Latest / Buddhistisches Tor Berlin Podcast / Opening the door, entering sun and moon indivisable

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Opening the door, entering sun and moon indivisable · Buddhistisches Tor Berlin Podcast

0:09
OK, welcome. So I'm Mark K2, I'm one of the
0:12
team for the class and I'm the person that's giving the talk
0:16
today. So just as a matter of interest,
0:19
how many people are in this room that are here at the Buddhist
0:22
Centre for the first time? OK, good.
0:30
And I imagine there's also a few people that have been coming
0:32
just for a little while, but not for very long.
0:35
So it's probably worth saying before I even start that the way
0:40
we work this class, the way we run this class is that we tend
0:45
to the people that are kind of teaching, we tend to just follow
0:49
our inspiration. So it's not that systematic.
0:53
It means that that we kind of we jump around in different areas
0:58
of Buddhism. So last week Tara Palter gave a
1:02
talk on the 8:00. What was it called?
1:05
The Eightfold Path. Yeah.
1:07
So it's from the early, early Buddhism, kind of the teaching
1:12
given by the Buddha. Whereas actually today we're
1:16
going to be in a very different kind of space.
1:19
And the teaching that that we're going to look at is very
1:24
different from that. So it's a lot more.
1:27
What I'm going to do is I'm going to tell a story.
1:31
Well, in fact, I'm actually going to read from the original
1:34
text, I'll say what that is in a minute.
1:39
And then I'm going to make a few kind of comments, reflections,
1:44
sort of observations to try to bring that sort of a bit more.
1:48
Hopefully it, it will kind of give us a way to get a sense of,
1:52
well, how does this story relate to our, our life?
1:56
That might work, it might not. So as I said, those of you that
2:04
are in the WhatsApp group, what I said was that this talk has
2:06
been kind of brewing for perhaps 25 years or more.
2:12
The reason why I say that is because, well, maybe I say it
2:15
for a few reasons. So sometimes with certain texts,
2:21
it takes a long time for you to get find your way in.
2:27
That's one thing. And the other thing is so, so I
2:32
suppose why I'm saying 25 years, that was probably when I first
2:37
read the text, which is called the life and liberation of
2:40
Padmasambhava. So this figure next to me,
2:45
that's why we have the figure at the shrine is Padmasambhava.
2:48
So you've got a visual image of of him or one of his forms at
2:53
least. And Padmasambhava is regarded as
2:56
the second Buddha, and he's the great tantric guru that brought
3:03
Buddhism to Tibet. So lots of people are very
3:11
grateful to Padma Samba for the fact that he did that.
3:15
Before that there was no Buddhism in Tibet.
3:19
And what he also did was he he set up the conditions for its
3:26
continual revival and revitalization.
3:30
So this is an interesting part of Padma Sambava's life.
3:36
So the text that I'm going to be looking at is called The Life
3:43
and Liberation of Padma Sambava, and it's what's called a terma
3:46
text. So terma means treasure.
3:51
And these, these, I'm going to try and say all of this quite
3:57
unapologetically. Yeah, I'm just going to kind of
3:59
say it rather than like you say certain things and you think,
4:03
oh, how is that going to land? I'm just going to try and really
4:05
say this really unapologetically.
4:08
So the tradition is that Padma Sambavar, he was around in the
4:13
8th century and he he revised, he brought Buddhism to Tibet.
4:18
He also had 25 close disciples, and he had a particularly close
4:24
disciple called Yeshe Soggial. So this is a female
4:27
practitioner, and her realization is said to be equal
4:31
to the realization of Padma Sambava's.
4:35
And actually she recorded a lot of what Padma Sambava said.
4:40
And then what happened is, is that those texts were hidden.
4:46
They were hidden in various parts of Tibet.
4:49
And what then happens is that over over history, there are
4:58
these figures that that are, that appear that are called
5:02
tertons. So a Terton is a treasure
5:06
revealer. And actually what they are said
5:09
to be is the the reincarnation of one or more, or sometimes
5:16
there's a few people that seem to get into this particular
5:18
person, one or more of of Padmasanva's 25 original
5:23
disciples. Yeah.
