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Guide to the Sakya Tradition
Guides to Other Important Sakya Figures: Chogyal Phagpa | Sakyasribhadra

Sakya Pandita Kunga Gyeltsen (1182-1251)

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Sakya Pandita Kunga Gyeltsen (1182-1251), commonly referred to as Sapan, was one of five founding masters of the Sakya tradition of Tibetan Buddhism. He was the principle disciple of Drakpa Gyeltsen and a close student of the Kashmiri teacher Sakyashribhadra. Sakya Pandita completed an extensive monastic education and was well known for his abilities in philosophical debate as well as grammer and poetics. He is the author of the well known for introducing Dandin's Kāvyādarśa, or Mirror of Poetics to Tibet in the 13th century which later served as a standard guide to literary composition in Tibet across schools of thoughts. He also serve in the court of Koden Khan, the the Mongolian leader where he, along with his nephew Chogyal Phagpa developed the Phagpa script for Mongolian and helped to establish Buddhism in Mongolia.

Biographical Sources

Below is an excerpt from Reggie Ray's Indestructible Truth presenting a brief account of Sakya Pandita's life and legacy.

One of the most important and influential masters of the tradition was the renowned scholar Sakya Pandita, Kunga Gyaltsen (1182–1251), born to the fourth son of Kunga Nyingpo. His birth and early life proclaim his remarkable academic capabilities and attainments. At birth, according to his biography, he began to speak Sanskrit, and as an infant he was able to write the Sanskrit letters. As a child, he could memorize and understand any dharma that he heard. He was ordained as a monk in his youth, and thereafter until the day he died, he followed the prescriptions in the Vinaya with great devotion and purity. In his monastic training, Sakya Pandita’s studies ranged far and wide, and he became expert in the whole range of Buddhist literature available to him. In recognition of his unique academic talents, he was sent to many of the greatest scholars of his day to develop his knowledge as well as his analytical and debating skills. During his studies, he had numerous dreams in which the great Indian luminaries of Buddhist philosophy gave him direct transmissions of their teachings. Vasubandhu appeared in one dream and conferred knowledge of the Abhidharma, Dignaga passed to him the teachings on logic and epistemology, and so on.

In his scholarly work, Sakya Pandita attained a prominence unequaled by anyone else in his day. His specialties were logic and the theory of perception, and he wrote a textbook on this topic that is still respected. Samuel remarks, ‘‘Many of his writings have a strong flavor of controversy and logical disputation. His usual targets are the Nyingmapa and the Kagyu¨ pa, both of whom he accuses of carrying on the rejected and morally suspect ‘Chinese’ tradition and of running the risk of omitting the necessary moral foundation of bodhicitta.’’7 Unparalleled scholar that he was, Sakya Pandita was considered an emanation of Manjushri, the celestial bodhisattva of wisdom, and is depicted in the Tibetan painted scrolls known as thangkas with this deity’s symbols, the sword of prajna and the text of the Prajnaparamita.

It was through Sakya Pandita that the Sakyapa formed an alliance with the Mongols and became the first monastic order to rule Tibet politically. In the thirteenth century, the Mongols were threatening to invade Tibet and in fact had already sacked several monasteries. An envoy was clearly needed to try to negotiate some kind of settlement. At the same time, the Mongol leader Godan heard of Sakya Pandita’s reputation and summoned him to his court. In 1249 the lama journeyed to Godan’s court, made full submission, and wrote a letter to the lamas, lords, and people of Tibet, praising Godan and expressing the hope for good relations. In 1260, Kublai Khan, who had become ruler of the Mongols and of China, made Sakya Pandita’s nephew and successor, Phakpa (1235–1280), vassal ruler of all of Tibet. This arrangement, in which the Sakyapa were religious rulers of Tibet backed up by the Mongols, lasted until 1358, when—Mongol power having weakened— the Kagyu¨ lama Changchub Gyaltsen, head of the Phagmotru lineage, seized power from the Sakya. From this time forward, until this century, one or another of the New Translation schools, backed by local or foreign power, stood in the position of religious rulers of Tibet. This arrangement had the obvious merit of enabling Buddhism to flourish in Tibet in a unique way. Under what other political system could such a high percentage of people (perhaps 20 percent) have participated in the monastic way of life or Buddhism have permeated the life of the culture so thoroughly? At the same time, this theocratic system was not without its drawbacks. In modern times, the absolute control of religion over the affairs of state was certainly one factor in keeping Tibet in its extreme isolation. This, in turn, made the Chinese takeover of Tibet in the 1950s relatively easy and without much political risk.

