g. “Know me!” (Tib. mkhyen) is a salutation used when a disciple is invoking a deity, asking for its attention and blessing.
h. “Whether lha, nyen, lu, or human” (Tib. lha, gnyan, klu, mi)—that is, gods, nyen (mountaindwelling spirits), nāgas (gods, mountain spirits, serpents, water-dwelling spirits), and humans—a traditional division of beings into four orders.
i. Sanskrit, gaṇacakra.
j. HŪṂ: the seed syllable of enlightened mind.
k. Tib. dbyings phyug ma; Yingchugma.
l. ĀḤ: the seed syllable of enlightened speech.
m. Phurba, an ancient dagger.
n. The vulture.
o. This probably refers to the eight worldly dharmas, which are: praise and criticism, pleasure and pain, fame and disgrace, gain and loss.
p. This is the mantra that confers empowerment. It ends with om, the seed syllable of enlightened body.
q. Contentment, joy, forgiveness, compassion, mindfulness.
r. (Tib. gling mthong smon). Literally, “seeing Wishing Ling,” meaning Ling as “the land that, if you see it, you wish to be there.” An epic epithet.
CHAPTER TWO
Chipön Rongtsha Tragena
Describes a dream to the assembly of White Ling.112
Thangtong Gyalpo [King of the Empty Plain] predicts that this dream
Is a sign of the birth of a supreme being.
[Chipön has an auspicious dream.]
IN THE MIDDLE LAND OF HUMANS,113 in the northern part of the southern continent of Jambudvīpa, is a land called Dokham. It is part of the snow land of Tibet. It is a prosperous region, a land breathtaking to behold.114 It is to the right of the Ma River in the area known as Lung Traphug Chogyei [Valley of Eighteen Falcon Caves]. There, in the universal mountain pass, in the left wing of Tratöd Namdzong [Upper Falcon Valley], is the great castle called Shar-ri Drugdzong [Eastern Mountain Dragon Fortress]. It is there in that fortress, in his chamber called Padma Nyishar [Lotus Sunrise], that the incarnation of the Mahāsiddha Kukurīpā, Chipön Rongtsha Tragen, the first born of the Thirty Mighty Warriors,115 the first of the Thirty Skulls,b the most charismaticc of all thirty, had a special dream vision in the sleep of luminosity.116 He dreamed that just as the golden sun rose from the eastern peak of Mount Magyal Pomra, its rays illuminated the land of Tibet. From the midst of the sun’s rays a golden vajra descended upon the peak of Kyigyal Tagri [Tiger Mountain King of Joy], the home of the greatest zodord spirit in the middle land of Ling.
On the plain of Dalung [Moon Valley], the Tibetan gods of the chase were gathering. It was the day of the month when the silver moone rose over Mönlam La [Aspiration Pass] and constellations sparkled above Ser-la [Golden Pass]. In the dream, a rainbow arched over Gedzo Mountainf and ropes of its light rays extended to Mapham Lake where [Chipön’s] youngest brother King Senglön [Lion Minister] stood holding aloft a parasol made of white silk on top and a rainbow-like fringe of red and green. It had a golden silk skirt and a golden handle, which he slowly turned.117 The parasol extended across the world: west as far as the land of Panghol in Persia and east as far as Ding Ting Mountain in China, as far south as Rimam in India, and over to Yungtriwan in the country of Hor to the north.
Then, in the dream, upon an arch of white clouds from the southwestern sky came a lama wearing a lotus hat, riding a white lion, holding a vajra in his right hand and a khaṭvāṇga in his left. He was escorted by a red woman who wore bone ornaments.118 Speaking in unison, they said, “Great chief, sleep not, but awake. At the first light of dawn, when the royal parasol of the sun rises over Potala Mountain,g if you wish the sun’s rays to reveal Ling, then there is no benefit from a man’s imprudent sleep. Listen, and do as we say.” Then they sang this song:
OṂ is the start of the song with the eight auspicious meanings.
