Atisa Dipankara Srinana

by J. K. Rechung

Many scholars have written about the life and works of the most renowned Pandita Atisa Dipankara Srijnana (Tib: Jo-wo-rjc dpal-Idan ,atisa). Yet I undertake the task of attempting another account ir'oill TU)()tan literary sources. not for merit but with the hope that it will furnish some further information for those interested.

Atisa was born in the Water'-Horse year (982 A.D.) in the province calledl Zahor which was part of what was called Vangala. There have been different views on the part of scholars regarding the birth-place of Atisa. The Tibetan historians tend to locate the birth place at Vikramapura in ttw ,Iistrict of Dacca, no\\' in Bangladesh. This was first statp(j by 8u-ston rin chen grub, and later by Sum-pa mkhanpo ye-shes dpal~byor and Taranatha. Another great scholar TslH!gling yongzin yes he gyaltshen, in his account of the Lam I i III bla-brgyud mam-thar (the biography of lineage of the doctrine of Lam-rim, the graded path to enlightenm8nt) has also mentioned that /Hlsa was actually born in a place not fur from Vil-r,lIllnpura temple. 1, too, share the same view as my own rL'sPdrch on Atisa's life and \\IWKS ill Tibet substantiate the gem!I'<11 \ it'I\', '.loreover. ~agtso ]otSi.lWil. \\ho was acquainted \\ith ,\tiSiJ dilil spent many years \\ith him mentioned in his text tlstod-pa brgyad- bcu-pa (Eighty slokas in praise of

'\t1sa) that Vikramapura was tho birth-place of Atisa.

Atlsa was honoured both in India and Tibet for his great contribution to Buddhism. With his magnetic personality and profound knowledge of Buddhism, he converted several renowned heretics and their followers into Buddhists. with the result that Buddhism spread far and wide. Tshegling yongzin yes he gyaltshen in Lam-rim bla-brgyud

mam-thar (p. 154) writes that during one of Atisa's tours as a prince around the city. he came across his chief tutelary deity, the goddess Tara, in the form of a young lady attired in white standing among the crowd of people. She addressed him personally and advised him to stay clear of the desires of the world. She told him that once he was overcome by these desires. he would find it very difficult to rid himself of them. By doing so, she said that he would be able to retain his personal morals and puri ty • Through his one hundred and fifty two former lives (skyes-rab/jatakas) Atisa had attained the status of Pandita with the highest form of pure . and moral conduct.

Atlsa underwent thirteen months of hardship on the Journey across the seas in a boat in order to pay a visit to the Lama Serlingpa (Acharya SuvarI}8dvtpI), who resided on a remote island. Atlsa stayed there for twelve years, during the period of which he acquired the knowledge of Bdag-gzhan mnyam-brje (atma-para-samata-parivarta). This doctrine was transmitted by Lord Buddha himself through Maitreya. Shantideva and other saints to Serlingpa. Moreover, he was the master of all spiritual knowledge including aspects of Tantrayana and Sutrayana. At the tlme of returning to India from Suvarnadvipa. his chief Guru Acharya Suvarnadvipl (gser".. gllng-pa1 gave him a golden statue of Lord Buddha which was found in his early age and consecrated him as the master of the Doctrine.

When Atisa was at Bodh Gaya, a battle was fought between king NayapiUa (c. 1038-1055 A.D.) of Magadha and king Karana (kar~) of the West. The battle lasted for many days. Since they could not cause any destruction to the cities, they destroyed all the temples and killed four monks and one Upasaka. They even carried away all u.. properties of the tern pIes. When the armies of klns Nayaplla Slaughtered the troops of king Karana. Atisa took the latter under his protection and so saved many lives. He then brought the struggle to an end. (For details vide Manjumdar's The History of Bengal).

During the reign of king Mahaplila. Atisa was invi ted to the university of Vikramasila. Inside the temple of the university the king had the portrait of Atisa done in fresco paintings on the left wall of the temple and that of the great Nigsrjuna on the right wall. This was done to imply that Atisa was as great and learned as the renowned Buddhist Acharya Nagarjuna (1st half of 2nd century A.D.). This university was built by king Dharmapala. who was a great patron of Mahayana Buddhism and who ruled over Bengal for twenty years. In the 12th century and later during the Turkish invasion, like the other Buddhist estabUshments and universities. the Vikramasila university too was destroyed. Later, he was given the charge of eighteen monasteries. Buddhism started flourishing all over the area. During those days Pandita of West, East and Central India held Atisa in great esteem and he was recognised as master of all the Tantra and Sutra. At one time, Naropa, the founder of the Bk I a-rgyudpa sect visited the Vikramasila University when Alisa was there. He was given a grand reception by the scholars at

thn uni vcrsily. /\1 isa escorted the saint illto the university holding his I'ight hand. Nampa then entrusted Atisa with the task of upholding th"! Dharma. Atisa told him that while Naropa would be compared to the sun and the moon, Atisa was only a fire fly and as such he would not be alJle to illuminate the earth as Naropa could. Naropa repliml that 1m would soon leave and that he could find no one moc'c sui table than l\tisa for the task in haml. About twenty dilYS ill'ter this Naropa passed away.

