Melody of DharmaNo4

Melody of Dharma
Emptiness as Expressed in the Heart Sutra B uddha Nature

A Teaching by His Holiness the Sakya Trizin A Teaching by H.E. Ratna Vajra Rinpoche
His Holiness the Sakya Trizin in Kathmandu
A Publication of the Office of Sakya Dolma Phodrang

2010 • No.4
Dedicated to the Dharma Activities of

His Holiness the Sakya Trizin
CONTENTS
2 From the Editors
3 H.H. the Sakya Trizin’s 2011 North and South American

Teaching Schedule
4 H.E. Ratna Vajra Rinpoche’s 2011 European Teaching

Schedule
7 The Sakya Centre
12 Remembering Great Masters: ATISHA
16 Atisha’s “Jewel Rosary of the Bodhisattvas”
20 Emptiness as Expressed in the Heart Sutra

–– A Teaching by His Holiness the Sakya Trizin
24 Buddha Nature(Part 2)
–– A Teaching by His Eminence Ratna Vajra Rinpoche
27 Dharma Activities
27 • His Holiness the Sakya Trizin in Kathmandu
33 • Consecration of His Holiness’ Retreat Centre
35 • Long-Life Ceremony for His Holiness’ 65th Birthday
36 • Celebration of H.E. Luding Khenchen’s 80th Birthday
40 • His Eminence Ratna Vajra Rinpoche in Bir
41 • Long-Life Ceremony for H.E. Ratna Vajra’s Birthday
43 • H.E. Luding Khen Rinpoche in Frankfurt
45 Interview with H.E. Jetsun Kushok Chimey Luding
47 Y
ogi Stories –– as told by Chiwang Tulku Rinpoche
49 A
Letter to His Holiness
51 Lhabab Düchen
Publisher: The Office of Sakya Dolma Phodrang Editing Team:

Executive Editor: Ani Jamyang Wangmo Mrs. Yang Dol Tsatultsang (Dagmo Kalden’s mother);
Managing Editor: Patricia Donohue Terri Lee; Bettina Escudero; Isabelle Fehler;
Art Director/Designer: Chang Ming-Chuan Rosemarie Heimscheidt; Ngawang Gatso
Photos: C
ristina Vanza; P.Chaudhuri; Lama Rinchen Cover Photo: Sakya Centre, Dehradun
Three Generations
From The Editors
Dear Readers,
We hope that this issue finds you well, and that 2010 has been a good and fruitful year for all.
This is our fourth issue of Melody of Dharma, the final one for this year, and so we have come
full circle. It has been a huge joy and privilege for us to dedicate our pages to the teachings and
activities of His Holiness the Sakya Trizin, as well as to those of other revered masters, past and
present.
We would like to express our deepest thanks to Their Eminences Dagmo Kalden Kushok and
Dagmo Sonam Kushok for their precious guidance. In addition, we owe a huge debt of gratitude
to all our sponsors who generously made this endeavour possible, as well as to those of our
readers who have shown their interest and support by subscribing to the magazine.
We are also extremely grateful to contributors who confided their thoughts and experiences to
its pages, and we firmly hope that, with time, more and more Dharma friends will be inspired to
do so. And we are very appreciative of all encouragement, corrections and suggestions that were
offered us throughout the year. These have been of great worth to us.
And finally, heartfelt thanks to all our readers for accompanying us in this journey. We hope that
each and everyone will continue to find something in our pages that will capture their interest
and make their life richer.
Yours in the Dharma,
The Editing Team
2 Melody of Dharma • 2010 • NO. 4

H.H. the Sakya Trizin’s 2011 North and South American
Teaching Schedule
HOST DATE EVENT
SILVER SPRING, MD May 21 Long-Life Initiation and Dharma Talk
Sakya Phuntsok Ling
May 22 Manjushri Namasamgiti Empowerment – Day 1
May 23 Manjushri Namasamgiti Empowerment – Day 2
354 Prelude Drive
Silver Spring, MD 20901-5041
+1 301 592-9286
www.sakyatemple.org/spl
BOSTON, MA May 26 Dharma Talk
Boston Sakya Center
May 27 Chakrasamvara in the Vajra Gantipa Tradition – Day 1
May 28 Chakrasamvara in the Vajra Gantipa Tradition – Day 2
May 29 Long-Life Initiation
Holiday Inn Convention Center
242 Adams Place, Boxborough
MA01719
+1 978 263 8701
www.sakya.net
BERNE, NY May 31 Visit to the Centre
Tenzin Gyatso Institute
165 Game Farm Rd
Berne, NY 12023
+1 518 872 1250
[email protected]
www.tenzingyatsoinstitute.org
WALDEN, NY June1-30 LAMDRE
Tsechen Kunchab Ling
June 1 Soft Opening of the Centre
Ushinisha Vijaya Initiation
Lamdre begins
June 11 Consecration of the Temple
June 19 Grand Inauguration of the Temple
Long-Life Initiation for the Public
12 Edmunds Lane
Walden, New York 12586
+1 301 9063378
www.sakyatemple.org
NEW YORK, NY June 25 Amitabha Initiation
Sakya Chokor Ling Jambala Initiation
Queens, New York
CALL: +1 917 386 5572
NEW YORK, NY June 26 Program to be confirmed
Tsechen Tsopa
CALL: +1 646 724 0551
NEW YORK, NY July 2 White Tara Initiation
Palden Sakya Center
July 3 White Tara Teaching
July 4 White Tara Teaching
[email protected]
www.vikramasila.org
2010 • NO. 4 • Melody of Dharma 3

HOST DATE EVENT
MINNEAPOLIS, MN July 8 Public Talk: Advice on World Peace from a Buddhist Perspective
Sakya Thupten Dhargye Ling
July 9 Avalokiteshvara Initiation in the Gyalpo Lug Tradition
July 10 Long-Life Initiation
July 11 Vajrakilaya Torma Empowerment
619 8th St. SE, No 112
Minneapolis
[email protected]
www.mnsakyacenter.org
LOS ANGELES, CA July 13 Dharma Talk
Tsechen Chokhor Ling
July 14 Manjushri Initiation
12037 Clark St
Arcadia, CA 91006
[email protected]
www.sakyacenterla.org
MEXICO CITY, MEXICO July 16 Parting from the Four Attachments (to be confirmed)
Sakya Dolma Ling Manjushri Initiation (to be confirmed)
July 17 Vajrakilaya Initiation (to be confirmed)
+52 55 55 23 82 67
[email protected]
SAN JOSÉ, COSTA RICA July 19 Consecration of the Dharma Centre
Bodhisattva Vows
Teaching on ‘Parting from the Four Attachments’
Mantra Blessings of Sakyamuni Buddha & Guru Rinpoche
[email protected]
SÃO PAULO, BRAZIL July 22 Manjushri Empowerment and Teachings of Sakya Pandita
Espaço Hakka (To be confirmed)
CABREÚVA, BRAZIL July 23 Chenrezig Empowerment
Sakya Tsarpa Thupten Teaching on ‘Practice of Compassion’
Dekyid Öedbar Ling
July 24 Afternoon: Mahavairocana Initiation and Teaching on Practice of
Sadhana
H.E. Gyana Vajra Rinpoche will give an Empowerment and
Teaching relating to Ngondro (Time to be confirmed)
RECIFE, BRAZIL July 25 Lecture

Universidade de Pernambuco
H.E. Gyana Vajra Rinpoche will give an Empowerment and
Teaching(Time, place and teaching to be confirmed)
RECIFE, BRAZIL July 26 Consecration of the Land for New Sakya Gonpa
Centro de Estudos Budistas Guru Rinpoche Initiation
Bodisatva
Rodovia Vereador José de Moraes, Km 6 - Sítio São Roque - Centro - Cabreúva - SP
+55 11 4528 1737
www.sakyabrasil.org
SANTA CRUZ, CA July 29 Visit to Centre
Vajrapani Institute
SAN FRANCISCO July 30 Hevajra Cause Empowerment – Day 1
Ewam Choden
July 31 Hevajra Cause Empowerment – Day 2
Aug 1 Guru Rinpoche Long-Life Initiation
Public Talk (in Tibetan)
Aug 2 Public Talk (in English)

HOST DATE EVENT
PALO ALTO, CA Aug 3 Public Talk
Sakya SfBay Chenrezig Initiation in the Kadampa Tradition
254 Cambridge Avenue 
Kensington, CA 94708
+1 510 527-7363
info@ewamchodenorg
www.ewamchoden.org
CAZADERO, CA Aug 4-7 Empowerments and Transmission of the Treasure Cycles of Orgyen
Padmasambhava Peace Institute Trinley Lingpa, Apong Terchen
+1 707 632 5629
[email protected]
www.padmapeace.org
PORTLAND, OR Aug 9 Teaching: ‘Parting from the Four Attachments’
Portland Sakya Center Teaching: ‘The Nature of Mind’
Aug 10 Medicine Buddha Initiation
Guru Rinpoche Initiation
www.sakyausa.org
OLYMPIA, WA Aug 12 Avalokiteshvara Initiation
Olympia Sakya Centre Teaching: ‘The Nature of Mind’
www.nalandaolywa.org
SEATTLE, WA Aug 14 Chenrezig Empowerment in the Gyalpo Lug Empowerment
Sakya Monastery of Tibetan
Aug 15 Two-Armed Mahakala Initiation
Buddhism
108 NW 83rd Street
Seattle, WA 98117  
+1 206 789 2573
[email protected]
www.sakya.org
VICTORIA, BC Aug 17 Trikulanatha Initiation
Sakya Thubten Kunga Choling
www.island.net/~sakya
VANCOUVER, BC Aug 18 Dharma Talk
Aug 19 Vajrakilaya Empowerment
Aug 20 Vajrakilaya Empowerment
Aug 21 Vajrakilaya Teaching
Sakya Tsechen Thubten Ling 
5231 Maple Road 
Richmond, B.C. V7E 1G2 
[email protected]
www.sakyasechenthubtenling.org
CALGARY, ALBERTA Aug 25 Long-Life Initiation
CALL: +1 403 217 1667
TORONTO, ONTARIO Aug 27 Dharma Talk
Aug 28 Long-Life Initiation
Aug 29 Trikulanatha Initiation
CALL: + 1 647 233 5159
WALDEN, NY Sept 1 Welcome Ceremony for His Holiness
Tsechen Kunchab Ling
Sept 2 Tenzhug Celebration
Sept 3 Tenzhug Celebration – Main Event
www.sakyatemple.org

H.E. Ratna Vajra Rinpoche’s 2011 European Teaching Schedule
DATE VENUE CONTACT
May 11-16 Sakya Kalden Ling Linkstr.66 [email protected]
Frankfurt, Germany 65933 Frankfurt  www.sakya-foundation.de
Tel: +49 (0) 69 9563 7237
May 18-19 Sakya Dechen Ling Alexanderstr, 141A [email protected]
Stuttgart, Germany 70180 Stuttgart www.dechen-sakya.de
Tel:+49 (0) 711 780 3763
May 21-22 Ngakpa Rangshar Ling Schillerstrasse 3 [email protected]
Lahr, Germany 77933 Lahr – Schwarzwald www.tibet-lahr.de
May 25-26 Dzogsar Ngari Dharma Mati Institute Rustenhof 5 [email protected]
Near Detmold, Germany 33034 Brakel [email protected]
Tel: +49 (0) 172 214 3180
Tel: +49 (0) 172 691 6576
May 28-29 Sakya Kalden Ling Linkstr.66 [email protected]
Tel: +49 (0) 69 9563 7237
June 15-30 Sakya Kalden Ling Linkstr.66 [email protected]
(Pujas performed by monks- His Tel: +49 (0) 69 9563 7237
Eminence will be at Lamdre in New York)
July 2-3 Rigpa-Zentrum Soorstraße 85 [email protected]
Berlin, Germany 14050 Berlin www.rigpa-zentrum-berlin.de
Tel: + 49 (0)30 232 550 24
July 5-14 Moscow, Russia Kunga Yudroen
[email protected]
Sergey Zemskov
[email protected]
July 16-19 Sakya Tashi Choling, Kirlyok Utja 38 www.szajka.hu
Budapest, Hungary H-1038 Budapest
July 21-24 Sakya Ngonga Ling Via Castello di Cireglio 54 [email protected]
Florence, Italy 51020 Cireglio (PT) [email protected]
Tel: + 39 0571 659 063
+ 39 0573 391 83
July 26-31 Sakya Thukje Ling Le Sahel - 25,av Edouard VII [email protected]
Biarritz, France 64200 Biarritz sakya64.net
Tel: +33 (0) 06 14 02 45 53
Aug 2-3 Sakya Ling 97A Swansea Road [email protected]
Reading, UK Reading, Berkshire, RG1 8HA
Tel: +44 (0) 118 967 2744
Aug 5-7 Sakya Buddhist Centre 121 Sommerville Road [email protected]
Bristol, UK Bristol BS6 5BX www.dechen.org
Tel: +44 (0) 117 924 4424
Aug 9-15 Sakya Thubten Ling 167 Shelbourne Road [email protected]
Bournemouth, UK Bournemouth BH8 8RD www.stl.org.uk
Tel: +44 (0) 1202 538 108
Aug 16 Sakya Dechen Ling 31A St Lukes Road, Notting Hill [email protected]
London, UK London W11 1DB www.dechen.org
Tel: +44 (0) 20 7183 2109
Aug 19-25 Fundación Sakya Pedreguer Avda. del Comtat, 1 Bis [email protected]
Alicante, Spain Residencial La Sella www.fundacionsakya.org
03750 Pedreguer (Alicante)
Tel: +34 (0) 96 576 07 77
Aug 26-27 Sakya Drogon Ling Partida el Palmar [email protected]
Denia, Spain Cami Les Bovetes al Mar, 26 www.sakyadrogonling.com
03700 Denia (Alicante)
Tel: +34 (0) 96 576 09 48
Aug 29- Sakya Gephel Ling Carrer de Trafalgar 50 [email protected]
Sept 2 Barcelona, Spain 08010 Barcelona sakyagephelling.wordpress.com
Tel: +34 (0) 933 150 240

