1 00:00:03,030 --> 00:00:24,550 For. Kathy Cantrell first joined the faculty of Asian and Middle Eastern Studies at Oxford University in 2002 and now remains an associate member. 2 00:00:25,180 --> 00:00:30,130 She's also honorary research fellow at the School of Anthropology and Conservation in the University of Kent. 3 00:00:31,750 --> 00:00:37,000 She specialised in Tibetan and Himalayan tantric rituals of all periods from the 10th century BCE, 4 00:00:37,390 --> 00:00:42,610 including texts, critical and historical analysis, as well as ethnographic study of contemporary rituals. 5 00:00:43,720 --> 00:00:46,540 A special focus for many years has been the Peruvian tradition, 6 00:00:46,540 --> 00:00:52,060 and she is published with contributions from myself, two monographs on its early texts, 7 00:00:52,630 --> 00:01:00,880 The Killer Nirvana, Tantra and the Virtual Ross Tantra of 2007, and early Tibetan documents on people from Dunhuang in 2008. 8 00:01:02,470 --> 00:01:06,910 A more recent book includes Digital Impacts, Virtual Killer Works, a study and authoring, 9 00:01:06,910 --> 00:01:11,709 compiling and editing texts in the Tibetan revelatory tradition 2020 and again, 10 00:01:11,710 --> 00:01:17,200 together with myself, the nobleness of message, the lotus call and synopsis of my yoga and its commentary. 11 00:01:18,390 --> 00:01:21,640 So. Right. 12 00:01:21,730 --> 00:01:27,580 So the paper I'm giving today is a shortened version of a contribution to a volume on 13 00:01:27,580 --> 00:01:33,100 New Directions in Town studies a special issue of the Journal of Tibet ologist Tibet 14 00:01:33,100 --> 00:01:38,469 ology guest edited by Julian is publication has been delayed but I hope it will be 15 00:01:38,470 --> 00:01:42,730 out shortly so those interested will find the extended version and references there. 16 00:01:43,390 --> 00:01:50,030 The delay, however, means that this is the first public presentation of the article and that the paper came out 17 00:01:50,030 --> 00:01:56,830 for projects in which both rather myself involved at the University of Bochum in 2017 to 19, 18 00:01:57,130 --> 00:02:00,280 which itself drew on our earlier work in Oxford. 19 00:02:01,410 --> 00:02:04,530 In both animal and psychologically life traditions. 20 00:02:04,920 --> 00:02:10,440 The full purpose, variously called by such terms, is the full pub of basic ingredients, 21 00:02:10,440 --> 00:02:15,600 or the four types of enlightened attention to the probe of perforations of a central teaching. 22 00:02:16,380 --> 00:02:22,290 The generally elaborated upon in all teachings accompanying empowerment rights or introductions 23 00:02:22,290 --> 00:02:27,690 to virtually liar and often feature prominently within written ventricular commentaries. 24 00:02:28,260 --> 00:02:32,520 They are considered to sum up the crucial aspects of the necessary approach 25 00:02:32,520 --> 00:02:37,860 throughout practice on this tantric deity and more over to sum up succinctly, 26 00:02:37,860 --> 00:02:45,990 the entire path to enlightenment. Yet these important teachings seem to be at best only hinted at within extant logical eye route tantrums. 27 00:02:46,320 --> 00:02:52,080 So the question arises how they developed and became so firmly established within the tradition. 28 00:02:52,380 --> 00:02:53,400 Unfortunately, 29 00:02:53,590 --> 00:03:01,590 there is not enough evidence from early historical sources to answer this question with certainty and the relative dating of the early sources. 30 00:03:03,190 --> 00:03:05,740 Which are extant remains an open question. 31 00:03:06,940 --> 00:03:13,430 Here, I'll give you a few key early sources and seek to situate the full purva teachings contained in young realms. 32 00:03:13,450 --> 00:03:17,200 Revelation in the lives of the Emergent Magical II tradition. 33 00:03:17,830 --> 00:03:25,870 So to introduce briefly the full purpose, the standard set consists of the purely aware primordial wisdom cover the compassion, 34 00:03:25,870 --> 00:03:30,969 emanation power, the secret body, chit observer, and the symbolic material. 35 00:03:30,970 --> 00:03:33,940 PERPER There are some variations in the list. 36 00:03:33,940 --> 00:03:40,390 In particular, the compassionate, emanation power is also frequently called the immeasurable compassion power, 37 00:03:40,930 --> 00:03:45,670 while the secret body chooser power is often called the superior voltages of power over. 38 00:03:49,200 --> 00:03:55,410 There's also some variation in the ordering the set in some cases apparently depending on the context for usage, 39 00:03:55,770 --> 00:04:01,050 but generally simply a matter of which textual sources are being referenced in a particular tradition. 40 00:04:01,710 --> 00:04:07,610 The order given here version A can be considered to embody the structure of the pulse. 41 00:04:07,620 --> 00:04:13,230 The first gives the go to view in the light of which the practice is to be performed throughout. 42 00:04:14,160 --> 00:04:18,870 The second consists of the generation stage consciousness with an emphasis on my yoga, 43 00:04:19,050 --> 00:04:24,090 while the third consists of the completion stage practices with an emphasis on anew yoga. 44 00:04:24,900 --> 00:04:31,560 These three together constitute the primary ritual, while the fourth and final pub relates to the secondary ritual. 45 00:04:32,250 --> 00:04:36,900 As we shall see, this order is given in the influential black collection commentary, 46 00:04:37,260 --> 00:04:42,480 but some other sources give the second and third categories in reverse order. 47 00:04:42,990 --> 00:04:50,580 So this ordering in version b. Creates correspondences for the first three with the three chis in their usual order, 48 00:04:50,880 --> 00:04:57,920 with a sequence of the purely aware from audio wisdom further corresponding to the higher the superior body chispa 49 00:04:57,960 --> 00:05:05,160 relating to the Zamboanga fire and the immeasurable compassion further to the mnemonic higher another order version. 50 00:05:05,160 --> 00:05:09,600 See. This is a group according to a progression through different stages of the pass. 51 00:05:10,020 --> 00:05:15,239 From this perspective, the main part Tantric practice, consists of two aspects first, 52 00:05:15,240 --> 00:05:19,110 engagement in the primary ritual through the compassion, emanation fervour. 53 00:05:19,500 --> 00:05:24,270 And second, the secondary ritual, which involves the usage of the symbolic material cover. 54 00:05:24,810 --> 00:05:30,120 On this basis, the inner annual yoga practices can be developed with the secret body chisel fervour. 