5:26
So actually I'm going to be saying a little bit about this
5:29
particular tradition on Padmasanva Day festival that me
5:33
and Guna Vera would lead in round about six weeks.
5:38
I'm going to go into this term of tradition because I've found
5:41
it's kind of really come alive for me at the moment.
5:46
So the text itself, if you, if you just picked up this book,
5:50
The Life and Liberation of Padma Sambava, you might very quickly
5:55
put it down again. It's not so easy to read.
6:01
It's not easy because it's like it's so imaginative and
6:05
symbolic. Some of it is quite repetitive.
6:10
Sometimes you're not quite sure where you are.
6:12
Are you within history? Are you in a dream?
6:16
Are you in a nightmare? This is the kind of text it is.
6:20
It kind of, it shifts and moves. So it's not so easy to read
6:24
really. But I have read it actually,
6:29
I've read it through. In fact there are two texts, The
6:33
Life and Liberation of Padma Sambava.
6:36
We did, we did a, an all night reading of this in Manchester,
6:40
me and a few people. After each chapter we chanted
6:45
the Padmasamba mantra. It's long.
6:48
You kind of like we were up all night doing it.
6:52
So I'm, I'm reasonably familiar with the text and I've gone back
6:56
into it again and again. So what happens when you read
7:00
it, and maybe some of you are already a bit familiar with
7:03
Padmasamba, is that there are lots of stories from his life
7:06
and some of them kind of stick. They, they start to live within
7:11
your imagination and you are kind of fascinated by them.
7:16
You're fascinated by them partly because, well, maybe the imagery
7:20
is so beautiful, but also you've got to admit that you don't
7:25
really understand them, but they are there.
7:27
They are living within your heart.
7:29
They are living within your imagination.
7:32
So this particular story that we're that we're going to look
7:36
at has been living in my imagination for quite some time.
7:44
But before, because I'm going to read it before I do that, I need
7:48
to give you a little bit of the back story, like kind of where
7:52
where in Padma Samba's life, this particular episode appears.
7:58
So again, unapologetically, this is how his life is presented in
8:06
the text. So it's said that that that
8:13
there is a king and he is unable to have a child.
8:18
That's one of the elements of the story.
8:22
And there there after watch that that don't you think of all the
8:28
time saying this basically he he's told that there is a Lotus
8:34
that is closed on a particular lake called Dana Kosher Lake.
8:39
It's just appeared. So he so he sends people to
8:45
watch this Lotus. It's quite well, marvellous,
8:50
magical. And it's said that that that the
8:53
inside the Lotus is a seed syllable, a particular sound.
8:59
The sound is hree and it's the seed syllable of a particular
9:03
Buddha. The Buddha is called Amitabha
9:06
Buddha. He's the Buddha of the West.
9:08
He's the Buddha of infinite light.
9:12
The Lotus is red and the Lotus opens, and the seed syllable
9:19
transforms into the body of Padmasambava.
9:23
Padmasambava is born 8 years old and the king takes Padmasambava
9:34
in as his son and he gives him the name, if I can remember what
9:39
it is called, Sokchi Dodge, an Lotus born of the lake, that's
9:48
his name. That's one of the first form of
9:50
Padmasambavas. Padmasambava lives as the son of
9:54
the king, a bit like the Buddha, and he, you could say that he
10:00
renounces the Kingdom, but in fact he's banished from the
10:03
Kingdom. I won't really go into that.
10:05
But he's banished from the Kingdom, so he has to leave.
10:08
He he sets up the conditions for that to happen.
10:11
And then Padma Sambhava goes to meditate.
10:15
So where does he go to meditate? He goes to the 8 Great cremation
10:22
grounds of India. So the cremation grounds are not
10:30
places you would like to go. There are not places you would
10:33
like to stay. There are not places that you
10:36
would like to stay at night. They are very scary, terrifying
10:42
places where the bodies are brought and burnt and you can
10:48
see that happening. So that, so you've got to
10:53
imagine this space that actually it's a space where there are
10:57
corpses in various stages of decomposition or half burned or
11:04
the scattered bones and all the rest of it.
