1 00:00:14,600 --> 00:00:19,840 [Auto-generated transcript. Edits may have been applied for clarity.] So welcome, everybody, to the 16th talk in our Padmasambhava, Diana and Tibet seminar. 2 00:00:20,560 --> 00:00:28,520 It's also the final talk for this academic year. Uh, we'll be starting up again next Michaelmas term with the new academic year. 3 00:00:30,400 --> 00:00:37,240 All our talks are published as video podcasts, available from our own web pages at the Wilson College Tibetan and Himalayan Studies cluster, 4 00:00:38,280 --> 00:00:43,800 from the Central University of Oxford podcast pages and from Apple Podcasts and a few other places too. 5 00:00:45,160 --> 00:00:49,200 Also, I think from the Waxhaw website, so please try not to interrupt during the recording. 6 00:00:50,480 --> 00:00:55,040 However, the discussion periods after the talks are not podcasting and are open to the entire audience, 7 00:00:55,760 --> 00:00:59,080 so please don't hesitate to ask questions and join in the discussion then. 8 00:01:01,140 --> 00:01:06,820 So today, it's our very great privilege to welcome one of the most versatile and talented younger scholars in tantric studies, 9 00:01:07,300 --> 00:01:09,540 Doctor Adam Krug, who's joining us from the USA. 10 00:01:12,020 --> 00:01:19,780 Adam, who completed his PhD at the University of California at Santa Barbara in 2018 and is currently an associate translator with 84,000, 11 00:01:21,060 --> 00:01:22,340 translating the words of the Buddha. 12 00:01:23,620 --> 00:01:30,180 He is the author of the Seven Siddhi texts Mahamudra Instructions from the Audio Namaha series, published by wisdom in 2025. 13 00:01:31,940 --> 00:01:37,340 It's a study, an annotated translation of an early practical canon of seven works composed by seven 14 00:01:37,700 --> 00:01:42,260 Indian masters that is recognised in Tibet as a seminal corpus of Indian Mahamudra. 15 00:01:42,820 --> 00:01:49,340 Works. Adam has published a number of scholarly articles and has produced numerous translations through his work, 16 00:01:49,500 --> 00:01:55,780 with 84,000 spanning the textual genres of sutra, dharani, Kriya Tantra, yoga Tantra and Yogini Tantra. 17 00:01:57,100 --> 00:02:03,640 His current work for 84,000 is focussed on the perfection of Wisdom and Mantra sections of the Supreme Primordial Tantra. 18 00:02:05,280 --> 00:02:11,640 Sri Paramahamsa is also currently preparing for publication a study in two parts on the Indian 19 00:02:12,040 --> 00:02:17,040 Jürgen Buddha Guptas transmission of two Tara Yogini tantras to the Tibetan scholar carinata. 20 00:02:18,240 --> 00:02:23,200 So, Adam, many thanks for offering us this thought. And over to you. Okay, great. 21 00:02:23,440 --> 00:02:30,960 Let me share my screen. Okay. 22 00:02:35,040 --> 00:02:42,720 And I do also just quickly want to begin by, um, just acknowledging Bob Thurman, 23 00:02:43,200 --> 00:02:49,800 who passed away recently because he, he was integral to the publication of my book and of course, 24 00:02:50,560 --> 00:02:58,470 integral to so many things in the study of Tibetan, study of Tibetan Buddhism and promotion of Tibetan Buddhism and culture around the world. 25 00:02:58,790 --> 00:03:02,830 So, um, also, thank you so much to the Convenors. 26 00:03:04,310 --> 00:03:11,270 Uh, to Cathy, Robert and Uniao, uh, for inviting me and for giving me a chance to revisit some of the material from, 27 00:03:12,390 --> 00:03:18,270 um, from my book and also my dissertation. You know, there's a challenge in writing a book. 28 00:03:18,590 --> 00:03:21,190 And then actually, this will be my first presentation on this material. 29 00:03:22,190 --> 00:03:26,830 Um, I'll try to keep it short, but I probably have prepared a little bit too much. 30 00:03:27,350 --> 00:03:32,750 So, um, I will try to keep it within reason, I realised. 31 00:03:33,270 --> 00:03:41,430 Well, practising this talk a couple of times after I set everything down that, uh, it is set up almost as kind of like a sic drill style. 32 00:03:42,670 --> 00:03:52,430 Uh, so I'll first start off talking about the Udayana Mahamudra lineage in terms of the dhrupad tune, um, and how they, 33 00:03:53,470 --> 00:04:01,010 how they are considered associated with Udayana, how they constitute a canon of Mahamudra texts, 34 00:04:01,410 --> 00:04:07,170 and what the term how they may be considered part of a lineage. 35 00:04:08,530 --> 00:04:16,730 Um, and I'll contextualise that at first within, uh, the available, uh, material from the text themselves. 36 00:04:17,290 --> 00:04:20,930 So internal text and material that's largely internal to the text themselves. 37 00:04:21,890 --> 00:04:28,730 And then the second part of the talk, uh, will be more about how the group, what they've done are used, um, 38 00:04:29,290 --> 00:04:39,170 and have been used to construct and reconstruct or preserve, uh, institutional identities around the practice of mahamudra in Tibet. 39 00:04:41,010 --> 00:04:47,410 So hopefully I can keep that thread going while I'm speaking and won't get won't veer off in some wild tangent. 40 00:04:48,810 --> 00:04:58,550 Um, I decided to start here at Jinling and Diaporthe um in Nepal because, um, 41 00:04:59,150 --> 00:05:03,990 this is actually where I first met the dhrupad maiden or the authors of the troupe. 42 00:05:04,230 --> 00:05:09,510 What they've done and it's tradition. Uh, but it was I met them unknowingly in October of 2009. 43 00:05:11,110 --> 00:05:16,670 Um, I attended a couple of days of a Kakinada that was being conducted for a month. 44 00:05:17,350 --> 00:05:25,750 The month of, uh, I believe it was like September and October of 2009 to consecrate the lochan that had just been finished. 