Venerable Lama Tashi and Kathog Rigzin Chenpo Rinpoche Visit Sakya Monastery

By Adrienne Chan

From June 15th to July 21st, 2010,the Monastery was honored to host two lamas from Taiwan: Venerable Lama Tashi (Lama Tashi) and Kathog Rigzin Chenpo Rinpoche (Kathog Rinpoche). Lama Tashi is HH Jigdal Dagchen Sakya’s representative at Tsechen Thupten Dekyi Choling, Taipei, Taiwan. Accompanying Lama Tashi was Chen Shih-fang, President of Tsechen Thupten Dekyi Choling.

Kathog Rinpoche is the head master of Kathog Rigzin Chenpo Dharma Association in Taiwan, with branches in France and Singapore. Elisa Chi, President of Kathog Rigzin Chenpo Dharma Association, joined the visit at the beginning of July.

Twelve years ago, Sakya Monastery invited Lama Tashi, accomplished lama and ritual master of the Sakya sect, to create 15 exquisitely designed butter sculptures (tormas) for the main altar and the Mahakala shrine. This year H.H.J.D. Sakya requested Lama Tashi to replace the incredibly blessed and well-preserved 12-year-old tormas with new tormas. Lama Tashi graciously agreed and artfully created not only the original 15 tormas, but also an additional 30 tormas. The 35 new tormas were placed on the main altar, the Mahakala, Palden Lhamo, and White Mahakala shrines. The tormas ranged in heights from a “fist high” to “elbow to finger tip high." Each torma was intricately decorated; some had rosette flora designs, eyes, representations of jewels (norbu) etc. Lama Tashi is indeed a superb sculptor. Additionally, he is an accomplished Sakya ritual master. On July 2nd, he gave an excellent teaching on the White Mahakala practice (puja).

In July, the Monastery members also received profound Dharma teachings from Kathog Rinpoche, master lama of the Nyingma sect. He bestowed a Padmasambhava Initiation and also taught the following: "How to Prepare for the Moment of Death and the Bardo", Dana Kosha (Tsok Kor) and Dzogchen (the central teachings of the Nyingma Sect). Sakya Monastery deeply appreciates the kind teachings of Kathog Rigzin Chenpo Rinpoche and Venerable Lama Tashi. Furthermore, we were blessed with their presence as they were able to join our lamas in three very auspicious celebrations: the June 20th and 21st Tenshug Ceremony for H.H.J.D. Sakya’s Long Life; the July 3rd consecration ceremony for our 32 new prayer wheels; and the July 11th Celebration of His Holiness the Dalai Lama’s 74th Birthday.

Golden Jubilee Celebration for H.H. Sakya Trizin, Sakya Monlam 2009

(Compiled by Sakya staff from excerpts of the documentary film, ‘Golden Jubilee’, produced by the Golden Jubilee Organizing Committee)

“In Lumbini’s misty dawn it seemed as if all the symbolic beings of a mandala offering had come to life in a magnificent procession. Precious excellent horses with their splendid riders and precious elephants topped by maidens scattering flower petals inspired cheers from the enthusiastic crowds, jostling for the best vantage points to catch a glimpse of their revered Guru.”

The Golden Jubilee (50 year anniversary) of His Holiness Sakya Trizin’s enthronement as a leader of the Sakya sect of Tibetan Buddhism coincided with the Great Sakya Monlam Festival. The Golden Jubiliee celebrations spanned the first three days of this 18th annual Monlam Festival held in Lumbini, Nepal, the birth place of Lord Buddha Shakyamuni. The celebration was attended by H.H. Jigdal Dagchen Sakya, the Eminent Dhungseys of both palaces, and leaders of the Sakya, Ngorpa, and Tsarpa schools. Lamas, tulkus, monks, nuns and lay practitioners came from all over the world to express their devotion to His Holiness, the Sakya throne holder, and pray for his long life.

In the afternoon of this first day of the Golden Jubilee celebrations H.H. Sakya Trizin gave a speech on the preservation and protection of our environment. His speech outlined our interdependence with all inhabitants of our planet. This was followed by a tree planting event. H.H. Sakya Trizin and H.H. Dagchen Rinpoche, participated in the tree planting ceremony in the spacious Lumbini Park.

