Chapter – II

The chief of Tagrong, Trogyal did prepare,

A feast to discuss the Horse race;

All Ling – upper, middle and lower assembled;

A Horse race and its venue and timing decided.

 

Soon after that, Zorna returned and gave a detailed account of all that had happened to chief Trothung. Trothung did not agree to the talk of calling Joru to Ling and remarked, “Oh no! The yidam in his predictions did not mention to me that Joru should be summoned. It’s certain that whoever has suggested this is an old satiated seyu” and he developed a slight doubt regarding the prophecy and he remained disturbed in his mind.

The next day, just as dawn became clear at the top of the mountains, with the great, Middle and Lesser lineages of Ling as the main guests the families within the community appeared like the constellations in the heavens. Those outside the tribe were like the vegetation on the passes and those bereft of tribes were countless. The great community was like mount Sumeru.

The numerous people like the stars in the sky, came as if they were clouds gathering over the crops of Aku Trothung. There was the lord lama, the sun and moon in the sky. Next the chiefs on high like mount Sumeru. Then the young bloods of Taktsang like fine pelt. There were sons and nephews like pieces of bamboo shafts. Paternal elder brothers like trunks of sandalwood. Mothers and aunts like icy lakes and young maidens like summer blossoms.

The ears of fine crops of deity families, each went to the tents that had been set up for themselves. While each of them sat on the seats assigned to them on the basis of their status and power, there came from the ‘Unchanging castle of Ngulchu Trodzong’, Gyatsa Shelkar. Since he had actualised the ‘six skills’ physically, the laa and life-force of enemies and hindrances cringed in fear. As he possessed the qualities of the ‘six beauties’, he excelled all humans in the three realms. His eyes were flashing like lightning and his teeth made sounds of chewing popped wheat. His face was ruddy like a maddened black bear. With the dignity of having shaken the three realms with his physique of ‘six forms’ he came charging.

He noticed that the Tagrong steed that could soar over mountains was placed at the head of thirty supreme steeds that were tethered together on a rope.

Offended he raged, “Who has tied a donkey in front of a stallion’ and cut the attachment of that horse with his sword and chased it away towards the encampment. In its stead he tied his steed Phoenix.

Seeing that Trogyal of Tagrong was at the head of the row of the fearless heroes, he aimed his charge there and came rushing. He stopped at the demarcation and chanted this song of the ‘Dispute about Seats’:

Lu ala thala lamo len;
Lu thala lamo thala len.

From the blissful palace of the expanse of phenomena,
The dharmakaya, Vajradhara and others;
Buddhas with compassion toward sentient beings,
Look on compassionately and be my helper.

If me, you do not recognise;
From the unchanging castle of Ngulchu Trodzong,
I am the unchanging hero called Gyatsa Shelkar.

I am the nephew of the great Chinese chief;
The three – Gyatsa, Shenpa and Northern child,
Are three brothers from closely related mothers.

The three – the Phoenix, Peacock and Water bird,
Are foals of a single mother mare;
The three – Yazi, Mazi and Guzi,
Were beaten and forged by a single blacksmith.

The nature of reality, it is thus;
Therefore chief Tagrong, do give ear.

My dhowa, this white Mongolian ‘Phoenix’;
Though not considered a rival to Ling,
Is needed, for it’s destined from the past.

This sword, ‘Little star Yazi’;
Though not considered a rival to Ling,
Is needed, for it’s destined from the past.

The thirty brothers of Lingkar;
Outside, they are a single flock of sheep;
Within, each mother has her own son.

For the brothers – a bunch of feathers of a spear,
If a task’s done with integrity, every one is pleased;
If words are truthful, every one will listen.

To fulfil one’s desires through deceit and lies;
This invitation to the fearless braves of Ling;
It’s hard to guide a ferocious tiger to a meal;
It’s hard to guide a yellow faced drong by its nose.

It’s hard to fool me – Gyatsa Shelkar;
You of the Great lineage of Ling and carnivorous wolves,
Don’t possess compassion; that’s clear to all.

In reality, these two – father and son of Tagrong;
Have invited a hundred important guests
And me – the unimportant Bumpa, have cast behind.

Father guest sits at the head with those invited;
The two – Middle and Lesser lineages are left bullied
And the humble boy’s share is cut off.

Without a rightful share, one may not sit;
Ignorant people should not sit at the head;
Weak horses should not be tethered at the head.

Mega commander Shellu will take the centre seat;
If external enemies appear, I will subdue;
Internal deity families, I will protect;
Wondered if it’s true, Tagrong? Keep these in your mind.

After he had spoken these words, he acted as if he was flinging the ‘Powerful Red One’ onto the ground and then remained there.

