Joyful Path of Good Fortune. Geshe Kelsang Gyatso
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the prince’s heart and he prayed ‘May all these people enjoy good fortune as great as my own.’ Whenever he met anyone the wish arose naturally in his mind, ‘May this person find happiness and be free from suffering.’
Even as a small boy Chandragarbha received visions of Tara, a female Buddha. Sometimes, while he was on his mother’s lap, blue upali flowers would fall from the sky and he would begin to speak, as if to the flowers. Yogis later explained to his mother that the blue flowers she had seen were a sign that Tara was appearing to her son and speaking to him.
When the prince was older his parents wanted to arrange a marriage for him, but Tara advised him ‘If you become attached to your kingdom you will be like an elephant when he sinks into mud and cannot lift himself out again because he is so huge and heavy. Do not become attached to this life. Study and practise Dharma. You have been a Spiritual Guide in many of your previous lives and in this life also you will become a Spiritual Guide.’ Inspired by these words Chandragarbha developed a very strong interest in studying and practising Dharma and he became determined to attain all the realizations of Buddha’s teachings. He knew that to accomplish his aim he would need to find a fully qualified Spiritual Guide. At first he approached a famous Buddhist Teacher called Jetari, who lived nearby, and requested Dharma instructions on how to find release from samsara. Jetari gave him instructions on refuge and bodhichitta, and then told him that if he wanted to practise purely he should go to Nalanda and learn from the Spiritual Guide Bodhibhadra.
When he met Bodhibhadra the prince said ‘I realize that samsara is meaningless and that only liberation and full enlightenment are really worthwhile. Please give Dharma instructions that will lead me quickly to the state beyond sorrow.’ Bodhibhadra gave him brief instructions on generating bodhichitta and then advised ‘If you wish to practise Dharma purely you should seek the Spiritual Guide Vidyakokila.’ Bodhibhadra knew that Vidyakokila was a great meditator who had gained a perfect realization of emptiness and was very skilful in teaching the stages of the profound path.
Vidyakokila gave Chandragarbha complete instructions on both the profound path and the vast path and then sent him to study with the Spiritual Guide Avadhutipa. Avadhutipa did not give guidance immediately but told the prince to go to Rahulagupta to receive instructions on Hevajra and Heruka Tantras and then to return to him to receive more detailed instructions on Secret Mantra. Rahulagupta gave Chandragarbha the secret name Janavajra (Indestructible Wisdom) and his first empowerment, which was into the practice of Hevajra. Then he told him to go home and obtain the consent of his parents.
Although the prince was not attached to worldly life it was still important for him to have his parents’ permission to practise in the way he wished. Thus he returned to his parents and said ‘If I practise Dharma purely, then, as Arya Tara has predicted, I will be able to repay your kindness and the kindness of all living beings. If I can do this my human life will not have been wasted. Otherwise, even though I may spend all my time in a glorious palace, my life will be meaningless. Please give me your consent to leave the kingdom and dedicate my whole life to the practice of Dharma, Buddha’s teachings.’ Chandragarbha’s father was unhappy to hear this and wanted to prevent his son from giving up his prospects as future king, but his mother was delighted to hear that her son wished to dedicate his life to Dharma. She remembered that at his birth there had been marvellous signs, such as rainbows, and she remembered miracles like the blue upali flowers falling from the sky. She knew that her son was no ordinary prince and she gave her permission without hesitation. In time, the king also granted his son’s wish.
Chandragarbha returned to Avadhutipa and for seven years he received the instructions of the Tantras. He became so accomplished that on one occasion he developed pride, thinking ‘Probably I know more about Tantra than anyone else in the whole world.’ That night in his dream Dakinis came and showed him rare scriptures that he had never seen before. They asked him ‘What do these texts mean?’, but he had no idea. When he awoke, his pride was gone.
