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Indrabhuti (alternatively King Ja) is a name attributed to a number of individuals that have become conflated in Vajrayana Buddhism. One Indrabhuti, considered a Mahasiddha, was a disciple of Lawapa. [1]
Samten Karmay attempted to identify the different personages known as Indrabhutai. [2]
The matter of the conflation of Indrabhuti and at least one evocation of the historicity of a particular personage by that name is intimately connected with the location of 'Oddiyana' (the locality denoted by the term 'Oddiyana' whether in each case cited is Swat Valley or Odisha or some other location is glossed with a suite of orthographic representations and near homophones which require further case-by-case examination and exploration), Odisha and the cult of Jaganath and a number of texts that inform the matter such as the Sādhanamālā , Kālikā Purāṇa , Caturāsiti-siddha-Pravṛtti , Jñānasiddhi as Donaldson (2001: p. 11) frames an overview of some of the debate and then ventures further salience:
In his argument, P. C. Bagchi states that there are two distinct series of names in Tibetan: (1) O-rgyān, U-rgyān, O-ḍi-yā-na, and (2) O-ḍi-vi-śā, with the first series connected with Indrabhūti, i.e., Oḍiyăna and Uḍḍiyāna, while the second series falls back on Oḍi and Oḍiviśa, i.e., Uḍra (Orissa) and has nothing to do with Indrabhūti. N.K. Sahu objects, however, and points out that these two sets of names are seldom distinguished in Buddhist Tantra literature, and opines that the words Oḍa, Oḍra, Uḍra, Oḍiviśa and Oḍiyāna are all used as variants of Uḍḍiyāna. In the Sādhanamālā, he further points out, Uḍḍiyāna is also spelt as Oḍrayāna while in the Kālikā Purāṇa, as indicated earlier, it is spelt either Uḍḍiyāna or Oḍra. There is also evidence, Sahu continues, that Indrabhūti is the king of Orissa rather than of the Swāt valley. The Caturāsiti-siddha-Pravṛtti, for example, mentions him as the king of Oḍiviśa while Cordier, in his Bṣtān-ḥgyur catalogue, gives sufficient indications of his being the king of Orissa. Also, in his famous work Jñānasiddhi, king Indrabhūti opens it with an invocation to Lord Jagannātha, a deity intimately associated with Orissa and with no other area of India. [3]
According to Nyingma tradition, King Ja (also known as Indrabhuti) taught himself intuitively from "the Book" of the Tantric Way of Secret Mantra (that is Mantrayana) that magically fell from the sky along with other sacred objects and relics "upon the roof of King Ja" according to Dudjom (1904–1987), et al. (1991: p. 613 History) this happened on the Tibetan calendar year of the Earth Monkey, which Dudjom et al. identify as 853 BC[E]. [4] King Ja taught Kukuraja, the "Dog King", from "the Book." [5] This date of 853 BC[E] is problematic as it puts the event prior to the dates of the historical Buddha Shakyamuni circa 500 BCE as well as prior to the emergence of Tantra in any of its historical permutations according to modern Western peer-reviewed scholarship bar the lineages of the Bonpo (the dates are according to Bonpo tradition which are contended with) which not 'officially' tantric have many elements akin to tantra traditions. Moreover, it should be stated that the falling of Buddhadharma relics upon a Tibetan royal palace also happened in the case of Thothori Nyantsen and these two stories (i.e. the story of Thothori Nyantsen and the narrative of King Ja) may have influenced each other as they share a distinctive motif of magical realism.