11:07
This is the kind of place it is. And also there there are various
11:13
animals. And in the text there are
11:16
various very strange spirits kind of in the cremation
11:22
grounds. And this is where Padma Sambhava
11:25
decides, chooses to go to meditate.
11:29
So obviously he goes to, he goes to the place which brings up our
11:38
very strong emotions, emotions of fear, emotions of disgust,
11:42
kind of whatever it is. That is what he, he sits with
11:49
and transformed. And it's said that he, he
11:53
teaches the darkenies in these places.
11:56
So what are the darkenies? It's a bit hard to say what a
12:00
darkeny is. So there is, I've brought an
12:03
image of a darkeny. You can come and have a look at
12:06
it later. But you could say that actually
12:10
the darkenies are female practitioners.
12:14
And actually there is also wisdom darkenies.
12:17
So there are fully realized female practitioners.
12:20
Sometimes there are they. The sense is maybe they're a bit
12:24
more like a spirit or something, but you could say it like that.
12:30
There's lots of different levels of the darkener, kind of as an
12:32
image. So he teaches the darkenies in
12:37
these 8 cremation grounds, and in the 8 cremation grounds he's
12:42
transformed 8 times and he takes on 8 different forms, and he
12:50
receives 8 different names. So he goes through 1
12:55
transformation after another after another.
12:57
So there are 8 forms of Padma Sambava that you can look at,
13:01
all of them very different. This is one of them.
13:07
Some of them look a lot stranger than that, I can tell you.
13:17
So he's meditating in the 8 great cremation grounds.
13:21
So this is where the, the the text comes from.
13:26
He's in one of these cremation grounds, I think.
13:29
I haven't checked this out. Thinking about it now, I think
13:32
it's the last cremation ground that he's in.
13:34
So I'm going to, I'm going to read you the text.
13:37
So it'll probably take around about 5 minutes to read.
13:42
And I think it's quite good actually sometimes to read the
13:45
original texts. I'm not going to read the whole
13:48
of it. They're called cantos.
13:51
Maybe you could just say chapters I'm going to read, but
13:54
I'm going to read a good chunk of it.
13:57
And and probably the way to approach this is a bit like I
14:03
was going to say, watching Netflix.
14:05
It's like you just let you just what you just let the images
14:10
speak to you. It's a bit or it's a bit like
14:13
you're just about to have a dream and this is your dream.
14:16
It's a bit weird. But anyway, that's what I'm
14:21
saying. Just let let the images kind of
14:26
do their work really. So so the actual the actual text
14:31
is called Sir John in the Cemetery of the Mysterious
14:35
Apparitions where he received the name Tertrungsal.
14:41
So I'm just going to read it now.
14:44
Padma reached the abode of the Knowledge Bearer who frequents
14:48
Heaven in the Cemetery of Sleep in the mysterious paths of
14:53
Beatitude. He came to the place of the
14:58
Darkeny, Suryachandra City, the highest of the Darkenies,
15:04
Sanguyeshe. Padma also called Bichukungma
15:10
Monlam desired to go before her as she was also the great
15:17
Sovereign Darkeny of Deeds Lego Wang More.
15:23
Finding the door to the Castle of the Skull closed, he could
15:29
not attain salvation. So he sent a message through the
15:34
maidservant Kumari, and when he received no reply, he asked if
15:40
she had forgotten she was carrying a crystal chalice which
15:45
she had filled with water. And Padma said let me carry it
15:53
and put it on the chalice sideboard for you.
15:57
And the Victorious One put the chalice on the sideboard and
16:01
caused it to adhere there, caused it to stick.
16:05
Kumari tried and tried but she could not get the chalice to
16:09
move. She removed the carrying card
16:13
and went up to the Victorious One.
16:17
With a crystal dagger she cut open her breast, within which
16:24
appeared the many coloured splendour of the gods of the
16:27
calm diamond plain. Then the maidservant spoke.
16:34
You also possess the force of the powerful formulas.
16:39
But what of my miracles, great man?
16:43
And she bowed and circumambulated him.
