Ati÷a ørī Dīpaïkara-j¤āna and A Cultural Renaissance ti÷a ør Proceedings of the International Conference th rd Cultur 16 - 23 January 2013 ī D ī al R païk enaissance ar a-j¤ ā na and INDIRA GANDHI NATIONAL CENTRE FOR THE ARTS IGNCA INDIRA GANDHI NATIONAL CENTRE FOR THE ARTS 11 Mansingh Road, New Delhi - 110 001 NEW DELHI Atiśa Śr ī Dīpa kara-j āna and Cultural Renaissance Proceedings of the International Conference 16 th - 23 rd January 2013 Edited by Shashibala INDIRA GANDHI NATIONAL CENTRE FOR THE ARTS New Delhi Editor Prof. Shashibala © Indira Gandhi National Centre for the Arts All right reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying. Recording, or any information storage or retrieval system, without prior written permission of the Copyright owner, indicated above, and the publishers. First Edition : November, 2018 Price: Typeset by Smt. Anupama Dhawan Kalakosa Division Indira Gandhi National Centre for the Arts Published by Director (Publication) on behalf of Indira Gandhi National Centre for the Arts 11 Mansingh Road, New Delhi Website: ignca.nic.in Printed in Contents Foreword by Dr. Sachchidanand Joshi vi Preface by Prof. Shashibala viii 1. Jowo Je Paldhen Atia 1 Chamgon Kenting Tai Situpa 2. Atia r ī Dīpa kara-j āna and the uddhist Cosmopolis 3 Lokesh Chandra 3. Some Problems in Studying Atia 11 Kaie Mochizuki 4. The Ideals of Atia and (niversal Peace 17 Prem Shankar Shrivastava 5. Atia - orn with a mission 33 Christel Pilz 6. Wouldn’t ,ou Rather be Practicing the Dharma? 45 Atia and the .eart Advice of the /adampa Masters Bhikkhu Sumati Sasana (Kabir Saxena) 7. 1yantse and orobudur 53 Garrey Foulkes 8. Tibetan Study Material at the Asiatic Society with Special 69 Reference to Atia Bandana Mukhopadhyay 9. r2 D2pakaraj3na at 4ikramaś2la Monastery 81 Kaie Mochizuki Atiśa Śr ī Dīpakara-jñ āna and Cultural Renaissance v 10. Some Aspects of Atia and Archaeology of 4ikramaś īla 93 C. P. Sinha 11. The Depiction of Atia in Tibetan Art 99 Andrea Loseries 12. Atia 5 4oice of the Ashes 109 Elizabeth D. Inandiak 13. Ati śa’s Ritual Methods for Making uddhist Art .oly 123 Dan Martin 14. Tārā Rituals Written or Translated by Ati śa 139 Kuo-wei Liu 15. A Comparative Study of the uddhist Theory of Ati śa in Tibet and the .an Nationality Region 153 Zhangzong 16. 03hyamika Aspects of Ati śa’s Philosophy 163 Karunesh Shukla 17. An Analysis of 4arious Tantric 7ineages of Ati śa ased 175 on his iographies Yen Hui ju 18. Atia and Tholing Monastery 5 The Archaeological 187 Discoveries Zhang Jian Lin Foreword IGNCA organised an international conference in January 2013 on “Atiśa Śr ī Dīpa4kara567 āna and Cultural 8enaissance ”. 1ti2a 3r ī Dīpa4kara567 āna an eminent Indian scholar during the 10 th 511 th century was invited to Tibet to re5 establish )uddhism when it was almost wiped out from there. It is due to his enormous efforts that we see today Tibetans spreading it in the world over. 1ti2a 3r ī Dīpa4kara567 āna is venerated over the past one thousand years as a shining star in the history of )uddhism because of the sacrifices he made for reviving the faithA his activities in Tibet and the great legacy that he has left behind. Bnfortunately his life and legacy remained unsung by the Indian historians or scholars so far. Therefore I-NC1 took the initiative of organising an international conference focussing on the life and teachings of this great scholar which are meant not only for Tibet or for India but for the humanity. I congratulate Dr. Shashibala for convening the conference and editing the proceedings under the overall supervision of Dr 1dvaitavadini Kaul, HoD, Kalakosa Division of I-NC1. The readers will find for themselves in the presentations compiled in this proceeding, that the life and the work of 1ti2a 3r ī Dīpa4kara567 āna are inspiring and will remain so for generations to come. Let us celebrate his dedication for the wisdom path to establish peace and harmony in the world. Dr Sachchidanand Joshi Member Secretary I-NC1 Preface ix Preface Atiśa Śr ī Dīpa kara-j āna and Cultural Renaissance HH the Dalai Lama said about Atiśa: In coming to Tibet in the eleventh century, Atiśa eliminated all mistakes that had arisen due to misunderstandings concerning the oral teachings of H īnayāna, Mahāyāna as well as Tantrayāna. By illuminating the path of how to practice all the teachings of the Buddha without any contradiction, he has been extremely kind, especially to the Tibetans of the Land of the Snow. Atiśa Śr ī Dīpa) ara-j, āna, a great saint-philosopher of the 10th-11th century, almost forgotten in India over the past centuries, had been venerated as an outstanding personality in Asian countries and regions, especially north