Before eating food one should make an offering.
Before the horse race is the time to place the bet.
So, whatever you command of us, we will do it.”
They then took a solemn oath. Then Padmasambhava replied, “Well, now then, as many as possible of the varieties of medicinal plants, pure water, and healing medicines; yellow gold, creamy silver, red copper, blue turquoise, and clear crystal, a vase encrusted with these five gems and adorned with sprigs of kuśa grass; a mighty lion, a wish-fulfilling cow, a nourishing dri, a crystal-egg sheep, and the milk of a long-lived goat; a stainless white divination board, a white clockwise-swirling divine conch, a divine white offering cake with blown petals, a white triple-notched white divination arrow—all this I need for my preparations.243
Early tomorrow morning on the Turquoise Plain Ne’u Sengk bring together all the ailing nāgas of the five castes.”
[Padma’s ceremony of purification.]244
The nāgas assembled all the necessary articles for the ceremony, and early the next morning on the Turquoise Plain Ne’u Seng, all the ailing nāgas came: the crippled were carried, the blind were led, and the chronically ill were helped along. The invalids were carried on stretchers. Some were carried by their family custodians. Those without guardians dragged themselves along. The Master set up the mandala of Ārya Siṃhanāda.l With dharaṇīsm and mantras he blessed all the smoke-offering substances that purify pollution, and with the milk of the five sorts of livestock he filled the vase of five jewels to the brim and enhanced it with medicinal ambrosia. He made smoke from the excellent plants and herbs and sprinkled and dispersed the five kinds of purifying water by waving the kuśa grass, as he sang this song of the smoke offering that purifies obscurations.
OṂ ĀH SENGHANATHA HŪṂ
I supplicate the Three Rare and Supreme Jewels of Refuge.
The illness of the five poisons, whose essence is ignorance,
Is cured by the medicine of the wisdom of self-awareness.
May the five kāyas spontaneously occur.
Outwardly, the three: wind, phlegm, and bile,
Inwardly the three: heat, cold, and agitation,
Secretly passion, aggression, and delusion, these three as well:
When they arise, they arise from the expanse of the mind.
And when they dissolve, they dissolve into the expanse of space.
The outer four elements are the father of poisons.
The inner four elements are the mother of poisons.
The Three Rare and Supreme are free from poisons.
By the truth of these authentic words,
The three poisons dissolve into the four elements.
The golden vase is filled with the milk of a snow lioness,
The water of equanimity, an aspect of Ratnasambhava.n
May it wash away the obscuration of pride of the nāga nobility.
The silver vase is filled with the milk of the wish-fulfilling cow,
The water of emptiness, an aspect of Akṣobhya.
May it wash away the obscuration of anger of the royal caste of nāgas.
The copper vase is filled with the milk of the nourishing dri,
The water of discriminating wisdom, an aspect of Amitābha.
May it wash away the obscuration of passion of the brahman caste.
This crystal vase is filled with the milk of the prosperity sheep,
The water of the mirror-like wisdom, an aspect of Vairocana.
May it wash away the obscuration of delusion from the untouchable nāga caste.
This turquoise vase is filled with the milk of the longevity goat,
The water of all-accomplishing action, an aspect of Amoghasiddhi.
May it wash away the obscuration of jealousy from the nāga commoners.
This wisdom water, the essence of the five buddha families,
Cleanses the five poisons of the five castes of nāgas.
May the unclean and impure become pure.
Azaleas with conch-shaped flowers,
Mugwort with golden cord-like stems,
Tamarisk with copper-colored burls,
Juniper with turquoise-colored leaves,
The nyatri shrub with coral-colored catkins:
May the smoke from these five different trees
Clear away the veil of samaya violation from the five castes of nāgas.
Wash, wash, wash them clean.
Cleanse, cleanse, cleanse the corruption of broken vows.
Drive away, drive away, drive away the obscurations of the demonic forces.
Draw near, draw near, draw near us, O essence of long life.
May the pure kingdoms of the nāgas
Be free from sickness as if they gained the bodies of gods;
Be free from old age, as if they gained the body of a fifteen-year-old.
May they be sheltered by the protecting deities.
From this day onward
May all nāga castes be liberated from disease.
In the Tibetan land of Jambudvīpa,
May the rains come in a timely manner
And may the crops and livestock always be excellent.
May human and animal diseases be prevented
And may the entire nāga realm be established in well-being.
May there be fully endowed auspiciousness.
Thus he prayed. As soon as he had finished his purification and smoke offering, all the ailing nāgas were immediately cured of their diseases. The crippled danced, the mute broke into song, the blind saw the face of the guru, and the deaf heard the dharma. From that day onward, all the nāgas became more radiantly splendid than ever before, and the nāga king Tsugna Rinchen sang this song called Amazing Happiness!
A happy song, even happier, the nāga realm is happy.
This melodious song brings joy to some and happiness to others,
The song is offered to this greatly kind Guru.
We offer because the Guru came to fulfill our wishes.
