Oh. You.
So welcome, everybody, to this, which is the first talk
in our new seminar series with some of the audience and tidbits
and like the treasure seminar that we have been running.
This will also be, recorded and available in the form of video podcasts
from our website, from the Oxford Podcast site,
and also from Apple Podcasts.
The peddler some of the ornaments a Bit seminar applies various approaches
to the personal of some of us in history, myths and ritual.
An additional focus is on the regions of Kashmir, with the honor
in Tibet and their mutual religious, intellectual, cultural, economic
and political interactions through the tantric era.
And our approach will be suitably wide and interdisciplinary
for such a truly vast topic.
So we are really delighted
to begin our series with one of the main contemporary academic, Padma.
Some of US specialists, Doctor Dan Hirshberg, who will be talking on Padma,
some of his names, Himalayan syncretism and the apotheosis of the first guru,
then his
teaching associate professor of Tibetan Studies and associate
Faculty director of Himalayan Languages in the center for Asian Studies
at the University of Colorado, Boulder, where he integrates contemplative pedagogy
and high impact learning experiences into his courses.
His research centers on cultural memory, the narrative of Tibet's
conversion to Buddhism, and the apotheosis of its protagonist, Padma.
Some of the in literature and iconography.
His widely cited book Remembering the Lotus
Born Padma, some of it in the History of Tibet, Golden Age Wisdom
Publications, 2016, one honorable mention for the Gene
Smith Book Prize from the Association for Asian Studies.
So then, thank you for so kindly taking time
out of your very busy schedule to offer us this talk today, and over to you.
All right.
Well, thank you Rob and Kathy and Uniao for organizing this series.
And good moment, everyone, wherever we may
be, whatever country, whatever time zone.
Today I'd like to share with you, some of my prior
research on the eight names of Padma, some Baba.
And then I'll also lead in a little bit with, some of my current research
and explorations of Guru Drop Bomb or the Fierce Guru.
So, as many of us know, Padma,
some Baba, the eighth century
Lotus born tantric master credited as the catalyst for establishing Buddhism
in Tibet, has been known by several names since his earliest documentation.
Various Dunhuang manuscripts reference him as Padma, some Baba, some Baba,
and Padma Guilbault. The Lotus King.
He is also celebrated as a master or acharya, a fourth level knowledge
holder of the Great Seal and a second Buddha.
It is generally accepted that these names and distinctions were shared
by a single historical individual, whose apotheosis significantly expanded
his role and renown in the centuries
that followed the ninth century collapse of the Tibetan Empire,
though it cannot be completely ruled out, perhaps, that some number of Indian
Buddhists sharing a similar time, tantric aptitude,
range of activity and or nomenclature were later conflated.
Building off the
character traits and appellations recorded in early sources.
A vibrant biographical tradition coalesced from the 12th century as Padma.
Some.
Baba's brilliant potential was acutely focused through the creative
matrix of the Tibetan Imagineer Nasdaq
Young Rel Nyima, as their
live from 1124 to 1192 composed the Copper Island
or Zong Ling Mom as the first complete autonomous biography of Padma.
Some Baba's activities in Indian Tibet, like clear
light passing through a crystal room,
young ruler refracts
Padma some Baba into a spectrum of aliases, titles and epithets
that serve as episodic signposts in the narrative progression of his life.
Excuse me.
Eventually, among his most definitive details,
a selection became normative
as the eight names of the guru, the guru, and yet these were further enhanced.
Envisioned in popularized
by their iconography, which has been remarkably stable
throughout Himalayan Buddhism for centuries.
And yet such high degrees of consistency and ubiquity belie
how little has been known about the introduction, elaboration
and delimitation of this revered rubric, both textually and iconographic. Li.
Copper Island
has long been recognized as the font of Muslim Baba's names
and epithets, aggregating and elaborating but not delimiting them
as recollected at the end of his Stainless Proclamations.
Biography.
Yang rel first discerned a restricted set of eight Muslim babas during a meditative
vision late in life, apparently after the copper Island was complete,
he encounters eight distinct aspects of and names for Padma some Baba,
which are positioned in the mandala
array of the cardinal and intermediate directions.
