So, welcome,
everyone, to the third talk in the second series of our Padma.
Some of the honor.
And to that seminar, we've got a really excellent program of five sessions
this Michaelmas term, details of which can be found on our website.
All our talks are published as video podcasts, freely available
from our website and from Apple Podcasts, and from many other sites to.
So please try not to interrupt during the recording.
However, the discussion period after the talks will not be podcast
and open to the entire audience, so please feel free to express yourselves
then and ask as many questions as you like.
Today we are really delighted to welcome Doctor Dylan Esler,
one of the brightest stars among the younger generation of two metallurgists.
After
completing an Ma at Soas, Dylan spent several years
in India studying the Sanskrit and Tibetan traditions before
returning to Europe to complete a PhD at Leuven in 2018.
Currently, Dylan works for 84,000, an organization
devoted to the translation into English of the Tibetan Buddhist canon.
Previously, he was a researcher at the center
for Religious Studies series at the Royal University in Belgium.
He's affiliated with the Oriental Institute of Leuven,
the CIO, where he has twice held the Satsuma Chair
and has also taught at the in Oko in Paris.
His research interests focus on early nnimmo expositions of talk, chin
and tantra.
His publications include an annotated translation of Lucienne
Sanjay's Lament for the Eye of Contemplation,
a seminal 10th century treatise on Buddhist meditation,
published at University Press in 2022,
as well as a study of Mnuchin's doctrine commentaries
entitled Effortless Spontaneity, published by Brill in 2023.
So, Dylan, thank you so much for being with us and over to you.
Thank you, Rob, for this very kind and generous introduction.
And thank you for, inviting me to this seminar.
I've been really enjoying, you know, the talks of the previous, speakers.
And it's been great, learning experience.
And so I'm very happy to be able to say something as part of this seminar.
So I'll just now, share my slideshow.
And hopefully you can see it.
Yeah.
Good.
So today's talk is, you know, fits into the pattern,
a symbol, a seminar because,
of course, both Padma Ambala and Newton Sanjay
are such
foundational figures in the Nygma, school.
And generally,
Padma Sambar is considered to be
the guru of Newton.
Sanjay, who is then one of his, 25 disciples.
So in this, talk today, what I'd like to do is,
first of all, to have a brief look
at two traditional,
vignettes that describe,
Newton Sanji, his relationship with Padma symbol, on the one hand,
and then his interaction with,
King Lang Dharma, on the other.
And then moving on
from there, we'll try to see whether there's
any historical basis, to these stories.
And thirdly, we'll look at the notion of lineage
to try to understand
the relationship between Padma and Baba.
And, in approaching Sanji, Ashi.
And then the final part of the talk will be about,
looking for traces of Padma,
some of, in the writings of Newton Sanji issue.
So this is just to give you a kind of overall,
bird's eye view of the talk.
But the different parts, you know, they kind of flow into each other
quite naturally.
So the connection between
Padma and Newton, Sanjay
and their relationship as teacher
and student is not a late fabrication, but goes back
to the earliest reception of demos as Copper Island biography of Padma.
Some of which Lewis Stoney has labeled angling mastery
and which represents the least elaborated version of the narrative,
and this connection is also mentioned in the charging method Ningbo,
which is a composite work,
by Yang descendants and which is based on sailing mastery.
So this earliest reception of the Zheng Ligma
to which are combined, various
material drawn from the washi.
So in these two sources dangling by three
and the charging method meaningful Newton Sandy issue
is part of a select group of 8 or
9, prominent disciples of Padma Sambar.
So it's a smaller group within the group of 25.
And of course, we know that the group of 25 is also a fairly flexible, group.
But in any case, these this core group is
made of to some dates and vital China look nam canning
pull nutrients and yes, you get what you're gonna get together.
Tommy lang Palki sanghi and yet and a commander
Anoop Chen seems to be given,
pride of place since he's the force mentioned in the list.
Although whether a hierarchy was intended
in the listing is uncertain.
So traditionally, the story of the relationship
between Padma Samovar and Newton's anxiety
is linked to the narrative that Padma Sambar was empowering.
The 25 disciples
into the, eight pronouncements.
The CAG, which is the founding
narrative in the school
for the transmission of Maha yoga practice
on Tibetan soil.
So in particular, at the time of the empowerment,
Newton's flower fell in the part of the mandala
related to the deity Yamanaka,
who is the wrathful form of Manjusri.