55 00:05:30,390 --> 00:05:35,390 And finally, the enlightened fruition is expressed in the purely aware, primordial wisdom cover. 56 00:05:36,870 --> 00:05:40,980 Now, even the dating of the magical eye root Tantalus is uncertain. 57 00:05:41,370 --> 00:05:50,760 It is probable they were mostly compiled or redacted in Tibet Marxism representing direct translations or of complete texts from Sanskrit, 58 00:05:51,180 --> 00:05:56,940 and were established during the early dissemination or soon afterwards during the post-imperial period. 59 00:05:57,480 --> 00:06:01,680 There is little direct evidence for the contrary line root tantra during imperial times, 60 00:06:01,680 --> 00:06:08,130 since the official translation project seemed to have excluded the inner tantra as as inappropriate for public distribution. 61 00:06:08,610 --> 00:06:14,340 Nonetheless, the intentions were certainly well-established by the later dissemination period. 62 00:06:14,730 --> 00:06:19,620 This much is clear from the works of early new masters, such as the Knights or 10th Century Nocturne, 63 00:06:19,630 --> 00:06:24,270 Sangha, USA, and the 11th century scholar Ramzan SHOWBIZ Uncle. 64 00:06:25,220 --> 00:06:30,800 Specific particular chanterelles are mentioned or sited in early theatrical commentaries. 65 00:06:31,070 --> 00:06:35,570 These early tantrums often contain apparently disordered or obscure materials, 66 00:06:36,110 --> 00:06:40,910 and it's improbable they were ever a self sufficient textual basis for practice. 67 00:06:41,420 --> 00:06:44,000 They were surely supplemented by practice manuals. 68 00:06:44,330 --> 00:06:52,310 Yet it was seems safe to assume that these tanneries represent at least part of the earliest strata of agriculture and materials. 69 00:06:53,820 --> 00:07:00,900 Now, I've not found any clear discussion of the four parties as understood by the tradition in any extent. 70 00:07:01,290 --> 00:07:07,049 Patrick, you live right under the satire elaborated upon in verse is said to derive from two root 71 00:07:07,050 --> 00:07:14,010 tantrums the root tantra founder Ross and the Pope who first mantra teachings tantra. 72 00:07:14,520 --> 00:07:18,989 Citations of these passages are found repeated in many ventricular commentaries, 73 00:07:18,990 --> 00:07:24,150 apparently on the basis of the citations found in the famous only black collection commentary. 74 00:07:24,870 --> 00:07:29,699 It may be that these root tantra sources were indeed drawn on by the early tradition, 75 00:07:29,700 --> 00:07:38,430 although if the cited passages ever derived from tensions with those titles, no trace of them is available to us now. 76 00:07:40,390 --> 00:07:47,780 Generally in route countries. When four types of pub are all full pub materials are mentioned. 77 00:07:48,080 --> 00:07:52,370 This refers to the different ritual powders used for each of the ritual actions. 78 00:07:52,400 --> 00:07:56,780 A white round pub for pacifying a yellow square pub, 79 00:07:56,800 --> 00:08:05,000 often watching a red semi-circular pub of a controlling and a black triangular pub before destroying this set of pub is for the full ritual. 80 00:08:05,000 --> 00:08:13,270 Actions persists in the ventricular tradition. Such a group of pobres may be included in periphery as the main deities mandala, 81 00:08:13,480 --> 00:08:17,590 and they may feature in supplementary rites connected with the full rituals. 82 00:08:18,400 --> 00:08:22,600 The fact that this set of four occurs in the root tundras does not imply the 83 00:08:22,600 --> 00:08:26,380 root sentries have greater interest in mundane rites than the later tradition. 84 00:08:26,740 --> 00:08:29,830 In fact, such Purba writes in the Maha yoga route, 85 00:08:29,830 --> 00:08:36,910 tantric literature may imply so to illogical interpretations of what may seem to be mundane rituals. 86 00:08:37,210 --> 00:08:41,050 There is no doubt that the thrust of the yoga approach embodied in the inner 87 00:08:41,050 --> 00:08:46,660 sanctuaries is precisely to develop pure vision of the sameness of samsara and Ivana, 88 00:08:46,960 --> 00:08:52,270 and of the tantric deities and the associated rituals as expressions of this pure vision. 89 00:08:52,960 --> 00:09:00,880 Thus, an early commentary on the top Quichotte book Tantra offers an entirely sociological interpretation of the full Purva writes 90 00:09:01,360 --> 00:09:08,830 the tuckshop cut features amongst the list of the 1800s in the high yoga and was considered to elucidate Maha Yoga in general. 91 00:09:09,760 --> 00:09:17,200 Now, as well as these four types of purva, the root ventricular tantra is often referred to numerous other types or understandings of kava, 92 00:09:17,500 --> 00:09:22,780 which have a good deal in common with what became the standard classification of the four purpose of the tradition. 93 00:09:23,350 --> 00:09:28,720 Thus, one finds references to the Bowditch Osipova on the purely aware primordial wisdom purdah, 94 00:09:28,930 --> 00:09:34,420 but not as part of the set of four, and not with precisely the same senses as the standard set. 95 00:09:34,900 --> 00:09:43,360 Occasionally, such hints of different types of purva are tantalisingly close to standard exegesis, although never fully explicit. 96 00:09:44,170 --> 00:09:48,549 What is clear throughout the logical I root tantra is is the principle at the pub. 97 00:09:48,550 --> 00:09:54,370 A ritual implement serves not only its ritual functions such as stopping and releasing negative 98 00:09:54,370 --> 00:10:00,580 forces into a Buddha field or pinning protective spirits in a circle around the sacred site. 99 00:10:00,940 --> 00:10:06,190 But it becomes a symbol and embodiment of the tantric deity and moreover of the 100 00:10:06,190 --> 00:10:11,080 enlightened view and of the path all the techniques needed to attain realisation. 101 00:10:11,710 --> 00:10:19,480 It's worth stating explicitly here that even if the extant magical route tantra was appear to omit any reference of the set of full turbans, 102 00:10:19,930 --> 00:10:27,340 the new classification most probably came out of the same environment and ethos in which these Maha Yoga tantrums were being established. 103 00:10:28,090 --> 00:10:36,910 The shift from an earlier premodern yoga understanding of the ritual programme is sometimes explicitly broached in early fabric like sources. 104 00:10:37,210 --> 00:10:41,410 In light of tradition, the topic is so well-established it hardly invites comment, 105 00:10:41,890 --> 00:10:46,870 but in some early commentary or sources, it seems this an explanation may be necessary. 