The goddess Tara was his guide throughout his 1 ifc~. She protected him from all thr'()<lts, illld IH! was tJlr;sspd with the divine power of clearing all lIis doubts with her. T1w fluddha, and especiilily the dniti(;s Tiil'ii nnc! 1\\,illokitc;SViH'<l, directed him to Ti he I and Sit w 11 i!H ttll'(llIgh a II the hdzunls that ho met on the way. Ahout il f;(;lllul'Y l)f'f()n~ llw aITival of .. \tisa in Tibet lIuddhislIl \\<1S r,qlidh lIt'dining t1}(!rt;. Tlw rencgade Tibctan killg Lang rlil!'llin altnlllptmi to wipt) out IIH] llutJdhist fililh b~' Pl'l's(;cutillg the monks and by destroying ell] the t(,!lIples and statucs or the Buddhist faith. As such, Buddhism d(Jlcrioratnd Clnd cmTupt debasing rituals pr()vailcd OVGr the I'd iginn ill Til.)()t. Tile Jdl!!I' kings of Tillet, Yc-shos hod ami lJyang-chllll-hod therefor!], ask()d ,\tisa to visit Tibot and restor'c the plwe doctrine tl1(;I'1) ilnd so eslablish thn true faith.

The uriginal itln,l of :\tisa flil\'ing to gll to TilH)t \\<15 formed \\'h(,11 ,\tisa l\dS, ill Olll] of his pn~\'i()llS incdl'llilliol1s, \'illiala, til!' Lalild De!llillll(!Pd llll'i-ilid med-pi!). \Ulilt) ill disclissioll \\ith tilt! princc Hatlld-Jll'~lj',l l])kon-lJILilOg-hIJ<1ngl ill fllii\dll,I, Ill: I()./d \lit, prj>'r;!:} tild! 'litH'! lIdS lacking ill ttl!' lltu: lililll Ol' l"l)ligi(lll dllli thilt tilt: Pl'rlllll' \\1'1'(' LlililH~ If) l('dri il l:dlJJI\'

and contented life. He asked the prince to take birth in Tibet as a king when he would invite Vimala from India in order to carry out the reform.

In Kadam Bucho it is said that during one of the discussions between Virnala and prince Hatna Praja a sound from heaven was suddenly heard saying "ttle Protectors of the World and Heaven, tho Victorious Guru and the spiritual sons are now gathered in Odiyana; thn future gathering will be in the Land of Snow. For !II i II ions or yoars to cOllie. you two, Guru ami discip!!:, will rfmulin insOf)(JratJl!J lor the bnnefit of Ii ving beings I ike sandal wood ;lIlfl its iragrmlCf!." The prince then said to his (;lJr'U Vi I!lala. "lIH! 1I1!:lodio\Js sIJllIld wu hoard as oracle from the sky IW()ptwsying about llw past. preswlt and future was divine. Today we had llIany auspicious Olliens on this gathering."

The Lama. then gave prince Hallla prajR a discourse on the Three Jewels. lie alhled trlat to the east of OrJi\ana there was a place callnt! f)orj!!dan (Viljrasima), \\tl!!nJ llud!lllilS of three tillles attained their milighlulinrent. And in its Ilorth ttwrn was a country called thn I,and 01 S[Jo\\'- Til)!:t, \\rlfT!! tho religion was yet to flourish dnd \\l!ero the clnmons \H:n! destroying the Jiving beings with all their !!viJ jJO\\!!f'. "Tlwre" the I.ama sai II, "I will send my emana liun (I'ad IHdsam tJhiJ\' a J to control the demons and to protect people inJlfi the corrupt practices and the ovil spirits. and lead thom to peace and happiness. Ildore send Illy ellianatiun tu h()lp the people. \'OU semI your incarnation in the lorm 01 king (:-;ongtsen r;amf!o) to protect its people and to invi tn ttl!! n'dl offlanatiun of 1,01'11 Buddha frum China. r\k~obhya \"ajra (~li"'y[J dorjo) and from ~epal \Ianjusrl-vajra (JalllpaJ dorje) \\ith your different

manifestations. To protect the people from eight fearful happenings two goddesses, Mlkid (Od-zer-can-ma/Gya-sa) and Bhrikuti (Khro-gnyer can-ma/Bal-sa). must be invited. Then only car. the religion flourish in that country." "To the north of Central Tibet. you should take birth in a noble family whom everyone can respect and bless your emanHtion to invite me to Tibet from India, Then 0:11y can we liberate sentient beings from misery of Samsara", (Kadam Bucho vol. Ka, Folio 76-76),