On November 24th H.H. Sakya Trizin gave a special teaching on the subject of World Peace. His Holiness imparted a message concerning our deep responsibility to cultivate our own qualities of inner peace, “Everyone is longing for happiness… For the sake of happiness so much progress has been made in the last century in science and technology. Due to these developments a lot of benefits for humanity have resulted but it is quite clear that the real peace and happiness is only achieved by transforming one’s mind stream.” The teaching was followed by an event involving the lighting of one hundred thousand butter lamps, dedicated to World Peace.

On the third day of the celebrations, on November 25th, H.H. Sakya Trizin arrived at the monastery amidst a grand procession. “In Lumbini’s misty dawn it seemed as if all the symbolic beings of a mandala offering had come to life in a magnificent procession. Precious excellent horses with their splendid riders and precious elephants topped by maidens scattering flower petals inspired cheers from the enthusiastic crowds, jostling for the best vantage points to catch a glimpse of their revered Guru.”

Once all of the lamas were seated inside the temple, the mandala offerings began. Sakya family members of both palaces made mandala offerings to His Holiness, followed by Sakya masters. Next to make offerings were prominent royal dignitaries, heads of noble families, Sakya leaders, administrators, ordained and lay practitioners. Over 10,000 devotees in all; each requesting His Holiness “to manifest abundant long life for the sake of his disciples. H.H. Sakya Trizin graciously received all of them in a seeming unending stream that lasted for most of the day.”

The afternoon celebration of this third day took place in an enormous, specially constructed pavilion near to the Buddha’s birth place. “It was a delightful evening of wholesome entertainment and cultural presentations, all offered to His Holiness.”

On November 26th, H.H. Sakya Trizin recommended that a long life mandala be offered for the the eldest Sakya lineage holder, H.H. Jigdal Dagchen Sakya. “It was a day long mandala offering ceremony and tenshug, and a moving tribute to the revered leader of the Phuntsok Phodrang.” In response to disciples’ request for H.H. Dagchen Rinpoche to live long, Rinpoche replied in Tibetan that he is healthy and soon will be 100 years old. This brought tears of joy to the eyes of hundreds of his devotees.


After these initial days of special Golden Jubilee celebrations, Monlam returned to its normal schedule of prayers until 5pm every day. Many offerings were made by both palaces. The ordained received offerings from their beloved gurus of money, blessed photos, tea and many other cherished offerings. There was a large donation made by both palaces to ensure the future of the Monlam Festival.

May His Holiness Sakya Trizin live long, and may the glorious Sakya teachings long endure!

An Excerpt from Entryway to the Dharma

(Chos la 'jug pa'i sgo)
Written in 1167 C.E. By Lopon Rinpoche Sonam Tsemo
 

Translated in Jeffrey Schoening's Classical Literay Tibetan Class, 2009, with Jeff Bennett, Tom Linder, and Bill Sternhagen

(Continued from the previous issue of Sakya Chronicles, which presented a summary of the three incalculable eons leading up to the Buddha's enlightenment)

Descent from the God Realm
Those traditions are pronounced in the text of the Bodhisattvapitaka.

“Then, when worshipping and serving the Buddha Kāśyapa, that tenth level bodhisattva impeded by one birth having died and transmigrated from this Jambudvīpa, became the holy devaputra Svetaketu (White Peak, Tog dkar po) in Tusita,” thus I heard.

“That one, hindered by one birth, having died and transmigrated, will be enlightened,” was known by all the gods. They made great offerings of worship and service to him and listened to his teaching. When he was dwelling like that, there arose from the small cymbals a verse of exhortation for the bodhisattva; like this he was exhorted:

[You of] vast merit, many accumulations, mindful and comprehending,
Limitless intellect, radiant discriminating insight,
Peerless, strong, and vast powerful abilities,
Consider the prophecy by Dīpankara.


Then they pointed out, “The bodhisattva will enter into the womb of his mother in twelve years.” At that time, the devaputras were in the dress of Brahmins and caused the humans in Jambudvīpa to study the Vedas; “Signs like this are the signs of a Buddha,” and so forth they instructed. Also, [they] proclaimed the news, “In twelve years from now the Buddha will appear in the world.”

Because the pratyekabuddhas heard that news, unfathomable pratyekabuddhas passed beyond sorrow in the county ‘Khor mo ‘jig, and thus it was known as “Falling Sages” (Rsipatana, at Deer Park).

Then, when twelve years had passed, the bodhisattva beheld the five considerations and decided to go to Jambudvīpa. The five are like this: consideration regarding time – the time to tame beings; consideration regarding land – Jambudvīpa; consideration regarding country – central; consideration regarding lineage – among the lineages, the lineage of reverend kings; and fifth, consideration regarding the mother – one who possesses the thirty-two qualities such as lineage.

