The Epic of Gesar of Ling

by Robin Kornman

  135. An error in the original text here gives the Tibetan as lung phug; it should be lud phung, “dung hill, manure.”

  136. An error in the original text here gives the Tibetan as mi ’u; it should be mi yi, “as a human.”

  137. Ibid., endnote 40

  138. In Tibet, when grain is harvested, the cutting of a single bundle of grain stalks usually involves about ten strokes with the sickle. Then those stalks are bound up in a bundle and placed upright in the field where the grain was cut, and the bundle stays there until it has dried. The number ten is a generalization, as there would be more or less than ten strokes per bundle with the sickle.

  139. She married into the Jang clan, so she is called Jangza. However, according to the Tibetan culture even when a girl marries she maintains her maiden family name. Since she and her sister Gazi Lhamo married into different cultures and countries outside of Tibet, they assumed the names of their husbands.

  140. An error in the original text here gives the Tibetan as ring; it should be rings. Then the Tibetan skya rings in this line would mean “pale.”

  141. An error in the original text here gives the Tibetan as long lang; it should be lang long “languid, slowly moving,” here translated as “floating.”

  142. She is saying that Dongtsen is very close to the throne, and even if his horse were to have an accident brought on by the dralas who favor Joru, she is afraid that Dongtsen could then run by foot to capture the throne.

  143. In a future time, Gesar is destined to conquer this kingdom in China; at that time the horse Turquoise Bird will be a crucial part of the epic. But because of the overstated answer from Dongtsen at this moment, the destined process of conquering this kingdom is further complicated and will thereby take three attempts in order to achieve success.

  144. An error in the original text here gives the Tibetan as yugs gcig; it should be yug gcig, “in one piece, single.”

  145. Ibid., endnote 145.

  146. Ibid., endnote 145.

  147. Ibid., endnote 145.

  148. Ibid., endnote 145.

  149. The point is that King Gesar and the imperial gods above are now inseparable, so that all the subjects can have the confidence of knowing that Gesar embodies all the gods. That means once the king gives a command, the inhabitants are receiving a mandate from all of the gods simultaneously.

  150. Ibid., endnote 145.

  151. An error in the original text here gives the Tibetan as byur, “mishap”; it should be byu ru, “coral.”

  152. This indicates that the authentic presence of Gesar surpasses even the splendor of the throne. Until this time no one had ever sat upon the throne, which seemed to be so lofty and exalted, but now in Gesar’s presence even the throne seems to be dwarfed.

  153. This is a palatal click, quite loud, that Gologs make to indicate determination. It is made after a good meal, or when you bravely determine to do something, or when you are angry and about to fight. Lama Chönam explains that this secular sound was outlawed in his monastery, and monetary penalties were assessed if the young monks made this sound, as if it were a curse word.

  154. The nomadic people of Golog would keep such a slingshot close to them for protection, as it safeguards against demons, even while a person is sleeping. It is made from a braided rope with a diagonal pattern that changes direction every eight or so lines and forms the shape of an eye every two lines.

  155. All of these couplets are really saying that each item “possesses the energy” of such and such a deity.

  156. This translation is not literal, because of the cryptic nature of the poetry in Tibetan, but the basic meaning is as translated.

  157. An error in the original text here gives the Tibetan as bya, “do, make, bird”; it should be byang, “north.”

  158. The reason it says “temporarily” is so as not to make a bad omen about the future of the text. It is hoped that these stories of the activities of buddhas and bodhisattvas will continue to be brought into the world.

  159. An error in the original text here gives the Tibetan as gsar, “new”; it should be gsang, “secret.”

  160. This must be a reference to the clan of Derge Lingtsang’s leader, who was a treasure revealer prior to the Cultural Revolution.

  GLOSSARY OF TERMS

  The Wylie transliteration of the Tibetan term is shown in parentheses.

  abundance dralas, the three kindred (Tib. rgyas byed dgra lha spun gsum). A society of dralas that increase and expand one’s energy and accomplishments, increasing windhorse, eloquence, and possessions.

  Achen (Tib. a chen). A tribe and a region in the Kingdom of Hor, in the area of the upper Yellow River.

  Akaniṣṭha (Skt.; Tib. ’og min). The highest of the god realms, but normally this term is used to mean the highest Buddhist pure land of all.

  Ākāśadhātviśvarī (Skt.; Tib. dbyings phyug ma). See buddha families, five.

