The Epic of Gesar of Ling

by Robin Kornman

  To the left, upon a stack of brocade cushions,

  Tönpa Gyaltsen of Kyalo, listen.

  Yesterday, on the eighth day in the predawn,

  In the course of the sleep of luminosity,

  The sun shone on the peak of Magyal Pomra Mountain.

  I dreamed that the sun rays revealed Tibet.

  A vajra appeared in the center of the sun rays,

  I dreamed that it descended onto the peak of Kyigyal Mountain

  And that the thirteen gods of the chase

  Were prostrating on the plain of Dalung.

  I dreamed that from Mönlam La

  Waxed the silver moon.

  I dreamed that from the golden pass of the Dru Valley

  Blazed the ornament of the conch-colored star.aa

  I dreamed that the younger brother Senglön held in his right hand

  A golden parasol with a handle of gold.

  The top was white with red and green rainbow stripes,

  And the four edges were covered with fringe.

  Was this a positive dream or a negative dream?

  Then, in the course of the sleep of luminosity,

  A guru wearing the lotus hat riding upon a snow lion appeared.

  He wielded a vajra and khaṭvāṇga in his hands.

  He was led by a ḍākinī wearing bone ornaments.

  She was red, holding a curved vajra blade and a skull.

  In unison, they spoke to me and said,

  “In the first month of summer, on the eighth day in the predawn,

  The dream that you had was not negative, it was positive.

  On the thirteenth there should be a gathering of the aristocracy.

  On the eighth midsummer day until the fifteenth,

  The six districts should gather in the divine land of Ma,

  Perform a feast, a prosperity ritual, a smoke offering, and protector offering prayers.

  Magnify the auspicious connection with song and dance!

  Hurry, hurry!” They repeated this nine times.

  Then I dreamed that they vanished into the southwestern sky.

  Can dreams be trusted?

  If so, now we must hurry!

  When the foundation of the highest of castles is to be placed,

  It is necessary to build a firm basis.

  When the patterns of the irrigation ditches around the field are to be dug,

  It is necessary to bring up the essence of the earth.

  When the welding salt of a keen blacksmith is pounded in,

  The knife must be sharp and strong.

  When you are to cut out the pattern for comfortable clothes,

  They must suit the body well.

  Quickly consider what must be done.

  Through hearing this song,

  May the path of your ears bring you happiness and joy.

  Consider the fruition of the meaning and deliver your answer.

  May this divine aristocratic assembly gathered here keep all of this in mind.

  [Thangtong Gyalpo lends his voice, confirming their understanding of the prophecy.]

  Thus having sung, the Mahāsiddha Thangtong Gyalpo smiled and said, “Oh good! According to what I, this old monk, understand:

  The way the royal parasol of the sun moves,

  There is no way it could not rise at dawn.

  I don’t think it matters whether or not you see the morning star.

  The way the mist envelops the lofty snow-patterned mountains,

  There is no way that a pleasant rain could not fall.

  I don’t think it matters if the turquoise dragon roars or not.

  The way the prophecies come from the imperial gods,

  There is no way the auspicious connection will not come together.

  I don’t think we need to rely on my omniscience as guru.

  Nevertheless we should make an exception and closely examine the important matter of this prophecy.

  If a ruler of a great district is distracted,

  Rumors will run rife through the kingdom.

  Half of the people will be divided by litigation and half of the districts will be exiled.

  If the scouts on the three passes are distracted,

  Then even thorn bushes will rise up as enemies and

  Half of the horses will be ripped to a bloody pulp.

  If the mind of a great meditator is distracted,

  Then phantasmic irruptions of gods and demons will go wild and

  The meditator’s empty cave will be filled with armies.163

  It is just as these proverbs state.” Then, having said that it is necessary to carefully analyze the situation at this time, he entered a meditative state for a moment and again he spoke.

  “That golden hat on the three lofty peaks of the mountains,

  Except for the sun’s rays, who else could place it there?

  That cuckoo from the heartland of Mönbb in the south,

  Except for the three months of summer, when should his call resound?

  This dream in which the three excellencies converge, except for an auspicious connection, why would it be dreamed?

  Today, this assembly has received such good news! Even if the hills and valleys are filled with gold, for a renunciate yogi like me it makes no difference. But today’s good news has brought me a feeling of great joy.” To express his feelings, Thangtong Gyalpo then sang this song, which deciphered the prophecy in the dream:

  OṂ Although dharmadhātu is unborn,

  ĀḤ Because of unobstructed love for beings,

  HŪM I shall carefully decipher the prophecy about the incarnation.164

  Listen, lord of the people of White Ling.

  You are of the ancestral lineage of the gods of clear light,

  The lineage of the mahāsiddhas,

  And the lineage of the clever-minded learned ones.

  Therefore, your dream is not deluded.

  The sun rising from the peak of Magyal Mountain

  And the light rays that reveal the land of Ling

  Are a sign that the sun of wisdom and compassion

  Will enrich the land of Ling with buddha activity.

