The Epic of Gesar of Ling

by Robin Kornman

  Nyida Khatröd [Conjoined Sun and Moon] (Tib. nyi zla kha phrod). This complex name occurs with numerous variations in the text. The Tibetan, nyi zla kha sprod (literally “sun and moon face-to-face”), is also written as yag nyi kha sprod (Tib.), Conjoined Excellence of the Sun, or nyi zla kha (Tib.), Sun and Moon Facing. It is a site at which two lateral valleys containing streams meet at the valleys’ openings, and is the great gathering place of White Ling.

  oath-breaking demons. See damsi.

  Offering Treasures of the nāgas, nine (Tib. dkor nor sna dgu). Nine precious objects in the possession of the nāgas: the jewel Ting-öd Münsel [Blue Light That Dispels Darkness]; the seahorse Ziwang Phurshei [Splendid Stride Flying Knowledge]; the precious stole called Drojam Phagpa Rinchen [Soft Precious Skin]; the waterproof shoes called Chulam Samtsei [Freedom to Walk]; the little crystal vase Chuchüd Shel [Water Quintessence Crystal]; the turquoise branch Shing Chüd [Wood Quintessence]; the armor Yamed Benḍrilya [Rustless Lapis]; the antidote to poison Dugkyöb Dugzil Zhuntig [Crystal Dew Poison Curing Potent Drop]; and the febrifuge Tsenden Trulgi Nyinpo [Cooling Sandalwood Serpent Essence].

  One Hundred Thousand Verse Wisdom Sutra. A twelve-volume (or sometimes sixteen-volume) collection of Prajñāpāramitā texts, which was kept for centuries by the nāgas before being brought to the human realm by Nāgārjuna. In the epic, the nāgas give the texts to Gogmo, Gesar’s mother, then they are appropriated by Tönpa Gyaltsen of Kyalo along with Gogmo, and as a result they passed into the common possession of the Ling tribe. These highly ornamented Perfection of Wisdom Sutras are one of the tribe’s prize possessions, and they are so revered that people even swear by them. The same sutra is also known as the One Hundred Thousand Verse Prajñāpāramitā, the Greater Prajñāpāramitā Sutra, and the One Hundred Thousand Verses of the nāgas.

  One-Thousand-Lotus-Fringed scarf (Tib. pad ma lan tsar stong ldan). The name of an offering scarf.

  oral instructions (Tib. gdams ngag; Skt. upadeśa). In tantra, the guru personally communicates the essence of meditation practice to his students orally.

  Padma Rāga Palace (Tib. pad ma ra ga’i pho brang). Ruby Palace, an abode of Buddha Amitābha.

  Pāṇḍaravāsinī [Clothed in White Robes] (Skt.; Tib. gos dkar lcang lo can or gas dkar mo). The female buddha who resides in the west and is the pure aspect of the element of fire. See also buddha families, five.

  panyacalika silk (Skt.; Tib. pa nya tsa li ka). A kind of special brocade silk.

  pāramitās, six (Skt.; Tib. pha rol tu phyin pa). The six perfections, which are the six virtuous practices that constitute the discipline of the mahāyāna path: generosity (Tib. sbyin pa; Skt. dāna); discipline (Tib. tsul khrims; Skt. śila); patience (Tib. bzod pa; Skt. kṣānti); exertion (Tib. btson ’grus; Skt. vīrya); concentration (Tib. bsam gtan; Skt. dhyāna); and incisive knowledge (Tib. shes rab; Skt. prajñā). The perfections are six transcendent actions that serve as the transcendental tools for attaining the stages of awareness that lead to enlightenment.

  passionless union (Tib. ma chags thabs kyi sbyor ba). To engage in the act of sexual union in a state of awareness that unites emptiness and exaltation, so that the state of awareness is no longer involved with grasping or self-gratification.

  path of means (Tib. thabs lam). Synonym for the practices of karma yoga, also known as the practices of the third abhiṣeka.

  patriarchal clans of Gog, eighteen (Tib. ’gog pha tsho bco brgyad). Literally, the “eighteen paternal districts of Gog,” which are areas of Gog apparently organized according to the clans’ patriarchal origins. This is significant because matriarchal filiations are also noted in the epic’s genealogies. Gog is probably in the region of Jyekundo.

  patron gods (Tib. ’go ba’i lha). Five deities who perch on the body of a warrior and protect him or her from attack. Here is one typical list of locations with their gods: on the crown of the head is the Tib.country god (Tib. yul lha) [sometimes Garuḍa]; on the right shoulder, theTib.drala (Tib. dgra lha); on the right armpit, the male god (Tib. pho lha); on the left armpit, the female god (Tib. mo lha); and at the heart, the life-force god (Tib. srog lha).