At the time of [the five considerations] coming together like that, he decided to depart for Jambudvīpa. At that time, there were sixteen countries in Jambudvīpa. Among those, there were seven royal palaces:

Magadhā and Kosala, Vātsala and Vaiśālī,
Ujjayanī and Mathurā, and Haribur are the seven.


The Bodhisattva said, “The lineages of all those are faulty. A faultless lineage is exalted in sixty-four [ways] such as being known by all and having an excellent continuity.” Likewise, praising also the qualities of the mother and so forth, he intended Kapilavāstu, which is like that. Having considered in that way, he arrived at the house of high victory banner. Having taught “The Dharma for purifying Death and Transmigration” which pleases the gods, he said, “I go to Jambudvīpa for the benefit of sentient beings.”

The gods asked, “From whom shall we hear the Dharma.” He gave the crown to the Bodhisattva Maitreya and empowered him.

Then he said to the gods: Friends, in what form shall I go? Then, the devaputra of the Brahma abode who was called Mighty Brilliance (Ugratejā; gzi brjid dam pa), one who transmigrated from the sages, a definite non-returner, said: In the Vedas it is said, “[As] a yellowish white elephant with six tusks, covered with a lattice of gold.”

[He] is one who is hindered by one birth. Then, there comes the liberation of the final existence.
Descent from the gods and birth, playing and departure,
Asceticism and subduing Mara, are the deeds of the Bodhisattva.
Awakening and [Turning] the Wheel, taming those to be tamed and entering nirvāna:
The third has three: taming animals, the afflicted, and the haughty.
Accordingly, the deeds of the Buddha are six; so there are twelve [deeds in total].

Alternatively, five and three make eight or two and six make eight:
Court resident, awakening, turning the Wheel, and defeating the power of others,
Descent from the gods and harmonizing the sangha, blessing of long life and nirvana.


Thus, the eight stūpas.

Then the Bodhisattva miraculously left that body and set out to enter the womb. At that time, in the house of King Śuddhodana, eight omens occurred.

Households were happy, many birds appeared, small pieces of wood and flowers bloomed,
Resources increased, music played spontaneously, treasures opened, and light shone.


The gods, after the Bodhisattva entered the womb, set out to be [his] servants until [his] Buddha[hood].

Then, in the final spring month, in the constellation Viśākhā, at the time of the waxing full moon, when the purification rites of the fifteenth day had been performed, he entered [the womb].

[It is] because all bodhisattvas enter the womb during the waxing [moon]. At that time, [Queen] Devi saw in her dream and spoke to the king.

The king asked the Brahmins. The Brahmins prophesied he would be a Cakravartin or a Buddha.

The king performed great accumulations of virtue.

Then, the gods miraculously caused [the Bodhisattva] to dwell in those promised residences of the bodhisattva.

How did the Bodhisattva dwell in the womb? He dwelt in a miraculously built cottage.

He dwelt with all inside and outside mutually radiant. His body did not have [the various stages of an embryo] such
as oval; it was like a miracle birth.

For food he ate essences. He was continuously guarded by secret yaksas and so forth.

Also, even at that time, the Bodhisattva teaches the Dharma. He [taught the gods of the heaven] Trāyastrimśa at midnight. In the afternoon [he taught] others such as Brahmā. In the evenings, he taught the Dharma to bodhisattvas. The city-dwellers of Kapilavāstu were happy. This is the Descent from the God realm!

Birth

Then, ten months having passed, when the time for delivery arrived, there were the thirty-two omens such as flowers facing downward.

Then, the mother thought to go to the Lumbi Garden; the grove was decorated. As soon as she went there, many gods assembled; because the king saw that, he thought [the child] will be a Buddha. Then, when the mother with her hand took hold of the branch of a Plaksa tree, [the child] emerged from her right side without [causing] a wound. There, the kings of the gods such as Brahmā held him with Benares linen and the naga kings bathed him.

Then, without depending on anyone, he took seven steps to the east and said, “I shall be the antecedent of all wholesome dharmas.”

Going to the south, he said, “I shall be the recipient of offerings of gods and humans.”

Going to the west, he said, “This is my final birth; there will be no more birth, old age, sickness, and death.”

Going to the north, he said, “Among sentient beings, I shall be supreme.”

Facing down, he said, “I shall extinguish the fire of the hell beings and defeat Mara.”

Facing up, he said, “All beings shall look up [to me].”

