The Epic of Gesar of Ling

by Robin Kornman

  DAVID SHAPIRO

  Milwaukee, Wisconsin

  Summer 2010

  a. This is Jamgön Ju Mipham (Mipham the Great), who wrote down the Gesar supplication as mind terma. The verses of this supplication are bolded lines at the end of each of the chapters of volume 3.

  Translator’s Introduction

  AN INTRODUCTION TO THE FIRST THREE VOLUMES OF THE EPIC

  MANY SCHOLARS, far more learned and eloquent than I, have written commentaries and given explanations regarding the classic world epic King Gesar of Ling. Although unqualified to offer any new academic perspective, my intention is to impart to the reader a taste of my experience as a nomadic child born and reared in the land that was the kingdom of King Gesar and where his remarkable legacy is still felt. The snow land of Tibet is the country that King Gesar uplifted and guided through his enlightened activities, as his sacred feet walked the hills and valleys of the Golog region where I was born. The stories of Gesar are still extensively performed throughout Golog as dramas and operas. As a child I grew up watching these performances and singing the songs to the sheep and yak I was herding, as well as to my family around the evening campfire. In Golog, the epic is still flourishing as it has been for hundreds of years, like a mirror reflecting a time long gone by, but the sights and sounds of which can still be seen and heard on the high plateau, in the ruins of the heroes’ castles, in the same mountains, rivers, and meadows where they lived, and in the customs and lifestyle of the people. The Golog dialect is still full of the same vocabulary, proverbs, parables, and phrases that were used in Gesar’s time. This is why it is natural for someone like me to share this with the readers, since this is what shaped my early life in Golog and is as familiar to me as everyday speech.

  In working with Dr. Robin Kornman and Sangye Khandro to translate these volumes, I was afforded the wonderful opportunity to put the language of my childhood to good use, by clarifying many of the ancient terms and phrases and attempting to explain the key points of the presentation.

  From the outset of this project, I have been fully confident that the translation of these stories of the enlightened, compassionate warrior Gesar into the English language will contribute to a global understanding of basic human goodness and dignity. In these modern times many cultures are losing their indigenous roots, forgetting and even ignoring their own customs and the priceless wisdom and insight that were gleaned over centuries of time. It is our hope that by bringing this epic into English at this time in the world, the ancient Tibetan culture and customs will not only be conveyed but emulated and preserved. Robin, Sangye, and I worked together on this translation for several months a year from 1994 to 2000, with every intention to celebrate the publication of this work as a team of colleagues. However, just as the Buddhist teachings strongly remind us, all things are transient, and, sadly, Robin passed away from cancer in July of 2007. In the final years of his life, although plagued by illness and general poor health, Robin continued to teach Tibetan to a small group of students and together they began the process of editing this translation. The main student among them was Jane Hawes, who is responsible for compiling all of the material that we have worked so hard to produce in the aftermath of Robin’s death. Without her efforts, this work would certainly have been lost. Jane has been a key component in the survival of this translation and has continued to work very hard to compile and help edit all three volumes of this book. Thanks also go to Julie Brefczynski-Lewis and Elise Collet for their help.

  I offer here a concise overview of each of the epic’s principal figures, in the hope that such a reference will serve as an introduction to the stunning cast encountered in the stories. This account regarding Gesar and his people is based on my own observation, on the stories I heard from my elders, and on my own limited understanding of the teachings I have received from accomplished masters and scholars. I have attempted to portray each character as I have come to know them through reading the epic and watching it performed many times from the time I was a child. I have also referred to descriptions in historical accounts as well as other sources. The family relationships between the characters are clarified to the extent that I could find confirmation of them. I conclude with a brief summary that outlines the plot of each of the three volumes of our book.

  THE EPIC

  Scholars in Asia and particularly in Tibet claim that this is the longest epic that exists in the world. There have been approximately 120 volumes of Gesar stories compiled in recent years that include 20 million words and 1.5 million lines of poetry. As for the epic’s origin, its stories have been revealed as terma (spiritual treasure), composed by scholars, written down based on pure vision, and developed through the oral traditions of bards and storytellers. These are all considered authentic sources.

