The JapaneseAssociationJapanese Association of Indian and

Jburnal ofindian andBudtthist Studies Vbl. 63, No. 3, March 2015 (221)

Expulsion ofMaitri-pa from the Monastery

and AtiSa's Panicipation

SHizuKA Haruki

1. Introduction

The aim ofthis paper is to investigate Maitri-pa's expulsion from the VikramaSila mon- astery and AtiSa's (DipankaraSrijfiana, 982-1154) role; and then to relate the case to the

antagonistic relationship between the observance of the Sralvakay5na and the

Vajrayana samaya in the monasteries. Mark [latz has reinvestigated the case and proposed

a critical opinion. The present paper firstly quotes the documents of the case reported by

Tibetan historians. Next it introduces the main points of [fatz's papers, which are fu11 of

suggestions. Then I relate this violation of monastery rules and the consequent banishment

of a monk, to the possible existence ofsidttha communion outside the rnonasteries that ob-

served the Sravakay5na vinaya.

2. Quotation from the Biblingraplty qfAtiga

(1) As for the three persons called Maitri-pa, [the first] Maitri-pa is the Crown prince - natha. [The second] is mNga' bdag Maitri-pa, who was expelled from Vikrama[Sila] by AtiSa. t) [The last] is the one whom we are diseussing here, [from gSer giing] . (2) There having been three siddhas, AtiSa learned under Kusulu junior, a Yamdritaka yogin and Avadhati-pa . . . Yamantaka yogin, named Kamalarak$ita ceuld change wine into milk. He was

"That expelled from his dwellings for drinking wine. He said, the expelled monk goes out from the

main gate is not appropriate." Thereupon hc went through the wall. He spread a mat oyer the River 2) Gahga and left. AtiSa learned many from this yogin. (3) AtiSa expelled some who indulged themselves, and in so doing they accumulated their bad kar-

"A ma. They said, seeming preceptor banishes us." In particular, mNga' bdag Maitri-pa dwelled at theVikramaSilamonastery visualization . . . That Maitri-pa practised and meditation on PZijrayogini. For that purpose, he secretly kept liquor as a samaya requisite fbr her. One elder rnonk spied on him

"Do and reported this transgression to the monastic community (sapagha) . not make me leave by

driying me out. There is no harrn with me in this case," Maitri-pa exclaimed. The community said,

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(222)Expulsion ofMaitri-pa from the Monastery and AtiSa's Panicipation (H. SmzuKA)

"There might be no harm with you, but other members can be contaminated." So they banished

"He him. Maitri-pa declared, who has transgressed sarpgha ruIes should not leave by the main

gate," and departed straight through a wall. Atiga wondered whether his conduct had been right or not. He made offerings that night to and petitioned her by rcciting eulogies. When AtiSa fe11

"Son, asleep, he heard a voice three times... TarA appeared in person and said, your conduct was not good. Among monks who eojoy worldly lives, mNga' bdag Maitri-pa is a who is dedicated to the attainment of Awakening. A wrong dane to a bodhisattva causes serious karmic

maturation [in your next life]." AtiSa asked Tarfi how his karmic maturation would be. TEr5 re-

"Ybu plied, will be reborn a kind ofsentient being three times as huge as Mt. Sumeru and with vari-

"How "Ybu ous kinds ofbjrds feasting on it." am I to avoid my karma done this time?" AtiSa asked. should go to the north and promulgate doctrine, which is destined to amend your karma," ]) replied Tata.

3. Relationship among Viijray2na Adepts

I would now like to present more quotatiens in order to give clearer illustrations of later

Indian Buddhists' actual lives, focusing on the relationship between yogins' circles and

Vajrayatia monks belonging to monasteries. Also I am interested in some disputes in the

same Vajray5na circle. Here I present outlines of descriptions frorn anether historical

works.

(1) BlueAnnals (comp. in 1486) Becoming learned in both and heretical doctrines - Quest for Sabari-pa [of

t -- nirmduahaya] - Debate with SEnti-pa who was discontented with Maitn-pa's Ainana- -+ sihara (non attentiveness) doctrine Calledina Maitri-pa4) (2) BiqgrupltJi ofMarpa (comp. in 1505) 5) Transgression in the monastery . Condemned by AtiSa

'i 'ston's (3) mKhas pa eiga bKa' gdams pa chapter (comp. in 1565)

-+ . Transgression in Vikramagila Expulsion . AtiSa's misgivings about his conduct 6) Tarfi's oracle and instruction

'i 'ston's (4) mKhaspa tiga bKa' brgyud pa chapter -+ Conversion to Buddhism after meeting Naro-pa . Ordained from Santi-pa transgres-

. sion in VikramaSila - Discovered and his malpractices made known to the saptgha Expulsion from Vikr amaSila . Atiga's asking Maitri-pa to change his mind and to re- turn to the monastery -. Maitri-pa's refusal and quest fbr Sabari-pa - Instructed Ama- . . nasikdra by Sabari-pa and coming back to MadhyadeSa - Debate with Santi-pa

