https://www.rigpawiki.org/index.php?title=Humkara&feed=atom&action=historyHumkara - Revision history2024-03-28T14:48:41ZRevision history for this page on the wikiMediaWiki 1.40.1https://www.rigpawiki.org/index.php?title=Humkara&diff=84922&oldid=prevHankop: /* Writings */2018-10-08T05:51:13Z<p><span dir="auto"><span class="autocomment">Writings</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 05:51, 8 October 2018</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Additionally, Dudjom Rinpoche states that Humkara authored the ''Shri Rulu Golden Rosary'' (Tib. ''Yang dag ru lu gser phreng'').<ref name="ftn17">Dudjom Rinpoche, ''The Nyingma School of Tibetan Buddhism: Its Fundamentals and History'', (Somerville, MA: Wisdom Publications, 1991): 467-468.</ref> However except for further references to this text, which Humkara is said to have transmitted to Namkhé Nyingpo, the actual text appears to have disappeared.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Additionally, Dudjom Rinpoche states that Humkara authored the ''Shri Rulu Golden Rosary'' (Tib. ''Yang dag ru lu gser phreng'').<ref name="ftn17">Dudjom Rinpoche, ''The Nyingma School of Tibetan Buddhism: Its Fundamentals and History'', (Somerville, MA: Wisdom Publications, 1991): 467-468.</ref> However except for further references to this text, which Humkara is said to have transmitted to Namkhé Nyingpo, the actual text appears to have disappeared.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Furthermore, Erberto Lo Bue mentions two further works attributed to Humkara and translated during the first diffusion of Buddhism to Tibet, namely ''Gyadün Drel'' (Tib. ''Rgya mdun ’grel'') and ''Dodrel Naljorpé Drömé ''(Tib. ''Mdo ’grel rnal ’byor pa’i sgron me'').<ref name="ftn18">Erberto Lo Bue, “The Role of Newar Scholars in Transmitting the Indian Buddhist Heritage to Tibet,” In&nbsp;''Les habitants du toit du monde. Hommage ά Alexander W. Macdonald'', (Nanterre: Société d’ethnologie, 1997): 632.</ref> However, the actual texts <del style="font-weight: bold; text-decoration: none;">appears </del>to have disappeared.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Furthermore, Erberto Lo Bue mentions two further works attributed to Humkara and translated during the first diffusion of Buddhism to Tibet, namely ''Gyadün Drel'' (Tib. ''Rgya mdun ’grel'') and ''Dodrel Naljorpé Drömé ''(Tib. ''Mdo ’grel rnal ’byor pa’i sgron me'').<ref name="ftn18">Erberto Lo Bue, “The Role of Newar Scholars in Transmitting the Indian Buddhist Heritage to Tibet,” In&nbsp;''Les habitants du toit du monde. Hommage ά Alexander W. Macdonald'', (Nanterre: Société d’ethnologie, 1997): 632.</ref> However, the actual texts <ins style="font-weight: bold; text-decoration: none;">appear </ins>to have disappeared.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>If we also consider Taranatha’s identification of Humkara with Vaidyapada then there is a further commentary on [[Guhyasamaja]] preserved in the Tengyur that could be attributed to Humkara, namely the ''Samyakvidyakara'' (D 1850, Skt. ''Samyakvidyākara, ''Tib. ''Yang dag rig byed'').<ref name="ftn19">The colophon of D 1850 states: ''yang dag rig byed ces bya ba rgyud phyi ma'i rnam par bshad pa slob dpon bai dya pā das mdzad pa rdzogs so/ rgya gar gyi mkhan po ka ma la gu hya dang/ bod kyi lo tsā ba mnga' bdag lha ye shes rgyal mtshan gyis bsgyur cing zhus pa'o/''</ref> According to the colophon this work was translated by the pandita Kamalaguhya and the Tibetan translator Yeshé Gyaltsen (Tib. ''Ye shes rgyal mtshan'').</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>If we also consider Taranatha’s identification of Humkara with Vaidyapada then there is a further commentary on [[Guhyasamaja]] preserved in the Tengyur that could be attributed to Humkara, namely the ''Samyakvidyakara'' (D 1850, Skt. ''Samyakvidyākara, ''Tib. ''Yang dag rig byed'').<ref name="ftn19">The colophon of D 1850 states: ''yang dag rig byed ces bya ba rgyud phyi ma'i rnam par bshad pa slob dpon bai dya pā das mdzad pa rdzogs so/ rgya gar gyi mkhan po ka ma la gu hya dang/ bod kyi lo tsā ba mnga' bdag lha ye shes rgyal mtshan gyis bsgyur cing zhus pa'o/''</ref> According to the colophon this work was translated by the pandita Kamalaguhya and the Tibetan translator Yeshé Gyaltsen (Tib. ''Ye shes rgyal mtshan'').</div></td></tr>
</table>Hankophttps://www.rigpawiki.org/index.php?title=Humkara&diff=84921&oldid=prevHankop: /* Writings */2018-10-08T05:47:30Z<p><span dir="auto"><span class="autocomment">Writings</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 05:47, 8 October 2018</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Regarding Humkara’s writings, the [[Tengyur]] preserves in total five texts attributed to him. All of them are classified as ritual manuals of the [[Sarvabuddhasamayoga]] (D 1674-78) and three of them are dedicated to a deity referred to as Shri Heruka (Wyl. ''dpal he ru ka'', D 1674, 1675 & 1678). </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Regarding Humkara’s writings, the [[Tengyur]] preserves in total five texts attributed to him. All of them are classified as ritual manuals of the [[Sarvabuddhasamayoga]] (D 1674-78) and three of them are dedicated to a deity referred to as Shri Heruka (Wyl. ''dpal he ru ka'', D 1674, 1675 & 1678). </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Regarding the Tengyur texts; D 1674 & 1677 were translated by Vidyakarasimha (Skt. ''Vidyākarasiṃha'')<ref name="ftn11">Vidyākarasiṃha worked on more than 20 Kangyur and Tengur translations with various Tibetan translators. Among them are Jñānasena (Skt. ''Tib. ''Ye shes sde'') and Manjusrivaram (Skt. ''Mañjusrīvaram''), Kawa Paltsek (Wyl. Ska ba dpal brtsegs), and Khön Lui Wangpo (Tib. Khon klu’i dbang po srung ba).</ref> and [[Lha Rinpoche]]. D 1675 & 1676 were translated by Vajrahasa (Skt. ''Vajrahāsa'') and [[Ma Rinchen Chok]]. The colophon of D 1676 states that the text was translated in [[Samye Chimphu]] caves on the request of the Bodhisattva King.<ref name="ftn13">The colophon of D 1676 states: ''snang bar byed pa zhes bya ba slob dpon mkhas shing dngos grub brnyes pa hUM mdzad grags pas mdzad pa rdzogs so/ mnga' bdag btsan po byang chub sems dpa'i bkas dpal bsam yas kyi 'chim phu ru dkyil 'khor chen po'i slob dpon paN+Di ta dpal rdo rje'' ''bzhad pa dang/ sgra bsgyur gyi lo tsA ba chen po rma rin chen mchog gis dbang sgrub dang bcas par bsgyur cing bshad nas gtan la phab ba'o/''</ref> The fifth ritual manual, D 1678 according to the colophon, was translated on the orders of King [[Trisong Deutsen]], by Namkhé Nyingpo together with Humkara at Nalanda.<ref name="ftn14">The colophon of D 1678 states: ''bod kyi lha btsan po khri srong lde btsan gyi bka' lung gis dpal na len+d+ra'i gtsug lag kyang du/rgya gar gyi mkhan po hUM ka ra de nyid dang/ zhu chen gyi lo tsA ba ban+d+he gnubs nam mkha'i snying pos bsgyur cing zhus te gtan la pa'o/''</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Regarding the Tengyur texts; D 1674 & 1677 were translated by Vidyakarasimha (Skt. ''Vidyākarasiṃha'')<ref name="ftn11">Vidyākarasiṃha worked on more than 20 Kangyur and Tengur translations with various Tibetan translators. Among them are Jñānasena (Skt. ''Tib. ''Ye shes sde'') and Manjusrivaram (Skt. ''Mañjusrīvaram''), Kawa Paltsek (Wyl. Ska ba dpal brtsegs), and Khön Lui Wangpo (Tib. Khon klu’i dbang po srung ba).</ref> and [[Lha Rinpoche]]. D 1675 & 1676 were translated by Vajrahasa (Skt. ''Vajrahāsa'') and [[Ma Rinchen Chok]]. The colophon of D 1676 states that the text was translated in <ins style="font-weight: bold; text-decoration: none;">the </ins>[[Samye Chimphu]] caves on the request of the <ins style="font-weight: bold; text-decoration: none;">[[King Trisong Detsen|</ins>Bodhisattva King<ins style="font-weight: bold; text-decoration: none;">]]</ins>.<ref name="ftn13">The colophon of D 1676 states: ''snang bar byed pa zhes bya ba slob dpon mkhas shing dngos grub brnyes pa hUM mdzad grags pas mdzad pa rdzogs so/ mnga' bdag btsan po byang chub sems dpa'i bkas dpal bsam yas kyi 'chim phu ru dkyil 'khor chen po'i slob dpon paN+Di ta dpal rdo rje'' ''bzhad pa dang/ sgra bsgyur gyi lo tsA ba chen po rma rin chen mchog gis dbang sgrub dang bcas par bsgyur cing bshad nas gtan la phab ba'o/''</ref> The fifth ritual manual, D 1678 according to the colophon, was translated on the orders of King [[Trisong Deutsen]], by Namkhé Nyingpo together with Humkara at Nalanda.<ref name="ftn14">The colophon of D 1678 states: ''bod kyi lha btsan po khri srong lde btsan gyi bka' lung gis dpal na len+d+ra'i gtsug lag kyang du/rgya gar gyi mkhan po hUM ka ra de nyid dang/ zhu chen gyi lo tsA ba ban+d+he gnubs nam mkha'i snying pos bsgyur cing zhus te gtan la pa'o/''</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The [[Nyingma Gyübum]] attributes the tantra dedicated to Shri Heruka, entitled ''Pal Heruké Tukyi Gyü Galpo'' (Tib. ''Pal he ru ka’I thugs kyi rgyud gal po'') to Humkara. According to the colophon, the tantra was revealed by Humkara from Uddiyana<ref name="ftn15">This could likely have been a vision of Uddiyana.</ref> and in turn translated by Padmasambhava and Namkhé Nyingpo.<ref name="ftn16">The colophon of the ''Pal he ru ka’i thugs kyi rgyud gal po'' states: ''u rgyan gyi mkhan po chen po pad+ma sam bha wa dang/ lo tsA ba dge slong nam mkha’i snying pos bsgyur cing zhus te gtan la phab pa’o/ nub phyogs u rgyan gyi gnas nas slob dpon hUM ka ras bton pa’o/''</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The [[Nyingma Gyübum]] attributes the tantra dedicated to Shri Heruka, entitled ''Pal Heruké Tukyi Gyü Galpo'' (Tib. ''Pal he ru ka’I thugs kyi rgyud gal po'') to Humkara. According to the colophon, the tantra was revealed by Humkara from Uddiyana<ref name="ftn15">This could likely have been a vision of Uddiyana.</ref> and in turn translated by Padmasambhava and Namkhé Nyingpo.<ref name="ftn16">The colophon of the ''Pal he ru ka’i thugs kyi rgyud gal po'' states: ''u rgyan gyi mkhan po chen po pad+ma sam bha wa dang/ lo tsA ba dge slong nam mkha’i snying pos bsgyur cing zhus te gtan la phab pa’o/ nub phyogs u rgyan gyi gnas nas slob dpon hUM ka ras bton pa’o/''</ref></div></td></tr>
