By Alexa Berlow

East West Books in Seattle hosted a global healing meditation and peace ceremony, “May the 4th Be With You.”  The gathering was intended to introduce prayer and meditation methods from various cultural and spiritual traditions and practices, to cultivate personal and spiritual well-being, global peace, and healing.

The evening included a sound healing concert followed by a panel presentation of meditations and mantras from different cultural traditions represented in the Seattle area. Venerable Lama Kelsang Dukpa, representing Sakya Monastery, led the ‘Buddhist Compassion and Mantra Prayer,’ evoking the calm, even tone of concentration and emptiness inherent of the sacred phrase Om Mani Padme Hung.

Others in attendance included Murali Venkatrao, Ananda Center, Rabbi Ted Falcon, Bet Alef Meditation Synagogue, Imam Jamal Rahman, Interfaith Community Sanctuary, and Susan Dean, Underhill House. SoundStation performed the sound healing concert.

The event concluded with a candle offering and prayer for world peace.  It was an evening filled with much peace, unity, and joy.

In January 2019, Chris Rebholz had the good fortune to interview His Eminence Sakya Khöndung Abhaya Vajra Rinpoche.  He is the grandson of His Holiness Jigdal Dagchen Sakya Dorje Chang and Her Eminence Dagmo Kusho Jamyang Sakya and has taken monastic vows.  He is currently completing his training in India. Excerpts of the interview follow.

Chris Rebholz (CR): In the last three years, the sangha in Seattle started to get to know you and your brother and cousin because of how graciously you helped with the rituals as Dagchen Rinpoche entered parinirvana.  What has happened in the last three years, since the three of you [grandsons] are now more involved in running the Sakya school?

His Eminence Abhaya Rinpoche: For the past four years, I have been studying at Dzongsar, studying the texts and philosophies of ancient Buddhist and Tibetan masters.  There are five subjects, such as the Madyamaka, the middle path teachings on emptiness, and epistemology. There is also vinaya, the discipline codes [for monks and nuns].  There is also the prajnaparamita, the text on wisdom and knowing. There is also abhidharma, which is about understanding and categorizing the different things in the universe.

CR: A minor subject!

H.E Abhaya Rinpoche: Yes!  (laughter) Actually this year, we just studied abhidharmakosha, which explains the different things categorizing and explaining how things work, like karma to the world, to the mind – all kinds of things.  It was also the year that we studied text.

CR: What year in your training are you currently?

H.E Abhaya Rinpoche: I am in my fifth year.  Next year I will be going into vinaya.

CR: Clearly these are advanced studies.  When you think about the West, would this be college  level? Graduate level?

H.E Abhaya Rinpoche: Actually, I’m not familiar with how it goes in the West.  But they refer to it as higher studies of Buddhism. After probably the next year, it grants me a degree.  Then after eight years, there is another degree.

CR:  In Asia, people start in monasteries at a young age.  What do all of those years of training look like? When you start as a small child, what are the sorts of things they teach?  What would be their primary education, the equivalent of kindergarten through twelfth grade?

H.E Abhaya Rinpoche: It varies within different traditions.  For us in the Sakya tradition, when they’re young – novice monks – they go into the monastery and they start learningTibetan language and grammar.  They will focus on rituals – memorizing, saying prayers and rituals. After they come to the Vajrakilaya ritual, by then they will be in their 20s. Then they go to the college, where they have philosophy studies.

CR: It sounds like the early years are here’s what to do, and after that, it’s why you do.

H.E Abhaya Rinpoche: Exactly.  It is the tradition of how it goes.  Sometimes I question that.

CR: What are the types of vows that you might take when you’re small?  What are the different types of vows that someone may take in the process of becoming a monk or nun?

H.E Abhaya Rinpoche: When we plan to become ordained, we first start as novice monks or nuns.  When the Buddha taught about that – it was funny how he explained it – he said that you should take the vow once you’re old enough to know what you’re doing.  In Tibetan Buddhism, it becomes a tradition for their parents to send their children to become a monk or nun before the child knows what they are doing, and they think it’s a casual, normal thing.  It almost becomes a worldly activity for them. Normally, when we take the vinaya – the vows – there are four major vows that we have to keep. There are many vows, but if we violate these four, there’s probably a downfall.  There’s killing and stealing. There’s also lying, especially of supernatural abilities, to make yourself look big. Then there’s sexual intercourse. Those four would cause you to be disrobed.

