“Great Scholar, if you had not come to Tibet, there would have been no teachings of the Buddha, and people would have been deluded about the profound meaning. I prostrate to you who taught well”–Dromtonpa in Thirty Praises to Je Atisha
“Not only was Atisha important for the teachings in Tibet in general, but also for Dagpo Kagyu it is extremely important to know the life-story of Atisha. The reason for this is written in Lord Gampopa’s Collected Works, which says that although Nāropa’s pith Secret Mantra instructions are incredibly profound, if one is unable to combine them with the stages of the path (lam-rim) teachings, then it is not so beneficial for people.” –17th Karmapa (Day 1, February 2025)
On the first day of HH 17th Gyalwang Karmapa, Ogyen Trinley Dorje’s teaching on the liberation-story of Je Atisha (982-1054 CE), the first public teaching the 17th Karmapa has given online since the sudden interruption/cancellation of his long-awaited Summer teachings halfway through in 2024 [1], the 17th Karmapa (also an artist and writer) appeared against a stunning, majestic and intense backdrop of dark jade green wall, magnificent multi-coloured flowers and a photo of the 16th Karmapa. Like a manifestation of Green Tārā, the subject of his most recent (and brilliant) masterpiece composition (more on that later!). The 17th Karmapa had given prior teachings online to the participants in the Kagyu Guncho debate event in Sarnath, Varanasi, but this was not publicly broadcast.
In terms of the topic, I was surprised to read the 17th Karmapa was teaching the same subject again, as that in 2023, when the 17th Karmapa had also given three days of teachings on the life of Je Atisha. This year’s first day teaching was almost exactly the same (here is the Day One transcript/summary of that 2023 teachings).
However, the Introduction was new/different, in which the 17th Karmapa outlined four main reasons why it was important for the Dagpo Kagyu followers to know about Atisha and his important influence and kindness not only to Tibetans and Tibetan Buddhism, but in particular for the Kadmapa teachings he transmitted to the Kagyu lineages, from Dagpo Gampopa (1079-1153 CE) onwards. So I have typed that up and created an original video clip with subtitles (combining the riginal Tibetan with English) for those who like to listen to it that way.
May the 17th Gyalwang Karmapa’s teachings and activities flourish and may he soon return to Sikkim and Rumtek Monastery!
Transcript: Four Main Reasons for studying the life-story of Je Atisha (17th Karmapa)
“Today, the topic of our teaching is the life of Je Atisha. There are several reasons for teaching his life-story and here they are. If you do not know the reasons, that is not so good.
1) The first reason for teaching his life-story, is described in Dromtonpa’s Thirty Verses of Praise to Atisha, he says:
“Great Scholar, if you had not come to Tibet, there would have been no teachings of the Buddha, and people would have been deluded about the profound meaning. So I prostrate to you who taught well.”
This explains that before Atisha went to Tibet, there were many people who practiced the secret mantra improperly. Likewise, there were also people who did not know how to practice the Dharmas of the three vehicles of Sutra and Tantra as one vehicle without contradictions. There were these difficulties that occurred. So because of the Tibetan Dharma King who invited Atisha to Tibet, the teachings were able to be reformed and improved, and he taught the pith instructions on Sutra and Tantra well. Since Jowo Atisha taught the pith instructions well, and because of that many people in Tibet were able to practice the Sutra and Tantras in union, as well as the three vows, without contradiction. That is due to the great kindness of Je Atisha and why we need to study his liberation-story.
2) The second reason we need to know Atisha’s life-story is when we think about Buddhism, such as refuge, bodhicitta, mind training, we have all the stages of the path of the vehicles. Not one of these stages of the path was not transmitted by Je Atisha. So this was not only beneficial to Kadampa but also to Kagyu, Nyingma, Sakya lineages and so on. So that is another reason we need to study Atisha’s Life-story.
3) The third reason is a specific reason, in the Gedunpa/Gelugpa but also in the Kagyu lineage there are the pith instructions of Kadampa lineage that come down from Atisha but also the instructions of Marpa.
In particular, the well-known practice instructions of the Dagpo Kagyu school that come down from Atisha. For example, the preliminary practices, we speak about revulsion for samsara and wishing to emerge from it, we talk about bodhicitta, these are transmitted by Atisha. When we speak about the practice of co-emergent yoga, this term is basically a practice that came through Atisha. In the end we speak about the three sets of four yogas (the twelve yogas) of Mahamudra, these also came from the instructions of Atisha. If we speak about the origin of the Dagpo Kagyu, many of the teachings were passed down from Atisha.
So not only was he important for the teachings in Tibet in general, but also for Kagyu it is extremely important for us to know the life-story of Atisha.
4) The fourth reason is written in Lord Gampopa’s Collected Works that Nāropa’s pith instructions are incredibly profound, however, if you are unable to combine them with the stages of the path (lam-rim) teachings, then it is not so beneficial for people.
So as this is written in Gampopa’s own works, those of us who are Gampopa’s followers need to have this understanding. The pith instructions of Atisha for a long time were not emphasized by anyone, and there were not many people who took much interest in them. So, the Kadampa teachings declined a bit, and because of that the problem was that people were unable to establish solid preliminaries and foundation for the Dharma practice. So, I think in the future it is important to establish a solid practice in the Kadamapa teachings and instructions.
I had a thought that during the pre-Monlam teachings we should teach the profound Dharma and then during the Monlam, we should have teachings on the Kadampa teachings and practices during the Monlam itself. This is the practice we are continually following. So in the future, it is important to keep that in mind and remind ourselves of this.
So those are the reasons why we are talking about the liberation-story of Atisha here.”
First Day of the Kagyu Monlam
After the 17th Karmapa’s teaching, the first day of the Kagyu Monlam began with monks and nuns representing over ninety percent of Karma Kagyu monasteries and nunneries in Tibet, China, India, Nepal and Bhutan.
Esteemed Karma Kagyu and Shangpa Kagyu and Nyingma tulku Rinpoches present were 3rd Bokar Rinpiche and his close attendant and spiritual friend, Khenpo Donyo Lodro Rinpoche, Zurmang Rinpoche and Mingyur Rinpoche.
For the final protector practice, the drums rolled and Rangjung Gyalmo in union with Mahakala riding a horse appeared ferociously filling the entire tent and throne. This transformed into Dorje Phagmo/Vajravarahi spitting fire and flames and passion in all directions.
As a grand finale, Guru Padmasambhava himself appeared on the throne and pulled into his powerful energyfield merged with him in union, as Yeshe Tsogyel. As this happened, the stunning sounds of the gyaling horns started playing the secret sounds of the yeshe merging bliss-emptiness in perfect timing and all fabrications dissolved into an eternal realm of timeless bliss and wisdom and exquisite sound. Old school beauty of Vajrayana Tibet at its peak, literally WOW.
Then from within that union, the deep blue wrathful HUM of Vajrakilaya appeared and the deity in union with a huge Phurba that crashed into the space in front of him on the central throne, dispelling all demonic obstacles and interferers. Vajras rained down around the whole area and formed a protection. As the final chants of the Umze faded into the expanse, they all disappeared into the 17th Karmapa’s image on the central throne, as if all were contained within the root guru. HUM.
For more on the Karma Kagyu, Karmapas and Vajrakilaya, see here.
Endnotes
[1] Due to his surprise meeting/photo opp with the 14th Dalai Lama in Switzerland, which no-one knows what the purpose or outcome was, other than it seems to bolster up Gelug sectarian ideology of ‘unity’ in exile, ie. unity behind the Dalai Lama/Gelugpa superiority.