</table>Hankophttps://www.rigpawiki.org/index.php?title=Humkara&diff=84920&oldid=prevHankop: /* Writings */2018-10-08T05:43:30Z<p><span dir="auto"><span class="autocomment">Writings</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 05:43, 8 October 2018</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Writings==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Writings==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Regarding Humkara’s writings, the [[Tengyur]] preserves in total <del style="font-weight: bold; text-decoration: none;">of </del>five texts attributed to him. All of them are classified as ritual manuals <del style="font-weight: bold; text-decoration: none;">to </del>the [[Sarvabuddhasamayoga]] (D 1674-78) and three of them are dedicated to a deity referred to as Shri Heruka (Wyl. ''dpal he ru ka'', D 1674, 1675 & 1678). </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Regarding Humkara’s writings, the [[Tengyur]] preserves in total five texts attributed to him. All of them are classified as ritual manuals <ins style="font-weight: bold; text-decoration: none;">of </ins>the [[Sarvabuddhasamayoga]] (D 1674-78) and three of them are dedicated to a deity referred to as Shri Heruka (Wyl. ''dpal he ru ka'', D 1674, 1675 & 1678). </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Regarding the Tengyur texts; D 1674 & 1677 were translated by Vidyakarasimha (Skt. ''Vidyākarasiṃha'')<ref name="ftn11">Vidyākarasiṃha worked on more than 20 Kangyur and Tengur translations with various Tibetan translators. Among them are Jñānasena (Skt. ''Tib. ''Ye shes sde'') and Manjusrivaram (Skt. ''Mañjusrīvaram''), Kawa Paltsek (Wyl. Ska ba dpal brtsegs), and Khön Lui Wangpo (Tib. Khon klu’i dbang po srung ba).</ref> and [[Lha Rinpoche]]. D 1675 & 1676 were translated by Vajrahasa (Skt. ''Vajrahāsa'') and [[Ma Rinchen Chok]]. The colophon of D 1676 states that the text was translated in [[Samye Chimphu]] caves on the request of the Bodhisattva King.<ref name="ftn13">The colophon of D 1676 states: ''snang bar byed pa zhes bya ba slob dpon mkhas shing dngos grub brnyes pa hUM mdzad grags pas mdzad pa rdzogs so/ mnga' bdag btsan po byang chub sems dpa'i bkas dpal bsam yas kyi 'chim phu ru dkyil 'khor chen po'i slob dpon paN+Di ta dpal rdo rje'' ''bzhad pa dang/ sgra bsgyur gyi lo tsA ba chen po rma rin chen mchog gis dbang sgrub dang bcas par bsgyur cing bshad nas gtan la phab ba'o/''</ref> The fifth ritual manual, D 1678 according to the colophon, was translated on the orders of King [[Trisong Deutsen]], by Namkhé Nyingpo together with Humkara at Nalanda.<ref name="ftn14">The colophon of D 1678 states: ''bod kyi lha btsan po khri srong lde btsan gyi bka' lung gis dpal na len+d+ra'i gtsug lag kyang du/rgya gar gyi mkhan po hUM ka ra de nyid dang/ zhu chen gyi lo tsA ba ban+d+he gnubs nam mkha'i snying pos bsgyur cing zhus te gtan la pa'o/''</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Regarding the Tengyur texts; D 1674 & 1677 were translated by Vidyakarasimha (Skt. ''Vidyākarasiṃha'')<ref name="ftn11">Vidyākarasiṃha worked on more than 20 Kangyur and Tengur translations with various Tibetan translators. Among them are Jñānasena (Skt. ''Tib. ''Ye shes sde'') and Manjusrivaram (Skt. ''Mañjusrīvaram''), Kawa Paltsek (Wyl. Ska ba dpal brtsegs), and Khön Lui Wangpo (Tib. Khon klu’i dbang po srung ba).</ref> and [[Lha Rinpoche]]. D 1675 & 1676 were translated by Vajrahasa (Skt. ''Vajrahāsa'') and [[Ma Rinchen Chok]]. The colophon of D 1676 states that the text was translated in [[Samye Chimphu]] caves on the request of the Bodhisattva King.<ref name="ftn13">The colophon of D 1676 states: ''snang bar byed pa zhes bya ba slob dpon mkhas shing dngos grub brnyes pa hUM mdzad grags pas mdzad pa rdzogs so/ mnga' bdag btsan po byang chub sems dpa'i bkas dpal bsam yas kyi 'chim phu ru dkyil 'khor chen po'i slob dpon paN+Di ta dpal rdo rje'' ''bzhad pa dang/ sgra bsgyur gyi lo tsA ba chen po rma rin chen mchog gis dbang sgrub dang bcas par bsgyur cing bshad nas gtan la phab ba'o/''</ref> The fifth ritual manual, D 1678 according to the colophon, was translated on the orders of King [[Trisong Deutsen]], by Namkhé Nyingpo together with Humkara at Nalanda.<ref name="ftn14">The colophon of D 1678 states: ''bod kyi lha btsan po khri srong lde btsan gyi bka' lung gis dpal na len+d+ra'i gtsug lag kyang du/rgya gar gyi mkhan po hUM ka ra de nyid dang/ zhu chen gyi lo tsA ba ban+d+he gnubs nam mkha'i snying pos bsgyur cing zhus te gtan la pa'o/''</ref></div></td></tr>
</table>Hankophttps://www.rigpawiki.org/index.php?title=Humkara&diff=84919&oldid=prevHankop: /* Biography */2018-10-08T05:39:08Z<p><span dir="auto"><span class="autocomment">Biography</span></span></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>According to the [[Pema Kathang]], Humkara’s home-country is the mythical country of Ngatubchen (Wyl. ''rnga thub chen''). There, Humkara was initiated into the Kagye—the [[Nyingma]]’s eight main [[yidam]] which includes Shri Heruka—from [[Padmasambhava]] and his consort [[Kalasiddhi]].<ref name="ftn1">Yeshe, Tsogyal, ''The Life and Liberation of Padmasambhava, Vol. I & II'', (Emeryville: Dharma Publishing, 1978): 300-302.</ref> [[Taranatha]] suggests that Humkara may have been an epithet of the siddha Vaidyapada (Skt. ''Vaidyapāda''; Wyl. ''sman zhabs'') aka Viryapada (Skt. ''Vīryapāda''; Wyl. ''bhi rgya pa'', ''bir ya pa'', ''bha wa pa''). Accordingly, Vaidyapada received the epithet Humkara after he had practised and accomplished the wrathful deity named Humkara.<ref name="ftn2">Most of the hagiographies state that Humkara is the master obtained after having displayed great advancement in his meditation practice.</ref> The short biography of Vaidyapada that Taranatha relates, matches the biography that [[Dudjom Rinpoche]] gives of Humkara.<ref name="ftn3">For the account by Tāranātha, see: Taranatha, ''The Seven Instruction Lineages'' (''bka' babs bdun ldan''), translated by David Templeman, (Library of Tibetan Works and Archives: Dharamsala 1983): 62-63. And, for Dudjom Rinpoche’s account, see: Dudjom Rinpoche, ''The Nyingma School of Tibetan Buddhism: Its Fundamentals and History'' (Somerville, MA: Wisdom Publications, 1991): 475-457.</ref> From this, it appears as though Dudjom Rinpoche also believed Humkara to be Vaidyapada. Dudjom Rinpoche however never mentions the name Vaidyapada or Viryapada and only refers to the siddha as Humkara. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>According to the [[Pema Kathang]], Humkara’s home-country is the mythical country of Ngatubchen (Wyl. ''rnga thub chen''). There, Humkara was initiated into the Kagye—the [[Nyingma]]’s eight main [[yidam]] which includes Shri Heruka—from [[Padmasambhava]] and his consort [[Kalasiddhi]].<ref name="ftn1">Yeshe, Tsogyal, ''The Life and Liberation of Padmasambhava, Vol. I & II'', (Emeryville: Dharma Publishing, 1978): 300-302.</ref> [[Taranatha]] suggests that Humkara may have been an epithet of the siddha Vaidyapada (Skt. ''Vaidyapāda''; Wyl. ''sman zhabs'') aka Viryapada (Skt. ''Vīryapāda''; Wyl. ''bhi rgya pa'', ''bir ya pa'', ''bha wa pa''). Accordingly, Vaidyapada received the epithet Humkara after he had practised and accomplished the wrathful deity named Humkara.<ref name="ftn2">Most of the hagiographies state that Humkara is the master obtained after having displayed great advancement in his meditation practice.</ref> The short biography of Vaidyapada that Taranatha relates, matches the biography that [[Dudjom Rinpoche]] gives of Humkara.<ref name="ftn3">For the account by Tāranātha, see: Taranatha, ''The Seven Instruction Lineages'' (''bka' babs bdun ldan''), translated by David Templeman, (Library of Tibetan Works and Archives: Dharamsala 1983): 62-63. And, for Dudjom Rinpoche’s account, see: Dudjom Rinpoche, ''The Nyingma School of Tibetan Buddhism: Its Fundamentals and History'' (Somerville, MA: Wisdom Publications, 1991): 475-457.</ref> From this, it appears as though Dudjom Rinpoche also believed Humkara to be Vaidyapada. Dudjom Rinpoche however never mentions the name Vaidyapada or Viryapada and only refers to the siddha as Humkara. </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Following Dudjom Rinpoche’s and Taranatha’s hagiographies, Humkara was born into a Brahmin family in ancient Nepal (i.e. the Kathmandu valley)<ref name="ftn4">In ancient time Nepal merely consisted of the Kathmandu valley and its surrounding areas. Its inhabitants were called the Newar and their language is likewise called Newar. Because Newar is a Tibet-Burman language, and not an Indo-Aryan one, it does not follow the pattern of other subcontinental languages which end in “-i”. Same for the people. Newar, not Newari. (Although Nepalis and many foreigners use the latter, it is a solecism.)</ref> and thus first became learned in the bhramanical tradition. He was ordained at [[Nalanda]] and studied with the masters Buddhajnanapada <del style="font-weight: bold; text-decoration: none;">(Skt. ''Buddhajñānapāda'') </del>and Dipamkarabhadra (Skt. ''Dīpaṃkarabhadra'') or Rahulabhadra (Skt. ''Rāhulabhadra'').<ref name="ftn5">Dudjom Rinpoche states that Humkara studied with Buddhajnanapada and Rahulabhadra. Taranatha states that he studied with Buddhajnanapada and Dipamkarabhadra.</ref> By practising it together with an ‘untouchable’ (Skt. ''caṇḍāla'') consort, Humkara gained the accomplishment of the [[mahamudra vidyadhara]]. It is ambiguous whether Humkara either attained this accomplishment through the practice of Shri Heruka or revealed the practice of Shri Heruka as a result of his accomplishment. Humkara is said to have been the teacher of Avadhuti (Skt.) of Kamaru (Skt. ''Kāmarū''), Vajrasana (Skt. ''Vajrāsana''), Kusali and Buddhashrishanti (Skt. ''Buddhaśrīśānti'') of [[Uddiyana]]. These are said to have taught in turn Sauripada (Skt. ''Sauripāda'') and Abhayakaragupta <del style="font-weight: bold; text-decoration: none;">(Skt. ''Abhayākaragupta'')</del>.<ref name="ftn6">Taranatha, see: Taranatha, The Seven Instruction Lineages (Bka' babs bdun ldan), translated by David Templeman, (Library of Tibetan Works and Archives: Dharamsala 1983): 63.</ref> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Following Dudjom Rinpoche’s and Taranatha’s hagiographies, Humkara was born into a Brahmin family in ancient Nepal (i.e. the Kathmandu valley)<ref name="ftn4">In ancient time Nepal merely consisted of the Kathmandu valley and its surrounding areas. Its inhabitants were called the Newar and their language is likewise called Newar. Because Newar is a Tibet-Burman language, and not an Indo-Aryan one, it does not follow the pattern of other subcontinental languages which end in “-i”. Same for the people. Newar, not Newari. (Although Nepalis and many foreigners use the latter, it is a solecism.)</ref> and thus first became learned in the bhramanical tradition. He was ordained at [[Nalanda]] and studied with the masters <ins style="font-weight: bold; text-decoration: none;">[[</ins>Buddhajnanapada<ins style="font-weight: bold; text-decoration: none;">]] </ins>and Dipamkarabhadra (Skt. ''Dīpaṃkarabhadra'') or Rahulabhadra (Skt. ''Rāhulabhadra'').<ref name="ftn5">Dudjom Rinpoche states that Humkara studied with Buddhajnanapada and Rahulabhadra. Taranatha states that he studied with Buddhajnanapada and Dipamkarabhadra.</ref> By practising it together with an ‘untouchable’ (Skt. ''caṇḍāla'') consort, Humkara gained the accomplishment of the [[mahamudra vidyadhara]]. It is ambiguous whether Humkara either attained this accomplishment through the practice of Shri Heruka or revealed the practice of Shri Heruka as a result of his accomplishment. Humkara is said to have been the teacher of Avadhuti (Skt.) of Kamaru (Skt. ''Kāmarū''), Vajrasana (Skt. ''Vajrāsana''), Kusali and Buddhashrishanti (Skt. ''Buddhaśrīśānti'') of [[Uddiyana]]. These are said to have taught in turn Sauripada (Skt. ''Sauripāda'') and <ins style="font-weight: bold; text-decoration: none;">[[</ins>Abhayakaragupta<ins style="font-weight: bold; text-decoration: none;">]]</ins>.