1 00:00:16,040 --> 00:00:21,640 [Auto-generated transcript. Edits may have been applied for clarity.] So welcome everyone to the second talk in the second series of our Padmasambhava and Tibet seminar. 2 00:00:22,720 --> 00:00:27,120 We're holding five sessions this term, details of which you can find on our website. 3 00:00:28,720 --> 00:00:36,160 All our talks are published as video podcasts, which are freely available from our website, from Apple Podcasts, and from various other sites too. 4 00:00:36,840 --> 00:00:38,800 So please try not to interrupt during the recording. 5 00:00:40,680 --> 00:00:45,360 However, the discussion period after the talks are open to the entire audience and will not be podcast, 6 00:00:46,160 --> 00:00:55,200 so feel free to express ourselves and ask questions. So today we are really delighted to be able to welcome Doctor Sam Van Schaick. 7 00:00:55,920 --> 00:01:01,000 Sam is very widely known for his remarkable scholarship and influential publications over the last 20 years, 8 00:01:01,520 --> 00:01:04,440 and I think needs little introduction to anyone involved in Tibetan studies. 9 00:01:05,800 --> 00:01:08,840 Currently, he's head of the Endangered Archives Program at the British Library. 10 00:01:09,760 --> 00:01:15,400 He previously worked at the International Dunhuang Project as research project manager and lead researcher of various projects, 11 00:01:16,320 --> 00:01:23,520 including Beyond Boundaries, religion, region, language in the state, funded by the Arc, Tibetan Zen funded by the British Academy, 12 00:01:24,400 --> 00:01:28,000 Tibetan and Chinese Palaeography funded by Leverhulme and the Tibetan Tantric. 13 00:01:28,360 --> 00:01:36,920 Manuscripts from Dunhuang, funded by the AhrC. Sam received his PhD in Tibetan Studies from the University of Manchester in 2000. 14 00:01:38,280 --> 00:01:45,640 His publications include Approaching the Great Perfection of 2004, Tibetan Tantric Manuscripts and Dunhuang in 2006. 15 00:01:46,920 --> 00:01:52,440 Tibet A history, 2011. Manuscripts and Travellers in 2012, Tibetan Zen, 2015. 16 00:01:53,800 --> 00:02:00,330 The Spirit of Zen, which in 2018 which which won the Tianjin Book Prize for Excellence in Chan Studies, 17 00:02:01,210 --> 00:02:05,810 Buddhist Magic in 2020 and several others besides, not to mention his numerous articles. 18 00:02:06,930 --> 00:02:11,250 So I'm very happy to be able to, uh. We're very happy to be able to host him today. 19 00:02:11,570 --> 00:02:15,770 And, Sam, over to you. Thank you. 20 00:02:15,850 --> 00:02:23,810 Rob. That's, uh, a very nice, uh, introduction. Uh, and and in fact, the the last book you mentioned, which was the last, uh, 21 00:02:24,450 --> 00:02:30,570 book I published with this magic kind of leads into this topic that I'm going to be talking about this evening. 22 00:02:31,690 --> 00:02:40,650 So, um, in in the book Buddhist Magic, the the main kind of focus of the book was a 10th century, 23 00:02:41,370 --> 00:02:43,090 possibly ninth century, probably 10th century manuscript, 24 00:02:44,170 --> 00:02:55,450 um, which contained a series of short rituals or spells, uh, and could be fitted into the later Tibetan tradition of the baboon or the the grimoire. 25 00:02:56,850 --> 00:03:05,090 Uh, and in the book I also, uh, then sort of move forward in time a little bit to some of the early grimoires in Tibet. 26 00:03:05,530 --> 00:03:15,050 And the probably one of the most famous and early of these is the, the Bari Bogomil, the the, the Grimoire of Bari, Lotso. 27 00:03:15,890 --> 00:03:19,530 So, so this talk is about taking that journey a bit further. 28 00:03:19,850 --> 00:03:28,250 I discussed it also in the when I gave the Harris Lecture in Oxford a few years ago, where I was talking about magic and, 29 00:03:28,570 --> 00:03:37,490 and Buddhist ethics and, and in that talk, I was looking at, uh, Barry Lotso in terms of a story about him in his, 30 00:03:38,050 --> 00:03:45,890 his nan, his, his biography, um, which relates to his practice of magic in the time he was in India and, 31 00:03:47,090 --> 00:03:52,810 and the how he was kind of misused magic, essentially, and had to perform a penance for that. 32 00:03:53,010 --> 00:03:58,770 And it was only after that that he then returned to to Tibet and became the kind of famous figure, 33 00:03:59,850 --> 00:04:03,290 uh, that, uh, that he's known as in the Sakya school. 34 00:04:04,330 --> 00:04:08,450 So, um, following that, then, 35 00:04:08,650 --> 00:04:16,690 I thought it was interested by the fact that Padmasambhava was also a figure that appeared in Barrie's Book of Spells in the Barrie Bear album. 