Nevertheless, for the oral lineage’s grandchildren
I’ve woven this advice157 into a song.
You, the Mahāsiddha who omnisciently knows how to benefit others,
First of all, look on the face of this old man;
Secondly, consider the benefit of beings.
Don’t go, stay here and care for the disciples of White Ling.
If there is confusion in my song, with regret, I confess it.
If my speech was frivolous, I beg your forgiveness.
With these words he urgently supplicated. Then the Mahāsiddha Thangtong Gyalpo thought, “The time has come to ripen the disciples and the prophecy is about to be spontaneously fulfilled.” Knowing this, he then promised to stay in the upper and lower regions of Ling for three years to accomplish the benefit of beings. Then separate messengers were sent to Ga’u Ser Dzong and Kyalo’s pasturelands, traveling continuously day and night.
[Michen receives a prophecy and Chipön’s letter.]
Then Michen Gyalwa’i Lhundrub had a dream. In his dream a golden man wearing golden armor, a white helmet, and riding a golden horse, a man full of majesty and splendor, said, “I am the proprietor deity, the zodor Magyal Pomra. Don’t sleep! Quickly arise and prepare yourself! Whether the common good fortune of the six tribes of Ling will be good or bad depends on you. Prepare to host a grand reception with pleasant conversation and abundant offerings.”
The next day was the tenth lunar day, and when the sun warmed the sky, Michen completed the daily recitations and the feast and smoke offerings. Then in the great assembly hall he prepared the seating arrangement,u the banquet, and then gathered the people. It was then that suddenly somebody came up and said, “A messenger from Trakhar has just arrived at the front door.” Recalling his dream, Michen said, “Quickly show him in.”
The sealed letter was placed before him by the messenger, who thought, “Perhaps I should make prostrations to show respect, and since today is so auspicious, it is like the saying ‘happiness should be led by a song.’ Therefore without any other talk, I should offer this song that explains my purpose.”
Oh excellent song, such a happy beginning!
Listen, for this is to be good news.
Are all of you here in the peak of good health?
Yesterday I came from Yudrug Gying Dzong
At the highest peak, the spiritual gathering place of Traphug,
Chipön’s sovereignty reaches the sky.
In the Falcon upper foothills are eighteen great valleys
Where the villagers are as numerous as brilliant nighttime stars.
The cuckoo which comes from the south
Aims to light upon the crest of the juniper, the tree of the gods.
His good news, famed throughout the land of Tibet,
Will bring the many-colored blossoms of the three months of summer.
The white clouds that arrive from the south
Aim for the highest center of the azure firmament. Their rainfall saturates the earth,
Ripening the six grains of the three months of autumn.
I, the messenger, have arrived from upper Trakhar,
With Ga’u Ser Dzong as my destination.
This important report made to the chieftain
References the political affairs of the six tribes of White Ling.
This from King Chipön Tragen:
“Yesterday on the eighth day of the waxing moon,
In the predawn hours, in the course of my clear light dream,
An especially wonderful prophetic dream arose.
Urgently go and present all the news
To the great chief, Gyalwa’i Lhundrub,
On this important occasion he must certainly accept my invitation and join me.”
Your honor’s immutable body is like the royal parasol of the sun.
Since it is important that it encircle the four continents,
If the land of the black-haired ones is allowed to darken,
Then one fears the royal parasol overhead has been harmed.
The great chieftain who sits on the golden throne
Must accomplish the important mission of traveling to the corners of the kingdom.
If the welfare of the many districts is ignored,
Then one fears the great chieftain has lost political control.
The rain clouds at the summit of the royal mountain
Must rain above the vast fields.
If the crops in the square field are not abundant,
Then one fears the supplication-offering to the zodor has been neglected.
You must get up now and quickly prepare to go.
If you ask where the young monk will go, it will be to central Tibet.
There he will settle with confidence his views on dharma philosophy.
This is the reason he wears the four-sided robe of a monk.v
If you ask where the youthful tiger will go, it will be to China.
There he will bring the Chinese goods back to central Tibet.
This is the purpose for the great strength in his torso.
If you ask where the rich man goes, it will be to the marketplace.
There he will reap profits which will turn to greater wealth.
This is the purpose for pitching his four-cornered tent.
If you ask where the imperial dear chief goes, it will be to handle political affairs.
There he will skillfully hold the four corners of the kingdom.
This is the purpose of his vast intelligence.
This is not just being outspoken but is as things are.
This offering of song that you have heard;
I pray you will find true understanding in your heart.
Having said this, he gave a detailed account [of Chipön’s dream and commands]. Michen thought, “These words are true,” and promised to come, saying, “Well then! According to the proverbs of the world:
A great man,w a great mountain, a great lake, these three
Should best remain properly in their place, without budging.
If consumed by all the important political and secular obligations,
The great chieftain will be taken away to the border lands.
If the tremors of Meru are many,
The nations and cities will be leveled.
If the lake wells up to overflow its banks,
The land will be torn with crevices.
