogini retreat a s H e g a v e t h re e d a y s o f also gave a talk at the Tibet
while others returned to their precious initiations, including House.
respective lives. the Amitabha Powa, Vajrakilaya

LISBON, PORTUGAL

A n d o n 2 0 th J u n e , H i s
Holiness left Spain for
Portugal, where He had been
invited by Jigme Khyentse
R i n p o c h e a n d Tu l k u P e m a
Wangyal Rinpoche to give four
days of initiations and teachings
His Holiness teaching in Lisbon, Portugal
in its capital, Lisbon. It was the
first time that His Holiness was While a considerable enriched with the Guru
visiting Portugal, and He was number of students had the Rinpoche empowerment as well
delighted to see how strongly privilege of taking refuge with as teachings on the power of
the Buddha Dharma has taken His Holiness, all those who had compassion and, importantly, on
root there. gathered found themselves mind training.

68 Melody of Dharma s  s 16

 His Holiness’ busy schedule
nevertheless allowed Him
enough time for a short visit of
Western Europe’s oldest city and
take in some of its sea air. His
Holiness’ stay in Portugal was far
too brief, and He promised to
return soon.
But for now, His Holiness’
tour was to take Him to Brussels,
Belgium, where He was greeted
b y K h ö n d u n g G y a n a Va j r a
Rinpoche and his family.
His Holiness teaching in Lisbon

KALACHAKRA INITIATION IN BRUSSELS, BELGIUM

Rinpoche with the organising committee

His Holiness is greeted by Khöndung Gyana Vajra Rinpoche and his family

G yana Vajra Rinpoche had

arrived in Brussels with
some anticipation in order
amount of work and effort was
invested by the organising
committee and the corps of
to guide the Brussels Sakya volunteers that prepared the
Tsechen Tsokpa in organising event, and the result was truly
the two-day Kalachakra extraordinary. The decorations of Rinpoche guides the preparations for the
empowerment that His Holiness the venue were magnificent and Kalachakra empowerment
(Photo: anonymous)
was to give to a 3,000-strong the event went outstandingly
multitude of sangha members, smoothly. from the Great Mahasiddha
overseas students and local This was the very special Abhayakhara Gupta tradition,
communities. An enormous Vajra Mala Kalachakra initiation and in attendance were Jetsun

 s 16 s Melody of Dharma 69

 His Holiness arrives at the venue with Khöndung Gyana Vajra Rinpoche

Jetsun Kushok arrives Jetsunma Ngawang Tsejin Lhamo attended

Kushok and Luding Khen the initiation

Rinpoche. community of Belgium and

These were an unforgettable surrounding countries. For most, India is remote, and so to have
two days for the Buddhist the possibility of travelling to His Holiness bestowing such

Over 3,000 people received the Kalachakra

initiation (Photo: Ngor Luding Foundation)

70 Melody of Dharma s  s 16

a pivotal empowerment was a ness, as Khöndung Gyana Vajra H.E. Luding Khen Rinpoche of
boon of inestimable value to all Rinpoche made an offering of fered the mandala.
who were able to take part in it. the precious substances and
The two days of empower-
ments were followed on the 27th
of June by a White Tara Six Rays
Long-life ceremony to His Holi-

Khöndung Gyana Vajra Rinpoche offers the Luding Khen Rinpoche offers the mandala The Organising Committee and Local
precious substances (Photo: N gor Luding Foundation) Community members make offerings to His
Holiness

 s 16 s Melody of Dharma 71

 SAKYA TSECHEN LING, KUTTOLSHEIM

His Holiness teaching at the Sakya Tsechen Ling centre in Kuttolsheim

T he following day, on the 28th

of June, a caravan of cars
accompanied His Holiness and
Kuttolsheim began the next
morning with a welcome
c e r e m o n y, f o l l o w e d b y a
but also to be present at His
Holiness’ blessing of Khenchen
Sherab Gyaltsen Amipa
His entourage to Kuttolsheim, teaching on Chogyal Phagpa’s Rinpoche’s memorial stupa.
France, where His Holiness was ‘ seminal work The Jewel Khenchen Rinpoche’s memory
to spend the following week Ornament’, which would also fill is still vivid among his sangha
giving a treasury of teachings at the following two days. members, who looked to him
the Sakya Tsechen Ling, a centre Many sangha members as a father as well as a spiritual
sheperded by Khenpo Tashi had gathered for this special mentor. The blessing of his
Sangpo Amipa. occasion. Not only to celebrate stupa was an intense moment
The programme in His Holiness’ precious visit, for each one of them.

His Holiness performing a blessing at Khenchen Sherab Amipa Rinpoche’s memorial stupa

His Holiness with Khenpo Tashi His Holiness with His Kuttolsheim students
Sangpo and Khenpo Dakpa Woeser

72 Melody of Dharma s  s 16

 Fundación Sakya photos: Alejandro Marí
T h e p ro g r a m m e e n d e d Holiness and His entourage Escalera (www.fotografosibiza.com).
that afternoon with a Tenshug left by car for Germany, where Barcelona photos: Matías Nadal
Portugal photos: Alexandra Silva
ceremony, with Khenpo Dagpa the ensuing month would Kalachakra initiation photos: Bianca
Wöser offering the mandala and be dedicated to the Lamdre Wisser
Kuttolsheim photos: Hervé Leibolt
Khenpo Tashi Sangpo offering teachings at Sakya Kalden Ling Our gratitude to them and to all our kind
the precious substances. in Frankfurt. anonymous contributors.