Yang-Mills vision appears to be the earliest extant
application of the Eightfold framework that would come to define Padma
some baba if the subsequent treasure reveals, such as Guru Chuan 1212 to 70,
and eventually the entire Tibetan tradition.
As with every inquiry
concerning the elaboration of Muslim Baba lore, we must turn to its wellspring.
The 12th century treasure reveals an young realm
and its first complete biography of Padma, some Baba Copper Island
in it, and young rel compiles diverse appellations for Padma,
some Baba, which are neither delimited by number nor defined as a set.
The multiplicity of his names lacks any organizing principle,
but Muslim Baba simply receives them in accordance with key moments in his life,
especially in the first five chapters that describes early years in greater India.
The processing of new epithets ebbs during his Tibetan Sujan,
even when the circumstances that inspire a new name for Padma,
some Baba, are extraordinary, the basic context of its bestowal is not
new names, epithets and titles are offered in context of enthronement,
ordination, empowerment, praise, and other forms of tribute.
As is customary, as evidenced by the chapter
headings from an exemplar of Copper Island's earliest reception.
His most generic designation is Master Padma or Lope and Panna.
When discovered on the pistol of a lotus and adopted by King Indra,
he receives the royal title Prince Tokyo Doorjamb
or Lake borne Vajra.
Where
lake borne is a synonym for lotus or padma.
While this name is untested in Dunhuang manuscripts, it is cited as the author
of a commentary in the Tibetan canon translated during the Imperium.
Moreover, this commentary is placed before another text, sometimes
attributed to Padma, some Baba and Noble news of methods which Rob and Cathy
have worked on, a version of which was recovered from Dunhuang.
The commentaries colophon for is an alias for Tokyo Dorjee,
the skull garlanded Padma tottering, who emanates a powerful influence
upon a young realm, Shillong and subsequent treasure, reveals Padma.
Tottering also makes an appearance in Copper Island,
yet he is not counted among most standard sets of Padma.
Some Baba's eight names
proceeding from Padma some
birth into another famous episode not long after his glorious anointment
as heir to his adoptive father's kingdom, the prince flings his trident,
which karma carries down
into the skull of a minister's infant son, killing him instantly.
Padma sambar was banished to the charnel grounds,
where he subsists on human corpses for both sustenance and attire.
While engaged in meditation.
The local population fearfully designates this grotesque, terrifying
aspect as the human devouring demon Sirin Shan, the shadow.
The taxonomy is cogent, yet the name is curious.
A contemporary by the same name is Nalanda,
venerable abbot at the time renowned for his monastic purity,
who proposes putting Muslim Baba's invitation to Tibet.
Later in the same narrative.
Welcome by the skinny is punished.
Some Baba in demonic aspect cavort across the charnel grounds and gains empowerment
under the secret name Dorjee Drug, but sell
the first the Muslim Baba's explicitly fierce aspects and one whom we will return
to later as an autonomous yet of special focus for young rel.
Beyond the narrative.
As Copper
Islands plot progresses, pan Muslim Baba traverses the Indian subcontinent.
But Gaia, for a brief foray onto a conventional path,
he goes forth as a monk, albeit under a hasty, a tantric master
of the fierce deity Vajra Kealia, and receives ordination name shock Sangay.
This conflicts with later hagiography, where shaky Sanjay trains and veneer
under the historical Buddha's attendant
Ananda, circa the fifth century before the Common ERA,
an anachronism that inserts Padma and Baba into prophecies
that predict his arrival as a direct emanation of shocking money.
Buddha
on Young Rail encapsulates Padma, symbol
of his activities within the span of a single human lifetime.
Subsequent biographers employ this prophecy to assert his immortal ity
and their accounts.
Padma son Baba appears soon after the death of the Buddha and still resides
even today on charmer on the southwestern subcontinent of our world.
In the idealized Buddhist universe,
as pompous and Baba's Lord develops, it weaves elements
from diverse and sometimes conflicting sources into single narratives,
extending his life from a time into the timeless.