And it's interesting to note that while this part of the narrative
is also found in the Sangh Ligma biography,
it is found in the longest reception, the one
which is totally labeled Sangh Lingua one,
and of which the version in the lynching tensor is a representative,
but it is not found in Zang Lingua three,
the earliest and shortest presentation.
This would suggest that this episode
is a somewhat later elaboration,
but nonetheless even the two exemplars
of the earliest Reception
do mention that Nupe Chen's exceptional longevity
was a result of his having accomplished the practice of Yamanaka,
and this question of his longevity is, of course, an important
aspect of how Newton Sanghi is depicted,
but there's some disagreement as to how long he lived.
To some sources say 110, 111, 113,
120 or even 130 years.
So it's also
worth fleshing out Mnuchin's relationship to Padma,
by drawing on the geology or the temple,
because this text presents itself as being
Newton Sanghi is his autobiography and probably does contain
at least some genuinely old material, particularly
concerning the reports of Newton's visions.
However, it cannot be considered a genuine autobiography,
and Jake Dalton has dated it to between the 11th and 14th century,
but probably indeed to before the 14th century.
The episode of Newton's encounter with Padma
Samovar is described in the first person voice,
which fits with the autobiographical tenor of the text as a whole.
To give some context, the passage occurs just after Newton's
meeting with the Brahmin boy, who has long eyebrows
and is covered in flower garlands, and who presents himself
as having been empowered by all the different gods and Raksha says,
and as being the Shapur, Nevada, the god of wealth,
and he ends up offering his, life
force to Newton and when Newton subsequently
meets Padma Samovar, he relates this mysterious encounter.
When I came into the presence of the great guru,
I related the above words to him, and the guru
proclaimed, he was sent to you by me.
This good fortune is one that you should hold onto and not lose.
Fortunate one.
He has been appointed as your companion.
So following this exchange,
Newton offers 30oz of pure gold to Padma Samovar,
and Padma Samovar bestows on him
the Nine Tantra of the Russell mantras, as well as the Sardinians
and adjacent activity rituals, as well as whatever else
he desires.
So the other famous
vignette concerning Newton Sanga Ishi depicts him
frightening King Long Dharma, whose real name was Dharma.
You don't end by magically manifesting an enormous yak sized scorpion
and destroying a nearby rock,
thereby forcing the evil king to promise
not to harm the community of white clad numbers.
So, as we will
see, neither of these two stories
which make Newton a disciple of Padma Samovar, the archetypal guru.
On the one hand, and a lone and undaunted opponent to land
Dharma, the apostate king on the other,
and which tend to define Newton's persona as it does come down to us,
can be considered historically reliable descriptions of actual events.
But it will be clear that Anoop Chen's relationship to Padma Samovar
is, and was a standard feature in the self-presentation
of Mingma transmission lineages going back to the earliest
Padma summer, the biography The Dangling Bar, and within it
to its earlier to its earlier narrative strata,
as well as to Newton's alleged autobiography, The Galaxy.
And thus we can say that this goes back to the 12th century,
or possibly even before.
Nonetheless, from a historical point of view, the question arises
as to whether this relationship stands up to scrutiny.
And the answer, in short, is that it does not.
The problem is
that even allowing for a very long life span,
Newton Sanghi could hardly have been the direct disciple
of Padma Sabha in the late eighth century, frightened king
with his magical powers in the middle of the ninth century and witnessed
the reign of the latter's grandson Paul, called Sen in the early 10th century.
As traditional Tibetan historiography would have us believe.
And Tibetan
historians themselves, of course, were well aware of this problem,
and they proposed various solutions
to Cheng.
Hwa suggested that they had in fact been to Sanji geishas, a drug.
Sanji, who was a disciple of Padma Shambala and Anoop Sakai.
Asia, who was born during the reign of Rupert Chen,
traveled to Nepal, India, and Gilgit and lived to be 113.
But this
suggestion has been problematize by Nam Noble,
who writes that Sanga issue was connected to both the places of duck and of Nupe,
having initially been based at duck before fleeing to look here.
Norbu is referring to an episode in the galaxy
which occurred when Chen was 61 years old and faced various
forms of hardship at the time of the intermediate revolt,
and we return afterwards to this intermediate revolt.
Similarly, Guru Tashi states that no prefer to subjugate his bone
lineage, whereas duck was a place name to which subjugation was connected.