  Akṣobhya (Skt.; Tib. mi skyod pa). Literally, “immovable.” This is the buddha of the Vajra family in the eastern direction of the mandala. However, according to some other traditions, this buddha is in the center and represents the Buddha family. See also buddha families, five.

  Amitābha [Limitless Light], Lord of Sukhāvatī (Skt.; Tib. ’od dpag med). Buddha of Sukhāvatī, which is also known as the land of bliss, the pure land, or the western buddha field.

  Amoghasiddhi. See buddha families, five.

  amṛta (Skt.; Tib. bdud rtsi). Nectar or ambrosia; literally, “antidote for demonic forces.” Amṛta can refer to a sacred substance made from particular medicinal herbs and blessed in a great ceremony that is carried out for ten days under strict conditions. More generally, it simply refers to any nectar-like substance that has special spiritual properties to grant blessings and increase health and vitality.

  ancestral lineage (Tib. gdung brgyud or rus brgyud). The paternal lineage of a clan (Tib. rus).

  antelope demon (Tib. rgo ’dre). One of the wild animal demons in the Snake Head Valley in Kham (eastern Tibet).

  appeasement and fulfillment offerings (Tib. rngan gsol). Ceremonies of sacrifice in order to reverse the opposition of gods, which is caused by violation of taboos or other transgressions.

  approach and accomplishment practice (Tib. bsnyen sgrub). Two stages of mantra recitation in deity yoga practice, corresponding to the root mantra accumulation, followed by the accomplishment mantra accumulation.

  ārya (Skt.; Tib. ’phags pa). A noble being who has entered the ten grounds of realization. See also bhūmi.

  Aspiration Mountain Pass. See Mönlam La.

  Auspicious-by-Day scarf (Tib. dar nyin mo bde legs). The name of a silk presentation scarf inscribed with a famous prayer of aspiration.

  auspicious coincidence (Tib. rten ’brel; Skt. pratitya-samutpāda). Good fortune, fortunate connection. The Sanskrit term means “codependent origination.” The term refers to causality mediated by karma, but here it is used to mean a magical or karmically destined fortunate situation.

  Auspicious Intertwined Dragons scarf (Tib. bkra shis ’brug gor kha sprod). The name of a presentation offering scarf, described by its dragon motif.

  authentic presence (Tib. dbang thang). An invisible field of power that extends around the shoulders of a warrior or a great being, like the Byzantine notion of a saint’s charisma. An important part of the cosmology of Tibetan village and nomadic culture, the wÔng tÔng, as it is pronounced, though it is often written as wang tang, is actually an aura that surrounds the body and can be gathered, collected, and built up into a powerful force that makes a person’s actions penetrating and effective. This expression is translated as “authentic presence” because it is regarded in a subtle way as a kind of field of wealth and fortunate power investing one with natural charisma. See also life force.

  avadāna (Skt.; Tib. rtogs pa rjod pa). See biographical account.

  Avalokiteśvara: A bodhisattva, the embodiment of compassion, and one of the three principal protectors of this w
orld, the other two being Mañjuśrī and Vajrapāṇi.

  averting ceremonies (Tib. bzlog pa). Special ceremonies and recitations that are performed by qualified vajrayāna adepts in order to reverse obstacles and turn back calamities.

  awareness (Tib. rig pa; Skt. vidyā). Also translated as “wisdom awareness.” In the context of the tantras of the Great Perfection, this refers to the highest direct and unfabricated awareness of the true nature of mind and phenomena.

  Ayu, Downs of (Tib. a yu dis). A sequence of hills in Ling. This is the site where the horse race began.

  azure firmament (Tib. gung sngon). An epithet for the sky.

  bardo (Tib. bar do). The intermediate state between death and rebirth, or simply the period of time that comes between two other determinations of time. In the bardo between death and rebirth, one’s karmic accumulations dictate the length and quality of the experience, which is usually no longer than forty-nine days. There are many books that specialize in the subject, such as The Tibetan Book of the Dead: The Great Liberation through Hearing in the Bardo, trans. Chögyam Trungpa and Francesca Fremantle (Boston: Shambhala, 2003).

  baton of fate (Tib. khram shing). A magical stick carried particularly by local Tibetan deities such as the tsen.

  Beri tribe or clan (Tib. ldong be ri). A tribe inhabiting a land near Ma.