16:47
I ask, he said, for the investiture of high powers.
16:53
I am only a servant, she said. Come inside.
16:59
Upon entering, Padma beheld the Darkeny enthroned on the dais of
17:05
Suryachandra City, adorned with the six solar and lunar
17:10
ornaments. Padma prostrated himself to the
17:14
enthroned Darkeny, circumambulated her and
17:17
presented to her a golden wheel with 1000 spokes.
17:23
And when he begged her for the teachings, outer, inner and
17:27
secret, there appeared many rainbow lights in the sky.
17:32
In front of a multitude of gods, of good destiny, of noble race.
17:38
He now asked for the powers before the supreme sages
17:43
appeared, without yet the name of Buddha.
17:48
Even the Buddhas of the thousand ages depended on the Lama, the
17:53
Teacher. I aspire to see the majestic and
17:58
superior lake of glory as revealed in the moon of your
18:03
face, to see through grace the one who instructs.
18:11
I do not ask for power from the gods, but I asked this of the
18:15
teacher. Nabikshuni spoke.
18:20
You understand in your request for power that all the gods I
18:26
gathered in my heart. She then changed door.
18:31
J Drolo. So this is the form that Padma
18:33
Samov is in at this moment. Into the syllable hung and
18:38
swallowed him, thus conferring blessings upon him.
18:44
Outwardly his body became like that of the Buddha Amitabha, and
18:51
he obtained the powers of the Knowledge Bearer of Life from
18:56
the blessings of being within her body.
18:59
Inwardly his body became that of Avlova Kitesra, and he obtained
19:06
the powers of the meditation of the Great Seal.
19:11
He was then with blessings ejected through her secret
19:15
Lotus, and his body, speech, and mind were thus purified from
19:22
mental defilements. Secretly his body became that of
19:29
higher griever being of power, and he obtained the power of
19:33
binding the highest gods and genies.
19:39
Then Dodge Drolo prophesized in Burma, in the Golden Land, in
19:46
the solitude of a cave, the son of King Kargyal Srisimha is
19:53
seated. He contemplates all the
19:57
doctrines in a single divisible one.
20:02
In order to explain, go straight to the depth.
20:06
This is his rule. And people came to came to Sri
20:12
Simha and asked him for the Dharma, which is indivisible and
20:16
has absolute meaning. Srisim Srisimha pointed with his
20:22
index finger to the sky. Do not attach yourself.
20:31
Do not attach yourself to fault. Do not attach yourself either to
20:39
what does not arise, does not arise, or to what does arise.
20:46
Does arise, does arise. 1 arises and frees oneself at the same
20:52
time. 1 arises and frees oneself at the same time.
20:57
Empty, empty, Not empty, not empty, Strictly empty without
21:05
stopping. Without stopping, stopped,
21:09
stopped. With stopping, forever empty,
21:14
forever empty, strictly empty, strictly enter.
21:21
Without limits above, as below, ever flowing from everywhere.
21:27
Vital absolute truth, this treasure of Sri Simha let itself
21:34
be seen when theory and practice are sufficient and united.
21:40
Thus he spoke and disappeared into the diamond plane.
21:50
So did you get that? So we start at the at the, what
22:07
I'm going to do is I'm going to go through like kind of some of
22:10
the images in the story. So the first image that struck
22:15
me is that is this where is it? Finding the door to the castle
22:22
of the skull closed, he could not attain salvation.
22:27
Finding the door to the castle of the skull closed, he could
22:31
not attain salvation. So there is the image.
22:36
The image is the closed door. And I think what's interesting
22:42
about like working with these kind of texts is I think you've
22:44
got to work a little bit like you would in terms of working
22:47
with a dream. So that might mean that you just
22:55
kind of see what kind of comes as you dwell on that image.
23:01
So the closed door, yeah. And it's a closed door that is
23:06
blocking you, either either you going higher or deeper or
23:13
attaining realisation. There's something in the way of
23:16
that that you can't get through. So you could also see that that
23:24
that what the door is, is the door is an obstacle.
23:28
So it's a the door is an obstacle to attaining awakening.