For novices, there are six other vows that we practice.  At the age of 20, we’re allowed to become a bhikkhu [Pali], or bhikshu [Sanskrit].  Then we actually become part of the sangha; when you’re a novice, you’re still training to become a senior monk.  When you’re a senior monk, they say you’re wearing the Buddha’s skin, because that’s when you’re actually living the Buddha’s lifestyle – pure and blameless.  We’re living the guidelines of how to live. When we follow these rules, we learn that they are more of a protection against acting upon our afflictive emotions, like desire and anger, rather than seeing them as chores.  They’re helping us on the path.

CR: You’ve been around the monastic traditions long enough that it’s your life.  I’m curious; clearly, I’m going to guess that people have to study for a while before they decide to become a bhikshu or bhikshuni.  What do you believe causes people to decide yes or no? Clearly, there’s your experience. What is the thought process?

H.E Abhaya Rinpoche:  A lot of times with the Tibetans I know, I hear that when people start to learn the Buddha’s teachings, like the Four Noble Truths, they realize that there is the cause of suffering and a cessation. When you learn these things, you realize that participating in Dharma is the way to be liberated. When you become a monk or a nun, you start to focus on putting your whole life on that path.  You decide that you don’t have to suffer and work with samsara and have to accept it. Instead, you completely focus all your energies on spiritual development.

A lot of times I notice that people come from that kind of sense of disenchantment with samsara.  A lot of people who I notice become monks and nuns start with that. They tire of their life. They realize and are aware of the pointlessness and emptiness of living, so they wish to commit their lives to the Dharma.

CR: Do you find that’s true of people in their early twenties that are making the choice, as well as with people that are older?

H.E Abhaya Rinpoche:  I do. Mostly it’s young people I know.  But it’s never too late to become a monk or nun.  Recently there was an old tulku – I think he was in his  70s or 80s – and he just became a novice monk.  So it’s never too late.

CR: I think it’s common regardless of what culture you’re from, that as you age you become more spiritual.  Death becomes more prominent in your life. How is the path different when you get serious about it when you get older, instead of something you’ve known about for a long time?  I would guess you might see that difference in people who are older and decide to go into a monastery.

H.E Abhaya Rinpoche: I guess with many people who are older, they see their lives – in their lives they strive and work for worldly benefit.  You can of course trust and be good and do good things and be beneficial, but as we grow older, we realize that we are going to die some day.  We want something more – a better purpose, perhaps. With younger people, they’re still learning. Most Western people I know are in their 20s and 30s.  With Tibetans, they’re often monks from a young age.

As of January 2019, H.E. Abhaya Rinpoche was fully ordained by H.E. Luding Khenchen Rinpoche at the Holy Site of Bodh Gaya.

By Ashley Toney, December 2018

In 1997, the Sakya Heritage Foundation, SHF, was founded through the profound vision of His Holiness Jigdal Dagchen Dorje Chang. His vision was to rebuild a monastery of the Sutrayana tradition in India, the birthplace of Buddhism. In addition to the monastery, designs for a community school, medical clinic, and nursing home were incorporated into the plan. Since the founding of SHF, His Holiness, members of the Sakya family, and volunteers have helped to facilitate land purchases, the architectural designing, and continued development of Sakya Heritage Foundation in India.

“SHF” evolved into “Sakya Heritage Society” (SHS) when applying for non-profit status in India (non-profits in India are known as “societies.”) The Society’s guiding purpose is to protect, preserve, and continue Tibetan Buddhism, especially  the Sakya lineage, for  current and all future generations.

In 2002, a “farm house” property outside of New Delhi was purchased and established as the Sakya Phuntsok Phodrang. Soon, monks and teachers began activities at the center. Each year, the center grows and further develops. Currently, SHS maintains the Delhi Sakya Phuntsok Phodrang, locally known as “Buddha Ashram,” where monks reside and receive traditional monastic education. SHS provides room, board, and medical support to each monk and resident teacher. This property was the site of H.H. Jigdal Dagchen Dorje Chang’s cremation in 2016.

In 2009, over 13 acres in Jaigon, West Bengal, India, near the Bhutanese border, were purchased with the goal being to build the main Sutrayana monastery and community school and clinic. Additional land was purchased, architectural drawings were commissioned, and various permits for utilities and construction were sought. After going through years of permitting and legal “hoops,” the Society was granted permission to install a fence, utilities, and to begin construction.

Now after initial fundraising efforts and the persistence of the SHS friends and members, construction of the community school is happening! In August 2018, Ashley Toney visited the site and stayed at the SHS house where a small group of extremely dedicated monks and Lamas manage the property and oversee the construction project. The first building being constructed is a five level, 18 classroom, structure where large gathering halls and a courtyard will provide ample space for educational activities. A small residence and kitchen are also in the process of being built.