45 00:05:26,950 --> 00:05:37,750 Um, when I was there, I was really struck by the mural paintings on the inside of this lung, which were at that time the most extensive, 46 00:05:38,510 --> 00:05:45,870 some of the most exquisitely detailed mural paintings I'd ever seen inside of a Tibetan, um, lake. 47 00:05:46,470 --> 00:05:50,510 And I, you know, I would say probably to this day, that remains true. 48 00:05:51,790 --> 00:06:00,690 Um, the murals Uh, inside of the lack of drinking and lying are extremely, uh. 49 00:06:01,410 --> 00:06:10,370 I guess we could call them remake. Um, so they there are depictions of of all four of lineages from all four of the major schools of Tibetan Buddhism, 50 00:06:11,610 --> 00:06:18,410 um, all sorts of practices all over the place and, uh, depictions of triple core practices and all of these things. 51 00:06:19,490 --> 00:06:29,050 Um, and I was struck by a particular section of the Lao Kong, which is located in alcove to just to the left of the main shrine. 52 00:06:30,130 --> 00:06:41,210 Um, and this particular section contains a wall that is entirely, uh, composed of, uh, images of masters of the Indian cities. 53 00:06:42,410 --> 00:06:47,890 The alcove itself is the home of Drew Brown Norbu. Uh reliquary statue uh stupa. 54 00:06:49,330 --> 00:06:55,920 Drukpa and Norbu Rinpoche passed away a couple of years before the Lao Cong was dedicated and 55 00:06:56,360 --> 00:07:01,600 he was considered an important living mahamudra master and siddha in the in the tradition. 56 00:07:03,480 --> 00:07:07,720 So just to the to the left of his stupa. 57 00:07:09,040 --> 00:07:12,640 Um, we have these huge had these huge murals of Mazda's. 58 00:07:13,280 --> 00:07:16,120 So 2009 was my first time seeing them. 59 00:07:16,320 --> 00:07:32,040 I returned in 2015 after the earthquake in April of 2015, which had damaged the lung to the point where it couldn't really be used for public use. 60 00:07:32,280 --> 00:07:32,280 Anyway. 61 00:07:33,400 --> 00:07:44,800 Um, so at this point, when I first encountered these images, uh, my extent of the Kagyu mahamudra tradition was pretty much limited to the standard, 62 00:07:45,680 --> 00:07:53,260 uh, lineage, which would be, you know, the standard Tulipa, Naropa, uh Marpa, Milarepa, Gampo, and so on and so forth. 63 00:07:53,620 --> 00:07:54,860 That transmission lineage. 64 00:07:55,460 --> 00:08:07,980 And then, um, the, uh, the text of, uh, Shabbat and Mitropa and that that kind of line of introduction of Mahamudra into the Kagyu tradition. 65 00:08:08,980 --> 00:08:12,860 Um, I knew absolutely nothing about the Drukpa Day done in 2009. 66 00:08:14,580 --> 00:08:20,700 Um, and, uh, it turns out that while I was there, 67 00:08:20,980 --> 00:08:29,540 I was actually exposed to all of the more sort of robust view of the mahamudra lineage without even knowing. 68 00:08:30,500 --> 00:08:35,980 Um, so here are some photos of the damage of that. The walls inside of Drepung and Ling. 69 00:08:36,900 --> 00:08:39,620 Um, you can see the you can see light through the one on the left. 70 00:08:40,060 --> 00:08:46,340 The centre is a portion of the sido wall where Domi Haruka's, uh, painting has been damaged. 71 00:08:47,620 --> 00:08:55,600 Um, and then on the right is actually actually a picture of, Bhutan, where you can see the damage coming through. 72 00:08:56,560 --> 00:09:01,040 Um, so Japan originally sustained significant damage during the earthquakes. 73 00:09:02,400 --> 00:09:10,760 Um, I, I visited again in September 2015 because the murals stuck with me. 74 00:09:10,960 --> 00:09:19,960 I had this idea of maybe doing a piece on the juxtaposition between the so-called secret traditions and the all too public depiction of major cities. 75 00:09:21,080 --> 00:09:22,560 Uh, in lockdowns like this. 76 00:09:23,800 --> 00:09:32,320 But I also was on the lookout for depictions of authors of the the dhrupad tune, which was my primary focus for my dissertation. 77 00:09:33,280 --> 00:09:38,400 And I thought if there was anywhere that I would find something outside of the ordinary sort of, 78 00:09:39,280 --> 00:09:45,720 uh, siddha lineages or cities that you see depicted almost all over on many, 79 00:09:46,080 --> 00:09:54,980 many different locations, like Satara, for instance, uh, that it would be at Convention, and I was not disappointed when I. 80 00:09:55,180 --> 00:10:06,060 When I returned in 2015, I noticed that they had depictions of some relatively rare masters who are associated with the troupe, but they've done so. 81 00:10:06,780 --> 00:10:09,860 On the left is, uh, put their depiction of Padma Vajra. 82 00:10:11,060 --> 00:10:20,100 Um. Right next to him is a nanga vajra. This panel, uh, to the right of a nanga vajra, has king in Djibouti in the upper left corner. 83 00:10:21,300 --> 00:10:28,620 Who is, uh. I believe this King of Djibouti is understood to be the author of the Guyana CD. 84 00:10:29,140 --> 00:10:35,580 And then there's the Lesser in Djibouti in the lower left corner. Who is, uh, the lineage says. 85 00:10:35,940 --> 00:10:45,420 And that is the author of the Sahaja city. And, um, it's been a long time, so I, I, I'm not quite sure I believe in the lower right hand corner. 86 00:10:46,220 --> 00:10:49,460 She was damaged in the earthquake, but I believe that's Lakshmi Kolkata. 87 00:10:49,860 --> 00:10:54,560 So I'm hoping to go back, uh, in August and see if I can confirm that. 88 00:10:54,720 --> 00:11:02,520 Hopefully the lockdown has been restored in exactly the same way that it was originally laid out in 2009, but we'll see. 89 00:11:03,200 --> 00:11:09,200 And then, of course, on the right is, uh, don't be Haruka. So, um, this is the. 90 00:11:09,400 --> 00:11:15,120 Why am I opening with all of this? Really? There. There are a lot of ways that you can talk about the group, what they've done. 91 00:11:15,920 --> 00:11:23,160 Um, they the collection is important to, you know, multiple different schools of Tibetan Buddhism. 