A f t e r a d a y ’s r e s t , H i s

THE HOLY LAMDRE IN FRANKFURT

to attend the precious teachings. Rinpoche conducted the
rd
It was 23 time that His reteaching and meditation
Holiness was bestowing the sessions in the afternoon. Jetsun
Lamdre and, as always, it was Kushok and her husband Sey
an unimaginable blessing Kushok were also present, as
for all who were present. His were Jigme Khyentse Rinpoche,
Holiness gave the teachings Tulku Pema Wangyal Rinpoche,
and initiations in the morning, Rangdol Rinpoche and other
while Khöndung Gyana Vajra high lamas.

O n the 6 th of July, a new

cavalcade of cars accom-
panied His Holiness the Sakya
Trizin across the border to Ger-
many, where His Holiness was to
give the holy Lamdre teachings.
The teachings were held at
Jetsun Kushok’s Sakya Kalden
Ling centre in Griesheim, a small
suburban town next to Frankfurt.
For over a month the normally
quiet streets, guest houses and
restaurants of Griesheim were
permeated with the more than
two hundred devotees who
had travelled from Europe, the
Americas, Asia and Australasia

 s 16 s Melody of Dharma 73

 Khondung Gyana Vajra Rinpoche gave the re-teaching

A tent had been erected in the garden to became more and more visible on people’s faces.
accommodate the large numbers of devotees. As they strolled along the riverbank adjoining the
Translations were provided in several languages, centre, local residents would comment on how
and everyone was provided with cable-free their presence was bringing joy and peace to their
earphones to follow the teachings in the language neighbourhood.
of their choice. This was a welcome feature, as
repairs were going on in the neighbouring church
and the constant hammering seemed to be
happening in the tent itself. It was amusing to see
how students walked in and out of the tent for a
breath of fresh air (the weather was sweltering hot)
and strolled in the garden, engrossed in the words
that came out of their earphones and oblivious of
their surroundings.
As the Lamdre progressed, its blessings

74 Melody of Dharma s  s 16

 On 9th August, the teachings members prepared to return and His entourage left Frankfurt
reached their conclusion and, to their normal lives, enriched for Helsinki, where He had been
with the dissolution of the and fortified by the invaluable invited by Tulku Pema Wangyal
sacred space that had held teachings that they had Rinpoche to give a four-day
the congregation for the past received. teaching, similar in content to
four weeks, each one of its Two days later, His Holiness the one given in Portugal. It was
His Holiness’ first visit to Finland,
and He was very pleased to find
that a Dharma community was
also thriving there.
O n t h e 1 6 th o f A u g u s t ,
after four and a half months of
ceaseless teaching in the USA
and Europe, His Holiness left
for Delhi to resume His dharma
activities in India.

 s 16 s Melody of Dharma 75

 Khöndung Ratna Vajra Rinpoche
in Ladakh

Rinpoche arrives at Mangtro Vajrakilaya puja

Monastery

Mandala offering at Mangtro Rinpoche performs a blessing

Monastery

O n 26th June, Khöndung Ratna Vajra Rinpoche

arrived at the Mangtro Monastery in Ladakh.
He was greeted there by representatives of local
monasteries and communities.
Rinpoche was to spend nearly three weeks
in the region giving blessings, teachings and
initiations. Among other activities, Rinpoche was Rinpoche conducting the Vajrakilaya subduing ritual
to conduct a five-day Vajrakilaya exorcism and
subjugation ritual at Mangtro Monastery. Rinpoche returned to India on the 15th of July
During his stay, Rinpoche met with H.H. the in order to perform religious activities there.
nd
102 Ganden Tripa Rizong Rinpoche,
Head of the Gelugpa lineage of Tibetan
Buddhism. He also visited the Tiseru
stupa, one of the most important in
Ladakh. It was built to subdue four
demons that were causing destructive
winds that destroyed the local crops.
Rinpoche with H.H. the 102nd Ganden
Tripa