36 00:04:17,570 --> 00:04:25,450 Um, initially I looked at one spell attributed to Tibetan, and then I realised there were actually several, 37 00:04:26,530 --> 00:04:30,210 uh, and that he featured quite heavily in this, um, this grimoire. 38 00:04:31,250 --> 00:04:40,890 So, uh, so this talk, uh, and I'll start showing my slides now is a just a sort of take you along with 39 00:04:41,050 --> 00:04:45,730 that journey and show you where I've got to exploring Padmasambhava role in, 40 00:04:46,290 --> 00:05:17,300 uh, in various Book of spells. To go back to the earlier references to Padmasambhava in the Dunhuang manuscripts to begin with. 41 00:05:17,660 --> 00:05:24,700 Um. We see. So this is one that, um, been discussed by several people, including Rob, uh, and Cathy. 42 00:05:25,620 --> 00:05:31,620 Um, and indeed, the whole, uh, volume has been dedicated to this, uh, manuscript in this text. 43 00:05:31,980 --> 00:05:39,900 The review by Rob and Cathy. Um, but of great interest, of course, here is that it has a reference to. 44 00:05:40,340 --> 00:05:44,940 Padmasambhava, uh, as a sort of addendum to this extent. 45 00:05:45,620 --> 00:05:55,540 This is a rough translation of of what that says. And the main point here is that it's really we're seeing Padmasambhava in a, in almost a the same. 46 00:05:55,820 --> 00:06:01,300 Sort of cosmic role that he has in the. In later in Tibet, we're more familiar with. 47 00:06:01,580 --> 00:06:12,020 So um, as early as the 10th century, um, Padmasambhava is a is a kind of exemplar of, of enlightenment and also of, 48 00:06:12,540 --> 00:06:18,500 um, somebody who sort of reveals the, the teachings of, of the Dharma in a kind of miraculous way. 49 00:06:20,820 --> 00:06:27,700 Um, but then also in the, in the 10th century, there's another well studied Dunhuang manuscript, earlier Tibetan 44. 50 00:06:29,100 --> 00:06:39,700 Uh, and this talks more about, uh, Padmasambhava in terms of, um, practice of, uh, I guess more magical, um, practices of a young astro cave. 51 00:06:40,380 --> 00:06:50,340 Uh, and this, as this quote says here in Matthew Epstein's translation, he has, um, he's known he's known as, uh, performing all of the practices. 52 00:06:50,740 --> 00:06:55,100 This is belonging to all of the classes of yoga from General Korea. 53 00:06:55,500 --> 00:07:01,100 That is the lowest class of yoga. Through yoga. So, um, already by the 10th century. 54 00:07:02,260 --> 00:07:06,300 Purpose and always felt to embody the practices of Korea. 55 00:07:06,740 --> 00:07:13,340 That is the sort of. Ritualistic, um, magical, uh, practices through to yoga and education itself. 56 00:07:17,380 --> 00:07:22,300 Uh, they're moving on a little bit further in time through to the, uh, the the testimony of bar. 57 00:07:22,540 --> 00:07:31,340 This is a text which probably is somewhat composite and therefore dates to various, some points in history. 58 00:07:31,580 --> 00:07:41,020 As it was, it was constructed. Um, but the earlier part about the establishment of Buddhism in Tibet in the time of trees on death Zen. 59 00:07:41,820 --> 00:07:43,580 It's probably, uh, from the 10th century. 60 00:07:44,740 --> 00:07:53,060 And here we see, uh, Padmasambhava again in the more sort of role of the, the sorcerer, the, the practitioner of magic. 61 00:07:53,460 --> 00:07:58,630 And this quite just, is from the part of the story where he's on his way to Tibet, 62 00:07:59,030 --> 00:08:05,990 and on his way he's subduing various, um, spirits or demons that are that are in the way. 63 00:08:06,430 --> 00:08:12,830 So in this case, are a white Naga child and, uh, and somebody who is a neat seller, 64 00:08:13,270 --> 00:08:16,990 which is in a way we could translate to somebody who is in their own personal [INAUDIBLE]. 65 00:08:17,790 --> 00:08:25,950 It's the kind of, um, a term for a, uh, a kind of demonic being who needs to be liberated through, um, through magic. 66 00:08:26,350 --> 00:08:34,430 And, uh, and as it says, compassion must be shown because it's shown, um, by, uh, magical, uh, 67 00:08:34,750 --> 00:08:41,750 means of, um, not, not not stated here, but implied with some kind of kind of violent, magical means. 68 00:08:43,950 --> 00:08:50,270 Um, and then finally, uh, just going through some of this, the early presentations of, of Burma and of course, 69 00:08:50,590 --> 00:08:57,990 very important is the Xang lingua, uh, By the death of Nyingma Nyima Özer from the 12th century. 