Despite
a brief engagement with exoteric Buddhism, is shock Yat sen game,
and Baba swiftly shifts in the same chapter and back into hardcore
esoterica, receiving diverse yoga tantric transmissions from various masters.
In ordained, Genie blesses him to attain the body order level of Maha mudra,
replicating a detail evidenced in the Dunhuang manuscript.
Then, having received numerous transmissions, including each of the eight
instructions or cup get from their designated lineage holders,
the reinvigorated tantric is empowered under the secret name
Lode and Chuxing.
As the tantric load and same part Muslim Baba
sets off for the kingdom of Zohore in search of a consort,
where he is condemned for for seducing the local princess.
Mandala bound and burned at the stake.
Together, the Master and Mandira are soon revealed unscathed
the top of Lotus at the center of a lake, thus born again
Muslim Baba is praised by the king, a whore as Padma, some Baba Padma Jong
name, and Toki adore
J, his original birth name acquired upon discovery by King in Rhodium. Him.
Although
Copper Island provides few descriptors for iconographic inspiration,
these two aliases come to share his most definitive iconography
as a moustachioed lotus crown hunter.
Ka was featured as the central figure in many compositions.
Palace and Baba then returns to his homeland
with Diana, from which he had been expelled for infanticide,
having transgressed the terms of his sentence, Padma.
Some Baba again is burned at the stake, survives, and regains his line.
To the throne is Padma, though the Lotus King.
He is noted here for his primary adornment,
a Garland of skulls, and so receives the name Padma.
Tottering Lotus skull Garland.
Though this item is excluded from visual depictions of Padma Guilbeault
in standard compositions.
Of the eight names, Padma Guilbault is the iconographic
pairing for Lord and Choksi.
They parallel each other on opposite sides of the central figure,
both clothed in the billing robes of royal attire.
While this is consistent
with Pamela Gill Poe's narrative arc, it is incongruent for Loden Choksi,
whose story singularly underscores his tantric acumen in the charnel grounds,
Abigail bows to inherit the throne at the epicenter of his father's kingdom.
Thus his royal attire is cogent.
Conversely, Loden Choksi thrives in the liminality
of the charnel grounds at the fringes of society and beyond.
Mundane law.
Having converted the kingdoms of northwestern India,
Pemba, Guilbault, or touring journeys east once again to debate the Hindu esthetics
of but Gaia in reverence of his logical and theological victories,
the Buddhist Pandita praise him as Sanjay Dutt took the lion's roar,
proclaiming his supremacy of Buddhism over competing sects.
This is the second of his two fierce aspects, consistently depicted
as a monstrous dark blue Buddha engulfed in flames, these characteristics
extend from the force of his victory, rather than any explicit visual cues.
In Copper Island.
Elsewhere on the early reception of Copper Island Padma, some Baba is identified
as a magically emanated Buddha body, a tropical or pneumonic fire, and later
in Tibet, Emperor trees on debts in equates him with the celestial bodies.
Confirm have a look at test from John Resig, the Great Compassionate one.
While later editions of Copper Island include even more names and details,
this covers the range of about a dozen names and epithets for Padma.
Some Baba.
In its earliest reception, nowhere does it list them as a set or suggest a limit.
Six of these names would become normative in the eight name rubric Toki, adore, J
Shakya, Sangay, Loden, Choksi, Padma some Baba or Padma
Jiang name Padma Guilbault and Sanjay Drydock.
George Rollo is absent.
This name was unknown to Niyang realm, or at least has not yet been discovered.
Among his surviving materials, but his place is held
by an explicitly fierce antecedent guru droplet cell,
precisely one aspect
uniformly included across all iterations upon Muslim Baba's eight names.
It is conspicuously absent here Nima Osier,
which is none other than the given name of Padma.
Some.
Baba's original biographer, Young Rome.
Younger only.
Malaysia's elaboration of Padma symbol, the Lord and literature are among his most
celebrated contributions.
But the eight Names rubric itself does not stem from Copper Island.
Instead, in at least one example,
he envisioned an octet of Padma, some Baba, very late in life.