76 Melody of Dharma s  s 16

 Khöndung Gyana Vajra Rinpoche
in Ulaan Baatar

K höndung Gyana Vajra Rinpoche arrived in

Ulaan Baatar on the afternoon of the 24 of
July 2016.
th
law during the reign of Mongolian Emperor Kublai
Khan who, during the 13th century, developed
an intense patron-Guru relationship with Drogön
Rinpoche had visited Mongolia before – only Chogyal Phagpa, the 5th Founding Master of the
recently in April this year – as part of his annual Sakya Tradition.
Grand Vajrakilaya Puja tour. But this particular visit As a result of this intense relationship, Chogyal
was to serve a different purpose. Phagpa was made Imperial Preceptor and Tibetan
Upon His Holiness the Sakya Trizin’s request, Buddhism became the official religion throughout
Rinpoche had come this time to prepare the the Empire, with the Sakya master at its head.
ground for social and educational projects that he Buddhist principles according to the Sakya
plans to carry out in Ulaan Baatar. doctrine were integrated into the imperial code of
During his visit, Rinpoche met with several law, penetrating every aspect of life and defining
representatives of the Mongolian government, Mongolian identity throughout the centuries until
w h o s e m e m b e r s a re c u r re n t l y i n t e n t o n the present time.
rediscovering the country’s traditional Buddhist Rinpoche was accompanied during his visit
roots, which had been severed during Communist by Ven. Tenzin Choephak Ringpapontsang,
times. a scholar with a vast knowledge of Chogyal
The president has commissioned a delegate Phagpa’s influence on the imperial government
to look closely into the fusion of religion and state of Kublai Khan and of its legacy. Government

Rinpoche with presidential legal policy advisor Unurbayar Chadraabal Rinpoche giving a blessing to Minister of Energy Gankhuu Purejav and
his family

 s 16 s Melody of Dharma 77

 Rinpoche with Ven. Tenzin Choephak Rinpoche blessing a group of construction company workers
Ringpapontsang

representatives were delighted to gain an country’s population lives under the international
understanding of Ven. Tenzin Choephak’s insights poverty line. Government social care and
on this key period of Mongolian history, and they education are lacking and are mostly left in the
were hugely gratified by Rinpoche’s proposal of hands of non-governmental organisations. His
renewing these age-old links with his social and Holiness the Sakya Trizin feels that it is the duty of
educational projects, pledging their unmitigated the Sakya School to do whatever it can to better
support for the latter. the lives of the country’s needy, both materially
Much of Rinpoche’s time in Ulaan Baatar was and spiritually. And so, it is Rinpoche’s intention
spent meeting community members and visiting is to build world-class childcare centres in the
the city’s impoverished areas – most of the poorest areas of the capital, where the children’s
basic needs are tended to and where they can
receive an adequate education.
Khöndung Gyana Vajra Rinpoche left Ulaan
Baatar on the 29th of August, with the promise
to return promptly for the next stage in the
development of his projects.

Rinpoche with Ven, Otgonbaatar

78 Melody of Dharma s  s 16

 Jetsun Kushok In Taiwan

O n the 6th of October, Her Eminence Jetsun Kushok arrived

in Taiwan, where she was to bestow the invaluable
Vajrayogini teachings over a period of one month. This was a
rare and precious opportunity for all those who could attend.
One centre member who had this unique privilege wrote the
following words of appreciation.

“ O c t o b e r i n Ta i p e i w a s of Vajrayogini. straight to the heart.

blissful. Everything conspired to
Her Eminence Jetsun Kushok make this a sacred occasion. The O c t o b e r i n Ta i p e i w a s
Rinpoche was earnestly request- sun modeled light drizzles into auspicious.
ed by the Taipei Manjushri Va- radiant rainbows and auspicious For those who wish to hear
jrayana Center to bless Taiwan flower petals dancing in the sky. her name, see her image, con-
with her presence in order to Rinpoche’s presence wrapped nect with her in any way, all ob-
spread the Vajrayana teachings everyone in a hallowed space, stacles outer, inner and secret
in this land. To the infinite grati- in which all felt purified, inspired have been eliminated through
tude of her devotees there, Her and filled with indescribable the blessing of Vajrayogini,
Eminence bestowed the Bless- joy… This is the true power clearing the way to accomplish-
ing and the profound Teachings of a Dakini, warm, bright, and ment and perfection.

O c t o b e r i n Ta i p e i w a s
fortunate.
On the afternoon of October
th
30 , Jetsunma Rinpoche con-
ducted the Vajrayogini fire puja.
Many auspicious signs appeared.
We fortunate disciples who
received this bountiful blessing
are infinitely grateful, and we
will do our utmost to practice
well.”

 s 16 s Melody of Dharma 79

 Dungsey Siddharth Vajra Rinpoche and
Jetsunma Ngawang Tsejin Lhamo Sakya
In Tibet
and usually calls for the use of oxygen masks.
Fortunately, these were not needed and the party
reached their destination safely thanks, affirmed
Jetsunma, to the blessing of the deities, whom
she had invoked throughout the perilous drive.
Rinpoche, Jetsunma and their mother were
dotingly shepherded on their journey by Khenpo
Kalden Tsering, abbot of Derge Gönchen, the
Great Sakya Temple in Derge, who had so
successfully organised Luding Khen Rinpoche’s