The Sakya Centre, flanked by the Mahakala shrine house and monks’ quarters
The Sakya Centre

Tsechen Tenpai Gatsal Shedup Chokhorling:
T he Sakya Centre in Dehradun, India, is the main
seat of the Sakya Order of Tibetan Buddhism
outside Tibet. While the old Sakya Monastery in Tibet
were presented with enormous difficulties: the
hostile conditions that drove a considerable part
of the Tibetan population into exile in 1959 meant
remains the heart monastery of the lineage, Sakya that they were forced to leave their motherland with
Centre is His Holiness the Sakya Trizin’s personal nothing more than the clothes on their backs and a
monastery in India, and it has taken its place at the few handfuls of tsampa. For most, this meant having
centre of Sakya activity worldwide. to face hardship and penury in a land whose culture,
The Sakya Centre saw its beginnings in 1964, language, food and weather were foreign to them. His
when it was founded by His Holiness the Sakya Holiness and other high lamas were not exempt from
Trizin with the purpose of preserving the cultural these conditions, and although they received some
and religious tradition of Tibetan Buddhism, and assistance from the government of India and foreign
in particular of the Sakya lineage. Its initial years aid agencies, their task of shepherding their flock took

His Holiness and Their Eminences the Dungseys presiding at the Centre
on gargantuan proportions. effort to recover scriptural texts and sacred objects,

Undaunted, His Holiness lost no time in which often involved selling what few personal
undertaking the reestablishment of the Dharma in His possessions were His, and at the same time eagerly
new country of adoption. He stopped at nothing in His seeking Dharma teachings from high lamas of all four
His Holiness with the first group of Sakya Centre monks. To His Holiness’ right, Chiwang Tulku,
director. Early 1970’s

lineages. The creation of the Sakya
Centre was a cornerstone of this
endeavour, and it became the main
repository for the Dharma treasures
that His Holiness gradually assembled.
When it first came into being, the
Centre found shelter in a rented hall,
provided through the kindness of a
compassionate layperson. But difficult
times were ahead, when its monks
were forced to vacate the hall and
relocate to tents, only to be later driven
out from these tenuous premises. And
so the Centre was forced to suspend its
activities.
Eventually, though, thanks to the
financial support of His Holiness the
Dalai Lama and other generous donors,
a bungalow was first rented and then
purchased in Rajpur, Dehradun, along Acharya Lama Jamyang Lekshey
with the parcel of land surrounding
it, and gave the Centre its permanent
home. Having found steady roots,
the Centre began to attract more and
L ama Jamyang Lekshey was born in Tibet in 1953, and
came to India when he was a small child. He became a
monk when he was eight years old, and spent the following
more monks, and soon a program of years at Sakya Centre in Rajpur. He was among the first seven
study was created for the younger monks chosen to attend the course of advanced study at
ones, based on the curriculum that Sakya College, which was then headed by its founder, the
had traditionally been used in Tibetan Most Venerable Khenchen Appey Rinpoche. Upon graduating
monasteries. from the College, he was sent by His Holiness the Sakya
The growing number of monks Trizin to Singapore, where he was to act as resident lama at
led to the decision to dismantle the the Sakya Tenphel Ling Centre. In 1989, he was asked by His
existing structure and build a new, Holiness to return to the Sakya Center in Rajpur, where he
larger monastery in its stead that assumed the role of General Secretary. Lama Lekshey remains
could provide an adequate response in this position to this day, dividing his time between the
to the increasing demands placed on enormous responsibilities that this post involves, and his
the Centre. In 1990, His Holiness the duties as guiding teacher to Sakya centres abroad.
Sakya Trizin laid the foundation stone

Vajrakilaya puja at Sakya Centre
to what was to become the current Tsechen Tenpai Rajpur. These are important events, which are not
Gatsal Shedup Chokhorling and, in 1994, construction only attended by all of the Centre’s monks, but also
of the new Sakya Centre was finished. In 1995, it by hundreds of monks and nuns from surrounding
was officially inaugurated by His Holiness the Sakya Sakya institutions. Some, like Vajrakilaya, attract large
Trizin. crowds of devout Tibetan lay followers, who find here
Not only is the Centre graced with being His the same spiritual solace that had, for several centuries,
Holiness’ personal monastery, but it is, in addition, blessed their forebears in their country of origin.
exceptionally beautiful. It harbours many precious The Centre is now home and school to nearly
sacred texts and objects, not least among which is the
superb golden statue of the Buddha that is centerpiece
to the shrine. A Mahakala shrine, found on the top
floor of an adjoining building, is of outstanding beauty.
A puja is held there every day, and monks take turns in
performing the ritual.
Important yearly pujas are conducted at the centre,
notably those of Vajra Nairatmya, Mahavairocana,
Vajrakilaya, Hevajra, Chakrasamvara and Dochen,
over which His Holiness and their Eminences the
Dungseys preside whenever they are in residence at
Young monks attending a lesson

300 monks, under the watchful guidance of the Centre’s General
Secretary, Lama Jamyang Lekshey. Their education continues to
emulate the traditional course of monastic studies used in Tibet,
which includes daily prayers, performance of rituals – notably
Mahavairocana, Mahakala and Vajrakilaya, ritual music and dance,
the making of tormas and sand mandalas, and yidam retreats.
Secular subjects have been added to the curriculum, such as
Hindi, English and Maths, in order to equip the students with the
necessary skills to survive in the modern world.
Twenty years have now passed since His Holiness laid the
foundation stone to the Sakya Centre. Since then, the Centre has
served as spiritual home to hundreds of monks and nuns, thousands
of exiled Tibetans and an ever-growing number of followers
worldwide. As main monastery to now three generations of Sakya
Dolma Phodrang throne holders, its continuance is assured for
Young monks helping with the workload
decades to come as a base from which His Holiness and His
Heirs can pursue their holy activity of guiding disciples along the
Dharma path.
Sakya Centre staff and students

Remembering Great Masters:
Atisha(952-1054)

T he 18th day of the 9th Tibetan lunar month (25th

October), marked the anniversary of Atisha
Dipamkara Shrijñana. Foremost among the great
Buddhist scholars of India, he was responsible for the
purification and revitalization of the Buddhist faith
both in his own country of birth and in Tibet.
Atisha was born into royalty in 982, in the city
of Jahor, in East Bengal, amidst wondrous signs, as a
shower of flowers fell over the city, multiple rainbows
garlanded the sky, and celestial music filled the air.
As an infant, he revealed qualities of devotion and
compassion that far transcended his tender age. When
he was 18 months old, he was taken to the temple
for the first time. The king’s subjects gathered from
all around, and everyone was overwhelmed when
the young child spontaneously prostrated to the holy
statues in the temple, paying homage to them. Upon
being told that the assembled crowd were his future
subjects, he prayed that each one of them might have a
fortunate rebirth, and that he himself might be able to
renounce worldly life and dedicate his life to religious
pursuits in order to benefit beings. he would assume royal responsibilities. Tradition
He was an extraordinarily precocious and dictated that, at the age of eleven, he should take a
intellectually gifted child and, when he was but bride. The day before he was to be married, however,
a few years old, began his learning at the nearby his tutelary deity Tara appeared to him in a dream, and
Vikramashila Monastery. With every year that warned him against this marriage, explaining to him
passed, his desire to renounce the world and take that it would sink him into the mire of samsara, from
robes became stronger and stronger. This did not suit which he would find it extremely difficult to extricate
his parents, who were hoping that, gifted as he was, himself.

Deeply shaken, Atisha became determined to parents to believe that their son had gone mad, and
abandon worldly matters and embark on the spiritual convinced them that perhaps it was best if he did leave
path. Feigning a hunting trip, he skilfully managed the palace after all.
to free himself from this marriage, left the palace, Atisha yearned so fervently to achieve realization
and set out on a quest to find a spiritual teacher. In his that he decided to dedicate himself entirely to tantric
search, he first met a Buddhist recluse called Jetari, practice. But his teacher Rahulagupta appeared to
from whom he received teachings on refuge and took him in a dream and advised him to instead take robes,
the Bodhisattva vows; he then went on to receive become a mendicant monk, and adopt a more gradual
teachings on Bodhicitta, emptiness and Madhyamika approach to enlightenment. Atisha heeded his teacher’s
from such great masters as Bodidhadra, Vidhyakokila, advice and, at the age of 29, took his ordination vows
and Avadhutipa. The latter eventually advised him to from Shilarakshita, and received the monastic name of
go back to his parents’ palace, in order to fully realize Dipamkara Jñana ,“He Whose Deep Awareness Acts
for himself the futility of all that samsara had to offer. as a Lamp”, a name that was particularly apt, given
The king and his wife were elated to see the that one of his most celebrated works was to be the
young prince arrive back at the palace, but their joy “Lamp for the Path of Awakening”.
was short-lived, as Atisha very soon announced that But Atisha continued to hunger for a swift path
he wanted above all else to abandon the trappings of to full realization and, during a pilgrimage to Bodh
royal life, pursue his spiritual studies and rejoin his Gaya, he had a vision of Tara in the form of two
teacher Avadhutipa. He was so earnest in his resolve statues, one asking the other what was the quickest
that his parents were forced to abide by his decision. way to attain enlightenment, and the other answering
One condition that they did attach to his leaving, that the quickest way was through the practice of
though, was that he should be accompanied by a large bodhicitta, loving kindness and compassion. And so
retinue of attendants. Atisha had not yet managed to Atisha’s quest turned to finding a teacher who could
disentangle himself from the karmic web of samsara. deepen his understanding of bodhicitta. His search led
Soon after he reached Avadhutipa’s side, the latter him to one Dharmarakshita, who was renowned to be
sent him to study under Rahulagupta, a tantric adept unsurpassable in his deep knowledge and practice of
referred to as the ’Black Mountain Yogi’. And so, bodhicitta.
Atisha set out for the latter’s mountain abode and, as This teacher, known to Tibetans as Serlingpa, was
Atisha approached him, the vajrayogi tested him by to be found in the Golden Isle of Suvarnadvipa, in
throwing a thunderbolt in his direction. Undaunted, modern day Sumatra. And so, at the age of 33, Atisha
Atisha approached the great master and beseeched set off in the company of 125 monks, on a perilous
him to help him free himself from his karmic chains. journey that was to last over a year, in search of this
Recognizing Atisha as a great bodhisattva, Rahula eminent teacher. Atisha stayed with Serlingpa for 12
conferred the Hevajra empowerment upon him, and years, concentrating on the study of mind-training
sent him back to his parents’ palace, this time escorted techniques and bodhicitta. He recognized him as his
by eight scantily clad tantrikas. Athisha stayed at teacher from former lives and felt intense devotion for
the palace for three months with his new entourage, him. A strong bond developed between the two, and
whose eccentric appearance and behaviour led his Serlingpa offered his student a golden statue of the