<ref name="ftn6">Taranatha, see: Taranatha, The Seven Instruction Lineages (Bka' babs bdun ldan), translated by David Templeman, (Library of Tibetan Works and Archives: Dharamsala 1983): 63.</ref> </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In the Nyingma tradition Humkara is also listed as one of the teachers of [[Dhanasamskrita]].<ref name="ftn7">Erberto Lo Bue, “The Role of Newar Scholars in Transmitting the Indian Buddhist Heritage to Tibet,” In ''Les habitants du toit du monde''. Hommage ά Alexander W. Macdonald, (Nanterre: Société d’ethnologie, 1997): 632.</ref> If Humkara taught his students the practice of Shri Heruka, then the students mentioned above constitute the Indian tradition of Shri Heruka.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In the Nyingma tradition Humkara is also listed as one of the teachers of [[Dhanasamskrita]].<ref name="ftn7">Erberto Lo Bue, “The Role of Newar Scholars in Transmitting the Indian Buddhist Heritage to Tibet,” In ''Les habitants du toit du monde''. Hommage ά Alexander W. Macdonald, (Nanterre: Société d’ethnologie, 1997): 632.</ref> If Humkara taught his students the practice of Shri Heruka, then the students mentioned above constitute the Indian tradition of Shri Heruka.</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>As a result of their practice the [[vidyadhara]]s had a visionary encounter with the [[dakini]] [[Karmendrani]] and were each entrusted one [[yidam]] by her. Humkara received the teachings on ''Shri Heruka.'' Thus, Humkara is said to have held both an oral and a revealed lineage of Shri Heruka, which according to Dudjom Rinpoche, he transmitted to his main disciples Padmasambhava and [[Namkhé Nyingpo]]. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>As a result of their practice the [[vidyadhara]]s had a visionary encounter with the [[dakini]] [[Karmendrani]] and were each entrusted one [[yidam]] by her. Humkara received the teachings on ''Shri Heruka.'' Thus, Humkara is said to have held both an oral and a revealed lineage of Shri Heruka, which according to Dudjom Rinpoche, he transmitted to his main disciples Padmasambhava and [[Namkhé Nyingpo]]. </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Later, Humkara is said to have travelled to Tibet where he served as the chaplain of King Senalek <del style="font-weight: bold; text-decoration: none;">(Wyl. ''sad na legs'')</del>.<ref name="ftn10">Taranatha,'' The Seven Instruction Lineages ''(Tib. ''Bka' babs bdun ldan''), translated by David Templeman, (Library of Tibetan Works and Archives: Dharamsala 1983): 63.</ref> Hence, Tibetan lineage of ''Shri Heruka'' could be traced back to Humkara’s teachings giving during his stay in Tibet and especially to his disciples Padmasambhava and Namkhé Nyingpo.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Later, Humkara is said to have travelled to Tibet where he served as the chaplain of <ins style="font-weight: bold; text-decoration: none;">[[Mutik Tsenpo|</ins>King Senalek<ins style="font-weight: bold; text-decoration: none;">]]</ins>.<ref name="ftn10">Taranatha,'' The Seven Instruction Lineages ''(Tib. ''Bka' babs bdun ldan''), translated by David Templeman, (Library of Tibetan Works and Archives: Dharamsala 1983): 63.</ref> Hence, Tibetan lineage of ''Shri Heruka'' could be traced back to Humkara’s teachings giving during his stay in Tibet and especially to his disciples Padmasambhava and Namkhé Nyingpo.</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Writings==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Writings==</div></td></tr>
</table>Hankophttps://www.rigpawiki.org/index.php?title=Humkara&diff=81709&oldid=prevStefan Mang at 11:10, 4 January 20182018-01-04T11:10:00Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 11:10, 4 January 2018</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'''Humkara''' (Skt. ''Hūṃkāra''; Tib. ཧཱུྃ་ཀ་ར་, [[ཧཱུྃ་མཛད་]], [[Wyl.]] ''hUM ka ra'' or ''hUM mdzad'') — one of the [[eight vidyadharas]] of India; he received the Shri Heruka (Tib. [[Yangdak Heruka]]) [[tantra]] from the [[Kagyé]] cycle.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'''Humkara''' (Skt. ''Hūṃkāra''; Tib. ཧཱུྃ་ཀ་ར་, [[ཧཱུྃ་མཛད་]], [[Wyl.]] ''hUM ka ra'' or ''hUM mdzad'') — one of the [[eight vidyadharas]] of India; he received the Shri Heruka (Tib. [[Yangdak Heruka]]) [[tantra]] from the [[Kagyé]] cycle.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">==Biography==</ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>According to the [[Pema Kathang]], Humkara’s home-country is the mythical country of Ngatubchen (Wyl. ''rnga thub chen''). There, Humkara was initiated into the Kagye—the [[Nyingma]]’s eight main [[yidam]] which includes Shri Heruka—from [[Padmasambhava]] and his consort [[Kalasiddhi]].<ref name="ftn1">Yeshe, Tsogyal, ''The Life and Liberation of Padmasambhava, Vol. I & II'', (Emeryville: Dharma Publishing, 1978): 300-302.</ref> [[Taranatha]] suggests that Humkara may have been an epithet of the siddha Vaidyapada (Skt. ''Vaidyapāda''; Wyl. ''sman zhabs'') aka Viryapada (Skt. ''Vīryapāda''; Wyl. ''bhi rgya pa'', ''bir ya pa'', ''bha wa pa''). Accordingly, Vaidyapada received the epithet Humkara after he had practised and accomplished the wrathful deity named Humkara.<ref name="ftn2">Most of the hagiographies state that Humkara is the master obtained after having displayed great advancement in his meditation practice.</ref> The short biography of Vaidyapada that Taranatha relates, matches the biography that [[Dudjom Rinpoche]] gives of Humkara.<ref name="ftn3">For the account by Tāranātha, see: Taranatha, ''The Seven Instruction Lineages'' (''bka' babs bdun ldan''), translated by David Templeman, (Library of Tibetan Works and Archives: Dharamsala 1983): 62-63. And, for Dudjom Rinpoche’s account, see: Dudjom Rinpoche, ''The Nyingma School of Tibetan Buddhism: Its Fundamentals and History'' (Somerville, MA: Wisdom Publications, 1991): 475-457.</ref> From this, it appears as though Dudjom Rinpoche also believed Humkara to be Vaidyapada. Dudjom Rinpoche however never mentions the name Vaidyapada or Viryapada and only refers to the siddha as Humkara. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>According to the [[Pema Kathang]], Humkara’s home-country is the mythical country of Ngatubchen (Wyl. ''rnga thub chen''). There, Humkara was initiated into the Kagye—the [[Nyingma]]’s eight main [[yidam]] which includes Shri Heruka—from [[Padmasambhava]] and his consort [[Kalasiddhi]].<ref name="ftn1">Yeshe, Tsogyal, ''The Life and Liberation of Padmasambhava, Vol. I & II'', (Emeryville: Dharma Publishing, 1978): 300-302.</ref> [[Taranatha]] suggests that Humkara may have been an epithet of the siddha Vaidyapada (Skt. ''Vaidyapāda''; Wyl. ''sman zhabs'') aka Viryapada (Skt. ''Vīryapāda''; Wyl. ''bhi rgya pa'', ''bir ya pa'', ''bha wa pa''). Accordingly, Vaidyapada received the epithet Humkara after he had practised and accomplished the wrathful deity named Humkara.<ref name="ftn2">Most of the hagiographies state that Humkara is the master obtained after having displayed great advancement in his meditation practice.</ref> The short biography of Vaidyapada that Taranatha relates, matches the biography that [[Dudjom Rinpoche]] gives of Humkara.<ref name="ftn3">For the account by Tāranātha, see: Taranatha, ''The Seven Instruction Lineages'' (''bka' babs bdun ldan''), translated by David Templeman, (Library of Tibetan Works and Archives: Dharamsala 1983): 62-63. And, for Dudjom Rinpoche’s account, see: Dudjom Rinpoche, ''The Nyingma School of Tibetan Buddhism: Its Fundamentals and History'' (Somerville, MA: Wisdom Publications, 1991): 475-457.</ref> From this, it appears as though Dudjom Rinpoche also believed Humkara to be Vaidyapada. Dudjom Rinpoche however never mentions the name Vaidyapada or Viryapada and only refers to the siddha as Humkara. </div></td></tr>
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</table>Stefan Manghttps://www.rigpawiki.org/index.php?title=Humkara&diff=81652&oldid=prevSébastien: clean-up2018-01-01T11:16:38Z<p>clean-up</p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Image:Humkara.jpg|frame|]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Image:Humkara.jpg|frame|]]</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>'''Humkara''' (Skt. Hūṃkāra; Tib. ཧཱུྃ་ཀ་ར་, [[ཧཱུྃ་མཛད་]], [[Wyl.]] ''hUM ka ra'' or ''hUM mdzad'') — one of the [[eight vidyadharas]] of India; he received the Shri Heruka (Tib. [[Yangdak Heruka]]) tantra from the [[Kagyé]] cycle.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>'''Humkara''' (Skt. <ins style="font-weight: bold; text-decoration: none;">''</ins>Hūṃkāra<ins style="font-weight: bold; text-decoration: none;">''</ins>; Tib. ཧཱུྃ་ཀ་ར་, [[ཧཱུྃ་མཛད་]], [[Wyl.]] ''hUM ka ra'' or ''hUM mdzad'') — one of the [[eight vidyadharas]] of India; he received the Shri Heruka (Tib. [[Yangdak Heruka]]) <ins style="font-weight: bold; text-decoration: none;">[[</ins>tantra<ins style="font-weight: bold; text-decoration: none;">]] </ins>from the [[Kagyé]] cycle.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>According to the [[Pema Kathang]], Humkara’s home-country is the mythical country of Ngatubchen (<del style="font-weight: bold; text-decoration: none;">Tib</del>. ''<del style="font-weight: bold; text-decoration: none;">Rnga </del>thub chen''). There, Humkara was initiated into the Kagye—the <del style="font-weight: bold; text-decoration: none;">Nyingma’s </del>eight main [[yidam]] which <del style="font-weight: bold; text-decoration: none;">incl. </del>Shri Heruka—from [[Padmasambhava]] and his consort [[Kalasiddhi]].<ref name="ftn1">Yeshe, Tsogyal, The Life and Liberation of Padmasambhava, Vol. I & II, (Emeryville: Dharma Publishing, 1978): 300-302.</ref> [[Taranatha]] suggests that Humkara may have been an epithet of the siddha Vaidyapada (Skt. <del style="font-weight: bold; text-decoration: none;">‘’Vaidyapāda’’, Tib</del>. <del style="font-weight: bold; text-decoration: none;">‘’Sman zhabs’’</del>) aka Viryapada (Skt. ''Vīryapāda''<del style="font-weight: bold; text-decoration: none;">, Tib</del>. ''<del style="font-weight: bold; text-decoration: none;">Bhi </del>rgya pa'', ''<del style="font-weight: bold; text-decoration: none;">Bir </del>ya pa'', ''<del style="font-weight: bold; text-decoration: none;">Bha </del>wa pa''). Accordingly, Vaidyapada received the epithet Humkara after he had <del style="font-weight: bold; text-decoration: none;">practiced </del>and accomplished the wrathful deity named Humkara.<ref name="ftn2">Most of the hagiographies state that Humkara is the master obtained after having displayed great advancement in his meditation practice.