  Pehar (Tib. pe har). A Central Asian deity who was brought to Tibet when the Tibetan empire was founded, and who became a guardian of Samye, the first monastic center. He is easily identifiable by his peculiar circular hat.

  Penne Ritra [Colorful Tamarisk Mountain] (Tib. spen ne ri bkra). A mountain in upper Golog in the Yig Valley.

  phywa (Tib.). Pronounced “chwa,” this is an ancient term from the time of the Bön that refers to a divination or prosperity ritual drawn from native Tibetan religion.

  pika (Tib. bra ba). A prairie dog–like rodent that burrows and creates complicated tunnel systems. High-pasture nomads consider them a pest, because they believe that their burrowing activity destroys grasslands, and turns the ground into barren “black earth” (Tib. sa nag po).

  pointing-out instructions (Tib. sems kyi ngo sprod). Oral teachings in which the guru directly indicates the nature of mind to a disciple. This is an individual instruction that some tantric lineages consider a necessary prelude studying deeper meditation practices.

  Poison Curing Potent Drop (Tib. dug zil zhun thig). A magical medicine that cures poison, which in the possession of the nāgas.

  poisons, five (Tib. myon mongs lnga; Skt. kleśā). The five passions are delusion, anger, pride, desire, and jealousy. Also called the five passions.

  Potala Mountain (Tib. po ta la). The pure land of the bodhisattva of compassion, Avalokiteśvara. In our world, the physical location of this mountain is in northeast China.

  prajñā (Skt.; Tib. shes rab). Incisive knowledge. The innate quality of the mind’s true nature that is capable of discerning with wisdom awareness, and hence accurately knowing the nature of things as they are and as they appear.

  prāṇa (Skt.; Tib. rlung). Sanskrit word for the psychic energy that flows through the body and sustains the life essence. See also nāḍī, prāṇa, and bindu.

  precious jewels that fulfill all needs and desires, thirteen (Tib. dgos ’dod nor bu bcu gsum). A set of offerings that the nāgas made to Padmasambhava.

  precious vase that destroys poison (Tib. dug sel rin chen bum pa). A precious vase in the possession of the nāgas.

  preserver dralas, the three kindred (Tib. skyob pa’i dgra lha spun gsum). A society of dralas that protects the body of a warrior from attacks by weapons.

  prosperity energy (Tib. g.yang). Also translated as “enriching presence,” prosperity energy can simply refer to the fact that a person is wealthy, but it also means a kind of radiant and infectious power of wealth. Objects can also be infused with this energy. For example, a yak may be dedicated to the earth deities, so it will become the support for that particular family’s prosperity. To indicate this, the family will adorn the yak by gilding its horns and weaving colorful ribbons into its shaggy coat in order to celebrate and augment the prosperity.

  prosperity support (Tib. g.yang rten). A ritual object to increase one’s Tib. enriching presence or prosperity energy.

  protectors, three (Tib. rigs gsum mgon po; Skt. dharmapāla). The three families of protectors, who are the three bodhisattvas that respectively represent wisdom (prajñā), compassion, and power: Mañjuśrī, Avalokiteśvara, and Vajrapāṇi.

  Purang (Tib. spu rangs). A region in Ngari in western Tibet.

  pure land. See field.

  quintessence of medicine (Tib. sman bcud bdud rtsi; Skt. amṛta). A tea offered by the nāgas to Padmasambhava.

  Rāhu (Tib. gza’ rgod). A malevolent heavenly body that causes eclipses by swallowing the moon. It has a threadlike body that is invisible, but the shadow of this body falling across a human being causes epileptic fits. The name in Sanskrit means “obstacle.” This Rāhu, who is constantly mentioned in court poetry, is not to be confused with the yidam protector known as Rāhula, who is a guardian of secret mantra vajrayāna.

  rainbow body (Tib. ’ja’ lus
). The act of dissolving the corporeal body into light; a physical manifestation of enlightenment among Dzogchen (or Great Perfection) practitioners. When some fully realized practitioners of the Great Perfection die, their bodies do not decay, but rather slowly transform into rays of light. This is called the rainbow body accomplishment.

  rākṣasa / rākṣa (Skt.; Tib. srin po / srin mo). Often translated as “cannibal demons,” rākṣasas are man-eating, shape-shifting monsters with magical powers. They generally appear in Indian epics.

  ransom (Tib. glud). An offering made in order to distract or deflect a demon (or other harmful deity) from an afflicted person. There are many kinds of ransoms in Tibet, and numerous varieties of ransom ceremonies. The ransom objects are cakes (Tib. torma), either in the shape of items to be offered (such as cattle and horses), or in the shape of the afflicted as a replacement object for the attack. Buddhism does not engage in the sacrificial offering of animals, so these sculptures are used to symbolize support for the visualizations. See also torma.