ĀḤ is the unborn syllable.
In the end the vow is sealed with HŪṂ.119
May you accomplish the realm of the three kāyas.
Listen, chief of the great tribe of Ling:
If you do not know the measure of your own sleep,
The slumber of your ignorance will be inexhaustible.
If you do not know the measure of your own superiority,
The crag of your pride will be irrepressible.
If you yourself are unable to be fulfilled,
Your greedy rich man’s mind will never be satisfied.
Today, in the first summer month of the Fire Bird year,
On the eighth day of the waxing moon, at dawn,
The omens are not bad, they are good.
Starting with the high Elder Lineage, the order of the Garuḍa120
Through the Middle Lineage, the renowned rank of the Dragon,
And the Cadet Lineage, the brave and daring Lion Cubs,
Down to the common people, the order of the smile-striped Indian Tiger:121
Let these thirteen divine districts gather.
On the eighth day of the second month of summer
Gather everybody else, from the gurus above
Down to the lower classes below;
From the mighty kingdoms abroad
Down to the fathers and uncles of the rich local clans.
At daybreak when the sky begins to lighten,
Have them congregate on the divine plain in the whiteh land of Ma.
Up until the fifteenth day of the waxing moon,
Perform feast offerings and render praise to the dralas.
Led by golden wood and the turquoise juniper,
Erect thirteen smoke-offering altars, made of the best of woods.
Led by the drala windhorse flag,122
Hoist thirteen grand and auspicious flags.
Led by the practice of the great-cloaked Vaiśravaṇa,
Convene thirteen practice groups123 to summon prosperity.124
Led by the king full of merit,
Michen Gyalwa’i Lhundrub [Great Man Spontaneously
Accomplished Victor],i
Lay out thirteen circular dancing grounds of good fortune.
Let the wealthy and prosperous mothers and aunts,
Led by Garza of Kyalo,
Raise thirteen songs of aspiration.
Led by granulated and brown sugar,
Arrange the thirteen delicacies made from dairy.
All this will surely bring good fortune to Tibet
And will build up Ling’s field of authentic presence.
If you are about to enter the divine pure realm,
That’s not the time to have loose faith.
If you are about to eat the feast offering which grants siddhi,
That’s not the time to drool, O son of excellent father.
In the same way, on the day when you set out dishes for the great festival,
Don’t be slack in your preparations, lineage holder of excellent family.
On the day when you serve beverages like tea and beer,
Don’t let your knees tremble, O daughter of excellent mother.
On the day important guests dismount at your gate,
Don’t fumble with your hands, O family of wise women.
On the day when the glorious gate of good fortune is in position,
Don’t ruin the signs of this auspicious occasion, O lineage of honored men.
If you have understood, then wear this like golden earrings,
If not, all efforts have been in vain.
If that is how it is, then what’s the point?125
May all auspicious wishes be fulfilled.
When the lama in the dream finished speaking, he dissolved into the western sky, and at the same moment Rongtsha Tragen awakened, happy and greatly rejoicing, with bliss dawning in his body and joy bursting in his heart. “Hey you!” he called and called to his servant Gaten Darlu [Joyful Doctrine Propagator], his voice sounding like the pounding of a small drum. He called out like the howling of a shewolf, saying, “Hey! Gaten Darlu! Hey you, Tenpa Dargyei [Doctrine Increaser], my boy! Hey! Are your thumbs
in your ears?”
They woke up and replied, “Oh my goodness! What could be the matter? This solid noble Chipön King, whose body usually moves slowly like a majestic elephant, whose speech flows slowly like the sound of a great river, whose mind moves slowly like the sun in springtime,126 ordinarily he is majestic like Sumeru, the king of mountains and expansive just like the vast earth itself! But today he bleats like an old goat, and barks like an old dog, yelling ‘Hey! Hey!’ like the chopping of wood. His cursing127 sounds like the hammering of a blacksmith!”