92 00:11:24,280 --> 00:11:33,160 Um, and it's widely recognised as a mahamudra, as a mahamudra, uh, corpus in one of the earliest corpus of instructions on mahamudra. 93 00:11:35,440 --> 00:11:45,480 But, um, out of kind of respect for on the on the one hand for the tradition, uh, and also, uh, 94 00:11:45,880 --> 00:11:50,550 just to acknowledge the fact that this was unknowingly my first exposure to these traditions. 95 00:11:51,990 --> 00:11:58,750 Um, I chose to emphasise these texts as something reflective of the Udayana tradition of mahamudra. 96 00:12:00,150 --> 00:12:07,150 So, um. That association is based. 97 00:12:07,830 --> 00:12:15,870 There is no evidence within the text themselves to support it. So the tripod doon are comprised of these seven different texts. 98 00:12:17,070 --> 00:12:22,910 Um, and we have three of them. Six of the texts survive in Sanskrit witnesses. 99 00:12:24,230 --> 00:12:27,630 And three of those, uh, texts that survive in Sanskrit. 100 00:12:28,110 --> 00:12:36,470 Witnesses can support what we see in their Tibetan translations, which is that the text colophon themselves will refer to Udayana. 101 00:12:37,830 --> 00:12:46,390 Um, and then there is a fourth text as uh, tattva, Odisha, where we get this a reference to Udayana in the title. 102 00:12:52,250 --> 00:12:58,690 So here is I chose one of the more legible examples of a Sanskrit manuscript of the Guayana city. 103 00:12:59,810 --> 00:13:03,130 Um, Andrew Booth's colophon to Guyana city reads. 104 00:13:03,570 --> 00:13:06,890 This concludes the gnosis city of Sapna method from glorious Udayana. 105 00:13:07,970 --> 00:13:15,970 This work was composed by glorious Indra Booty. And then the next example is, uh Lakshmi as advised. 106 00:13:16,850 --> 00:13:23,930 Her colophon reads. This concludes the Sadhana method called the city of non-duality that came from the Great Yoga throne, 107 00:13:24,570 --> 00:13:31,890 which is my translation of Maha Yoga Pitha of glorious Udayana and sprung from the lotus mouth of Sri Lakshmi, 108 00:13:32,570 --> 00:13:37,530 issued forth during the self consecration stage. And that is the essence of all yoga tantras. 109 00:13:39,490 --> 00:13:46,770 And then the third example from a Sanskrit text, uh, that references Udayana is here in Lakshmi. 110 00:13:47,450 --> 00:13:55,470 Sorry. yogini. Does the actor Bhavani, who got the tattva CD, um, this colophon or this section of the colophon anyway, 111 00:13:56,350 --> 00:13:59,070 translates this concludes the city of Ultimate Reality. 112 00:13:59,950 --> 00:14:05,510 For one who has arrived at the state of clarity and overflowing river of Ambrosia, endowed with sublime bliss. 113 00:14:06,150 --> 00:14:12,910 The honey that quickly emerged from the blossom lotus mouth while being consecrated in the vajra like samadhi of the threefold world, 114 00:14:13,470 --> 00:14:18,350 that inexpressible consecration and the truth of the ultimate reality of phenomenon that 115 00:14:18,830 --> 00:14:22,990 emerged because of the genuine interest expressed among the assembly of illustrious yogis. 116 00:14:23,910 --> 00:14:24,710 The great Vajra throne. 117 00:14:25,230 --> 00:14:33,790 Here it's referred to as Maha Vajra Pitha of glorious Udayana, who are crowned with self or sorry, endowed with self arisen gnosis. 118 00:14:34,790 --> 00:14:40,150 Yogini Cheetah's style is extremely florid, uh, you know, extremely verbose. 119 00:14:40,550 --> 00:14:44,110 So it does become a little difficult to translate into English, but, um. 120 00:14:45,830 --> 00:14:51,170 Okay. And then the final example from the text themselves is the title of Dottie Coppola's Thoughtful Asia, 121 00:14:51,610 --> 00:14:58,610 which refers to the texts as the Sri Udayana virgata Gaia maha Gaia tattva Asia. 122 00:15:00,450 --> 00:15:10,370 So we have evidence internal to the text themselves, stating that at least four of the seven are associated with Udayana. 123 00:15:12,210 --> 00:15:14,090 Um, so the next, 124 00:15:14,850 --> 00:15:24,250 next I'm going to move on to evidence from a broader the broader tradition that may possibly identify the dhrupad tune as a Mahamudra corpus. 125 00:15:25,770 --> 00:15:26,890 The best evidence for this. 126 00:15:27,210 --> 00:15:38,650 And it's by no means entirely conclusive, but the best evidence for this is in Bengal's, uh, Subhash Dasan Graha um or in SA excuse me? 127 00:15:38,770 --> 00:15:43,690 In the Subhash Graha, which was first published by Cecil Bendall in his edition in 1905. 128 00:15:45,170 --> 00:15:51,400 Um Ben Dahl's edition unfortunately alerted the world to the presence of this text for all the wrong reasons, 129 00:15:52,240 --> 00:15:59,400 and it has gone understudied, which is very strange for something that, you know, was actually published in 1905. 130 00:16:00,400 --> 00:16:03,720 It has remained understudied, uh, since this publication. 131 00:16:05,880 --> 00:16:15,160 Uh, I noticed when I started to look at the substitution that all seven of the Jupiter Dunes are quoted at length in the text. 132 00:16:15,880 --> 00:16:25,840 And then in addition to that, some of the other texts that Tibetan sources identify as Indian Mahamudra works are also quoted 133 00:16:26,640 --> 00:16:34,560 at length in the Subhash Graha um and the Subhash Graha also quotes from sutra sources. 134 00:16:35,760 --> 00:16:43,160 So that's started to tip me off that maybe the Subhash Graha has something to do with the Mahamudra tradition. 135 00:16:45,540 --> 00:16:49,580 So, um, we're looking at the text a little bit more closely. 136 00:16:50,660 --> 00:16:58,140 There are rare instances where the anonymous author of the subtitle actually expresses things in their own words. 137 00:16:59,460 --> 00:17:02,900 Aside from that, the text is essentially a bunch of quotes from other sources. 