23:36
The door is closed. And I said, I said a while ago,
23:42
you've kind of some of you've heard me say this before that
23:45
this I was on retreat one time and this it was kind of a title
23:51
for the talk for a talk actually.
23:53
Actually I didn't give you the title for this talk.
23:55
Maybe I'll give you that later on.
23:57
A title for a talk came and it was the shrine is a closed door.
24:04
So why would that be the case? Well, the shrine is a closed
24:09
door. When you approach the shrine and
24:14
you don't feel any devotion, what the shrine is pointing to
24:22
is inaccessible to you in that moment.
24:26
I'm saying that and I include myself within that experience.
24:34
This is how it is. Sometimes we bow to the shrine
24:38
or sometimes we come to the shrine and we don't feel
24:41
anything. So we kind of go through the the
24:45
motions of bowing and all the rest of it to try to allow the
24:54
door to open. So we make the gesture, we kind
24:57
of we act with the hope that that they're kind of the what
25:02
the shrine represents will will come a bit more clearer to us.
25:06
Yeah. The other thing that I was
25:11
thinking about this closed door is so well, well, actually, I
25:21
suppose, I suppose it's like there are there are different
25:23
levels to it really. So you could say that there is
25:27
an outer level, an inner level and a secret level to this kind
25:32
of closed door. So the outer level is simpler.
25:37
It's more to do with the environment.
25:40
So we have all decided to come here today, which is quite a
25:46
feat in and of itself actually. And the door was open, wasn't
25:51
it? The kind of the environment, the
25:54
time of day that you came, the fact that there are people that
26:00
are willing to teach, the fact that we've bought this building
26:03
means that the door is open. If you would have come at 6:00
26:07
in the morning, you wouldn't have got in.
26:09
If you come a bit later on in the afternoon, you wouldn't have
26:11
got in. But what I suppose what I wanted
26:14
to say with that as well is actually good on you.
26:18
Good on you. Because if you think about it in
26:23
this moment that we are sat here, I don't quite know what is
26:27
the, what is the amount of people that live in Berlin, but
26:30
it must be millions. There are so many people that
26:35
have not chosen to come through the door.
26:39
They don't even know the door exists.
26:41
They're not interested to walk through the door.
26:44
They're not interested in the possibility of awakening.
26:47
But actually you've done that. So the external obstacle or door
26:57
is is more environmental. The inner obstacle is said to be
27:05
related to the body. So what might that mean?
27:12
What I think it means is that are you present or not?
27:18
Are you in your physical being? Are you embodied or not?
27:24
As I speak now, as you hear the Dharma now, where are you kind
27:31
of? Are you feeling your body, your
27:33
sensations? Do you feel the aliveness?
27:36
That is important? Actually, this is also how, how
27:41
if you get into that, then the door, the doors start to open.
27:48
And then lastly, the secret level, the secret obstacle that
27:52
we have to overcome, the secret door that we have to find and
27:59
open is the door of you could say thought or view and emotion.
28:09
There's a, there's a prayer. I'll kind of read a little bit
28:13
of it to you. So it's called the Barshe
28:21
Lamzil. So it's a prayer to Padma
28:23
Sambavar. It's called the prayer which
28:25
removes all obstacles from the path.
28:27
So I'll just read it. I think it's quite a beautiful
28:30
prayer. So it says with your compassion
28:34
inspire us, with your blessing, with your love, guide us and
28:39
others along the path. With your realisation, grant
28:43
U.S. cities or accomplishments. With your power, dispel the
28:48
obstacles facing us all. Outer obstacles, dispel them
28:54
externally. Inner obstacles dispel them
28:58
internally. Secret obstacles, dispel them
29:03
into space. Secret obstacles, dispel them
29:08
into space. So beautiful.
29:15
What that means is is that as we sit here now, are are the doors
29:29
open? Are the doors open or are the
29:32
doors closed? Are we receptive or are we
29:36
closed off? And also it's fine, isn't it?
29:40
Like it's also fine to not have any devotion to the shrine.
29:43
This is just how it is sometimes we're closed off.
