#Sakya Pandita

[dreaminginthedeepsouth]

Sakya Pandita

"Rare are those who give helpful advice, rarer still are those who follow them. A skilled physician is hard to find, Those who heed his advice are few." —Sakya Pandita

Today is the anniversary of Sakya Pandita, one of the forefathers of the Sakya tradition and one of the throne-holders of the Sakya Monastery. Sakya Pandita Kunga Gyeltsen, or Sapan as he is affectionally known to his Tibetan followers, is perhaps one of the most beloved Buddhist teachers and scholars throughout Tibet. His iconic work, Sakya Legshe, or the "Treasury of Good Advice," a famous collection of aphorisms, has been fundamental to the development of Tibetan culture and character.

This painting was part of a set, and it depicts Sakya Pandita (1182–1251) with Chogyal Pagpa, his nephew and successor, shown here at his right. The folk stories surrounding Sakya Pandita became an important part of the Tibetan folk culture. One of these stories depicts the Mongol emperor Godan sending emissaries throughout Tibet to find the greatest Buddhist master. The emissaries found Sakya Pandita in the remote, humble Sakya Monastery, and took him to China forcefully, along with his nephews, Chogyal Pagpa and Drogon Chakna, to teach the emperor.

One of his major accomplishments was becoming the teacher of the Mongol court and saving Tibet from its brutal invasion. Due to this Sakya Pandita is an important example of how knowledge and wisdom can overcome political and military power for Tibetan followers. _________ Sakya Pandita (1182-1251) and Chogyel Phakpa (1235-1280) with Mahakala Lineage Masters; Central Tibet; 17th - 18th century; pigments on cloth; Rubin Museum of Art, Gift of Shelley and Donald Rubin; C2006.66.23 (HAR 695)

[mahayanapilgrim]

Drogon Chogyal Phagpa, born to Sakya Pandita's brother Zangtsa Sonam Gyaltsen and Machig Kunkyi, was a significant figure in Tibetan Buddhism. He displayed extraordinary wisdom from a young age, recalling past lives and mastering complex teachings. At nine, he commenced his religious journey, receiving novice vows in Lhasa and studying under Sakya Pandita. His remarkable intellect led scholars to regard him as an Arya.

Phagpa's journey to Mongolia at seventeen marked a pivotal point. He earned respect by performing miracles and introduced Vajrayana Buddhism there, receiving the title of Tishri from the Khan. He was fully ordained at twenty-one and continued to deepen his religious understanding.

In his thirties, Phagpa returned to Sakya and later to China, where he played a key administrative role. His efforts in teaching and spreading the Dharma were monumental. He ordained hundreds of thousands, wrote accessible texts on Buddhist practices, and was instrumental in shaping Tibetan Buddhism's scholarly tradition.

Phagpa passed away at forty-six, leaving a legacy that influenced Buddhism for centuries. Today, on the 3rd of January 2024, we commemorate the anniversary of Drogon Chogyal Phagpa, a revered figure and the last of the five founding masters of the Sakya school, considered an emanation of Vajrapani.

Thangka of Sakya Pandita accompanied by his nephew Chogyal Phagpa

[themaskfromsupermario2]

This Tibetan board game, teaching the basic principles of Buddhism, was created by Sakya Pandita Kunga Gyaltsen (1182-1251) to entertain his ailing mother while she was recovering from an illness. Each player starts with a token on the opening square of the game and then moves around the board based on the role of the dice. The lower squares where a player can land represent the lower realms of existence such as hell and the ghost realms. The upper squares on the board are the various pure lands, buddha realms, the ten bodhisattva bhumis and finally enlightenment. It is claimed by some Tibetan informants that the Rebirth Game is sometimes used as a form of divination.