106 00:10:47,410 --> 00:10:54,370 Thus, the longer commentary section of the actual cover within young Nima verses eightfold but a word embodying the superstars, 107 00:10:54,700 --> 00:10:56,190 addresses and objections. 108 00:10:56,210 --> 00:11:05,500 The idea that the primordial wisdom of emptiness can be the naturally abiding or point in the heart, since the purpose should be used for striking. 109 00:11:05,680 --> 00:11:10,540 Yet the primordial wisdom of emptiness has no power. The point why should it be called purdah? 110 00:11:11,020 --> 00:11:16,420 The answer is given that this enlightened thought is called purpose, since it strikes all discursive those. 111 00:11:16,900 --> 00:11:23,830 Similarly, in relation to the full purva teachings, the early black collection commentary raises objections that the first three further 112 00:11:23,840 --> 00:11:28,810 categories do not appear to correspond to the purpose of the full ritual actions. 113 00:11:29,170 --> 00:11:33,129 The objection is not articulated in relation to the fourth material ritual 114 00:11:33,130 --> 00:11:38,680 purva since the full ritual actions are clearly included within its remains. 115 00:11:38,980 --> 00:11:44,230 But the discrepancy between the first three and the conventional notion of the Kaaba is stop start. 116 00:11:45,130 --> 00:11:49,900 Thus, in relation to the purely aware primordial wisdom club of the hypothetical, 117 00:11:49,900 --> 00:11:55,150 questioner complains that generally a purpose should accomplish pacifying but enriching, 118 00:11:55,150 --> 00:12:03,430 controlling and destroying, and asks whether these actions are fulfilled and inseparable, separate of the spacial field and primordial wisdom. 119 00:12:03,910 --> 00:12:06,580 The response is that this is the pacifying Kaaba. 120 00:12:07,150 --> 00:12:14,799 Since the afflictions are pacified by it, it's the enriching purpose since it expands the Buddha's primordial wisdom, the controlling power, 121 00:12:14,800 --> 00:12:21,430 since it brings one's own mind under control, and the destructive purpose since it effects liberation from samsara, 122 00:12:22,000 --> 00:12:24,790 similar responses are given for the other two categories. 123 00:12:25,030 --> 00:12:33,490 Thus, the compassion emanation power is the pacifying purva, since clarity in the deities form pacifies outer and inner hindrances. 124 00:12:33,910 --> 00:12:40,390 It is the enriching power since it increases city's the controlling power, since it brings appearances under control, 125 00:12:40,750 --> 00:12:44,710 and the destructive power since hostile forces and obstacles are released by it. 126 00:12:45,130 --> 00:12:48,190 The secret by the of is the pacifying power. 127 00:12:48,190 --> 00:12:54,819 Since it classifies self-centred passion, the enriching power since it increases bless the controlling power, 128 00:12:54,820 --> 00:13:01,899 since it brings the channels and heirs under control, and the destructive power since it liberates and songs are ensured. 129 00:13:01,900 --> 00:13:07,840 All for ritual actions are encompassed within each of the four categories, but those four contain much. 130 00:13:08,180 --> 00:13:13,760 And I'm not limited to the ritual actions they accomplish. Now the extensive. 131 00:13:16,080 --> 00:13:21,450 Early black election commentary has an important role in the coalescing of the fabric through lines, 132 00:13:21,450 --> 00:13:26,820 additions, known passages or cycles, either with acknowledgement or silent. 133 00:13:28,530 --> 00:13:37,710 In many of the most influential commentaries, moreover, the entire text itself is still read widely today by allies, scholars and practitioners. 134 00:13:38,250 --> 00:13:47,190 It presents itself as a single work representing the instructions of the three warriors, Padma, some of whom are Mitra and then Zawahri Sina. 135 00:13:47,490 --> 00:13:53,130 Manju transmitted the sheets of Gil and recorded by nom de associates only. 136 00:13:53,760 --> 00:13:57,690 While this attribution may just about be within the realm of possibilities, 137 00:13:57,690 --> 00:14:04,200 there is not enough evidence for confidence that such a long work containing many root tantra citations and so forth, 138 00:14:04,200 --> 00:14:07,470 is likely to derive in full from the early ninth century. 139 00:14:07,770 --> 00:14:13,470 Moreover, the section on the transmission of the teaching which follows the accounts of group activities, 140 00:14:13,740 --> 00:14:17,010 takes the record far beyond the earliest era. 141 00:14:17,730 --> 00:14:24,450 One of the gurus at the end of the first lay searching Shut Up Proper was a famous 11th century figure of the Xu clan. 142 00:14:24,870 --> 00:14:30,900 The early Xu Masters were known for their work in preserving and codifying the new MA transmitted teachings. 143 00:14:31,080 --> 00:14:39,600 In this case, I would say most likely the work was compiled from earlier materials, much of which may indeed have been archaic, 144 00:14:39,780 --> 00:14:43,170 even if the integrated structure of the text, as we have it, 145 00:14:43,350 --> 00:14:48,780 was created by the editors who probably supplied the introduction, which lays out topics to be covered. 146 00:14:49,290 --> 00:14:54,690 In fact, some of the sections seem to revisit themes already covered in earlier sections. 147 00:14:55,020 --> 00:15:02,729 Such repetition, however, may suggest that the editorial work was not so extensive as to integrate separate transmitted teachings, 148 00:15:02,730 --> 00:15:05,340 but primarily simply to compile them together. 149 00:15:06,180 --> 00:15:12,540 The framing in terms of the instruction of the three Akari is most probably relates to the longest single section of the text, 150 00:15:13,080 --> 00:15:19,290 which would seem to cohere as a single unit. The black collection supplies two teachings on the four papers, 151 00:15:19,290 --> 00:15:27,150 the first of which runs from the final parts of point two to the whole of point three in a section called the Ten Steps of Tantric Engagement. 152 00:15:27,750 --> 00:15:36,750 The second teaching is an independent section simply entitled The Full Power The Basic Ingredient Set to represent the heart teachings of penance, 153 00:15:36,780 --> 00:15:40,470 although that is part of the sum of all as given to Tokyo. 154 00:15:40,920 --> 00:15:44,220 Now, this article is not the place to review these teachings in detail. 155 00:15:44,310 --> 00:15:50,130 In brief, the four pages are clearly essential instruction within the ten steps of tantric engagement. 