70 00:08:58,470 --> 00:09:04,630 And again here a couple of quotes just showing different ways of of understanding Padmasambhava. 71 00:09:05,870 --> 00:09:11,030 On the one hand, he's an manikya uh, emanated by Amitabha Buddha himself. 72 00:09:11,630 --> 00:09:16,110 On the other hand, uh, he is very much involved in the practice of magic. 73 00:09:17,750 --> 00:09:25,390 So, as the second quote says here, uh, at dawn, the dakini subdue of Mara placed an iron nailed casket of rhino hide in the master's 74 00:09:26,070 --> 00:09:30,110 permanent barber's hand and instructed him in the method to tame all demons and heretics. 75 00:09:31,110 --> 00:09:34,230 Within the rhino casket, he found the subjugating mantras of the dungeons, 76 00:09:34,710 --> 00:09:40,310 including the instructions on magical wheels uh, the yantra, that is, hailstorms and lightning. 77 00:09:41,350 --> 00:09:45,230 And Master Padma then brought down a flash of meteors on the dwelling places of the heretical teachers. 78 00:09:46,510 --> 00:09:53,230 So, uh, here, the kind of violent, magical, um, methods employed by Sundara are very explicit. 79 00:09:56,870 --> 00:10:02,470 Okay, so, um, let's go to Padmasambhava in the bedroom. 80 00:10:03,830 --> 00:10:12,350 So, uh, Luxor is, uh, associated with the new transmission of Buddhism, the sama, because he, uh, in the 11th century, 81 00:10:12,670 --> 00:10:21,190 travelled to India and Nepal and studied, uh, for nine years with teachers there, um, including the famous Omega Vajra. 82 00:10:22,990 --> 00:10:27,190 Uh, he compiled the collection of initiations and Sadhana was known as the Bari Gazza. 83 00:10:28,350 --> 00:10:34,150 Um, a very important suddenly collection for the new schools of, um, Buddhism in Tibet. 84 00:10:35,270 --> 00:10:42,470 And, um, later in his career, towards the end of his career, he held the position of Sakya in the head of the Sakya throne. 85 00:10:43,310 --> 00:10:50,110 Uh, until Sachin Kunga Lingpa, the son of Kun Kun Gyalpo, was old enough to take the throne. 86 00:10:51,790 --> 00:10:58,800 Um and, uh, and as I says in my notes, he was also known as a practitioner of aggressive magic. 87 00:10:59,160 --> 00:11:02,680 And as I mentioned, I talked about this a bit before in the in the Paris lecture. 88 00:11:03,880 --> 00:11:15,960 Um, and here the quote is from the, the Nam tar and it's the, um, the Dakini singer muka um, telling him that his, his magical practice has worked. 89 00:11:16,920 --> 00:11:24,880 Uh, Barry was targeted by a a non-Buddhist teacher in Kathmandu, in Patan, actually, um, 90 00:11:25,160 --> 00:11:32,160 in the story and, uh, he fled to, to pod Gaia and practised these magical spells to protect himself. 91 00:11:32,480 --> 00:11:39,440 But he practised them, uh, a bit too much. And it caused the the teacher in, in Patan to die. 92 00:11:40,240 --> 00:11:43,000 So that's the the story of of Barry. 93 00:11:43,360 --> 00:11:53,160 So the association with the the the veil from the Book of Spells, uh, with Barry is kind of in line with the presentation of him in his own, his name. 94 00:11:56,400 --> 00:12:03,480 And as you can see, his his dates are early. So he is a primarily active in the the 11th century. 95 00:12:06,120 --> 00:12:09,280 So on to the the book itself. 96 00:12:10,120 --> 00:12:24,040 Um, so the very I only know from one exemplar this is the found on uh can be found on the DRC website is part of the um, 97 00:12:24,680 --> 00:12:30,760 1970s, uh, insider graphs that were made, uh, under Jean Smith in, in New Delhi. 98 00:12:31,680 --> 00:12:39,160 Um, but the I discovered recently, the Björk website has the original manuscript from which that graph was made. 99 00:12:39,360 --> 00:12:46,960 And that's what's pictured here. Um, but unfortunately, the low resolution, which you can see here is the actual the best resolution that, 100 00:12:47,320 --> 00:12:57,960 uh, is available of this original manuscript. Um, and I would also suspect, just from what we can see. 101 00:12:58,120 --> 00:13:01,480 But that is not a terribly old, um, manuscript in itself. 102 00:13:01,720 --> 00:13:06,320 So it doesn't, uh, date anywhere near close to the time of of Barry himself. 103 00:13:08,040 --> 00:13:14,360 Um, if we look at the contents, then, uh, you can see we've got here. 104 00:13:14,520 --> 00:13:22,840 It's always very hard to to kind of, um, with these collections to decide what is the kind of, um, 105 00:13:23,960 --> 00:13:30,040 part of the text or what is a subpart or what is its own kind of, um, compilation that's included in this. 106 00:13:30,160 --> 00:13:36,720 But I think we can say, like a lot of these, um, these compendia, the the Barry album is a collection of collections. 