In all those [directions], seven lotuses arose. At that time, the king too paid homage. At that the earth quaked and the world was illuminated with light. Because there occurred such [events] as five hundred servants such as Chandaka (‘dun pa) [being born] and five hundred treasures opening, the name of the Bodhisattva was given as One Who Accomplishes the Goal
(Siddhārtha).

Because there was the light of the Bodhisattva, the names of the sons of the four kings born at that time were derived from the light: the name of the son of the king of Rajagrhā, Mahāpadma, was Bimbisāra (Gzugs can snying po = Handsome Essence); the name of the son of the king of Artara, Brahmādatta, was Prasenajit (Gsal rgyal = Clear Victory); the name of the son of the king of Koushāmbī, Ananta, was Pradyota (Rab snang = Illumination) ; and the name of the son of the king of Ujjayanī, Sharata, was Udaya (?) (‘Char po = One Who is Visible).

At the time of the light of the Bodhisattva causing illumination, in a mountain shelter the sage Asita who was with his nephew Nārada saw it.

Then the nephew spoke: Did all the suns rise?

[The sage] replied:

The light of the sun is hot; this light is cool.
Because it penetrates everywhere, it is the light of a great sage.
The Bodhisattva light has certainly emerged from the womb.


The nephew said: Well, let’s see that one.

[The sage] replied: Because such a one will be difficult to see, being surrounded by the great gods, when [he = the Buddha] goes to the house and is named, we will see [him].

Then, when seven days had passed, Brahma and Kauśika (Indra/Sakra) and so forth took on the form of brahmins and sitting at the head of the row, pronounced the auspicious (verses).

Then, the mother died, this being the tradition of all bodhisattvas; when the bodhisattva dwelled in Tusita, after examining the life span of the mother, he entered into the womb.

Then, when [the baby Buddha] went into the city together with his retinue, because of being invited to their respective places, their magically went.

Then he was entrusted to Mahāprajāpati (his aunt).

At that time, he was called Śākyamuni (Shākya thub pa), because he was taming all the unruly Shākya.

Then, because [the Buddha] was taken to the temple, since the yakṣa Shākya Developed (bskyed pa) saluted him, he was called “God of gods.”

Then, because the signs were shown to the brahmins, the brahmins made a dual prophecy.

Then Nārada spoke (to Asita): Preceptor, (the Buddha) went (home to the palace).

(Asita) replied: Alright, I’ll go. Then, because he prepared to go miraculously, (yet) being unable to go (that way), he went on foot. Then, when he sent a message, “Enter inside,” (the king) said.

The king said: Why have you come?

(Asita) said:

Great King, I have come here in order to see your son;
I wish to see that foremost sage, subduer of the world.

The king said: [He] is sleeping.

(Asita) said: Just so, I will look.

Then, when (Asita) looked, (the Buddha) was sleeping without closing his eyes.

(Asita) said:

In accordance with the signs, even at midnight he has slept one session.
He does not look out of necessity; always his eyes are not closed.

Were the signs shown to the gods and brahmins? (They) were shown. As stated, the prophecy was dual.

The brahmin (Asita) investigated and truly thought:

This is dual, not otherwise.
If he stays in the house, he will be a king who governs with a wheel;
If he departs from the home, becoming a homeless mendicant,
Not using the ways of another guide,
In this world, he will be manifestly and completely enlightened.


Again, after carefully examining and clearly seeing the signs of a buddha, he (Asita) was certain that (the child) would be enlightened. If you wonder how long, in the thirty-fifth year. Having examined his own life span, because he knew he would die [before that], he wept.

Then (Asita) said (to the king):

Lord of the Land, the intellect of conceptualizers is deluded.
At the end of time, there will be no Ruler with a Wheel.
This one is a treasury of dharma of supreme merit.
Having overcome faults, he will indeed become a buddha.
The signs are unclear [that he will be] a lord of humans;
The signs are very clear [that he will be] a lord of sages, a complete buddha.
This supreme human will be a Ruler with a Wheel of Dharma.


To that the king replied: If when you see this one you are happy, is there no inauspiciousness?

(Asita) replied and prophesied:

Even should a rain of vajras fall harmfully from the sky upon this one,
Not even a hair on the body of the great sage can be harmed.
Lord of Humans, seeing I have faults and will not attain peace, therefore I weep;
This one will attain the supreme treasury of dharma but I have not attained the goal.
Those free of illness and endowed with merit, hearers who when they hear the excellent speech,
This supreme dharma incompatible with the world, will desire the best peace.