Thus, he distinguishes between the family name Nupe
and the place name duck, although it should also be mentioned that
before being a clan name, doop was a place name also in Central Tibet.
Both Namkeen
Norbu and Guru Tashi agree that there is no good reason
for positing the existence of two sangat dishes simply on the basis
of the two names Nupe and Duck,
and other solutions have also been attempted.
Golden sour suggests that Nupe Chen was born
during the reign of real person, and lived up to the time of tea.
Tashi Chappell, the son of Pakatan and so the great grandson of Long Dharma
Guru Tashi, while he mentions this opinion, concludes
that no Chen was born during the reign of his Dixon
and attained the accomplishment of an awareness holder of longevity
and hence appears to have lived up to the time of Pulkit, said.
A similar solution, also based on longevity,
is proposed by Briggs and McKinley, who in his biography of Newton, Sanji
bases himself on a verbatim statement attributed to Newton himself,
claiming that he lived to be 130.
This allows recording prematurely to buttress the notion that Newton's life
extended from the reign of to some dates and all the way to that of power.
Causal.
So from a historical perspective,
the only way to come to a satisfactory solution to this conundrum
is to look for events alluded to in the traditional biographies,
but which can be corroborated independently of them, failing
which we are reduced to remaining in a feedback loop where different
retellings of the same or similar episodes
mutually shape and reinforce each other.
Of course, for this early period in Tibetan history,
there may not be much to go on, especially since the biographies tend
to focus on persons and encounters of religious and spiritual significance.
But nonetheless, we are fortunate in
not being left entirely in the dark.
Roberto Vitale was the first to point out that Newton's biographies mention
at least one event of historical significance, the occurrence
of which is corroborated independently of religiously influenced narratives.
This concerns the difficulties that Neptune faced
when he came under repeated attack by rebellious armies.
He was forced to abandon his residence of Drake
Yang Zong and to flee to Jamaica.
As a result of these attacks.
But when he got there, he found that the surrounding mountains
were full of soldiers, and he used his magical powers to defend himself.
Pointing his paw to one of the mountains and causing it
to blaze up in flames and destroying the hostile armies.
So what is significant about this episode is not so much,
so much the various details of this magical encounter,
but rather that the sources
mention a precisely datable event as its backdrop,
which is this intermediate revolt can look Barbar.
They also specify that these events happened when Newton was 61 years old.
A further significance is the fact that this incident
does seem to represent a hazily remembered episode of an actual conflict
in which Napoleon was embroiled, and that, in contrast to the stories
connecting Newton Sanji issue to Padma Sambora and to Lung Dharma,
there are no obvious religious reasons for preserving this episode.
In the narrative.
Now, this intermediate revolt is a datable event,
and refers to the second in a series of three revolts that took place
as part of the clan hostilities and chaos that followed the assassination of King
Liang Dharma in 842, and the ensuing collapse of the Tibetan dynasty.
This second revolt took
place during Pol cold sense reign.
While this narrows down the date range for this particular event
to a period of 18 years,
we still need additional clues in order to arrive
at a more precise date or reasonable estimate.
Fortunately, we have two further pieces of information
that can help us to assemble the pieces of the puzzle.
The first is the fact that this intermediate revolt
broke out when Chen was in his 61st year,
and the second is that Chen was born
in a male mouse year.
However, unfortunately,
this astrological information does not entirely solve the riddle
because there is disagreement among various authors
as to which element qualifies the year of his birth,
and also regarding which 60 year cycle is being referred to.
So in Tibetan astrology, a 60 year cycle contains one rotation
of each of the 12 signs of the zodiac through each of the five elements,
so the following four possibilities have been entertained
during membership
suggests the what a male mouse year, which, depending on the 60 year cycle,
would be either 772 or 832, and the regression accordingly.
On the other hand,
gives the would male mouse year, which is 12 years later
and again, depending on the 60 year cycle, would be either
784 or 844.
Now the would male mouse year during two song dates ends reign,
which is 784, would be far too early,
for in that case Nick Chen would not be 61
when this second revolt broke out, but well into his hundreds.
And this would render the whole episode of his using destructive magic
and having to change abode seem incongruous.
But by the same token, this also invalidates the
what a male mouse year proposed by Ginger member Shea.
For even if we take the latest 60 year cycle
with no change birth in 832,
the revolt would have had to take place in 892, which is too early to fit.