</ref> The short biography of Vaidyapada that Taranatha relates, matches the biography that [[Dudjom Rinpoche]] gives of Humkara.<ref name="ftn3">For the account by Tāranātha, see: Taranatha, The Seven Instruction Lineages (<del style="font-weight: bold; text-decoration: none;">Bka</del>' babs bdun ldan), translated by David Templeman, (Library of Tibetan Works and Archives: Dharamsala 1983): 62-63. And, for Dudjom Rinpoche’s account, see: Dudjom Rinpoche, The Nyingma School of Tibetan Buddhism: Its Fundamentals and History<del style="font-weight: bold; text-decoration: none;">, </del>(Somerville, MA: Wisdom Publications, 1991): 475-457.</ref> From this, it appears as though Dudjom Rinpoche also believed Humkara to be Vaidyapada. Dudjom Rinpoche however never mentions the name Vaidyapada or Viryapada and only refers to the siddha as Humkara. <del style="font-weight: bold; text-decoration: none;">Following Dudjom Rinpoche’s and Taranatha’s hagiographies, Humkara was born into a Brahmin family in ancient Nepal (i.e. the Kathmandu valley)<ref name="ftn4">In ancient time Nepal merely consisted of the Kathmandu valley and its surrounding areas. Its inhabitants were called the Newar and their language is likewise called Newar. Because Newar is a Tibet-Burman language, and not an Indo-Aryan one, it does not follow the pattern of other subcontinental languages which end in “-i”. Same for the people. Newar, not Newari. (Although Nepalis and many foreigners use the latter, it is a solecism.)</ref> and thus first became learned in the bhramanical tradition. He was ordained at [[Nalanda]] and studied with the masters Buddhajnanapada (Skt. ''Buddhajñānapāda'') and Dipamkarabhadra (Skt. ''Dīpaṃkarabhadra'') or Rahulabhadra (Skt. ''Rāhulabhadra'').<ref name="ftn5">Dudjom Rinpoche states that Humkara studied with Buddhajnanapada and Rahulabhadra. Taranatha states that he studied with Buddhajnanapada and Dipamkarabhadra.</ref> By practicing it together with a ‘untouchable’ (Skt. caṇḍāla) consort Humkara gained the accomplishment of the mahamudra vidyadhara. It is ambiguous whether Humkara either attained this accomplishment through the practice of Shri Heruka or revealed the practice of Shri Heruka as a result of his accomplishment. Humkara is said to have been the teacher of Avadhuti (Skt. ''Avadhuti'') of Kamaru (Skt. ''Kāmarū''),Vajrasana (Skt. ''Vajrāsana''), Kusali and Buddhashrishanti (Skt. ''Buddhaśrīśānti'') of [[Uddiyana]]. These are said to have taught in turn Sauripada (Skt. ''Sauripāda'') and Abhayakaragupta (Skt. ''Abhayākaragupta'').<ref name="ftn6">Taranatha, see: Taranatha, The Seven Instruction Lineages (Bka' babs bdun ldan), translated by David Templeman, (Library of Tibetan Works and Archives: Dharamsala 1983): 63.</ref> </del></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>According to the [[Pema Kathang]], Humkara’s home-country is the mythical country of Ngatubchen (<ins style="font-weight: bold; text-decoration: none;">Wyl</ins>. ''<ins style="font-weight: bold; text-decoration: none;">rnga </ins>thub chen''). There, Humkara was initiated into the Kagye—the <ins style="font-weight: bold; text-decoration: none;">[[Nyingma]]’s </ins>eight main [[yidam]] which <ins style="font-weight: bold; text-decoration: none;">includes </ins>Shri Heruka—from [[Padmasambhava]] and his consort [[Kalasiddhi]].<ref name="ftn1">Yeshe, Tsogyal, <ins style="font-weight: bold; text-decoration: none;">''</ins>The Life and Liberation of Padmasambhava, Vol. I & II<ins style="font-weight: bold; text-decoration: none;">''</ins>, (Emeryville: Dharma Publishing, 1978): 300-302.</ref> [[Taranatha]] suggests that Humkara may have been an epithet of the siddha Vaidyapada (Skt. <ins style="font-weight: bold; text-decoration: none;">''Vaidyapāda''; Wyl</ins>. <ins style="font-weight: bold; text-decoration: none;">''sman zhabs''</ins>) aka Viryapada (Skt. ''Vīryapāda''<ins style="font-weight: bold; text-decoration: none;">; Wyl</ins>. ''<ins style="font-weight: bold; text-decoration: none;">bhi </ins>rgya pa'', ''<ins style="font-weight: bold; text-decoration: none;">bir </ins>ya pa'', ''<ins style="font-weight: bold; text-decoration: none;">bha </ins>wa pa''). Accordingly, Vaidyapada received the epithet Humkara after he had <ins style="font-weight: bold; text-decoration: none;">practised </ins>and accomplished the wrathful deity named Humkara.<ref name="ftn2">Most of the hagiographies state that Humkara is the master obtained after having displayed great advancement in his meditation practice.</ref> The short biography of Vaidyapada that Taranatha relates, matches the biography that [[Dudjom Rinpoche]] gives of Humkara.<ref name="ftn3">For the account by Tāranātha, see: Taranatha, <ins style="font-weight: bold; text-decoration: none;">''</ins>The Seven Instruction Lineages<ins style="font-weight: bold; text-decoration: none;">'' </ins>(<ins style="font-weight: bold; text-decoration: none;">''bka</ins>' babs bdun ldan<ins style="font-weight: bold; text-decoration: none;">''</ins>), translated by David Templeman, (Library of Tibetan Works and Archives: Dharamsala 1983): 62-63. And, for Dudjom Rinpoche’s account, see: Dudjom Rinpoche, <ins style="font-weight: bold; text-decoration: none;">''</ins>The Nyingma School of Tibetan Buddhism: Its Fundamentals and History<ins style="font-weight: bold; text-decoration: none;">'' </ins>(Somerville, MA: Wisdom Publications, 1991): 475-457.</ref> From this, it appears as though Dudjom Rinpoche also believed Humkara to be Vaidyapada. Dudjom Rinpoche however never mentions the name Vaidyapada or Viryapada and only refers to the siddha as Humkara. </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>In the [[<del style="font-weight: bold; text-decoration: none;">Nyingma</del>]] <del style="font-weight: bold; text-decoration: none;">tradition </del>Humkara is <del style="font-weight: bold; text-decoration: none;">also listed </del>as <del style="font-weight: bold; text-decoration: none;">one </del>of the <del style="font-weight: bold; text-decoration: none;">teachers </del>of [[<del style="font-weight: bold; text-decoration: none;">Dhanasamskrita</del>]].<ref name="<del style="font-weight: bold; text-decoration: none;">ftn7</del>"><del style="font-weight: bold; text-decoration: none;">Erberto Lo Bue</del>, <del style="font-weight: bold; text-decoration: none;">“The Role of Newar Scholars in Transmitting the Indian Buddhist Heritage to Tibet</del>,<del style="font-weight: bold; text-decoration: none;">” In Les habitants du toit du monde. Hommage ά Alexander W. Macdonald</del>, (<del style="font-weight: bold; text-decoration: none;">Nanterre</del>: <del style="font-weight: bold; text-decoration: none;">Société d’ethnologie, 1997</del>): <del style="font-weight: bold; text-decoration: none;">632</del>.</ref> <del style="font-weight: bold; text-decoration: none;">If Humkara taught his students the practice of Shri Heruka, then the students mentioned above constitute the Indian tradition of Shri Heruka.</del></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Following Dudjom Rinpoche’s and Taranatha’s hagiographies, Humkara was born into a Brahmin family in ancient Nepal (i.e. the Kathmandu valley)<ref name="ftn4"></ins>In <ins style="font-weight: bold; text-decoration: none;">ancient time Nepal merely consisted of the Kathmandu valley and its surrounding areas. Its inhabitants were called </ins>the <ins style="font-weight: bold; text-decoration: none;">Newar and their language is likewise called Newar. Because Newar is a Tibet-Burman language, and not an Indo-Aryan one, it does not follow the pattern of other subcontinental languages which end in “-i”. Same for the people. Newar, not Newari. (Although Nepalis and many foreigners use the latter, it is a solecism.)</ref> and thus first became learned in the bhramanical tradition. He was ordained at </ins>[[<ins style="font-weight: bold; text-decoration: none;">Nalanda</ins>]] <ins style="font-weight: bold; text-decoration: none;">and studied with the masters Buddhajnanapada (Skt. ''Buddhajñānapāda'') and Dipamkarabhadra (Skt. ''Dīpaṃkarabhadra'') or Rahulabhadra (Skt. ''Rāhulabhadra'').<ref name="ftn5">Dudjom Rinpoche states that Humkara studied with Buddhajnanapada and Rahulabhadra. Taranatha states that he studied with Buddhajnanapada and Dipamkarabhadra.</ref> By practising it together with an ‘untouchable’ (Skt. ''caṇḍāla'') consort, </ins>Humkara <ins style="font-weight: bold; text-decoration: none;">gained the accomplishment of the [[mahamudra vidyadhara]]. It </ins>is <ins style="font-weight: bold; text-decoration: none;">ambiguous whether Humkara either attained this accomplishment through the practice of Shri Heruka or revealed the practice of Shri Heruka </ins>as <ins style="font-weight: bold; text-decoration: none;">a result </ins>of <ins style="font-weight: bold; text-decoration: none;">his accomplishment. Humkara is said to have been </ins>the <ins style="font-weight: bold; text-decoration: none;">teacher of Avadhuti (Skt.) of Kamaru (Skt. ''Kāmarū''), Vajrasana (Skt. ''Vajrāsana''), Kusali and Buddhashrishanti (Skt. ''Buddhaśrīśānti'') </ins>of [[<ins style="font-weight: bold; text-decoration: none;">Uddiyana</ins>]]<ins style="font-weight: bold; text-decoration: none;">. These are said to have taught in turn Sauripada (Skt. ''Sauripāda'') and Abhayakaragupta (Skt. ''Abhayākaragupta'')</ins>.<ref name="<ins style="font-weight: bold; text-decoration: none;">ftn6</ins>"><ins style="font-weight: bold; text-decoration: none;">Taranatha, see: Taranatha</ins>, <ins style="font-weight: bold; text-decoration: none;">The Seven Instruction Lineages (Bka' babs bdun ldan)</ins>, <ins style="font-weight: bold; text-decoration: none;">translated by David Templeman</ins>, (<ins style="font-weight: bold; text-decoration: none;">Library of Tibetan Works and Archives</ins>: <ins style="font-weight: bold; text-decoration: none;">Dharamsala 1983</ins>): <ins style="font-weight: bold; text-decoration: none;">63</ins>.</ref> <ins style="font-weight: bold; text-decoration: none;"> </ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">According to </del>the Nyingma <del style="font-weight: bold; text-decoration: none;">[[terma]] </del>tradition Humkara is <del style="font-weight: bold; text-decoration: none;">counted </del>as one of <del style="font-weight: bold; text-decoration: none;">a </del>[[<del style="font-weight: bold; text-decoration: none;">mandala</del>]] <del style="font-weight: bold; text-decoration: none;">of eight vidyadharas</del><ref name="<del style="font-weight: bold; text-decoration: none;">ftn8</del>"><del style="font-weight: bold; text-decoration: none;">Here vidyadhara refers to a practitioner who has gained magical abilities through his or her accomplishment </del>in <del style="font-weight: bold; text-decoration: none;">tantric practices.