  The style of writing in these stories is extemporaneous poetry: sometimes in verse, sometimes in prose, and sometimes a mingling of the two. The language is so clear and vibrant that each image appears before you as you read or hear it, as sharply as if it were being carved in stone before your eyes, while simultaneously sounding alive, flowing, and natural. The epic is filled with ancient proverbs that have become a natural part of the fabric of everyday dialogue in Tibet and particularly in Golog. Each proverb contains both spiritual and worldly examples, lessons, and advice. My grandmother had a proverb for every occasion and to accompany every scolding or lesson she gave me as a child. Many of these are the same proverbs found in the traditional songs of the epic.

  The themes of all the Gesar stories can be synthesized into the following four categories:

  The first universal theme describes how to properly engage with the “five sensory objects” (objects of the five senses), and the consequences of utilizing them improperly. For example, the stories demonstrate that too much desire or attachment to external objects will bring suffering. On the other hand, the epic demonstrates how one can be content with whatever one has, if one is able to recognize that the cause of our satisfaction is our previously accumulated virtuous actions based on positive thoughts. The epic demonstrates how one can appreciate and even look forward to whatever comes one’s way by cultivating a sense of contentment and avoiding unnecessary depression. Through this, one can know how to enjoy what one has without bringing suffering to others based on one’s own pride, jealousy, covetousness, and general discontent.

  The second theme describes the exceptional skills for correctly engaging in military activity according to the philosophy of the ancient warriors. This includes having the correct intention and methods, such as knowing how to draw a bow, how to fight with a sword, how to engage with enemies, and how to defeat those who lack these skills. On an inner level, these instructions are meant to be interpreted as showing how to engage with one’s personal negative emotions. Just as without expertise and bravery a warrior will fail, each of us will fail if we handle our negative emotions without this same kind of skill and courage.

  The third theme describes how King Gesar brought benefit to his subjects, disciplining the rebellious and acting as a parent for the humble and weak, delivering peace and joy to the minds of all. This serenity gave them the opportunity to practice dharma and achieve ultimate happiness.

  The fourth theme describes the results of his activities and the way his subjects flourished by both spiritual and worldly standards. In the context of their lives, they found happiness, merit, and longevity, riches and nobility, which enabled them to practice the dharma. Their spiritual progress is also recorded—how they became suitable recipients of dharma teachings, how their understanding and practice developed, and how they passed away and attained higher states of rebirth and the capacity to benefit others in their subsequent lifetimes.

  THE MUKPO LINEAGE

  In general there are numerous clans throughout Tibet, such as the Nam, Sa, Ah, Nyi, and Lha clans. King Gesar belonged to the Mukpo clan and its lineage, based on the paternal connection through his father.

  The Mother Text of the Mu
kpo clan, a prophecy describing the succession of Mukpo kings, gives the following prediction: “Following Yemön Namkhai Gyalpo, after thirteen generations of the people of Ling have passed, there will be no son and the lineage would thereby be held by the daughter. At that time the elder brother Chatül will marry Tricham Dzeiden of the Drong clan and a son named Ratra Genpo will be born to them. He, Ratra Genpo, will become the first king of Dokham.a He will be followed by Kings Ritritsenb and Mutritsen. Three sons will be born to Mutritsen: Chöliphen, Lamaphen, and Chöphen Nagpo, these three. The son of Ser, the son of Om, and the son of Chang, these three, will found the Elder, Middle, and Younger tribes of Ling. The royal lineage of Dradül Bum, Thoglha Bum, and Chöla Bum will rule the eternal Mukpo clan. The sons of King Senglön will be the three: the sun—Sengchen of Ling—the moon, and the stars.”

  Commentaries explain and expand on the cryptic wording of the prophecy as follows.

  Following Yemön Namkhai Gyalpo, after thirteen generations of the people of Ling have passed . . .

  The first king of the clan was Yemön Namkhai Gyalpo, who was followed by thirteen kings, the throne passing from father to son. Sources do not clearly designate the clan as “Mukpo” at this point.

  . . . there will be no son and the lineage would be held by the daughter. At that time the elder brother Chatül will marry Tricham Dzeiden of the Drong clan . . .

