| Padmasambhava had established Buddhism in | | | | path of enlightenment' for the teaching and |
| Tibet very firmly but not that Buddhism which | | | | guide which is still regarded as very |
| was intended to be established. It was | | | | important text. This manual of enlightenment |
| Dipanker-Srijanan (popularly known as Atisa | | | | is a classic example of his fusion of two |
| in Tibet and believed to be an incarnation of | | | | paths in it Vajrayana and Mahayana teachings |
| bodhisattva Manjusri) who in real sense of | | | | are included and put together in a very |
| the word propagated Buddhism in its true | | | | poetic way; in it we read stanzas regarding |
| form. Being a disciple of Dharmakirti (who | | | | Tantrayana as follows- |
| belonged to broad active tradition of | | | | |
| Maitreya, Asanga and Vasuvandhu) was | | | | "through the rites of 'Appeasement' and |
| naturally not in the favor of Tantrika path | | | | 'Prosperity'and the rest, effected by the |
| as a religious mode of life which was | | | | force of mantra,and also by the strength of |
| prevailing in Tibet. | | | | the eight great powersstarting with that of ' |
| | | | Good Flask' , and othersit is maintained that |
| He started teaching tantra and Vinaya path | | | | the equipment for theenlightenment is |
| together; far he believed that without | | | | perfected with ease" |
| practicing Vinaya minds of the travelers on | | | | |
| the path of tantra would not achieve fruitful | | | | The lamp on path to enlightenment of Atisa |
| results. Padmasambhava and Santaraksita | | | | not only belongs to Vajrayana rather is most |
| Nyingma school had preached only Tantrika | | | | important book on essential teaching and |
| teachings in which magic and occultism was | | | | practice of Mahayana Buddhism especially |
| dominant not the teachings of Tathagata | | | | Maitreya, Asanga and Manjusri's philosophical |
| although their intentions were not to forget | | | | point of view. According to Tibetan scholars |
| the lineage teachings of Buddha. They taught | | | | he received the extensive lineage of Maitreya |
| Tantrika disciplines to overcome the Bon | | | | and Asanga from the sublime teacher from the |
| religious practices which were since a long | | | | Golden Isle while the profound lineage of |
| time in practice and people of Tibet were not | | | | ever-vigilant Manjusri and Nagarjuna he |
| ready to forget that old tradition. Atisa too | | | | obtained from the master Avadutipa. The core |
| could not able to teach according to his own | | | | teachings of Atisa was innately lineage |
| beliefs because Tantrika mindset was very | | | | teachings of great Mahayana scholars but |
| deeply rooted in Tibetan religious practices; | | | | since in Tibet Padmasambhava had already |
| therefore he took reformist approach. With | | | | established the Tantrayana OR Vajrayana he |
| tantika practice he fused comprehensive | | | | had to accept that teachings and practices as |
| Buddhist practices of his lineage thus having | | | | it with reformist approach. With some reforms |
| established 'b-kan-gdams-pa' tradition based | | | | on spiritual-ethical level Atisa ended his |
| on six Buddhist texts namely Udanaverga, | | | | journey in Tibet. In thirteen years of his |
| Jatakamala, Mahayanasutralamkara, and | | | | teachings he completely established the |
| Bodhisattva Bhumi. | | | | Dharma in Tibet which was carried on by his |
| | | | disciple scholar Dromtonpa after his death. |
| He also wrote a discipline text 'lamp on the | | | | |