Apparently, after that text was complete, corroborated by young males.
Two biographies he elected to retire from his treasure
seeking peregrinations and public duties in his 40s to spend the final 2
to 3 decades of his life in meditative retreat,
primarily above his home base in Hermitage, Molekule,
in south central Tibet's Little Rock region.
While young Royals most cited biography, The Clear Mirror,
scarcely describes this period, the last third of young royal
Stainless Proclamations presents detailed first person accounts
of his meditative experiences during his final decades in retreat.
In the vision most relevant to the present discussion, Young Real recounts
that one evening he witnessed countless
karmic and gnostic archenemies gather one among them steps forward.
They declare that she and young rel share a profound connection.
She declares, karmically endowed magically emanated you again.
You and I are bound by the same oath.
In the eight abodes of the great charnel grounds are the eight manifestations,
or perhaps positions of Guru Padma in practicing yogic discipline.
Let's proceed there to request an introduction to the signs and meanings.
The context here
structure is a mandala in reliance upon the cardinal intermediate directions.
While Padma, some Baba's
epithets and Copper Island are restricted only by the number of name worthy events,
young rels vision spatially defines and delimit a set of eight
in accordance with the mandalas directional architecture.
Young rel accepts a Somalia bound wackiness invitation.
Then they merge invisibly and arrive
at the first of a charnel ground to the east, as is customary,
proceeding from charnel ground in Toronto, ground
tracing a clockwise circumnavigation from the east to the southeast,
and so on, a formula is repeated.
Young rel encounters a yogen, for whom he provides terse visual cues
that hint at his identity as one of the Indian Maha sisters.
Then he requests instructions
in response
the yoga and introduces himself
by name, thereby confirming his status as an enlightened master, but defers
young rel towards an emanation of Padma, some above a short distance away,
who comfortably abides in the cool shade of a tree, each of its own variety.
Gazing over as directed by the Siddha, young rel describes
first impression of each pod Muslim baba before the master intones
a mantra and states his name as preface to three lines of esoteric instruction,
progressing around the mandala to each Padma,
some baba, all but the final one finds precedent in young rules.
Copper Island, the first eastern aspect, introduces himself as PEM,
a young name, and his Siddha attendant is Indra Bodhi or Indra Booty.
The Maha Sita, sometimes conflated with Padma and Baba's adoptive father.
None of Pama journeys now iconic vestments or implements are described.
Young are only notes a jeweled miniature bump upon the crown of his head,
a mark of the great man that is absent or at least unseen in the iconography
of this particular aspect,
who dons a lotus shaped crown that would thus conceal it.
The first encounter concludes with Pama Jong
symbolically instructing the detainees by silently raising a lotus.
As young rel proceeds around the mandala,
each Siddha attendant introduces him to a distinct aspect of Padma.
Some baba, who is formulaic, introduced by name head ornament,
and a hand implement that serves as a pedagogical device.
While seven of these eight aspects are named in Copper Island
as well, a few of their features relate to their normative iconography.
The only one bearing a hand implement that may have contributed to later
depictions is the eighth and final part, Muslim Baba Najma, as their.
It is intriguing that one of the young
Muslim brothers shares his given name of Nima Ozer,
who retains a certain pride of place at the conclusion of the visionary term,
bearing a wood handled mirror beneath the shade of a body tree.
This aspect of Muslim Baba may be the perfected reflection of Myung Rel himself.
At the end of Young Rail's
journey, both in terms of this brief visionary experience
as well as his entire life's progression to becoming the great treasure revealer,
he finally confronts his own enlightened analog.
This pod Muslim baba sings soya smeared dharma
I am nema osier.
The lamp of luminous primordial gnosis dispels the darkness of the afflictions
and ignorance and discerns bliss, emptiness as a wish
fulfilling jewel.
While Nong Rail inserts
prophecies into Copper Island that precedes trees on
Datsuns, reincarnation is a great treasure revealer with precise
bio data that can only specify nyang rel as their fulfillment.
Nowhere does he and Padma and Baba share the same name.