Buddha, predicting that he would one day tame the He was supremely adept at debate, in which his sharp
minds of the people from the Land of Snows. From reasoning more than once defeated enemies of the
Serlingpa, Atisha was to learn the sublime technique Dharma. He played a key role in the resurgence of
of ‘Tonglen’, exchanging oneself for others, which Buddhism that took place in India at that time.
was to eventually become the core practice of Tibetan But, as Serlingpa had predicted, Atisha was to
Buddhism. Tonglen represents the quintessence of fulfil another destiny, that of reviving the Dharma in
loving kindness and Bodhicitta. After twelve years the Land of Snows. Several factors were to contribute
of applying himself to the study and practice of to this new turn in Atisha’s life. To begin with, he had
bodhicitta and fully realizing its deepest meaning, been told by his tutelary deities and teachers that he
Atisha returned to India, now aged 45, and became an should go to Tibet, in order to benefit beings there,
elder at Vikramashila Monastery. Of all his teachers, and in particular one upasaka.
and Atisha had many, Serlingpa would be the one who The Dharma had been all but eradicated in
inspired him with most devotion, and tears would fill Tibet during the reign of King Langdarma, who did
his eyes whenever his name was mentioned. all he could to suppress its teachings and persecute
its followers. The Dharma was also suffering from
another ill. Its tantric teachings had become corrupted
to the utmost, mostly by the growing belief that tantric
... he had a vision of Tara in the practice was not compatible with ethical conduct, and
that enlightenment could be reached by engaging in
form of two statues, one asking
licentious behaviour.
the other what was the quickest Lha Lama Yeshe Yod, king of Western Tibet, was
a protector of the Dharma, and made great efforts to
way to attain enlightenment, restore it to its former purity. He set out for India to
find a master who could help him in this task, and
and the other answering that
was told by all that Atisha was the one that he sought.
the quickest way was through Unfortunately, Yeshe Yod was made prisoner by the
King of Garlog in India before he could accomplish
the practice of bodhicitta, loving his mission, and died in his shackles.
His nephew, Jangchub Yob, took it upon himself
kindness and compassion.
to pursue his uncle’s quest, and sent a delegation of
monks to plead with Atisha to come to Tibet.
At first, Atisha hesitated, as there was still so
Once back in India, Atisha became known far much to do for the Dharma in his native country of
anOnce back in India, Atisha became known far and India. Besides, he felt that he was now too old to
wide for his compassion and accomplishments. He travel and, furthermore, his deities had told him that,
greatly contributed to the spread of the Dharma by while he would do much for the country of Tibet,
creating places of religious study and restoring the his labours there were to cost him his longevity: he
Dharma to its purity wherever it had been corrupted. would only live to the age of 72. But, upon hearing

how Jangchub Yob’s uncle had suffered an atrocious He convinced Atisha to visit Central Tibet, where
death in prison in his attempt to find him, Atisha felt a strong Buddhist legacy had survived. On their
tremendous compassion and decided to follow his way there, they visited Samye, Tibet’s first Buddhist
tutelary deities’ advice and accede to the emissaries’ monastery. Atisha was awed by the wealth of Buddhist
pleas. And so, at the age of 53, he set out for Tibet, texts, both in Sanskrit and in Tibetan, that were
where he was to spend the last years of his life. This contained in its library.
decision was to have an incommensurable effect on Dromtompa informed Kawa Sakya Wangchuk of
the Land of Snows. the great teacher’s imminent arrival, and the latter set
He first travelled to Nepal, where he spent one out to welcome him, along with other great Tibetan
year spreading the Dharma. When he finally reached Lamas. As they approached Sakya, Atisha pointed in
the Tibetan border, Atisha was greeted by a huge its direction, and prophesied that many emanations of
delegation of horsemen sent by Jangchub Yob, the great Bodhisattvas would take birth there. He had
dressed in lavish clothes, bearing banners and playing his attendants set up a shrine and made offerings to
ceremonial music, while singing hymns to the Triple these future holy beings.
Gem. And, by means of beautiful and melodious He settled in Nyethang, near Lhasa, from where
songs, the ministers heading the delegation formally he explored the surrounding region, discovered a font
invited Atisha to stay in Tibet and teach. of scriptural texts and did much to promote the spread
After two years of travelling through the country, of Dharma.
the party reached Ngari in Western Tibet, the capital As had been prophesied by Tara, Atisha died there
of Lha Lama’s kingdom, where Jangchub Yob had in 1054, at the age of 72.
taken his unfortunate uncle’s place as king. Atisha Atisha left behind him an invaluable Dharma
received an overwhelming welcome by monks and lay legacy both in his native country of India and in the
population alike, and spent the following three years Land of Snows. He laid foundations for the Buddhist
at Jangchub Yob’s side. doctrine that were to prevail in Tibet until the 1950’s,
One day, the king asked Atisha for a teaching that when the teachings newly suffered persecution,
would help his people tame their minds and lead them this time at the hands of invading forces. He was
to virtuous behaviour. He requested a simple teaching responsible for the building of many centres of
that, while embracing all the essential points of the Buddhist study, the writing of over two hundred
doctrine, would be simple and accessible to all. Atisha books on Buddhist doctrine and other sciences, and
was touched by this sensible plea and, in response, the copying and translating of countless more. Among
composed his famous work “A Lamp for the Path to his works are to be found several that were to become
Enlightenment”, which was to place the principle of the tenets of lojong (mind-training) practice, such
bodhicitta at the centre of spiritual practice in Tibet. as his ‘Lamp for the Path of Awakening’, the ‘Jewel
From the start of his stay in Tibet, Atisha had kept Rosary of the Bodhisattvas’, and his famous work on
watch for the upasaka that Tara had prophesied would Seven-Point Mind Training. Shortly after his death,
materialize and help him spread the Dharma, until his heart disciple Dromtompa established the Radreng
one day they finally met. From that very moment, Monastery that was to be the cornerstone of the
Dromtompa became Atisha’s main disciple. Kadampa tradition.

The
Jewel Rosary
of
the Bodhisattvas
by Atisha
Homage to great compassion!

Homage to the masters! 
Homage to the deities who inspire devotion!
Put aside all doubt and hesitation,  

And take delight in earnest practice, 
Abandon entirely lethargy, dullness and laziness, 
And exert yourself constantly with enthusiasm.
With mindfulness, vigilance and carefulness, 

Guard the doors of your senses at all times.
Again and again, thrice by day and by night, 
Examine the continuum of your mind.
Proclaim your own failings, 

But do not look for faults in others. 
Hide any good quality you may have, 
While declaring others’ virtues.
Let go of concerns for gain or respect, 

And always renounce the desire for fame. 
With few wants, remain contented, 
And repay any kindness you receive.

Cultivate loving kindness and compassion, 
And make your bodhichitta stable. 
Avoid the ten unwholesome actions, 
And let your faith be forever strong.
Overcome all anger and conceit, 

And adopt an attitude of humility. 
Renounce unethical forms of livelihood, 
And sustain yourself according to the Dharma.
Forsake material possessions, 

And adorn yourself with the riches of the Aryas. 
Leave behind all busyness and distraction, 
And remain in places of solitude.
Refrain from idle gossip, 

And always guard your speech. 
Whenever you see your masters or preceptors,  
Cultivate the wish to serve them, with respect.
Both those possessing eyes of Dharma, 

And those first setting out upon the path, 
Are to be regarded as your teachers. 
And when encountering any other beings, 
Look upon them as your parents or your children.
Do not befriend those who act in harmful ways, 

But rely instead on true spiritual friends. 
Abandon any feelings of hostility or ill will, 
And be always joyful, wherever you may go.
Avoid becoming attached to anything at all, 

And remain free from craving and desire. 
Attachment prevents the attainment of happy states, 
And, furthermore, destroys liberation’s vital force.
Should you discover a means to happiness, 

Strive constantly to put it into practice. 
Any task you have set out to do, 
Should be completed before embarking on another. 
With this approach, both will be achieved. 
But doing otherwise, nought will be accomplished.

Take no delight in harmful deeds. 
Should thoughts of superiority arise, 
There and then, subdue your pride, 
And recall the instructions of your master.
Should you ever feel daunted or dejected, 

Uplift yourself with encouragement and praise. 
And meditate on the emptiness of both. 
When encountering objects of attachment or aversion, 
Regard them as mere apparitions and illusory.
Should you hear unpleasant words, 

Consider them merely echoes. 
Should you suffer physical harm, 
Consider it the fruit of your past deeds.
Keep entirely to solitude, far beyond the town, 

And, like the carcass of a beast,  
Hide yourself away, 
Remaining free of all attachment.
Be forever firm in your commitment. 

Should laziness or lethargy take hold, 
Be sure to enumerate your faults, 
And recall the essence of yogic discipline.
Should you chance upon another, 

Speak calmly and sincerely, 
Taking care not to frown or grimace, 
And always maintaining a cheerful smile.
Generally, whenever you encounter others, 

Do not be miserly, but delight in giving, 
And forsake entirely feelings of envy.
To protect the minds of others, 

Be sure to avoid all quarrels,
And remain always patient and forbearing. 

Do not flatter others or be fickle and disloyal, 

But remain forever steadfast and reliable. 
Avoid disparaging people in any way, 
And treat everyone with respect.
When giving advice or instructions, 

Do so with compassion and goodwill. 
Be sure never to denigrate the teachings. 
Set your sights on what inspires you most, 
And, through the ten forms of Dharma practice, 
Exert yourself, in sessions, by day and night.
Whatever virtues you amass in the past, present and future, 

Dedicate them all towards great, unsurpassable awakening. 
Divide your merits among all sentient beings. 
Continually make prayers of aspiration, 
Combining them with the seven branches.
Practising in this way, you will complete 

The twofold accumulation of merit and wisdom, 
And eliminate the two forms of obscuration. 
By making meaningful this human existence, 
In time, you will gain unsurpassable awakening.
The jewel of faith, the jewel of discipline, 

The jewel of giving, the jewel of learning, 
The jewel of dignity, the jewel of self-control, 
And the jewel of wisdom—these are the seven riches.
These most sacred forms of wealth

Are seven riches that cannot be exhausted.
Do not speak of this to non-human beings.

In the company of others, guard your speech; 
Whenever you are alone, guard your mind..
This concludes The Jewel Rosary of the Bodhisattvas composed by the Indian preceptor
Dipamkara Shrijnana.
Translated by Adam Pearcey, 2008