138 00:17:03,900 --> 00:17:12,380 In those rare instances, the author uh, on several occasions occasions points the reader toward the topic of mahamudra. 139 00:17:14,100 --> 00:17:17,700 The most obvious of those cases is here in the colophon. 140 00:17:19,500 --> 00:17:26,220 Um, so the colophon to the title says, it has been said, attending to all objects or topics. 141 00:17:26,620 --> 00:17:31,140 This is the term Vicia. Through this process brings about the Mahamudra city. 142 00:17:31,500 --> 00:17:39,340 So one should use this compendium of eloquent statements. This subtitle Graha along with the Guru's verbal instructions to attain awakening. 143 00:17:40,660 --> 00:17:50,560 So my basic argument here is that the Tsubaki test is perhaps an example of a Mahamudra curriculum in text form, 144 00:17:51,040 --> 00:17:58,960 and that its eloquent sayings are drawn from various sources with the goal of discussing the nature and practice of Mahamudra, 145 00:18:00,560 --> 00:18:03,480 and that its colophon is explicitly stating this fact. 146 00:18:04,120 --> 00:18:11,240 So this to me provides at least some basis for saying, if the Drukpa Day done are all quoted at length, 147 00:18:11,520 --> 00:18:20,200 then the subtitle and the subtitle Graha appears to be oriented toward conveying some kind of curriculum for studying and practising mahamudra. 148 00:18:21,320 --> 00:18:32,760 Then that means that there was some textual community behind the substitution that considered the dhrupad tune to be part of its mahamudra canon. 149 00:18:34,720 --> 00:18:44,900 Um, that's about the closest that I can get to Indic evidence from an index source that recognises the entire collection of texts in the Dhrupad, 150 00:18:45,380 --> 00:18:49,140 done as part of a Mahamudra corpus or canon. 151 00:18:51,260 --> 00:18:55,060 Okay, so then the third, third, uh, word in our title is lineage. 152 00:18:55,820 --> 00:18:59,460 This is just a really quick overview of some lineages that are associated with Udayana. 153 00:19:00,780 --> 00:19:08,020 Um, the first one is Tibetan. It is generated just from the Drukpa lineage that's in the treasury of frequent teachings. 154 00:19:09,140 --> 00:19:12,700 But the other three are from, uh, presumably Indic sources. 155 00:19:13,340 --> 00:19:19,820 Could l'Opera Xinjiang via Khorramabad, Asia. Uh survives in Sanskrit and is verifiably Indian origin. 156 00:19:20,700 --> 00:19:25,260 Indra, Sahaja and Lakshmi's commentary on that text survive only in their Tibetan translations. 157 00:19:26,860 --> 00:19:33,540 Um, just a few things to point out in, uh, Indra and Lakshmi Kolkata and lists. 158 00:19:34,220 --> 00:19:40,140 We do find several authors that are associated with, uh, with the Dhrupad titan. 159 00:19:41,260 --> 00:19:47,000 So Padma Batra is in India list obviously in Djibouti and Lakshmi herself. 160 00:19:48,320 --> 00:19:57,480 Um, another thing to point out before moving on from those lists is, uh, Lalita Devi, the original, uh, source in both of these lists. 161 00:19:58,760 --> 00:20:09,280 Uh, she is. So there's this association of Udayana with yogini in the tradition of yogis, uh, in the story of Lalita Davies attainment of of city. 162 00:20:10,480 --> 00:20:17,240 Um, she receives her transmission from this Rishi a swastika, uh, who is an emanation of Vajra pani. 163 00:20:17,880 --> 00:20:23,680 And she, along with 500 of her also female associates, uh, attain awakening. 164 00:20:24,280 --> 00:20:28,080 And this begins the the Udayana lineage in the Sahaja city. 165 00:20:28,760 --> 00:20:37,240 So at the root of this lineage is a female adept who has attained awakening, and 500 disciples of hers who are also women. 166 00:20:38,080 --> 00:20:46,990 Um, there are other women in the list who Sahaja Vajra is a female siddha and then the Brahmin Vadra on this list. 167 00:20:47,270 --> 00:20:48,470 And Lakshmi herself, of course. 168 00:20:49,470 --> 00:20:59,390 Um, so this, this tradition gives us a little bit of an indication of how we have this association of between Udayana and Yogini and, 169 00:21:00,270 --> 00:21:12,670 uh, women practitioners. Another thing to point out here is, uh, Catherine Dalton's work on Vidya Patel's commentary to Buddha biography. 170 00:21:14,150 --> 00:21:23,870 Uh, mentions that Buddha went to Udayana, where he received a teaching on the Ascension via krama uh from Vila Subhadra and Gundry. 171 00:21:24,950 --> 00:21:32,230 Uh. Gundry is another, uh female siddha, and it also says that he may have met Lakshmi herself while he was there. 172 00:21:33,110 --> 00:21:36,590 Uh, Buddha. As dates are relatively known, he's associated. 173 00:21:37,630 --> 00:21:42,290 He's said to have been active in the early ninth century, but lived late eighth early ninth century. 174 00:21:43,170 --> 00:21:48,770 So that gives us some idea of the dates for the middle section of Sparta's lineage. 175 00:21:49,690 --> 00:21:56,970 And it also reinforces this, uh, the idea that this this is also another lineage instruction lineage. 176 00:22:00,810 --> 00:22:05,250 Okay. All right. So I'm going to be wildly over time here. 177 00:22:05,770 --> 00:22:15,610 I'm already seeing um, but I'll just I'll try to quickly talk about the translation and transmission of the group, what they do in Tibet. 178 00:22:16,530 --> 00:22:21,650 I've broke this into three phases. The first two phases are really happening simultaneously. 179 00:22:23,330 --> 00:22:31,050 Um, the first is the finalisation of the early Indian Mahamudra canon in Nepal by the disciples of Mitra and at Via Vajra. 