The servant thought, “What’s wrong?” as he called out, “Yes, sir, yes, sir!” And with no time to pick up his belt, he clutched and gathered his robe like a thangka cloth,128 trampling his hem underfoot, tripping forward like a pecking bird, his head bobbing as though bowing to the Jowo shrine.129
Going up into the castle, there he found Chipön neatly and fully dressed from head to toe, seated just next to the golden throne with his legs bent down like a Chinaman.130 [The servant] thought, “Oh my goodness! Usually by dawn he has recited at least fifty-thousand of the six-syllable mantra,j the sutra of confession twenty-one times, sutra recitations, dedications and aspiration prayers, water offerings, smoke offerings, and numerous supplications. Until these are complete he never wanders from his square bed and never breaks out of the vajra posture. But today, seeing how preoccupied he seems,
When the avalanche falls down the white snow mountain
And the snow lion seeks his prey on the plains,
It is certain the wild game will be restless.
When dark fog banks roll down the slope of the glaciers
And the gentle showers of rain wish to fall,
It is certain the sky will not be clear.
When the dear chief arises from his golden throne,
It is certain that the servants will be restless at their stations.
Now, what command has been given?” the servant wondered, and took his seat.
Then the chieftain said, “Hey there! Listen! This morning I had an especially sublime dream, unheard of in the three older generations of the Mukpo clan, as well as in the three younger generations of Ling!
The vast blue sky is hard to cover,
The solid earth is hard to support.
Could this dream vision I have had possibly come true for the black-haired Tibetans? Only a lama full of blessings, a leader full of authentic presence and charisma, or a rich man full of merit should hear of this—no one else shall be told! Perhaps we could invite Mahāsiddha Thangtong Gyalpo? On the other hand, considering the importance of this morning’s dream, it seems that:
Without summoning the lama,
Benefit for beings is there.
Without practicing,
The vision of the deity is there.
Without arranging auspicious coincidence,
The previously accumulated merit is there.131
Now I must dispatch letters to both Michen Gyalwa’i Lhundrub and Kyalo Tönpa Gyaltsen [Teacher Victory Banner of Kyalo]. Brew me some tea and bring it here.”
The servant thought, “What a relief, he had nothing heavy to say at all!” He went to the stove, where the fire burst forth of its own accord. There, within the copper pot Tashi Kyilwa [Swirling Auspiciousness], the jasmine tea Metog Yangdzin [Blossom Wealth Holder], was already boiling away. Awakening the chief cooks, who were close by, he seasoned the tea in the sparkling silver tea goblet with the refined essence of butter. Tempering it with white salt from the Northern Lake, he poured in milk of the third summer132 to brighten its color. He asked the kitchen servant Sönam Yarpel [Increasing Merit] to light and bring the golden butter lamp. They both then went to the bedroom, and Chipön said,
“Hey you two, Tenpa Dargyei and Sönam Yarpel, offer the first portion of tea in the protector goblet for this morning’s auspicious connection. Then it would be good to pour the tea and raise an offering song in praise of its qualities.” It is as said,
This gateway of song which expresses bliss and happiness in free-flowing speech
Is the blessed start of auspicious coincidence and good fortune.133
Then the two servants made the first offering in the protector goblet. Shielding the offering with a decorated cloth made of auspicious material worthy to be offered to the gods, a scintillating Tashi Nyinmo Delek [Auspicious-by-Day] scarf,134 they held up the golden lamp as well as the silver goblet and offered this petition in the form of a song on the auspiciousness of offering tea:
Ala is the beginning of the song
And Thala gives its melody.
The letter Ak and the Mukpo clan,
Are both great before being praised.
The start of the song is adorned with A
Just as the Mukpo clan leads the lineages of men
And this auspicious first month of summer
Is led by the cuckoo’s first song of good news.135
It is the first milk of the sublime prosperity animals,136
The month of the widely famed dragon,l
And the ripening of the six grains that grow.