The Jaigon site will provide a year-round location for monastic education and Dharma activities. Eventually, the monks receiving education in New Delhi will move to Jaigon to continue their monastic studies. The local Jaigon community will benefit from the community school, which will be available to anyone.

Those wishing to support Sakya Heritage Society and bring His Holiness’s vision to fruition may donate via Sakya Monastery (https://www.sakya.org/donate/)with a memo “Sakya Heritage.”

By Laura Ellis, October 2018

Venerable Thubten Chodron is an author, teacher, and the founder and abbess of Sravasti Abbey, one of the first Tibetan Buddhist training monasteries for Western nuns and monks in the US. She graduated from University of California at Los Angeles and did graduate work in education at University of Southern California. Ordained as a Buddhist nun in 1977, she has studied extensively with His Holiness the Dalai Lama, Tsenzhap Serkong Rinpoche, and Kyabje Zopa Rinpoche. She received full ordination as a bhikshuni in 1986.

She was invited by Sakya Monastery to teach about how cultivating compassion day to day makes our lives meaningful, which in turn helps us to approach our own and others’ deaths with a clear mind and open heart.

On October 21, 2018, Ven. Chodron shared her wisdom through a number of delightful stories which illuminated teaching points about the Buddhist approach to life and death; or rather how to live life because death is certain and our next rebirth will be influenced by the way we live now.

Of foremost importance is to live an ethical life and to practice generosity.  Ven. Chodron referenced Nagarjuna’s “Precious Garland” teaching where there are two aims with regard to the activities of this life:

• To obtain a higher rebirth
• To obtain the highest good (enlightenment)

Our ultimate goal is to attain enlightenment.  However, in order to attain full awakening, it is first necessary to attain a series of higher rebirths where we will have the opportunity to practice the Dharma.  If we spend our lives purifying negativity and creating merit, the seeds of the Dharma are planted in our minds.  When we begin studying the Dharma in a future life it will not seem foreign to us.  Familiarity with the Dharma in future lives depends on planting the seeds in this lifetime.

Nagarjuna taught that because of karma and its effects, some of our actions will have an immediate result in this lifetime but some long term results will not be experienced until the next lifetime.  If we practice the Dharma in this lifetime our mind will be attracted to a good rebirth where we can practice the Dharma in a future life.  This requires faith.  We have to trust the Buddha.  What the Buddha teaches about karma is true, it exists and it functions.  With causation in physics and chemistry one can see the results immediately.  But causation of actions is a hidden phenomenon.  Therefore, it is necessary to have faith that what the Buddha taught about the laws of karma is true.

Nagarjuna taught that generosity is the cause of wealth; and ethical conduct is the cause of a good rebirth.

What causes happiness and suffering?  This question can be answered by the 8 Worldly Concerns.  Most beings are captivated by these.  There are 4 pairs:

• Delight in money and material possessions.
• Dismay when we lose them.
• Desire for praise and approval.
• Aversion to blame, disapproval and criticism.
• Attachment to having a good reputation.
• Aversion to having a bad reputation.
• Attachment to sense objects – things that are beautiful, clean and pleasant.
• Aversion to sense objects that are ugly, dirty, and unpleasant.

We have the potential in this life to create the causes for a good life in the future and yet we spend most of our life chasing temporary pleasures and creating negative karma.

If we contemplate the Eight Worldly Concerns and use them to motivate us to do good, we will see benefits here and now as well as know that we are creating seeds for a better rebirth.  At the time of death, we will have no regrets.  We will rejoice at a life well lived.

By Margaret Johnston, October 2018

His Eminence Kathog Rigzin Chenpo Pema Wangchen Rinpoche gave a teaching at Sakya Monastery on “The Meaning and Benefit of the Seven Line Prayer.”  The auspicious timing of this teaching, requested by Sakya Monastery, occurred immediately prior to the Monastery’s monthly Tsok Kor practice on October 19, 2018.  H.E. Kathog Rinpoche is a renowned non-sectarian master of the Dzogchen Teachings, and the founder and leader of many Dharma centers worldwide. He received many teachings from His Holiness Jigdal Dagchen Dorje Chang when His Holiness was invited to Kathog Rinpoche’s Center in Taiwan a few times. Recently Kathog Rinpoche opened a Dharma center in Poulsbo, Washington, thus fulfilling the wishes of H.H. Jigdal Dagchen Dorje Chang, who had suggested that he open a center in Washington State.

H.E. Kathog Rinpoche began by explaining how H.H. Jigdal Dagchen Dorje Chang created a holy pilgrimage site in North America located here at Sakya Monastery.  Just by being present here brings many blessings. Rinpoche taught that intention is very important, especially before any empowerment, oral transmission, or teaching. He also emphasized that intention or motivation is very important before the beginning of any practice. The most important consideration is how we practice; incorporating both skills and method when applying the precious teachings.