Reproduced by kind permission of www.lotsawahouse.org

Emptiness
as Expressed in the
Heart Sutra
A Teaching by His Holiness the Sakya Trizin
T he teachings of the Buddha are the source of all

happiness and benefit, in this life as well as in
future ones. Life makes many demands on us - we
need food, shelter and other basic necessities for our
survival. But the most meaningful thing in our lives
is to discover the truth of all phenomena. One of the
most important teachings that the Buddha gave us
is that everything is impermanent, particularly our
human life, which faces so many obstacles, and which
can be cut short at any time. Whatever gains we attain
in this life, whether it be wealth, fame, or prosperity,
these gains will only last us during this lifetime,
which is a very limited amount of time. This is why
Jnanakirti, the great master, said that we must strive
to realize truth while we have this great opportunity,
as to have such an opportunity is very difficult, and it
may not happen again for a very, very long time. And
so, the most important, the most meaningful thing that
we can do during this lifetime, which provides all the
right conditions and is free from all the unfavourable

states, is to discover the truth about the nature of with what we’ll be thinking the day after. This shows
reality. that we do not see reality as it really is, we do not see
But, how to find this truth? Normally, what the real meaning, or the true nature, of phenomena.
we see, what we hear, what we think, all of our Since we do not have the potential or the power
experience, we consider to be reality. But in fact, it to see and perceive reality as it is, we need to rely
is not necessarily reality - reality could be something on an authentic master, the Lord Buddha, and on His
else altogether. Our notion of reality is in complete teachings, in order to discover the truth about reality.
contradiction with what is true reality. For example, The Lord Buddha, in his infinite wisdom, compassion
in our daily life, we meet many people, and we form and power, bestowed an incalculable amount of
an opinion of each one of them. One person we find teachings in order to suit every level of mentality,
to be a very good person, and we really like him or every level of propensity, every level of intelligence.
her. And then, days, months, or years later, this person If we wish to divide the Buddha’s teachings into
changes, and suddenly we don’t see them as a good categories, we can do so in many different ways. One
person at all, but rather as a very bad one. So where way is to place them in chronological order, according
is the truth? All good and all bad cannot coexist - this to which there are three main teachings, or Wheels
person cannot be both all good and all bad at the same of Dharma: the First, Second, and Third Wheels of
time. So, most of the time, our perception is wrong. Dharma.
What we think today might be wrong tomorrow. And In the First Wheel of Dharma, the Buddha taught
what we’ll think tomorrow might be in contradiction the Four Noble Truths. In general, the Buddha’s

teachings have two aspects, the interpretive meaning, The most important of the Three Wheels of
and the definitive meaning. The First Wheel of Dharma is the second one, the Prajnaparamita, which
Dharma is mostly interpretive, although it does have explains emptiness, or the absolute truth of the real
some definitive meaning. Since the majority of people nature of phenomena. Although the Lord Buddha
are not ready to directly perceive ultimate truth, the Himself gave this teaching to His many followers, He
Buddha had such great skilful means that, in order to gave the prophecy that after His Mahaparinirvana,
lead these people to truth, He gave the first type of there would be a bikshu named Naga and that only
teaching, which is known as interpretive. he would be able to explain the true meaning of these
And then, there is the Second Wheel of Dharma, Perfection of Wisdom sutras.
which consists mainly of definitive teachings. Here,
the Buddha gave the teaching of the Perfection of
Wisdom, or the Prajnaparamita, which is contained
in a great number of volumes. The essence of this
… the most meaningful thing
Perfection of Wisdom is what is known among
that we can do during this
Buddhists as the Heart Sutra.
And then, there is the Third Wheel of Dharma, lifetime, which provides all the
which consists of a mixture of definitive and
interpretive teachings.
right conditions and is free from
all the unfavourable states, is
to discover the truth about the
nature of reality.
Ordinary persons, of course, aren’t really

interested in discovering the true nature of all
phenomena. But religions and different philosophical
schools do try to elucidate the real meaning of life,
the truth behind everything that we see, hear, and
do, the truth behind our entire experience. What is
the true meaning, what is the real nature of all these
phenomena? Each different school or religion that

investigates the nature of reality comes to a different conditions: due to this cause, that result appears.
conclusion. Even within the Buddhist tradition, there Everything is interdependent. All phenomena exist
are different schools, each with their own conclusion. through interdependent origination, and this is what
Some schools or religions assert that everything is we refer to when we say emptiness. Emptiness
created by God, others say that it is made of elements, means interdependence, and interdependence means
while others affirm that it is made of atoms but that emptiness. So interdependence is very important.
atoms are impossible to isolate. There are many, many Since everything that we perceive is created through
different explanations of ultimate reality. causes and conditions, or interdependent origination,
The unique thing about master Nagarjuna is everything is interdependent, and nothing exists
that he didn’t say ‘reality is this, or it is that’. He independently. Although things appear on a relative
explained the Middle Way, known as Madhyamika. level due to causes and conditions, they cannot be
After examining phenomena, and applying acute described on an absolute level. And this is what
reasoning to his observation, he deduced that nothing is referred to by emptiness, the fact that there is
could be affirmed. He saw that there is no such thing no conclusion possible as to the nature of reality,
as “it is this way”, or “it is that way”, as reality is no description possible. That is why it says in the
beyond description. Since it is impossible to express Heart Sutra that ‘form is emptiness’. Form refers to
this truth, or even more so to find a suitable name for everything that we perceive with our senses. Form is
it, it is often referred to as ‘emptiness’. But this does emptiness. Form is not separate from emptiness – for
not mean that everything is empty. For example, when example, when we say that the cup is empty, we’re
we say that a cup is empty: empty of what? Empty of saying that the cup itself exists, but that it is empty
water, or of anything else. But this does not mean that of water. In fact, the cup itself is empty, and its form
the cup doesn’t exist, or that water doesn’t exist. It is is also emptiness. Form is emptiness and, on another
not a nihilistic statement. level, emptiness is also form.
The meaning of emptiness is not that phenomena Form is no other than emptiness, and emptiness is
do not exist. What is truly meant by emptiness is no other than form.
that everything that appears to our senses, absolutely
everything, is interdependent. Nothing exists
independently, without depending on causes and
conditions. If things truly existed, then they would
exist without depending on causes and conditions.
In theory, for something to really exist, it has to
exist independently of anything else. But in fact,
in order to exist, everything depends on causes and

Buddha Nature
A Teaching by H.E. Ratna Vajra Rinpoche
(Continued from the previous issue…)

We can classify the mind into two aspects:
relative and ultimate truth. In the relative truth, there
is mind; in the ultimate truth, or absolute truth, there is
no mind. It is important to differentiate between these
two truths. If we confuse these two truths, we cannot
understand their actual meaning. .
And then, we can also classify the relative mind
into two aspects. One is the mind that focuses on
external phenomena; this aspect of the mind is very
active, very involved with sense objects. The other
aspect of the relative mind doesn’t focus on external
objects, but rather focuses inwards; it is very clear and
calm, free from dualistic thoughts, free from subject
and object. So there are two aspects of the mind in
relative truth: the external aspect of the mind and the
internal aspect of the mind, or the mind that focuses
on external objects and the mind that is free from
dualistic thoughts; one mind with two aspects.
The mind that focuses on external objects is very
busy, full of thoughts, full of movement. The internal
aspect of the mind is clear and calm, and it is called
the clarity of mind. This is one aspect of Buddha
nature. shape, colour or size, and yet there is mind. There is
If we examine this clarity from the perspective of no mind that is inherently existent or truly existent,
ultimate truth, we cannot find the mind at all. Actually, but there is mind. It is like a dream, or like a mirage.
even in relative truth, we cannot find the mind in any But in ultimate truth, there is no mind at all. After

careful examination and logical reasoning, we cannot
find the mind at all. The nature of the mind, the natural
clarity part of the mind, is emptiness, which is free The real nature of mind is
from the four extremes: extreme of existence, of non-
inexpressible; ‘emptiness’ is just
existence, of both, and of neither. So the real nature
of the mind in the ultimate truth is something that we a word to help explain the nature
cannot describe through words; it is beyond words.
But in order to explain it, ultimate truth is given a of mind.
name, for example ‘emptiness’. When we say that
the nature of mind is emptiness, it does not mean that
the mind is empty. Actually it is beyond emptiness.
The Madhyamakavatara explains different kinds of Although the clarity of mind itself changes from
emptiness, and one kind of emptiness is called the moment to moment, the mind stream, the stream of
emptiness of emptiness. Although we use the word this clarity, does not cease; it will go on uninterrupted
‘emptiness’ to qualify the mind, we shouldn't think right through to Buddhahood. And Buddha nature,
of the nature of mind as emptiness. The real nature the non-duality of clarity and emptiness, is pure
of mind is inexpressible; ‘emptiness’ is just a word to from beginningless time. The nature of the mind
help explain the nature of mind. is pure from beginningless time. It is never stained
So, there are two aspects of mind; one is relative by any obscuration, all its obscurations are merely
truth, and one is absolute truth. In the relative truth, temporary, and because of this, all its obscurations
the mind is clear and calm; it is the clarity of mind. In are removable. As an example, we look at a cloth that
the absolute truth, there is emptiness of mind. has dirt or dust on it. The dirt or dust is not the nature
These two truths, clarity and emptiness, are not of the cloth. And, if we use the right method, we can
separable. They are inseparable because the clarity remove the dirt and dust from the cloth. Similarly
of the mind is none other than the emptiness of mind all these obscurations, such as the obscuration of
and emptiness of mind is none other than clarity of knowledge and the obscuration of defilements, are
mind. These two are inseparable, and this is called the not the nature of mind; they are temporary, like dirt
non-duality of clarity and emptiness of mind. This is or dust on a clean cloth. So if we use the right remedy
Buddha nature. or method, we can remove all these obscurations. All
All beings are endowed with this Buddha nature, beings have Buddha nature, and all obscurations are
whether they are noble beings, ordinary beings, or hell removable, and Buddhahood is attainable. We all have
beings. The nature of mind is the non-duality of clarity the potential to attain Buddhahood because we have
and emptiness. So this Buddha nature, the non-duality this Buddha nature, and Buddha nature is pure from
of clarity and emptiness, prevails in all beings. beginningless time, although this Buddha nature, with

which all sentient beings are endowed, is temporarily in it, and it is lying on a busy road with many people
obscured by defilements. The scriptures explain this passing by it, nobody can see the Buddha statue inside
through these nine examples: the rotten cloth.
First example: if a magnificent Buddha, adorned The eighth example: in a poor and destitute
with the 32 signs and 80 qualities, is in the bud of a mother’s womb, there is a baby destined to become a
lotus flower, then we cannot see this Buddha because universal emperor, but at the moment no one, not even
He is covered or obscured by the bud. Similarly, the mother, knows that she is pregnant with a future
Buddha nature is like the magnificent Buddha, and universal emperor. So for the moment, the mother still
the bud of the lotus flower is like the defilements that experiences suffering and humiliation. The baby who
obscure our Buddha nature. will become a universal king is like Buddha nature;
Second example: Buddha nature is like delicious the mother’s womb that covers the baby is like an
and wholesome honey, which is covered by bees. The obscuration.
honey is like Buddha nature, and the bees are like the The ninth example: a statue made of precious
obscurations. jewels is covered by mud, and we cannot see the
Third example: Buddha nature is like rice in the precious statue for the mud.
husk. The husk prevents us from seeing the grain of So through these nine examples, we see that
rice itself. The actual meaning is the same: Buddha although we have Buddha nature, the potential to
nature is like a grain of rice, and obscurations are like become a Buddha, we cannot see it at the moment, due
the husk. to our own obscuration of knowledge and obscuration
The fourth example is like a gold coin that is of defilements. But if we practice the Buddhadharma
dropped in mud. properly, then we can reveal this Buddha nature and
The fifth example is a large treasure chest full of finally attain Buddhahood for the sake of all sentient
jewels lying under a poor family’s house. The family beings.
does not know that there is a great treasure under their After receiving a teaching, such as this one on
house. And, because of their ignorance, they live in Buddha nature, we should dedicate all our merits
poverty. to attaining Buddhahood for the sake of all sentient
The sixth one is like rice seeds kept in a dry box beings.
or in a container. Given the right conditions, these
seeds have the potential to produce a crop, but without
meeting the right conditions they cannot turn into a
crop.
The seventh example is a magnificent Buddha
statue made out of precious jewels wrapped in a rotten
cloth. Although that rotten cloth has a Buddha statue

Dharma
Activities
His Holiness the Sakya Trizin in Kathmandu
O n the 14th of September, His Holiness the

Sakya Trizin travelled to Kathmandu in Nepal,
accompanied by Her Eminence Gyalyum Chenmo.
made it His residence during most of His stay, and
graced it with several teachings and empowerments.
During much of His time in Kathmandu, His
The main purpose of His journey there was to visit Holiness was accompanied by H.E. Dungsey Asanga
with the Most Venerable Khenchen Appey Rinpoche, Rinpoche, H.E. Kar Shabdrung Rinpoche, H.E. Lowo
His Holiness’ main tutor, from whom He has received Shabdrung Rinpoche and H.E. Tharig Rinpoche.
a great number of teachings. Khenchen Appey Everywhere He went, His Holiness was given an
Rinpoche has not been feeling well for the past year enthusiastic traditional welcome, as a huge throng of
or so, and so His Holiness dedicated much of His time monks, nuns, and lay followers from the surrounding
in Kathmandu to being with him. His Holiness was Tibetan communities greeted His motorcade along its
to remain there until the 7th of October, also giving path, while immense crowds attended His teachings
teachings and empowerments, meeting with spiritual and empowerments.
leaders, and visiting Tibetan communities. His Holiness’ visit began with a mandala offering
The International Buddhist Academy was ceremony at IBA, after which He conferred a 4-day
particularly blessed during this time, as His Holiness private Hevajra empowerment to the Most Venerable
His Holiness arrives at IBA His Holiness bestowing a public empowerment at IBA