Among the dozen names that Pod Muslim Baba acquires,
and the earliest mention of Copper Island Nema is not among them.
Even when seven of the eight Muslim Baba names that become normative
find strong precedent, if not explicit, mention instead.
Numerals.
Nominal conflation with the ultimate object of his devotion.
Pod Muslim Baba is the cipher of complete Buddhahood,
is reserved for a final vision in the final section of his biography
that features first person journal entries of his meditative experiences,
here, Pod
Muslim baba as nema osier, bears a mirror affixed to a wood handle or staff,
an object that extends back to the Iron Age on the Tibetan Plateau.
The circular object
may have been re-envisioned and revised do the name of the one who bears it.
Later descriptions of Padnos and baba as nema is their center
upon a defining event where he halts the progression of the sun in the sky.
This offers a cogent narrative context for Padnos
and Baba to receive the epithet nema osier rays of the sun and his iconography.
The disk suspended above his left hand is commonly explained
as the sun tethered by its rays, though some sources describe these close spheres
as lassos, which function as implements, and the magical action of binding the sun.
In this we may discern the
symbiosis of narrative and iconography as one the web digits of Buddha statues
functionally introduced to maintain the structural integrity of the icon,
became textually integrated as one of the marks of the great man.
Perhaps Guru Anima, as there is disk, operates in the inverse.
What originally was described
as a mirror came to be understood as a sun in deference to his name.
Then an iconographic detail and narrative episode
developed that directly incorporated it by means of his inclusion.
Here as Neema Osier,
it would seem that young real Neema Osier has inscribed himself into the legacy
of what becomes part some Baba's foremost organizing principle.
As the architect of Padma Simba's apotheosis,
young Earl's vision of the eight positions, or manifestations
of Padma Sun Baba is among the earliest extant examples
of Muslim Baba in a restricted set of eight names and aspects.
In claiming to be young males.
Reincarnation.
Guru Chuan, a disciple of Niang Rel, second son and designated heir num Capell,
picks up where young Real left off in the devotional elaboration of Padma son Baba,
with the first documented revelation of the renowned seven line supplication,
among them the Tibetan soul that commands contributions to Muslim.
Baba's popularization and articulation are extensive
and permeate much of his surviving literature.
After young Rao's mandala set of eight Muslim Baba's
it is, Kuang seems determined to logically introduce
the Guru's eight names the griots and gate.
His foremost rubric,
which revives in the vivid recollections of his dream of his visions and dreams,
as well as in a short practice text previously described by Kathy Cantwell
in his eight chapter biography, The name
Tiger Cub, Gemma Zhuang notes a vision in which he.
Met face to
face the completely liberated arrangements of the gurus.
Eight names set upon eight lotus petals with a secret name making nine.
We find the terminological confluence of numerals,
the original eight manifestations or positions the couple.
Yet the Chong's eight names none are specified here,
but Chong's dream journal centers upon eidetic encounters with nine
Muslim babas, each in their own locale.
These occur in the spring of 1234.
Although he is practicing the took Group, the Liturgy of Permitted Drink cell,
whom he frames as a ninth part Muslim Baba distinct from the eight name rubric.
Although the names and sequence of Chang's
honorific Padma, some Babas differ slightly from young Rao's vision.
Seven of the eight names match, and Chong relies on a similar formula.
At the time of each introduction, Parmesan Baba states his name, intones a mantra,
and then introduces the signs and meanings with a four line stanza,
as reflected by Chong's designation of a ninth name.
Palmetto drink cell often retains an autonomy just outside
the standard sets of Padma and Baba's eight names,
while his final full mention in the Dream Journal reveres him as guru,
aligning him with the other Padma, some Baba's prior to this, Padma,
tottering alone, is distinguished as Exalted One and Great Master.
Chiang's biographical literature is replete
with accounts of his dreams and visions.
In a distinct application, Chong legitimizes claim to numerous
reincarnation through a visionary encounter with Padma,
some Baba, which is found in multiple versions at various stages of refinement.
In his surviving autobiographies,
Chong encounters eight partners in Baba's and additional versions,
visions and dreams scattered throughout this literature, and he adopts
the rubric in some devotional ritual text as well, such as Lama Songdo.