180 00:22:31,970 --> 00:22:37,170 And these are the dhrupad tune, the Ningbo core and the Elamite core. 181 00:22:38,610 --> 00:22:46,030 The second phase, which is again kind of happening at the same time, really are the Tibetan translations of the dhrupad tune. 182 00:22:46,670 --> 00:22:53,950 Um, and then the third is there the inclusion of the dhrupad tune and the Ningbo courtroom and Elamite 183 00:22:54,670 --> 00:23:02,430 literature as part of a core Indian Mahamudra canon in these larger compendia of Indian Mahamudra works, 184 00:23:02,710 --> 00:23:06,830 specifically the seventh Karmapa Collection and the Treasury of Teachings. 185 00:23:10,550 --> 00:23:23,430 Um, one of the. I just feel obligated to share this in this talk because, um, it does help us to trace a little bit more information historically, 186 00:23:24,510 --> 00:23:28,990 uh, within the Blue Annals around this transmission of the Drukpa Day. 187 00:23:29,150 --> 00:23:33,950 Done. Um, but, uh, so there's this identification of the compound dripping. 188 00:23:34,750 --> 00:23:45,330 So the compound dripping has been Mistranslated almost universally as something like the essence of attainment and associated with Sartre's, uh, Doha. 189 00:23:46,650 --> 00:23:50,650 Um, it's been considered a sort of shorthand for Sada Doha. 190 00:23:51,330 --> 00:24:00,450 And that mistranslation is also a there's also a disassociation in Tibetan traditions that makes the same move as well. 191 00:24:01,330 --> 00:24:07,250 Um, what I noticed is that by looking at, you know, numerous different sources, including the Blue Annals, 192 00:24:07,810 --> 00:24:14,170 is that really the droop of drooping refers to drooping, and the dying of drooping refers to the meaningful courtroom. 193 00:24:14,690 --> 00:24:18,370 So these are the two early collections of Indian Mahamudra texts. 194 00:24:19,530 --> 00:24:25,690 Um, so when you see various permutations of that compound, this is primarily what it's referring to. 195 00:24:26,930 --> 00:24:33,850 Uh, so by identifying that, I was able to sort of identify a number of other transmission lineages of the 196 00:24:33,970 --> 00:24:38,400 dhrupad tune and this early momager corpus to Tibet In the Blue Annals itself, 197 00:24:39,920 --> 00:24:48,680 the primary, the primary transmission line, or really story of transmission of the text is through my tripa disciple, Vajra pani. 198 00:24:52,200 --> 00:24:57,560 That transmission most likely happened after the text had been translated. 199 00:24:58,840 --> 00:25:09,600 I think it's probably safe to say that, um, when the Drukpa data were translated, you can see from the list of translators and uh, 200 00:25:09,760 --> 00:25:17,160 and Indian pandits who assisted with the translation that these were done by different groups and different locations. 201 00:25:18,080 --> 00:25:29,240 And I think we can conclude from this list that it's very likely that they weren't understood as a Mahamudra corpus when they were translated. 202 00:25:31,120 --> 00:25:36,540 Um, it's possible that they were, and that we just have the what we have received as the acceptable translations 203 00:25:37,180 --> 00:25:39,660 of these texts happen to come from these different groups of translators. 204 00:25:40,740 --> 00:25:54,740 But I think that what Gulzar was telling us is that the transmission of the dhrupad as a known mahamudra corpus really starts with vajra pani. 205 00:25:55,780 --> 00:26:08,700 Um vajra pani is said to have visited Tibet, uh, to perform the funerary rites, which drove me to um and to give teachings on mahamudra. 206 00:26:10,220 --> 00:26:13,020 And when he gives us teaching on those teachings of Mahamudra, 207 00:26:13,580 --> 00:26:18,780 they are described specifically as the drill bit they do in the Ningbo Court and the LME Championship court. 208 00:26:19,460 --> 00:26:29,660 So Druckman passed away and, uh, roughly 1072, I think those are the later dates, uh, which would place, uh, Vajra Penny's visit. 209 00:26:30,060 --> 00:26:32,940 Well, after, uh, these texts had already been translated. 210 00:26:36,440 --> 00:26:42,640 So I may need to adjust my argument there and just say they were translated first and then about Japan transmitted them. 211 00:26:42,800 --> 00:26:47,120 But, um, I think that, uh, while they were being translated, 212 00:26:48,080 --> 00:26:53,280 it's very possible that they were very popular in Nepal and they were being codified 213 00:26:53,800 --> 00:26:57,920 as a kind of or used even as a kind of mahamudra canon at the same time in Nepal. 214 00:26:58,480 --> 00:27:10,360 So, um, okay, the third phase is there, the incorporation of these texts of the Drukpa Data in two very important extra canonical Kagyu collections. 215 00:27:10,960 --> 00:27:17,800 One of them is Chogyal Gyatso, is in the Indian Mahamudra works, and the second is the Treasury of Drakon. 216 00:27:18,480 --> 00:27:26,560 Kagyu teachings. Um. And when I refer to the Treasury of Draco teachings, I'm really just referring to the early volumes of it. 217 00:27:27,640 --> 00:27:31,120 The, um Chitra is massive. 218 00:27:31,520 --> 00:27:36,820 I think it's over 150 volumes and it contains it's a completely open canon. 219 00:27:37,220 --> 00:27:38,500 They keep adding teachings to it. 220 00:27:38,660 --> 00:27:47,140 So I'm really just talking about what I consider to be the early, probably the first, uh, version of the intrinsic, um, 221 00:27:48,500 --> 00:27:54,820 all of the extant versions of the seventh Karmapa Gyatso Indian Mahamudra works derived from a 222 00:27:54,980 --> 00:28:00,900 19th century telegraph edition that was published at the printing house of Pal Pong Monastery, 223 00:28:01,620 --> 00:28:10,020 and that edition is accompanied by an extensive explanation of its contents that was composed by a couple. 224 00:28:10,780 --> 00:28:20,380 But unfortunately, karma says almost nothing about why the seventh Karmapa compiled this collection and how he compiled it, or anything like this. 225 00:28:20,580 --> 00:28:23,500 He does have a biography of the seventh Karmapa, his life, 226 00:28:23,820 --> 00:28:29,100 but he doesn't really tell us anything about the collection itself and its relationship with seventh Karmapa. 