O
th
n the 4 of November 2016, after receiving trip to Tibet on a previous occasion.
the blessing of His Holiness the Sakya Trizin, The group’s visit was a surprise and it was
Khöndung Dungsey Siddharth Vajra Rinpoche and only announced shortly before their arrival at
his elder sister Jetsunma Ngawang Tsejin Lhamo Derge Gönchen that Sakya Lamas were coming.
left their residence in Dehradun for Delhi, the The monks at the temple were perplexed,
first leg of an historic journey. Accompanied by because as far as they knew, all the high Sakya
their mother, Dagmo Kushok Sonam Palkyi Sakya, Lamas were attending H.H. Dagchen Rinpoche’s
the Khön children left the next day for Chengdu, cremation ceremony in Delhi. And so there
China, from where they were to gradually make was amazement when Rinpoche and Jetsunma
This was the first time ever that Dolma Phodrang became discernable, growing into excitement
members had ever visited Kham. and jubilation as parasols and gyalings escorted
The trip to Derge took three days and involved them to their apartment on the top floor of the
nearly 20 hours of driving, a good part of which monastery. There sat three of the four thrones
is a challenge to even that had been crafted for the 2010 visit to Tibet
the most seasoned by Khöndung Ratna Vajra Rinpoche, Khöndung
traveller. At an altitude Gyana Vajra Rinpoche, Gyalyum Chenmo and
of 5,050 metres, the Dagmo Kushok Sonam Palkyi Sakya. Sadly that
Tro La pass is one of visit had been cancelled and the thrones had
the highest and most remained unused. Now, all rejoiced that the
dangerous roads in thrones were finally being occupied by Khön
the world, much of family members as tea, desi (blessed rice), kapse
which is bordered by (Tibetan pastry) and other delicacies were served
a vertiginous precipice and the monastery lamas and monks offered

80 Melody of Dharma s  s 16

The family at Derge Gönchen

khatas to their guests. Dungsey and Jetsunma blessing young

devotees
It had been a long day, and
Rinpoche, Jetsunma and their
mother retired to their quarters
Sukha Meto for the shrine
for a well-deserved rest. This,
however, was interrupted at springtime. This curious anomaly
early dawn by a murmur that was emphatically attributed to
seeped through the window and the children’s presence in the
grew steadily louder as minutes region and was widely circulated
Devotees come to receive a blessing
and hours passed. By mid- on social media. Devotees
morning the courtyard had filled brought with them bouquets of
with a throng of devotees who Sukha Meto to adorn the temple
had come to seek the blessing shrine.
of their Lamas. It had taken only The remainder of the group’s
a few hours for the news of their stay in Derge was occupied
arrival to spread throughout the by the performance of Cham
Rinpoche performing sa-phu (blessing with the
region. breath) on the assembled devotees dance, visits to the Gönchen
A f t e r a d a y ’s re s p i t e , a being in the presence of Khön Shedra, the outstanding Derge
regime began where Dungsey family members was clearly Parkhang printing press,
Rinpoche and Jetsunma would overwhelming. Remarkably, the Derge Men-Tsee-Kang,
start at ten in the morning to Dungsey Rinpoche and monasteries, and mountain
tend to devotees and would Jetsunma both rose admirably retreats. On the occasion of
end at seven in the evening, to the occasion and performed one such visit, a statue stood
with a two-hour break for lunch their duties to perfection, in the shrine room of a temple,
and a brief rest, not a small leaving all devotees filled with which no one could identify with
feat for such young children deep joy and affection. certainty. All were amused when
(Rinpoche and Jetsunma are two Coinciding with Rinpoche Dungsey Rinpoche insisted that
and five years old respectively). and Jetsunma’s arrival was it was Sakya Pandita, only to be
In all, some 160,000 people the unusual sprouting of the chastened when this was later
came to seek their blessing, for Sukha Meto, a flower that has averred to be true.
each of whom the emotion of of memory only ever grown in The group also visited schools

 s 16 s Melody of Dharma 81

 Derge Parkhang

The family with Khenpo Kalden Tsering

– Thupa Thronchenma Buddha at
Dhamado

Dungsey Siddharth Vajra

Rinpoche, Jetsunma
Ngawang Tsejin Lhamo and
Derge Shedra Visiting a school in Derge
Dagmo Kushok Sonam
and found it remarkable to see apartments reserved for Sakya Palkyi Sakya returned to their
how much emphasis is placed Dolma Phodrang members were home in India. This had been an
on the preservation of Tibetan being used for the first time. unforgettable month, both for
culture, with the teaching of And again, Dungsey Rinpoche them and for all who had been
regional dance, the traditional and Jetsunma sat on their blessed with their presence,
preparation of butter tea, the designated thrones as they gave and promises were solemnly
making of momos, khapse and blessings to the many who had made from all sides that they
tsampa, and the teaching of come to seek them. would meet again in the not too
th
diverse other aspects of the On the 30 of November, distant future.
Tibetan tradition.
Much to everyone’s regret,
t h e fami l y’s time in Derge
came to an end and, following
emotional farewells, the return
journey began. Upon arrival in
Chengdu, the family was taken
to the new Sakya Centre there,
which has been inaugurated
three months earlier by Luding
Khen Rinpoche. Again, there
was much exhilaration that the Rinpoche and Jetsunma at the Chengdu Sakya Centre