A short practice text
from this cycle concludes the progression of eight names with George roll Up.
It was the culmination of a dramatic visualization sequence
in the eighth and final visualization.
First, we encounter the smiling white face of tottering cell bearing
a scorpion in his two hands, who gives way to red black door Jay driller
bearing a five
pronged vajra in his right hand, and Prabhu in his left.
The scorpion is a defining hand implement
of Guru Draco, an early focus of numerals devotions
who in some lineages will merge with and in many respects be superseded by,
Muslim Baba's fierce tiger riding form of gorge Rolo.
In the centuries to come.
Having periodically return to this topic over the past decade or so,
which has recently been reinvigorated
by accessing an NP manuscript that I had not explored previously,
I wanted to present a few findings, thoughts and questions about numerals.
Guru Draco, its intersection with Dorgelo,
and the curious history of a Bundesliga talk.
A member
previously had only found exemplars of young males who were dropped bow
as brief single texts comprised of a few folios
scattered among the collections of much later lineage holders.
I hesitate to automatically accept such late attributions
and thus retain some circumspection with regard to the content of these texts.
But there are, for example,
two very brief and young Luke texts the lineage or way of Niyang
young realm, preserved in the song bum of Qoo10 suitor and Rin Chen, a
He lived from 1697 to
1774, Soca master from Dare game.
He worships as fierce guru as Padma.
Tottering cell, and describes him as red and blazing like fire,
raising a vajra to the sky with his right hand
in order to annihilate the pernicious and the malevolent
in his left hand, he tethers a nine headed iron scorpion.
That cardiac demise is the obstructing spirit's, a companion
we will see incorporated in George Droll the Liturgies and Iconography
as he becomes conflated with guru to drop them.
Given
that Guru Chuan Re revealed new iterations of many cycles
discovered by his claimed reincarnation, Yang realm,
guru and Rock both figures prominently in his revelations as well.
The Royal Library in Copenhagen holds a manuscript of Mongolian provenance
that preserves several of John's Guru revelations and corroborate
his fundamental iconography and nomenclature.
Some also refer to this fierce Padma, some Baba as Padma tottering cell.
So we repeatedly find a confluence of these two names as aliases.
The verses of one text specify that Guru Drapeau brandishes a golden nine pronged
vajra in his right hand, a nine eyed, nine mouthed
iron scorpion in his left hand, and that he is ornamented by a tiger
pelt, probably maybe below
tamed vipers and human skulls with the verb.
Again, it seems that the tiger reference in this phrase is something worn
rather than something written,
and the tiger pelt skirt, of course, is renowned among the
ten charnel ground ornaments.
Guru Drapeau remains an independent lineage of tantric praxis,
but over the centuries he becomes increasingly conflated with George Rollo,
which is evidence both in text as in Adam Duke Pedro Pablo Dore, Jas
Guru Bode George druggy Choker, where the same deity shares two names
and also an iconography where some representations present George Rollo.
A top is tigress simultaneously wielding in his left hand
both the Scorpion of Guru, a bow,
and the Purba of Dorjee drill driller.
In these instances, it is George Rollo
who is Padma and Baba as the fierce guru.
While boon projects its origins of the ancient kingdom of Xinjiang
in western Tibet, or even farther west and much deeper into the past,
it seems to have flourished its Tibet's nameless indigenous
tradition until Buddhism arrived to compete with it
the Buddha sized young drum, or eternal bond, we note today, emerge
alongside the Buddhist Renaissance with numerous points of exchange,
plenty of which are very difficult to disentangle,
as it was formulated from the 12th century,
and it came to borrow much from Buddhism, while discarding many of the rights
and practices
that had distinguished Tibet's indigenous religions during the empire.
Thus, despite such claims to antiquity, it is simplistic to assume that bombo
concepts, deities,
and so forth functioned as precedents for later Buddhist correlates.
The 12th century young drum bun history dreamt was proclamation,
recently translated, annotated by Patrick Ferran and Dan
Martin, depicts the coerced integration of Buddhist elements,
including the assimilation of their supervillain Padma and Baba.