  Rare and Supreme Ones, Three (Tib. dkon mchog gsum). The three Buddhist objects of refuge, namely the Buddha, Dharma, and Sangha. Also expressed as the Rare and Precious Three Jewels, or simply the Three Jewels.

  Raven Heart Fortress (Tib. pho rog snying rdzong). Trothung’s castle.

  realms, six (Tib. ’gro ba rigs drug). Six states of possible rebirth for beings trapped in saṃsāra: the deva (or god) realm, the asura (or jealous god) realm, the human realm, the animal realm, the hungry ghost realm, and the hell realm.

  realms, three. See worlds, three.

  Red Wetland Pastures (Tib. na dmar gzhung). The high-elevation plateau where Wild Kyang grew up. It is also a descriptive term for wetlands that appear red due to the presence of minerals in the soil.

  renunciant (Tib. bya bral). A person who has renounced even the most elementary of domestic or daily activities, in order to devote themselves to the development of realization during that lifetime.

  Rich Like Massing Clouds (Tib. sprin lang phyug mo). The name of silk flags given by the Lesser Lineage to Zhalkar on his birth celebration.

  Rigden Raudrachakrin (Tib. rigs ldan drag po lcags kyi ‘khor lo can). Sometimes spelled Rigden Raudracakrin, the Tibetan name means “One of Noble Family the Fierce Holder of the Iron Wheel.” He is the twenty-fifth Rigden king of the mythical Kingdom of Shambhala, the last Rigden predicted by the Kālacakra tantra. During his reign, Shambhala will become visible to the human realm: its gates will open and an army will flow forth to conquer the enemies of the dharma, bringing in a new golden age on this earth.

  River Slowly Flowing (Tib. chu bo dal ’bab). The melody used in the songs sung by Chipön Rongtsha Tragen.

  rivers, four (Tib. chu bzhi). Four rivers in the province of Kham, or eastern Tibet: the Dri Chu (Tib. ’bri chu, the Yangtze River); the Ma Chu (Tib. rma chu, the Yellow River); the Gyalmo Ngül Chu / Tsharong (Tib. rgyal mo ngul chu / tsha rong, the Salween River); and the Da Chu (Tib. zla chu, the Mekong River).

  root causes and conditions (Tib. rgyu and rkyen; Skt. hetu and pratyaya). Close to the Western concept of primary and secondary causes.

  sādhana (Skt.; Tib. sgrub thabs). A ritual text and liturgy for meditation practice and mantra recitation; used in order to accomplish the wisdom mandalas of the vajrayana deities.

  samādhi (Skt.; Tib. ting nge ’dzin). A Sanskrit word that has entered into common Western usage, meaning a state of deep meditative absorption or evenness in meditation.

  Samantabhadra (Skt.; Tib. kun tu bzang po). A Sanskrit name whose Tibetan translation is rendered as “Küntuzangpo,” meaning “ever-excellent.” He is the primordial dharmakāya buddha, and he is depicted naked, blue in color, and often with consort Samantabhadrī or Küntuzangmo, who is either blue or white in color. There is also a bodhisattva of the same name who is famous for making elaborate offerings in the chapter of the Flower Garland Sutra titled “The Vows and Practices of Samantabhadra.”

  samaya (Skt.; Tib. dam tshig). Literally, “sacred word” or “word of honor,” samayas are tantric commitments that seal the practitioner to their vows, binding the disciple to a certain commitment that must be maintained under oath. Once one receives empowerment according to vajrayāna, the samaya of the tradition must be taken on as a requirement to engage in the practices. The refuge and bodhisattva vows are implicit within the samaya.

  Samayatārā [Damsig Drölma] (Skt.; Tib. dam tshig sgrol ma). The goddess of wind.

  sambhogakāya Buddha (Skt.). The visionary wisdom body of the buddha. See also bodies of the Buddha, three.

  Samdrub Lingdzong [Fortress That Fulfills All Wishes] (Tib. bsam ’grub gling rdzong). King Shingtri’s castle fortress. Also appears as Samdrub Dzong.

  saṃsāra (Skt.; Tib. ’khor ba). In contrast to nirvāṇa, saṃsāra is the vicious cycle of transmigratory existence that arises out of ignorance and is characterized by suffering. Also translated as “cyclic existence,” because saṃsāra means “to circle round and round.” One Tibetan etymology traces it to a longer expression that means “whirlpool.” The idea is that if one behaves properly according to consensus reality or relative truth, one is like a drowning person slowly sinking in a whirlpool, circling round and round as one repeats domestic patterns, slipping ever lower with each circle, until one drowns.