227 00:28:29,660 --> 00:28:31,580 Life. Um, 228 00:28:31,940 --> 00:28:40,960 he does have one mention of the seventh Karmapa relationship to the drowning and how he was committed to preserving the transmission of those texts. 229 00:28:41,520 --> 00:28:49,040 But that's about it. So in order to find out more about this, we have to go into the biographical material on the seventh Karmapa. 230 00:28:50,160 --> 00:28:59,440 Uh, Situ Choki Junior's biography contains a single passage that records an account of Gyatso giving the reading transmission for the Chengjiang. 231 00:29:00,960 --> 00:29:09,600 Um. That passage follows his account of the events that transpired around the Moon Lam Festival in Lhasa in the year 1502. 232 00:29:11,240 --> 00:29:18,880 This was, uh, one of the years where the seventh Karmapa presided over the Moon Lamb Festival in Lhasa, 233 00:29:19,440 --> 00:29:28,920 and he did so because the Rinpoche rulers of Tsang had actually taken over Lhasa and driven out the Pokemon Dru, uh, for a brief period of time. 234 00:29:29,480 --> 00:29:37,310 And, uh, they installed the seventh Karmapa and the fourth Schumacher as the sort of head of the spiritual heads of Lhasa, 235 00:29:37,710 --> 00:29:42,470 and they prohibited the Garlock from participating in the monthlong festival. 236 00:29:43,430 --> 00:29:53,790 So in the. Within this context, we get some mention of Giotto's reading transmission of the Chengjiang. 237 00:29:55,350 --> 00:29:58,550 Um, the passage I'll read for you quickly here. 238 00:29:58,870 --> 00:30:03,070 He says he paid his respects at the cave where venerable do some kempo practice. 239 00:30:03,550 --> 00:30:10,630 He gave an empowerment that included a detailed explanation on the unique and unsurpassed Vajra Garland of the lineage from venerable Rangoon. 240 00:30:11,230 --> 00:30:15,550 I assume that's Rank Dorji, and gave one the 100 subpoenas, 241 00:30:16,110 --> 00:30:24,110 the authorisation for the ocean of Sodom as the authorisation of burial and the empowerment of 100m to situ Tashi Drukpa, 242 00:30:25,070 --> 00:30:29,110 the Tulku Tashi Namgyal and Gertrude Jordan and others. 243 00:30:29,470 --> 00:30:35,610 So just to pause, those are all aside from the lineage, from the text, from Brandon Dorjee. 244 00:30:36,410 --> 00:30:40,570 Those are all Indic texts. They're all Indian practice texts. Um, okay. 245 00:30:40,890 --> 00:30:44,330 So next he gave the reading transmission of the Supreme Path, 246 00:30:44,650 --> 00:30:49,490 the volumes of the Indian Mahamudra works that the victor himself had compiled into a single collection. 247 00:30:51,770 --> 00:30:56,890 Um, so, uh, unfortunately, this is Setu. 248 00:30:57,610 --> 00:31:06,410 John's biography doesn't give us any more real data on why the seventh Karmapa compiled, uh, his chart. 249 00:31:07,330 --> 00:31:11,290 It just mentions that he gives this transmission following the 1502 one lam. 250 00:31:12,450 --> 00:31:16,130 Um. It's possible, however, however, to offer some hypothesis. 251 00:31:17,730 --> 00:31:23,770 Uh, I go into this at length in my book, but I'll try to keep it short here. Um, I essentially, 252 00:31:24,290 --> 00:31:33,590 I believe that this has something to the compilation of the chapter and has something to do with the emergence of the Gaelic in the 15th century, 253 00:31:34,230 --> 00:31:42,190 and that it is much a lot. In the same way that David de Valerio argues that SsangYong Haruka's efforts to 254 00:31:42,510 --> 00:31:47,830 compile the Milarepa biographies and the Kagyu biographies and promote this 255 00:31:48,510 --> 00:31:54,070 movement and everything in this at the same period was a way to organise the Kagyu 256 00:31:54,750 --> 00:31:59,270 around a single kind of identity and push back against the Gaelic in some way. 257 00:32:00,390 --> 00:32:07,670 Um, I think that we see the seventh Karmapa putting together this Chengjiang, uh, for the same reasons, 258 00:32:08,230 --> 00:32:14,150 and I think that he may have been concerned with the, uh, deterioration of Kagyu institutions. 259 00:32:15,230 --> 00:32:18,070 And, uh, the congregation itself was, 260 00:32:18,270 --> 00:32:27,190 was compiled to sort of push back against that and re-establish a firm grounding of Kagyu mahamudra practices in an Indian tradition. 261 00:32:29,670 --> 00:32:35,330 We get some evidence of this? Of the seventh Karmapa actually using the Gaussian. 262 00:32:36,210 --> 00:32:41,250 For this reason, um, in the last quarter of the 15th century. 263 00:32:42,530 --> 00:32:51,930 So Choki Situ Choki Junior's biography records a few instances where the seventh Karmapa founded new meditation schools. 264 00:32:52,490 --> 00:32:55,570 One of those occurs at ditch, in which is a tree quintile, 265 00:32:56,450 --> 00:33:02,450 where the seventh Karmapa was specifically invited to revitalise, uh, the practice lineage there. 266 00:33:02,770 --> 00:33:08,090 So in the account it says, uh, at this point, the teachings containing the profound dharma that's hidden, 267 00:33:08,610 --> 00:33:12,250 that's the hidden meaning of the teachings and the manuscripts no longer remained at Drepung. 268 00:33:12,970 --> 00:33:16,970 And since they had been so wounded and weakened, he saw the need to reinvigorate those teachings. 269 00:33:18,490 --> 00:33:24,690 So we are essentially being told that, uh, when the seventh Karmapa arrived at Drepung to, uh, 270 00:33:25,130 --> 00:33:33,640 try to re-establish Kagyu, uh, Practices there, that they didn't have a good enough library to support those practices. 