</ref> who revealed </del>the ''<del style="font-weight: bold; text-decoration: none;">Kagyé</del>'' <del style="font-weight: bold; text-decoration: none;">in the [[Shitavana]] charnel ground at the [[Shankarakuta stupa]]</del>.<del style="font-weight: bold; text-decoration: none;"><ref name="ftn9">Dudjom Rinpoche, ''The Nyingma School of Tibetan Buddhism: Its Fundamentals and History''</del>, (<del style="font-weight: bold; text-decoration: none;">Somerville, MA</del>: <del style="font-weight: bold; text-decoration: none;">Wisdom Publications</del>, <del style="font-weight: bold; text-decoration: none;">1991</del>): <del style="font-weight: bold; text-decoration: none;">482-483</del>.</ref> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">In </ins>the Nyingma tradition Humkara is <ins style="font-weight: bold; text-decoration: none;">also listed </ins>as one of <ins style="font-weight: bold; text-decoration: none;">the teachers of </ins>[[<ins style="font-weight: bold; text-decoration: none;">Dhanasamskrita</ins>]]<ins style="font-weight: bold; text-decoration: none;">.</ins><ref name="<ins style="font-weight: bold; text-decoration: none;">ftn7</ins>"><ins style="font-weight: bold; text-decoration: none;">Erberto Lo Bue, “The Role of Newar Scholars </ins>in <ins style="font-weight: bold; text-decoration: none;">Transmitting </ins>the <ins style="font-weight: bold; text-decoration: none;">Indian Buddhist Heritage to Tibet,” In </ins>''<ins style="font-weight: bold; text-decoration: none;">Les habitants du toit du monde</ins>''. <ins style="font-weight: bold; text-decoration: none;">Hommage ά Alexander W. Macdonald</ins>, (<ins style="font-weight: bold; text-decoration: none;">Nanterre</ins>: <ins style="font-weight: bold; text-decoration: none;">Société d’ethnologie</ins>, <ins style="font-weight: bold; text-decoration: none;">1997</ins>): <ins style="font-weight: bold; text-decoration: none;">632</ins>.</ref> <ins style="font-weight: bold; text-decoration: none;">If Humkara taught his students the practice of Shri Heruka, then the students mentioned above constitute the Indian tradition of Shri Heruka.</ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">As </del>a <del style="font-weight: bold; text-decoration: none;">result of their practice the </del>[[<del style="font-weight: bold; text-decoration: none;">vidyadhara</del>]]<del style="font-weight: bold; text-decoration: none;">s had </del>a <del style="font-weight: bold; text-decoration: none;">visionary encounter with </del>the [[<del style="font-weight: bold; text-decoration: none;">dakini</del>]] [[<del style="font-weight: bold; text-decoration: none;">Karmendrani</del>]] <del style="font-weight: bold; text-decoration: none;">and were each entrusted one yidam by her</del>. <del style="font-weight: bold; text-decoration: none;">Humkara received the teachings on </del>''<del style="font-weight: bold; text-decoration: none;">Shri Heruka.</del>'' <del style="font-weight: bold; text-decoration: none;">Thus</del>, <del style="font-weight: bold; text-decoration: none;">Humkara is said to have held both an oral and a revealed lineage of Shri Heruka</del>, <del style="font-weight: bold; text-decoration: none;">which according to Dudjom Rinpoche</del>, <del style="font-weight: bold; text-decoration: none;">he transmitted to his main disciples Padmasambhava and [[Namkhé Nyingpo]]</del>. </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">According to the Nyingma [[terma]] tradition, Humkara is counted as one of </ins>a [[<ins style="font-weight: bold; text-decoration: none;">mandala</ins>]] <ins style="font-weight: bold; text-decoration: none;">of eight vidyadharas<ref name="ftn8">Here vidyadhara refers to </ins>a <ins style="font-weight: bold; text-decoration: none;">practitioner who has gained magical abilities through his or her accomplishment in tantric practices.</ref> who revealed the ''Kagyé'' in </ins>the [[<ins style="font-weight: bold; text-decoration: none;">Shitavana</ins>]] <ins style="font-weight: bold; text-decoration: none;">charnel ground at the </ins>[[<ins style="font-weight: bold; text-decoration: none;">Shankarakuta stupa</ins>]].<ins style="font-weight: bold; text-decoration: none;"><ref name="ftn9">Dudjom Rinpoche, </ins>''<ins style="font-weight: bold; text-decoration: none;">The Nyingma School of Tibetan Buddhism: Its Fundamentals and History</ins>'', <ins style="font-weight: bold; text-decoration: none;">(Somerville</ins>, <ins style="font-weight: bold; text-decoration: none;">MA: Wisdom Publications</ins>, <ins style="font-weight: bold; text-decoration: none;">1991): 482-483</ins>.<ins style="font-weight: bold; text-decoration: none;"></ref> </ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Later, Humkara is said to have travelled to Tibet where he served as the chaplain of King Senalek (<del style="font-weight: bold; text-decoration: none;">Tib</del>. ''<del style="font-weight: bold; text-decoration: none;">Sad </del>na legs'').<ref name="ftn10">Taranatha,'' The Seven Instruction Lineages ''(Tib. ''Bka' babs bdun ldan''), translated by David Templeman, (Library of Tibetan Works and Archives: Dharamsala 1983): 63.</ref> Hence, Tibetan lineage of ''Shri Heruka'' could be traced back to Humkara’s teachings giving during his stay in Tibet and especially to his disciples Padmasambhava and Namkhé Nyingpo.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">As a result of their practice the [[vidyadhara]]s had a visionary encounter with the [[dakini]] [[Karmendrani]] and were each entrusted one [[yidam]] by her. Humkara received the teachings on ''Shri Heruka.'' Thus, Humkara is said to have held both an oral and a revealed lineage of Shri Heruka, which according to Dudjom Rinpoche, he transmitted to his main disciples Padmasambhava and [[Namkhé Nyingpo]]. </ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Later, Humkara is said to have travelled to Tibet where he served as the chaplain of King Senalek (<ins style="font-weight: bold; text-decoration: none;">Wyl</ins>. ''<ins style="font-weight: bold; text-decoration: none;">sad </ins>na legs'').<ref name="ftn10">Taranatha,'' The Seven Instruction Lineages ''(Tib. ''Bka' babs bdun ldan''), translated by David Templeman, (Library of Tibetan Works and Archives: Dharamsala 1983): 63.</ref> Hence, Tibetan lineage of ''Shri Heruka'' could be traced back to Humkara’s teachings giving during his stay in Tibet and especially to his disciples Padmasambhava and Namkhé Nyingpo.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Writings==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Writings==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Regarding Humkara’s writings, the [[Tengyur]] preserves in total of five texts attributed to him. All of them are classified as ritual manuals to the [[Sarvabuddhasamayoga]] (D 1674-78) and three of them are dedicated to a deity referred to as Shri Heruka (<del style="font-weight: bold; text-decoration: none;">Tib</del>. ''<del style="font-weight: bold; text-decoration: none;">Dpal </del>he ru ka'', D 1674, 1675 & 1678). </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Regarding Humkara’s writings, the [[Tengyur]] preserves in total of five texts attributed to him. All of them are classified as ritual manuals to the [[Sarvabuddhasamayoga]] (D 1674-78) and three of them are dedicated to a deity referred to as Shri Heruka (<ins style="font-weight: bold; text-decoration: none;">Wyl</ins>. ''<ins style="font-weight: bold; text-decoration: none;">dpal </ins>he ru ka'', D 1674, 1675 & 1678). </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Regarding the Tengyur texts; D 1674 & 1677 were translated by Vidyakarasimha (Skt. ''Vidyākarasiṃha'')<ref name="ftn11">Vidyākarasiṃha worked on more than 20 Kangyur and Tengur translations with various Tibetan translators. Among them are Jñānasena (Skt. ''Tib. ''Ye shes sde'') and Manjusrivaram (Skt. ''Mañjusrīvaram''), Kawa Paltsek (<del style="font-weight: bold; text-decoration: none;">Tib</del>. Ska ba dpal brtsegs), and Khön Lui Wangpo (Tib. Khon klu’i dbang po srung ba).</ref> and [[Lha Rinpoche]]. D 1675 & 1676 were translated by Vajrahasa (Skt. ''Vajrahāsa'') and [[Ma Rinchen Chok]]. The colophon of D 1676 states that the text was translated in [[Samye Chimphu]] caves on the request of the Bodhisattva King.<ref name="ftn13">The colophon of D 1676 states: ''snang bar byed pa zhes bya ba slob dpon mkhas shing dngos grub brnyes pa hUM mdzad grags pas mdzad pa rdzogs so/ mnga' bdag btsan po byang chub sems dpa'i bkas dpal bsam yas kyi 'chim phu ru dkyil 'khor chen po'i slob dpon paN+Di ta dpal rdo rje'' ''bzhad pa dang/ sgra bsgyur gyi lo tsA ba chen po rma rin chen mchog gis dbang sgrub dang bcas par bsgyur cing bshad nas gtan la phab ba'o/''</ref> The fifth ritual manual, D 1678 according to the colophon, was translated on the orders of King [[Trisong Deutsen]], by Namkhé Nyingpo together with Humkara at Nalanda.<ref name="ftn14">The colophon of D 1678 states: ''bod kyi lha btsan po khri srong lde btsan gyi bka' lung gis dpal na len+d+ra'i gtsug lag kyang du/rgya gar gyi mkhan po hUM ka ra de nyid dang/ zhu chen gyi lo tsA ba ban+d+he gnubs nam mkha'i snying pos bsgyur cing zhus te gtan la pa'o/''</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Regarding the Tengyur texts; D 1674 & 1677 were translated by Vidyakarasimha (Skt. ''Vidyākarasiṃha'')<ref name="ftn11">Vidyākarasiṃha worked on more than 20 Kangyur and Tengur translations with various Tibetan translators. Among them are Jñānasena (Skt. ''Tib. ''Ye shes sde'') and Manjusrivaram (Skt. ''Mañjusrīvaram''), Kawa Paltsek (<ins style="font-weight: bold; text-decoration: none;">Wyl</ins>. Ska ba dpal brtsegs), and Khön Lui Wangpo (Tib. Khon klu’i dbang po srung ba).</ref> and [[Lha Rinpoche]]. D 1675 & 1676 were translated by Vajrahasa (Skt. ''Vajrahāsa'') and [[Ma Rinchen Chok]]. The colophon of D 1676 states that the text was translated in [[Samye Chimphu]] caves on the request of the Bodhisattva King.<ref name="ftn13">The colophon of D 1676 states: ''snang bar byed pa zhes bya ba slob dpon mkhas shing dngos grub brnyes pa hUM mdzad grags pas mdzad pa rdzogs so/ mnga' bdag btsan po byang chub sems dpa'i bkas dpal bsam yas kyi 'chim phu ru dkyil 'khor chen po'i slob dpon paN+Di ta dpal rdo rje'' ''bzhad pa dang/ sgra bsgyur gyi lo tsA ba chen po rma rin chen mchog gis dbang sgrub dang bcas par bsgyur cing bshad nas gtan la phab ba'o/''</ref> The fifth ritual manual, D 1678 according to the colophon, was translated on the orders of King [[Trisong Deutsen]], by Namkhé Nyingpo together with Humkara at Nalanda.<ref name="ftn14">The colophon of D 1678 states: ''bod kyi lha btsan po khri srong lde btsan gyi bka' lung gis dpal na len+d+ra'i gtsug lag kyang du/rgya gar gyi mkhan po hUM ka ra de nyid dang/ zhu chen gyi lo tsA ba ban+d+he gnubs nam mkha'i snying pos bsgyur cing zhus te gtan la pa'o/''</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The [[Nyingma Gyübum]] attributes the tantra dedicated to Shri Heruka, entitled ''Pal Heruké Tukyi Gyü Galpo'' (Tib. ''Pal he ru ka’I thugs kyi rgyud gal po'') to Humkara. According to the colophon, the tantra was revealed by Humkara from Uddiyana<ref name="ftn15">This could likely have been a vision of Uddiyana.</ref> and in turn translated by Padmasambhava and Namkhé Nyingpo.<ref name="ftn16">The colophon of the ''Pal he ru ka’i thugs kyi rgyud gal po'' states: ''u rgyan gyi mkhan po chen po pad+ma sam bha wa dang/ lo tsA ba dge slong nam mkha’i snying pos bsgyur cing zhus te gtan la phab pa’o/ nub phyogs u rgyan gyi gnas nas slob dpon hUM ka ras bton pa’o/''</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The [[Nyingma Gyübum]] attributes the tantra dedicated to Shri Heruka, entitled ''Pal Heruké Tukyi Gyü Galpo'' (Tib. ''Pal he ru ka’I thugs kyi rgyud gal po'') to Humkara. According to the colophon, the tantra was revealed by Humkara from Uddiyana<ref name="ftn15">This could likely have been a vision of Uddiyana.</ref> and in turn translated by Padmasambhava and Namkhé Nyingpo.<ref name="ftn16">The colophon of the ''Pal he ru ka’i thugs kyi rgyud gal po'' states: ''u rgyan gyi mkhan po chen po pad+ma sam bha wa dang/ lo tsA ba dge slong nam mkha’i snying pos bsgyur cing zhus te gtan la phab pa’o/ nub phyogs u rgyan gyi gnas nas slob dpon hUM ka ras bton pa’o/''</ref></div></td></tr>