82 Melody of Dharma s  s 16

 The Final Rites Of
His Holiness Jigdal Dagchen Rinpoche

T h e a f t e r n o o n o f 7 th
November marked the final
journey of His Holiness Jigdal
it was carried to the shrine-room
that would be its sanctuary until
it was committed to the flames
Dagchen Rinpoche, as his during the cremation ceremony
Kudung arrived at Indira Ghandi that was to take place four days
Airport in New Delhi, India. later. A vigil was then held by
Although His Holiness had the highest Sakya Lamas, while
spent his post-exile years in the Sakya Heritage Society, home devotees came to pay their last
United States, it was deemed to the Phuntsok Phodrang respects.
fitting that his last rites should monastery in the southern part
be held in the blessed land of of New Delhi.
the Lord Buddha. Rinpoche’s Over a thousand devotees,
holy body was greeted by in their great majority monks
the Khön Dungseys of both and nuns, had gathered at
the Phuntsok Phodrang and the monastery to welcome
the Dolma Phodrang and was Rinpoche’s Kudung. All the high
carried in a procession to the Sakya Lamas accompanied it as

 s 16 s Melody of Dharma 83

 Conducted by the Khön 9th of November saw the arrival Rinpoche, who had also come
st
Dungseys, a three-day of His Holiness the 41 Sakya to pay his last respects.
Vajrasattva Guru Yoga ritual Trizin, who had come to preside On the 11 th of November,
began the following day as over the last day of the ritual. after the highest Sakya
a farewell homage to H.H. His Holiness was accompanied Lamas paid their respects by
Dagchen Rinpoche, while the by H.E. Luding Khenchen circumambulating Dagchen

84 Melody of Dharma s  s 16

 Khöndung Ratna Vajra Rinpoche with
Khöndung Asanga Vajra Rinpoche and
Khöndung Abhaya Vajra Rinpoche

His Holiness the 41st Sakya Trizin with Khöndung Gyana Vajra Rinpoche and Khöndung Avikrita
Vajra Rinpoche

Luding Khenchen Rinpoche with Thartse Luding Khen Rinpoche with Rinchen Paljor Gyalyum Chenmo and Dagmo Kushok
Khen Rinpoche and Khangsar Shabdrung Rinpoche and Chogye Shabdrung Rinpoche Dagmo Kalden Dunkyi Sakya attended the
Rinpoche ceremony

Rinpoche left behind him loving

sons and grandchildren among
whom three Khön Dungseys,
Rinpoche’s funeral stupa, His facing the stupa opening on who show every promise of
st
Holiness the 41 Sakya Trizin the east side, presided over becoming eminent Sakya
set alight the pyre that was the Hevajra puja, while Luding masters.
to consume the remains of Khenchen Rinpoche conducted All pray for the swift return
Dagchen Rinpoche’s holy body. the Vajrayogini ritual, Khöndung of His Holiness Jigdal Dagchen
As is customary on these R a t n a Va j r a R i n p o c h e t h e Rinpoche.
occasions, four simultaneous Vajrasattva and Luding Khen
(Photos: Sakya Heritage Society; Dawa
ceremonies were held as His Rinpoche the Mahavairocana. Dolma; Cristina Vanza; Kunga Rinchen;
Holiness the 41st Sakya Trizin, His Holiness Jigdal Dagchen Matias Nadal)

 s 16 s Melody of Dharma 85

 Jetsunma Kunga Trinley Palter Sakya
In Bodh Gaya

F rom the 11th to the 13th of

November, the Mahabodhi
temple in Bodh Gaya witnessed
O rg a n i s e d b y J a m y a n g
Dzongsar Khyentse Rinpoche,
the World Centre for Creative
t h e D e h r a d u n - b a s e d Va n a
and Antara establishments,
the festival brought together
a unique and wonderful event: Learning Foundation and luminaries of the Buddhist
the Siddhartha Festival. tradition in India.
Re p re s e n tin g th e Sa k y a
Dolma Phodrang was Jetsunma
Kunga Trinley Palter Sakya,
elder daughter to Khöndung
Ratna Vajra Sakya and Dagmo

Dzongsar Khyentse Rinpoche calls the Jetsunma offers the mandala to Dzongsar
faithful to prayer with the conch shell Khyentse Rinpoche

86 Melody of Dharma s  s 16

 An offering to Dzongsar Khyentse Rinpoche
and Jetsunma

Jetsunma praying at the Mahabodhi shrine

(Photo: anonymous)

(Photo: Kirsty Chakravarty) A charming encounter

by her mother, Dagmo Kushok
Kalden Dunkyi Sakya and by
her maternal grandmother, Mrs.
YangDol Tsatultsang.
Jetsunma took some time off
from the festivities to offer her
prayers to the Buddha inside
the Mahabodhi temple.
The event was described
as “Indians remembering an
Indian from the past” and

(Photo: Kirsty Chakravarty

Kushok Kalden Dunkyi Sakya. family and was an inspiration to

Jetsunma was guest of honour all. It was remarkable to watch
at the Festival and, in spite how composed and dignified
of her still tender years (she Jetsunma was throughout the
celebrated her 10th birthday entire event, and all commented
nd
on the 2 of January 2017), on the bright future that awaited
she fulfilled her role admirably her as a great Sakya Lama.
as ambassador for the Khön Jetsunma was accompanied

 s 16 s Melody of Dharma 87

 and its future.
The festival was a great
success, and there is every
offered a platform for three best, and to exchange ideas promise that it will not be the
days of prayers, teachings, about Buddhist philosophy, its last of its kind.
talks, meditation, chants and relevance in Indian culture, and
offerings to the Buddha, all its importance in today’s world
held under the Bodhi Tree,
the site of Gautama Buddha’s
enlightenment in Bodh Gaya.
It offered an extravagant, yet
sober, display of beauty and
devotion that would leave an
indelible imprint in the minds
of all who had the privilege of
attending.
It was also an opportunity
for all who gathered at the
holy place to experience
Indian dance and music at its