107 00:13:37,560 --> 00:13:45,480 And, uh, here we have about 15 textual units which themselves comprise many more spells. 108 00:13:46,520 --> 00:13:51,970 Um, it's not terribly clear on my slide, but there's two, Um, only two of these have the. 109 00:13:52,450 --> 00:13:58,290 As far as I've seen so far, um, spells that are associated with Padmasambhava. 110 00:13:59,130 --> 00:14:02,530 And the first one is the second collection, the Soji damper. 111 00:14:03,690 --> 00:14:07,370 Uh, Zalman, which is 38 folios of spells. 112 00:14:07,850 --> 00:14:14,930 And the other one is the Vanguard Moga, which is a much bigger collection, 119 folios. 113 00:14:16,090 --> 00:14:21,690 Uh, in fact, I think the longest, um, single section in the very problem. 114 00:14:24,690 --> 00:14:31,610 Uh, and in general, the it's just a it's just a vast collection of hundreds of spells for all kinds of different things from, 115 00:14:32,330 --> 00:14:42,490 uh, treating headaches to, um, bringing on hailstones, hailstorms or, um, subduing demons and all kinds of things. 116 00:14:43,650 --> 00:14:48,170 Um, but we're just going to focus on the spells which are associated with Padmasambhava. 117 00:14:50,970 --> 00:14:58,770 So the first one is in that, um, the second, uh, Bell book, the second, third spell book, the such a, uh, damper. 118 00:14:59,530 --> 00:15:06,930 No profound instructions for physicians, for, um, for doctors, that kind of thing. 119 00:15:07,290 --> 00:15:10,410 And it does have some medical contents, but certainly not all of it. 120 00:15:11,290 --> 00:15:22,450 Um, so the title for this, uh, this text, the first one in this, um, sub collection is Padmasambhava method for destroying a wild man or Megha. 121 00:15:23,810 --> 00:15:27,650 Um, and this on the screen here, we've got the very beginning of it. 122 00:15:28,690 --> 00:15:29,810 So it begins. Homage to the Lama. 123 00:15:30,130 --> 00:15:36,970 And again, Padmasambhava composed this ritual practice, the method for destroying a wild man for the benefit of future generations. 124 00:15:38,770 --> 00:15:42,810 Uh, so we can, at least we see here something that's quite familiar from, uh, 125 00:15:43,930 --> 00:15:51,370 other later into later presentations of practice and that he's doing something for the sake of the future generations of Tibetans. 126 00:15:53,370 --> 00:16:00,370 And I'm going to come back to this one. Out of all of the spells, in a bit more detail and in the later part of this talk. 127 00:16:01,330 --> 00:16:03,970 Um, the next one and I'm just going to go through them. 128 00:16:04,330 --> 00:16:11,610 This we skip now to the that big spellbook, the manga Zamboanga sub spellbook in Barrie's Baobab. 129 00:16:12,530 --> 00:16:14,690 Uh and the first one is a spell for headaches. 130 00:16:15,330 --> 00:16:23,490 Um, and this contains them versus, uh, on Padmasambhava, born from inside of lotus, without the stain of a womb. 131 00:16:24,210 --> 00:16:28,010 Subduing demons with your fierce power. Compassionate saint who is an accomplished mantra. 132 00:16:28,450 --> 00:16:31,010 Adept. I prostrate at the feet of Padma Raja. 133 00:16:39,130 --> 00:16:47,700 The second one in this collection is, um, just, uh, begins intended by Master Padmasambhava for powerful rulers in future degenerate times. 134 00:16:49,100 --> 00:16:55,380 It begins thus. Homage to Padmasambhava and Master Padmasambhava intended this for rulers in future degenerate times. 135 00:16:56,420 --> 00:17:03,940 These are the benefits of attaching this wild mantra of the great hero Apollo Temple, the all accomplishing Vajra amulet. 136 00:17:05,180 --> 00:17:08,180 So this is a specifically a spell to be written on an amulet. 137 00:17:11,500 --> 00:17:16,660 Next is a ritual for serious illnesses, and this begins. 138 00:17:17,020 --> 00:17:24,780 This is the heart essence, energetic of the pith of faith in the three families of the lake borne Vajra and the 139 00:17:24,900 --> 00:17:30,780 three families presumably being the Vajra Pema and the target families of Korea. 140 00:17:32,540 --> 00:17:39,860 And this ends with the sacred seal words samaya agya, which are very familiar from Tamil literature. 141 00:17:44,060 --> 00:17:48,620 Um, the fourth one in the in the second collection. The fifth one overall out of the seven. 142 00:17:49,540 --> 00:17:53,060 The methods for overcoming incidental enemies, global or global? 