In reply the Tagrong chief Zikphen said, “Gadeh, you dead son of Gyaza! A fool with his mouth locked up. If you bend your tough bow excessively, it will break. If the anxious swift horse is rode excessively, it will collapse. Today, the banquet of the great lineage’s Aku is the inexhaustible mine of Namsey, the deity of wealth. It’s as high as Mount Sumeru – the king of mountains. It’s the innumerable stars of the sky. Its profound depth is equal to the great oceans.

For this occasion have come the fearless heroes, the chiefs and lamas. All the subjects have come as guests to enjoy the tea and chang. They’ve come with expressions of being pleased. When their faces are full of smiles and the sun of happiness shines in the sky, with displeasure from your heart, why do you place your life-force as a target while claiming to own the life-forces of others? What is this great suffering that is needed to pollute and cause internal violence among the brothers?” he queried sarcastically and then he chanted this song of ‘The rage of the tigress’:

Lu ala thala lamo len;
Lu thala lamo thala len.

The buddhas of the three times and ten directions
And host of the conqueror’s children – the bodhisattvas;
True buddhas who are unfailing refuges;
This day, come and assist me.

If I were to relate my own story;
Of the fearless braves of Ling, I am the great head;
If called, I answer to Tagrong Zikphen.

For white armour, used tigers for lower parts
And so became known as Tagrong;
For helmet, groves of leopards used
And for reason was called Zikphen.

Of Ling’s armies, two divisions commanded
And for this reason, Chief was attached;
The reality of these was of such variety.

Son Gadeh and myself – the two of us;
Contesting horses for speed, equal we are;
Power to cleave with grey blades, equal we are.

Better to sit face to face with men of import;
I was not evaluating your fears;
Risk of harm to the Ling clan brothers be;
You are the evil arisen from within the home;
The cherished and spoilt one, from among the group.

My sitting in the centre at the head of the row;
It’s the rights left by my paternal forebears;
It’s the rights upheld by the true male son.

For the task destined, one cannot avoid;
But the greed for that which one is not destined;
None except a fool behaves that way;
Though wanting to rob, you certainly will not get.

This feast presented today by Trogyal;
No cause for you to be so critical;
You of Lesser lineage, penniless on the poor side;
Though you all crowd into the fray, it is difficult;
Consider if there’s truth, families of Ling divisions.

If you ignorant ones were assigned to the head,
For the paternal practices of Ling to begin, it is difficult;
If you think it’s true, control your own self;
Now don’t flash about Gadeh, son of a father.

After he had spoken these words, he got up and came rushing. The two were like a tiger and a yak charging to touch their foreheads together.

At that very moment, the Chipon, Nyibum, Darphen, Gade, Sengtak, Nyatsa, Rongtsa, Denma and some others of the great, Middle and Lesser lineages intervened and withdrew them and they were separated.

Then Sertso of Kharak chanted this song of ‘The seating arrangements’:

Lu ala lamo ala len;
Lu thala lamo thala len.

Of the host of a hundred thousand dakinis,
Omniscient Dorje Phagmo – the only mother;
Of the heavenly realms arrayed with turquoise leaves,
Omniscient Jetsun Drolma, lady sublime;
This day as Denza’s friend come forth.

This day, this great banquet of Trothung
Is not to fulfil one’s desires with deceit and lies,
But for the Dharma and doctrines of the Three Jewels;
For plans for the existence of highland Tibet
And for the common strategies of colourful Ling.

At the start of two auspicious tasks, do not let
Your mind be anxious, but place it in equanimity.
Regarding the real meaning – the essence of the words:

The yellow tent that’s like a great golden mountain;
The inner power and sheen of such a tent
Is that it’s ready for those of the golden thrones.
It’s the throne of the lord lamas;
At the head of all the lamas
Is seated the very clear scriptures, the source of the Dharma;
Is seated the Dharma practitioner Zhonnu Lodro;
Is seated others on the edge and together.
Look on with wisdom minds and protect with compassion.

The white tent that’s like a great snow mountain;
The inner power and sheen of such a tent
Is that it’s ready for those of the silver thrones.
It’s the throne of the supreme chiefs;
At the head of the chiefs on high
Is seated the golden Nyibum Daryak;
Is seated Darphen of the son of Choelu;
Is seated White Shellu – chief of ten thousand;
And then are elders and below them younger ones.

The red tent that’s like a vermilion Sumeru;
The inner power and sheen of such a tent
Are the shimmering rainbow framed brocade seats.
It’s the throne of the great chiefs;
At the head of the important chiefs
Is seated Lhadar of Zuchen Werma;
Is seated Wangchen ruling over ten thousand;
And then are seated elders and youth on the edges.

The brilliant coloured tent that’s like slate mountains;
The inner power and sheen of such a tent
Are tiger seats with shimmering designs.
It’s the carpeted seat of the paternal elders;
At the head of the paternal elder brothers
Is seated Chipon the ruler;
Is seated the clan father – the ruler Senglon;
Is seated the ruler chief Trogyal.