Dr. Khenpo Ngawang Jorden, Director of IBA, makes a mandala
offering to His Holiness
The Most Venerable Khenchen Appey Rinpoche private shrine, the temple, and several other rooms of
the monastery.
The rest of His Holiness’ stay in Kathmandu was
Khenchen Appey Rinpoche. Rinpoche, founder of dedicated to bestowing empowerments at different
IBA, is one of the most eminent scholars of the Sakya monasteries, beginning with Monchoe Dragkar
tradition alive today. Alongside His Holiness the Thegchen Ling Monastery, where He bestowed two
Sakya Trizin, he was also responsible for the founding Mahakala empowerments, one with a retinue of eight
of Sakya College in Dehradun. deities, and another with ten deities, as well as a
His Holiness next paid a special visit to Kyabje Vesharvana (Kubera) nine deity initiation.
Trulshig Rinpoche, head of the Nyingmapa school This was followed by a Guru Thuk Dup
of Tibetan Buddhism, from whom His Holiness has empowerment at IBA. This Guru Rinpoche Mind-
received several precious teachings. They met for a
private talk at Rinpoche’s new Nyingma monastery,
near completion at Swayambunath. On request of
Trulshig Rinpoche, His Holiness visited its extensive
premises and, at the same time, blessed Rinpoche’s
H.E. Dungsey Asanga Rinpoche, H.E. Lowo Shabdrung Rinpoche and

H.E. Tharig Rinpoche at a Guru Rinpoche empowerment at IBA

Accomplishing empowerment, known as the ‘Northern His Holiness bestowed a Sakya Pandita - Manjushri
Treasure’, was attended by some 8,000 people, who initiation for the monks. This empowerment is unique
filed by His Holiness for His blessing. This was the to the Sakyapas, and consists of a visualization
first time that His Holiness was bestowing it. wherein Sakya Pandita is experienced as inseparable
His Holiness then spent two days at Tharlam from Manjushri. And, on a request from the Nepal
Monastery, where He imparted a Chenrezig initiation Buddhist Sakya Society, His Holiness performed
in the King’s Tradition for the thousands of followers a Mahavairocana puja for the victims of the Yushu
who participated. It is named this way because King earthquake and of the floods in Amdo, Ladakh and
Songtsen Gampo received it directly from Chenrezig. Pakistan, as well as for all victims of calamities
Also, on a request from H.E. Asanga Rinpoche, worldwide.
His Holiness then spent some time at Tharig
Monastery retreat centre in Yanglesho, where He
conferred a Sakya Pandita - Manjushri empowerment.
His Holiness at Tharlam Monastery performing The beautiful Thrangu Tashi Yangtse Monastery, at Namo Buddha.
Mahavairocana purification puja

He next visited the site in Narayanthan where Jamchen
Lhakhang Monastery is planning to build a stupa and
retreat centre in homage to Chogye Trichen Rinpoche.
Following a short one-day break at Nagarkot,
a leisure spot near Kathmandu, His Holiness
resumed His busy schedule with a visit to Jonchen
Jawalakhel, a Tibetan settlement. There, His Holiness
gave a Phowa tranmission to its large population
of elderly people, following which He returned to
Swayambunath, this time to visit its Mustangi gompa.
His Holiness with His Eminence Kar Shabdrung Rinpoche at Namo Buddha
His Holiness also dedicated some time to visiting

the Himalayan International Model School near
Kathmandu.
His Holiness then met with the Venerable
Khenchen Thrangu Rinpoche at the beautiful Thrangu
Tashi Yangtse Monastery, at Namo Buddha. There,
His Holiness gave a Manjushri Namasanghiti oral
transmission to the large assembly gathered, and
stressed how important the excellence of wisdom is
among the six paramitas.
Takmo Ludjin, as Namo Buddha is known in
Tibetan, is the place where, in one of His former lives
as a Bodhisattva, the Buddha sacrificed His body to
a female tiger so that she could feed her young. His
Holiness spent a long while reciting prayers at the
very place where this great deed took place, and then
at the nearby stupa where the Bodhisattva’s bones are
Her Eminence Gyalyum Chenmo at Namo Buddha preserved.

Much of the last week of His Holiness’ trip was
spent at IBA, where He held a Mahakala puja for
the Most Venerable Khenchen Appey Rinpoche and
bestowed a jenang for the Manjushri praise.
And finally, on the request of Dr. Khenpo
Ngawang Jorden, IBA’s Director and Principal, His
Holiness closed His visit to Kathmandu with a special
talk dedicated to the monks and international students
of the Academy.
His Holiness returned to India on the 8th of
October, where He was to preside over the annual
Hevajra pujas at the Sakya Centre the following week.
His Holiness at Jamchen Lhakhang Monastery
The following day, His Holiness visited the

Byoma Kusuma Dharma Centre, where He met with
its head, Guru Rana Rinpoche, and granted him a
personal Mahakala empowerment. Born into an
aristocratic Hindu family, educated by the Jesuits,
Rana Rinpoche eventually turned to Tibetan Buddhism
and studied under some of the greatest masters of our
age, including His Holiness the Sakya Trizin and His
Eminence Chogye Trichen Rinpoche.
On the 25th day of the Tibetan lunar month, His
Holiness visited the Jamchen Lhakhang Monastery,
where He performed a Vajrayogini tsok offering. His Holiness at His closing talk to IBA monks and students

Five monks from IBA who attended His Holiness’ teachings and empowerments there, express their
appreciation:
It was our great privilege to even catch a glimpse, let alone meet and receive teachings from such a
revered Guru during this current degenerative age. His arrival fulfilled the hopes and wishes of all His
disciples in Nepal .
Jamyang Choesang
His Holiness - the protector of all living beings, the owner of all pith instructions, the only wish -fulfilling
gem, blessed a number of people in Kathmandu with his profound teachings, authentic empowerments and
miraculous blessings, while visiting Khenchen Appey Rinpoche almost every day. During His Holiness’
three weeks’ stay at IBA, I felt that I was in His cocoon of protection. My Lord, please always keep us in
the shade of Your impartial love and compassion.
Jamyang Paljor
During the autumn of 2010, His Holiness Sakya Trizin stayed at IBA for several weeks. He advised us on
our studies and translation work. He emphasized how important it is to undertake translation into English
of the major Sakya texts and how, over time, these texts would be improved on. I felt very encouraged by
these words of my Guru, and made the wish that I could dedicate my life to this meaningful work.
Jampa Tenzin
I heard in the Buddha Dharma that many Bodhisattvas devote their lives to the happiness of many
sentient beings. When His Holiness the Sakya Trizin came to stay at IBA, I realized that He is indeed a
great emanation of a Bodhisattva through His tireless efforts to help others.
Thupten Palbar
The 14th of September 2010 was not just any day.

It was when a new and peaceful light for all Buddhist devotees in Nepal shone. This light was none other
than the compassionate, warm light of my root Guru His Holiness the Sakya Trizin. His Holiness’ arrival
offered the exhausted and long-suffering an opportunity to individually discuss their daily concerns and
receive advice from His Holiness. These devotees, like children who go to their parents for help, were
warmly received.
I think visiting His Holiness, in the 21st century, is the ultimate blessing of the Buddha. Furthermore
the empowerments and lectures bestowed by His Holiness were medicine to purify both inner and outer
obstacles for the country, and for individuals as well. For Buddhist followers visiting and living in Nepal,
those few days with His Holiness Sakya Trizin visit were precious and joyful.
Lachen Dakpa Gyatso

Consecration of His Holiness’ Retreat Centre
O n the afternoon of 12th October, monks were

seen hard at work erecting a ceremonial awning
covering the approach to the entrance of what was
Kunga Nyingpo.
As He approached the main entrance, His
Holiness recited some prayers, and blessed the Centre
to become His Holiness’ retreat centre for monks. with a shower of flowers. He then passed through
Here, Their Eminences Ratna Vajra and Gyana Vajra the threshold and made His way through the sunlit
Rinpoches held a fire puja, in preparation for its courtyard up to the reception room on the first floor,
consecration that was to take place the following where He took place on His throne and conducted a
week. puja to consecrate the centre.
And on the morning of 21st October, His Holiness Also present were Dungsey Akasha Rinpoche
inaugurated the Centre. This was a particularly and his sister Jetsunma, accompanied by their
auspicious day, being the combined anniversaries of grandmother, Her Eminence Gyalyum Chenmo, and
Bari Lotsawa, Khön Konchok Gyalpo and of Sachen their mother, Her Eminence Dagmo Kalden.
His Holiness blessing the temple

The centre’s sunlit courtyard A monk’s room at the centre
A small group of lamas and visitors came to in His Holiness heart for many years. Foremost among
present offerings to His Holiness, as well as their His Holiness’ purposes is the preservation of the
aspiration that many monks might attain realization precious Dharma heritage of Tibetan Buddhism, and
within the centre’s walls. A number of the monks who of the Sakya teachings in particular, as a legacy to all
were to start their retreat some two weeks later, were beings. Key to this is that a new generation of monks
also in attendance. be enabled to deepen the knowledge and wisdom that
While His Holiness, His Family and a few lamas their elders had acquired from a culture permeated
had lunch in the reception room, visitors were served with spiritual realization.
tea and rice in the courtyard. Later, as His Holiness Due to a lack of adequate facilities, it has
left, with everyone else in His wake, the centre fell heretofore been difficult for monks to undertake strict
silent, its walls imbued with sacredness. retreat. It is with this in mind that His Holiness has
This day saw the realization of a wish that had sat created the centre. Sitting next to the Phodrang, it
will allow some twenty monks to do retreat under His
Holiness’ direct guidance.
Each retreatant monk will have his own room
and bathroom, with access to all necessary amenities,
including a common room, a dining room and a
library. Every one of the monks’ essential needs will
be fully taken care of by the Phodrang, so that they are
free to dedicate their entire time and effort to spiritual
practice.
May each one of them be blessed with ultimate
realization.
A view from the centre

Long-Life Ceremony for His Holiness’ 65th Birthday
O n 9th September, a long-life ceremony

was held at the Sakya Centre to
celebrate His Holiness’ 65th Birthday.
This was the culmination of a three-day
preparation, in which pujas had been held
at the Sakya centre, and prayers had been
recited by all Sakya monks and nuns in their
monasteries, in dedication to His Holiness’
long life.
Early in the morning of the third day,
His Eminence Gyana Vajra Rinpoche led
into prayer the assembly of senior lamas
and tulkus that had gathered at the Sakya
Centre from major Sakya monasteries
and institutions, in order to celebrate
His Holiness’ Birthday with a long-life
ceremony. At nine o’clock, they made their
way to His Holiness’ palace to request Him
to accompany them to the Sakya Centre and,
upon His accepting their invitation, escorted
Him there in an elaborate procession, to
the sound of conch shells, horns, trumpets
and cymbals. As His Holiness approached
His monastery, shaded by a ceremonial
parasol, hundreds of devotees lined His
path, khata in hand, beginning with lay

people, then nuns, and finally monks, all paying offered it to the Buddha, after which He took place
homage to their guru. His Holiness crossed the gates on His throne. After the recitation of prayers, led by
into the monastery courtyard, where a Tashi Takgye His Eminence Gyana Vajra Rinpoche, a special Guru
(Eight Auspicious Symbols) carpet had been laid that Yoga puja took place, during which His Eminence
cushioned His steps as He made his way to the temple Gyana Vajra Rinpoche offered His Holiness a long-
stairs. life mandala and auspicious symbols, and requested
Although it was a sunny day, a light shower had Him to live long.
accompanied the procession, looked upon as a ‘shower When the ceremony drew to a close, tea and
of flowers’. Regarded as a very auspicious sign, this desi (blessed sweet rice) were served to everyone
was made all the more significant by the fact that, present, following which a stream of monks, nuns and
during the nights surrounding His Holiness’ birthday, a hundreds of lay devotees from Tibetan settlements
star called Karma Ripshi had shone which, according near and far approached His Holiness’ throne to
to Tibetan tradition, has the quality of transforming all present offerings to their guru.
water into nectar. Lunch was then served in the courtyard for
Once in the temple, filled with monks awaiting everyone, generously offered by the Sakya Centre.
His arrival, His Holiness lit a large butter lamp and
Celebration of H.E. Luding Khenchen’s 80th Birthday
O n the 21st October, His Eminence Luding

Khenchen Rinpoche, supreme head of the
Ngor branch of the Sakya school, celebrated his 80th
Foremost among the thousands of Sakyapa
Rinpoches, monks, nuns and lay people who joined
His Eminence in these celebrations, were His Holiness
birthday. During the days surrounding this memorable the Sakya Trizin, Their Eminences the Dungseys
date, the great Sakya family converged on Ngor Pal from Sakya Dolma Phodrang, Their Eminences
Ewam Choeden Monastery in Manduwala, India, to the Dungseys from Sakya Phuntsok Phodrang, His
partake in a series of festivities held in tribute to this Eminence Luding Khen Rinpoche and all senior
most excellent of masters. Sakyapa Rinpoches.