  The thirteenth king had no son, and so the throne passed to the last king’s elder brother, Chatül, who became the king. King Chatül’s queen was Tricham Dzeiden of the Drong clan, also known as the Dri clan. Their sons became the kings of the Ah and Lha clans, and also the leaders of the four clans called Karpo (white), Nagpo (black), Trawo (multicolored), and Mukpo (maroon).

  . . . and a son named Ratra Genpo of the clan will be born to them. He will become the first king of Dokham.

  Among these sons, the one called Ratra Genpo became king of the clan known from this point onward as “Mukpo.” He was also the first king of the Dokham region.

  . . . followed by Kings Ritritsen and Mutritsen.

  Ratra Genpo had two sons, Ritritsen and Mutritsen. Following Ratra Genpo, the Mukpo throne passed to Mutritsen.

  Three sons will be born to Mutritsen: Chöliphen, Lamaphen, and Chöphen Nagpo, these three.

  Of Mutritsen’s three sons, Chöliphen, Lamaphen, and Chöphen Nagpo, the Mukpo throne passed to the latter, Chöphen Nagpo.

  The son of Ser, the son of Om, and the son of Chang, these three, will found the Elder, Middle, and Younger (Lesser) tribes of Ling.

  Chöphen Nagpo had three wives: Serza, Omza, and Changmoza. Each bore a son, sometimes called Serbu, Ombu, and Changbu, or the “son of Ser,” “son of Om,” and “son of Chang,” respectively. These three sons became the founders of the eighteen Mukpo tribes that comprised the Elder, Middle, and Lesser Lineages of Ling. Serza was Chöphen Nagpo’s first wife; her son was named Lhayag Darkar, the elder. He founded the Mukpo tribes called the eight tribes of the elder brother Serpa of Upper Ling, also called the divine tribes of Ling’s Elder Brother Lineage. Omza was the second wife; her son was named Trichang Pagyal, the middle. He founded the six Mukpo tribes of Ombu of Middle Ling, or the divine tribes of Ling’s Middle Brother Lineage. Changmoza was the third wife; her son was named Dragyal Bum, the younger. He founded the four Mukpo tribes of Muchang of Lower Ling, or the divine tribes of Ling’s Younger Brother Lineage.

  The royal lineage of Dradül Bum, Thoglha Bum, and Chöla Bum will rule the eternal Mukpo clan.

  Chöphen Nagpo’s younger son, Dragyal Bum, was also called Dradül Bum. From him, the Mukpo throne passed to his son, Thoglha Bum, who in turn passed it on to his son, Chöla Bum. Chöla Bum had three wives: Rongza, Gaza, and Muza. Rongza’s son became Chipön Rongtsha Tragen, Gesar’s elder uncle, the chief of Ling; Gaza was the mother of Yu-gyal, who was killed in the battles with the armies of Hor; and Muza gave birth to King Senglön, Gesar’s father.

  The sons of King Senglön will be the three: the sun—Sengchen of Ling—the moon, and the stars.

  Senglön had three wives: Gyaza, the nāginī Yelga Dzeiden, and Rongza. Each bore a son: Gyaza, the first wife, bore the eldest son, named Gyatsha Zhalkar. Yelga Dzeiden bore the boy Joru, who became King Gesar, and Rongza bore the younger son, Rongtsha Marlep. When the Mother Text refers to Senglön’s sons, “the sun—Sengchen of Ling” indicates King Gesar, and “the moon and the stars” refer to his two brothers. Thus the Mother Text traces the lineage from Yemön Namkhai Gyalpo, the first king of the clan, to King Gesar.