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Called mNga' bdag chen po ("mahliprabhu) by the king ofMagadha - Establishing 7) his own settlement and propagating his doctrine (5) Paabna dkarpo (comp. in 1575, rev. in 1580)

t Becoming Naro-pa's disciple . Becoming S5nti-pa's disciple - Disagreement over -+ basic philosophies with S5nti-pa With Tara's oracle, moving to Khasarpana - Quest

r r r for Sabari-pa in Sri-Parvata - Instructed Amanasikara by Sabari-pa, returning to Ma- dhyadega - Debate with Sahti-pa . Renowned as mNga' bdag rgyal ba Maitri-pa (*J'ina- prabhu) - Being accused of his transgression by AtiSa . festimony in front of the

king . Getting out of the trouble . Feeling discontent and leaving the monastery . 8) Establishing his own settlement and teaching disciples . Passing away at 75 (6) bKlt'babs bdun lddn (comp. in 1600)

Transgression in VikramaSila . Discovered by a novice . Dispute arousing in the community - Testimony - His expulsion - Quest fbr Sabari-pa in Sri-Parvata - Re-

t ceived abhiseka and oral instruction by Sabari-pa . Coming back to Madhyadega . (Taranatha casts doubt on the story ofthe Debate) - Propagation ofAmanasihara .

Mahakala's bringing a princess called GafigadharE as Maitri-pa's consort - Passing 9) away at about 7s (7) dPag bsam LJbn bzaug (comp. in 1748) iO) [[lransgression in VikramaSIIa . Expulsion by AtiSa . Teaching disciples

Examining Maitri-pa's life, it seems that his banishment from the monastery has some-

thing to do with his discontent with the prevailing predominant theory and practices in the

- . r monasteries, which drove him to his quest for superior doctrine and practices. Santi-pa, a

predominant scholar in those days, was rnentioned as the opponent ofMaitri-pa in the re- cords. Some describe his quest fbr Sabari-pa and some do not: when should we locate this

'i 'ston ' story in Maitri-pa's career? mKhas pa aiga and bKa babs bdun ldan locate it after

his leaving the monastery and Padhia dkar po did it befbre his expulsion. does

not refer to the expulsion. ii) AtiSa started his career as a yogin and conducted various kinds of antinomian practices. Up until the age oftwenty-nine, he realized the limitation ofAvadhati practice and was or-

dained. It is said that this decision was made on the recommendation of Lord , who

appeared in his dream. On the occasion of ordination, AtiSa was dour in his determination

not to renounce tantric practices. He was a firrn believer ofVajrayEna throughout his reli-

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(224)Expulsion ofMaitri-pa from the Monastery and AtiSa's Participation (H. SHizutcA)

gious life. His belief in , however, did not prevent him from taking over his com-

munity's senior position, the preceptor (cige bskos). AtiSa rnaintains that three disciplinary codes, the Sravakayana and PdramittiyEna , and the Vajrayana samaya are all the

Buddha's word (budtthavacana), therefbre all three codes have never been overstate or

denigrated. Majtri-pa's case, however, was an incident that reyealed the impossibility of

observing all three codes by one person in a concrete critical situation. The Biograpdy of

Atis'a tells us that he did not conceive his participation or taking an initiative in the case

worthy of praise.

4. Did the Expulsion of Maitri-pa Really Occur?

4.1. Quotatian from Mark [Ratz's Papers

Prerninent in Tibetan accounts ofthe life ofMaitri-pa is a tale ofhow he was expelled from the -

not appear any non-Tibetan source. nastie university ofVikramaSila by AtiSa.The story does in . . . Their use by Tibetan historians on apparentLy sectarian grounds calls into question the validity of Tibetan historical tradition as it bears upon the later period ofBuddhism in India. . . . Reports ofex- pulsions from monasteries of the period appear with such persistence in Tibetan histories that one must believe that one such incidellt, at least, must actually have occurred. The earliest sources for the story ofexpulsion ofMaitri-pa are probably the biographies ofAtiSa, ofwhich the first may date frorn as early as 1150. . . . The motifs ofthis story may be isolated as fbllows: (1) sins relating to wine and women, (2) observation by someone else, (3) expulsion with expressjustification, (4)

the misdeed own magical a wall) and justificationfor by his pDwer (departurethrough , (5)justifi- cation for the misdeed by a deity. There is reason to doubt that this conflict, so highly dramatized by Tibetan sources, was ptayed out

to any great extent in India precisely because it was so important in centemporary . Atiga was invited to Tibet in order te refbrm a Buddhism allegedly corrupted by tantric ritual, including sexual 'od, intercourse and murder. In his Lamp for the Path composed for the Tibetan king Byang chub AtiSa explains that practices that require breaking one's celibacy are not fbr monks. . . Even in the "For Lamp AtiSa is not adamant: the line that fo11ows (and concludes the work) declares, someone who knows reality, there is no transgression," and it is clear from the biographies that was i2) central te his own practice in India.