Once wh'ln Atisa W::lS praying to his tutelary d'lity Avaloki tesvara to find out whether there were any restrictions or obstructions on his going to Tibet, Avalokitesvara ap;mared in his own form and said: "0 Holy one, you know what the secret teachings of the past. where you will find your tutelary deity, the Goddess Tara (Rje-btsun sgroi-rna), who is looking after the welfare of the Ii ving beings, There you wi II find your disciples waiting for your guidance."

With prayers Atisa bowed in front of the image of his d'lity and asked whether the teachings of Buddha waul d flouri;;h in Tibet or not if he went there, whether he \\'Juld b3 able to fulfil the desire of Dharmaraja of Tibet. and thirdly, whether there was any hazards to his life there. It \lilS the godde3s Tara who said that his going to TitJPI \HllJ! d be of great value to illl the tHings then"_ ami partic:tllill'h' to an upas i ka. But I sll'J Sd iii. his life \\()ul (] tJp shortene(i by twanty years. Atisa, I](m(;.'cr 11Iarl~ his journey to Tibet through Nepal in 1042 A. D. Upon AUsa's arrival in Tibet, hn snnt a messenger to the king Byang-chub-hOl! to inform him of his Clnival.

Tho king was elatod ilt the news and remembered his dream of the previous night. lie said that he h'ld seen a sun rising from west and a moon from the east. They both rose in the sky towards each other and upon coming in contact. The king saw the whole world illuminated, the sky clear of dust and clouds and the stars at their brightest. He thought it WflS a beauUful sign befitting the great occasion.

Atisa was escorted to the Tho-ling (mtho-gling)1 IfI(}lastery by tilo king. UP:Jfl seeing the paintings of the deities on the w:111. Atisa cornp:Jsed a string of hymns 0:1 the spot. one in p::-aise of the d'3ities. The king and the Lot!>awa Rinchen Zangpo were astonished and so TIloved that they askeJ Atisa to be their Guru. It was here that Atisa wrote his welJ-kf1own text Ilorlhipilthapradipa. The schJlars of Tibet held that there was a D'Jctrinu here wl1ich was equal to that of any tnly

text. This WdS mainly due to the fact that llorlhlpathaprarJipa. though not long. cO:1tainud the 83S-:lnCe of all other texts. Atisa spent three years in Nga-ris. nine years in :-.iyethang2 (snye-thang), and five years in other places of Central Tihut. It \\'JS under Atisa's influence that the fam JUS Ka'jampa S'.!ct Spl'iJflg up. Th'~ word K'ldampa means the attempt of d p ,rstlf! to take in each and cJery word of the lJud .Iha' S tf!ilchings in orlior to attein enlightenment. He also introduced a Doctri!l(; divirln!l into seven parts (Lha-ctJos iJdun-!diHl/Sapti1-rlc\'i1 dharma)' four oj \\hich concern four t1illerent lJrl(,tr'illf!s. Th!! rest include th" Tripqakas. This Doctrine is a \er~' [H!plllar one nf110ng the Titmtans oven today.

!luring ;\tisa's stil) at Sam/c, tH! \\dS d')lightf!rl to ",;,,' Illany Sanskrit manuscripts in Peharling cllld rt'lilaT'Kr;ri ttidt i l was dU ficul t to pt'()serve such Sdnskri t [IInlllJs(:ri pts (!\.m in Inelia.

H·;) then visited Lh~sa at the invitation of Rngog-Iegs pa'i shes-rab. On his arrival at the city, Jo-wo thug-je chen-po (avalokitesvara) the patron deity of Tibet, appeared in white robe to recei ve A tisa saying "Welcome Maha pandita , the Victorious!" On seeing and hearing the patron deity of Tibet, Atisa ran forward towards the deity in order to pay his respect, but jo-wo thug-je chen-po disappeared. The other people who had not seen the deity questioned Atisa about his strange behaviour to which he replied that he had seen a white robed aparition which he knew was jo-wo thug-je chen-po. Later wIlen h·;) visited the Gtsug-Iag-khang, he wondered w:lether there was a:1Y historical account behind the foundation of SJch a great temple. MeanNhile, an old beggar woman, reading Atisa' s mind. aske.j him whether he wanted a full account of the establish 11ent of the Gtsug-lag-khang. Atisa at once knew that this b'3ggar woman was no ordinary beggar but sallle g}ddess in disguise. He told h'lr that he wante