Unlike that, this is the cause for the political condition in the six tribes of Ling to be stable. If the heads of the people of White Ling are to be elevated, if the honor of the name of the Mukpo tribe is to be famed, then I will go!”
He carefully examined the inner meaning of the contents of the letter that had been presented to him. He thought, “The dream I had last evening and the contents of Chipön’s letter are secretly the same. In general, concerning King Uncle Chipön:
Although the sun is warm, it’s difficult for him to be overheated.
Although the wind158 is frigid, it’s difficult for him to be chilled.
Unless words have great meaning, they will not escape his mouth.
Unless there is a point to his actions, he will not resolve his mind.
This could be a measure of great importance.” Reflecting upon that he then said, “Today I must go. Let several of my servants also prepare to depart with me.”
In a moment, the saddle and saddle blanket were placed upon his best riding horse, Gawa Trazur [Bright Blaze], along with the crupper and bridle. Tightening the girth straps, his four-square bodily presence could overwhelm the enemies of the four directions. All at once, the four parts to his wooden saddle frame could quell the four continents. Like the glorious dralas faring forth from their nests,159 the chieftain, accompanied by eight servants, departed for Tratöd [Upper Falcon Valley].
[Kyalo Tönpa receives his letter.]
Likewise, back at the six highland slopes of Nelchag, Tönpa Gyaltsen of Kyalox was sleeping inside of his great yak-hair tent called Tingshog Gung
-gu [Azure Nine-Panels]. He dreamed that a white man wearing a silken turban appeared and said, “I am the upāsaka Gyogchen Dongra [Great Cannon Face].” He held in his hand a golden tray studded with jewels and he rode a divine yak called Gang-ri Gyingshei [Snow Mountain Majestic Knowledge]. He said “Wealthy Kyalo, don’t sleep, but look outside! If you listen to the good news outside your door your own wishes come true. It’s up to you whether White Ling comes to turmoil or delight.”
As soon as Tönpa Gyaltsen awoke from his dream, the guard dog,160 Ngampa Drugdrak [Ferocious Roaring Dragon], began howling loudly like a leopard in its prime. Lunging and pulling his chain, he whipped around like a circling slingshot. Tönpa Gyaltsen quickly arose and called for his servant Dega Lhazang [Noble Divine Favorite of the People]. Looking outdoors, he saw that a messenger from Trakhar had arrived. He thought, “I wonder what news he’s bringing? According to my dream, it’s probably not bad.”
He went inside, and at the fire-pit tea stove the fire naturally flared up on its own, and the tea began to boil of its own accord. Then Kyalo thought, “The way in which this red fire blazes, and the way in which this u-zi tea boils, shows that my dream and the auspicious connection of good fortune are in harmony. I am certain that this messenger brings with him the sweet sound of some good news.”
If you see a snow lion’s turquoise mane,
Of course his six powers are complete.
If you see the head of a makara,
Of course you know that his body is adorned with a paisley design.161
Thinking in this way, Kyalo questioned the messenger. The messenger made his report in detail, explaining how the prophecy had come to Chipön, how White Ling must gather together, and how, since Michen and Kyalo were the leaders of the auspicious connection, they had no choice but to meet together.162 Then Kyalo answered, “Since this is so important, even though I am an old man, to reverse the command of His Majesty the King is like trying to hold back a landslide. When swift action is needed, it is meaningless for a servant to act like a boss.” Saying that, as soon as the sky was bright, he mounted the steed Gugya Rachig [Select Unicorn] and together with two servants departed for Tratöd.
[The four leaders gather and perform ceremonies, and Chipön gives a long auspicious speech.]
Then, on the thirteenth day, the guru possessing blessings, Siddha Thangtong Gyalpo; the possessor of mighty activity, Michen Gyalwa’i Lhundrub; the possessor of the wealth of merit, Tönpa Gyaltsen; the possessor of vast intelligence, Chief Rongtsha Tragen—the guru and chieftains, these four, who are the four gates to enlightened activity, convened in the great assembly hall Tashi Ködlek [Auspicious Elegance] in Yudrug Gying Dzong.
They came together, sitting according to the order of precedence, and the banquet was properly set before them. They enjoyed fine tea and liquor. There were plates of the three sweets and numerous portions of meats and soft sweet cheese abundantly and respectfully served. As a symbol of their auspicious connection, King Chipön, Uncle of the Mukpo clan, presented to the guru and the two chieftains three scarves called Nyinmo Delek [Auspicious-by-Day], Tashi Drug Gorkha Tröd [Auspicious Intertwined Dragons], and Padma Lentsar Tongden [One-Thousand-Lotus-Fringed]. He offered before them a golden-tipped vajra and bell made from magical sky-meteorite metal, three bolts of royal brocade silk with the design of golden fish and dragons, and a golden vessel filled with ghee. Then Chipön said, “Siddha, guide of beings of the three realms; Chief who is exalted by strength gained through merit; Tönpa, whose wealth is the fruition of accumulated generosity: you who have the high-ranking seats of honor of the divine lineage, and those of you who are seated here, please listen. Let me briefly explain to you now by way of word, meaning, and song, these three, the reason and specific purpose for which you have come here.