We are happy because he came to accomplish what he accomplished.
We are happy because we are free from deadly disease.
We are happy for the nāga land is established in well-being once again.
Today I sing this song of amazement to express our happiness and well-being
I can’t help but sing this song of marvel!
On the Turquoise Plain Ne’u Seng in the land of nāgas
The crippled are dancing clickity-click.
The mute are singing tra-la-la.
The eyes of the blind can see his face flashing.
The deaf hear the dharma ever so clearly.
This means we nāgas have been freed from disease.
Not only did the crippled recover, but they thought to dance.
Not only did the mutes’ voices open, but they broke into song.
Not only did the eyes of the blind open, but they saw the face of the deity.
Not only did the deaf recover, but they heard the sacred dharma.
Not only were the nāgas cured of illness, but their bodies are resplendent.
Ah great happiness, as the worldly proverbs state:
When there’s that much happiness, are they giddy?—nothing but!
Even when they’re deep under in sleep, they belt out songs.
When the stomach is full, does a person talk?—nothing but!
They talk about how hard honey candy hurts the liver.
When people are rich, are they active?—nothing but!
They go all about in their pearl-encrusted Mongolian boots tied with rainbow laces.
In the pure kingdoms of the nāgas
Do we know whose kindness has brought this happiness?
That the six fruits ripen in the fields of the lower great plains
Is due to the noble kindness of the wealthy southern clouds.
For, if the sweet rain does not fall,
The turquoise-green crops will not burgeon.
That the upper
mountains are lifted up to exalted height
Is due to the noble kindness of the snow mountain range.
If the mountain pass is not blocked by a snow mass,
Then the notch in the crags can be easily found.
That the lower plateaus do not lessen but grow with blooms
Is due to the noble kindness of the blue turquoise lake.
If the source of water does not reach the lake
Then the spring that perishes in winter will come back to life in summer.
That the five classes of nāgas have been cured of disease
Is due to the blessings of Guru Lotus Born.
If the Guru had not performed this cleansing and smoke offering,
Then what would have become of the kingdom of the nāgas?
Your great kindness, O Nirmāṇakāya,
Could not be repaid in ages of time.
From now on, whatever you say, we answer, “Yes.”
Whatever you want, we offer it.
Lord Guru, please keep this in your heart.
Thus he spoke, and then the rest of the nāgas said that indeed it had been just yesterday that he had committed to doing whatever was necessary and had struck a bargain about what he would give. Citing sayings about the way one should make offerings they said, “Now we must repay the full measure of his kindness.”
It’s easy for a poor man to make promises.
It’s not that he is arrogant
But he must do what he can to save face.
It’s easy for the rich to promise contributions.
It’s not that they are without avarice
Since they still fear that their herds will diminish.
When the delicious meat is being eaten, it tastes great;
When it’s time to pay for the meat, it hurts.
When you’re drinking liquor, it’s delicious;
When you’re vomiting bile, it’s bitter.
Having quoted these proverbs, they said, “I wonder what the Guru will say?” Some said, “He may say that he wants us to offer the jewel Ting-öd Zibar [Deep Blue Blazing Splendor].”o Some said, “He’ll say he wants the seahorse Ziwang Phurshei [Splendid Stride Flying Knowledge].” Some said, “He’ll say he wants the precious stole called Drojam Phagpa Rinchen [Soft Precious Skin].” Some said, “The waterproof shoes called Chulam Samtsei [Freedom to Walk].” Some said, “He’ll ask for the little crystal vase Chuchüd Shel [Water Quintessence Crystal].” Some said, “He’ll ask for the turquoise branch Shing Chüd [Wood Quintessence].” Some said, “It will be the armor Yamed Benḍrilya [Rustless Lapis].” Some said, “The antidote to poison, Dugkyöb Dugzil Zhuntig [Crystal Dew Poison Curing Potent Drop].” Some said, “The febrifuge Tsenden Trulgi Nyinpo [Cooling Sandalwood Serpent Essence].”
“If he does indeed want each and every one of all of the nine various offerings, then since he’s been so kind, what else can we do?”
Some said, “Instead of waiting for him to say what he wants, let’s just give him one massive donation right now.”
All agreed, and the following morning, on the Turquoise Plain Ne’u Seng, they arranged a golden throne beautified with inlaid turquoise, brass lotus petals, groups of emeralds in designs, and hanging ropes of variegated pearls. On that throne the Great Master took his seat, and they piled before him the thirteen precious jewels that fulfill all needs and desires. The poor were shocked when they saw the wealth, just as cowards are shocked by seeing hordes of soldiers, the starving are shocked by the sight of food, and the foolish are shocked by conflict.
The nāga Migön Karpo [Kind Protector of Humanity], holding his mala of amra bhanga seed,p said, “Supremely kind guide of all beings, precious dharma king of the three realms, please lend me your ears. It is not necessary for me to go into detail about what is happening here at this time, as the proverb states:
The inimitable guru Nāgārjunagarbha,
Inimitable patron Tsugna Rinchen,
Inimitable palace Lapis Turquoise Peak,
Inimitable caste of nāgas, the White Royal Caste.