156 00:15:50,670 --> 00:15:54,960 This section constitutes the third main parts of the black collection. 157 00:15:55,410 --> 00:16:02,190 Step three is entirely devoted to the four powders listing the four along with similes for the types of person who are 158 00:16:02,280 --> 00:16:09,360 associated with each and then works through each further in turn breaking down the discussion into a number of subdivisions. 159 00:16:10,650 --> 00:16:14,400 This separate section, specifically on the four power ingredients, 160 00:16:14,400 --> 00:16:20,970 covers some of the same material as in the earlier section, but it is more extensive. 161 00:16:21,330 --> 00:16:28,320 It soon becomes clear the notion of different persons really implies different approaches appropriate to each stage of the practice. 162 00:16:28,590 --> 00:16:35,549 And the discussion seeks to connect the meditations for activating each of the purpose with specific lines in the fabric line, 163 00:16:35,550 --> 00:16:40,530 liturgy for generating the mandala, visualising the subject deity and performing the rituals. 164 00:16:41,550 --> 00:16:47,580 Another famous early commentary is the glorious fabric like commentary, likewise from the Sun, 165 00:16:47,580 --> 00:16:54,060 composed by Mikio Dorji, which was which is a foundational text for that particular tradition. 166 00:16:54,450 --> 00:16:59,100 Like the black collection, it's cited and read widely beyond its specific tradition. 167 00:16:59,460 --> 00:17:06,330 Now, Mikio Dorjee is a common name, but it seems almost certainly to apply to Nemo Drill say Sun on Paul, 168 00:17:06,570 --> 00:17:09,480 who seems to have lived in the 12 or 13 century. 169 00:17:10,110 --> 00:17:16,380 The light rays of the Sun from the Sun commentary has relatively a relatively short section on the full covers. 170 00:17:16,830 --> 00:17:20,490 The subdivisions are rather similar to those given in the black collection. 171 00:17:21,640 --> 00:17:25,390 But the most striking aspect of this presentation is its framing. 172 00:17:25,900 --> 00:17:29,799 The section is given not as a general teaching to be applied throughout the practice, 173 00:17:29,800 --> 00:17:34,120 but as part of the section on generating the mandala of material purpose. 174 00:17:34,390 --> 00:17:40,510 One is therefore left with a sense that here the categories retain the earlier sense of an equation with the ritual purpose. 175 00:17:40,930 --> 00:17:45,129 Even though the explanations carry the same socio illogical content as that 176 00:17:45,130 --> 00:17:50,110 found in the black collection of other early transmitted logical II traditions, 177 00:17:50,110 --> 00:17:56,560 I have not found any clear discussion of the full purpose in the surviving only materials of the secular kernel of tradition. 178 00:17:57,010 --> 00:18:05,110 For the wrong tradition, the Doom Karma Collection contains a compilation of source authoritative texts which contain some early materials, 179 00:18:05,110 --> 00:18:09,760 including some notes written by the 11th century scholar Johnson Church example. 180 00:18:10,270 --> 00:18:13,930 These notes do not include any clear teaching on the fourth parties. 181 00:18:14,380 --> 00:18:19,270 Now, unfortunately, apart from the short sections by Johnson, it's hard to be sure which, 182 00:18:19,750 --> 00:18:23,680 if any of the other sections, represent genuinely old writings. 183 00:18:23,980 --> 00:18:27,910 However, some of the short instructions, like the sections by wrong song, 184 00:18:28,210 --> 00:18:33,580 may well have been passed down since antiquity, and amongst them is one dealing with a full purpose, 185 00:18:33,580 --> 00:18:42,540 which is said to represent a teaching of the Indian acharya Dharma Sanskrit, which was taught in Tibet by the sum of a given to the King treason. 186 00:18:42,550 --> 00:18:49,840 That's the problem with all texts said to derive from Parmesan Bova is the uncertainty of historicity. 187 00:18:52,120 --> 00:18:59,050 But in the case of the karma teachings, it may be that modern scholarship should not be quite so far to dismiss the attributions, 188 00:18:59,320 --> 00:19:05,380 which may indicate at least that the text or part of it might derive from a very early transmission. 189 00:19:06,130 --> 00:19:12,880 Now, if this section from the wrong tradition does represent an archaic teaching, it may be that by not all this era, 190 00:19:13,150 --> 00:19:18,220 various teachings on the forefathers were circulating amongst moderately lawyer practitioners. 191 00:19:18,640 --> 00:19:23,350 But the caveat must be added that the relative dicing of the sources is still uncertain. 192 00:19:23,680 --> 00:19:29,380 And also, of course, we can have little sense of how widely distributed these teachings may have been. 193 00:19:31,340 --> 00:19:39,440 Young well, eightfold would a word revelation contains a set of root sumptuous, including one for each of the principal tantric deities. 194 00:19:39,440 --> 00:19:47,780 Of the eight dioceses I've mentioned in the past that the root mantras seem to lack explicit discussion of the full partners. 195 00:19:48,110 --> 00:19:52,700 In fact, among those root magic liar tantra is a partial exception to this point. 196 00:19:53,210 --> 00:19:59,840 In this, its chapter three contains a passage in which the four are indicated, although not quite explicitly described. 197 00:20:00,710 --> 00:20:08,060 Perhaps Myanmar's revealed root tantra should be considered in a slightly different category from the transmitted tantrums. 198 00:20:08,510 --> 00:20:13,400 After all, they post-white them, at least in the versions presented as parts of Nemo's revelation, 199 00:20:13,730 --> 00:20:20,600 although they doubtless incorporate old materials and some sections of the fabric in order to try to describe archaic rituals, 200 00:20:21,410 --> 00:20:26,690 which is not easy for representatives of the tradition now to make any sense of. 201 00:20:27,740 --> 00:20:33,670 And here I'd like to draw. Attention to my colleague. 202 00:20:33,940 --> 00:20:37,960 Dylan asked us work on the route tank truck for our project in Balkan. 203 00:20:38,770 --> 00:20:43,989 Now the version of the route Tantalus within the A4 good a word contain explanatory 204 00:20:43,990 --> 00:20:49,480 annotations which seem to go back to the hype archetype of all extant editions. 205 00:20:49,870 --> 00:20:53,650 These annotations have been removed in the name of Jubaland versions. 