an a-::;co~mt of the Gtsug-lag-kh::.mg. SIB thereu,::lon said that there lIas a vase-sh'lped pillar in the Gtsug-Iag-khang and if Atisa dug two and a half fathoms d3ep ulder it, he would find the key to the establishment of the Gtsug-lag-khll1~. S!1e told him not to utter a \IJrd about it to anyo:1e. WIlen Atisa b';}gan digging under the vase-shaped pi lIar for the manuscript. the deity who was g.Jarding the manuscript told him that he would be given only a day to c')mplete CO/lying the" manuscript. Vnfortunately, Atisa could not complete cop)<ing tile manuscript and had to place it luck under the pill'll' again. This great historical account of Tibet is called '8k' a chems Ka-'Kho!-ma', is honour of the great Atisa and has brought the greatness of the Gtsug-Iag-khang in the light of many.

l1uI'ing his stay in t\ycthang, ono of his chief disciples !)flill-slo:l-Pd C<J:1tinued fur d-IYS and nights dis·:::ussing with

\liSJ ltw PdtllS of the p 1St, p'es"nt and future Budjhas who \\\~Ilt tllr()ugh th~ \'ariOlls stages to attain enlightenment.

In Illt~ ,\Udf' 1lEJ-i ;\.Il. at :\y()thang. Atisa left this world lor Tlis/lita Imaven. lie lIas reborn there as [)eva. Nam-mkhah It is due: to .\tisa tlldt the Tibetans are such staunch Iluddhists dnd ha\'e been so, m-er since ::"tisa came to Tibet

NOTES

1. Mtho-lding (gser-gyi-Iha-khang) was founded by Rinchenbzang-po but according to the Blue Annals and Perna Karpo'i Chojung, Lha-bla-ma ye-shes-hod founded the monastery. This monastery is situated in the Sutlej river valley about 60 miles south west of Gartok (For detail see 'Dzam-gling rgyas-bshad by T.V. Wylie).

2. Nyethang is a famous place in Ti betan history in central Tibet. One of the greatest apostles of Buddhism Atisa Dipankara died in Nyethang in 1054 A.D. on his way back to India (G. Tucci , Lhasa and beyond. -pp. 69-70) .

3. Bk' a-gdam I hrJ.-c hos bd un-ldan (s k t. Sapta-deva-d harma) . Atisa introduced the Four Deities: Buddha Sakyamuni. bodhisattva AvalokiteS'vara. Tara and Acala. and the three fold Doctrine of the Buddha, that is Sutra, Vinaya and Abhidharma, as his own individual (personal) deities and his own individually selected Doctrine. The seven elements are collecti vel y known as the doctrine of Kadam Lhacho Dundan. (Kadam Phacho. pt. II, SRIT, 1978).

BIBLIOGRAPHY OF TIBETAN TEXT

1. Chos-' byung gsung-ra b R in-po-che' i-mdzod by Bu-stol'} Rin-chen-grub (c. 12901364 ADJ.

2. Dpag-bsam-l jon-bzang by Sum-pa mkhan-po Ye-shes dpal'byor ( 1709 - 86 A.D.) 3. Lam-rim bla-rgyud rnam-thar by Tshe-gling yongs- I dzin ye-shes rgyal-mtshan (C. 1713-1793)

4. Bstod-pa brgyad-bcu-pa (Hymn in praise in eighty verses) . by Nag-tsho tshul-khrim rgyal-ba. Nag-tsho was the constant companion of Atisa for nineteen years. After the teacher passed away he got a scroll prepared by the Indian artisan Kri~na-pa. Nag-tsho also wrote the Hymn on the back of the painted scroll (H. Eimer). Nag-tsho was the great Tibetan Lotsawa who succeeded in bringing Atisa to Tibet (1042 AD)

5. Bk'a-gdam Bu-chos (Life and teachings of Atisa'sdisciple) by 'Brom-ston rgyal-ba 'j 'byunggnas (1004-1064 A.D.) the chief disciple. He came from Dom famil y of North Tibet. He studied under Gyung-chos mgon and received his Upasaka ordination from Rgyal-gyi zhang-chen. He also learnt Prajnaparami ta, Tantra and Sutra from Se-btsun dbang-Phyug gz hon-nu, and grammar, etymology etc from Pandita Smriti who was then resident in Ti bet. When he was 41 years old he met Atisa in Purang (Western Tibet) and became one of his chief disciple. He spent 11 years with Atisa and acquired all the guru's accomplishments. After Atisa, Domton became head of Atisa's followers and founded the Reding Monastery where he stayed till he passed a wa y at the age of 60 Phacho, SHIT, Pt. I, 1977).