271 00:33:35,160 --> 00:33:44,400 So my hypothesis is that visits like this and encounters like this were most likely responsible for prompting the compilation of the. 272 00:33:44,920 --> 00:33:55,600 Gotcha. Um, and we get some supporting evidence in, uh, a drinking biography, 273 00:33:56,280 --> 00:34:04,200 the biography of Kunga Rinchen, um, that, uh, the seventh Karmapa was indeed doing just this. 274 00:34:04,560 --> 00:34:11,720 So in the, in the, in the, um, in, um, let me go back here. 275 00:34:12,000 --> 00:34:15,040 Sorry. And, uh, see, to Chuckie Junior's biography, 276 00:34:16,520 --> 00:34:23,720 he discusses that the seventh Karmapa was invited by Wang Rinpoche to reconcile, and he met with him and his three nephews. 277 00:34:24,440 --> 00:34:27,820 The identity of the three nephews is not expressed in the text itself, 278 00:34:28,380 --> 00:34:37,300 but one of them was certainly Kunga Rinchen, who would become the next head of quintile after his father. 279 00:34:39,540 --> 00:34:47,140 So when we switch over to look at some of the, uh, biographical data on Rinchen, um, 280 00:34:48,500 --> 00:34:56,420 we see that in his own biographies and in accounts of his, the teachings that he received, that he did, in fact receive texts. 281 00:34:57,300 --> 00:35:00,340 He received texts that are exactly identical to the Chengjiang. 282 00:35:01,820 --> 00:35:06,500 Um, he also received texts and teachings directly from the seventh Karmapa himself. 283 00:35:07,420 --> 00:35:14,220 And those were teachings of on the single singular intent, uh, lineage from Jiten Golpo. 284 00:35:14,900 --> 00:35:19,660 So that's significant because we have the future head of the Cung lineage, 285 00:35:20,860 --> 00:35:30,000 receiving teachings from the on from the textual lineage of the founder of the Kung school from the Karma Kagyu patriarch. 286 00:35:30,760 --> 00:35:38,080 Right? So if we need any kind of support to this statement that the actual foundational text of the lineage, 287 00:35:38,480 --> 00:35:45,960 we're no longer actually kung till that the the cynic that Rinchen uh presents seems 288 00:35:46,240 --> 00:35:49,760 to corroborate that if he had to receive those texts from the seventh Karmapa. 289 00:35:51,280 --> 00:35:57,600 We also see and this is the passage I've highlighted here, that, uh, Rinchen received, 290 00:35:58,800 --> 00:36:07,760 uh, the Drukpa Day done, and the Duke and the Elamite church were from his uncle, 291 00:36:08,160 --> 00:36:14,680 Wang Rinpoche, who is said in his biographical, uh, works to have received those texts from the seventh Karmapa. 292 00:36:15,280 --> 00:36:18,680 So we essentially get a lineage of transmission of those texts. 293 00:36:22,360 --> 00:36:25,500 Okay. I'm going to skip over this slide about Helping. 294 00:36:29,540 --> 00:36:32,860 So that that's in a very brief kind of overview. 295 00:36:33,860 --> 00:36:38,380 A little history behind the clock. June the 7th Karmapa collection of Indian Mahamudra works. 296 00:36:39,260 --> 00:36:46,500 The, uh, I believe that we can pretty clearly say that the seventh Karmapa, um, 297 00:36:47,460 --> 00:36:52,460 um, provides the blueprint for what we see in the first five volumes of the. 298 00:36:54,260 --> 00:37:01,860 The first volumes of this collection are, uh, they mirror the texts in the Chengjiang, but they also have additional materials. 299 00:37:03,220 --> 00:37:12,020 So the first volumes, um, of the countries that are organised around the three early corpora of the Indian momager canon, 300 00:37:12,660 --> 00:37:21,060 but they incorporate stories of the cities who authored the Drukpa Dadan um, explanatory outlines, and then a handful of supplementary works. 301 00:37:21,380 --> 00:37:27,640 Some of those are additional city texts that are also in the Choctaw Nation, and a couple of them are actually unique to the tree. 302 00:37:29,280 --> 00:37:34,560 The author of the supplementary material provides a short summary of how the Buddha taught the Vajrayana. 303 00:37:36,440 --> 00:37:42,280 He states that the Buddha taught the Vajrayana to 10th level bodhisattvas, who were prohibited from writing it down, 304 00:37:43,040 --> 00:37:50,520 except for one instance in which they were written down and hidden by Japan at a temple to the deacons in Udayana. 305 00:37:51,840 --> 00:37:57,560 He then identifies the dhrupad tune as the teachings of the Udayana mahamudra lineage. 306 00:37:58,480 --> 00:38:05,520 He identifies the seven texts by name, and then states that they were compiled as a single collection and transmitted by their author's disciples. 307 00:38:07,120 --> 00:38:18,080 That is followed by an account of, um, the Gingko core book that states that, uh, Sadhana, Nagarjuna, 308 00:38:18,760 --> 00:38:25,230 and Aria Deva and their disciples are said to have resided in succession at in the south at Srisailam, 309 00:38:26,350 --> 00:38:33,150 which is identified as Low Polje re, followed by the disciples of Sabari and then the latter's disciples. 310 00:38:33,750 --> 00:38:43,830 The disciples of Sabari inaugurated the tradition of referring to the Luke as a collection, so as the Nepal courtroom um. 311 00:38:45,950 --> 00:38:49,470 This effectively provides geographical locations for the authorship, 312 00:38:50,030 --> 00:38:55,270 transmission and compilation of the entire early practical canon of Indian Mahamudra works. 313 00:38:56,910 --> 00:39:02,590 Um, and that's from the point at which they were first written down or first taught in Udayana, 314 00:39:03,870 --> 00:39:09,430 to their eventual transmission to Nepal, which is the location from which they were transmitted to Tibet. 315 00:39:09,870 --> 00:39:15,790 So all of this is outlined in the Dreaming Jutsu. It is the most, hands down, the most comprehensive, uh, 316 00:39:16,030 --> 00:39:26,650 treatment of the from start to finish of the the reason why each siddha wrote each text all the way through how those texts became known as a corpus, 317 00:39:27,090 --> 00:39:31,010 and how they were transmitted to another community at Srisailam. 