alogues and other miscellaneous texts extant in Chi-
nese translation. While the exact relationship between
the Sarvastivadins and the Mulasarvastivadins remains
unclear, it is possible that the Mulasarvastivadins rep-
resented either a later phase in the development of the
Sarvastivada sectarian stream or perhaps specifically
those Sarvastivadins who were centered in the region
of Mathura. After the decline in prominence of the Sar-
vastivadins within the northwestern region of Kashmir
and Gandhara, the Sarvastivadins of Mathura may
have adopted the name Mulasarvastivada, or “root Sar-
vastivada,” to assert their status as the preeminent or
original Sarvastivadins.
See also:Mainstream Buddhist Schools; Mulasarvasti-
vada-vinaya
Bibliography
Cox, Collett. Disputed Dharmas: Early Buddhist Theories on Ex-
istence.Tokyo: International Institute for Buddhist Studies,
1995.
Frauwallner, Erich. Studies in Abhidharma Literature and the
Origins of Buddhist Philosophical Systems,tr. Sophie Francis
Kidd. Albany: State University of New York Press, 1995.
Lamotte, Étienne. History of Indian Buddhism: From the Origins
to the Saka Era,tr. Sara Webb-Boin. Louvain, Belgium:
Peeters Press, 1988.
COLLETTCOX
SA SKYA (SAKYA)
The monastery of Sa skya (Sakya) was founded in
southern Tibet in 1073 by the master Dkon mchog
rgyal po (Könchog Gyalpo, 1034–1102), a member of
the ancient ’Khon (Khön) family from which the lead-
ers of the Sa skya tradition have always come. Begin-
ning with Dkon mchog rgyal po’s son, Sa chen Kun
dga’ snying po (Sachen Kunga Nyingpo, 1092–1158),
the next five great patriarchs of the ’Khon lineage are
known as the Five Early Patriarchs of Sa skya (sa skya
gong ma lnga).
Sa chen Kun dga’ snying po mastered a huge vari-
ety of Buddhist teachings, both in the sutra-based
MAHAYANA(Great Vehicle) tradition and the TANTRA-
based VAJRAYANA(Adamantine Vehicle). The Sa skya
school that developed after his time is distinguished by
the teaching and practice of the various transmissions
collected by Sa chen. For example, at the age of twelve
Sa chen experienced a vision of the bodhisattva
Mañjus ́r, from whom he received a teaching known
as “Parting from the Four Attachments” (Zhen pa bzhi
bral). These instructions became the basis of the prac-
tice of “mind training” (blo sbyong) in the Sa skya
school, and have continued to be used for meditation
on the key points of the Mahayana tradition.
The most significant tantric systems of the Sa skya
tradition are connected to the Hevajra Tantraand the
Cakrasamvara Tantra.From among these, the esoteric
instructions of the great Indian adept Virupa’s “Path
with the Result” (Lam ’bras) are a complete system of
theory and meditation based on the tantric scriptures
associated with the Hevajra Tantra.Sa chen received
these teachings from the yogin Zhang ston Chos ’bar
(Zhangdön Chöbar, 1053–1135), and the “Path with
the Result” has continued to be the most important
Vajrayana transmission practiced in the Sa skya school.
Sa chen wrote the first texts to explain the “Path with
the Result,” which had previously been an oral tradi-
tion in both India and Tibet.
Sa chen was succeeded by two of his sons: Bsod
nams rtse mo (Sönam Tsemo, 1142–1182) and then
Grags pa rgyal mtshan (Trakpa Gyaltsen, 1147–1216).
Bsod nams rtse mo wrote a number of important
works, especially in the field of tantric study and prac-
tice. Grags pa rgyal mtshan wrote many extremely in-
fluential treatises concerning the esoteric instructions
of the Sa skya tradition, and his works formed the ba-
sis for the development of the Sa skya approach to
tantric study and meditation. During the lifetime of Sa
chen and his sons, the Sa skya school remained con-
centrated at Sa skya Monastery, but during the fol-
lowing generations a major expansion occurred.
Sa skya Pandita Kun dga’ rgyal mtshan (Sakya
Pandita Kunga Gyaltsen, 1182–1251) succeeded his
uncle, Grags pa rgyal mtshan, as the head of the Sa skya
tradition. Several of Sa skya Pandita’s literary compo-
sitions became very important for the Sa skya school,
including his Sdom gsum rab dbye(Clear Differentia-
tion of the Three Codes). In about 1244 Sa skya Pandita
was summoned to the court of the Mongol prince Gö-
den Khan at Liangzhou in China. During the final years
of his life, Sa skya Pandita taught Buddhism at the
Mongol court, where he also completed an important
treatise on Mahayana Buddhism entitled Thub pa’i
dgongs gsal(Elucidating the Intention of the Sage).
Sa skya Pandita was succeeded by his nephew,
’Phags pa Blo gros rgyal mtshan (Pakpa Lodro Gyalt-
sen, 1235–1280), the fifth Early Patriarch of Sa skya.
In 1253 ’Phags pa met Qubilai Khan (1215–1294), whoSA SKYA(SAKYA)