88 Melody of Dharma s  s 16

 Khöndung Ratna Vajra Rinpoche
at the Consecration of the Boudhanath Stupa

T he Boudhanath stupa in Kathmandu is one of the holiest Buddhist

sites in the world and a favoured place of pilgrimage for countless
devotees from nearly every corner of the earth.
Last year’s tragic earthquake that claimed thousands of victims left
it heavily damaged, with its spire direly in need of repair. As a result,
the entire structure standing over the dome and the precious relics
it contained, had to be removed. Reconstruction of the stupa began
in November 2015 with the ritual placement of a new central pole
surmounting the dome.
One year later, the dome had been restored to its former
magnificence, and on the 18 th of November 2016, some 600

 s 16 s Melody of Dharma 89

 had been further embellished
for the occasion, with festoons
of prayer flags hanging down its
flanks and a profusion flowers
adorning its outer wall. It now
stood in all its magnificence, its
dome pristine white and yellow,
and its spire glistening gold. Its
splendour told of the passionate
love and labour that had been
invested in its restoration. And
now, it was being suffused
Rinpoche with Dudjom Yangsi Rinpoche
with the blessing of hundreds
representatives of all the main of priests and lamas, and fully
schools of Buddhism in India reinvesting it with its sacred
gathered in Kathmandu to ch aracte r. D e e p in pra y er,
consecrate the stupa. hundreds of devotees quietly
All the schools of Tibetan circumambulated the stupa,
Buddhism were represented pervading it with their intense
by their highest lamas, each devotion.
s c hool hol di n g a different The stupa has now fully
ritual. Representing the regained its place as a sacred
Sakya School of Tibetan Local brands of Buddhism were site, ready to share its blessings
Buddhism, Khöndung Ratna also represented, as were the with all that come to seek them.
Vajra Rinpoche led a group of Theravadan and Mahayana
monks in the celebration of traditions.
the elaborate Hevajra ritual. The stupa and its periphery

90 Melody of Dharma s  s 16

 th
The 25 Great Sakya Monlam In Lumbini

T he programme of Dharma
activities for 2016 closed
with the celebration of the
Vajra Rinpoche, Khöndung
Abhaya Vajra Rinpoche, Thartse
Khen Rinpoche and several high
Holiness the Sakya Trizin and
by the celebration of the
Vajrasattva Guru Yoga ritual
th
25 Great Sakya Festival of Sakya Lamas. held in memory of H.H. Jigdal
Prayers for World Peace, The festival was highlighted Dagchen Rinpoche.
held in Lumbini Nepal from by the bestowal of the The Monlam gathering
th
the 25 of December to the Vajrasattva initiation by His concluded with the offering
2nd of January. This year’s
Monlam was conducted by
His Holiness the 41 st Sakya
Tr i z i n a n d w a s a t t e n d e d
b y K h ö n d u n g R a t n a Va j r a
Rinpoche, Khöndung Gyana

 s 16 s Melody of Dharma 91

 of the Long-life mandala to Gyana Vajra Rinpoche, His Holiness the Dalai Lama, this
His Holiness the Sakya Trizin Holiness the Sakya Trizin then time in the holy site of Bodh
b y K h ö n d u n g R a t n a Va j r a left for Bodh Gaya to be present Gaya. Concluding the event,
th
Rinpoche. at the celebration of the 34 on the 14th of January, was the
Accompanied by Khöndung Kalachakra to be held by His offering of the Tenshug to His
Holiness the Dalai Lama by His
Holiness the 41st Sakya Trizin.
O n t h e 1 8 t h o f J a n u a r y,
His Holiness the Sakya Trizin
re t u r n e d t o H i s re s i d e n c e
in Rajpur in order to pursue
religious activities there.

His Holiness the Sakya Trizin offering the

Long-life mandala

92 Melody of Dharma s  s 16

 Year of the Male Fire Monkey
Calendar of Events
Annual Grand Pujas at the Sakya Centre, Dehradun
Every year the Sakya Centre in Rajpur, Dedradun, holds various grand pujas:
1. Annual Grand Vajrayogini Puja 7. Dhamtsig Kangso
8th of the 1st lunar month for 3 days 25th of the 10th lunar month for 8 days
2. Annual Grand Vajra Nairatmya Puja 8. Annual Grand Cakrasamvara Puja
8th of the 2nd lunar month for 7 days 9th of the 11th lunar month for 7 days
3. Annual Grand Mahavairocana Puja 9. Dochen Puja
11th of the 4th lunar month for 5 days 23rd of the 11th lunar month for 7 days
4 . Wrathful Guru Rinpoche Puja 10. Gu-Tor
th th
10 of the 5 lunar month for 1 day 23rd of the 12th lunar month for 7 days
5. Annual Grand Vajrakilaya Puja 11. Mahakala Day
11th of the 7th lunar month for 11 days Each 26th of every lunar month for 5 days
6. Annual Grand Hevajra Puja
8th of the 9th lunar month for 8 days

Auspicious Dates
Six Auspicious Days
The 8th, 14th, 15th (full moon day) , 23rd, 29th & the 30th (new moon day) of every month.
Losar – ( Feb 27,2017)
Losar is the Tibetan New Year. It starts on the first day of the first lunar month. It is said that, during this month, the
effects of positive and negative actions are magnified 100,000 times, and that therefore the benefits of practice are
hugely enhanced.