Pulpwood sands reign, so the only acceptable
birth date for Sanji is she seems to be the would male mouse.
Year of 844, with the revolt taking place when he was 61.
In 904, a few years before
powerful Chen was assassinated in 910.
Now, the implication of all these calculations
is that they squarely play Snoopy and Sanji as a figure
of the Age of Fragmentation, the so-called Dark Age of Tibetan history.
This has several consequences, which have a direct bearing on
the stories told about Neptune.
Sanji Ishi!
The first and for present purposes, perhaps the most blatant one is
that Neptune Sanji Ishi cannot have been a direct disciple of Padma Samovar.
But what are we to make, then, of the widespread narrative
that he was initiated into the practice of Yamanaka
and received the teachings on roster magic that so characterized his persona
by the great guru Diana himself?
It would seem that as the legend surrounding Padma Samovar developed,
but ever became a larger than life figure in the Tibetan imagination.
From being
initially a highly charismatic, Siddha like master active in the regions
of southern Tibet in present day Bhutan, fringe areas where imperial control
over the dissemination of tantric teachings was greatly reduced,
he gradually became the all encompassing
archetypal guru of the emerging tradition.
As this process of apotheosis unfolded and pattern,
some of his status as Second Buddha was confirmed.
His alleged connections to the royal court would cannot be denied
or excluded that at some point he may indeed have met with King
Ji sung did some well emphasized to an ever greater extent
by those who considered themselves his followers and lineal descendants.
When Padma, some of his followers began to take shape as a distinct group
with the emergence of the new schools in the 11th century and the concomitant
need to establish their own separate identity,
they began to associate various important figures who had likewise played
a role in transmitting the teachings that were their special inheritance
with Padma Samovar, making them his direct disciples.
In retrospect, it seemed only natural to consider such masters
whose exact dates may have by then become somewhat hazy as Padma.
Some of his disciples,
especially since Padma assembled his role as founding figure and rallying point
for the
Nygma school, was quickly becoming a central element
in Nygma identity construction.
The other consequence of the above calculations
is that Newton, who was born in 844,
two years after long term assassination,
cannot have been a contemporary of Lang Dharma
as made out by later Tibetan histories which depict this famous episode
in which Napoleon threatens the evil king with his magic powers
and makes him promise not to extend the religious persecution
that he had instigated against Central Tibet's monasteries
to the community of white clad numbers.
The first problem with this story concerns King Long drawn by himself.
Not only is the epithet lang Dharma
not used prior to the 11th century,
but the very narratives concerning the king's allegedly
devilish plot to destroy Buddhist institutions are questionable.
What does seem to have happened is that his younger brother
and predecessor, Albert Chen, overstretched the state budget with lavish
expenditure on religious institutions and the monastic community.
In 838, royal patron began
to withdraw from government affairs due to ill health, and he died a few years
later as a result of his illness.
In 841.
It seems likely that Lung Dharma
more or less governed the country in his brother's stead.
From 838 onwards, or if we follow Hugh Richardson,
perhaps even as early as 836.
But in any case, he officially ruled the country
from 841 to 842.
During this period, he tried to redress the state budget
by curbing expenditure on the large monastic institutions,
although this does not necessarily mean that he was personally opposed
to Buddhism itself, as later historians have claimed.
Nonetheless, the climate of relative uncertainty
created by long term US draconian measures backfired and triggered
the clan hostilities that seem to have been the real cause
for the destruction of central Tibet's religious sites.
A further point worth noting is that the events in Tibet
did not occur in isolation, but happened
within a wider geopolitical context.
In Chiang.
In town China, Emperor favored Daoism and instigated the persecution
against Buddhism in 841, which lasted
until his death in 846.
Also, the Tibetan Empire's collapse
following London mass assassination occurred within two years
of the collapse of the Uyghur cabinet in 840, and the weakened Tang dynasty
only survived for another 65 years, that is, until 907.
Now, all of this means that there was a general weakening
of centralized political power across Central Asia, which negatively affected
the patronage of Buddhism.
In retrospect,
once long Dharma had been made into the arch villain
and persecutor of Buddhism,
Newton Sanjay, whose dates were fairly stretchable
due to his famed longevity, was made into the lone hero who valiantly stood
up to the king's evil menace and ensure the safety of the numbers again.
Given that, historically speaking, long dramas anti spending
measures were directed specifically at the monastic establishments
rather than at Buddhism as a whole, and that Newton's issue
was the paramount exemplar of the non monastic Buddhist yoga.
