Indrabhuti
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] Identities of the kingSamten Karmay attempted to identify the different personages known as Indrabhutai.[2] Conflation of Indrabhuti related to conflation of OddiyanaThe 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:
King Ja, receiver of gifts from the skyAccording 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:
Indrabhuti, at the time of Tilopa, disciple of KambalapadaChoudhury (2007: p. 6) states in relation to Indrabhuti who was the disciple of Kambalapada (fl. 10th century):
Indrabhuti learned of 'insight' (Sanskrit: prajñā) though the instruction of Tilopa (988–1069 CE).[clarification needed] See alsoReferences
|
Portal di Ensiklopedia Dunia