They write.
They rewrite the story of Tibet's conversion
to Buddhism as tragedy, with its dynamic trio of the protagonist Padma.
Some Baba jumped a rock, sugar and trees on debts and still bound
by a brotherly oath sworn in their former lifetimes,
just as in later Buddhist accounts, but literally demonized.
And yet traces of Muslim Brothers definitive lineages and qualities
become integrated into some of Burns own complex figures,
such as talk La member, the blazing Tiger God,
or the one Blazing on a Tiger, depending on the spelling.
Pompeo literature presents
elaborate stories for not one, but at least two distinct talk.
La member as blend emerge in the Renaissance reemerges
in the Renaissance period.
Coots a daughter born in 1024, revealed a treasure
in 1038 that describe him as a human disciple of compassion.
Rob, meanwhile, the mythos, mythos historical founder of Bun Something.
Kami summarizes his biography
as the mythical justification of the Purba cycle of the bumper prince talk.
La member masters a sacred dagger to subjugate his evil twin brother.
The paper recital demon.
As many here on the zoom are aware, one of the earliest
and most extended references to Padma and Baba from Dunhuang
attest to his affinity for the practice of Agricola.
Moreover, the textbook of the Buddha's single intention, the gon check each
a collection of statements attributed to the founder of the kinkajou
jinked and gumbo, posthumously compiled by a disciple in 1226, purports
to present a historical episode from the Imperium whereby a proponent of
bun having been forced to study Buddhism after his theological defeat
at the hands of Padma and Baba, sets about the task of translating Buddhist
terms and scriptures into bun to help expedite their forced conversion.
Reluctantly, the bun translator here Inscribes
Welborn talk lam embalm as the translation for Lope and Pema as Dan Martin.
Notes.
Melbourne or Welborn may be short for Welborn Gai Purba,
the central divinity of the Purba cycle in the bun tradition, and also appears
in the covenant poem, another early and definitive bun Purba text.
Their shared attribute is human.
Masters of utter Kolia helped drive their conflation.
The single intention is, among other functions, in unvarnished
Buddhist polemic that accuses bumpers of adultery, dating the Dharma
Snelgrove and Richardson wrote of a more symbiotic process
where guru Ad-Rock bow came to be identical with Tok Lau,
who they write was common to both Buddhism and Bun.
They don't, though they don't specify the sources of this assertion.
Trumpers proclamation alleges an inversion of this process,
where it is the Buddhists that appropriate original bun texts and lineages,
and one example it claims that the sheep throw the peaceful and fierce deities
was transformed into the Martian poor BA, thus claiming that it was buns.
Peaceful and fierce deities that were poached and distilled
as mammal.
But on Shinji and Purba three deities of the game or eight instructions rubric,
which happens to be in world's most extensive treasure cycle.
Earlier in the same text, the author alleges that the Buddhist
transformed the cycle of talk la member into that of Georgetown Chan,
where doom is synonymous with drak or tro, meaning fierce,
as Patrick Farron has demonstrated throughout
much of his scholarship, and all the more so now through drum proclamation.
Renaissance era
bumpers were not just generally familiar with Buddhist doctrines and narratives,
but in many cases held detailed knowledge from the biography of the Buddha,
Depardieu's and Baba's apotheosis in the establishment of Buddhism
to specific lineages of tantric practice, some of which they claimed
as originally their own.
In terms of
this preliminary discussion, today we find an array of intersecting threads
in the development of Buns Talk, la memoir and Tantric Buddhism's Padma.
Some baba and his fierce subjugating aspect.
While talk la memoir appears in various colors.
One is red corpulent, bearing the charnel ground ornaments and in the dynamic
posture, dynamic dancing posture of fierce Buddhas like guru Ad-Rock bow.
But instead of a vajra raised aloft
in the right hand as the foremost symbol of Tantric Buddhism,
he raises a golden wheel and in his left, in place of guru drop bows,
nine eyed iron scorpion is a nine bladed iron sword.