  Bernagchen (Tib. ber nag can). Also known as Pernagchen. The two-armed Mahākāla, one of the major tantric dharma protectors. In the world of the epic, he is associated with the region of Gadei (Tib. dga’ bde) and the tribe of Dru (Tib. ’dru). His name refers to the fact that he wears a black ber, or cloak. He is famous for his power of mantra.

  Bhagavat (Skt.; Tib. bcom ldan ’das). The Blessed One; an epithet for the Buddha.

  bhūmi (Skt.; Tib. sa). The grounds or stages of realization that are accomplished by those who have directly realized the true nature of reality. Such practitioners are also referred to as bodhisattvas who have entered the grounds of realization. Once the first ground or bhūmi has been achieved, the individual no longer needs to be subject to ordinary rebirth in saṃsāra; that is, to rebirth in cyclic existence. He or she will continue to ascend through the grounds and paths to the tenth bhūmi, and from there achieve fully enlightened buddhahood.

  biographical account (Tib. rtogs pa rjod pa; Skt. avadāna). One of the twelve divisions of Buddhist literature.

  Black Bird (Tib. bya nag). This could be short for bya nag gshog ring [Black Bird Long Wing], a messenger of the demon king Lutsen.

  Black Month (Tib. nag zla). The third month of the lunar calendar.

  Blossom Wealth Holder (Tib. me tog g.yang ’dzin). In the world of the epic, a name for one of many varieties of jasmine tea.

  Blue Turquoise Plain of Ne’u Seng (Tib. ne’u seng g.yu thang sngon mo). A plain where the nāgas gather.

  bodhicitta (Skt.; Tib. byang chub kyi sems). Mind that is directed toward clarity and compassion.

  bodhisattva (Skt.; Tib. byang chub sems pa). One who aspires to attain the state of fully enlightened buddhahood in order to lead all beings to that state. A bodhisattva will consider the needs of others before himself or herself, and dedicates his or her life to benefiting beings until samsara is emptied of suffering. A bodhisattva has entered the bhumis and is no longer an ordinary individual subject to karma and passions. See also bhūmi.

  bodies of the Buddha, three (Tib. sku gsum; Skt. trikāya). Three enlightened bodies of the state of enlightenment. The three are also presented as a twofold division: the dharmakāya (Skt.; Tib. chos sku), or truth body; and the rūpakāya (Skt.; Tib. gzugs kyi sku), or form body. The dharmakāya is enlightenment itself; it is wisdom beyond any reference point, self-occurring primordial mind that is devoid of characteristics. The form bodies, or rūpakāya, refer to the other two kāyas: the Body of Abundance (Skt. sambhogakāya), and the Manifestation Body (Skt. nirmāṇakāya; Tib. tülku or trulku; sprul sku). The nirmāṇakāya is the actual form that a buddha manifests through, in order to reach disciples according to their ordinary and diverse perceptions.

  body god (Tib. sku lha). A deity who protects the body of a specific warrior, much like the kind of dralas called patron gods, which perch on the head, shoulders, and chest of warriors.

  borderland kingdoms, twelve (Tib. mtha’ yi rgyal khag bcu gnyis). Twelve countries that bordered Ling.

  Brahmā (Skt.; Tib. tshangs pa). The Hindu god of creation; in Buddhist cosmology, the ruler of the gods of the Realm of Form. Literally, tshangs pa means “pure one.” Also called White Brahmā (Tib. tshangs pa dkar po).

  Brethren of Ling, Thirty (Tib. phu nu sum cu). Literally means “fraternal cousins” or “elder and younger brothers.” Generally it is used to suggest kinsmen, but in the context of the list of thirty, it means a group of warriors who are linked to each other by relations of equality and loyalty, as if they were brothers. The Thirty Brethren are the same as the Thirty Mighty Warriors.

  bride demon (Tib. sna ’dre). Literally, a “leading demon.” The arrival of a bride at her new family’s dwelling is taken very seriously, and is considered a moment when the alien and perhaps malevolent spirits of the bride’s old family could enter and harm the balance of the home. There are complex ritual actions involved in ensuring that the bride does not arrive in an inauspicious manner. For example, when the bride dismounts her horse, she must face her new home, not the direction of her native clan’s home. If such a ritual is not followed, it is believed that the marriage could be plagued by mishap. Although this term can apply to other situations, it usually refers to marriage.