29:47
I I'm closed off, is it OK? But The thing is, is, is that
29:56
actually to, to what I suggest is that what you need to
30:01
recognise is that the door is closed.
30:06
You need to see that actually. So how might the door be closed?
30:13
Well, it might be simpler that as I sit here, my one of my
30:17
doors is open. The door of speech is open.
30:19
It's coming to you. And as you sit and listen, there
30:27
might be all kinds of ways in which the doors are closed down.
30:32
You might be uninterested, you might be distracted.
30:39
You might this particular kind of teaching just might not be
30:43
your thing. Yeah.
30:44
You would have been better off coming last week when when Tara
30:48
Paltry was talking about the eightfold Path.
30:50
So the door begins to close and the receptivity is lost.
30:57
It could be that that you sit there and basically I'm giving
31:03
the talk and you sit there and you think it's not such a good
31:05
talk. I could give a better talk than
31:07
that. That could also be a way the
31:11
door closes now. Yeah, you laugh, but it's like
31:15
this is what we do, isn't it? We're kind of like we are judge
31:18
mental. But this is the closed door.
31:23
So we need to recognise that the door is closed and in the
31:28
recognising that the door is closed, it begins to open.
31:35
And then this line that I said secret obstacles dissolve into
31:42
space. So what what it is that you've
31:46
found this particular blockage, this particular obstacle, which
31:52
is a form of view, It's a way that you've you've begun to
31:56
define yourself in relationship to me that has kind of come into
32:02
being. But it's not permanent.
32:08
It doesn't define who you are and it changes in a sense, well,
32:15
not even in a sense it's true. The thoughts dissolve into
32:22
space. The views, the self fused
32:24
dissolve into space. The kind of emotions that we
32:27
experience dissolve into space. Most of the time we don't
32:31
recognise that. That's the problem where we get
32:36
caught up. The thoughts are real, the
32:38
emotions are real. I'm like this, they're like
32:41
that. Everything's closed down.
32:44
The door is shut, but it doesn't have to be.
32:48
In fact, the door, you could even say that the door is always
32:51
open actually, because the mind is open.
32:56
That is what the mind is, openness.
33:01
So that's the first image, the image of the door, the closed
33:04
door. And then in the story, Pad
33:10
Masambava meets Kumari, doesn't he?
33:15
Kind of the maidservant? I really like Kumari.
33:19
She's such a good character. So what happens in that
33:26
interaction with Pad Masambava and Kumari?
33:30
He, it seems like he exercises his power, doesn't it?
33:37
He, he asks, well, you know, can I carry this chalice of water?
33:43
And then he makes it stick to the, the, the chalice side.
33:47
But he also asks her, can he see the darkener?
33:51
He sends a message through her. No answer comes.
33:56
How, how might, what might we respond to that?
33:59
Like we've asked the question of Kumari, she's only a
34:03
maidservant, she and she hasn't kind of come up with the goods.
34:10
She doesn't let us in. You get a bit frustrated, you
34:15
exercise your power. Maybe you're a bit stronger in
34:18
your kind of your request in this instance, Padma Sambhava
34:25
kind of like from certain perspective, you could say kind
34:30
of tricks her or something, doesn't it?
34:32
She can't pick this thing up. But then she shows Padma Sambava
34:40
how to see the darkener how, how to meet the kind of the Dharma
34:49
or the truth. So what does she do?
34:54
She takes the crystal dagger and she opens herself up.
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She kind of cuts into her breast and shows Padma Sambava who she
35:10
is. Really.
35:17
Maybe that's a very positive message in a certain way,
35:20
because you could say when we open ourselves up, this is what
35:27
we find. When we open ourselves up, we
35:31
meet our potential, we meet. We don't just meet everything
35:37
that's dark. That's sometimes the worry when
35:40
we start to open ourselves up, that might be there too.
35:43
But actually in this instance, what is there are the gods and
35:47
goddesses. They also live within our heart.
35:51
But just staying with this kind of image for a while again, like
35:55
a dream. What might it mean?
36:00
She cuts through herself. That could be 1 interpretation.