143 00:17:53,500 --> 00:17:57,020 Sorry enemies that just are incidentally appear. Um. 144 00:17:57,700 --> 00:18:05,500 These begin with verses on why Padmasambhava, who is like me, Doug, Tara taught by the methods for these evil final days. 145 00:18:06,780 --> 00:18:12,940 Padmasambhava, who is like me. Dugtrio only understands the ritual practice for these evil final times. 146 00:18:13,180 --> 00:18:16,100 So ritual practice of the secret mantra in accordance with the texts. 147 00:18:20,860 --> 00:18:25,620 And the fifth from the second collection is mantra rituals for protection from poison. 148 00:18:27,420 --> 00:18:31,540 And this begins this unalloyed mantra from both karma and karma. 149 00:18:33,420 --> 00:18:35,380 Interesting. And we'll say a bit more about, um, 150 00:18:36,180 --> 00:18:45,060 about Tam uh was learnt and brought to Tibet by the Kashmiri Chandra natha and given by Padmasambhava to the ruler on Dec ten, 151 00:18:45,460 --> 00:18:47,020 thus bringing the two of them into agreement. 152 00:18:48,060 --> 00:18:58,900 So there's a little bit of, um, a version of the, um, the story of Buddhism coming to Tibet and, uh, kind of winning over, uh, treason debts in. 153 00:19:03,140 --> 00:19:07,300 And finally, uh, really ending with, uh, not with a bang, but a whimper. 154 00:19:07,700 --> 00:19:12,380 It's just a, a very small spell at the end of this collection for Illness in Sheep. 155 00:19:12,740 --> 00:19:21,140 And it doesn't really. The link with Padmasambhava is less strong just because it begins with, uh, with an homage to Lope on Burma. 156 00:19:22,100 --> 00:19:34,540 Uh. So that is, as far as I know, all of the spells that are associated with with Padmasambhava in the 11th century. 157 00:19:35,340 --> 00:19:43,940 Very valuable. Um, let me now I'll look at a little more detail at the the first of these spells, the only one that's in that first collection. 158 00:19:44,540 --> 00:19:50,030 The the one, the for, uh, physician's, uh, destroying a wild man. 159 00:19:50,510 --> 00:19:57,910 Omega. Uh, and I just put in the, um, Dan Martin's, uh, definition of meagre here. 160 00:19:58,630 --> 00:20:04,550 Uh, as he says, it's sometimes used for the kind of just like, uh, bandits or or ruffians, 161 00:20:05,070 --> 00:20:09,710 but it also can refer to the so-called, uh, Abominable snowman or yetis. 162 00:20:10,550 --> 00:20:19,750 So it's, uh, it's a word that can be a kind of, uh, human to human, um, threats, but also this kind of, 163 00:20:20,030 --> 00:20:27,830 um, uh, almost, uh, this mythical or not mythical, uh, depending on, um, how you're inclined. 164 00:20:28,630 --> 00:20:32,030 Um, Yeti, your abominable snowman. 165 00:20:33,230 --> 00:20:39,710 So the beginning, which you see here on the screen, I've already said, uh, 166 00:20:39,990 --> 00:20:46,710 it just says that Padmasambhava composed this ritual sequence and methods for destroying the wild man for the benefit of future generations. 167 00:20:48,830 --> 00:20:53,470 Um, I haven't managed to translate the whole ritual. 168 00:20:53,910 --> 00:21:03,670 It's very difficult. I find more, uh, difficult to understand than the ones from the the Dunhuang book of spells for me. 169 00:21:04,110 --> 00:21:11,150 And more difficult than some later, later and spells that I've looked at like those of Nippon. 170 00:21:12,190 --> 00:21:15,630 Um, but anyway, uh, I can show you a little bit. 171 00:21:15,790 --> 00:21:21,510 So the this is from the beginning and just gives a sense of what, uh, what is going on? 172 00:21:22,270 --> 00:21:28,990 Uh, with the White Mountain route, presumably, uh, uh, an ingredient, their orifices are opened. 173 00:21:29,790 --> 00:21:36,470 Um, so it's interesting as a term, it in the later tradition of kind of, 174 00:21:36,790 --> 00:21:40,230 I suppose one could say the shamanistic tradition refers to the way that the spirits, 175 00:21:41,470 --> 00:21:46,910 uh, will enter the, the human through in the in the process of possession. 176 00:21:48,510 --> 00:21:52,790 Um, then with the dying kidney beans of the Black Exorcist, they are swiftly made to vomit blood. 177 00:21:53,830 --> 00:22:00,710 Um, again is, if you remember, that's something that, um, Barry Lazaro was said to have made his, uh, his enemy do inadvertently. 178 00:22:02,190 --> 00:22:11,430 Uh, and then as the 21 fruits, uh, fall to the ground, this nice onomatopoeic, onomatopoeic, um, TikTok, they are driven down the slopes. 