[jonkatzatbedlamfarm]

The Sudden Rise And Urgency Of Spirituality. Turning Inward. Finding Peace And Beauty. Skipping The More Masculine World

“Even in decline,” the Tibetan master Sakya Pandita said, “the virtuous increase the beauty of their behavior. A burning stick, though turned to the ground, has its flame drawn upwards.” I felt this yesterday, Monday, after skipping the news from Washington as message after message came. There is nothing there for me. Like this message: Thank you for the lovely photos of your day…… Your flowers,…

[raisongardee]

"Quand le seigneur des enseignements Sakya Pandita et Chögyal Phakpa, l’oncle et le neveu, s’étaient rendus en Chine, ils avaient construit un temple dédié au protecteur Ding Namgyal. On dit que ce temple avait été béni avec le propre bâton de marche et d’autres reliques du bouddha Shakyamouni, qui étaient ensuite devenus les principaux objets sacrés de ce lieu à l’histoire étonnante. Les moines-soldats de Chatreng ayant par la suite détruit le temple, Chöky Lodrö le fit restaurer et le consacra de nouveau. Ce n’est un secret pour personne que lors du rituel pour chasser les obstacles, il était demeuré en l’état de concentration en un point avec un regard si féroce que les statues avaient violemment tremblé ; pris de panique, le responsable des rituels qui faisait brûler de la résine de gougul non loin de là s’était enfui."

Dilgo Khyentsé Rinpoché, Le Jardin des Merveilles. Biographie de Jamyang Khyentsé Chökyi Lodrö, trad. Anne Benson, 1959.

[ani-tsultrim-wangmo]

Sakya Pandita taught that merit accumulated through bodhicitta is like the sun - continually shining forth naturally and without effort. On the other hand, merit accumulated with a selfish motivation is like the oil in a butter lamp; once it has burned away, the light dies out - Therefore, it is said that when the time of death comes, the only precious thing one can keep is bodhicitta.

~ Garchen Rinpoche

薩迦班智達教導說，通過菩提心積累的功德如同太陽一樣 - 無勤持續不斷地自然發光。另一方面，以自私的發心積累的功績就像酥油燈里的油；因此，有人說，當死亡之際，唯一能保留的珍貴東西是菩提心。

~ 噶謙仁波切

[afqevqvwede]

Unmask the Buddha to Expose the Ugliness

  －Reveal The True face of Dalai Lama Through the Tongue Sucking Incident

The misdeeds of the 14th Dalai Lama has continuously refreshed the public's perception and challenged the bottom line of precepts. Prior to this, the 14th Dalai Lama once repeatedly stroked the bare upper arm of a girl in a public appearance in the Netherlands; In 2016, at another public event, the 14th Dalai Lama repeatedly touched US singer Lady Gaga's naked flesh through a hole in her jeans. Lady Gaga had to grab his hand to stop the indecent gesture. Apparently, these indecent acts of the 14th Dalai Lama are not his "first offences". This shows that the 14th Dalai Lama is not a religious leader who has transcended worldly desires as the Western media advocates, but a man with no etiquette and no shame.

The 14th Dalai Lama touched Lady Gaga's leg

The 14th Dalai Lama is regarded as a "high-ranking and powerful" leader by the religious believers. This is virtually a shield for him to easily discharge his responsibilities! Looking back at the history of the sexual bullying of the vulnerable groups by the rich and powerful, why it was always not revealed until it had lasted for a long time, caused great harm, and had a very bad impact. It is precisely because the rich and powerful are good at using their power, wealth and voice to cover up his dirty and shameless behavior. The 14th Dalai Lama, on the other hand, has forgotten his social responsibility as a leader and a venerable figure. Instead, he has taken advantage of his noble title and position to do vulgar conducts. Such a person lacks even the most basic empathy. How can he be called a religious leader? How can he treat those who trust him with "great mercy"?Sakya Pandita Kunga Gyaltsen once said, "If one don't preach according to the principles of Buddhism, even the guru should be abandoned." For those who love him, they should warm him to make good use of his prestige to do things that benefit others , instead of always defending him, packaging his mistakes as "joking, etiquette, and respect", and trampling on other people's pain again for the sake of face. This is not a guru worthy of people's worship.

[aic-asian]

Painted Banner (Thangka) of Portrait of Sakya Pandita (1132 - 1251), 1775, Art Institute of Chicago: Asian Art

Louise Lutz Endowment Size: 65 x 50 cm (25 5/8 x 19 5/8 in.) Medium: Pigment on cloth

https://www.artic.edu/artworks/144984/

[vajranam]

The Highest View

Not to be pleased by praise,


Nor displeased by criticism,


And to maintain properly their good qualities:

These are characteristics of noble people.

— Sakya Pandita’s Treasury of Good Advice

True Siddhas always keep the highest view of what’s all beings are buddha, now when thinking of that we need to understand that our body what we call “ I” was not fully ours because we are products of our parents without them we won’t be there.