  Bright Blaze (Tib. gwa pa). Gyalwa’i Lhundrub’s horse, also sometimes called Bright Blaze Gentle Throne (Tib. gwa pa khri ’jam).

  brothers and cousins (Tib. phu nu). This is a collective noun for the younger generation of braves, which describes the sons of the fathers and uncles, who are related either as brothers or cousins. All of these groups are referred to in the translation as “brethren” or “kinsmen.” See also Brethren of Ling, Thirty.

  brothers of Serpa, eight (Tib. gser pa mched brgyad). The principal warriors of Upper Ling (Tib. stod gling).

  buddha activities, fourfold (Tib. phrin las bzhi). Four enlightened activities that buddhas engage in for the benefit of beings. They are described as ritual or magical practices: pacifying, enriching, magnetizing, and destroying: (Tib. zhi ba, rgyas pa, dbang, and drag po ’phrin las). These four can also be considered as a set of instructions for enlightened conduct within the world.

  Buddha ḍākinī (Tib. sangs rgya mkha’ ’gro; Skt. buddha ḍākinī). The ḍākinī, or female enlightened one, from the central direction or Buddha family of the mandala. See also buddha families, five.

  buddha families, five (Tib. sangs rgyas rigs lnga; Skt. Dhyani Buddha). The five points of the mandala. The five buddha families abide in the east, south, west, north, and central directions of a mandala, representing specific qualities of enlightenment that correspond to the particular direction, as well as color, passion, dynamic strength, and wisdom. These five families are often known as the five tathāgatas (Skt.), “thus-gone ones,” and by their Sanskrit appellations from Indian tantra: Vairocana Buddha in the center, Akṣobhya in the east, Ratnasambhava in the south, Amitābha in the west, and Amoghasiddhi in the north.

  These five primordial Buddhas and their consorts participate in most empowerments in the epic. Each buddha family is identified by its hand emblem: Vairocana by the wheel; Akṣobhya by the vajra; Amitābha by the lotus; Amoghasiddhi by the double vajra; and Ratnasambhava by the jewel. Numerous personas in Tibetan tantra are taken to be emanations of one of these families. For example, the bodhisattva Avalokiteśvara; the yidam (tutelary deity) Hayagrīva; the guru Padmasambhava; and the king, Gesar of Ling are all emanations of the Lotus family of Amitābha. Matching the five male buddhas of the five buddha families are five female buddhas who represent the five elements. They are the consorts of the five tathāgatas. In the east and south are Māmakī and Buddhalocanā, w
ater and earth elements respectively. In some texts, these two reverse the positions, consorts, and elements that they represent. In the center is Ākāśadhātvīśvarī, goddess of space. In the west is Pāṇḍaravāsinī, goddess of fire. In the north is Samayatārā or Tārā, the goddess of wind. Other fivefold homologies are correlated with the five buddha families, such as the five poisons and the five skandhas. Just as the five passions or poisons are by nature the five wisdoms, they are represented by the five Buddhas.

  buddha realm (Tib. zhing khams). An environment in which the wisdom-mind transmission occurs, and there is no distinction between teacher and listener. Also referred to as a pure land.

  Buddhalocanā (Skt.; Tib. sangs rgyas spyan ma). Literally “Buddha eye” in both Sanskrit and Tibetan. She represents the element of earth. See also buddha families, five.

  Bumgyel Tongthub [One Hundred Thousand Victories and a Thousand Defeats] (Tib. ’bum bsgyel stong thub). The turquoise armor given to Nyitri by the Chinese emperor.

  cakra (Skt.; Tib. ’khor lo). Literally meaning “wheel,” the word cakra (anglicized as chakra) can refer to a magical weapon, such as a sharpened wheel, which is thrown at an enemy. However, it usually refers to the network of channels that are formed into energy centers at key locations in the body. Each wheel, or chakra, is the nexus of a system of channels, or nāḍīs, which regulates physical and mental activities in the body. In most systems, there are five chakras, which are located at the crown, throat, heart, navel, and the genitals.

  cakravartin (Tib. ’khor lo sgyur ba’i rgyal po). Universal monarch. Also written as chakravartin.

  Cāmara (Tib. rnga yab). Literally, “tail-fan island.” The island southwest of the continent of Jambudvīpa where the cannibal demons live. Padmasambhava lives there as Lotus Skull Garland.

  cannibal demons (Tib. srin po; Skt. rākṣasa). Fearsome demons with long tongues, claws, and fangs, who are enemies to humankind; similar to the notion of a vampire.

  chakra. See cakra.

  Cherished Sons, Thirteen (Tib. gces phrug). A way of referring to the most beloved youngsters among the youthful Ling warriors.