179 00:22:11,950 --> 00:22:21,790 So it, um, in this kind of poetic and rather not very informative, uh, language, it refers to how the spell, uh, repels the the enemy. 180 00:22:23,510 --> 00:22:30,230 Uh, then towards the end of the the spell, there's a list of the actual reagents that, uh, 181 00:22:30,390 --> 00:22:34,070 it says don't teach them to anybody else, but I it's quite hard to identify what they are. 182 00:22:34,350 --> 00:22:38,910 So I hope that this doesn't count as teaching them, but, um, but here they are. 183 00:22:39,510 --> 00:22:50,160 So specific. Um, specific specific reagents or magical ingredients are mentioned in the spell to be used in the practice and in the end. 184 00:22:50,480 --> 00:22:56,880 This is the sort of colophon that ends the spell again in the voice of purpose and data. 185 00:22:57,680 --> 00:23:03,520 If the methods gathered here do not cause paralysis in your adversary, then I will have deceived future generations. 186 00:23:04,720 --> 00:23:10,800 Again, the idea that he's doing this for future generations of Tibetans, um, but specifically in this case, 187 00:23:11,960 --> 00:23:19,280 the methods for dealing with the mega, um, the adversaries and for paralysing them. 188 00:23:20,200 --> 00:23:27,240 Uh, and then, uh, a set of, um, verses in praise of Padmasambhava, who is like me. 189 00:23:27,680 --> 00:23:31,680 There is truly no one above you. Please grant this grimoire here. 190 00:23:31,880 --> 00:23:37,160 The term is bo bu. I think only maybe partly a corrupted. 191 00:23:37,800 --> 00:23:40,960 It may be a alternative version of this odd word. 192 00:23:41,440 --> 00:23:44,760 Open. Please grant this grimoire that is like your own heart. If. 193 00:23:46,520 --> 00:23:50,760 If I go astray through error and weaken, I smile. Please hold me close to your heart. 194 00:23:52,280 --> 00:24:00,680 So, uh, again, interestingly, we're really seeing Padmasambhava as a sorcerer, but also as a saviour. 195 00:24:01,520 --> 00:24:15,200 So both of these roles are present here. Um, I've mentioned a few times we got this phrase, uh, Dadra, Pema, Jugni, uh, Padmasambhava, uh, like me. 196 00:24:16,040 --> 00:24:24,440 And that I found that quite odd and interesting. Um, and I had a little look about, um, what this might come from, what it might mean. 197 00:24:25,160 --> 00:24:28,200 It does appear in another of the Padmasambhava spells. 198 00:24:29,760 --> 00:24:35,320 Um, in the other, um, spellbook in In the Barbarian. 199 00:24:36,600 --> 00:24:43,480 Uh, and here's the the verses here. Purpose and bhava, who is like me, understands the context, the conduct of these evil final times. 200 00:24:44,440 --> 00:24:50,920 The conduct of the secret mantra, properly practised demons, great angry faced brutes in the strength of their arrogance need to be dealt with. 201 00:24:51,720 --> 00:24:57,440 Wrathful magical displays are not enough. It is necessary for one with sincere vows to perform the special killing. 202 00:25:03,920 --> 00:25:11,280 So one person who talked about this term is touchy in the religions of Tibet. 203 00:25:12,360 --> 00:25:15,840 And here you can see the quote from the book. 204 00:25:16,040 --> 00:25:17,200 It's in his chapter on the folk religion. 205 00:25:17,560 --> 00:25:24,880 So he was talking about not the sort of practice in the the four main schools of Buddhism or the Burma is even. 206 00:25:25,120 --> 00:25:34,800 But in the, the kind of, uh, folk or, um, you know, everyday ritual practitioners, uh, that he had observed in Tibet. 207 00:25:36,080 --> 00:25:40,480 And he writes, the celebrant must make it known that he has accomplished the return to the initial state, 208 00:25:42,410 --> 00:25:46,290 and nation, according to the example laid down at the beginning of existence. 209 00:25:47,130 --> 00:25:54,570 In other words, he identifies himself with the teacher who introduced the ritual in question, e.g. doctor who is alike to me. 210 00:25:55,530 --> 00:26:01,850 In order to achieve his full efficacy, the ritual must be performed by someone who has transformed himself into its first author. 211 00:26:03,770 --> 00:26:13,090 So if, um. According to Tucci, it is indeed Padmasambhava who is like me, 212 00:26:13,490 --> 00:26:20,810 or rather that I become like that person bhava in um, in order to make the spell effective. 213 00:26:23,730 --> 00:26:33,370 Uh, a few other examples. So, um, John Gyatso mentioned this in her work on the autobiographical visionary accounts of Jigme Lingpa. 