Difference between revisions of "Atisa Dipankara Srinana"
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Many [[scholars]] have written about the [[life]] and works | Many [[scholars]] have written about the [[life]] and works | ||
− | of the most renowned [[Pandita]] [[Atisa Dipankara]] | + | of the most renowned [[Pandita]] [[Atisa Dipankara Srijnana]] (Tib: |
− | Jo-wo-rjc dpal-Idan , | + | [[Jo-wo-rjc dpal-Idan ,atisa]]). Yet I undertake the task of attempting |
another account ir'oill TU)()tan {{Wiki|literary}} sources. not for [[merit]] | another account ir'oill TU)()tan {{Wiki|literary}} sources. not for [[merit]] | ||
but with the {{Wiki|hope}} that it will furnish some further [[information]] | but with the {{Wiki|hope}} that it will furnish some further [[information]] | ||
Line 21: | Line 21: | ||
− | [[Atisa]] was born in the | + | [[Atisa]] was born in the Water'-Horse year (982 A.D.) |
in the province calledl [[Zahor]] which was part of what was | in the province calledl [[Zahor]] which was part of what was | ||
called Vangala. There have been different [[views]] on the part | called Vangala. There have been different [[views]] on the part | ||
Line 27: | Line 27: | ||
{{Wiki|historians}} tend to locate the [[birth]] place at [[Vikramapura]] in | {{Wiki|historians}} tend to locate the [[birth]] place at [[Vikramapura]] in | ||
ttw ,Iistrict of [[Dacca]], no\\' in [[Bangladesh]]. This was first | ttw ,Iistrict of [[Dacca]], no\\' in [[Bangladesh]]. This was first | ||
− | statp(j by 8u-ston [[rin chen grub]], and later by [[Sum-pa | + | 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 | + | TslH!gling [[yongzin yes he gyaltshen]], in his account of the Lam |
I i III bla-brgyud mam-thar (the {{Wiki|biography}} of [[lineage]] of the | I i III bla-brgyud mam-thar (the {{Wiki|biography}} of [[lineage]] of the | ||
[[doctrine]] of [[Lam-rim]], the [[graded path]] to enlightenm8nt) has | [[doctrine]] of [[Lam-rim]], the [[graded path]] to enlightenm8nt) has |
Latest revision as of 05:46, 1 February 2020
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).