His Eminence Luding Khenchen Rinpoche
presides over his long-life ceremony
For the whole of that week, daily long-life pujas As culmination to the week’s festivities, a long-
were held in the Monastery’s temple, led by Their life ceremony was held on Friday the 22nd. It began
Eminences Dungseys Ratna Vajra and Gyana Vajra with an outdoor puja held in the monastery courtyard
Rinpoches and Their Eminences Dungseys Avikrita and, in mid-morning, as the conch shell sounded for
and Abhaya Rinpoches . And on Monday the 18th the third time from the temple, His Eminence Luding
of October, His Holiness the Sakya Trizin presided Khenchen Rinpoche came out of his residence at the
over a special long-life Amitabha puja, a memorable Luding Labrang and, under the shade of a ceremonial
occasion, as this puja had only been performed once parasol, made his way along the flower-festooned
before in India. path to the temple, escorted by a procession led
Throughout those days, Ngor Monastery swarmed by Dungseys Ratna Vajra and Gyana Rinpoches,
with activity, characteristic of those special occasions Dungseys Avikrita and Abhaya Rinpoche and
that bring together Sakyapas from far and wide. His other eminent Rinpoches, and accompanied by the
Eminence untiringly dedicated his time and attention resounding of ritual instruments.
to the constant stream of devotees who sought his As they entered the temple courtyard, filled to
blessing, while several monks
had the vast privilege of
receiving their bhikshu vows
from him.
A party was held for His
Eminence on the evening of the
21st, where he was presented
with a lavishly decorated cake,
which he bountifully shared with
his many guests.
Morning long-life puja in the monastery courtyard

The centre aisle carpeted with flowers
capacity with monk, nuns and lay people alike, the His Eminence Luding Khen Rinpoche then
cortege made its way along the centre aisle, where the offered an elaborate explanation of the five auspicious
eight auspicious symbols had been fashioned out of conditions: the auspicious teacher, auspicious
multicoloured flowers, an impressive sight to behold. teaching, auspicious disciple, auspicious time, and
Once inside the temple, His Eminence Luding auspicious place.
Khenchen Rinpoche took his seat on the central Following this, H.E. Dungsey Ratna Vajra
throne, from where he would receive devotional Rinpoche led the eminent congregation in offering
offerings from members of the assembly and accede His Eminence a mandala and symbols of enlightened
to their requests that he should live long. Some six body, voice and mind. And, on behalf of His Holiness
thousand votaries then joined together in reciting His the Sakya Trizin’s Sakya Dolma Phodrang, Her
Eminence’s long-life prayer. Eminence Jetsunma Kunga Trinley Palter Sakya and
H.E. Khangsar Shabdrung Rinpoche began the Her Eminence Gyalyum Chenmo made a mandala
formal proceedings by recounting His Eminence’s offering to His Eminence.
holy biography and offering a mandala
of thirty-seven heaps and its explanation,
before requesting His Eminence to live
long for the benefit of all beings.
Procession leading His Eminence Luding Khenchen to the temple

H.E. Thartse Rinpoche next offered His Eminence with mandala offerings as tokens of their devotion
a mandala, entreating him to live long, to which His and appreciation. As the ceremony drew to close, a
Eminence graciously replied that, if it were to benefit seemingly endless column of devotees streamed into
sentient beings, he would aspire to live more than the temple, offering in hand, to render homage to their
one hundred years. His Eminence then prayed to the guru.
Gurus, Buddhas, and Bodhisattvas that this aspiration At one o’clock, a sumptuous buffet lunch was
might be fulfilled. served for all in a large marquee that had been erected
Finally, in gratitude for His Eminence’s behind the temple. And in the early afternoon, Their
acceptance of these requests, H.E. Luding Khen Eminences the Dungseys and senior Rinpoches drew
Rinpoche offered a mandala of appreciation, as well the seven-day long-life puja to a close, while the
as representations of the seven possessions of a monastery grounds began to empty, as cars rolled one
universal emperor, the eight auspicious symbols, and by one through the monastery gates and the residents
eight auspicious substances. of the local Lingtsang community ambled back to
High lamas and representatives of monasteries their nearby homes.
and overseas centres then approached the throne By late afternoon, Ngor Monastery had resumed
to pay homage to His Eminence and present him its usual aspect of quiet and serene beauty.
Devotees present their offerings to H.E. Luding Khenchen Rinpoche

His Eminence Ratna Vajra Rinpoche in Bir
O n the 5th of September, His Eminence Ratna

Vajra Rinpoche visited the Dzongsar Institute in
Bir, India, accompanied by his family, His Eminence
from such an eminent teacher.
The occasion was marked by a most special event:
the enthronement of His Eminence Akasha Vajra
Akasha Vajra Rinpoche, Her Eminence Jetsunma Rinpoche, youngest member of the illustrious Khön
Palter Sakya and their mother Her Eminence Dagmo lineage.
Kalden Kushok. The Dzongsar Institute was founded in 1985 by
At the request of H.E. Dzongsar Khyentse His Eminence Dzongsar Khyentse Rinpoche, third
Rinpoche, founder and head of the Institute, His incarnation of the great master Jamyang Khyentse
Eminence spent the following three weeks imparting Rinpoche. It is prominent among centres of advanced
a teaching on the deity Dorje Kur to an assembly Buddhist learning, and is attended by monks from
of high lamas and over 500 monks. Also receiving all four lineages of Tibetan Buddhism. It has hosted
the teachings were several nuns and close to 100 lay teachings from such spiritual luminaries as His
followers. Holiness the Sakya Trizin, His Eminence Ratna Vajra
Dorje Kur (Vajra Tent) is an uncommon root Rinpoche, His Eminence Ngor Luding Khen Rinpoche
tantra associated with Hevajra. Those present felt and Khangsar Shabdrung Rinpoche, to name but a
extremely privileged to receive this precious teaching few.
H.E. Ratna Vajra Rinpoche with H.E. Dzongsar Khyentse Rinpoche H.E. Dungsey Akasha Vajra Rinpoche during his enthronement
ceremony

H.E. Dzongsar Khyentse Rinpoche offering khatas to Their Eminences Dungsey Akasha and Jetsunma Rinpoches
On the 27th of September, His Eminence Ratna he would have a few days’ rest before embarking on
Vajra Rinpoche and his family returned to India, where an official visit to Asia.
Long-Life Ceremony for H.E. Ratna Vajra’s Birthday
T he translucent light of the new autumn day

heralded the significant occasion to honour and
celebrate His Eminence Ratna Vajra Rinpoche, and
calendar.
A mantle on which the eight auspicious symbols
were drawn was laid from the gate to the stairs that
to pray that he be blessed with an auspiciously long lead up to the gompa. By 2 p.m., the monks that had
and healthy life. On the 5th day of the 10th lunar not left for Monlam in Lumbini had lined its edges
month of the Iron Tiger year 2137 in the Tibetan with flower petals. The banisters were bedecked
calendar (November 10, 2010), at 6 a.m. the monks in flower garlands with small bouquets at regular
began to chant the prayers in preparation for the long- intervals. The little monks had created a carpet of
life ceremony that would take place that afternoon at orange flower petals up the staircase. It was fun and
the Sakya Centre. This is His Eminence’s 37th year, uplifing to watch them happily do the job that the
considered to be an obstacle year in the Tibetan lunar older monks do regularly.

As the shell horns sounded from the roof of the gompa, the designated committee departed from Sakya
Centre to invite His Eminence to the ceremony held in his honour. The shell horns sounded one more time when
they left from the Phodrang; sounded again as they neared the gompa; and finally, when His Eminence entered
the gates of Sakya Centre. Music greeted his entry into the temple.
Luding Khen Rinpoche offered
the Universal Mandala during the
long-life puja, as well as offering the
eight auspicious substances, qualities,
and deeds of a universal emperor,
along with eloquent praises for His
Eminence Ratna Vajra Rinpoche.
Then the tulkus, khenpos,
and representatives from different
monasteries, also made mandala
offerings and offered their good
wishes. His Eminence was regaled
with many offerings from the monks
and many devotees and Sakya
followers from the Dehradun area,
from Puruwala, Manduwala, and
other Tibetan colonies, as well as
devotees from other parts of the
world.
It was a joyful day, and we
continue to pray that His Eminence
enjoy a healthy and long life, and
that all his holy wishes be quickly
fulfilled.

His Eminence Luding Khen Rinpoche in Frankfurt
F rom the 16th to the 25th of September, Sakya

Kalden Ling in Frankfurt had the great privilege
of hosting a visit by His Eminence Luding Khen
those who translated for His Eminence Luding Khen
Rinpoche during his visit to Frankfurt in October.
H i s E m i n e n c e w a s e x t re m e l y h u m b l e ,
Rinpoche. Regarded as one of the most important straightforward and friendly to all of us in the centre,
Sakya lineage holders of his generation, His Eminence and his teaching was clear and rich, a precious
is currently serving as abbot of the Sakya Ngor gift. Everyone was deeply moved by his generosity,
Monastery in Manduwala, India. He is the son of Her particularly when he made himself so readily
Eminence Jetsun Kushok Chime Luding Rinpoche and available for our questions after his teachings, and
nephew of His Eminence Luding Khenchen Rinpoche, gave each one of us his unlimited time and attention.
head of the Ngor tradition of the Sakya Order of Whether our questions were of a personal nature or
Tibetan Buddhism. regarding the Dharma, His Eminence was always
His Eminence’ visit to Sakya Kalden Ling forthcoming with his answers. He generously shared
had long been in the making, as his busy schedule with us first-hand information on the Sakya lineage, in
had impeded him to satisfy the centre’s repeated particular on the Ngor tradition. We felt as if we were
invitations over the past three years. being taken seriously as human beings, not just as
The long wait was well worth while, as the centre Dharma students.
members basked in His Eminence’s presence for a full
ten days, over the course of which he bestowed several
empowerments, including Rigsum Gonpo, White
Sarasvati, White Mahakala and Medicine-Buddha.
Two students who had the privilege of translating for
His Eminence, describe the impression that he left on
them:
“It was a great pleasure and honour to be among
His Eminence explaining a Ngorpa thangka that he brought as a gift to

the centre

It is said that a Teacher must have many qualities,
but that Bodhicitta and loving kindness are the most
important. His Eminence’s unique way of showing
these qualities had a huge impact on us. Even his
jokes we took as a most valuable teaching.
I pray that infinite mother sentient beings may
have the chance to meet this unique Bodhisattva,
receive his teachings and enjoy the sunlight of his
compassion. I also pray that Sakya Kalden Ling
flourishes and that many teachers, particularly His His Eminence with Sakya Kalden Ling members
Holiness and other throneholders of the blessed Sakya

lineage, grant us their teachings again and again. humour into his teachings, while at other times, they
His Eminence’s visit will remain with us as a brought deep, stunned silence, as they reached more
wonderful experience, leaving in our hearts more profoundly into our beings. I am also very thankful
wisdom and compassion, and love towards all mother for the many moments we spent in dialogue with
sentient beings. Our precious teacher is the best Khen Rinpoche between teachings, and to experience
example of the realization of this quality!” his humbleness, his openness to our culture, and his
Johannes Frischknecht respect for each one of us. He is keen to offer help and
advice to everyone who asks, listening seriously and
“As I remember the days that I spent translating carefully to questions, whether of a personal nature
for Luding Khen Rinpoche, I feel strong respect, or regarding practice, and answering them from his
gratitude and warmth in my heart. His way of heart. May many beings have the opportunity to listen
teaching and of bestowing initiations left deep and to Luding Khen Rinpoche’s teachings and receive His
lasting impressions on my mind. He is subtle and initiations, and may he bless Sakya Kalden Ling many
precise in his words and, through the warmth of his more times with his visits.”
speech and his down-to-earth approach, he has the Gerlinde Puchta
ability to bring his teaching into our hearts. The many
stories that he told sometimes brought lightness and