It's easy to see how these factual elements
were subsequently woven into the now famous story that depicts Napoleon
as opposing London and ensuring the protection of the numbers
for Napoleon was indeed the archetype of the number
representing the religious specialists who, during this chaotic period
that followed the demise of the Empire and of the state dependent
monastic institutions, played a crucial role
in transmitting Buddhist tantric teachings to posterity.
So we've seen that Napoleon Sanji cannot have been,
historically speaking, a direct disciple of Padme,
and that the association between both figures
was due both to the expanding role of Padme assembled for the early school,
and to the relative uncertainty concerning the dates
of other important figures who ended up being drawn into Padme.
Some of us orbit with several generations of masters
being retrospectively conflated as one, and in a sense
this was not entirely wrong in that such masters were indeed the carriers of Padma
brothers lineage, or at least of teachings associated with him.
And this is what I would suggest happened with Newton's anxiety
from being an import master during the era of fragmentation,
who played a crucial role in transmitting the distinct
tantric teachings of what would end up crystallizing as the Nygma school,
Newton was made a direct disciple of Padma assembler.
This confusion of sorts was fairly easy to make in his case, since he appears
to have been a student of Kumara and of the latter's disciple, the surgeon,
and that
General Kumara, who flourished during the ninth century, does indeed
seem to have been a direct disciple of Padma Samovar,
so it does not appear too far
fetched to consider Newton Sanjay, an inheritor of Padma, symbolized lineage
mediated by the action of Kumara and Parle-g. She,
apart from the biographical accounts,
the association of Newton with Kumara is also hinted at in the docs
graphic writings of both these masters, with a progression being observable
between both figures that reflects the gradual
consolidation of the doctor and tradition itself.
While Kumar has discussions of Doc Chen are still deeply embedded
in tantric deity yoga, showing an earlier stage of Doc Chen's development,
Newton's works exhibited a marked tendency to establish clear boundaries
for the Chen as an independent vehicle of non practice and non effort.
So if we accept
that the stories making Newton
Sanjay a direct disciple of Padma Samovar can be interpreted
to mean that he belonged to Padma, some of US lineage,
and that such a rewriting of history
was a common and convenient way for the later post
11th century descendants of Tibet's old families
to bolster their own prestige by linking their ancestors to Padma.
Some of us circle of 25 disciples.
And here, of course, I refer to Rob's article
we swear our grandparents were there,
which explains this process quite nicely.
So if we can accept this, it behooves us to look at Newton's works to see what
traces of Padma some of his legacy can be found within them.
So the obvious place to start is an approach
and literary masterpiece in Spiritual Testament.
The lamp for the eye of contemplation.
Here we find several quotations from Padma.
Some of his teachings.
Most of them come from the manga Tao it Chunghwa.
The docs of graphical treatise which, lacking a translator's
colophon, seems to have been written directly in Tibetan
and to be an early example of the category of gray texts, that is, a text written
in collaboration between an Indian master and their Tibetan disciples.
And for this suggestion, I refer to,
Catherine Dalton, who has
provided this proposal.
So the text may thus have been dictated by Padma Samovar,
either in an Indic language or even directly in Tibetan,
and written down by a Tibetan disciple.
The quotations from the manga Tao, it, Chunghwa
all occur in the lamp for the Eyes of Contemplations.
Sixth chapter.
The one devoted to Maha Yoga.
The first occurs in the context of the explanation
of the view of phenomena as the mandala of awakened body, speech and mind.
It explains that actual realization does not depend on
or contradict
the scriptures and instructions, and that it comes
about naturally through intrinsic awareness.
The second occurs in the context of a discussion of the characteristics
of the chitta, and identifies
all phenomena with luminosity and nirvana.
The third occurs in the context of an explanation
of the non-duality of intrinsic awareness,
and is about the inseparability of the two truths in Under Yoga.
Actually, it's a paraphrase that combines two separate passages from the manga
Tori Zhenghua concerning UBI Tantra on the one hand and under yoga on the other,
and the final reference occurs in one of the lamp's glosses and
is about a discussion of the simultaneous approach to tantric meditation practice.
So the other text associated with some of that
to be quoted in the lamp is the top shack.
The noble use of methods, and particularly its commentary,
which presents Padma Samovar as its enlightened redact her.