Kathog Rinpoche further stressed the importance of feeling joyful energy before engaging in any secret Dharma practice, while maintaining both a clear vision and motivation when beginning the practice. Kathog Rinpoche further described Padmasambava as embodying the Buddha, Lama, Yidam, Dakini and Protector. Padmasambhava, or Guru Rinpoche, is the embodiment of all Buddhas and Bodhisattvas of the three times as well as the embodiment of the root Lama and of all Lamas. This is how we should apply our minds. Kathog Rinpoche also encouraged us to think with a wider, more expansive view, not segregating one deity from another, so in this way the blessings will multiply.

Kathog Rinpoche spoke of the very special relationship Guru Rinpoche has with the Sakya Khön, a lineage reaching as far back as Guru Rinpoche’s first 25 disciples. Through Vajra Heruka, this unbroken lineage from the Five Founding Fathers of the Sakya lineage continues up to the present day. It connects us with the lineage and countless blessings, further connecting us residing here to those in Tibet.

Guru Rinpoche first relied on the Vajrakilaya practice and through his great devotion with this practice, he received many special powers and blessings. In addition, Tse Chu pujas honoring Guru Rinpoche are held on the 10^th day of the lunar calendar at many Sakya monasteries in Tibet. In many of these monasteries there are statues of Guru Rinpoche, just as we have here at Sakya Monastery in Seattle.  Kathog Rinpoche also mentioned the “speaking statues” of Guru Rinpoche that reside in some of the monasteries and other holy sites.

Kathog Rinpoche went on to describe that when we recite the Seven Line Prayer it is important to create a visualization and to believe the visualization we have created is truly real. Practicing in this way will greatly magnify the blessings.  Kathog Rinpoche described how to do this practice with emphasis on creating a pure realm, by envisioning oneself being born from a lotus (primordial purity). The second the lotus opens up it is like turning on a light in a dark room, it is that quick. However, we are in an impure realm due to our own doubts. Therefore we must abandon these doubts and allow the pure realm to come forth. One must have full trust that you yourself can become the deity. It is not so important how vividly you see the details of the deity, but rather that you have complete faith that you can become the deity, absolute trust!  In addition, one should view thankas and statues as the actual deity too. Then there will be no distance in receiving the full blessings.

H.E. Kathog Rinpoche then gave a transmission of the entire text by Mipham Rinpoche and he concluded with a reminder that in order to receive the blessings, one must have single-pointed vision and deep faith.

By Ashley Toney, September 2018

In late August of 2018, His Eminence Khöndung Asanga Vajra Sakya, Head Lama of Sakya Guru Monastery, led the 9-day Vajrakilaya sacred ritual at Sakya Guru Monastery in Ghoom, India. This elaborate and complex ancient ceremony has been taking place every year for over 1300 years. It is considered the oldest, unbroken practice of its kind within Tibetan Buddhism.

The main purpose of the Vajrakilaya ritual is to “cut” and remove any negativities or obstacles away from the Dharma, Dharma teachers, and all sentient beings.

The monastery, originally founded in 1909 by an Amdo Lama, provided accommodations to monks seeking exile in India at the request of H.H. the 41st Sakya Trichen Ngawang Kunga Palbar Trinley Samphel Wangyi Gyalpo in the 1960’s. At that time, finding accommodations for those in exile was very difficult. Because of the difficulties of livelihood at that time, the monks had to carry heavy loads and do various work activities.

Regardless of hardship, the daily prayers and pujas have not been missed for a single day since that time. The Hevajra ritual, Vajrakilaya ritual, and daily pujas such as Tara and the Dharma protectors, as well as the Tse-Chu prayer, known as Guru Rinpoche’s Jang-Ter Thug-Drup, are performed without ever being missed.

The Vajrakilaya puja began each day between 5:00 and 5:30 am and extended into the evening. Lamas and monks performed the rituals according to tradition. For one group of students, performing the ritual marked the completion of an exam. When the ritual was complete, H.E. Asanga Rinpoche took the students and the patrons to a special dinner in Darjeeling to celebrate their exam completion.

In addition to the Lamas and monks, Tho Luu and patrons from the Sakya Vietnam Center attended the 9-day ritual. Sakya family members also traveled to India to take part in the sacred ritual, including Her Eminence Dagmo Kusho Sakya, who gave a Sharing the Dharma talk about this trip, available here: https://youtu.be/8ySxUCYzq9I