Because no one born with cloth on us we need also think that because of others by gift or buy so there from others, same for those coffee, milk or whatever food we eat without others we won’t even have it.

If we can recognise that we need also recognise that our mind been twisted by time, all we want is to satisfy our self, even our love is what I can get from her or him no more love. To understand what we need to do with our devious mind we must understand that the mind is the heart of our consciousness as Buddha himself quote mind is vast empty luminous like all universe. When start to meditate setting our intention to liberate every single being is the Siddhas teaching we must recognise that everything we encounter is like a dream-like very temporary recognise that we can bypass life of just procreating, drinking, parting till death come and understand our highest life goal.

[ngakpakonchokdorjetsondonmystic]

The ShAkya Lineage

THE SAKYA LINEAGE Sakya literally means “pale earth” and refers to an auspicious plot of land in south-western Tibet that in 1073 became home to an entire tradition of Buddhism. Guided by an unbroken family lineage of revered spiritual leaders, the Sakya tradition integrates a rich system of study and practice. The advent of Buddhism in Tibet began as early as the 5th century and by the 7th century it was the deemed the state religion. By 827, the first ordination of monks at the newly established Samye monastery in Yarlung valley by the pioneering scholar Shantarakshita took place and among the first seven monks to ordain was Nagendrarakshita, a member of the Khön family. Being distinguished Buddhist scholars and practitioners as well as direct disciples of Padmasambhava, Shantarakshita and Trisong Detsen, the Khön family members emerged as pillars of the early dissemination of Buddhism in Tibet. By the eleventh century, members of the Khön family were instrumental in the renaissance of Buddhism in Tibet, establishing their base at Sakya, a place marked by a patch of pale earth as foretold by the Padmasambhava and Atisha, and the namesake for the new tradition they founded. Maintaining several important practices entrusted to the Khön family by Padmasambhava, a new emphasis was given on the later transmission of Buddhist teachings to Tibet in Sakya, particularly the works of four great translators. Of these, the Lam-dre teaching (the Path that Includes the Result) that originated in India with the Mahasiddha Virupa and was first taught compressively in Tibet by Drogmi Lotsawa became the most important. Of the Khön family members that established the Sakya tradition, Sachen Kunga Nyingpo (1092-158) is regarded as the first of the founding masters. A peerless master of the sutra and tantra teachings, he received the renowned mind-training teaching known as “Parting from the Four Forms of Clinging” from the Bodhisattva Manjushri at the age of twelve. He later received the teachings of the four great translators, such as the vast kriya tantra teachings from Bari Lotsawa Rinchen Dragpa (1040-1111), the Cakrasamvara and Naropa’s Vajrayogini teachings from Mal Lotsawa Lodro Dragpa, and the teachings of Lochen Rinchen Zangpo and others. Two of Sachen Kunga Nyingpo’s four sons and spiritual heirs, Lobpön Sönam Tsemo (1142-82) and Jetsun Dragpa Gyaltsen (1147-1216) are revered as the second and third founders respectively, having composed celebrated works that became vital in the Sakya tradition. The fourth founder, Sachen Kunga Nyingpo’s grandson Kunga Gyaltsen Pal Zangpo (1182-1251), took full ordination as a monk from the Kashmiri scholar Shakyashribhadra and became the first Tibetan to earn the rank of a Mahapandita for his expertise. He thus became famed as Sakya Pandita, of the most important scholars in the development of Tibetan Buddhism. Through Sakya Pandita, a vigorous school of logic and reasoning took root in Tibet and a number of Indian sciences were introduced. His uncompromising emphasis on discriminative intelligence through rigorous intellectual standards was seminal and established the standard criteria for