of the Himalayas for centuries. He is a shining symbol of peace, compassion, humanism, self sacrifice, harmony and amity who devoted his energies for preservation of Dhamma to Odantapur ī, 0i ramaś īla, Sompur ī, 1 āland ā and other universities and monastic complexes. He played a singular role in infusing wisdom and in the resurgence of Buddhism, laying a foundation of pure Buddhism in Tibet. His preaching electrified the mon s as well as the common people with a new concept of moral purity, self sacrifice, nobility of character, idealism, and revolutionized the social, religious and cultural lives of the people. The people and the 3ings of Tibet made sacrifices to invite him to reform and reinvigorate the lax, corrupt and decaying conditions. Indian historians have not documented Atia’s life and legacy in India, Indonesia or Tibet. The major source to study him is Tibetan historical chronicles collected over the past 100 years - accounts of the spiritual teacher4s life found in 44 x Atia Śr ī Dīpa ara-j, āna and Cultural Renaissance Tibetan texts - biographies, doctrinal wor s, catalogues and hymns written in his praise. This volume contains research papers presented by scholars at an international conference combined with an exhibition and demonstration of divine arts organised by the Indira 8andhi 1ational Centre for the Arts. According to Prof. Lo esh Chandra, Atia represents the Indian vision of a Buddhist cosmopolis. He visited Suvar9adv:pa as a pilgrim to study under Dharmak:rti. The invitation to Atia to Tibet for resurgence of Buddhism has historical dimensions. He tal ed about the variants of his names given in the colophons of his wor s in the Pe ing edition of Tanjur, its meaning and nuances. 3aie Mochizu i in the eynote address discussed the problems encountered in studying Atia. There is a controversy even about his name. He tal ed about the titles of the root text Bodhi-mārga-pañji ! which are the same in Tibetan translations but different in Sans rit. There are textual doubts in other wor s also li e 8arbhasagraha, H;dayani <epa, Daśakualakarmapatha and Bodhisattva- mānyāval:. Christel Pilz who has travelled along the path of Atia in Tibet five times wrote that Atia was born with a mission and he was aware of it since his childhood. He had the super- nowledge that one needs to understand his philosophy. He went on to learn Bodhichitta from Dharmak:rti, one the most renowned scholars of his time who was an offspring of Sailendras. The philosophy of Bodhichitta was deeply rooted in the minds and the lives of the Javanese people and reflected in Borobudur. She raises a question in her paper whether Atia had an intention to support Dharmak:rti when many villages, monasteries and temples were buried because of a massive eruption of Merapi volcano. Bhi shu Sumati Sasana advised laying emphasis on practicing Dharma rather than collecting or reading texts and writings, renouncing attraction for life. He quoted Atia saying- 4Having removed sleepiness, dullness and laziness, I shall always be joyful when engaging in such incredible practices4. He wrote that there are seven gems that adorn the minds of bodhisattvas- faith, instruction, contemplation, wisdom, ethics, modesty and generosity. Preface xi Atia followed the philosophy of Asaga and 0asubandhu. According to Prem Shan ar Shrivastava, Atia was a reformer. His wor s and upadea encompass the ideals of universal peace. He laid guidelines for purification of the mind, detaching it from arrogance, violence, distractions, greediness, conflicts etc. He advised avoiding akuśala-karma s and to revere good qualities, abandon kleśa and avoid profit and fame; and to meditate on prajñāpāramitā, maitrī and karu to strengthen bodhichitta . Bandana Mu hopadhyay presented her paper on Tibetan study material ept at the Asiatic Society with special reference to Atia. Its construction was the realization of a magnificent dream of Sir William Jones. A comparative study of the two great stApas- 8yantse and Borobudur was presented by 8arrey Fol es giving details of their symbolism and meaning, style, external decorations, parts, ingredients placed inside a stApa, and form and purpose of building as told by the Buddha himself. Both of them follow the same mandala plan. Borobudur has nine levels and 8yantse five. Atia had a close connection with the Pala rulers who had invited him to 0i aramaś:la. The focus of research by 3aie Mochizu i is on the role played by (r ī Dīpa) ara-j, āna at 0i aramaś:la monastery based on the biographical texts and historical literature written in Tibet, as nothing has been found from India. According to him some of his wor s were written and translated at 0i aramaś:la.