“At Odantapuri, there were three-hundred and fifty monastics, and at Vikramashila about one hundred. You were learned in all the schools and had no arrogance about the schools. You became the crown jewel of all the four communities, the teacher and all the sacred sites in the land of Magadha. You stood at the head of all the eighteen schools and everyone accepted you.” –Praises of Atisha by Nagtso Lotsawa
“In brief, Je Gampopa and his disciples took the basis of the stages of the path of the Kadampas, and added the instructions of the path of means such as Je Milarepa’s Tummo and so on. In that way, it became the confluence of the two rivers of the Kadampa and Mahamudra. Later, Je Tsongkhapa, who wrote the text Stages on the Path said they were instructions from Je Atisha. He also said that for the secret mantra, there was no better source for that than the teachings of Marpa Lotsawa.”
“So whatever lineage it is, Sakya, Gelug, Nyingma or Kagyu lineages, it is impossible for them to practice what they do without the influence of Atisha. There is no separate Kadampa lineage, or lineage or part of Tibet that the Kadampa instructions have not permeated and pervaded. Basically, in Tibet we have the teachings of Sutra and Tantra. The Sutra teachings are on dialectics and on meditation these come from the Kadampa tradition. So, in that way, Je Atisha had a strong influence and bestowed a great kindness for the teachings in Tibet. This kindness is something we need to remember and appreciate.” –17th Karmapa (2025)
Introduction
Here is a new e-book compilation of the 17th Gyalwang Karmapa’s teachings on the Life of Je Atisha (2023 and 2025), most of which I transcribed (and occasionally translated, checking against the original Tibetan and English oral interpretation, by Khenpo David Chophel) that was previously published on this website. It can be downloaded freely: Liberation-Story of Atisha by 17th Karmapa (2023 and 2025) English translation
For a new video clip of the final day of the 2025 teaching (original Tibetan with specially created English subtitles), in which the 17th Karmapa speaks about the huge influence of Je Atisha on Tibetans, see here. How the Dagpo Kagyu lineages in particular, took to teachings of Je Atisha/the Kadampas and combined with the teachings on secret mantra and Mahamudra from the lineage of Nāropa, Marpa and Milarepa.
The 17th Karmapa’s teachings on the life of Je Atisha are groundbreaking not only in their originality, but also authenticity. They go beyond mainstream (commonly accepted) narratives of Je Atisha, and deeper below the surface into the life of a man who became an expert yogi of secret mantra, who then turned monk, to become one of the most revered and celebrated men in Indian Buddhism, but also in the history of Tibetan Buddhism for bringing many secret mantra Vajrayana teachings to Tibet, as well as creating his well-known book Lamp on the Path to Enlightenment, that became the basis of what are now termed by the Lam-Rim (Stages on the Path) teachings.
After becoming a monastic, Atisha was already considered a great pandita and was famous and influential in India before he went to Tibet. He had been appointed the abbot of the important and famous Vikramashila monastery, and Odantapuri, and also the head of several important temples in central India. Atisha had a key-ring that always had a minimum of eighteen keys on his belt of the keys to many monasteries. This is why the Indians were so reluctant to let him go to Tibet. Atisha himself also said that, those days in India there were only three or four panditas, including Shantipa, who could tell Hinduism and Buddhism apart, including Atisha himself. So, for that reason, it was also important for Indian Buddhism that Atisha stay in India.
During his teachings, 17th Karmapa also shared previously unheard of stories about Atisha’s trials and tribulations as a young yogi, being scolded by Tārā and Dakinis for his pride about his knowledge and experience of the Tantras, to his becoming monastic and being invited by Tibetan Kings to visit Tibet and share and reform the corrupted teachings there. Then, the Karmapa spoke about Atisha’s decision to go to Tibet, knowing it would take twenty years off his life-span after a prophecy by Tāra and dakinis. In addition, the difficulties Atisha faced when first arriving in Tibet such as going without food for a week due to the neglect of his Tibetan host (who had the wealth of a King), as well as Atisha’s time in Lhasa and Samye Monastery, and his frustration at being blocked from sharing his Vinaya tradition and pith instructions of secret mantra by the layperson, Geshe Dromtonpa. Leading Je Milarepa to conclude that this was why the Kadampas never received the pith instructions on the Tantras. These stories all give new and authentic insight into Atisha’s life and that period of Tibetan Buddhist history.
The 17th Karmapa concluded his 2025 teaching, explaining how influential Atisha was not only for the Dagpo Kagyu lineages, but also for Sakya, Nyingma and Gelugpa and that the whole of Tibetan Buddhism is pervaded by the Tantric and Sutra (Kadampa) teachings given by Je Atisha. The 17th Karmapa also quoted Dagpo Gampopa and Je Tsongkhpa, who both emphasised the importance of the Kadampa teachings in order to be of genuine benefit to beings. For example, Je Tsongkhapa said that his text Stages on the Path (Lam-Rim) were instructions from Atisha and for the secret mantra, there was no better source than Marpa Lotsawa. Thus, the Karmapa concluded that Je Tsongkhapa was in fact, a Dagpo Kagyu lineage holder, according to one of Tsongkhapa’s own students. This latter statement made me laugh out loud. Even though the Gelugpas (who are New Kadampas) claim Tsongkhapa as their founder, it seems he was always a Dagpo Kagyu lineage holder in essence.