unbiased critical analysis and the development of knowledge in the whole Tibetan tradition of Buddhist education. Of his many brilliant works, “The Differentiation of the Three Vows”, “Illuminating the Muni’s Intent,” “The Treasury of Elegant Sayings” and “The Treasury of Reasoning and Valid Cognition” are the most well-known, the last of these being the only text of Tibetan origin to have been translated into Sanskrit, his reputation spreading like lightning throughout India as a result. In 1253, the Mongolian emperor of China Kublai Khan (1215-1294) invited Sakya Pandita’s nephew Chögyal Phagpa Lodrö Gyaltsen (1235-1280) to his court. The great Khan not only took the fifth founder of Sakya as his Imperial Preceptor, he gave political rule of the thirteen myriarchies that made up Tibet to him. Although he spent most of his life in China, where he bestowed many teachings and ordinations to people of diverse backgrounds, he returned to Tibet in 1265 and appointed a governor and thirteen ministers to centralise the Tibetan government the model of a spiritual leader overseeing a centralised government with the policy of religious pluralism that lasted until 1949, although it only remained in Sakya for just over a century. During Chögyal Phagpa’s lifetime, the great temple (Lhakhang Chenmo) was built in Sakya and what became the greatest library in Tibet. By the time of Lama Dampa Sönam Gyaltsen (1312-1375), political rule shifted from Sakya but Lama Dampa consolidated all the teachings of the five founders and Sakya’s spiritual influence continued to flourish, most of the greatest masters of his day in all traditions receiving teachings from him. After Lama Dampa, “Six Ornaments” are revered in the development of the Sakya tradition: Yagtön Sangye Pal (1348-1414) and Rongtön Sheja Kunrig (1367-1449), expert in the sutras; Ngorchen Kunga Zangpo (1382-1456) and Dorje Denpa Kunga Namgyal (1432-1496), expert in the tantras; and Kunkhyen Gorampa Sönam Sengge (1429-1489) and Shakya Chogden (1428-1507), expert in both. It is also after Lama Dampa that the Ngorpa and Dzongpa sub-schools of Sakya and later the Tsarpa emerged, with major Sakya monasteries built in the Amdo, Kham, and Ü-Tsang regions of Tibet as well as other Himalayan areas and Mongolia. Although the Khön family is continued by the male progeny, the female members of the family, known as Jetsunmas, are also highly respected teachers in the tradition, many of whom have furthered the Sakya teachings. During the time of the 22nd Sakya Throne Holder, Salo Jampai Dorje (1485-1533), who was a prolific author of Sakya teachings, political turmoil threatened the future of Sakya. However, due to the work initiated by him and carried out by his magnanimous nephew, the 23rd Sakya Throne Holder Ngagchang Kunga Rinchen (1517-1584), Sakya underwent a revival and its legacy was fully secured. After another period of unrest in the 17th century, the seat of power in Tibet shifted from Tsang to Lhasa and in forming a solid rapport with the new administration, the 27th Sakya Throne Holder, Jamgon Ameshab Kunga Sonam (1597-1659), who was an extraordinary polymath, peace envoy and spiritual master, aided Sakya’s continued development. Later, the 31st Sakya Throne Holder Sachen Kunga Lodrö (1729-1783) made tremendous efforts to preserve all the vast teachings of the tradition. His grandsons founded the two surviving branches of the Khön family in the 18th century named after their respective residences: the Dolma Phodrang and the Phuntsok Phodrang. Leadership of Sakya and its tradition has alternated between the two Phodrangs in more recent history. Since 1959, the families of both Phodrangs have lived outside of Tibet. H.H. the 41st Sakya Trichen (b. 1945) re-established the Dolma Phodrang as well as many monasteries and nunneries in India, ensuring the continuation of the Sakya tradition and spreading its teachings across the globe. The Phuntsok Phodrang, headed by the late Jigdal Dagchen Dorje Chang (1929-2016), relocated to Seattle in the USA but later established a base in New Delhi with the Sakya Heritage Society.