  Śāntarakṣita (Skt.). Abbot of Nālandā University, he is the eighth-century author of important works on mahāyāna philosophy such as the Madhyamakālaṃkāra (a work on Madhyamakan philosophy) and the Tattvasaṃgraha (a summary of all philosophical systems). He arrived in Tibet from India and taught advanced Buddhist teachings widely, developing the basis for the philosophical school that provided the metaphysical foundations for much of Nyingma practice, the Yogācāra-Madhyamaka-Svātantrika. He invited Padmasambhava to Tibet when he encountered obstacles to building Samye Monastery, the first great Tibetan monastery.

  secrets, three (Tib. gsang gsum). The esoteric nature of body, speech, and mind.

  select portion (Tib. phud). The select portion is the first offering of food or drink made during a ceremony that involves a series of offerings. It may symbolize making an offering first to the central deity before the retinue deities are served. In a ja phud (Tib.), or select offering of tea, it might mean making an offering of tea to the deities before the humans partake, usually to the Three Jewels of Refuge and the Three Roots [gurus, devas, and ḍākinīs].

  Select Unicorn (Tib. dgu brgya rwa gcig). Kyalo’s horse; dgu brgya means “nine-hundred” and implies that the animal is as rare as one in nine hundred, and rwa gcig means “singlehorned.”

  self-luminosity (Tib. rang gsal). The state of natural radiance.

  self-occurring (Tib. rang ’byung). To originate of itself, independent of root causes or contributing circumstances.

  Seven Sandy Passes of Ma (Tib. bye ma’i la bdun). A series of hills near Ma.

  Sevenfold Treasure. See Treasure, Sevenfold.

  Shady Valley Rich Royal Forest [Siblung Nag-gyal Chugmo] (Tib. srib lung nags rgyal phyug mo). The “shady side of the valley” is a standard Tibetan topological expression. Northeastern Tibet is full of lateral valleys that oftentimes have one side in the shade (Tib. srib) and one side in sun (Tib. nyin). These valleys usually end in a box canyon.

  Shapho Dumchöd [Dresses a Deer] (Tib. sha pho sdum chod). The name of a sword given to Zhalkar by the Lesser Lineage on his birthday celebration.

  Sheep-a-Peep (Tib. ngo lug). The three Ngo-lug were three young men so handsome that people would travel great distances just to get a glimpse of their faces, and would pay an entire sheep to do so. Hence they came to be called the three Ngo-lug (Tib.), literally, “sheep faces.” However, the term ngo lug actually implies something like “One glimpse, one sheep,” and in the spirit of the original, ngo lug has been translated here as “Sheep-a-Peep.” The three Sheep-a-Peep were Tsangpa’i Ngo-lug of Agê, Dar-’jam Ngo-lug of Mupa, and Sintsha Ngo-lug of Tag-rong.

  si demon
s (Tib. sri). Ancient invisible Tibetan demons that cause cyclical patterns of misfortune. For example, if the firstborn child dies for several generations, it would be regarded as a family curse of si demons.

  siddhi (Skt.; Tib. dngos grub). Literally, “accomplishment.” Siddhis are abilities that are developed through meditation practice, and they are either ordinary or supreme. The eight ordinary siddhis are physical powers; for example, there is the siddhi of the sword, whose touch grants whatever is wished. Supreme siddhi is enlightenment.

  Sidpa Khölmo Rogdzong [Black Bellow Fortress of Existence] (Tib. srid pa khol mo’i rog rdzong). The name of Trothung’s castle. This site is in present-day Golog, close to the point where the Yellow and Ko rivers merge.

  Sidpa Yutso. See Cosmic Turquoise Lake.

  śila, samādhi, and prajñā (Skt.; Tib. tsul khrims, ting nge ’dzin, shes rab). The three disciplines (śila): discipline, concentration, and wisdom or incisive knowledge.

  six attributes of a warrior (Tib. dpa’ bo’i chos drug). Armor, helmet, shield, arrows, spear, and sword.

  Six Modulations in Nine Pitches (Tib. dgu seng ’brug ’gyur). A melody that is sung by Drugmo.

  six-syllable mantra. See Maṇi mantra.

  skandhas, five (Skt.; Tib. phung po). The five skandhas are aggregates that make up the individual person. These five aggregates arise in coordination with each other in order to produce the complex of experiences known as ego-clinging. The five are: form (Tib. gzugs; Skt. rūpa); feeling (Tib. tshor ba; Skt. vedanā); recognition (Tib. ’du shes; Skt. samjnā); reaction (Tib. ’di byed; Skt. saṃskāra); and consciousness (Tib. rnam par shes pa; Skt. vijnāna).

  sky meteorite (Tib. gnam lcags thog). A substance that is produced by lightning, and solidifies as it falls to earth. The indigenous people of Tibet believe that lightning and thunder relate to the magical activity of dragons.