206 00:20:54,010 --> 00:21:00,640 In the case of this section on chapter three, the annotations help to clarify that the points relate to our set of full covers. 207 00:21:01,180 --> 00:21:08,290 The passage gives a short statement relating to each of the four, apparently using the order with the boat each superb in the second place, 208 00:21:08,800 --> 00:21:14,680 and concluding with an interesting set of four symbolic subsystems to be associated with each. 209 00:21:16,620 --> 00:21:20,429 The multi-volume collections of the eightfold would a word revelation are structured 210 00:21:20,430 --> 00:21:23,909 such that the first volumes contain historical and background materials, 211 00:21:23,910 --> 00:21:31,080 as well as the root mantras and also many texts which present integrated teaching on all eight tantric deities. 212 00:21:31,530 --> 00:21:36,299 The later volumes contain such sections devoted to the eight deities. 213 00:21:36,300 --> 00:21:42,180 In turn now the specific Virtualised teachings are given in the action over parts of the collection. 214 00:21:42,450 --> 00:21:47,790 And here are notes. I've given a reference to my article on this text. 215 00:21:49,110 --> 00:21:58,080 The this text differs in some respects from the mainstream or standard works on particular, and it says absolutely nothing about the full purpose. 216 00:21:58,980 --> 00:22:06,270 In contrast, the materials relating to subject line in the first volumes where the eight tantric deities are considered as a group, 217 00:22:06,510 --> 00:22:13,980 are entirely consistent with the logical line traditions, including established feature of the deity in the mandala of deity emanations. 218 00:22:14,430 --> 00:22:19,380 It's amongst these earlier sections of the collection that the teachings on the full powers are found. 219 00:22:19,860 --> 00:22:26,610 A subsequent tantra found in volume one of the that some 13 volume collection works through the 220 00:22:26,610 --> 00:22:32,650 appropriate view associated with each of the tantric deities for the proper action section. 221 00:22:33,600 --> 00:22:39,780 It's clear that all the actions connect with the purely aware, primordial wisdom of our four fold list, 222 00:22:39,780 --> 00:22:47,250 and that here the appropriate view for ventricular is seen in much the same terms as that found in the teachings on this to. 223 00:22:49,350 --> 00:22:53,940 The four fold list is unpacked in three texts found in Volume four. 224 00:22:54,780 --> 00:23:00,780 These tanks cover a range of topics relating to the eight Deity Systems Secret Mantra Practice. 225 00:23:01,110 --> 00:23:05,820 The first and most extensive of these types supplies a substantial section on the full purpose. 226 00:23:06,240 --> 00:23:13,010 MIP Ham's General Commentary on the eightfold but a word references this text for its detailed discussion of the full purpose, 227 00:23:13,020 --> 00:23:20,370 noting that his own presentation is a summary. Despite its importance, however, this text is of slightly uncertain status. 228 00:23:20,700 --> 00:23:26,070 His colourful makes it clear it's from again Lincoln's revelations and therefore a good deal lighter than jungle. 229 00:23:26,550 --> 00:23:31,380 However, it claims to accord with young girls rising until we school young males tradition. 230 00:23:31,920 --> 00:23:39,890 Given that Thomas, especially those of an early period, may reproduce previous texts, and here we have a statement suggesting a restoration of young. 231 00:23:39,900 --> 00:23:44,729 Well, it has to be said it's possible the ERG and link included within his term was a 232 00:23:44,730 --> 00:23:48,420 text of young girls which have been lost to the transmission of young males. 233 00:23:48,420 --> 00:23:56,340 Eightfold but a word. Be that as it may, we cannot be certain the tax goes back any further than I can link to. 234 00:23:56,520 --> 00:24:00,510 So I've not included it in my assessment of young girls for the teachings. 235 00:24:00,840 --> 00:24:05,729 That said, it's obvious that the presentation of the full class in this text is, for the most part, 236 00:24:05,730 --> 00:24:13,320 a more extended treatment of essentially the same material found in the other two texts, which are my numbers two and three here. 237 00:24:14,300 --> 00:24:20,600 So the sections on the four pub, as in the two tanks, which are part of Manuel's revelation, appear to be closely related. 238 00:24:21,050 --> 00:24:27,440 The first text is entitled The Commands of the Secret Mantra Scriptural Authorities, while the second, which follows immediately, 239 00:24:27,710 --> 00:24:31,400 is called the commands of the Scriptural Authorities for the tantric practice 240 00:24:31,820 --> 00:24:35,990 as elsewhere in young world revelation when the full purpose is referred to. 241 00:24:36,290 --> 00:24:44,210 The order follows the convention in which the superior body Espada is in second place and the immeasurable compassion partner is in third place. 242 00:24:45,080 --> 00:24:52,070 Both texts. There with a full pardon in almost identical terms, although the order is different. 243 00:24:52,550 --> 00:24:55,460 The first takes works through, the full pub is in turn, 244 00:24:55,700 --> 00:25:02,030 but the second tax is ordered according to the list of points considered, each of which deals with all four papers. 245 00:25:02,420 --> 00:25:06,260 The second text also includes additional points on its list. 246 00:25:07,130 --> 00:25:11,030 The list of points in these tanks is reminiscent of that given in the blank collection, 247 00:25:11,270 --> 00:25:18,350 and there is some overlap in the content as indeed as indeed and also in the other early sources. 248 00:25:18,890 --> 00:25:26,480 One point which is not found in the black collection, is that of the companions absorption and wisdom accompanying the primordial, 249 00:25:26,480 --> 00:25:32,270 the purely primordial wisdom, proper conjoined means of wisdom accompanying the superior bow, 250 00:25:32,270 --> 00:25:38,239 which is superb, are the four immeasurable rules encompassing the immeasurable compassion pobre and the four 251 00:25:38,240 --> 00:25:43,610 sections of the ritual approach and accomplishment accompanying the symbolic material. 252 00:25:43,670 --> 00:25:51,740 However, now in the final section of this exploration of the early teachings on the full purpose and Django's contribution to this topic, 253 00:25:52,130 --> 00:26:01,700 I turn to an instruction preserved within the transmitted cycle associated with the over toward teachings known as the Fortress and Precipice. 