Now is the start of happiness for the six tribes.
At the beginning of this song of good fortune,
See this butter lamp that dispels darkness:137
The vessel’s exterior is made of gold.
This is a sign that the family lineage of the eight brothers of Serpa of Upper Ling138
Is as good as gold.
The lamp is filled with melted butter.
This is a sign that the six tribes of Ombu’s Middle Ling139
Are an overflowing lake of happiness and richness.
Its flame dispels the darkness.
This is a sign that the four districts of Muchang of Lower Ling140
Are blazing with merit like fire.141
This honorable offering within the silver goblet,
Chinese tea, is the best of the crops.
Glowing with quintessence of the third summer’s milk,
Containing pure refined butter drawn from the nectar of floral grazing,
And for good savor, the white salt of the Northern Lake,
Its six excellent substances are augmented by the minor medicinal ingredients.142
It is warm, sweet, smooth, rich, and nutritious.
Excellent in smell and color, it restores the constitution.
This choice amṛta endowed with the eight noble qualities,
The select portion of tea, is offered to the gods,
The Rare and Precious Three Jewels exalted above the azure sky.
The second offering is made to the nyen in the middle,
Whose bliss, happiness, fame, and glory are as vast as the sky.
To the third offering we invite the nāgas below;
May wealth and prosperity fall like rain.
The fourth offering is to the ruler of the great district,
Who defeats with his splendor the four enemies in the four directions.
The azure firmament is the acme of the five elements.
This is the reason its covering is so vast.
Mukpo Dong is the head of all clans.
This is the reason its glory is exalted to the skies.
This Wishing Land of Ling is an enclosure of prosperity.
This is the reason that bliss and happiness gather here.
This white silk scarf is long and auspicious.
This is the reason that it creates a great fortunate connection.
This khatam marked with Tashi Nyinmo Delek.
Is the reason that happiness prevails evenly from beginning to end.
This district known as the six tribes of White Ling
Is exalted to the sky like the sun and moon,
With its lower districts sparkling like constellations,
Greatly renowned like the turquoise dragon.
May its sovereignty be equal to the vast covering of the sky
And its life force is like a vajra rock.
May its government be firm
er than Sumeru, king of mountains.
May its windhorse flourish like the wish-fulfilling tree.
May its destinyn be as firm as the earth.
This offering song of good fortune,
May it accomplish all aspirations!
Having spoken, they filled the drinking vessel called Sönam Todir [Bulging Vase of Merit] and at that very moment in the southern sky the turquoise dragon roared. Then Chipön said, “Ah yes! The unarranged auspicious connection has arranged itself!143 This is the self-proclaimed sound144 of the turquoise dragon!” He then enjoyed his tea.
[Letters reporting the dream are sent to the rich and powerful leaders of Ling.]
Then in the early light of the second dawn,o he told his secretary Sherab Gyamtso [Wisdom Ocean] to send a letter to both Michen Gyalwa’i Lhundrub and Tönpa Gyaltsen of Kyalo. First he dictated the letter to Michen:
To the honorable great chieftain who through the power of his merit has achieved and elevated station:145
You who from your ocean of white virtues
Ripen to fruition like the golden sun, which rises to reside in the sky of merit,
Free from the blemish of water-drinking clouds,
Know that I rejoice!
For our part, here in the ocean of the land of Ling
We have seen the birth of a lotus, an auspicious dream sign.
If you want the petals of this amazing prophecy to open,
Be timely in sending your garland of sun rays of compassion.146
This letter is like a melodious song which the mounted courier will explain in detail.
Held high to indicate good fortune, the letter was wrapped in a bolt of golden treasury147 brocade. On a virtuous month and day, the courier was instructed to take it from Yudrug Gying Dzong [Crouching Turquoise Dragon Fortress] to Ga’u Ser Dzong [Golden Amulet Fortress]. It contained a detailed narrative of what had transpired and the order to come.
The Epic of Gesar of Ling Page 11