214 00:26:34,730 --> 00:26:37,890 Uh, she said Padmasambhava complementary desire is represented in the prophecies 215 00:26:38,410 --> 00:26:42,770 where the prophecies of the chick mating pair received in the long term genetic. 216 00:26:43,650 --> 00:26:50,050 Where he refers to the discoverer as a person who is by emanation, natural or similar to me, doctor. 217 00:26:52,290 --> 00:27:01,010 And we also see the title Doctor in Lima and in the Nyingma colophon. 218 00:27:02,330 --> 00:27:11,290 Um, so this I found looking through the catalogue of the gung tang um manuscript by Rob Cathy. 219 00:27:12,090 --> 00:27:22,010 Uh, Luke. Uh, and there's quite a few people who are actually given this, this, this epithet Dadra, uh, including Bharatha Sangha. 220 00:27:22,410 --> 00:27:28,690 Yes. She sank Lingpa, Rinchen Lingpa and others, um, I think and also Doctor Pema Gemini. 221 00:27:29,610 --> 00:27:41,090 So I don't know quite what that means. It's clearly that it's it's a kind of honorific that is not, uh, specific to you, 222 00:27:41,370 --> 00:27:45,410 but based on the lava, although it seems to be strongly associated with it. 223 00:27:49,610 --> 00:27:51,250 And of course, there's this famous, um. 224 00:27:52,770 --> 00:28:00,970 Uh, looks like me, uh, monodrama image of Padmasambhava, which I've had at the beginning of this, uh, these slides. 225 00:28:01,970 --> 00:28:05,010 Um, it's a different term, actually. So we've been talking about Dugtrio. 226 00:28:05,450 --> 00:28:08,490 This is Leandra, and it seems to have a different context. 227 00:28:08,970 --> 00:28:11,290 So specifically, it's in the context of portraits. 228 00:28:12,690 --> 00:28:22,490 Um, and, uh, this is something from by Jeff Watt from his Himalayan Art website, where he says a class of portraits known as the Na drummer, 229 00:28:22,970 --> 00:28:27,330 which means it looks like these are objects created during the lifetime of the person depicted. 230 00:28:29,010 --> 00:28:32,970 These objects have met with the approval of the individual and are referred to as looks like me. 231 00:28:33,610 --> 00:28:40,180 There are only a small handful of images that belong to this category. The majority of works reside in situ in the Himalayas and Tibetan regions. 232 00:28:40,900 --> 00:28:45,180 The sculptures are often made of clay rather than metal, although both can be found. 233 00:28:46,220 --> 00:28:49,340 Um, so I think this is a different thing, actually. 234 00:28:50,020 --> 00:28:56,900 Uh, maybe there's a relationship, but, um, but, you know, drama and, uh, and dadra, I think, uh, our terms with which have different contexts. 235 00:29:01,580 --> 00:29:09,300 So, um, so that's the sort of, um, as far as I've got, uh, with this work. 236 00:29:09,540 --> 00:29:12,060 But one thing that's really stuck out for me, as I mentioned, 237 00:29:13,700 --> 00:29:18,780 especially later in the collection in, in, not in the first sub collections that I mentioned, 238 00:29:19,060 --> 00:29:28,300 but in the big one that comes later, uh, we start seeing the mention of karma, and, uh, this seems early to early, possibly. 239 00:29:29,260 --> 00:29:33,420 So, uh, let me, uh, do a big reveal. 240 00:29:34,460 --> 00:29:39,820 Um, one of the colophon. Uh, this is the ritual intended by master purpose and the powerful reaches. 241 00:29:40,580 --> 00:29:44,860 Rulers actually mentions General Nyima Ursa. Um. 242 00:29:45,180 --> 00:29:50,660 And this means that it can't be from the time of Barry. 243 00:29:51,220 --> 00:29:54,580 Later. Um. You can see in my notes. 244 00:29:55,100 --> 00:30:00,620 Um, the dates usually given to younger on Earth are 1124 to 1192. 245 00:30:01,980 --> 00:30:15,180 Um, Barry, lots of those dates are. 1042 1111. Um, so this is a this is a I, I haven't looked for it anywhere else, but I presume this is a, 246 00:30:15,820 --> 00:30:21,100 uh, the spell that was extracted from, um, something related to General Nema. 247 00:30:21,580 --> 00:30:31,620 Ursa. Uh, and certainly the mention of him here means that it's been added to this collection, uh, after the time of Barry Locklear. 248 00:30:32,860 --> 00:30:38,060 Um, now, the presence of this or, uh, for us critical. 249 00:30:41,460 --> 00:30:45,420 Scholarly types means that the whole collection is cast into that. 250 00:30:46,380 --> 00:30:50,340 Uh. Does any of that actually relate to the time of of Barry? That's always the question. 251 00:30:51,220 --> 00:31:00,860 Um, I think that perhaps the earlier couple of, um, things do. 252 00:31:01,260 --> 00:31:09,300 There's the the first, the one which contains the first, uh, ritual for purpose and the one about the Amiga that I went to in a bit more detail. 