Among the quotations found in the lamp,
the first two are from the commentary, but the third is from the root text.
The first is actually
a paraphrase and occurs in the context of discussing the tantric conduct
of harmonious conformity, which explains that the Adam should engage
in whatever forms of conduct of benefit
to beings without regard to good or bad.
The second occurs in the context of Newton's presentation
of the fruit of Maha yoga, and highlights the manner in which,
in the tantric vehicle, the state of omniscience
does not depend on gradually
relinquishing or giving up the observations
and the third, which,
as I said, comes from the root text rather than the commentary,
is meant to illustrate the superiority of the fruition
of Maha yoga compared to that of the sutra vehicle.
But other than these concrete textual references,
there are also a couple of allusions to Padma.
Some of that occur in the lamps glosses, and these served to associate Padma
some of her with particular traditions of Maha yoga exegesis.
The first connects
with the view that all phenomena are the enlightened mind,
and the second associates both Padma Samovar and Madhu Sadhu,
with the view of foundational equality.
What is noteworthy is that in The Lamp for the Eye of Contemplation, Padma
Samovar is quoted as an authoritative source of the Maya yoga tradition,
but he is mentioned alongside other great masters
without being accorded a particular degree of preeminence.
Nonetheless, he does seem to exemplify the paradigmatic qualities of a siddha,
for he is singled out alongside the Millimeter and Buddha Gupta
as being the pivot of the pith instructions,
and given that such pith instructions represent
the distilled quintessence of the living knowhow of spiritual practice
that is passed on from master to disciple.
This statement indicates that Padma was perceived by Newton
as one of the life sustaining sources of the Maha Yoga lineage.
This impression is confirmed when we turn to the passage in the lamp
that discusses
actual perception as a criterion for the efficacy of tantric practice.
In bringing about the result here, Padma Samovar is mentioned as second
in the list of adepts whose great spectacular
accomplishments illustrate the power of the tantric methods.
He is listed after similar mixture and his departure to terminate VPA
for the sake of taming the Rakshasa inhabiting that island, is mentioned
as his defining feat, in line with standard portrayals of Padma samples.
Final departure from the Land of Snows.
The next logical place to look for references to Padma
some of a inductions over would be his then pay Gosha
his armor against darkness, the massive commentary
to the explanatory tantra of the new yoga tradition, the Gunpowder Pinto,
which he probably wrote toward the end of the ninth century.
However, no references to Padma Samovar are found in that work,
but this is perhaps not so surprising, since the armor Against Darkness
represents an commentary on the single Tantra,
being thus fairly narrow in terms of its textual basis,
whereas the lamp for the eye of Contemplation
is much more exhaustive in its scope, styling itself as an extensive commentary
on the entire textual heritage of the whole range
of meditative traditions of his time.
To find further references to Padma Samovar,
we must turn to a collection which, apart from the work of Cathy Cantwell,
has so far been largely
neglected in modern scholarship, namely the Zong tongue social.
This collection appears to have been redacted by Newton Sangha Asia
and his principal disciple nutrient, and get so referred to
by the initiatory names Toji, Yang, Wang ten and 30 itself,
and it has been transmitted by Yang de Lemos that it contains
a number of orally transmitted teachings, as distinct from treasure.
Revelations relating to the three inner yogas.
Many of these instructions appear to be genuinely old,
and one of them which provides a concise explanation of the four materials
and which has been, studied and translated in detail by, Cathy.
So it presents these four poor by materials,
which is a foundational topic for a practice.
And this may well go back to the historical pattern of some of the himself.
The teaching is given entirely in Padma, some of his voice,
and as a fully enlightened siddha, he proclaims at the outset
his identity with the deity Aquileia, and says
in the Code of Song that he composed the text at the Cave of Yang.
Literature in Nepal.
The point is that this teaching by Padma Samovar,
which explains the nature and function of the four pullovers
as an integrated whole, was transmitted by Newton, Sankhya
and his student nutrient, and so as part of their spiritual legacy
of tantric instructions, in line with Newton's role
as transmitter of the corpus of knowledge he had inherited from his forebears.
A somewhat
more indirect testimony to the connection between Padma, samovar and Nuptial,
which is also related to lyre, is the Puja album.
The commentary.
The text as a whole presents itself as the record of the distilled,
theoretical and practical knowledge of three masters of lyre law,
namely of a female amateur and the Nepali Sheela Manju.