254 00:26:02,240 --> 00:26:08,510 I published an article last year on this text and the references given below here. 255 00:26:09,860 --> 00:26:14,990 Although young Welles revelation was the first major compilation of the system of eight tantric deities. 256 00:26:15,260 --> 00:26:19,550 It's clear that the parallel fortress and precipice cycle predated him. 257 00:26:20,000 --> 00:26:26,420 In fact, it passed through his own gurus and was transmitted by one of his principal gurus top murder to him. 258 00:26:27,080 --> 00:26:33,200 Traditional accounts describe the coming together with revealed and transmitted sex as a confluence of two 259 00:26:33,200 --> 00:26:39,110 streams within young RA when he received a fortress and precipice transmission following his revelation. 260 00:26:39,620 --> 00:26:43,459 Yet perhaps such a confluence was already witnessed in the previous generations, 261 00:26:43,460 --> 00:26:51,020 since Mudra was also revealer and apparently had a major role in passing on or bringing young worlds revelation to fruition. 262 00:26:51,740 --> 00:26:56,809 In any case, the point here is that young wrong is at the fount of both the collections of literature 263 00:26:56,810 --> 00:27:01,940 representing the revelatory and transmitting the eightfold Buddha word trans traditions. 264 00:27:03,120 --> 00:27:08,639 Now the instruction concerned is found in an early compilation of forgeries and precipice texts, 265 00:27:08,640 --> 00:27:12,300 said to have been copied from a manuscript in young Welles own hand. 266 00:27:12,690 --> 00:27:15,089 That would seem little reason to doubt this provenance, 267 00:27:15,090 --> 00:27:23,310 especially since a record is given also of the of a few of the prominent lamas of later generations to whom the tax passed. 268 00:27:24,060 --> 00:27:32,610 Some of the series of instructions found in this compilation supply no further information on their provenance, but many give further information. 269 00:27:32,620 --> 00:27:37,680 For example, some are noted to have been a teaching of young Welsh guru Laudrup. 270 00:27:41,090 --> 00:27:47,420 In particular, a large number of short instructions, making up a core of key teachings within the compilation. 271 00:27:47,900 --> 00:27:53,070 Arthur Dorjee Yang Wang Tare entrusted the instruction to treasured song. 272 00:27:53,540 --> 00:28:00,890 There is no doubt that these thoughts of the famous Chen song Ganesh and his students note Johnson Johnson. 273 00:28:01,430 --> 00:28:05,930 Note Chen and his students are early figures in the fortress and precipice lineage list, 274 00:28:06,230 --> 00:28:10,880 and Dorjee Young won't share and teaching tell all their special tantric names. 275 00:28:11,400 --> 00:28:18,680 It seems entirely plausible that these key teachings should have passed through the five intervening lineage lamas to no drop. 276 00:28:19,520 --> 00:28:27,020 Note Chan is said to have received the fortress and precipice transmissions from the Kumara who received them from the four wise humans. 277 00:28:27,260 --> 00:28:32,060 That is karma, some of them. Mm. non-Canonical, unfortunate. 278 00:28:32,780 --> 00:28:40,700 It seems likely, then, that these teachings represent an authentic preservation of the earliest fortress and priceless teachings. 279 00:28:41,180 --> 00:28:46,580 Furthermore, some of these instructions specify the Tantric Master who originally formulated them. 280 00:28:47,060 --> 00:28:52,340 In the case of the instruction on the Superbus is presented in the voice of Premature Angel Poem. 281 00:28:52,700 --> 00:28:54,560 In other words, of Padma Samovar. 282 00:28:55,070 --> 00:29:02,530 In fact, given how close Chen is to karma, some of it in the lineage list, assuming that this instruction was indeed transmitted by Chen, 283 00:29:02,900 --> 00:29:08,550 it would seem quite likely that this short instruction is indeed by karma, some of it. 284 00:29:08,600 --> 00:29:14,509 Now, the instruction is not simply one among many relating to the magical teachings, 285 00:29:14,510 --> 00:29:20,870 but it represents the section on the correct view for further action within this Fortress and Precipice compilation. 286 00:29:21,470 --> 00:29:27,110 An instruction near the beginning of the compilation said to have been given by Lupin Merchant. 287 00:29:27,110 --> 00:29:36,080 The young man's request specifies a series of enlightened attentions and other aspects appropriate for each of the eight deities, 288 00:29:36,800 --> 00:29:42,020 and is precisely the specified enlightened attention to the purple perforations, 289 00:29:42,200 --> 00:29:49,940 which represents the further action section, the the group of instructions transmitted from young on tear to children. 290 00:29:49,970 --> 00:29:58,730 Sal contains a consecutive series relating to these enlightened attentions for each of the first six deities in turn. 291 00:29:59,120 --> 00:30:03,920 Thus, the teaching on the four covers clearly has a central place in this presentation. 292 00:30:04,190 --> 00:30:11,090 In a similar way to that found in the teachings, introducing the eight dances in Young was eightfold for the words. 293 00:30:14,930 --> 00:30:21,800 The instruction itself is entitled The Totality of Purpose Perfecting Enlightened Attention to the point of the perforations. 294 00:30:23,210 --> 00:30:29,000 A citation which epitomises each purpose function is given from the Buddha word. 295 00:30:30,030 --> 00:30:38,639 Huh? In the case of the first three of these false citations, they paraphrase a statement found in the short text on the full purpose in Young Rawls. 296 00:30:38,640 --> 00:30:42,100 Eightfold, but a word. Here permit searching. 297 00:30:42,400 --> 00:30:52,480 Poe is quoting an authoritative textual source, which it appears seems closely to share points found later in Young's revelation. 298 00:30:52,930 --> 00:30:59,409 I might add that in the case of the first two similar turns of phrase found in our other source, 299 00:30:59,410 --> 00:31:02,440 early sources on the full term was such as the black collection. 300 00:31:02,860 --> 00:31:07,749 Yet the imagery here connected to the immeasurable compassion purpose seizing with compassion. 301 00:31:07,750 --> 00:31:15,370 Those whose rescue rope has been cut seems distinctive, and I've not found it expressed exactly in this manner in other early sources. 302 00:31:15,880 --> 00:31:23,200 Moreover, the point made about the purpose of the body cheeseburger contrasts starkly with that found in passages in the black collection. 303 00:31:23,680 --> 00:31:28,570 Here it seems that the reason for the sexual yoga is to produce body sap for children. 