In any case, along with Guru Padmasambhava and Marpa Lotsāwa, Je Atisha is one of the most important figures for the spread of the teachings in Tibet and that is why the 17th Karmapa emphasised why his life-story and contribution is so important to know and study well.
In that respect this e-book compilation is my own offering towards supporting that goal and to the long-life, teachings and activities of the Gyalwang Karmapa, to the flourishing of the Buddha Dharma and benefiting beings. It is not perfect, and was written, edited and compiled by myself alone, so apologies for any errors.
Adele Tomlin, 26th February 2025.
LIFE OF ATISHA: COMPILED TEACHINGS BY 17TH KARMAPA
Contents Outline
Contents
CHAPTER ONE: Jowo Atisha’s early life, studies of tantras, secret mantra unconventional conduct with Indian mahasiddhas, ‘pride-smashing’ direct instructions from Tārā and Ḍākinīs, and upholder of Mind-Only view. 5
Introduction. 5
The seeds/roots of the Kagyu Monlam.. 7
Atisha’s impact on the Dagpo Kagyu and the Union of Mahamudra and Kadampa teachings. 8
Date and Place of Birth of Atiśha: Dromtonpa’s account – End of 10th Century in Bengal 8
The Lion of Kings of Zahora – Royal Family Origins and related to Shantarakshita. 10
Atisha’s youthful beauty – stunningly attractive and good-looking. 11
Atisha’s continual visions of Tārā as a child. 12
Extremely learned in all the areas of knowledge, especially grammar and logic. 13
Secret Mantra studies and practice with accomplished Indian yogic siddhas, Rahula-Gupta and Atisha’s secret name Jñānavajra. 14
Madhyamaka Studies with Indian siddha, Avadhūtīpa and his Mind-Only views. 15
Studies of Madhyamaka with Indian siddha, Shantīpa. 15
‘In the middle of a very narrow bridge’ – Sudden teaching style of Avadhūtīpa and practising ‘unconventional conduct’ (tul-zhug). 16
Atisha’s pride about his knowledge of the tantras crushed by ḍākinīs in a dream.. 17
Direct vision of Tārā who challenges Atisha on his knowledge of the tantras. 17
CHAPTER TWO: Atisha’s names, monastic ordination, his main teachers and historical background to his being invited to Tibet. 19
INTRODUCTION.. 19
Transcript. 20
Reasons and signs why Atisha became a monk. 20
Becoming a monk and Atisha’s names and their meaning. 22
The way Atisha was given his name – by a Dharma King?. 23
Jowo Je name: meaning and purpose for calling Atisha that. 23
Atisha’s monastic studies combined with Vajrayana/tantric practice – leaving the monks every six days 24
Atisha’s numerous teachers and the three main gurus. 25
Upholder of the Mind-Only Practice of Vast Conduct and abbot of Vikramaśīla monastery. 29
Historical background in Tibet before Atisha was invited there. 29
Lha Lama Yeshe Od’s Dharma legacies and the Guge Dynasty area of Tibet. 31
Was Lha Lama Yeshe O captured by the King of Garlog?. 32
CHAPTER THREE: Tibetans studying in Kashmir and at Vikaramashila, the invention of the Ragdung horn, Atisha’s connection to Lotsawa Rinchen Zangpo and reasons for composing Lamp for the Path to Enlightenment, travels in central Tibet, and influence on Dagpo Kagyu and Tibetan Buddhism 34
The founding of Toling Monastery and the re-establishment of the Vinaya vows in Tibet. 36
Inviting Atisha to Tibet – sending Tibetans to Kashmir to study Buddhist philosophy. 38
Nagtso Lotsawa and study at Vikramashila and inviting Atisha to come to Tibet. 39
Atisha asks Tārā about his trip to Tibet and if it would be beneficial or not. 40
Trip to Bodh Gaya and yogi’s response to Atisha about Tibet. 40
Atisha’s question about his life-span and the dakinis’ response that if he went to Tibet it would be shorter 41
Key-holder of many Indian monasteries: The Indians’ discovery of the plan to bring Atisha to Tibet and their reluctance to let him go. 41
The exceptionally high regard Indians had for Atisha. 42
“Losing his tongue” translator in Nepal and Nagtso’s encouragement to continue to Tibet with the aid of Lotsawa RInchen Zangpo. 43
The Tibetans’ grand welcome for Atisha and the invention of the Ragdung horn. 44
Atisha called ‘Guru Karma, Cause and Effect’: Teaching the profound Dharma of Karma in Tibet. 45
Meeting Rinchen Zangpo and requests made to Atisha that led to the composition of Lamp for the Path to Enlightenment. 45
Atisha’s meeting Dromtonpa, and permission from India to travel to central Tibet. 46
Dromtonpa’s letter that left out the name of an important Tibetan teacher, Khuton. 47
Atisha’s stay in Yarlung and not being neglected and not being given food for one week by his rich Tibetan host, Khuton. 48
Atisha’s flight from Yarlung to Nyethang with Dromtonpa. 49
Atisha’s time at Samye Monastery. 50
Geshe Dromtonpa’s role in spreading Atisha’s teachings in Tibet as ‘the living commentary’ on Lamp for the Path to Enlightenment. 51
The seven questions posed to Atisha and the composition of Lamp for the Path. 52
The huge influence of Atisha in Tibet and Je Tsonghkhapa the Dagpo Kagyu lineage holder. 53
Video clips of the 17th Karmapa’s Atisha teachings (Tibetan with specially translated English subtitles)