An Interview With
H.E. Jetsun Kushok Rinpoche
MoD: Your Eminence, what would be your advice
to beginners to be successful in their practice?
J.K.: I would firstly advise them to do their utmost
to give up non-virtuous thoughts and behaviour. From
there, their practice will slowly build up. Sometimes
they’ll meet with obstacles; then they should pray to
their root Guru, and to the Sakyapa lineage masters
for their blessing that these obstacles be removed.
Some practitioners invoke the help of fierce deities,
such as Mahakala to repel obstacles, but this kind
of practice is for advanced practitioners, not for
beginners. Beginners should concentrate on constantly
making sure that their motivation is right, and
fervently praying to their root Guru. This is the best
practice. And then, they should make great efforts to
watch their mind. At the beginning, their thoughts will
be very scattered but slowly, by thriving to tame their
mind, they will develop stability, and make progress
on the path.
to do things slowly, gradually. First you do a simple
Mod: Jetsunma, could you say something on shamata retreat, and then gradually you start doing a
whether retreats are useful for beginners and, if so, little bit of visualization. Then you slowly increase
what kind of retreat would you recommend, and the amount of visualization. For non-Tibetans to go
how should one prepare for it? directly into visualizing the deity, without previously
J.K.: Actually, retreats are somewhat meaningless having learned to control the mind through samatha
for beginners. People often think that a retreat meditation, can be confusing. If the mind is not stable,
involves staying indoors and sitting on a cushion it can affect it, and create an imbalance. So things
for a long time. It’s not like that at all. If you do have to be done slowly. It takes a long time, but this
retreat, you’re better off starting with a shamata doesn’t matter. Every step is useful and helps the mind
retreat, concentrating your mind; you do three or to become stable.
four sessions everyday, or as many as you can, for as Mod: Your Eminence, what advice would you
long as you can. If you overdo it, then your mind gets have regarding the choice of a suitable place to do
tired, and then you can’t do anything. So you need retreat?

J.K.: You need to be in a comfortable J.K.: First develop your mind, and
place, and make sure that all your basic then you can work on patience. It has to do
needs are taken care of. So, before you with impermanence, you know. Everything
start your retreat, you have to find a is impermanent, and life is very short.
suitable house with all the right conditions, Always go back to the Lama’s teaching
for example one that is quiet, not too hot “Parting from the Four Attachments”, and
or cold, and so on. And then you need other such teachings. Remember these all
to make sure that food, medicines and the time. In this way you’ll develop the
all your basic necessities, are available. right kind of attitude, and this will take
Because if, for one reason or another, you you to a deep understanding of the nature
become uncomfortable while you’re doing of impermanence.
retreat, you’ll become distracted and won’t
be able to do it properly. MoD: It is because Tibetans lost their
country that the Dharma has spread to
MoD: Nowadays more and more the West. Would you say that this is a
people are becoming vegetarian for good thing, Jetsun Kushok?
compassionate reasons. Your Eminence, J.K.: For Tibetans themselves, it is
what would you say the benefits are for very bad, of course. But if one thinks of
practitioners to become vegetarian, and the whole world, then yes, it is good that
also for non-practitioners? the Dharma has spread. But then, how
J.K.: It’s very good that people should many people are really doing practice?
abstain from eating meat for these reasons, Some people see it as a kind of fashion,
although there are also many insects living a kind of style, the Buddhist style.
on vegetables that are harmed when we eat These people don’t really understand the
them. Every time we move, we kill tiny meaning of the Dharma. And then, after a
beings without realizing it. Nevertheless, while, they grow tired of it, and give it up.
it is very beneficial both for practitioners But anyway, it is both a good thing and a
and non-practitioners to refrain from bad thing. A good thing for non-Tibetans,
eating meat, thus abstaining from wilfully and a very bad one for all the Tibetan
engaging in an action that involves the people. You know, they lost their culture,
killing of an animal. Sometimes, however, they lost everything, and this is very bad.
it is difficult or even impossible to be But, at the same time, it is very good for
strictly vegetarian. For example, if we’re them that they can find great teachers and
staying with non-vegetarians, we can’t practice the Dharma outside Tibet.
choose what we eat. Also, sometimes
we need to eat meat for health reasons. MoD: Thank you, Your Eminence,
If we’re feeling weak, we can’t practice we are very grateful for your time and
properly, so eating meat in this context can advice.
be beneficial. J.K.: Thank you.
Mod: How do we develop patience?

Yogi Stories
Chiwang Tulku Rinpoche is a highly realized master, who has spent several decades of his life in
retreat. He is known as one of the foremost Vajrayogini practitioners alive today. He has resided at
the Sakya Centre for most of his life, and was its first director. When he is not in retreat, people come
from far and wide to seek his blessing, predictions and advice.
“Both my father and his uncle, whose name was

Jampa Thubto, had a Drugpa Kagyu guru, even though
they were Sakyapas. Jampa Thubto was a great lama.
He was not a scholar, but he was a great
practitioner. Every morning, he would do his
Chungdung sadhana, and every evening he would do a
Chungdung Torma Offering puja. Sometines he would
also do a Jampa Tsamchö practice.
When my father was a child, he lived with his
uncle Jampa Thubto. They didn’t normally stay in
monasteries, but rather in mountain caves, where they
meditated.
Jampa Thubto never rode a horse. He would
always walk to wherever he was going. He had a
special power: he could go through rock. So whenever
a group left to go anywhere, he would always get
there much before everyone else, even though he went
by foot, while the others rode horses.
Whenever he stayed in a cave, he would carve
mantras on the rock face. One day, some villagers
gathered at the base of a cliff, aiming to carve the
mani on its face. The rock was too smooth, so they
weren’t able to climb onto it, and it resisted their rock, and suggested that he be fetched. Someone went
attempts to pierce it in order to make footholds. But for him, and when he arrived, he fashioned many
they remembered that Jampa Thubto had power over phurbas out of wood, and nailed them into the rock,

creating supports for the villagers to do their carving. brought them all the food they needed. Everyone says
The holes that the phurbas created are still there today. that Jampa Thubto was a mahasiddha, but that Anjam
In the early 1960’s, when the Chinese came to Sangpo was a great scholar and practitioner.
Tibet, they took Jampa Thubto prisoner. Every time Then there was an uncle of mine, whom they
they tried to tie his wrists, he would shout “Phet!”, called ‘Phurba Lama’. He was very powerful and very
and the ropes would snap. Then they took him to good at performing rituals. There was, at that time, a
prison and, on the way, he asked to rest a little while region that had an evil spell on it. Anytime a lama or
in a roadside hut. Time went by, and Jampa Thubto a practitioner would enter it, thunder and lightning
wasn’t coming out of the hut, so the Chinese went in would strike. One day, my uncle went there, and there
looking for him. When they entered, there was no sign was a lot of thunder and lightening. He became really
of him. He had disappeared! The Chinese looked for angry and dug his phurba into the rock. Later, when
him everywhere, but could not find him. people went through this region, they could hear a loud
Later, when the Chinese soldiers had gone, “Ouch!” coming from the mountain. Unfortunately,
some monks approached Jampa’s close friend Anjam this was a very strong evil spirit, and it contaminated
Sangpo, himself a great scholar and practitioner, Phurba Lama’s body. He became paralized and could
and told him of the event. He agreed to go with the not speak. Another uncle who served him consulted
monks to look for Jampa, and told them not to worry, with a reincarnate lama, Tulku Charab. The tulku said
that he would find him. He asked where his friend that he knew what had happened. This was the work
had disappeared, and said that they should take him of Shugden, and Phurba Lama would not be able to
there. They looked and looked until someone saw recover his health or to leave his body. But he said
Jampa sitting on a high branch of a tree, in meditating that he could help, and told his assistant to go outside
posture, with his back leaning on the trunk. He was in and burn some tsampa for a smoke puja. The assistant
thukdam. did what he was told and, when he came back inside,
Jampa’s friend Anjam Sangpo was also a realized Phurba Lama had already passed away. The assistant
practitioner. One time, when he was meditating in took his body to the mountaintop to feed it to the birds
a cave, Chinese soldiers shot at him many times of prey. At first they were none then, and then many
pointblank through the door, but he was unscathed came and feasted on his body. When all was gone, the
by the bullets. There’s also a story of his coming to ground was covered with sindra.*
a village in order to get some food. Seeing that the My father was also a good practitioner, but I don’t
village was full of Chinese soldiers, and in order remember any stories about him.”
to avoid being taken prisoner, he and his attendant
pretended to be affected by a contagious disease. Chiwong Tulku
Alarmed, the soldiers banished them to a cave outside
* sindra is an ochre-coloured powder found in the bones
the village and put guards at the entrance. And so, of realized practitioners after they have passed away. It is
Anjam Sangpo and his attendant were free to spend generally associated with Vajrayogini practice.
some time doing practice undisturbed, while villagers

A Letter to His Holiness
On the Occasion of His Holiness’ 64th Birthday
Homage to His Holiness Sakya Trizin, Ngawang Kunga Thegchen Palbar Trinley Samphel
Wanggi Gyalpo
In honor of your 64th birthday please accept my offering of three hundred sixty six thousand
Manjushri recitations, for your auspicious, healthy and very long life!
May the Earth be forever beautified by your holy resplendence.
You are the brilliant light that dispels all darkness.
May all sentient beings be graced with His Holiness’ joyous, healthy, very long auspicious
life.
May His Holiness only experience as many joys as there are sands in a quadrillion Ganges.
May the ground everywhere your Holy feet walk be free from stones and rocks, smooth like
the palm of your hand, soft and made of Lapis Lazuli.
May all of His Holiness’ monasteries, centers, projects, forever receive all the support
needed to only expand and grow to the four corners of Earth.
May all your monasteries remain forever well established, full of chanting, debating and
study, and free of distractions.
May all everyday obstacles transform into the path to Nirvana.
May harmony never be broken among the sangha.
May your teachings, that are the sole medicine for the suffering of the world and the source
of all Prosperity, never end.
May you, Lord Manjushri, live long to accomplish the benefit of all sentient beings
throughout the ten directions.
To your Holy feet I bow, through whose grace my mind turns to virtue.
The appearance of a Buddha is extremely rare. Please remain, Lord Manjushri, immutably
amongst us till samsara ends.
You are our salvation from the incomparable violent, boundless oceans of suffering.
Bless us, please, to prevent habitual distractions.
Bless us to exchange our happiness for the suffering of others.
Bless us to meditate earnestly on the equality of self and others.
I will offer to His Holiness a butterlamp as vast as the solar system with the sun as its wick.
As a plantain tree decays upon losing its fruit, so does every other virtue wane. But the tree
of awakening perpetually bears fruit, does not decay and only flourishes.
Teach us that when fear and suffering are equally abhorrent to others and ourselves, there’s
nothing special about us that we should protect ourselves but not others.

Please grant blessings to not have hindrances to our practice.
Please grant blessings to keep all pratimoksha vows we have.
Please bless us to practice the three types of morality.
Bless us to accomplish the two works of self and others.
Please bless us that all bad conditions appear as a support.
Please bless us to understand the precious freedom of this rebirth is found only once, greatly
meaningful and difficult to ever find again.
Please bless us to generate a mind that unceasingly day and night takes its essence.
Please bless us to generate the mind to abandon even the slightest negativities, and
accomplish all virtuous deeds.
Please bless us to train in supreme bodhicitta, and bear the responsibility of freeing all
migratory beings.
Please continue to bless us without separation, in this life, future lives and in the bardo,
Please abide inseparably in the center of our hearts until the great enlightenment.
Please mercifully bless us the child, to follow you the father.
Please bless us to remember death and impermanence.
Please bless us to generate contentment and no need in our minds.
Please bless us to abide one-pointedly in practice in places.
His Holiness is the wish-granting jewel.
His Holiness eliminates the diseases of the five poisons.
His Holiness liberates from the waters of samsara.
His Holiness reveals the path of liberation.
His Holiness dispels the darkness of ignorance.
Unable to restrain external phenomena, I shall restrain my mind. What else is there to
restrain.
May we take refuge six times daily.
May we make offerings to His Holiness six times a day.
You are the propounder of truth, teaching that all fears and immeasurable sufferings arise
from the mind only.
Until enlightenment, bless us in all our lives.
May all sentient beings never be separate from mahayana gurus.
May all sentient beings enjoy magnificent dharma.
May all sentient beings complete the stages and paths.
May all sentient beings quickly attain the state of vajradhara.
In emptiness, I (who is empty) offer all my merits (which are empty) of the three times (which
is empty) to His Holiness’ healthy, joyous, and very long life (which is empty).
This letter was received last year by His Holiness on the occasion of His 64th Birthday. It was composed
by Al Adams, a devotee of His Holiness, who is currently serving a sentence in a U.S.A. prison. He is a
dedicated practitioner, and has formed a sangha community within his detention centre.