253 00:31:10,180 --> 00:31:21,100 Um, and some other rituals. Uh, they have no mention of terma, and, uh, there's nothing otherwise to think of that later. 254 00:31:21,820 --> 00:31:23,860 And there's also a collection following that that is similar. 255 00:31:24,900 --> 00:31:37,590 Um, so I would suggest it's possible that the there is some sort of some parts of the Barry building that some were kind of spells collected by Barry, 256 00:31:37,990 --> 00:31:40,310 who's known to be a collector of rituals. The. 257 00:31:41,190 --> 00:31:54,190 The Barry Gyatso, the 100 Southerners, uh from um translations made in in Bodh Gaya are fairly well accepted to be by from the time of of Barry Power. 258 00:31:54,950 --> 00:32:00,870 Um, in this collection, it's quite possible that there were perhaps after his death, 259 00:32:02,230 --> 00:32:06,990 this kind of spells were collected and and Barry, lots of his spells were gathered. 260 00:32:07,350 --> 00:32:11,110 But then the collection could well have been expanded over time. 261 00:32:12,390 --> 00:32:19,310 Um, so that's what I would like to suggest. 262 00:32:19,710 --> 00:32:25,750 But, uh, equally, one could equally argue the presence of, uh, of any later material makes it, um, 263 00:32:26,910 --> 00:32:33,990 makes it dubious, uh, the, the attribution of any part of the text to, to the time of of of Barry part. 264 00:32:35,430 --> 00:32:38,230 Nevertheless, uh, I do think, um, 265 00:32:39,870 --> 00:32:49,470 the collection presents an interesting view on Padmasambhava and one that's a little bit different from what we see in other early materials. 266 00:32:51,550 --> 00:32:59,350 Now, if we look at the how Padmasambhava comes across here, as I've mentioned but before, 267 00:32:59,670 --> 00:33:04,270 he still has that dual role of, uh, of a saviour and a sorcerer. 268 00:33:05,270 --> 00:33:14,070 But, uh, in particular, we see him as a role model for, for magic users, for for those using, uh, practitioners of spells. 269 00:33:15,110 --> 00:33:23,590 Uh, into that he's um, there's a verses I showed you earlier where he, he is, uh, presenting the grimoire to the practitioner. 270 00:33:25,030 --> 00:33:32,950 Uh, he's also like me, doctor Padma something which, as we see from the the Tucci, uh, 271 00:33:33,910 --> 00:33:40,070 description of the folk religion, something which seems to have a continuity through to the 20th century. 272 00:33:41,470 --> 00:33:45,790 Um, he's also a voice that repeatedly that justifies violent rituals, 273 00:33:46,110 --> 00:33:51,310 or he's a figure that justifies violent rituals and said many times for these degenerate 274 00:33:51,870 --> 00:33:56,150 times that he taught these violent rituals for the sake of future generations. 275 00:33:57,950 --> 00:34:05,270 Uh, and we also see him in that role. Um, that becomes quite important as the protector of kings and kingdoms. 276 00:34:05,910 --> 00:34:15,510 But as I said earlier, that is mainly in what, uh, must be a later addition because it's associated with the Turner tradition and, 277 00:34:15,710 --> 00:34:23,310 and young role as a particularly um, and at the same time, simple rituals could be associated with the symbols. 278 00:34:23,750 --> 00:34:30,790 So there's nothing that's too that's below his, um, blessing essentially, I guess, is one way of putting it. 279 00:34:30,910 --> 00:34:36,720 So the, the spell for, uh, illness in in sheep also begins with a. 280 00:34:37,920 --> 00:34:40,720 With a, um, homage to the Padmasambhava. 281 00:34:44,240 --> 00:34:55,000 So, as I said, that's kind of a, uh, a work in progress that the journey, um, we're kind of taking you through as far as I've, 282 00:34:55,440 --> 00:35:01,520 I've got the the discovery of the colophon, mentoring young, mentioning young or old Nyima Earth or something. 283 00:35:01,800 --> 00:35:08,880 I only, um, came across a few weeks ago. Um, that really kind of confirmed my suspicions, uh, 284 00:35:09,280 --> 00:35:17,880 that various mentions of terma might mean this was a or part of this collection were later than than Barry notes were himself. 285 00:35:19,200 --> 00:35:23,920 Um, but as I said, I think there's lots of interesting material here for the study of, 286 00:35:24,120 --> 00:35:27,960 um, the development and reception of Pandas and Diver into that. 287 00:35:28,200 --> 00:35:32,840 So I hope that's been, uh, interesting enough to, to talk about. 288 00:35:33,120 --> 00:35:33,360 Thank you.