Indestructible Truth

$34.95 - Paperback

By: Reginald A. Ray

Furthermore, in Treasures of the Sakya Lineage, Migmar Tseten describes Sakya Pandita's life explaining the profundity of his training, activities, and compositions. Her writes:

"When Sakya Pandita was twenty-seven, he received full ordination from Shakya Sri, receiving the monastic name Bhadra Sri (or Palzang in Tibetan). During this time, he also received the complete teachings maintained by his root guru and uncle, Jetsun Dragpa Gyaltsen. Specifically, when Sakya Pandita requested the profound path of guru yoga, he saw his uncle as Manjushri in person, the essence of all Buddhas, and understood the critical points of all dharmas without error; he thus gained unimaginable samadhi and realization."

In Introduction to Tibetan Buddhism, John Powers gives a comprehensive overview of the Sakya school including it's founding by the five forefathers of the Sakya tradition:

  • Sachen Kunga Nyingpo (1092–1158)
  • Sonam Tsemo (1142–1182)
  • Jetsun Dragpa Gyaltsen (1147–1216)
  • Sakya Pandita (1182–1251)
  • Drogön Chögyal Phagpa (1235–1280)

Regarding Sakya Pandita he writes:

"One of the greatest figures in the early Sakya lineage was Günga Gyeltsen Bel Sangpo (1182–1251), popularly known as Sakya Pandita, “The Scholar of the Sakyas.” Considered by the tradition to have been an incarnation of Mañjuśrī, his birth was accompanied by auspicious signs. A great light filled the sky, and he began to speak in Sanskrit; people who were present at his birth noticed that his body had the major and minor marks of a buddha."

Introduction to Tibetan Buddhism

$36.95 - Paperback

By: John Powers

Another comprehensive account of Sakya Pandita can found in Buton's History of Buddhism in India and It's Spread to Tibet. This Tibetan source text is a classic introduction to Buddhist history in India and Tibet, giving a broad explanation of the impact made by the "Patron-Priest" alliance between the Sakya's and the Mongol Empire.

A more recent account of Tibetan Buddhist history can be found in Ringu Tulku's The Ri-me Philosophy of Jamgon Kongtrul the Great. Though he focuses on the role of the Ri-Me (nonsectarian) impulse in Tibet, he offers a short biography of Sakya Pandita.

Primary Sources

Along the lines of Ri-me (non-sectarianism), Kongtrul was known for his remarkable work in preserving the Eight practice traditions of Tibet, ie., The Eight Great Chariots catalogued and expounded upon in his 18 Volume Treasury of Precious Instructionstwo of which make up his catalog of the Sakya Tradition (see Volume 5 and 6 in the Books of the Treasury of Precious Instructions).

Volume 6 (forthcoming fall 2023) includes Sakya Pandita's Instructions on Parting from the Four Attachments in addition to other source texts form renowned Sakya masters such as his uncle and root teacher, Drakpa Gyaltsen.

* to learn more about Kongtrul's Treasury of Precious Instructions see our extensive Guide to the Treasury of Precious Instructions which includes information about current and upcoming publications, videos from the series translators and more.

 

In Straight from the Heart, Karl Brunnhölzl brings together a collection of inspiring texts including songs of realization, poetry, teachings, and meditation instructions. Included in the collection are two texts from Sakya Pandita: The Instructions on Being Free from the Four Kinds of Clinging and The Root Text on the Seven-branch Mahāmudrā.

I bow at the feet of the genuine guru.


In all phenomena, utterly at peace,
There are no reference points of existence or nonexistence.
To you who cut completely through reference points,
O freedom from reference points, I bow.