These are merely general points of iconographic resemblance, insufficient
and to demonstrate conflation,
but through these various threads of intersection,
where in some bone sources Padma, some baba is equated with,
or more literally translated as talk la member,
and we find them laying claim to some of the same tantric lineages.
I wonder, is it not possible, perhaps even likely,
that Tibetans met tantric lineages in distinct syncretic processes
prior to and or independently of Tibet's imperial,
empirically enforced conversion?
This is exactly what they seem to claim.
But rather than allow these tantric lineages
to displace their indigenous practices and identity, at least for a time,
they adopted and employed these new potent technologies to enhance them.
This is not dissimilar
from the integration of Tantra among Indian religions.
More broadly, where their members retain their identities and foundational belief
systems as Buddhist, Hindus, Jains and so on.
From this perspective, Tibet's
wholesale conversion under trees on Datsun does appear to be an outlier,
and the dominance of Buddhism that persisted into Renaissance
era Tibet may have prompted those who still identified as bumpers
to put aside their traditions into young, drunk bun.
Leaving these questions aside for now,
let us return now to the rapid popularization of Padma.
Some Baba's eight names from the 14th century.
I forgot I had that transition there,
which marks a new era in his apotheosis and popularization
after young males, Copper Island, Padma Muslim Baba's
most famed Testament or Katong hagiography emerged just decades apart.
Or again, Link Bar recovers the crystal cave or Shell Druckman and Saga.
Link bar reveals the golden rosary of the Sara Trang
partners, and Baba accumulates additional names throughout the first half
of Crystal cave, especially the Golden Rosary multiplies them throughout,
with Panis and Baba receiving name after name, epithet after epithet.
As the narrative progresses,
Crystal cave makes several references to the Guru's eight
names and includes at least two supplications to them.
The first appears in chapter 19, which excludes any narrative content,
and instead starts a series of devotional songs, presumably from various sources.
Here the praise to the eight names in one exalted
body features five line stanzas for each of the eight,
which are sung by a chorus of 16 Gnostic genius.
Another is sung by the King of Zephyr in chapter 41,
and proves to be excerpted from Guru Chong's Lama
Do, with some variants in the sequence of names.
This has been discovered by Kathy and others.
In addition to their investment
within these two influential geographies, we also find more Treasure tech
centered exclusively upon the eight names emerging in the 13th and 14th centuries.
Gorge.
Lampa 1346 to 1405.
Recovered the eight names and detail.
Deduct some gay Nam rigs in goddamn 1337 to 1409.
The third of the most celebrated revelers, after young Roland
Chong recovered the same text under a similar title.
So sad enough for each of the eight names or ten year did not get tripped up.
Included among his Northern Treasures collection, this liturgy is more elaborate
and refined than the Virgin.
Recovered by George Link,
or at least it is now.
The Guru's eight names are replicated among the works of the most celebrated
treasure revelers of the 14th century, and eventually of all time.
It is common, if not standard, practice, for revelers to mine the works of those
who preceded them, occasionally with explicit citation by name,
but most often simply
by embedding elements of prior authentic works within their own.
As a neighbor of Young Hermitage, close disciple of his son and chosen heir,
claimant to his reincarnation and intimately familiar
admirer of his
oeuvre, Chong served as a critical bridge between young royals.
The original elaboration and the limitation of Muslim Baba's names
and their broader popularized nation.
In the 14th century,
young contribution to the delimitation of eight names may have passed relatively
unnoticed, but Jong's innovations ensured their continuity.
It is Chong Supplication that is incorporated
in what remains the preeminent biography of Padma.
Some Baba organ length as Crystal Cave Testament,
and this excerpt continues to be replicated in many literature,
liturgies, rituals, dances, and traditions all the way to the present.
The inherent tension of such trade and see between the fidelity
of authoritative sources
and their innovation for new contexts, defines the entire term or treasure.
Tradition.
At its very core is the figure of Padma and Baba, whose eight names
and with them has lore and iconography became revered throughout
all the sex of Tibetan Buddhism, both in Tibet and now abroad.
I think we'll stop there.
Thank you. So,