304 00:31:29,140 --> 00:31:35,860 This is reiterated in the longer takes concerning the full purpose, which is included in young wildlife operative words collection, 305 00:31:35,860 --> 00:31:43,599 yet is in fact from obtaining training revelation but claiming to restore a young world where it states that 306 00:31:43,600 --> 00:31:49,989 the quality of the body choice of purva is the production of children that to show to sex from young girls. 307 00:31:49,990 --> 00:31:55,240 April good word which I have discussed above hint at the point although they don't make it quite so explicit, 308 00:31:55,240 --> 00:32:04,150 they may be of interest to reflect on the appropriateness of this perspective to the mantra practitioner traditions amongst the name with all, 309 00:32:04,390 --> 00:32:10,540 which of course have the principle of patrilineal descent. But that topic cannot be covered by this paper. 310 00:32:12,740 --> 00:32:20,750 So conclusions. Firstly, the full purpose in conducting this investigation into the earliest teaching on the full purpose. 311 00:32:20,750 --> 00:32:28,670 My original hypothesis knowing that there's little explicit discussion of the sex, the setting, the root tantrums, 312 00:32:29,120 --> 00:32:37,110 was that the specific set and the practices associated with them developed over time as the particular teachings were systematised in Tibet. 313 00:32:37,610 --> 00:32:42,860 It now seems clear that this hypothesis has been disproven and that on the contrary, 314 00:32:42,860 --> 00:32:49,850 the teaching derives in Tibet either from part in some of the himself or from the very earliest generations of a masters. 315 00:32:50,570 --> 00:32:59,150 Thus, rather than a sequential development, perhaps the route to ventricular tunnels and the full pub teachings were taking shape during the same era. 316 00:33:00,070 --> 00:33:07,450 Yet, as we've seen some early comments in some early comentarios sources, the full pub teachings do not seem to take centre stage. 317 00:33:07,990 --> 00:33:14,560 Even the black collection, whose passages relating to the full powders have been extensively drawn on by later commentators, 318 00:33:14,920 --> 00:33:17,590 presents the teachings in the latter part of the text. 319 00:33:18,070 --> 00:33:23,620 The light raised from the Sun commentary confines the teaching to the section on generating the material purpose. 320 00:33:24,100 --> 00:33:26,230 It's possible that the treatment in the A4, 321 00:33:26,250 --> 00:33:33,640 but a word text transmitted by a young girl may have helped to draw attention to the full power of the teachings and made them more central. 322 00:33:34,300 --> 00:33:44,020 Nowadays, in all teachings, the full powers are often taught in the context of introductions to the tradition and also as part of advanced teachings. 323 00:33:44,410 --> 00:33:48,100 Similarly, in fabric like commentaries of more recent centuries, 324 00:33:48,310 --> 00:33:52,629 the full pub teachings are invariably emphasised as crucial to the practice and are 325 00:33:52,630 --> 00:33:56,890 often featured in the opening sections of the actual presentation of the teachings. 326 00:33:57,280 --> 00:34:00,580 Sometimes following surveys of the history and transmission. 327 00:34:02,350 --> 00:34:06,660 Perhaps then the fabric allied tradition picks up on the central placement of the full 328 00:34:06,670 --> 00:34:11,829 powers in both both the revolutionary and transmitted texts on the eight tantric deities, 329 00:34:11,830 --> 00:34:17,920 which were parts of the young girl's inheritance. The particular content is not always followed by later commentators, 330 00:34:17,920 --> 00:34:24,490 although some sources do repeat or paraphrase the presentations in these eightfold Buddha words materials. 331 00:34:26,290 --> 00:34:35,170 So secondly the in conclusion young girl's heritage and relations between the transmitted and revealed sources. 332 00:34:36,010 --> 00:34:44,079 Now the case study of the full parties has illustrated that would seem to be some overlaps or links between some of the materials 333 00:34:44,080 --> 00:34:50,980 within the corpus of young males revealed eightfold would a word and the transmitting to Fortress and Precipice compilation, 334 00:34:51,370 --> 00:34:55,830 both of which Carson Young well as hands. The point should not be overstated. 335 00:34:55,870 --> 00:35:02,560 Clearly there is much in young girls eightfold, but a word which is unrelated to any of the fortress and precipice teachings. 336 00:35:02,770 --> 00:35:09,819 And conversely, the extended discussions of the Fortress Precipice and Life Force, which make up a large section of the fortress. 337 00:35:09,820 --> 00:35:13,719 Impressive. This compilation is not paralleled in a young girl's life. 338 00:35:13,720 --> 00:35:16,730 Over two word overlaps would seem to be limited. 339 00:35:16,730 --> 00:35:21,070 And yet what is interesting is the type of link found in which the very early 340 00:35:21,070 --> 00:35:25,510 fortress and precipice text discussed above is drawing on an authoritative source, 341 00:35:25,510 --> 00:35:29,409 which seems also to have found its way into the text of the young. 342 00:35:29,410 --> 00:35:31,450 Well, is eightfold but a word revelation. 343 00:35:32,710 --> 00:35:39,400 It is clear that the material on the four partners within Young was A4, but a word is at the very least dependent on an earlier source. 344 00:35:39,820 --> 00:35:46,120 Eliza Symes Also revelations may not be entirely new as previous research has shown. 345 00:35:47,630 --> 00:35:55,340 Young girls. Revelations may have included the recovery of old hidden manuscripts on the receipt from or sharing of revelations from his teachers. 346 00:35:55,970 --> 00:36:02,720 If tomorrow, revelation at this time begins to look very little different from the transmission of other tantric manuscripts, 347 00:36:03,050 --> 00:36:10,130 the converse may also, in some cases, be true that some transmitted text may resemble the developing Talmud traditions. 348 00:36:10,490 --> 00:36:16,250 An interesting feature of a large number of the short instructions included within the Fortress and compilation 349 00:36:16,250 --> 00:36:23,840 discussed above is that the final words make use of closing statements and secret seals associated with the revelation, 350 00:36:24,350 --> 00:36:31,210 adding that the teachings were buried or hidden as treasure generally either full or by tertiary sound. 