Verse 1 of The Root Text on the Seven-branch Mahāmudrā 

Straight from the Heart

$49.95 - Paperback

By: Karl Brunnholzl & Jamgon Mipham

Other Accounts of Sakya Pandita

In The Life and Times of Jamyang Khyentse Chökyi Lodrö, Dilgo Khyetnse Rinpoche and Orgyen Tobgyal Rinpoche describe the "inner biography" of Khyentse Chökyi Lodrö including remarkable accounts of his visionary experience—many of which related to the Sakya Lamdré tradition—one in which Sakya Pandita appeared to him in a pure vision. He writes:

In the seventh month of the year of the earth dog (1958), I was about to give teachings on theAscertainment of the Three Types of Vowto Tsang Yangchö Tulku in Darjeeling, when I saw the Dharma Lord Sakya Pandita in a pure vision, sitting in half-vajra posture, his two hands in teaching mudra, and dressed like an Indian pandita. At his forehead was White Manjushri; at his throat, the “lion of speech” (a form of Manjushri); at his heart, Manjushri Jnanasattva; at his navel, White Saraswati; and at his secret place, White Achali. My devotion for these deities induced tremendous rays of light to stream from them and dissolve into me. It was some time after I’d had these mirage-like visions that I wrote them down, so I forgot about them.

There is a touching story about Sakya Pandita in The Nature of Mind: The Dzogchen Instructions of Aro Yeshe Jungne, which emphasizes his wisdom:

In the story Sakya Pandita is speaking to the Godan Khan:

Godan Khan asked Sakya Pandita, “Who is the most successful person in Tibet? Who is the richest? Who is the best speaker?” Sakya Pandita answered, “I am the best speaker in Tibet. The richest person is Karab Longjong. And the most successful is Milarepa.” The histories say that Godan Khan sent messengers to Tibet to check whether or not this was true. The messengers observed that Karab Longjong lived in a cave. The cave did not always protect him from the rain. He did not have a good pot, just a broken clay one. He had one yak hoof that was his serving spoon. Also, his clothes were ragged and poor. That was Karab Longjong’s style. The messengers also observed Milarepa and saw that he lived in a similar fashion.
After receiving the reports Godan Khan asked Sakya Pandita, “Why did you say that Karab Longjong is the richest person in Tibet and that Milarepa is the most successful? My messengers said they are so poor.” SakyaPandita replied, “Karab Longjong may appear to be poor, but he feels in his heart and mind that he has everything. He is absolutely happy and content. This is why he is the richest person in Tibet. And Milarepa? Milarepa has fulfilled his goal, and now he is fulfilling the goals of others. That is why he is the most successful person in Tibet.”

Another remarkable account of Sakya Pandita's legacy can be witness in the short story told in Jamyang Sakya's Namtar (spiritual biography), Princess in the Land of Snows. Describing her travels to Dzongsar she explains that she and her party made a detour to see the historical statue of Mahākala, the wrathful aspect of Chenrezig and an important protector in the Sakya tradition. She states:

Built in the twelfth century, this famous figure contained inside a walking staff, was said to belong to the Lord Buddha. The staff was the type used by all mendicant monks. On its top, the staff had a replica of a chöten from which hung three dangling rings. The rings signaled that a monk was present and asking for food. The tinkling sounds of this so-called alarm staff also possibly told harmful dogs and other animals that the monk did not wish to be disturbed.

This staff had been given by an Indian king to a Chinese emperor. My husband's ancestors, the Sakya Pandita and his nephew, Chogyal Phagspa, had been given the staff by the Mongol emperor, Kublai Khan. On the way home from China to Sakya, the two had had a vision at this holy place and built the Namgyalgon Monastery.

After the temple was finished, Sakya Pandita requested a Nyingma lama to remove any evil influences and obstacles to Buddhist teaching there. As the lama was performing the ceremony, the temple turned inside out-signifying that the harmful elements had been dispelled. The lama then said, "Now do the consecration," an act believed to ensure that the temple would be forever sacred and not be destroyed by the elements. When Sakya Pandita performed the dedication, the temple then returned to its normal position, an indication of Sakya Pandita's spiritual powers.

She further explains how touched she was as she witnessed the statue's face, feeling that the stories were true and that the protective power of the statue was authentic.

Princess in the Land of Snows

$34.95 - Paperback

By: Julie Emery & Jamyang Sakya

Additional Resources on Sakya Pandita:

Sakya Pandita's biography - Treasury of Lives.

The Sakya School of Tibetan Buddhism by Dhongtong Rinpoche, published by Wisdom.

More Books from the Sakya Tradition