Lhabab Düchen
L habab Düchen is one of the four holy days in Tibetan Buddhism that commemorate the more extraordinary
events in the life of Buddha Shakyamuni. It is celebrated on the 22nd day of the 9th month of the Tibetan
lunar calendar. This year, this special day occurred on the 29th of October, and was celebrated at the Sakya
Centre, with His Holiness leading a Sixteen Arhat puja.
Lhabab Düchen honours the day when, in response to the exhortations of Maudgalyayana, the Buddha
descended to earth from the Heaven of Thirty-Three, where His mother had been reborn. He had taught there
for three months as a way to repay His mother’s kindness by liberating her from Samsara, and also to benefit the
gods in the desire realm.
When He returned to earth, the Buddha appeared at the summit of Mount Meru before starting his way down
to the udumbara tree outside the city of Sankasya, on a triple bejewelled ladder said to have been made by Indra
and Brahma.
It is said that all actions performed on that day, good or bad, are enhanced 100 million times, and so it is
customary among Tibetan Buddhists to spend that day striving to engage in virtuous actions.

Annual Grand Pujas at the Sakya Centre (Dec-Jan-Feb-Mar)
• Grand Chakrasamvara Puja – 9th of the 11th lunar month for 7 days (15 –21 Dec)
• Dochen Puja – 23rd of the 11th lunar month for 7 days (28 Dec – 3 Jan)
• Gu-Tor – 23rd of the 12th lunar month for 7 days (25 Feb – 3 Mar)
• Chotrul Düchen – 15th day of the 1st lunar month for 15 days (5 – 29 Mar)
Important Dates
• 16th December : Parinirvana of Jamgon Ameshab
• 17th December: Parinirvana of Lopon Sonam Tsemo
• 20th December: Parinirvana of Sakya Pandita Kunga Gyaltsen Pal Sangpo
• 20th December: Tibetan birthday of H.E. Jetsunma Kunga Trinley Palter Rinpoche
• 2nd January: Western Birthday of H.E. Jetsunma Kunga Trinley Palter Sakya
• 14rd January: Parinirvana of Jamgon Ameshab
• 26th January: - Parinirvana of Drogon Chogyal Phagpa
- Parinirvana of Dezhung Anjam Rinpoche
th
• 7 February:Parinirvana of Chogye Trichen Dorje Chang Rinpoche
• 3rd March:Parinirvana of Dagshul Thinley Rinchen (Grand-father of His Holiness the Sakya Trizin)
• 25th March: - Parinirvana of Kunkhyen Gorampa Sonam Sengue
- Parinirvana of Jamyang Khyentse Wangpo
27th March: Western Birthday of H.E. Dungsey Akasha Vajra Rinpoche
L amp offerings in the monastery and food offerings to the lamas are welcome during
all important pujas and ceremonies. Kindly contact the Sakya Centre in Rajpur if you
wish to make an offering (see contact addresses on sponsorship page).

LAM DRE AT TSECHEN KUNCHAB LING
to be bestowed by
HIS HOLINESS THE SAKYA TRIZIN
accompanied by
HIS EMINENCE RATNA VAJRA RINPOCHE
WALDEN, N.Y. - JUNE 2011

Students of His Holiness the Sakya Trizin throughout the world are eagerly anticipating His Holiness’
period of residence at Tsechen Kunchab Ling during the summer of 2011 where three important
events will take place:
• Bestowing of the Precious Lam Dre Teaching Cycle: June 1 - June 30, 2011 (information)
• Formal Opening of the New Temple Building at Tsechen Kunchab Ling – June 19, 2011 (information)
• Offering of a Long Life Celebration for His Holiness Sakya Trizin – September 3, 2011 (information)'
His Holiness will also bestow teachings at Sakya Centers from coast to coast and from Canada to South
America.
For more information, please see: www.sakyatemple.org.
HIS HOLINESS THE SAKYA TRIZIN

will bestow the
VAJRAKILAYA
in Vancouver – August 2011
Sakya Tsechen Thubten Ling is pleased to announce that His Holiness Sakya Trizin, the 41st throne
holder of the Sakya Tradition of Tibetan Buddhism, under the invitation of Jetsun Kushok Chimey
Luding Rinpoche, will bestow the Vajrakilaya 2-day major empowerment and teachings in Vancouver,
British Columbia, Canada, from 19 to 21 August 2011.
To receive further information regarding this event, please send an email to
[email protected]

Subscribe to ‘Melody of Dharma'
You can subscribe to the magazine, by filling out the form below and sending it to our
representative nearest you, along with a cheque made out to his/her name.
The yearly cost for all four issues is: €23 / £20 / US$30 / AS$33
Melody of Dharma
SUBSCRIPTION FORM
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(Strictly for renewal reminder)
Kindly send to the ‘Melody of Dharma’ representative nearest you, along with a
cheque made out to him/her.

Become a sponsor of Melody of Dharma
If you have enjoyed Melody of Dharma and would like to become a sponsor, kindly contact us at
[email protected].
Our Representatives:
INDIA AND NEPAL AUSTRALIA
Patricia Donohue Penny Moody
Office of Sakya Dolma Phodrang P.O. Box 217, Warrandy
192, Rajpur Road Victoria 3113, Australia
P.O. Rajpur, 248009 Email: [email protected]
Dehra Dun (U.K.) , India
Email: [email protected]
MALAYSIA SINGAPORE
Datin Sri Loo Chooi Ting J.P. Sakya Tenphel Ling
Lot No. 2-3-09G, 3rd Fl., Wisma Rampai Jalan 34/26, Honorary Secretary
Taman Sri Rampai, 53300, 5 Pasir ris Drive 4
Kuala Lumpur, 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.
U.S.A.
Sakya Thupten Dargye Ling
Ms. Silvia M. Yueh
2735, Hemlock Lane N.
Plymouth MN 55441, USA

This Issue was Generously Sponsored by
Peter & Jacqueline Hellings, Sydney, Australia
Sylvia Yueh, Minneapolis, U.S.A.
Wai Hin, Singapore
Below please find the contact details for His Holiness' Residence and main
monasteries in India:
Sakya Dolma Phodrang Sakya Monastery Kalimpong

Address: 192 Rajpur Road, Address: 11th Mile, P.O. Topkhana,
P.O. Rajpur 248009 Kalimpong 734301
Dehradun, U.K. INDIA Dist. Darjeeling, West Bengal, INDIA
Email: [email protected] Email: [email protected]
Tel: 91-135-2734-081 Tel: 91-355-2255-425
Fax: 91-135-2734-883 Mob: 91-933-3092-858
Sakya Centre Sakya Nunnery

Address: 187 Rajpur Rd,PO Rajpur 248009, Address: Sahastradhara Road, P/O Kulhan 248001,
Dehradun,Uttarakhand, INDIA Dehradun,Uttarakhand, INDIA
Email: [email protected] Email: [email protected]
Tel: 91-135-2734-286 Tel: 91-135-2607-560
Fax: 91-135-2734-493

Know that the aggregates originated neither from chance,
time, Nature, intrinsic character, God,
nor without cause,
but from ignorant deeds and craving.
Arya Nagarjuna - Letter to a Friend

Sakya Dolma Phodrang
192, Rajpur Road
P.O. Rajpur 248009
Dehradun, U.K. INDIA
Tel: 91-135-273-4081 Fax: 91-135-273-4883

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Melody of Dharma

Emptiness as Expressed in the Heart Sutra B uddha Nature

His Holiness the Sakya Trizin in Kathmandu

A Publication of the Office of Sakya Dolma Phodrang

Dedicated to the Dharma Activities of

3 H.H. the Sakya Trizin’s 2011 North and South American

4 H.E. Ratna Vajra Rinpoche’s 2011 European Teaching

7 The Sakya Centre

12 Remembering Great Masters: ATISHA

16 Atisha’s “Jewel Rosary of the Bodhisattvas”

20 Emptiness as Expressed in the Heart Sutra

45 Interview with H.E. Jetsun Kushok Chimey Luding

Publisher: The Office of Sakya Dolma Phodrang Editing Team: 

Yours in the Dharma,

The Editing Team

2 Melody of Dharma • 2010 • NO. 4

2010 • NO. 4 • Melody of Dharma 3

RECIFE, BRAZIL July 25 Lecture

4 Melody of Dharma • 2010 • NO. 4

2010 • NO. 4 • Melody of Dharma 5

6 Melody of Dharma • 2010 • NO. 4

The Sakya Centre

2010 • NO. 4 • Melody of Dharma 7

on gargantuan proportions. effort to recover scriptural texts and sacred objects,

8 Melody of Dharma • 2010 • NO. 4

2010 • NO. 4 • Melody of Dharma 9

10 Melody of Dharma • 2010 • NO. 4

Sakya Centre staff and students

2010 • NO. 4 • Melody of Dharma 11

T he 18th day of the 9th Tibetan lunar month (25th

12 Melody of Dharma • 2010 • NO. 4

2010 • NO. 4 • Melody of Dharma 13

14 Melody of Dharma • 2010 • NO. 4

2010 • NO. 4 • Melody of Dharma 15

Homage to great compassion!

Put aside all doubt and hesitation,

With mindfulness, vigilance and carefulness,

Proclaim your own failings,

Let go of concerns for gain or respect,

16 Melody of Dharma • 2010 • NO. 4

Overcome all anger and conceit,

Forsake material possessions,

Refrain from idle gossip,

Both those possessing eyes of Dharma,

Do not befriend those who act in harmful ways,

Avoid becoming attached to anything at all,

Should you discover a means to happiness,

2010 • NO. 4 • Melody of Dharma 17

Should you ever feel daunted or dejected,

Should you hear unpleasant words,

Keep entirely to solitude, far beyond the town,

Be forever firm in your commitment.

Should you chance upon another,

Generally, whenever you encounter others,

To protect the minds of others,

And remain always patient and forbearing.

18 Melody of Dharma • 2010 • NO. 4

When giving advice or instructions,

Whatever virtues you amass in the past, present and future,

Practising in this way, you will complete

The jewel of faith, the jewel of discipline,

These most sacred forms of wealth

Emptiness as Expressed in the Heart Sutra B uddha Nature

His Holiness the Sakya Trizin in Kathmandu

3 H.H. the Sakya Trizin’s 2011 North and South American

4 H.E. Ratna Vajra Rinpoche’s 2011 European Teaching

12 Remembering Great Masters: ATISHA

16 Atisha’s “Jewel Rosary of the Bodhisattvas”

20 Emptiness as Expressed in the Heart Sutra

45 Interview with H.E. Jetsun Kushok Chimey Luding

Publisher: The Office of Sakya Dolma Phodrang Editing Team:

Put aside all doubt and hesitation,  

With mindfulness, vigilance and carefulness, 

Proclaim your own failings, 

Let go of concerns for gain or respect, 

Overcome all anger and conceit, 

Forsake material possessions, 

Refrain from idle gossip, 

Both those possessing eyes of Dharma, 

Do not befriend those who act in harmful ways, 

Avoid becoming attached to anything at all, 

Should you discover a means to happiness, 

Should you ever feel daunted or dejected, 

Should you hear unpleasant words, 

Keep entirely to solitude, far beyond the town, 

Be forever firm in your commitment. 

Should you chance upon another, 

Generally, whenever you encounter others, 

To protect the minds of others, 

And remain always patient and forbearing. 

When giving advice or instructions, 

Whatever virtues you amass in the past, present and future, 

Practising in this way, you will complete 

The jewel of faith, the jewel of discipline, 