Later, Chandragarbha began to think that he should emulate Avadhutipa’s way of practising and strive as a layman to attain enlightenment quickly by practising Mahamudra depending upon an action mudra; but he received a vision of Heruka who told him that if he were to take ordination he would be able to help countless beings and spread Dharma far and wide. That night he dreamt that he was following a procession of monks in the presence of Buddha Shakyamuni, who was wondering why Chandragarbha had not yet taken ordination. When he awoke from his dream he resolved to become ordained. He received ordination from Shilarakshita, and was given the name Dhipamkara Shrijana.
From the Spiritual Guide Dharmarakshita, Dhipamkara Shrijana received extensive instructions on the Seven Sets of Abhidharma and the Ocean of Great Explanation – texts written from the point of view of the Vaibhashika system. In this way he mastered the Hinayana teachings.
Still not satisfied, Dhipamkara Shrijana went to receive detailed instructions at Bodh Gaya. One day he overheard a conversation between two ladies who were in fact emanations of Arya Tara. The younger asked the elder ‘What is the principal method for attaining enlightenment quickly?’ and the elder replied ‘It is bodhichitta.’ Hearing this, Dhipamkara Shrijana became determined to attain the precious mind of bodhichitta. Later, while he was circumambulating the great stupa at Bodh Gaya, a statue of Buddha Shakyamuni spoke to him, saying ‘If you wish to attain enlightenment quickly you must gain experience of compassion, love and the precious bodhichitta.’ His desire to realize bodhichitta then became intense. He heard that the Spiritual Guide Serlingpa, who was living far away in a place called Serling, in Sumatra, had attained a very special experience of bodhichitta and was able to give instructions on the Perfection of Wisdom Sutras.
It took Dhipamkara Shrijana thirteen months to sail to Sumatra. When he arrived there he offered Serlingpa a mandala and made his requests. Serlingpa told him that the instructions would take twelve years to transmit. Dhipamkara Shrijana stayed in Sumatra for twelve years and finally gained the precious realization of bodhichitta. Then he returned to India.
atisha’s attainments of knowledge and spiritual realizations
By relying upon his Spiritual Guides Atisha gained special knowledge of the three sets of Buddha’s teachings – the set of moral discipline, the set of discourses and the set of wisdom; and of the four classes of Tantra. He also mastered arts and sciences such as poetry, rhetoric and astrology; he was an excellent physician, and was very skilled in crafts and technology.
Atisha also gained all the realizations of the three higher trainings: training in higher moral discipline, training in higher concentration and training in higher wisdom. Since all the stages of Sutra, such as the six perfections, the five paths, the ten grounds; and all the stages of Tantra, such as generation stage and completion stage, are included within the three higher trainings, Atisha therefore gained all the realizations of the stages of the path.
There are three types of higher moral discipline: the higher moral discipline of the Pratimoksha vows, or vows of individual liberation; the higher moral discipline of the Bodhisattva vows; and the higher moral discipline of the Tantric vows. The vows to abandon two hundred and fifty-three downfalls, undertaken by a fully ordained monk, are amongst the Pratimoksha vows. Atisha never broke any one of these. This shows that he possessed very strong mindfulness and very great conscientiousness. He also kept purely the Bodhisattva vow to avoid eighteen root downfalls and forty-six secondary downfalls, and he kept purely all his Tantric vows.
The attainments of higher concentration and higher wisdom are divided into common and uncommon. A common attainment is one that is gained by practitioners both of Sutra and Tantra, and an uncommon attainment is one that is gained only by practitioners of Tantra. By training in higher concentration Atisha gained the common concentration of tranquil abiding and, based on that, clairvoyance, miracle powers and the common virtues. He also attained uncommon concentrations such as the concentrations of generation stage and completion stage of Highest Yoga Tantra. By training in higher wisdom Atisha gained the common realization of emptiness, and the uncommon realizations of example clear light and meaning clear light of Highest Yoga Tantra.
atisha’s work of spreading buddhadharma in india and tibet
Atisha mastered the teachings of both Hinayana and Mahayana and was held