They are said to have compared and combined their knowledge
during a retreat devoted to Vajra clear held in English.
Licia.
But while this commentary undoubtedly contains genuinely old material,
at least those portions of the text which describe the transmission
and put some of us teachings to future generations are somewhat later
mentioning in one case, the 11th century figure does japa.
But what is interesting for our purposes is that the Pooja album, snuck
in the context of its discussion on confession, mentions
both Newton Sanga Ishi and Yentl Young as experts in particular.
Types of confession
Newton Sanga is said to have devised a system of confession to the wisdom body,
whereas the Emperor Young is held to have devised the system of confession
to the wisdom. Duchesne.
This statement is interesting both from a historical and ritual point of view.
Historically speaking,
we've already seen that Newton Sanga issue belongs to the midnight
to mid 10th century, whereas Nian Palang can be dated to the early ninth century,
so this should give us some clues regarding
the dating of the project monarch, or at least of that portion of the text,
and, ritually speaking, the
association of Newton with the confession of the Supreme Wisdom body is a good job.
It's fascinating for it immediately calls to mind
the first line of the famous liturgy for confession
called the inexpressible ultimate confession.
This confession liturgy is derived from chapter four of the Stainless
Sovereign Tantra of Confession, said to have been translated by Jana Kumara.
The beginning stanzas of which are shared by a passage
in the Kundu repeat, though the Sutra of all embracing awareness,
which is the root tantra of the unknown yoga tradition.
Now, while Newton's anguish is not directly connected
with the compilation of this scripture, he was clearly deeply familiar with it.
It is the second most quoted source in his lamp for the eye of Contemplation,
and he also wrote The Armor Against Darkness
as a commentary to its associated explanatory tantra.
The convert Cupido, which shares
numerous passages with the root tantra,
hence the reference in the album neck to a system of Confession,
which alludes to a line in the search of all embracing awareness.
It has made its way
in one of the most popular liturgies for confession used throughout the mass.
School to this day seems significant,
and furthermore, the fact that the Stainless Sovereign
Tantra of Confession was held was being translated by Nayak.
Jana Kumara provides a further link between the action of Kumara
and Newton Sungai Ishi.
So overall, these various textual references
indicate that although the stories of Newton Saga,
it is direct connection to Padma, some of it cannot be taken at face value.
Since Newton was born some 60 years after Padma Somerville's sojourn in Tibet,
Newton was certainly keenly aware of Padma Samovar
as an authoritative source of Maha yoga doctrine, and quoted him
repeatedly as such in his magnum opus, The Lamp for the Eye of Contemplation.
Furthermore, being himself part of Padma
lineage, Newton acted as transmitter
of an early instruction on ventricular
that may well be genuinely attributable to the historical Padma.
Some of her.
To conclude, I would like to draw attention to a related phenomenon.
So in the previous article, I hinted that Newton
language can be considered the epicenter of an alternative treasure tradition
focused on the Manteca, of which Newton's first incarnation,
the sorcerer Shang from 11th
century, was the main treasure revealer.
Just as Newton, she ended up being drawn into Padme.
Some of us orbit
so his archaic treasure corpus devoted to the cult of Yamanaka, was subsequently
overshadowed by the Padma, some of US centric treasure tradition,
and was subsumed within it by means of a later narrative, strata
that sought to connect it to Padma Samovar in a somewhat artificial manner.
And here I refer to a wonderful article by Stefan Aguiar.
Devoted to this corpus of Yamanaka, treasures.
Nonetheless,
despite this process of displacement, the Yamanaka corpus conceived by Nguyen
Sanji Ishi and revealed by Geshe Tum,
continued to be preserved and revered as part of the special heritage
of the junta tradition, where it is still practiced to this day.
About 30 years ago,
Herbert Gunter, drawing on the work of Eliza Butler,
wrote that Padma Samovar, with his flamboyant public appearances
and magical feats that captured the Tibetan court's imagination,
the deep symbolic thrust of his writings,
and his uncompromising and fearless attitude towards those in power
was a prime exemplar of the archetype of the Magus in history,
who could be placed alongside such better known and rather notorious figures
as John D in Elizabethan England
and Grigori Rasputin in southeast Russia.
It's fairly easy to see that Newton Sanji issue
would equally well fit this description,
and it seems appropriate that both he and Padma Samovar should be connected
to each other by the threads of lineage and spiritual legacy,
even if they never actually met in historical time.
Thank you.