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SHORT OUTLINE OF THE SAKYA TEACHINGS
The central teaching and practice of the Sakyapas is called LamDre. Lam means the Path, and Dre is the
Fruit or Result. It is a complete path that leads from a normal state of cyclic existence to the ultimate
result of Enlightenment. It is a synthesis of the entire paths and results of both the exoteric and esoteric
classes of teachings. It has its origin in the Mahasiddha Virupa, who composed the LamDre root text
Vajra Words, and passed the transmission to his students. After the five Indian masters, the tradition was
taken over by Drogmi Lotsawa Shakya Yeshe, from whom the teachings then passed on to Seton Kunrig,
Shangton Chobar and then to Sakya Kunga Nyingpo. This sequential transmission is called the long
lineage of transmission. The short lineage came as a vision from Virupa directly to Sakya Kunga Nyingpo.
This is the beginning of the LamDre lineage, and from there it came down to the present.
One of the most important lineage holders of the LamDre was Ngorchen Kunga Zangpo (1382-1456).
He taught the LamDre teachings widely. During the time of his principal student, Munchen Sempa Chembo
Kunga Gyaltsen (1388-1469), the lineage of the LamDre teaching split into two sections: LamDre
Tsog-She and LamDre Lob-She. Tsog-She is the branch of the teachings that is given in assemblies,
whereas the Lob-She teaching is imparted to the most important and qualified students in a restricted
manner.
For a lama, there are many ways of presenting the LamDre teachings: one is according to students with
sharp faculties, another is according to students with dull faculties. The main body of the LamDre
teachings is divided into two sections: the preliminary part is called Triple Vision, and the main part is
known as Triple Tantra.
At the beginning, the teaching focuses on the common path of the Three Visions, and is called the
preliminary practice of the Triple Visions. Under Triple Vision is understood impure vision, vision of
experience and pure vision.
Impure vision talks about the preliminary path, and the teachings on impure vision deal with the
condition of cyclic existence, the sufferings within cyclic existence, the difficulties of obtaining the human
birth and impermanence.
The vision of experience concerns one who has begun the path, and mentions the general teachings,
Mahayana teachings like the relative and absolute thought of enlightenment.
The pure vision briefly describes the result of such practice, how an ordinary person who is in cyclic
existence and has embarked on the spiritual path, achieves the result.
After these preliminary teachings of the Triple Vision follows the cultivation of Bodhicitta, then the Hevajra
initiation is given, and subsequently the main teaching of the Triple Tantra. The Triple Tantra contains
teachings on the Ground, Path and Fruition. The main tantric practice is Hejavra, the second most
important is Vajrayogini. Then there is Vajrakilaya, Chakrasamvara, also Guhyasamaja, but there is
no Terma tradition.
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The teachings on LamDre are vast and complete. By following these teachings and the outlined path
(Lam), it is possible for one person to reap the full result (Dre) of Enlightenment.
This is how Kyabje Sakya Trizin Rinpoche explained the ultimate view of LamDre:
‘There are many different names for the View like M_dhyamika, Mahamudra, Dzogchen, etc. In LamDre
the ultimate view is known as ‘non-differentiation between Samsara and Nirvana’. Samsara and Nirvana
are different, yet they are the same (pure Vision).
Let’s take, for example, an object as we can perceive it, such as a form, a sound, a pot. This is an
impure perception. The basis itself and not something else is itself Nirvana, and is perceived by a
Superior Being as Nirvana. This is called the ‘non-differentiation between Samsara and Nirvana’. What
is seen by a being in Samsara is this basis. There is no Nirvana separate or different from the very basis
that these samsaric beings see. There is no Samsara that is different from the bodies (Kayas) and from
the primordial wisdom of a pure Buddha field. This is seen by the Superior Beings. Our way of perceiving
forms, sounds, etc., is purified at the realization of the ‘non-differentiation between Samsara and
Nirvana’. It is said: "this itself is called Samsara, and this itself is called Nirvana”. We perceive the
objects of our sight and auditory senses in an impure way, whereas the Arya Beings see these very
things as pure. All appearances are the mind, and the mind cannot truly be established. It is not
[inherent] existent, it is not non-existent, it is not both, nor neither and so forth. It is said that all these
views are it. ….. This is Nagarjuna’s refutation of the four extreme modes of existence . …. Pram_na is
very important in gaining a special definitive understanding; an extraordinary conviction is attained by
valid cognition.’
In Sakya monastic universities eighteen major texts are thoroughly studied. These deal with the
Perfection of Wisdom, Monastic Discipline, M_dhyamika, Pramana, as well as commentaries unique to
the tradition such as the above-mentioned works by Sakya Pandita and Korampa Sonam Sengye.
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