In the sky above, the constellations are excellent and the eight-spoked wheel of interdependencey is pitched and, on the earth, the seats of happiness and prosperity are arranged like an auspicious eight-petaled lotus. In between, the excellent qualities of the great blessings that arise from the enlightened religious and secular activities are the curtains adorned with the eight auspicious symbols. With these auspicious words I begin.
Now, I could speak of many subjects here today for, according to ancient proverbs:
The way the outer vessel, the world, has come together;
The modes of liberation of the inner inhabitants, sentient beings;
The source of the Rare and Precious Three Jewels;
The myths of the ancestral lineages,
And so forth. Indeed, if I spoke of these many subjects here it would be like the ancient proverbs that say:
If the sky is vast, the stars are countless;
If the earth is vast, the six grains are countless;
If someone’s knowledge is profound, they are a treasure of information.
The cosmic snow mountain of Kailash
Is the source of the great rivers.
This unmistaken paternal lineage of the [Mukpo] Dong
Is the source of the excellent ancient legends.
Although I am not claiming greatness, indeed these accounts of how the cosmos came to be are great and lengthy; as the proverb goes:
Declaring the greatness of the statue of divine Jowo
Would be like putting a lighted lamp up to the exalted umbrella of the sun.
In the same way lofty explanations are not necessary when addressing people of such high stations as all of you, gurus and chieftains. The rest who are gathered here today, seem in my eyes to be full of the same luck as those who learn noble qualities in monasteries. I’m an old man who is wasting your time. As the proverb goes:
No need to tell you what you already know.
No need to point out what you already see.
So now let me with auspicious words lay out the main body of this speech.
There must be a great purpose for a great mountain to shake.
There must be a great purpose to roll out the carpet of the great plain.
Yesterday, at dawn on the eighth day of the waxing moon, I dreamed about a prophecy so amazing that it seemed impossible such a thing could occur in this world between heaven and earth. If I explain it now, it would be like the proverb:
Anything is possible to dream in the spring;
Anything can grow in the summer fields.
On the other hand if I keep it secret, I could be punished by the imperial gods or the six tribes of Ling could be shrouded by obstacles and miss this chance, so perhaps I would regret such a decision. Now, with the clairvoyance of the allknowing lama, the decisiveness of the vastly intelligent chieftain, and the merit of the wealthy patron, we must conduct a careful and detailed examination of the situation.
You who are seated above, in your presence, Chieftain and Lama, ‘singing with empty words and paying homage with empty hands’ is no way to show due respect to the greatness of this auspicious occasion. It is, for example, like the proverb:
Although the yellow myrobalan seems small, it is still one of the six medicinal herbs.
Although the flowers seem insignificant, they are still objects for offering.”
So that it would not be empty, in the space in front of the great Mahāsiddha he placed the golden bell and a vajra made from magical sky-meteorite metal. In front of Michen he placed the three bolts of golden yellow dragon brocade. In front of Kyalo Tönpa he placed a golden vessel filled with ghee. Then, as a symbol of auspicious connection, he offered each one of them a scarf of good fortune.
Finally, he said, “It is my honor to bestow the gift of this melodious song on this auspicious occasion and to request the elegance of your attention. I ask the aristocracy of the elders who are seated here to kindly pay heed and attentively listen to this melodious song of offering.”
Then Chipön interpreted the prophecy in his dream, raising the song that set out the reason for the gathering of the assembly of White Ling.
The song begins with Lu Ala.
May the buddha, dharma, and sangha,
Three Supreme Jewels, lead this song
So that pure intentions may accord with the dharma.
Today the astrological alignment is excellent.
Even the royal parasol of the sun is cheerful and warm.
On earth the time is right, for the fortunate connections have come together.
The auspicious ranks of guests are full of splendor.
The song delights with joy and bliss!
In case you don’t recognize this song,
It is this uncle’s song called Long-Lasting Bliss and Happiness.z
The sunlight of the three months of summer lasts long.
The happiness of the six tribes of White Ling lasts long.
The pleasure derived from Chipön’s song lasts long.
From this comes the name of the song, Long-Lasting Bliss and Happiness.
In case you don’t recognize this land,
These are the three upper slopes adorned with pure white snow;
This is the reason that the faces of the gods are white.
The three midsections of the valleys are adorned with striated slate rocks;
This is the reason the six upper districts flourish.
The three lower valleys are adorned by the pasture lands of the nāgas;
This is the reason the grazing herds increase and prosper.
The point of what I have to say is this:
You of the superior rank who sits aloft on the golden throne,
Gracious Guru, who gives guidance, please listen.
To the right, upon the silver throne,
Michen Gyalwa’i Lhundrub, listen.
The Epic of Gesar of Ling Page 13