From ancient times until now, our refuge in the Three Jewels has been constant. The pure realm of perfect virtues has not been perverted. The golden cord of samaya has not been severed. In the same way, from the time of Padma Wangchen [Lotus Great Power] down to happy great nāga king Nanda, the patron and guru are like an old icon that need not be explained anew. Like the deity received when you toss the flower in the mandala,245 you, Guru Lotus Born, have freed the general nāga population from disease. Considering the measure of your great kindness in creating such well-being in our nāga dispositions, you are not unworthy of receiving offerings filling the three chiliocosms. Furthermore,
No matter how small the flower, it is an offering material.
No matter how small the myrabolan, it is one of the six superior medicines.
These offerings are presented to you; please accept them with your great love and without allowing your awareness to wander, please listen,” he said as he sang this song:
Lu Ala Lu the song is sung in this way.
Three Refuges and Three Roots,
Please remain inseparably as the crown ornament of my head;
This offering of song is first presented to that spot.
May I achieve all my aspirations in this and future lives.
Supremely kind Guru Lotus Born
Listen here for a moment to my song.
The great kindness of the royal parasol is like that of parents,
Its radiance alone nourishes the four continents;
That kindness is as kind as the eyes in your forehead.
The great kindness of the southern clouds is like that of parents,
Their gentle rain alone nourishes the dense earth;
That kindness is like the utterance of your tongue.
Guru who is greatly kind like parents,
It is your blessings alone that restored the country of nāgas;
That kindness is like your heart that sits in your chest.
An eon of time could not repay your kindness.
Even if we were to fill the three thousand myriads of universes with gems
Actually presented to the Rare and Precious Three Jewels,
It would be just an indication of our gratitude.
Because of your activities, the nāgas246 have well-being.
So as not to be empty-handed in repaying your kindness,
The thirteen precious jewels that fulfill all needs and desires,
The thirteen jewels that dispel darkness,
The thirteen jewels that reduce fever,
And eighty mule packs of precious stones,
Fifteen great liters of pure gold dust,
Along with a garland of precious mango seeds;
All this we offer with faith; please accept it with pleasure.
Without forsaking your compassion, lovingly protect
All pure kingdoms of the nāgas.
And from this day onward,
This gathering of faithful patrons
Will be connected to the root and lineage guru by samaya.
May both guru and sponsor, paired like the sun and moon,
In the sky of the accumulation of the two merits,
Be inseparably connected.
In the space of your wisdom intent do not disdain
This song of offering that your ears have heard, but accept it with your compassion.
May auspicious well-being and goodness prevail.
Thus he supplicated, but the Guru’s face became black as gathering clouds, his eyes flashing like lightning, and he grimaced, while his nose wrinkled like waves of water, and he said, “You of the different nāga casts:
Not repaying the master’s kindness, the guard dog steals the butter.
The hunter profits by the stag’s rack, [but the stag dies].
No better recompense than rubbing oil into a rock.
No doubt, if you remove the bridge after you’ve crossed the rive
r,
Wouldn’t you need to look back to see if there is a boat?
You won’t accomplish what you really desire with the value of your jewels. I am a guru who has the power to kill or cure.”
All the nāgas were shocked. “Now we cannot back down from the words that escaped our mouths yesterday. Once the arrow has escaped the bow, it is foolish to think we can pull it back,” they thought. “From now on, we will consider no offering suitable unless the Precious Guru himself requests it. We swear this on the One Hundred Thousand Verses of the nāgas.
Then the Guru said, “Well, then, ask the nāga princess Lady Demkar Lhamo [Undulating White Goddess] to come here. I have something private to tell her.”
Everybody went, “Oh my, what did the Guru say? Now, he’s not going to kill nāga princess Demkar Lhamo, is he?! The anxiety of the Chinese and we nāgas is the same. A lama like this is capable of doing anything, isn’t he? And yet, what other choice do we have at this moment?”
The nāga queen Demkar Lhamo was brought before the Guru, and he asked everyone to get out. All the nāgas went outside; the foolish ones were trying to stop giggling, and the clever ones were making hand signals to each other.
The Guru said to the nāga queen Demkar Lhamo, “Your family’s offering to repay my great kindness is certainly a poor excuse for a gift. Even though among these offering substances there are many delicacies, things beautiful to behold, or pleasing to hear, there’s not a single thing that I want. Multicolored precious stones, yellow sand, all of this, even if it were just lying around on a vast plain that belonged to no one, I wouldn’t have reason to touch it. What would I want with it? I can’t eat it, because I can’t chew it. I can’t wear it, because it won’t cover me. If I were to wear it like jewelry, it would just weigh me down.
Now, the key point of eighty words is just like the four girth straps that hold a big yak saddle on. What I’m getting at is this: I have heard that you have several famous young girls among you. I want you to bring them here.
The Epic of Gesar of Ling Page 20