  The succession of clan kings is summarized as follows:

  Yemön Namkhai Gyalpo (first king of the clan)

  —thirteen generations pass—

  Chatül (elder brother of the previous king)

  Ratra Genpo (hereafter the clan is known as “Mukpo”)

  Mutritsen

  Chöphen Nagpo

  Dragyal Bum (also called Changbu or Dradül Bum)

  Thoglha Bum

  Chöla Bum

  Senglön

  Gesar

  KING GESAR

  The main character in the epic is the Lord of Ling, King Gesar, also called Sengchen Norbu Dradül.c Gesar was not an ordinary human being but rather a manifestation of the enlightened activity of all the buddhas, brought forth by the strength of their great compassion at a time of despair in the land of Tibet. At the request of an enlightened buddha, he emanated from the pure land to the world of humans, bringing vast benefit to this realm. Even to this day Gesar continues to manifest in this realm and in others, out of his compassion for all beings. Gesar was said to be the manifestation of the bodhisattva protectors of the three families, Mañjuśrī, Avalokiteśvara, and Vajrapāṇi, who are the embodiments of all the buddhas’ wisdom, compassion, and power. Gesar’s every action was motivated by those three principal enlightened qualities. He was the great master of the vidyādharas (awareness holders), nondual with Padmasambhava in nature and the great emissary of his enlightened activity; a great sattva on the bhūmis,d who entered this world clothed in human flesh, for the sole purpose of benefiting the world and sentient beings. King Gesar received initiation to enter this world from the five buddha families. When he manifested in the land of White Ling, he conquered many malicious kings and māras and from that time until now, he has manifested in whatever way is beneficial to removing obstacles that arise on the path to enlightenment. These days, for those who supplicate Gesar with faith and devotion, his blessings will certainly be felt. It has been prophesied that in the future (which is actually predicted to be sometime in the twenty-first century), when this world is overcome by barbarians who hold extreme and perverted religious views, this great vidyādhara hero, Gesar Norbu Dradül, will arise in the enlightened body of a sacred warrior general, the foremost Rigden king of Shambhala, Rigden Raudrachakrin, and, enveloped in the splendor of a hundred thousand suns, will once again return to defeat the hordes of māras in our world.e

  Gesar’s Manifestation

  At the time of King Gesar’s birth, Tibet was a land of turmoil and anguish. When the bodhisattva Avalokiteśvara asked Buddha Amitābha to help relieve the people’s suffering, Amitābha replied that there were a king and queen in the pure land who would give birth to a great being to be named Thöpa Gawa [Joyful to Hear], who would then manifest in the human realm to bring an end to suffering. To set his enlightened activity in motion, Amitābha sent Avalokiteśvara to visit the great master Padmasambhava where he was dwelling in Cāmara, the southwest country of the cannibals. Once there, Avalokiteśvara manifested as a cannibal cub and requested permission for an audience with Padmasambhava, who granted his request. Padmasambhava then blessed the king and queen in the pure land, and the prince Thöpa Gawa was born with many miraculous signs. Padmasambhava supplicated the five buddha families to grant empowerment to Thöpa Gawa, and instructed him to emanate in the human realm. In turn, he requested certain companions and conditions in order that his manifestation would be successful i
n the human realm, and he made the commitment to do as instructed.

  In the human realm, Gesar’s mother, a nāginī princess called Yelga Dzeiden, received a vision and prophecy from Padmasambhava in a dream, foretelling the birth of her son, a great being who would become king and save the people of Tibet and neighboring lands. Shortly after this prophecy, she became pregnant, and she had many conversations with the infant Joru (as Gesar was referred to as a child) while he was still in her womb. When the child was born, Padmasambhava appeared and made aspirations for his success and protection.

  Gesar’s Birth

  Mipham Jampel Gyepei Dorje (Mipham Rinpoche) and other scholars such as Jigdral Yeshe Dorje (Düdjom Rinpoche) say King Gesar was born in the Earth Tiger year of the first Rabjung (the sixty-year cycle used in the Tibetan calendar), or the year 1038 C.E. Although scholars make many different assertions regarding his birthplace, these are generally divided into claims that he was born in Kham or in Golog. The History of Amdo [mdo smad chos ’byung] states that King Gesar was born in Golog. However, many other written accounts specifically name Kyidsö Yag-gi Khado, near Shechen Monastery in Kham, as the birthplace, and this claim is supported by great scholars such as Ju Mipham and the great treasure revealer Lerab Lingpa.

  Gesar lived until the age of eighty-eight (Tibetan reckoning counts gestation in the womb as the first year of life when calculating age) and passed away in 1125 C.E., the Wood Serpent year, on the peak of Tukar Yidzhin Norbu, which lies before the great mountain Magyal Pomra in the Golog region of northeastern Tibet.