351 00:36:31,700 --> 00:36:36,350 However, following our close examination of all examples of these text endings, 352 00:36:36,620 --> 00:36:45,530 I concluded that the intended sense was most probably simply that these tantric teachings were sealed and protected within trade sales mind. 353 00:36:46,400 --> 00:36:47,900 Perhaps in these early times, 354 00:36:47,900 --> 00:36:55,790 transmitted tantric teachings might make use of such formulas which became adopted by the Tamil traditions and later confined to them. 355 00:36:56,240 --> 00:37:01,940 In fact, some years ago I had come across a similar example of such a wording in a ritual compendium by Barry Lott. 356 00:37:01,940 --> 00:37:05,750 So I'd have been puzzled about the status of the text concerned. 357 00:37:06,050 --> 00:37:14,840 But it now seems quite likely to me that the terminology of Tama and Karma text may not have been so sharply differentiated as they were later. 358 00:37:15,650 --> 00:37:20,299 So the classic contrast between the categories of karma or transmitted scriptures 359 00:37:20,300 --> 00:37:24,050 and the revelations or Tamar was clearly a feature of the early period, 360 00:37:24,050 --> 00:37:28,190 but it seems it was less stark. The distinction appears to be later. 361 00:37:28,730 --> 00:37:31,850 The inclusion of a number of root tantrums from young girls eightfold, 362 00:37:31,850 --> 00:37:37,960 but a word within the various editions of the name of Juba, as well as various other state texts in the name Majuba, 363 00:37:38,000 --> 00:37:46,940 which have indications that they were revealed in the Talmud like way makes it clear that the categories were not altogether mystically sealed. 364 00:37:49,090 --> 00:37:57,400 So to return to the eight fold Goodwood example, the question arises What makes these texts Talma and why find them as such? 365 00:37:58,030 --> 00:38:03,910 Of course, we have to understand the master against the background of an already vibrant culture of textual revelation. 366 00:38:04,270 --> 00:38:10,030 Young Lost mentors were also currently revealed as I found myself asking whether there might be 367 00:38:10,030 --> 00:38:16,210 something about this material that might help us to understand the Talma categorisation in this case. 368 00:38:16,690 --> 00:38:22,169 One possible clue may come from the conceptualisation of the text as having passed through the hands of the king. 369 00:38:22,170 --> 00:38:26,990 Which isn't that the eighth century Tibetan emperor who became central to the name Apple's 370 00:38:27,190 --> 00:38:32,230 self-identity as spiritual representatives of the glorious days of the Tibetan Empire? 371 00:38:33,100 --> 00:38:39,010 All four versions of the action probe, a section of the A4 Buddha, would give a colourful to the last section, 372 00:38:39,400 --> 00:38:47,080 saying that King two sentences manuscript copy of this manual is by women, and Mitra was concealed as precious treasure. 373 00:38:47,080 --> 00:38:54,010 And then the text ends with the appropriate Tama seals. Other texts in the A4 Buddha word collections have similar homophones, 374 00:38:54,010 --> 00:38:59,110 including the second of the text discussed above, which cover the topics of the full purpose. 375 00:38:59,320 --> 00:39:03,850 That is, the commands of the strict scriptural authority for the practice country practice. 376 00:39:04,450 --> 00:39:12,340 When we consider young girls root centres, we find another formulation which again associates the manuscript copies recovered by young as the King's. 377 00:39:12,730 --> 00:39:20,620 In this case, the colour fonts refer to Master Penman May and the Tibetan version as translations and editors of the route mantras, 378 00:39:20,950 --> 00:39:25,990 adding that the text is the King's manuscript copy and finishing with the appropriate talma seals. 379 00:39:26,350 --> 00:39:29,800 The different versions, including the various editions of the new Legible, 380 00:39:30,070 --> 00:39:36,670 carry a version of these homophones on virtually the entire set of the A4, but a word with time difference. 381 00:39:38,530 --> 00:39:44,379 In short, we have a situation in which King cheats on debts and is linked to these tensions on their associated teachings, 382 00:39:44,380 --> 00:39:49,990 or at least the associated teachings relating to power, not through actually transmitting them, 383 00:39:49,990 --> 00:39:57,129 but through his manuscript copies which were said to have been hidden. Young while himself is considered to be birth, a king cheats on debts. 384 00:39:57,130 --> 00:40:01,570 And so those in the sense in which he's recovering manuscripts he owned in a previous life. 385 00:40:02,140 --> 00:40:05,830 In contrast, when we consider the tradition surrounding the Kama traditions, 386 00:40:05,830 --> 00:40:12,280 for many folk with a word as given in the fortress and precipice cycle, the king is given a rather ambivalent position. 387 00:40:12,640 --> 00:40:21,040 He was the intended recipient of the original transmission from the four wise humans, all of whom transmitted the teachings in their entirety to him. 388 00:40:21,460 --> 00:40:26,350 However, the story goes, he didn't pass them on. So he's not actually in the lineage transmission. 389 00:40:26,560 --> 00:40:33,100 He fails the transmission since he fails to transmit the teachings that failed to canonical to receive the teachings 390 00:40:33,100 --> 00:40:39,759 from the full masters and to pass them on their supporters and precipice lineage runs from QAnon acknowledges supple, 391 00:40:39,760 --> 00:40:47,560 supple and not Sangha to Jones and jumps up and down to drop drop murder upon his student young girl. 392 00:40:48,250 --> 00:40:54,340 In other words, we have an explicit recognition that the transmission was cut off due to the king not passing it on, 393 00:40:54,670 --> 00:40:59,470 but the fortunate nonaccrual was able to transmit the stream of empowerment instead. 394 00:40:59,770 --> 00:41:06,010 Now, without making too much of this, it seems striking to me that with the tower transmission of the eighth over the world, 395 00:41:06,250 --> 00:41:12,969 it's as though the king is back into the lines and the teachings are given to him hidden on the carpet by young. 396 00:41:12,970 --> 00:41:16,299 While it's surely too great a stretch to attribute the term, 397 00:41:16,300 --> 00:41:21,010 a framing of the text to the desirability of restoring the king to the lineage of transmission. 398 00:41:21,400 --> 00:41:28,570 Yet it's interesting that one effect of the term on narrative in this case is to bring the king back as a central figure in the transmission.