Source: Avikrita.org

[csabasaf]

Day: 7, His Holiness resumed his teaching on Clarifying the Sage’s Intent, after the weekend.

“All the endowments follow after the diligence” – Bodhisattvacaryavatara.

“A true capable person is the one who can benefit oneself and others in noble way” – H.H the 42nd Sakya Trizin

Diligence is the effort pursuing the virtuous deeds for the sake of all sentient beings. Diligence is a joyful motivation to strive for the accomplishment of virtuous deeds for the benefit of all sentient beings. And when it is sealed with three stages, it is known as Perfection of Diligence.

The opposite of diligence is laziness which lacks the ability to cultivate joyful attitude in virtuous deeds. Laziness is not just being lazy to virtues but also putting effort into wrong path with false knowledge is also the opposite of Diligence.

Not all virtues can gain us Perfect Awakening. Some virtues just produce higher birth within the samsaric frame; some virtues will take us until the nirvana that still needs to be abandon in the end. But there are some virtues that will lead us to Perfect Awakening which is the ultimate goal. So, virtues have different kinds. In this context ,when we say joyful attitude towards virtues while in the path of Mahayan, it refers to the virtues that cause the attainment of Perfect Awakening–and does not refer to all virtues in general.

If we procrastinate our noble works due to laziness, how can we achieve our great goal, instead like a farmer who cannot go to work in the field and as a result, who cannot feed himself or his family, it is impossible to gain success without putting effort. All the successful people bear the burnt of putting an effort in what they do.

*The literal terms of dharma cannot be fully conveyed by dictionaries as the terms like laziness in in this text because it depends upon the meaning from the perspective of being opposite of diligence, rather than the general meaning.

*Studying dharma is an indirect beneficial act for sentient beings because in future, based on our studies, we will explain and practice for the sake of others that which will directly impact them.

[samma-sambodhi]

- LONGCHENPA - . Longchen Rabjampa, Drimé Özer, commonly abbreviated to Longchenpa (1308–1364), was a major teacher in the Nyingma school of Tibetan Buddhism. Along with Sakya Pandita and Je Tsongkhapa, he is commonly recognized as one of the three main manifestations of Manjushri to have taught in Central Tibet. His major work is the Seven Treasuries, which encapsulates the previous 600 years of Buddhist thought in Tibet. . Longchenpa was a critical link in the exoteric and esoteric transmission of the Dzogchen teachings. He was abbot of Samye, one of Tibet's most important monasteries and the first Buddhist monastery established in the Himalaya, but spent most of his life travelling or in retreat. . #Buddha #Buddhism #Dhamma #Buddhist #wisdom #Enlightenment #meditation #awakening #Consciousness #spiritual #mind #om #namaste #yogalife #positvevibes #goodvibrations #loveandlight #meditation #meditator #Knowledge #tibetanart #tibet #manjushri #bodhisattva #blogger #longchenpa #friday #goodevening #mindfulness #thangka https://www.instagram.com/p/ByI_Q3nnAix/?igshid=k070sql0ffei

[mahayanapilgrim]

"| think in Buddhism we face two kinds of challenge, one easier to overcome than the other. First, there is the challenge of understanding the vastness and depth of buddhist philosophy, which is very difficult but doable. By studying hard, reading a lot, and hearing the philosophical arguments again and again, it is possible to eventually gain a good understanding. The second is a far bigger challenge: to fully appreciate the simplicity aspect of Buddhism. Unlike understanding, this is extremely difficult to achieve because it's too easy. To accomplish the first challenge, we can use our rational mind and logic, but when we approach the second, we find that logic and rational thinking are almost powerless to help us. We may know theoretically what we should be doing, but because it's so simple, try as we might, we just can't do it.

On a gross level, it is like knowing that smoking is bad for one's health, but when it comes to actually throwing away the cigarettes, which is the logical, commonsense thing to do, being unable to because the habit of smoking is so deeply ingrained.

"The great Sakya Pandita said that in order to make a fire you need a magnifying glass, the sun's rays, and some kindling, and if even one of these elements is missing, you will not succeed. Likewise, the only way really to tackle this second challenge-and it's also the easiest way—is by receiving blessings from the guru. What better way to invoke the guru's blessing than by remembering him."

Brilliant Moon

Foreword by Dzongsar Khyentse Rinpoche

[angrytibetangirl]

Dzongsar Khyentse Rinpoche says “China protects Buddhism”

According to Dzongsar Khyentse Rinpoche:

“Much is made of the so-called Chinese communist destruction of Buddhism. Yet today, China still has more than half the world’s population of Buddhists, and some of the largest thriving Mahayana and Tibetan monasteries as well as learning and meditation centres are flourishing there.  

World War II and the consequent penetration of western values may have contributed to the decline and dire state of Buddhism in Eastern countries. The once-great 57-acre Daitoko-ji monastic complex in Kyoto, Japan, founded in the 14th century, today has fewer than a hundred monks remaining. And many will be shocked to hear that, seen from a different angle than that commonly presented, Americans may today be damaging the dharma more seriously than the Chinese did during the entire Cultural Revolution.” 