</table>Sébastienhttps://www.rigpawiki.org/index.php?title=Humkara&diff=81651&oldid=prevStefan Mang: /* Writings */2018-01-01T10:36:13Z<p><span dir="auto"><span class="autocomment">Writings</span></span></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 10:36, 1 January 2018</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Writings==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Writings==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Regarding Humkara’s writings, the [[Tengyur]] preserves in total of five texts attributed to him. All of them are classified as ritual manuals to the [[Sarvabuddhasamayoga]] <del style="font-weight: bold; text-decoration: none;">''</del>(D 1674-78) and three of them are dedicated to a deity referred to as Shri Heruka (''Dpal he ru ka'', D 1674, 1675 & 1678). </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Regarding Humkara’s writings, the [[Tengyur]] preserves in total of five texts attributed to him. All of them are classified as ritual manuals to the [[Sarvabuddhasamayoga]] (D 1674-78) and three of them are dedicated to a deity referred to as Shri Heruka (<ins style="font-weight: bold; text-decoration: none;">Tib. </ins>''Dpal he ru ka'', D 1674, 1675 & 1678). </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Regarding the Tengyur texts; D 1674 & 1677 were translated by Vidyakarasimha (Skt. ''Vidyākarasiṃha'')<ref name="ftn11">Vidyākarasiṃha worked on more than 20 Kangyur and Tengur translations with various Tibetan translators. Among them are Jñānasena (Skt. ''Tib. ''Ye shes sde'') and Manjusrivaram (Skt. ''Mañjusrīvaram''), Kawa Paltsek (Tib. Ska ba dpal brtsegs), and Khön Lui Wangpo (Tib. Khon klu’i dbang po srung ba).</ref> and [[Lha Rinpoche]]. D 1675 & 1676 were translated by Vajrahasa (Skt. ''Vajrahāsa'') and [[Ma Rinchen Chok]]. The colophon of D 1676 states that the text was translated in [[Samye Chimphu]] caves on the request of the Bodhisattva King.<ref name="ftn13">The colophon of D 1676 states: ''snang bar byed pa zhes bya ba slob dpon mkhas shing dngos grub brnyes pa hUM mdzad grags pas mdzad pa rdzogs so/ mnga' bdag btsan po byang chub sems dpa'i bkas dpal bsam yas kyi 'chim phu ru dkyil 'khor chen po'i slob dpon paN+Di ta dpal rdo rje'' ''bzhad pa dang/ sgra bsgyur gyi lo tsA ba chen po rma rin chen mchog gis dbang sgrub dang bcas par bsgyur cing bshad nas gtan la phab ba'o/''</ref> The fifth ritual manual, D 1678 according to the colophon, was translated on the orders of King [[Trisong Deutsen]], by Namkhé Nyingpo together with Humkara at Nalanda.<ref name="ftn14">The colophon of D 1678 states: ''bod kyi lha btsan po khri srong lde btsan gyi bka' lung gis dpal na len+d+ra'i gtsug lag kyang du/rgya gar gyi mkhan po hUM ka ra de nyid dang/ zhu chen gyi lo tsA ba ban+d+he gnubs nam mkha'i snying pos bsgyur cing zhus te gtan la pa'o/''</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Regarding the Tengyur texts; D 1674 & 1677 were translated by Vidyakarasimha (Skt. ''Vidyākarasiṃha'')<ref name="ftn11">Vidyākarasiṃha worked on more than 20 Kangyur and Tengur translations with various Tibetan translators. Among them are Jñānasena (Skt. ''Tib. ''Ye shes sde'') and Manjusrivaram (Skt. ''Mañjusrīvaram''), Kawa Paltsek (Tib. Ska ba dpal brtsegs), and Khön Lui Wangpo (Tib. Khon klu’i dbang po srung ba).</ref> and [[Lha Rinpoche]]. D 1675 & 1676 were translated by Vajrahasa (Skt. ''Vajrahāsa'') and [[Ma Rinchen Chok]]. The colophon of D 1676 states that the text was translated in [[Samye Chimphu]] caves on the request of the Bodhisattva King.<ref name="ftn13">The colophon of D 1676 states: ''snang bar byed pa zhes bya ba slob dpon mkhas shing dngos grub brnyes pa hUM mdzad grags pas mdzad pa rdzogs so/ mnga' bdag btsan po byang chub sems dpa'i bkas dpal bsam yas kyi 'chim phu ru dkyil 'khor chen po'i slob dpon paN+Di ta dpal rdo rje'' ''bzhad pa dang/ sgra bsgyur gyi lo tsA ba chen po rma rin chen mchog gis dbang sgrub dang bcas par bsgyur cing bshad nas gtan la phab ba'o/''</ref> The fifth ritual manual, D 1678 according to the colophon, was translated on the orders of King [[Trisong Deutsen]], by Namkhé Nyingpo together with Humkara at Nalanda.<ref name="ftn14">The colophon of D 1678 states: ''bod kyi lha btsan po khri srong lde btsan gyi bka' lung gis dpal na len+d+ra'i gtsug lag kyang du/rgya gar gyi mkhan po hUM ka ra de nyid dang/ zhu chen gyi lo tsA ba ban+d+he gnubs nam mkha'i snying pos bsgyur cing zhus te gtan la pa'o/''</ref></div></td></tr>
</table>Stefan Manghttps://www.rigpawiki.org/index.php?title=Humkara&diff=81600&oldid=prevStefan Mang: /* Writings */2017-12-29T17:46:15Z<p><span dir="auto"><span class="autocomment">Writings</span></span></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
<col class="diff-marker" />
<col class="diff-content" />
<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="en">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 17:46, 29 December 2017</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l15">Line 15:</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Regarding Humkara’s writings, the [[Tengyur]] preserves in total of five texts attributed to him. All of them are classified as ritual manuals to the [[Sarvabuddhasamayoga]] ''(D 1674-78) and three of them are dedicated to a deity referred to as Shri Heruka (''Dpal he ru ka'', D 1674, 1675 & 1678). </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Regarding Humkara’s writings, the [[Tengyur]] preserves in total of five texts attributed to him. All of them are classified as ritual manuals to the [[Sarvabuddhasamayoga]] ''(D 1674-78) and three of them are dedicated to a deity referred to as Shri Heruka (''Dpal he ru ka'', D 1674, 1675 & 1678). </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Regarding the Tengyur texts; D 1674 & 1677 were translated by Vidyakarasimha (Skt. ''Vidyākarasiṃha'')<ref name="ftn11">Vidyākarasiṃha worked on more than 20 Kangyur and Tengur translations with various Tibetan translators. Among them are Jñānasena (Skt. ''Tib. ''Ye shes sde'') and Manjusrivaram (Skt. ''Mañjusrīvaram''), Kawa Paltsek (Tib. Ska ba dpal brtsegs), and Khön Lui Wangpo (Tib. Khon klu’i dbang po srung ba).</ref> and [[Lha Rinpoche]]. D 1675 & 1676 were translated by Vajrahasa (Skt. ''Vajrahāsa'') and [[Ma Rinchen Chok]]. The colophon of D 1676 states that the text was translated in [[Samye Chimphu]] caves on the request of the Bodhisattva King.<ref name="ftn13">The colophon of D 1676 states: ''snang bar byed pa zhes bya ba slob dpon mkhas shing dngos grub brnyes pa hUM mdzad grags pas mdzad pa rdzogs so/ mnga' bdag btsan po byang chub sems dpa'i bkas dpal bsam yas kyi 'chim phu ru dkyil 'khor chen po'i slob dpon paN+Di ta dpal rdo rje'' ''bzhad pa dang/ sgra bsgyur gyi lo tsA ba chen po rma rin chen mchog gis dbang sgrub dang bcas par bsgyur cing bshad nas gtan la phab ba'o/''</ref> The fifth ritual manual, D 1678 according to the colophon, was translated on the orders of King Trisong Deutsen, by Namkhé Nyingpo together with Humkara at Nalanda.<ref name="ftn14">The colophon of D 1678 states: ''bod kyi lha btsan po khri srong lde btsan gyi bka' lung gis dpal na len+d+ra'i gtsug lag kyang du/rgya gar gyi mkhan po hUM ka ra de nyid dang/ zhu chen gyi lo tsA ba ban+d+he gnubs nam mkha'i snying pos bsgyur cing zhus te gtan la pa'o/''</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Regarding the Tengyur texts; D 1674 & 1677 were translated by Vidyakarasimha (Skt. ''Vidyākarasiṃha'')<ref name="ftn11">Vidyākarasiṃha worked on more than 20 Kangyur and Tengur translations with various Tibetan translators. Among them are Jñānasena (Skt. ''Tib. ''Ye shes sde'') and Manjusrivaram (Skt. ''Mañjusrīvaram''), Kawa Paltsek (Tib. Ska ba dpal brtsegs), and Khön Lui Wangpo (Tib. Khon klu’i dbang po srung ba).</ref> and [[Lha Rinpoche]]. D 1675 & 1676 were translated by Vajrahasa (Skt. ''Vajrahāsa'') and [[Ma Rinchen Chok]]. The colophon of D 1676 states that the text was translated in [[Samye Chimphu]] caves on the request of the Bodhisattva King.<ref name="ftn13">The colophon of D 1676 states: ''snang bar byed pa zhes bya ba slob dpon mkhas shing dngos grub brnyes pa hUM mdzad grags pas mdzad pa rdzogs so/ mnga' bdag btsan po byang chub sems dpa'i bkas dpal bsam yas kyi 'chim phu ru dkyil 'khor chen po'i slob dpon paN+Di ta dpal rdo rje'' ''bzhad pa dang/ sgra bsgyur gyi lo tsA ba chen po rma rin chen mchog gis dbang sgrub dang bcas par bsgyur cing bshad nas gtan la phab ba'o/''</ref> The fifth ritual manual, D 1678 according to the colophon, was translated on the orders of King <ins style="font-weight: bold; text-decoration: none;">[[</ins>Trisong Deutsen<ins style="font-weight: bold; text-decoration: none;">]]</ins>, by Namkhé Nyingpo together with Humkara at Nalanda.<ref name="ftn14">The colophon of D 1678 states: ''bod kyi lha btsan po khri srong lde btsan gyi bka' lung gis dpal na len+d+ra'i gtsug lag kyang du/rgya gar gyi mkhan po hUM ka ra de nyid dang/ zhu chen gyi lo tsA ba ban+d+he gnubs nam mkha'i snying pos bsgyur cing zhus te gtan la pa'o/''</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The [[Nyingma Gyübum]] attributes the tantra dedicated to Shri<del style="font-weight: bold; text-decoration: none;">'' </del>Heruka''<del style="font-weight: bold; text-decoration: none;">, entitled </del>Pal Heruké Tukyi Gyü Galpo (Tib. ''Pal he ru ka’I thugs kyi rgyud gal po'') to Humkara. According to the colophon, the tantra was revealed by Humkara from Uddiyana<ref name="ftn15">This could likely have been a vision of Uddiyana.</ref> and in turn translated by Padmasambhava and Namkhé Nyingpo.