Sakya

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Entity-backed identity for the polity value this entry already carries, resolved to the live entity it names, phase 3 bucket conversion (docs\design_entity_backed_browse_buckets_20260928.md, w-bucketconv-divmore-0929). The original fact with its own citation stays on the entry unchanged.

Held in the Sakya tradition, whose scholastic standards were the model for much that followed.

The Sakya tradition traces its founding instruction to a revelation of Manjushri received by its first great teacher.

Buddhahood attainable within a single lifetime through tantric method is affirmed in this school.

Buddha-nature is affirmed and read by Sakya scholars as the mind's nature described negatively, not as a positive presence inside the ordinary mind.

The Sakya curriculum is the Lamdre, the path together with its fruit, graduated in the same way as lamrim but organised around tantric material transmitted under initiation rather than around the Kadam stages.

Sakya scholarship rejects shentong, and Gorampa argued against the Gelug rangtong reading as well, holding a third position the tradition calls freedom from extremes.

Tied to Sakya through the museum's own identification of the subject as a lama of the Khon lineage that has led this school since its founding; the specific identification as Kunga Tashi is the museum's own hedged "possibly" attribution, not a settled identification, and is carried that way here.

Sakya Pandita's attack on Gampopa's mahamudra as a Chinese-style sudden path is the school's defining intervention on this question and puts the Sakya firmly on the gradual side.

The Two Truths underlie this school's philosophical basis, alongside its own Lamdre, path-and-result, tantric curriculum.

Tantric practice, organized in this school around its own Lamdre curriculum, is central to this school.

Sakya Pandita's Distinguishing the Three Vows argues against a mahamudra taught as a single sufficient remedy reached apart from tantric empowerment, which he read as a revival of the position rejected at Samye. The argument is aimed at a particular presentation current in his own day rather than at the Kagyu tradition as a whole, and Sakya keeps its own tantric transmissions untouched by it.

The Sakya school was founded at Sakya monastery in southern Tibet.

The three poisons are held in the Sakya school.

Not-self is held in the Sakya school.

Impermanence is held in the Sakya school.

The intermediate state is held in the Sakya school.

The bodhisattva motivation is held in the Sakya school.

Giving is held in the Sakya school as the first of the perfections.

Dependent origination is held in the Sakya school.

Dharma is held in the Sakya school in the Mahayana sense.

Suffering is held in the Sakya school.

Karma is held in the Sakya school.

Nirvana is held in the Sakya school, with full buddhahood as the goal.

Collected absorption is held in the Sakya school.

Samsara is held in the Sakya school, and the lamdre teaching takes samsara and nirvana as inseparable rather than as two places.

Emptiness is held in the Sakya school.

The five aggregates are held in the Sakya school.

The four immeasurables are held in the Sakya school.

The four truths are held in the Sakya school.

The eightfold path is held in the Sakya school.

The six realms are held in the Sakya school.

The six sense bases are held in the Sakya school.

The three jewels and going for refuge are held in the Sakya school.

The three marks are held in the Sakya school.

The three realms of desire, form and the formless are held in the Sakya school.

The perfections are held in the Sakya school as the common path.

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