Then, (the king) having paid respectful honor to the brahmin, the brahmin departed from the house.

(Asita) commended (the child) to his nephew, “When this one is enlightened, you take ordination.” Then, also, Maheśvara took on the appearance of a brahmin and prophesied regarding the bodhisattva.

Then, because he was decorated in the constellation Citrā, he was adorned with natural ornaments, and not beautified.

This is the Second Deed

Community Event: Annual Camping Trip

(Held August 20 - 22, 2010)
By Tim Tapping

Our annual camping trip took place this year along the Mountain Loop Highway, east of Granite Falls at the Gold Basin Campground in western Washington. Before heading out, our abbot, Khenpo Jampa la, drew up the layout of the campsite for us.

We were to place the Head Lama tent at the head of the camp, with all the tents laid out in a circle. Encircling the entire camp circle were Lungtas (‘Wind-Horses’), Tibetan prayer flags. A tall order indeed!

I brought some Lungtas (prayer flags) that I had picked up in Chengdu and the Alcaraz family and the Lamb family bought the Sakya Monastery Dharma shop out of all the prayer flag in stock. As it turned out we had just enough flags to surround the entire campsite with not one string left over. Auspicious!

 

An army travels on its stomach and so does, apparently, the Sakya Monastery Sangha! We set up a large tent to store the food and a couple of shelters to serve as kitchen and clean up areas. The Friday night’s meal was a gourmet feast we all enjoyed after a wonderful day in the great outdoors.

His Holiness Jigdal Dagchen Sakya arrived with his sons, Sakya Dhungsey Ani Rinpoche, Sakya Dhungsey Zaya Rinpoche and Sakya Dhungsey Sadu Rinpoche and their dagmos (wives) and jetsumas (daughters). Additionally, joining the festivities were HH Dagchen Rinpoche's three sisters or jetsumas and his brother-in-law. Shortly after everyone’s arrival HH Dagchen Rinpoche and Khenpo Jampa led us in a Local Earth Deity Puja to pay our respects to the local deities and for the opportunity for the Sangha to gather and enjoy each other’s company outside the monastery.

After a grand feast for lunch, folks fanned out to go to the river, hiked the mountain trails or just lounged around at the campsite. We all gathered again in the late afternoon to wish HH Dagchen Rinpoche goodbye. If it was up to him, he would have camped the night but doctor’s orders were that he was not to stay overnight outdoors. After dinner, around the campfire, spooky stories and songs went from person to person around the circle, with Khenpo Jampa la and Tsering Gaga la singing songs in Tibetan. All the while, the kids were roasting marshmallows and running around out into the dark and back to the light, metaphorically like us grownups!

Saturday night, the rains came but everybody stayed dry throughout the night. The morning drizzle chased everyone from camp after a soggy breakfast. An afternoon downpour got the last of us to leave who were hoping for clearing skies.

The rain may have come but our spirits were not dampened and we look forward to next summer’s campout!

Volunteer Profile: David Spiekerman

By Sharon Salyer
David Spiekerman has been a member of Sakya Monastery since 1999 and has served on its board of advisors since 2001. He currently is board president. His volunteer activities include: Coordinating volunteers and greeters; fundraising for both the shrine room’s carpet project and the prayer wheel project; helping codify greeter duties and sound system production; assisting in writing a security policy for the monastery and helping Tulku Yeshi translate his autobiography into English.


How many hours do you volunteer at the monastery each week?
Three to 10.

And you have a job as well. What do you do?
I have a business that I run…Small Changes….a wholesale magazine distributor with 10 employees.

So how do you juggle your responsibilities to work and family with your volunteer commitments?
The easiest time for me to really commit to was Sundays. I identified that time that would work for my family, myself and the Monastery and then I just made the commitment. I didn’t say, ‘Well, I’ll try a little bit here or there.’ I just knew that I have a busy life and I’ve got to find some time that I can actually volunteer and do it in a serious manner over a long term and that was it….It’s just managing your time correctly.

Could you talk a little about the reasons you volunteer?
A person who wants to volunteer should be aware of their lives, but still push through those limits to get rewards…to know you’re strengthening the position of the monastery. Ninety percent of the time when I’m volunteering I leave the monastery feeling, in simple terms, better than when I came. My volunteering is not about me. It’s about creating strong roots for Buddhism to flourish in North America as a culture.

Is there a short Dharma quote that guides you daily life?
Do not become attached to peace and comfort.

