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Subject Religion

DOI: 10.1111/b.9780631181392.1995.x


[ xxxv ] The Sakya tradition of Tibetan B uddhism takes its name from the monastery founded at Sakya in south-western Tibet in 1073 by Konchog Gyalpo of the Khon clan, an influential family that had previously been N yingma in affiliation. Konchog Gyalpo studied the ‘new T antras ’ with the translator Drokmi Lotsa. The most important of the teachings which he received from his G uru was the unified sutra and T antra (2) doctrine known as ‘The Path and its Fruit’ (Tibetan; lam dre ), developed by the 9th-century yogin Virupa. According to this teaching S amsara and N ibbana are just the expression of the clear brilliance (Tibetan: gsal ) and E mptiness (Tibetan: stong ) of mind itself. Thus the yogin, who perceives the true nature of his own mind by following the practice of ‘The Path and its Fruit’, realizes the fundamental inseparability of samsara and nibbana [24]. The Sakya sect was given definite shape by the work of ‘the five masters’: Sachen Kunga Nyingpo (1092–1158); Sonam Tsemo (1142–82); Dragpa Gyaltsen (1147–1216); Sakya Pandita (1182–1251); and Chogyal Phagpa (1135–80). Since that time the tradition and its two sub-sects, Ngor and Tshar, have been adorned by many eminent scholars and yogins [1]. The head of the Sakya sect is always drawn from the male line of the Khon family. The present head, Ngawang Kunga, is the 41st to hold the office. [1] ... log in or subscribe to read full text

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