36:07
Kumari cuts through herself, she cuts through self, she cuts
36:13
through self clinging. She cuts through ideas of self.
36:18
She cuts through ideas of well, maybe she doesn't cut through
36:21
ideas of other. But also, it is an opening,
36:26
isn't it? She's kind of opening herself up
36:29
completely, in quite a graphic kind of way.
36:34
This is the beauty. And sometimes what's disturbing
36:37
about some of these texts, she opens herself up.
36:42
This is how Padma Sambava has to be if he wants to see the
36:46
Darkener. She's also the the text is a
36:53
little bit ambiguous. It's kind of, I'm not quite sure
36:55
what you made of it, but it seems to me that Kamara is the
37:00
darkener. Actually, she's the maidservant.
37:04
This is how she appears to Padmasambava, and Padmasambava
37:08
perhaps relates to her like that.
37:11
So she is the Darkeny, unrecognised.
37:20
She's the dark and unrecognised. So maybe to bring that a little
37:26
bit more down to earth, it's kind of like when we are in
37:33
relationship to other people, we don't know who's in front of us.
37:39
Actually, everybody, everybody here has got potential, great
37:44
potential, potential for awakening if you can learn well,
37:55
I suppose in a in a sense to respect people, that's one thing
38:02
to recognise, really recognise who they are.
38:09
This is, this is what's sort of like, I know something's going
38:13
off slightly here, but this is what happens when when somebody
38:19
to some degree at least, well, maybe to a very big degree
38:22
actually, when somebody gets ordained into our tradition,
38:26
they are given a name. In that moment, what is shown to
38:35
you is who you are, this or who you could become your preceptor,
38:41
the person that's ordained you has shown you, this is actually
38:47
who you are. Yeah.
38:49
You thought my my name, my normal name is Steve.
38:52
Steve, you let go, you let go of Steve at that point.
38:58
I let go of Steve at that point. Sometimes I use the name, but I
39:01
let go of it. And then Arthur Priya said to
39:03
me, your new name is Arthur Ketu.
39:07
The leader in the meaning or the leader in the good, that is who
39:12
you are. I feel quite moved saying that
39:16
actually. So that is there, whether
39:20
whether you get obtained or not, it's there as potential in
39:24
everybody. Yeah.
39:26
And the other thing is, is, is with Kumari, it's like she knows
39:31
who, he hasn't recognised her, but she has recognised him.
39:37
So actually the next thing she does after opening herself up is
39:44
she does say to him how kind of she acknowledged his, his, his
39:51
power, his strength, his practice.
39:54
And she circumambulates him. She walks around him as a sign
39:59
of respect. So those two things, in those
40:06
two gestures, she shows Padma Sambava what he needs to do.
40:11
She shows us what we need to do if we want to enter.
40:18
If we want to receive the teachings and if we want to
40:21
attain liberation. So then what happens?
40:38
So Padma Sambava is enters. She lets him in, doesn't she?
40:43
I'm only a servant. Come inside.
40:46
So Padma Sandra goes inside and he sees and thronged the
40:52
darkening Surya Chandra Siddha Surya sun Chandra moon Siddha
41:00
accomplished or accomplishment. I kind of imagine this darkening
41:05
is like in my in my imagination, I imagine her as white.
41:13
You might imagine her as a different colour, but in my
41:15
imagination, she appears as white.
41:17
Splendid, beautiful, kind of, yeah, amazing, adorned with with
41:27
the ornaments of sun and moon. And I love, I love this line.
41:43
I love the way that Padma Samva asks for the teachings, how he
41:47
asks what he asks for. It's kind of like, not like, oh,
41:50
he meets the dark and he says, oh, can you explain to me the
41:53
four noble truths, please? Or can you tell me what the
41:57
Eightfold path is or something like that?
41:59
He says. What he says is I aspire to see
42:04
the majestic and superior lake of glory as revealed in the moon
42:11
of your face, to see through grace the one who instructs.
42:18
I do not ask for power from the gods, but I ask this of the
42:22
teacher, what does she do? She eats him.
42:36
But actually I will show you what what she doesn't eat.