The Four Great Festivals (düchen)

These days commemorate great deeds performed by the Buddha. On these days, the effects of positive or negative
actions are magnified 10 million times.
1. Chotrul Düchen: 1-15 (Feb 27-Mar 12)
Shakyamuni Buddha displayed a different miracle each day for 15 days in order to increase the faith and devotion of
disciples. The 15th of the 1st month is called “Day of Miracles”.
2. Saga Dawa Düchen: 4-15 (Jun 6)
The day Shakyamuni Buddha entered His mother’s womb, attained Enlightenment and passed into Parinirvana.
3. Chökhor Düchen: 6-4 (Jul 27)
This celebrates the Buddha’s first Turning of the Wheel of Dharma. It was only seven weeks after His Enlightenment
that, exhorted by Indra and Brahma, He consented to teach the Four Noble Truths in Sarnath.
4. Lha Bab Düchen: 9-22 (Nov 10)
The day Shakyamuni Buddha descended from Tushita heaven and taught for three months in the Heaven of Thirty
Three, where His mother had been reborn. This was in order to benefit the gods in the desire realm and to repay His
mother’s kindness by liberating her from Samsara.

NB: Lamp offerings in the monastery or food offerings to the monks are welcome during all important pujas and ceremonies. If you wish
to make any offerings, please contact the Sakya Centre in Rajpur Dehradun directly (contact details on the last page)

 s 16 s Melody of Dharma 93

 AUSPICIOUS BIRTHDAYS TIBETAN (M/D) WESTERN
Jetsunma Kunga Trinley Palter Sakya 11-14 Jan 2
Jetsunma Kunga Chimey Wangmo Sakya 12-13 Jan 24
Khondung Siddharth Vajra Rinpoche 1-18 Mar 19
Khöndung Akasha Vajra Rinpoche 2-12 Mar 27
Jetsunma Ngawang Tsejin Lhamo Sakya 1-29 Apr 2
Khöndung Gyana Vajra Rinpoche 5-10 Jul 5
His Holiness the Dalai Lama 5-5 Jul 6
His Holiness the Sakya Trizin 8-1 Sept 7
His Holiness Jigdal Dagchen Rinpoche 9-15 Nov 2
H.E. Luding Khenchen Rinpoche 9-14 Oct 25
H.E. Jetsun Kushok Chimey Luding 9-22 Nov 14
Khöndung Ratna Vajra Rinpoche 10-5 Nov 19

Holy Days
TIBETAN HOLY DAYS TIBETAN HOLY DAYS
Parinirvana Day of Dagshul Thinley Rinchen Parinirvana Day of Ngorchen Dorje Chang
1-3 4-25
(Grand-father of H.H. the 41st Sakya Trizin) Kunga Sangpo
Parinirvana Day of Kunkhyen Gorampa Sonam 5-2 Parinirvana Day of Sachen Kunga Lodro
1-21
Senge & Jamyang Khyentse Wangpo
Parinirvana Day of Khyentse Dorje Chang
5-6
Parinirvana Day of Yabje Kunga Rinchen (Father Jamyang Chokyi Lodro
2-8
of H.H. the 41st Sakya Trizin)
6-20 Parinirvana Day of Ngawang TUEtop Wangchuk
Parinirvana Day of Jetsun Drakpa Gyaltsen &
Parinirvana Day of Dorje Chang Ngawang Lodro
2-12 Khangsar Shabrung Ngawang Lodroe Tenzin 6-29
Rinchen
Nyingpo
7-14 Parinirvana Day of Ngakchang Kunga Rinchen
Parinirvana Day of Khenchen Dorje Chang
2-23 7-15 Parinirvana Day of Tsarchen Losal Gyatso
Jampa Jampal Sangpo
Parinirvana Day of Khuwo Rinpoche Kunga 7-19 Parinirvana Day of Ngakchang Kunga Tashi
2-26
Gyaltsen Parinirvana Day of Bari Lotsawa, Khön Konchok
9-14
2-30 Parinirvana Day of Jamgon Loter Wangpo Gyalpo & Sachen Kunga Nyingpo
9-21 Parinirvana Day of Ngorchen Konchok Lhundrup
Parinirvana Day of Phende Khenchen Ngawang
3-15
Khedup Gyatso Parinirvana Day of Munchen Konchok Gyaltsen
10-8
Sempa Chenpo
Parinirvana Day of Dezhung Tulku Kunga Tenpei
3-18
Nyima 11-10 Parinirvana Day of Jamgon Ameshab
Parinirvana Day of Gongkhar Dorje Denpa 11-11 Parinirvana Day of Lopon Sonam Tsemo
3-25
Dzongpa Kunga Namgyal Parinirvana Day of Sakya Pandita Kunga
11-14
Parinirvana Day of Gaton Ngawang Lekpa, Gyaltsen Pal Sangpo
3-29 Luding Khenchen Jamyang TUEpten Lundok Parinirvana Day of Drogon Chogyal Phagpa &
Gyaltsen 11-22
Dezhung Anjam Rinpoche
Parinirvana Day of Khenchen Dhampa Dorje 11-23 Parinirvana Day of Khenchen Appey Rinpoche
4-12
Chang Ngawang Lodoe Shenpen Nyingpo
Parinirvana Day of Chogye Trichen Dorje Chang
Anniversary of Mahasiddha Virupa’s attainment 12-4
4-23 Ngawang Khyenrab Lekshey Gyaltso
of the First Bhumi