318 00:39:31,690 --> 00:39:34,810 And then eventually we can fill in the gaps ourselves. 319 00:39:36,210 --> 00:39:43,250 Through my connection with Shawbury. And we know then how they made their way to Nepal and Tibet. 320 00:39:44,490 --> 00:39:49,770 Um, I would also just revise my argument a little bit here and say it is entirely possible and and 321 00:39:50,210 --> 00:39:56,450 probably is the case that the Drukpa Day Doon could have a direct transmission lineage to Nepal. 322 00:39:57,250 --> 00:40:03,370 Um, and there's no reason to assume that. But they don't have to be transmitted to Srisailam first and then to Nepal. 323 00:40:04,370 --> 00:40:08,250 Uh, and there's no reason to assume that both things couldn't have happened as well, so. 324 00:40:11,010 --> 00:40:14,610 Okay, so let me wrap it up here. 325 00:40:15,810 --> 00:40:23,270 Um, taken together, the stories of the Maha Cyrus who composed The Troop of Jordan, the additional city text tax appended to the corpus, 326 00:40:23,790 --> 00:40:31,190 and the summaries and outlines of these texts that constitute the majority of material in this first volume of the Treasury teachings 327 00:40:32,030 --> 00:40:39,190 represent the most comprehensive collection of works to support the study of the Jupiter dune that are preserved in any Tibetan source, 328 00:40:39,510 --> 00:40:45,430 that I am aware of these sources. Stories of the masters who compose the Dhrupad tune. 329 00:40:45,950 --> 00:40:48,990 Breathe life into the texts and give. Make them more accessible. 330 00:40:49,630 --> 00:40:50,950 Make the authors themselves more accessible, 331 00:40:51,790 --> 00:40:59,710 and then the auxiliary text appended to the summaries create a kind of structured curriculum around the actual text themselves that 332 00:41:00,110 --> 00:41:07,790 make the works more accessible and function as a kind of support for memorising internalising and directly studying their contents. 333 00:41:09,150 --> 00:41:18,510 Um other Kagyu Mahamudra curricular and polemical works authored in the 16th and 17th centuries that refer to the Dhrupad tune, 334 00:41:18,870 --> 00:41:27,770 and many in many of them, many of them most notably like Ginza and Dark Watashi Namgyal Moonbeams of Mahamudra, which is extremely famous. 335 00:41:28,850 --> 00:41:31,290 Um. They refer to the group of Deighton, 336 00:41:31,690 --> 00:41:40,090 and they grow out of this tradition that is building upon the kind of resources that the seventh Karmapa made available in its church, 337 00:41:40,410 --> 00:41:46,250 and um um, and they remain central to Kagyu mahamudra curriculum this day. 338 00:41:47,290 --> 00:41:53,050 Um, but they tend to focus on a relatively limited amount of material in their source texts. 339 00:41:53,610 --> 00:41:56,970 And the material that they draw upon from the Drukpa Data, and specifically, 340 00:41:57,810 --> 00:42:01,930 is often presented out of context and selected solely to support the author's own arguments. 341 00:42:03,090 --> 00:42:03,090 Um. 342 00:42:03,410 --> 00:42:12,290 As a result, those sources can provide the reader only a very limited and incomplete picture of what the works in the Drukpa they do and actually say. 343 00:42:13,930 --> 00:42:19,530 This is a very, very different model than what we see in the Treasury of drinking teachings. 344 00:42:19,930 --> 00:42:28,240 The approach to creating the practical canon of Indian Mahamudra texts that we see there, um, is almost entirely devoid of any polemics, 345 00:42:28,920 --> 00:42:34,680 and we find no example of cherry picking verses from sources to support the author's own arguments. 346 00:42:35,960 --> 00:42:42,600 Instead of this more traditional way of designing a curriculum, um, 347 00:42:43,840 --> 00:42:49,840 we have the which really has the effect of limiting the reader's engagement with the source texts. 348 00:42:50,720 --> 00:42:57,800 The Treasury of Frequent Teachings provides context to support and actually encourage the reader's own engagement with those texts. 349 00:42:59,360 --> 00:43:09,640 Um, the chapter summaries that it presents are given in within the same collection, right alongside the actual text from the group of data. 350 00:43:09,920 --> 00:43:14,880 And so they introduce the the author of the text. They tell a story about the siddha who authored it. 351 00:43:15,040 --> 00:43:18,320 And then they have usually a really beautiful introductory verse. 352 00:43:18,920 --> 00:43:22,420 And then, you know, this is followed by the text itself. 353 00:43:22,900 --> 00:43:27,700 And the stories are all about what happened to that author, to cause them to write that text. 354 00:43:28,460 --> 00:43:36,100 So it has a real flow to it, and it's clear that they're encouraging the reader to read everything and read the text themselves. 355 00:43:36,660 --> 00:43:44,340 Right. Um, so the same can be said about the additional texts that are appended to that corpus, to the data. 356 00:43:44,700 --> 00:43:50,420 And, and each one of them kind of gives us a greater context for understanding and engaging with the broader corpus. 357 00:43:50,860 --> 00:43:59,900 So this is and I'll stop here. But this is also one of the main reasons that I've emphasised the idea of the dhrupad as an Udayana Mahamudra lineage. 358 00:44:00,860 --> 00:44:08,780 Um, because the Kagyu seem to have preserved this very rich tradition that points directly toward Udayana as the source of this. 359 00:44:09,420 --> 00:44:14,020 One of the earliest, if not if not the earliest, collection of Mahamudra texts. 360 00:44:14,500 --> 00:44:17,620 And I'll stop there. Thank you. I've gone. I've said enough. Thanks.