Dudjom (1904–1987), et al. (1991: p. 460 History) also include another important source that impacts on this story of King Ja and salient dates for the greater tantric tradition, particularly the dating of the emergence of the texts of Anuyoga with the provision of a quote of what Dudjom et al. identify as a "prediction" found in the fifth chapter of the 'Tantra which Comprises the Supreme Path of the Means which Clearly Reveal All-Positive Pristine Cognition' (Wylie: kun bzang ye shes gsal bar ston pa'i thabs kyi lam mchog 'dus pa'i rgyud, Nyingma Gyubum Vol.3) which Dudjom, et al., render in English thus:
The Mahayoga tantras will fall onto the palace of King Ja. The Anuyoga tantras will emerge in the forests of Singhala [Dudjom et al. identify Singhala as located in Ceylon]. [6]
Choudhury (2007: p. 6) states in relation to Indrabhuti who was the disciple of Kambalapada (fl. 10th century):
The Sidhacharyas popularised the tenets of vajrayana by composing numerous texts. Indrabhuti, disciple of the saint Kambalapada, created a sensation by composing his famous treatise 'yajnasidhi'. [7]
Indrabhuti learned of 'insight' (Sanskrit: prajñā ) though the instruction of Tilopa (988–1069 CE).[ clarification needed ]
Padmasambhava, also known as Guru Rinpoche and the Lotus from Oḍḍiyāna, was a tantric Buddhist Vajra master from India who taught Vajrayana in Tibet. According to some early Tibetan sources like the Testament of Ba, he came to Tibet in the 8th century and helped construct Samye Monastery, the first Buddhist monastery in Tibet. However, little is known about the actual historical figure other than his ties to Vajrayana and Indian Buddhism.
Nyingma is the oldest of the four major schools of Tibetan Buddhism. It is also often referred to as Ngangyur, "order of the ancient translations". The Nyingma school is founded on the first lineages and translations of Buddhist scriptures from Sanskrit into Tibetan in the eighth century, during the reign of King Trisong Detsen.
Shechen Monastery is one of the "Six Mother Monasteries" of the Nyingma tradition of Tibetan Buddhism. It was originally located in Kham, Tibet, but was destroyed in the late 1950s during the Cultural Revolution and was rebuilt in Nepal in 1985.
Kyabje Dudjom Jigdral Yeshe Dorje was known as Terchen Drodül Lingpa and as Dudjom Rinpoche. He is considered by many Tibetan Buddhists to be from a line of important Tulku lineage, and a renowned Tertön. Lineage wise, he was a direct incarnation of both Padmasambhava and Dudjom Lingpa (1835–1904). He was a Nyingma householder, yogi, and a Vajrayana and Dzogchen master. According to his disciple Khenpo Tsewang Dongyal, he was revered as "His Holiness" and as a "Master of Masters".
The Guhyagarbha Tantra is the most important Buddhist tantra of the Mahayoga class and the primary tantric text studied in the Nyingma tradition. It is the main Nyingma source for understanding empowerment, samaya, mantras, mandalas and other Vajrayana topics, and has influenced the Dzogchen tradition. The Nyingma scholar Longchenpa sees it as "the highest summit of all vehicles, the source of all verbal transmissions, the great great shortcut of the vehicle of all Buddhas of the three times, the most secret."
Anuyoga is the designation of the second of the three Inner Tantras according to the ninefold division of practice used by the Nyingma school of Tibetan Buddhism. As with the other yanas, Anuyoga represents both a scriptural division as well as a specific emphasis of both view and practice.
In Tibetan Buddhism and Bon, a ngagpa (male), or a ngagmo (female) is an ordained non-monastic practitioner of Dzogchen and Tantra. Traditionally, many Nyingma ngakpas wear uncut hair and white robes and these are sometimes called "the white-robed and uncut-hair group".
Oḍḍiyāna, was a small region in early medieval India, in present-day Swat District of modern-day Pakistan. An alternate theory places its location in what is now the modern Indian state of Odisha, though this is improbable.
Sri Singha was the teacher of Padmasambhava, Vimalamitra, and Vairotsana. He was a principal student and dharma-son of Mañjuśrīmitra in the Dzogchen lineage, and is credited by the Nyingma school with introducing Dzogchen to Tibet.
According to the Nyingmapa tradition of Tibetan Buddhism, the Dzogchen masters Manjushrimitra and Shrisimha were already active in the Tantric milieu in India independently. However, Manjushrimitra, a learned scholar of Brahman origin, was evidently an adherent of the Yogachara school before his becoming a disciple of the mysterious Prahevajra or Garab Dorje from the country of Uddiyana. It should also be recalled that his disciple Shrisimha was said to have born and resided for some time in China before coming to India. And that the latter's disciple Vimalamitra visited China before and after he came to Tibet and transmitted the Dzogchen teachings to his disciples at Samye Monastery.