94 Melody of Dharma s  s 16

 Melody of Dharma
Representatives
INDIA AND NEPAL AUSTRALIA
Patricia Donohue Penny Moody
Office of Sakya Dolma Phodrang 24 Tyssen Street
192, Rajpur Road Warragul, Victoria 3820
P.O. Rajpur, 248009 Australia
Dehra Dun (U.K.) , India Email: [email protected]
Email: [email protected]

MALAYSIA SINGAPORE
Datin Sri Loo Chooi Ting J.P. Sakya Tenphel Ling
5th Floor, Lot 442, Kompleks Galleria Honorary Secretary
Jalan Pahang, 53000 Kuala Lumpur, 5 Pasir ris Drive 4
Malaysia Singapore 519455
Email: [email protected] www.sakyatenphelling.org

FRANCE GERMANY
Gabriela and Hans-Erich Frey Isabelle Fehler
71, Boulevard d’Anvers Jetsun Sakya Foundation
F-67000, Strasbourg, FRANCE Wilhelm-Leuschner Str.
Email: [email protected] 76189 Karlsruhe, Germany
(Kindly make cheque out to ‘Sakyadhita France’) Email: [email protected]

SWITZERLAND U.K.
Anne Deriaz Richard and Sue Sedgley
Cité Villars, 10 c/o Sakya Thubten Ling
1203 Geneva 167 Shelbourne Road
Email: [email protected] Bournemouth BH8 8RD, U.K.
Email: [email protected]

U.S.A. TAIWAN
Sakya Thupten Dargye Ling Vajrayana Sakya Manjusri Center
Ms. Silvia M. Yueh 3F, No.81, Tayou Rd., Songshan Dist.,
2735, Hemlock Lane N. Taipei City 105, Taiwan(R.O.C.)
Plymouth MN 55441, USA E-mail: [email protected]
Email: [email protected] http://www.hhtwcenter.org

 s 16 s Melody of Dharma 95

 This Issue was Generously
Sponsored by

Sakya Kalden Ling, Germany

Peter & Jacqueline Hellings, Australia

Please find below the contact details for the monasteries in India directly
under the aegis of His Holiness the 41st Sakya Trizin:
Sakya Dolma Phodrang Sakya Academy
Address: 192 Rajpur Road, Address: Purkul Road, Bhagwantpur
P.O. Rajpur 248009 248001 Dehradun
Dehradun, U.K. INDIA INDIA
Email: [email protected] Email: [email protected]
Tel: 91-135-2734-081 [email protected]
Tel: 91-135-273-4286
Sakya College Mob: 91-897-943-1316
Address: Mussoorie Road
P.O. Rajpur 248009 Sakya Thupten Namgyal Ling
Dehradun, U.K. INDIA Address: Puruwala
Email: [email protected] P.O. Gorkhuwala
Tel: 91-135-2734-308 173025 Dstt Sirmaur, H.P. INDIA
Email: [email protected]
Sakya Monastery Kalimpong Tel: 91-1704-238895
Address: 11th Mile, P.O. Topkhana,
Kalimpong 734301 Sakya Nunnery
Dist. Darjeeling, West Bengal, INDIA Address: Sahastradhara Road, P/O Kulhan 248001,
Email: [email protected] Dehradun,Uttarakhand, INDIA
Tel: 91-355-2255-425 Email: [email protected]
Mob: 91-933-3092-858 Tel: 91-135-2607-560

Sakya Centre Sakya College for Nuns

Address: 187 Rajpur Rd,PO Rajpur 248009, Address: P.O. Manduwala, Via Premnagar
Dehradun, UK 248007
Dehradun,Uttarakhand, INDIA Email: [email protected]
Email: [email protected] Tel: 91-9557-420-432
Tel: 91-135-2734-286
Fax: 91-135-2734-493

96 Melody of Dharma s  s 16

“Delight in heedfulness! Guard well your thoughts!”

The Dhammapada
 Melody of Dharma
Sakya Dolma Phodrang
192, Rajpur Road
P.O. Rajpur 248009
Dehradun, U.K. INDIA
Tel: 91-135-273-4081 Fax: 91-135-273-4883
Email: [email protected]