42:43
So this. So again, you can look at this
42:45
afterwards. So this is an image of Da Jade's
42:48
Rolo. This is who Padma Samva is at
42:50
this point. He's quite big.
42:55
He's red, he's got crazy hair, he's got fangs.
42:59
He's on the top of a tiger tigress.
43:04
He's a wrathful form of Padma Samova.
43:06
So you wouldn't want to eat that, would you?
43:08
Really. So what does she do?
43:11
She transforms him into the seed syllable hung.
43:18
It's a bit more digestible than Doje Drolo.
43:33
So maybe this is the last image that I kind of go into in a way.
43:40
So what does it mean that she eats him?
43:48
Well, I, I, I what kind of came to mind at this point.
43:51
I'll kind of I'll read you this thing, see whether this helps or
43:59
not. Is it?
44:04
Are you OK? So basically to go go back, back
44:10
in the story, there's a there's a particular point in Padma
44:13
Sambava's life story, just as I described it.
44:19
He's born and the king sees him for the first time.
44:23
And the king asks of Padma Sambava various questions.
44:28
He asks, who is your father? Who is your mother?
44:34
What's your cast? What's your country?
44:39
What do you live on? And what's your purpose here?
44:42
That's what the king asks of of this 8 year old Padma Sandoval.
44:47
This is what he says. My father is the wisdom of
44:52
spontaneous awareness. My mother is the ever excellent
44:57
lady, the space of all things. I belong to the cast of
45:02
indivisible space and awareness. I have taken the unborn Dharma
45:08
Datu as my homeland. I sustain myself by consuming
45:14
the concepts of duality. My purpose is the act of killing
45:20
disturbing emotions. So obviously those last two
45:27
lines perhaps give us a kind of way in to what happens.
45:34
So Surya Chandra Siddha eats Padma Sambhava.
45:42
She digests him, you could say. And when we are when, when, when
45:48
something is getting digested, the kind of the pure and the
45:51
impure is getting separated. Yeah, that's what's kind of
45:55
happening within her body. The pure and the impure is
45:59
getting separated. But this line I sustain myself
46:07
by consuming the concepts of duality.
46:10
So it's kind of like there is Padma Sambava subject and there
46:16
is Suryachandra City object. She, she swallows Padmasambava.
46:23
Padmasambava's body becomes her body.
46:27
Padmasambava's speech becomes her speech.
46:29
Padmasambava's mind becomes her mind, and she's an enlightened,
46:34
realised darkener. And then it's interesting.
46:44
So my purpose is the acts of killing the disturbing emotions.
46:48
So when the concept of duality is, well, whatever seen through,
46:59
consumed, then the disturbing emotions.
47:07
So the disturbing emotions are ignorance, greed, hatred, pride
47:15
and envy. The disturbing emotions have got
47:19
no no more footing. The disturbing emotions arise
47:25
because we believe in subject and object.
47:30
As soon as we objectify the other and the other appears in a
47:34
particular way to our ignorant mind, deluded mind and then we
47:41
start to act from that basis. We don't like this person
47:46
hatred, we want this person craving.
47:49
This person has got what we want, jealous or envy.
47:54
I feel better than this person Pride, all because of ignorance,
48:01
not seeing the actually subject and object keeps on being
48:10
constructed by our mind. It isn't isn't a reality.
48:19
Subject and object arise together.
48:22
That's how sometimes it's talked about.
48:33
So one more little image and then I'll finish.
48:36
So so I said that the darkening is quite hard.
48:40
It's quite hard to say who or what the Darkeny is.
48:44
And I said there's this image of the Darkeny on the shrine.
48:47
But I will say one thing about the the iconography, like how
48:53
the Darkeny appears in terms of iconography.
48:56
So one of the so the two things, one of them is that she wears a
49:00
crown and on that crown are 5 skulls and on the five skulls
49:07
are 5 joules. What that means is that the five
49:12
disturbing emotions are transformed.
49:18
So that's the skull part, and then it's transformed into the
49:23
jewels. The jewels are the five wisdoms.
49:27
I won't say what they are now.