4.2. Present Author's Remarks 'fatz As quoted above, questioned the historicity of the expulsion of Maitri-pa. His ap- pealing reasons for rebuttal are that (1) no documents regarding the case have been found in any non-Tibetan source, (2) AtiSa, a dedicated Vajrayaha adept, could not take the ini-

tiative to expel a tantric colleague from the monastery, and so on. The fact that he does not

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Expulsien ofMaitri-pa from the Monastery and AtiSa's Participation (H. SHizuKA)(225)

have any valid documents that negate the historicity of the case is regrettable for [fatz. All

that he can do is to insist that the expulsion ofMaitri-pa seems to be mere tales intention-

ally composed by Tibetans, who tried to project their own domestic power struggle among

religious sects onto later Indian Buddhism. Although Tibetan historicai documents are

more or less biased and clouded by concerns of later historians, against Tatz's thesis, we

might bear in mind that later Indian Buddhism had its own perspective and inherent logic

ofdevelopment, centered on tantric antinomian doctrine and practices.

5. Maitri-pa, after Expulsion frem the Monastery

Did Maitri-pa, once expelled from the monastery, return there? I am inclined to think

not. His banishment was enforced by the samgha's agreement with no objection. In this

case, AtiSa, a supervisor of the members' disciplinary conduct, did something against the

VajrayEna code: Ybu must not slander brethren ofVajray5na out of anger. Setting aside the

issue of anger, he acted in conformity with the sai?zgha's regulations. Then, what is the

duty of mantMcdt:ya designated in VikramaSila monastery? This issue is open to discus-

sion.

Blue Annals and cZPag bSZrni Llbn Bzang say that Maitri-pa lived in the Bangala district (today's Bangladesh). Now being a lay yogin, he established religious facilities (at the

same time own residence) his his , propagating doctrine and training disciples (including

the famous Vajrapani) .

"wnere On his way [to visit Maitri-pa] Marpa asked some travellers, does Maitri-pa live?" They

"He 'bar replied, resides at Ri me ltar ba dgon pa. The path is diMcult to travel. Ybu had better not 13) to go."

In the East, Marpa crossed the Gahga river. In the Ri rab tu khrogs pa dgon pa, he bowed down at 14) mNga' bdag Maitri-pa's feet.

Maitri-pa's retreat is supposed to be located far away from routes of importance. Barua

[1969: 163] describes that Maitri-pa once lived in a monastery at Devikota in North Ben-

gal. It is plausible that Maitri-pa occasionally visited several other religious settlements in

Bangala district.

6. Conclusien

Chinese travelling monks tell us that they fbund co-habitation of monks, Sravakayaha

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and Mahayana (VajrayEna monks included) in the same monasteries. Under this circum-

stance, keeping liquor and drinking it with a woman would cause expulsion from the mon-

astery, then tantric practices such as ga4acakra, cai yitvratalvidyavrata, and so on, the per-

fbrmance ofwhich is ebligatory fbr the fbllowers ofVajrayana, were absolute]y impossible.

Were those tantric practices described merely fictitious? Or if any antinomian practices

were actually perforrned, the question is where wou]d that have taken place? It is certain

that a Vajraydna monk having received abhis. eka, whoever is expelied from the monastery, iS) keeps his identity as a PZofradhara owing to the `C P'Zigisivara-principle." It is possible that

both Vajrayana monks belonging to the monastery and yogins living outside, perforrned

tantric practices in some religious facilities which were only open to members ofVajray5na

circles. It is highly probable that Vajrayfina circles established their own settlements (ma(ha) Qutside the monasteries. Regularly or irregularly, Vajrayaha monks visited such

retreats and performed tantric practices there.

1) BiagrapJty ofAtis'a, p. 39 (no. 55). 2) BiograpIu, ofAtis'a, p. 78 (no. 110). 3) Biography ofAtis'a, pp. 139-140 (nos. 195, 196),Tbtz[1988: 474]. 4 ) BiueAnnals, Da.2a7-b2. 5 ) Biography oflldbr]pa, pp. 93L7-94L2.

'i 'ston, 6) mKhas pa ciga pp. 290Ll5-291L2.

'i 'ston, 7) mKhas pa ciga pp. 370L7-371L13. 8) Padina dkarpo, pp. 286L6-298L1. 9) bKd'babs bdun ldbn, pp. 564L5-565L4. 10) di)ag bsam ijon bzang, pp. 118L22-119Ll. 11) Shizuka[2013:102-104].

12) [tatz[1987:473A76]. 13) BiQgrapby qf'Mkirpa, p. 32L14-18. 14) BiQgropdy ofimrpa, p. 66L15-16. 15) Shizuka[2012: 107-108], bhik,surp v`u'radharam ktt,yat.

Primary Literature Biogrophy ofAtis'a. r:Nam thar i:gyas pa. Ed. Helmut Eimer. Wiesbaden: Otto Harrassowitz, 1979. Biography ofMbrpa. sGra sgyur Mtirpa to tsa ba'i rnam thar mthong ba don yod by g'Ilsang smyon heruka. Vatanasi: E. Kalsang Buddhist [Ibmple, 1970.

'Gos BlueAnnals. Deb ther sngonpo by gZhon nu dpal. Ed. Lokesh Chandra. gata-Piiaka Series, vol.

212. New Delhi: International Academy ofIndian Culture, 1974.

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Research Fellow Koyasan University （ ， ）

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