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