And you also memorized the text of The Aspiration of Samantabhadra in English?
Yes. I never thought I had a good memory. I never thought I had that capacity…Once I did it, it was a test to show me I was on the right path… I say it a couple times a day. It’s a very good practice…I’ll say it when I feel I want to ground myself.

You’ve been working with Tulku Yeshi,too?
When Tulku Yeshi came to the Monastery he knew no English. At first we went through learning English on books and tapes. Then…he could read fairly well and he was going to translate his autobiography from Tibetan into English…and I would transcribe that. His English got better over time. I had to fill in the blanks, but I felt competent enough to do it. I think there was mind transference going on there…it’s interesting. He’s read what I’ve written and he’s made very few corrections. That project has taken about four years. He came in 2003…we started in 2004 and we probably finished it in 2009... Now he wants to add a little more…He wants to talk about the last year.

That was a vehicle to have a conversation talking about his life. It’s a pretty intriguing story. You get to see the human part of him…growing up in Tibet in a very difficult time, the Cultural Revolution. But there were many things that happened before that which were even worse for his family. They were extremely poor.

What is your favorite Dharma book?
“The Essence of Mahayana Lojong Practice: An Oral Commentary to Geshe Langri Tangpa's Mind Training in Eight Verses.”

I’ll summarize what it says:
• All beings are extremely kind.
• View yourself as lowly and respect others.
• Observe your mind and drive out bad thoughts.
• Cherish those who commit evil or suffer greatly.
• Accept blame without trying to defend yourself.
• One who harms you is kinder than one who helps.
• Give help and take on suffering.
• Remain pure and overcome attachment.

What do these sayings and this book mean to you?
You can see how if you are going to accept blame without trying to defend yourself you’ve got to have a lot of patience. That’s also equanimity there, too.

This little book is short, but very pithy and very practical. That’s another thing I memorized so that I can get help when I need it. That’s the point of memorizing these things. It’s a great help. There are times I recite them when I don’t need help. It’s just sort of expands my mental space.

2010 International Conference on Tibetan Buddhism

In October of 2010, Ven. Tulku Yeshi, Ven. Khenpo Jampa and Chuck Pettis attended the International Conference on Tibetan Buddhism held at Emory University in Atlanta. The conference was hosted by H.H. Dalai Lama. The full video for the International Conference on Tibetan Buddhism is currently being put online at ww.tibetanbuddhismconference.com. The following are some notes by Chuck Pettis of presentations by H.H. Dalai Lama, Dr. Richard Davidson, and Prof. Robert Thurman.

H.H. Dalai Lama
• Need to promote harmony among religions, sects, and traditions. Avoid competition.
• Pay more attention to the root teachings and texts rather than the “branches.” Don’t forget the root.
• Serve others as much as possible.
• Develop inner spiritual qualities and progress toward Buddhahood step-by-step.
• Preserve and seek the authentic Buddhist teachings.
• Create a platform of shared Buddhist behaviors.
• Regular coordinated meetings are important.

Dr. Richard Davidson
(http://investigatinghealthyminds.org)
• The brain changes in response to experience – neuroplasticity.
• Mind training can change the expression of the genes – epigenetics.
• Meditation increases immunity to disease, reduces anxiety, and enables faster recovery after a negative provocation. (http://
www.psychosomaticmedicine.org/cgi/content/full/65/4/564)
• More meditation practice = quicker healing.
• The mother-child relationship is the seed for compassion.
• Practice radical honesty.
• Recognize the nobility of mind training.
• Buddhahood = Buddha activity, i.e., act like a Buddha.

Professor Robert Thurman
• Buddhism has become intellectually overwhelming and leaves out emotion. We need more experiential practice. We need more simple study guides that are relevant, accessible and authentic. Learn and then practice. Teach experientially to transform lives.
• We need to look at what has worked and not worked and make changes accordingly.
• We need to integrate ancient wisdom with modern methods and develop “delivery systems” to demystify Buddhist teachings.
• The new therapy is where being and teaching merge.
• We should be servants of peace.
• Wisdom is an endangered natural resource.
• Buddha – the grand unified experience of the nature of reality.
• The mind controls gene expression.
• Be ethical – recognize the long term effects of actions – karma. If you kill someone when he is mad at you, he’ll just get madder.
• Religion is too intolerant – we should allow God to have the power to have as many religions as he wants.
• America is viewed around the world as the symbol of the free world. If America is demoralized, then that could be the end of the free world.

 

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