<ref name="ftn16">The colophon of the ''Pal he ru ka’i thugs kyi rgyud gal po'' states: ''u rgyan gyi mkhan po chen po pad+ma sam bha wa dang/ lo tsA ba dge slong nam mkha’i snying pos bsgyur cing zhus te gtan la phab pa’o/ nub phyogs u rgyan gyi gnas nas slob dpon hUM ka ras bton pa’o/''</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The [[Nyingma Gyübum]] attributes the tantra dedicated to Shri Heruka<ins style="font-weight: bold; text-decoration: none;">, entitled </ins>''Pal Heruké Tukyi Gyü Galpo<ins style="font-weight: bold; text-decoration: none;">'' </ins>(Tib. ''Pal he ru ka’I thugs kyi rgyud gal po'') to Humkara. According to the colophon, the tantra was revealed by Humkara from Uddiyana<ref name="ftn15">This could likely have been a vision of Uddiyana.</ref> and in turn translated by Padmasambhava and Namkhé Nyingpo.<ref name="ftn16">The colophon of the ''Pal he ru ka’i thugs kyi rgyud gal po'' states: ''u rgyan gyi mkhan po chen po pad+ma sam bha wa dang/ lo tsA ba dge slong nam mkha’i snying pos bsgyur cing zhus te gtan la phab pa’o/ nub phyogs u rgyan gyi gnas nas slob dpon hUM ka ras bton pa’o/''</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Additionally, Dudjom Rinpoche states that Humkara authored the ''Shri Rulu Golden Rosary'' (Tib. ''Yang dag ru lu gser phreng'').<ref name="ftn17">Dudjom Rinpoche, ''The Nyingma School of Tibetan Buddhism: Its Fundamentals and History'', (Somerville, MA: Wisdom Publications, 1991): 467-468.</ref> However except for further references to this text, which Humkara is said to have transmitted to Namkhé Nyingpo, the actual text appears to have disappeared.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Additionally, Dudjom Rinpoche states that Humkara authored the ''Shri Rulu Golden Rosary'' (Tib. ''Yang dag ru lu gser phreng'').<ref name="ftn17">Dudjom Rinpoche, ''The Nyingma School of Tibetan Buddhism: Its Fundamentals and History'', (Somerville, MA: Wisdom Publications, 1991): 467-468.</ref> However except for further references to this text, which Humkara is said to have transmitted to Namkhé Nyingpo, the actual text appears to have disappeared.</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Furthermore, Erberto Lo Bue mentions two further works attributed to Humkara and translated during the first diffusion of Buddhism to Tibet, namely ''Gyadün Drel'' (Tib. ''Rgya mdun ’grel'') and ''Dodrel Naljorpé Drömé ''(Tib. ''Mdo ’grel rnal ’byor pa’i sgron me'').<ref name="ftn18">Erberto Lo Bue, “The Role of Newar Scholars in Transmitting the Indian Buddhist Heritage to Tibet,” In&nbsp;''Les habitants du toit du monde. Hommage ά Alexander W. Macdonald'', (Nanterre: Société d’ethnologie, 1997): 632.</ref> However, the actual texts appears to have disappeared.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Furthermore, Erberto Lo Bue mentions two further works attributed to Humkara and translated during the first diffusion of Buddhism to Tibet, namely ''Gyadün Drel'' (Tib. ''Rgya mdun ’grel'') and ''Dodrel Naljorpé Drömé ''(Tib. ''Mdo ’grel rnal ’byor pa’i sgron me'').<ref name="ftn18">Erberto Lo Bue, “The Role of Newar Scholars in Transmitting the Indian Buddhist Heritage to Tibet,” In&nbsp;''Les habitants du toit du monde. Hommage ά Alexander W. Macdonald'', (Nanterre: Société d’ethnologie, 1997): 632.</ref> However, the actual texts appears to have disappeared.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>If we also consider Taranatha’s identification of Humkara with Vaidyapada then there is a further commentary on Guhyasamaja preserved in the Tengyur that could be attributed to Humkara, namely the ''Samyakvidyakara'' (D 1850, Skt. ''Samyakvidyākara, ''Tib. ''Yang dag rig byed'').<ref name="ftn19">The colophon of D 1850 states: ''yang dag rig byed ces bya ba rgyud phyi ma'i rnam par bshad pa slob dpon bai dya pā das mdzad pa rdzogs so/ rgya gar gyi mkhan po ka ma la gu hya dang/ bod kyi lo tsā ba mnga' bdag lha ye shes rgyal mtshan gyis bsgyur cing zhus pa'o/''</ref> According to the colophon this work was translated by the pandita Kamalaguhya and the Tibetan translator Yeshé Gyaltsen (Tib. ''Ye shes rgyal mtshan'').</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>If we also consider Taranatha’s identification of Humkara with Vaidyapada then there is a further commentary on <ins style="font-weight: bold; text-decoration: none;">[[</ins>Guhyasamaja<ins style="font-weight: bold; text-decoration: none;">]] </ins>preserved in the Tengyur that could be attributed to Humkara, namely the ''Samyakvidyakara'' (D 1850, Skt. ''Samyakvidyākara, ''Tib. ''Yang dag rig byed'').<ref name="ftn19">The colophon of D 1850 states: ''yang dag rig byed ces bya ba rgyud phyi ma'i rnam par bshad pa slob dpon bai dya pā das mdzad pa rdzogs so/ rgya gar gyi mkhan po ka ma la gu hya dang/ bod kyi lo tsā ba mnga' bdag lha ye shes rgyal mtshan gyis bsgyur cing zhus pa'o/''</ref> According to the colophon this work was translated by the pandita Kamalaguhya and the Tibetan translator Yeshé Gyaltsen (Tib. ''Ye shes rgyal mtshan'').</div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Notes==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Notes==</div></td></tr>
</table>Stefan Manghttps://www.rigpawiki.org/index.php?title=Humkara&diff=81599&oldid=prevStefan Mang at 17:45, 29 December 20172017-12-29T17:45:00Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 17:45, 29 December 2017</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'''Humkara''' (Skt. Hūṃkāra; Tib. ཧཱུྃ་ཀ་ར་, [[ཧཱུྃ་མཛད་]], [[Wyl.]] ''hUM ka ra'' or ''hUM mdzad'') — one of the [[eight vidyadharas]] of India; he received the Shri Heruka (Tib. [[Yangdak Heruka]]) tantra from the [[Kagyé]] cycle.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'''Humkara''' (Skt. Hūṃkāra; Tib. ཧཱུྃ་ཀ་ར་, [[ཧཱུྃ་མཛད་]], [[Wyl.]] ''hUM ka ra'' or ''hUM mdzad'') — one of the [[eight vidyadharas]] of India; he received the Shri Heruka (Tib. [[Yangdak Heruka]]) tantra from the [[Kagyé]] cycle.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>According to the [[Pema Kathang]], Humkara’s home-country is the mythical country of Ngatubchen (Tib. ''Rnga thub chen''). There, Humkara was initiated into the Kagye—the Nyingma’s eight main [[yidam]] which incl. Shri Heruka—from [[Padmasambhava]] and his consort [[Kalasiddhi]].<ref name="ftn1">Yeshe, Tsogyal, The Life and Liberation of Padmasambhava, Vol. I & II, (Emeryville: Dharma Publishing, 1978): 300-302.</ref> [[Taranatha]] suggests that Humkara may have been an epithet of the siddha Vaidyapada (Skt. ‘’Vaidyapāda’’, Tib. ‘’Sman zhabs’’) aka Viryapada (Skt. ''Vīryapāda'', Tib. ''Bhi rgya pa'', ''Bir ya pa'', ''Bha wa pa''). Accordingly, Vaidyapada received the epithet Humkara after he had practiced and accomplished the wrathful deity named Humkara.<ref name="ftn2">Most of the hagiographies state that Humkara is the master obtained after having displayed great advancement in his meditation practice.</ref> The short biography of Vaidyapada that Taranatha relates, matches the biography that [[Dudjom Rinpoche]] gives of Humkara.<ref name="ftn3">For the account by Tāranātha, see: Taranatha, The Seven Instruction Lineages (Bka' babs bdun ldan), translated by David Templeman, (Library of Tibetan Works and Archives: Dharamsala 1983): 62-63. And, for Dudjom Rinpoche’s account, see: Dudjom Rinpoche, The Nyingma School of Tibetan Buddhism: Its Fundamentals and History, (Somerville, MA: Wisdom Publications, 1991): 475-457.</ref> From this, it appears as though Dudjom Rinpoche also believed Humkara to be Vaidyapada. Dudjom Rinpoche however never mentions the name Vaidyapada or Viryapada and only refers to the siddha as Humkara. Following Dudjom Rinpoche’s and Taranatha’s hagiographies, Humkara was born into a Brahmin family in ancient Nepal (i.e. the Kathmandu valley)<ref name="ftn4">In ancient time Nepal merely consisted of the Kathmandu valley and its surrounding areas. Its inhabitants were called the Newar and their language is likewise called Newar. Because Newar is a Tibet-Burman language, and not an Indo-Aryan one, it does not follow the pattern of other subcontinental languages which end in “-i”. Same for the people. Newar, not Newari. (Although Nepalis and many foreigners use the latter, it is a solecism.)</ref> and thus first became learned in the bhramanical tradition. He was ordained at Nalanda and studied with the masters Buddhajnanapada (Skt. ''Buddhajñānapāda'') and Dipamkarabhadra (Skt. ''Dīpaṃkarabhadra'') or Rahulabhadra (Skt. ''Rāhulabhadra'').<ref name="ftn5">Dudjom Rinpoche states that Humkara studied with Buddhajnanapada and Rahulabhadra. Taranatha states that he studied with Buddhajnanapada and Dipamkarabhadra.</ref> By practicing it together with a ‘untouchable’ (Skt. caṇḍāla) consort Humkara gained the accomplishment of the mahamudra vidyadhara. It is ambiguous whether Humkara either attained this accomplishment through the practice of Shri Heruka or revealed the practice of Shri Heruka as a result of his accomplishment. Humkara is said to have been the teacher of Avadhuti (Skt. ''Avadhuti'') of Kamaru (Skt. ''Kāmarū''),Vajrasana (Skt. ''Vajrāsana''), Kusali and Buddhashrishanti (Skt. ''Buddhaśrīśānti'') of [[Uddiyana]]. These are said to have taught in turn Sauripada (Skt. ''Sauripāda'') and Abhayakaragupta (Skt. ''Abhayākaragupta'').<ref name="ftn6">Taranatha, see: Taranatha, The Seven Instruction Lineages (Bka' babs bdun ldan), translated by David Templeman, (Library of Tibetan Works and Archives: Dharamsala 1983): 63.</ref> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>According to the [[Pema Kathang]], Humkara’s home-country is the mythical country of Ngatubchen (Tib. ''Rnga thub chen''). There, Humkara was initiated into the Kagye—the Nyingma’s eight main [[yidam]] which incl. Shri Heruka—from [[Padmasambhava]] and his consort [[Kalasiddhi]].<ref name="ftn1">Yeshe, Tsogyal, The Life and Liberation of Padmasambhava, Vol. I & II, (Emeryville: Dharma Publishing, 1978): 300-302.</ref> [[Taranatha]] suggests that Humkara may have been an epithet of the siddha Vaidyapada (Skt. ‘’Vaidyapāda’’, Tib. ‘’Sman zhabs’’) aka Viryapada (Skt. ''Vīryapāda'', Tib. ''Bhi rgya pa'', ''Bir ya pa'', ''Bha wa pa''). Accordingly, Vaidyapada received the epithet Humkara after he had practiced and accomplished the wrathful deity named Humkara.<ref name="ftn2">Most of the hagiographies state that Humkara is the master obtained after having displayed great advancement in his meditation practice.</ref> The short biography of Vaidyapada that Taranatha relates, matches the biography that [[Dudjom Rinpoche]] gives of Humkara.<ref name="ftn3">For the account by Tāranātha, see: Taranatha, The Seven Instruction Lineages (Bka' babs bdun ldan), translated by David Templeman, (Library of Tibetan Works and Archives: Dharamsala 1983): 62-63. And, for Dudjom Rinpoche’s account, see: Dudjom Rinpoche, The Nyingma School of Tibetan Buddhism: Its Fundamentals and History, (Somerville, MA: Wisdom Publications, 1991): 475-457.