Rongzom Chökyi Zangpo, widely known as Rongzom Mahapandita, Rongzom Dharmabhadra, or simply as Rongzompa, was one of the most important scholars of the Nyingma school of Tibetan Buddhism. Together with Longchenpa and Ju Mipham, he is often considered to be one of the three "omniscient" writers of the school. His elder contemporary Atiśa (980–1054) considered Rongzompa to be an incarnation of the Indian ācārya Kṛṣṇapāda, the Great. The Tibetan historian Gö Lotsawa (1392–1481) said of Rongzom that no scholar in Tibet was his equal.
Lawapa or Lavapa was a figure in Tibetan Buddhism who flourished in the 10th century. He was also known as Kambala and Kambalapada. Lawapa, was a mahasiddha, or accomplished yogi, who travelled to Tsari. Lawapa was a progenitor of the Dream Yoga sādhanā and it was from Lawapa that the mahasiddha Tilopa received the Dream Yoga practice lineage.
Tibetan astrology is a traditional discipline of the Tibetan peoples that has influence from both Chinese astrology and Hindu astrology. Tibetan astrology is one of the 'Ten Sciences' in the enumeration honoured by this cultural tradition.
Getse Mahapandita (1761–1829) was an important Nyingma scholar affiliated with Kathok Monastery.
Gö Khugpa, 'Gos Khug-pa Lhas-btsas, Gö Kuk-ba-hlay-dzay, is also written as Khug-pa-Lhas-tsi, or simply 'Gos, was a famous Tibetan monk and translator of the 11th century.
Ma Rinchen Chok, is numbered as one of the twenty-five principal disciples of Padmasambhava. Rinchen Chok was also a senior disciple of Vimalamitra. Rinchen Chok was an important lotsawa in the first wave of translations and was one of the first seven monks ever to be ordained in Tibet by Shantarakshita, known as the 'seven men who were tested'. The ordination lineage was Sarvastivadin.
The Sheja Dzö or "Treasury of Knowledge" is a voluminous work by Jamgon Kongtrul (1813–1899). It is constituted by a root text in verse "The Encompassment of All Knowledge" and an autocommentary in prose, 'The Infinite Ocean of Knowledge'. The Treasury of Knowledge is widely considered Jamgon Kongtrul's masterpiece, covering the full spectrum of Buddhist history according to the knowledge then current in the Himalayas; the Abhidharma through the lens of Vasubandhu ; the Buddhist philosophy preserved, categorized and developed in the Himalayas; and the many streams of Buddhist sādhanā both exoteric (sutrayana) and esoteric (vajrayana), transmitted to, maintained and developed by the many trans-Himalayan lineages, such as Mahamudra and Dzogchen. The breadth of the Sheja Dzö is encyclopedic and its approach ecumenical. The root text in verse is terse and ostensibly glib approaching telegraphic. Whereas, the tone and register of the commentary is non-sectarian in regards to the many systems of Buddhadharma it enshrines. The Sheja Dzö is the central reference and general auspice work in Rimé movement literature.
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Kukuraja was a mahasiddha within the lineages of Esoteric Buddhism and he was contemporaneous with Indrabhuti of Sahor in Oddiyana and Kambalapada.
Orgyen Lingpa, was one of the greatest Tibetan tertöns or treasure-finders of the 14th century.
At the age of twenty-three he is said to have discovered an extensive treasure inventory at Samye Monastery in the Red Stupa."
He discovered texts, images, ritual objects and jewels, chiefly at Shetak, Yugang Drak, and Drachi Drakpoche. Of the 100 texts that were revealed by him, the Katang Denga are the most important to have survived. These five volumes chronicling the period of the Emperor Trisong Detsen include the Pema Katang, the most authoritative legendary biography of Guru Rinpoche. Orgyen Lingpa was born at Yarje in 1323.
Gyurme Dorje was a Scottish Tibetologist and writer.
kambha la pa[ dead link ]
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