  That a golden vajra emanated from that

  And descended on the peak of Kyigyal Mountain

  Is a sign that a being who came from the divine

  Will take birth on the apex of the crown of the head.

  The thirteen gods of the chase making prostrations

  Is a sign that they will come to greet the being who will be a protector of the land of Tibet.

  The moon rising over Mönlam La

  Is a sign that the elder uncle is a wrathful emanation.165

  The sparkling morning star that ornaments the Ser La

  Is a sign of the deeds of the Minister Denma.

  Its rainbow shaft that penetrates Mount Gedzo

  Is a sign that Gesar’s father will emerge from the nyen.

  Its cord of light that extends into Mapham Lake

  Is a sign that his mother will emerge from the nāgas.

  The silk umbrella held in the hand of Senglön

  Is a sign that Senglön will be his earthly father.

  The white crown of the parasol is a sign of pacifying buddha activity.

  The red rainbow color is a sign of overcoming the three realms.

  The green is a sign of wrathful buddha activity.

  The yellow fringe is a sign of enriching the ten directions.

  The golden handle of the parasol

  Is a sign that his benefit for beings will be more valuable than gold.

  That it completely covers the four directions

  Is a sign that the four border countries will be quelled through splendor.

  It is a sign that the four enemies will be stamped out and

  That the wealth of the borderlands will be brought home

  And the borderland demons will be bound by oath.

  Not only that, but the guru, the masters,

  And the ḍākinī Va
jravārāhī;

  If whatever they say is taken to heart,

  Then White Ling and its pure aristocracy

  Is a sign that among the eighteen kingdoms of our equals

  We shall achieve a status that exceeds the sky.

  That our mighty power will be unrivaled

  Is a sign that our sovereignty will expand to quell all with our splendor.

  So let’s go now, don’t blunder, but quickly act;

  Try your best and don’t fail!

  Prepare now to convene the assembly of White Ling. Hereafter, from today onward,

  Whatever you wish will be accomplished in accordance with dharma.

  This song of splendid auspiciousness,

  May those of you seated here in this assembly, keep it in your hearts.166

  Thus he sang. Then Michen Gyalwa’i Lhundrub felt overwhelmed with joy and exclaimed, “I’m so pleased! Furthermore, to hear news like this probably means that merit has been accumulated in previous lives. Could this even be true? Yet, could the merit that comes from the power of karma be enough to handle this? I fear not, for to quote from the proverbs of the people:

  Without faith, blessings are difficult,

  Without merit, riches are difficult,

  Without farming, harvests are difficult,

  Without exertion, accomplishing a goal is difficult.

  This dream is probably a prophecy, and we need to take up whatever was said in it with vigor and enthusiasm. According to Chipön’s dream and the prophecy of the Siddha, we should carefully consider and discuss what we need for the coming assembly of the six tribes of Ling. Then, we should supplicate and make offerings to the dralas in the Kaling Temple in Ma, perform prosperity practices and feast offerings, and, all together, celebrate this auspicious connection. Whatever preliminary rituals are necessary in order to accomplish our objective should be properly arranged. I think it is very important that we get to work on this with haste.”

  Then Kyalo also said, “Michen is right! There is little need for me to try to analyze the Siddha’s prophecy any further. However we view the blessings of the divine gurus and the prophecies of the mother ḍākinīs, it is certain that their meaning is extremely important. Therefore you nobles of White Ling, great gathering of god-like mighty warriors and lineages of father and uncle family lines like the great Mount Meru, it is essential, concerning this great secular matter, that all of you do as the proverb states:

  Those with minds should share your intelligence;

  Those who are wise should exercise discernment.

  Issues should be brought to the table;

  Final decisions should be made face to face.”

  They continued for the rest of that morning and the next day with verbal consensus, mental concurrence, and equality of intention.

  [The nobility of Ling and the greater masses of Ling gather.]

  That second morning, between predawn and dawn they went to the valley entrance called Nyida Khatröd, and the inhabitants of Upper and Lower Ling gathered in a great assembly at Dephu Drug.cc That great encampment had so many white tents pitched that it resembled a field of sparkling white wild flowers. The pillars of smoke competed with the southern clouds. The people’s countenances were lustrous, their hats and clothes were in perfect order. It was like a field of multicolored flowers in the three months of summer. The horses’ coats were lustrous and their gaits synchronized, like the ripening of the six grains in the three months of autumn. All of the tents were lined up in proper order. In the center the most special main tent was pitched, resembling a snow mountain whose pinnacle was studded with a golden hue like that of the rising sun. Within it they arranged a golden and silver throne, spread out tiger- and leopard-skin cushions, and arranged rows of brocade silk and silken cloth.