</ref> From this, it appears as though Dudjom Rinpoche also believed Humkara to be Vaidyapada. Dudjom Rinpoche however never mentions the name Vaidyapada or Viryapada and only refers to the siddha as Humkara. Following Dudjom Rinpoche’s and Taranatha’s hagiographies, Humkara was born into a Brahmin family in ancient Nepal (i.e. the Kathmandu valley)<ref name="ftn4">In ancient time Nepal merely consisted of the Kathmandu valley and its surrounding areas. Its inhabitants were called the Newar and their language is likewise called Newar. Because Newar is a Tibet-Burman language, and not an Indo-Aryan one, it does not follow the pattern of other subcontinental languages which end in “-i”. Same for the people. Newar, not Newari. (Although Nepalis and many foreigners use the latter, it is a solecism.)</ref> and thus first became learned in the bhramanical tradition. He was ordained at <ins style="font-weight: bold; text-decoration: none;">[[</ins>Nalanda<ins style="font-weight: bold; text-decoration: none;">]] </ins>and studied with the masters Buddhajnanapada (Skt. ''Buddhajñānapāda'') and Dipamkarabhadra (Skt. ''Dīpaṃkarabhadra'') or Rahulabhadra (Skt. ''Rāhulabhadra'').<ref name="ftn5">Dudjom Rinpoche states that Humkara studied with Buddhajnanapada and Rahulabhadra. Taranatha states that he studied with Buddhajnanapada and Dipamkarabhadra.</ref> By practicing it together with a ‘untouchable’ (Skt. caṇḍāla) consort Humkara gained the accomplishment of the mahamudra vidyadhara. It is ambiguous whether Humkara either attained this accomplishment through the practice of Shri Heruka or revealed the practice of Shri Heruka as a result of his accomplishment. Humkara is said to have been the teacher of Avadhuti (Skt. ''Avadhuti'') of Kamaru (Skt. ''Kāmarū''),Vajrasana (Skt. ''Vajrāsana''), Kusali and Buddhashrishanti (Skt. ''Buddhaśrīśānti'') of [[Uddiyana]]. These are said to have taught in turn Sauripada (Skt. ''Sauripāda'') and Abhayakaragupta (Skt. ''Abhayākaragupta'').<ref name="ftn6">Taranatha, see: Taranatha, The Seven Instruction Lineages (Bka' babs bdun ldan), translated by David Templeman, (Library of Tibetan Works and Archives: Dharamsala 1983): 63.</ref> </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In the [[Nyingma]] tradition Humkara is also listed as one of the teachers of [[Dhanasamskrita]].<ref name="ftn7">Erberto Lo Bue, “The Role of Newar Scholars in Transmitting the Indian Buddhist Heritage to Tibet,” In Les habitants du toit du monde. Hommage ά Alexander W. Macdonald, (Nanterre: Société d’ethnologie, 1997): 632.</ref> If Humkara taught his students the practice of Shri Heruka, then the students mentioned above constitute the Indian tradition of Shri Heruka.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In the [[Nyingma]] tradition Humkara is also listed as one of the teachers of [[Dhanasamskrita]].<ref name="ftn7">Erberto Lo Bue, “The Role of Newar Scholars in Transmitting the Indian Buddhist Heritage to Tibet,” In Les habitants du toit du monde. Hommage ά Alexander W. Macdonald, (Nanterre: Société d’ethnologie, 1997): 632.</ref> If Humkara taught his students the practice of Shri Heruka, then the students mentioned above constitute the Indian tradition of Shri Heruka.</div></td></tr>
</table>Stefan Manghttps://www.rigpawiki.org/index.php?title=Humkara&diff=81598&oldid=prevStefan Mang: /* Writings */2017-12-29T17:44:30Z<p><span dir="auto"><span class="autocomment">Writings</span></span></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Writings==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Writings==</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Regarding Humkara’s writings, the Tengyur preserves in total of five texts attributed to him. All of them are classified as ritual manuals to the Sarvabuddhasamayoga<del style="font-weight: bold; text-decoration: none;">'' </del>''(D 1674-78) and three of them are dedicated to a deity referred to as Shri<del style="font-weight: bold; text-decoration: none;">'' </del>Heruka<del style="font-weight: bold; text-decoration: none;">'' </del>(''Dpal he ru ka'', D 1674, 1675 & 1678). </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Regarding Humkara’s writings, the <ins style="font-weight: bold; text-decoration: none;">[[</ins>Tengyur<ins style="font-weight: bold; text-decoration: none;">]] </ins>preserves in total of five texts attributed to him. All of them are classified as ritual manuals to the <ins style="font-weight: bold; text-decoration: none;">[[</ins>Sarvabuddhasamayoga<ins style="font-weight: bold; text-decoration: none;">]] </ins>''(D 1674-78) and three of them are dedicated to a deity referred to as Shri Heruka (''Dpal he ru ka'', D 1674, 1675 & 1678). </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Regarding the Tengyur texts; D 1674 & 1677 were translated by Vidyakarasimha (Skt. ''Vidyākarasiṃha'')<ref name="ftn11">Vidyākarasiṃha worked on more than 20 Kangyur and Tengur translations with various Tibetan translators. Among them are Jñānasena (Skt. ''Tib. ''Ye shes sde'') and Manjusrivaram (Skt. ''Mañjusrīvaram''), Kawa Paltsek (Tib. Ska ba dpal brtsegs), and Khön Lui Wangpo (Tib. Khon klu’i dbang po srung ba).</ref> and [[Lha Rinpoche]]. D 1675 & 1676 were translated by Vajrahasa (Skt. ''Vajrahāsa'') and Ma Rinchen Chok. The colophon of D 1676 states that the text was translated in <del style="font-weight: bold; text-decoration: none;">Samyé </del>Chimphu caves on the request of the Bodhisattva King.<ref name="ftn13">The colophon of D 1676 states: ''snang bar byed pa zhes bya ba slob dpon mkhas shing dngos grub brnyes pa hUM mdzad grags pas mdzad pa rdzogs so/ mnga' bdag btsan po byang chub sems dpa'i bkas dpal bsam yas kyi 'chim phu ru dkyil 'khor chen po'i slob dpon paN+Di ta dpal rdo rje'' ''bzhad pa dang/ sgra bsgyur gyi lo tsA ba chen po rma rin chen mchog gis dbang sgrub dang bcas par bsgyur cing bshad nas gtan la phab ba'o/''</ref> The fifth ritual manual, D 1678 according to the colophon, was translated on the orders of King Trisong Deutsen, by Namkhé Nyingpo together with Humkara at Nalanda.<ref name="ftn14">The colophon of D 1678 states: ''bod kyi lha btsan po khri srong lde btsan gyi bka' lung gis dpal na len+d+ra'i gtsug lag kyang du/rgya gar gyi mkhan po hUM ka ra de nyid dang/ zhu chen gyi lo tsA ba ban+d+he gnubs nam mkha'i snying pos bsgyur cing zhus te gtan la pa'o/''</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Regarding the Tengyur texts; D 1674 & 1677 were translated by Vidyakarasimha (Skt. ''Vidyākarasiṃha'')<ref name="ftn11">Vidyākarasiṃha worked on more than 20 Kangyur and Tengur translations with various Tibetan translators. Among them are Jñānasena (Skt. ''Tib. ''Ye shes sde'') and Manjusrivaram (Skt. ''Mañjusrīvaram''), Kawa Paltsek (Tib. Ska ba dpal brtsegs), and Khön Lui Wangpo (Tib. Khon klu’i dbang po srung ba).</ref> and [[Lha Rinpoche]]. D 1675 & 1676 were translated by Vajrahasa (Skt. ''Vajrahāsa'') and <ins style="font-weight: bold; text-decoration: none;">[[</ins>Ma Rinchen Chok<ins style="font-weight: bold; text-decoration: none;">]]</ins>. The colophon of D 1676 states that the text was translated in <ins style="font-weight: bold; text-decoration: none;">[[Samye </ins>Chimphu<ins style="font-weight: bold; text-decoration: none;">]] </ins>caves on the request of the Bodhisattva King.<ref name="ftn13">The colophon of D 1676 states: ''snang bar byed pa zhes bya ba slob dpon mkhas shing dngos grub brnyes pa hUM mdzad grags pas mdzad pa rdzogs so/ mnga' bdag btsan po byang chub sems dpa'i bkas dpal bsam yas kyi 'chim phu ru dkyil 'khor chen po'i slob dpon paN+Di ta dpal rdo rje'' ''bzhad pa dang/ sgra bsgyur gyi lo tsA ba chen po rma rin chen mchog gis dbang sgrub dang bcas par bsgyur cing bshad nas gtan la phab ba'o/''</ref> The fifth ritual manual, D 1678 according to the colophon, was translated on the orders of King Trisong Deutsen, by Namkhé Nyingpo together with Humkara at Nalanda.<ref name="ftn14">The colophon of D 1678 states: ''bod kyi lha btsan po khri srong lde btsan gyi bka' lung gis dpal na len+d+ra'i gtsug lag kyang du/rgya gar gyi mkhan po hUM ka ra de nyid dang/ zhu chen gyi lo tsA ba ban+d+he gnubs nam mkha'i snying pos bsgyur cing zhus te gtan la pa'o/''</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The <del style="font-weight: bold; text-decoration: none;">''</del>Nyingma Gyübum<del style="font-weight: bold; text-decoration: none;">'' </del>attributes the tantra dedicated to Shri'' Heruka'', entitled Pal Heruké Tukyi Gyü Galpo (Tib. ''Pal he ru ka’I thugs kyi rgyud gal po'') to Humkara. According to the colophon, the tantra was revealed by Humkara from Uddiyana<ref name="ftn15">This could likely have been a vision of Uddiyana.</ref> and in turn translated by Padmasambhava and Namkhé Nyingpo.<ref name="ftn16">The colophon of the ''Pal he ru ka’i thugs kyi rgyud gal po'' states: ''u rgyan gyi mkhan po chen po pad+ma sam bha wa dang/ lo tsA ba dge slong nam mkha’i snying pos bsgyur cing zhus te gtan la phab pa’o/ nub phyogs u rgyan gyi gnas nas slob dpon hUM ka ras bton pa’o/''</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The <ins style="font-weight: bold; text-decoration: none;">[[</ins>Nyingma Gyübum<ins style="font-weight: bold; text-decoration: none;">]] </ins>attributes the tantra dedicated to Shri'' Heruka'', entitled Pal Heruké Tukyi Gyü Galpo (Tib. ''Pal he ru ka’I thugs kyi rgyud gal po'') to Humkara. According to the colophon, the tantra was revealed by Humkara from Uddiyana<ref name="ftn15">This could likely have been a vision of Uddiyana.</ref> and in turn translated by Padmasambhava and Namkhé Nyingpo.<ref name="ftn16">The colophon of the ''Pal he ru ka’i thugs kyi rgyud gal po'' states: ''u rgyan gyi mkhan po chen po pad+ma sam bha wa dang/ lo tsA ba dge slong nam mkha’i snying pos bsgyur cing zhus te gtan la phab pa’o/ nub phyogs u rgyan gyi gnas nas slob dpon hUM ka ras bton pa’o/''</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Additionally, Dudjom Rinpoche states that Humkara authored the ''Shri Rulu Golden Rosary'' (Tib. ''Yang dag ru lu gser phreng'').<ref name="ftn17">Dudjom Rinpoche, ''The Nyingma School of Tibetan Buddhism: Its Fundamentals and History'', (Somerville, MA: Wisdom Publications, 1991): 467-468.</ref> However except for further references to this text, which Humkara is said to have transmitted to Namkhé Nyingpo, the actual text appears to have disappeared.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Additionally, Dudjom Rinpoche states that Humkara authored the ''Shri Rulu Golden Rosary'' (Tib. ''Yang dag ru lu gser phreng'').<ref name="ftn17">Dudjom Rinpoche, ''The Nyingma School of Tibetan Buddhism: Its Fundamentals and History'', (Somerville, MA: Wisdom Publications, 1991): 467-468.</ref> However except for further references to this text, which Humkara is said to have transmitted to Namkhé Nyingpo, the actual text appears to have disappeared.</div></td></tr>
</table>Stefan Mang