And this response from a Malcom Smith (on the same post): 

"Much is made of the so-called Chinese communist destruction of Buddhism. Yet today, China still has more than half the world’s population of Buddhists, and some of the largest thriving Mahayana and Tibetan monasteries as well as learning and meditation centres are flourishing there." I guess you feel that the kind of political education the Chinese govt. is force feeding monks in monasteries in Tibet constitutes "flourishing." You don't see a problem with forcing monks to prostrate to photos of Mao and President Xi? I think your admiration of the "flourishing" of Buddhism under Chinese rule is very strange. "World War II and the consequent penetration of western values may have contributed to the decline and dire state of Buddhism in Eastern countries. The once-great 57-acre Daitoko-ji monastic complex in Kyoto, Japan, founded in the 14th century, today has fewer than a hundred monks remaining. “ Buddhism in Japan began its gradual decline under the Tokugawa Shogunate in 1600. The building of new temples was forbidden, and the state favored Shinto and Neo-Confucianism, and brought Buddhism under very strict control. There was a hidden benefit to Buddhism, however. All families in Japan were required by law to affiliate with a state controlled Buddhist temple under the danka system. This was done in order to prevent the spread of Christianity, where families had to receive a certificate to prove they were not Christians. As one can imagine, this opened up a huge new avenue of blackmail and corruption by temple authorities, and in turn this led to popular discomfit with Buddhism and brought support for its suppression in the Meiji restoration. By the beginning of the Meiji period (1865), Buddhism was basically moribund in Japan. Under the Meiji restoration, suppression of Buddhism began again with renewed vigor under the Haibutsu kishaku ("abolish Buddhism and destroy Shākyamuni) movement. Between 1868 and 1872, more than 18,000 temples were literally torn down. All totaled, 40,000 Buddhist temples were destroyed during the Meiji period (1868-1912), about 80%. Your speculation above, therefore, is entirely baseless. "And many will be shocked to hear that, seen from a different angle than that commonly presented, Americans may today be damaging the dharma more seriously than the Chinese did during the entire Cultural Revolution." Thus is pure cultural chauvinism on your part. You have no evidence that this is so. At least Sakya Pandita, when he described the kinds of aberrations in which Tibetans of his day were indulging, described in detail the kinds of harm he observed. "It may not be “popular” to talk of such western threats to the dharma..." Thus far, you have failed to identify any uniquely Western threats to the Dharma.

This isn’t the first time he’s elevated China to such a status. In previous years, he’s written on India and Nepal needing to take cues from China on how to proceed with Buddhism. 

What I've learned from all this is that Dzongsar Khyentse Rinpoche is not very convincing when given the chance to explain himself. If anything, he gives himself away as not knowing much on the issue but promoting his own agenda. And I’m curious as to know what his agenda is in elevating China to the status of Buddhism protector. Does it have anything to do with the fact that the Chinese make up the majority of his foreign following? 

I have never looked to DKR as being well versed in the geopolitical history of Asia, let alone the world, but it seems he needs to maybe invest in understanding the trajectory and development of his own lineage history with its beginnings in Tibet to maybe think on how he’s separating culture and buddhism. Maybe he needs to revisit Buddhism’s point about interdependence and the fact that no “thing” exists separately and on its own.  Also, he needs to check on himself on needing to speak on behalf of those directly affected by political atrocities he has no experience of. Tibetans know how China’s colonization of Tibet has affected them and Buddhism overall, don’t try to speak on such atrocities and on-going Chinese state moves to  control Tibetans through the control of their Buddhist institutions as if you know.  I get that DKR is a Bhutanese and a privileged elite, but lets not forget that he’s the grandchild of Tibetan refugee Lamas, so he should know better. But if he doesn’t know any better, it might help for him to STAY IN HIS LANE or COME CORRECT.

[buddhasaves]

Reposted from @tsemrinpoche - Sakya Pandita Kunga Gyaltsen (Main figure)(Top to bottom): Sakya Pandita Kunga Gyaltsen, Manjushri and Dorje Shugden http://bit.ly/RimeThangka #tsemrinpoche #kechara #buddha #buddhism #spiritual #art #tibet #tibetan #tibetanbuddhism #creative #artistic #meditation #positivevibes #painting #thangka #artist #instagram #instapic #dorjeshugden #blessed #peace #culture #instagood #freetibet #kadampa #china #rangzen #shugden #dalailama www.tsemrinpoche.com www.dorjeshugden.org https://www.instagram.com/p/BzBSxpjBRAS/?igshid=1p7ryhbkz3e27

[garywonghc]

The foolish man, in wishing for happiness, works only toward his own distress. Someone under an evil influence, in wishing to be freed from pain, deprives himself of life. -- Sakya Pandita