  The rays of the sun pervaded all the mountains as the white conch of the civil law was blown, resounding far and wide. The leader Anu Zigphen of Tag-rong presided over the Elder Lineage, which resembled a gathering of tigers with elegant coats. The Leader of a Hundred Sergyi Arghaṃ presided over the Middle Lineage, which resembled a perfect string of pearls, and the leader Chölu Darphen of Bumpa presided over the Cadet Lineage, which resembled a gathering of superlative arrows. Coming together they went inside the official tent, called Tongwa Kunmön [Fills with Admiration], where the capable mediator Dardzom of Muchang raised this song establishing the order of precedence of the assembly:

  [A song by the mediator Dardzom calling the roll of the leaders of Ling and establishing the order or precedence.]167

  The song begins with Lu Ala,

  Thala is the melody of the song.

  In the castle of rainbows, clouds, and light,

  Dwells the genyen spirit Dorje Luphen.

  Today for these auspicious seated ranks

  May the azure sky above be free from raging storms.

  Here in the gathering of Kyalo’s celebration it is as the proverb goes:

  The main aim in the monastery is

  More than performing one hundred great deeds.

  Just make sure you know your proper station.

  You are high-ranking nobles

  Who sit in the row above.

  So, for you, it is not necessary to polish the white conch.

  Nevertheless, this younger generation of White Ling

  Must listen carefully and try to understand these proverbs.

  On the imperial level, the golden throne of the highest rank,

  The Guru who guides the Mahāsiddha is seated.

  On the silver throne that is placed to the right,

  Chipön Rongtsha Tragen is seated.

  Upon the beautiful conch throne that is placed to the left,

  Michen Gyalwa’i Lhundrub is seated.

  In the front row on the sandalwood throne,

  Leader of a Hundred Sergyi Arghaṃ is seated.

  On a soft cushion patterned brightly like the striped skin of a tigress,

  Chief Tag-rong Zigphen is seated.

  On a cushion spotted like the skin of a leopard,

  The Mazhi [Four-Mothered] Chief Trogyal is seated.

  On a comfortably arranged stack of round double cushions of panther skins,

  The Leader of One Thousand [Chiliarch] Treltsei Shemchog [Supreme Knowledge], is seated.

  Below on the righthand side, on a double brocade cushion,

  Kyemchog Tharpa of Yadei is seated.

  Below on the lefthand side, on a double brocade cushion,

  Anu Chinglön Sengtren is seated.

  In the middle, on a carpet,

  Yuyag Gönpo Tongthub is seated.

  To his left and right on double panther-skin cushions

  Dongtsen, Darphen, and Ah-Gyal are seated.

  In the next row, farther back on the right,

  Pasel Lhashei Karpo is seated.

  And to the left,

  Lower Officer Nyibum of Serpa is seated.

  Seated in front of the rows of the powerful Ga and the wealthy Dru clans are

  Chökyong Bernag of Gadei and

  Tönpa Gyaltsen of Kyalo.

  On the seat of the leader of the thousands of inhabitants of the Denma clan

  Sits the young minister, Maternal Uncle Jangtra.

  Seated above is the representative of thousands of subjects,

  Berkar Tharpa Gyaltsen.

  After that, from the mighty warriors on down to the

  Leaders of ten thousand, one thousand, one hundred, and ten,

  Let the dignitaries and the elders be seated at the head of their rows,

  And the humble and the young together below.

  The reason for this order is as the proverb states:

  A human being is distinguished by his head, neck, and shoulders, these three;

  Herd beasts have horns, a back and a front, these three;

  The earth has mountains, plains, and geographic features, these three;

  Isn’t that so?

  According to the rules of the monas
teries, the elders are respected and the youngsters listen to them. Today, relax and sit quietly, for:

  If there is a transgression of the ethical code,

  It is a matter of the dharma law of the guru.

  If there is a transgression of the hierarchy,

  It is a matter of the secular law of the chieftains.

  May the assembly gathered here in ranks listen and do as directed!

  By that time, all the ranks, without any commotion, had quietly taken their seats. Then the u-zi tea was served from wooden buckets. Measures of tsampadd were served from wooden vessels. Drinks of beeree were served in pots. Quarters of marbled yak meat were served. Mounds of rich thüd were served all around. Plates containing the three sweets such as fruits and so forth were served. The servings and offerings were carefully apportioned to the ranks of this great celebration. Then, Uncle Chipön stood up at the head of the great main row.

  [Chipön’s speech to the greater assembly:]

  “Oh, today the alignment of the constellations in the sky is an excellent omen and on earth the queen of the four seasons accommodates everything. In between, here all the people gathered are healthy, happy, and full of good fortune. This is a great gathering of the nobility of the six white tribes, starting from the guru, the leaders of men, the clergy,ff and the inhabitants of the districts, the mighty, the wealthy, and the youthful, these three, down to the humble leader of ten. In this assembly place of so many people, we must extensively and profoundly discuss all possible activities and the future of this extremely important endeavor. Accordingly, the prophesying of the gurus, the deliberations of the leaders of men, the advice of the elder generation, the bright intelligence of the youths in their prime, all must put forth their ideas now without reservation, rather than:

  Saying one thing, while thinking another.

  Don’t pound the black poison ax of selfishness