The inner power and sheen of the maroon silk tent
Are nine seats of spotted leopard that have been arranged.
It’s the carpeted seat of the younger brother ministers;
At the head of the younger brothers
Is seated the great minister Denma Jangtra;
Is seated the capable Sengtak Adom;
Is seated Choekyong Bernak of Gade;
Then are seated elders and youth on the edges.

The inner power and sheen of the blue silk tent
Are nine woollen seats with rainbow colours arranged.
It’s the carpeted seats of the mothers and aunts;
At the head of the mothers and aunts
Is seated the great mother Gyaza Lhakyi;
Is seated Rakza Getso of the great father;
Is seated Sengcham Drugmo of Kyalo;
Then are seated elders and youth on the edges.

Lingkar brothers, do not dispute the order of seats;
This day, the lamas, chiefs, and paternal uncles;
Elder and younger brothers, mothers and aunts and others;
Covering all including the great market with none remaining;
Each has been offered his appropriate place.

And then deity families of the six communities;
The distance of the northern tracks to be raced;
Size of paternal property to be placed as wager;
Without jealousy must duly be discussed.

This year, this horse race of Ling;
May it raise the esteem of the white side;
May it oppress the nape of the dark side;
May it place the world on the path of Dharma;
May the wishes of Lingkar be fulfilled;
Deity families of Ling, hold these in your minds.

After these words, the seats were divided accordingly and a veritable feast was served.

Then while the white deity families were seated and sat smiling, the divine prince Joru had transformed his entire body into an object like a grey metallic stone that displayed only his white teeth and a red tongue. Not taking into account what was happening here or there he arrived in the midst of the row of seats.

Joru said, “Alright. Six communities of white deity race, yesterday while I was in Lower Ma I heard from the talk of the winged creatures and the messages carried by the winds that Chief Trothung was arranging a feast of all the good things for the thirty elder and younger brothers of Lingkar.

My mother told me, ‘Joru, though your mound is small it was a piece of the mountain. Though Joru you’re small, yet you’re of the descent lineage of Mukpo Dong. If the capable male warriors, have rightful shares, why shouldn’t the humble ones not have the same shares? You must go’ she had ordered and so I have come” and then he sat without paying attention to what was happening around him.

The faces of the Lesser lineage beamed with smiles while all the others sat with faces completely dark. Paternal aunt, White Nene emanated herself into a tiny golden bee that proceeded from the within Joru’s hair into his ear tube.

She said, “I am Nene, the White Nammen lady. Don’t be distracted but focus your awareness towards me. Today the essential message is that the ruler of the Upper Northern areas Lutsen has emanated into a carnivorous black wolf. He will be arriving after some time. There’s a great danger of the Demon inhaling the human lives of the thirty fearless heroes of the six communities. Moreover there’s a danger of the Ling divisions disappearing.

Joru, you have been destined to subdue him. If you are not able to reduce his powers today much harm and violence will befall the southern continent of Zambuling. There will be more predictions in the future” she remarked and then left in the way a rainbow disappears in the sky.

Then divine prince Joru stood up from the midst of the group and looked towards the north. The Ling people thought that his mother Gogmo was following behind him. At that moment, a black wolf like overcast darkness with its mouth ablaze with flames and its body a swirling mass of black wind was approaching. He took from his waist, his weapon – the sling ‘that rotates a thousand boulders’ and calling for the assistance of the Dralha and Werma he shot it with a whirring and ‘tsa khob’ sound. The shot hit the forehead of the black wolf that had a light the size of a melong – a mirror and a little blood the size of a flea oozed out. Of the eighteen life-forces that it had attracted, all except one of them had been severed.

The black wolf rolled below the mountain and the Ling people thought, “The local deity Magyal Pomra had emanated in the form of a black wolf and had come to join in the Ling gathering. Joru had hit the black calf thief on the forehead with his sling shot and it had disappeared. They remarked it was a pure case of:

It cannot get up due to the yoke on the nape;
It cannot go down due to the ropes on its calves.”

So the people were full of regret.

At the time Joru thought, “Today I have lured the life-forces of the thirty fearless heroes. I have accomplished the doctrines of the Lotus Born one and I have raised the victory banners of the Three Jewels and the Teachings. To think that I have killed Magyal Pomra with a sling shot is due to the obscurations present in the confused minds of ignorant people. It is not befitting and appropriate to give them a reply” he felt and so he kept quiet and remained in a state of equanimity.

At the time, the servers like Sertso of Kharag were numerous like a flock of startled birds. Tea and chang were served like irrigation channels of water. Chemar heaps were piled high like mountains. Butter thue were like stone cairns on slate mountains. Meat and butter were cut up with axes. Golden plates were present in orderly arrangements. Silver trays were spread out all over. As soon as the guests had been pleased with the inexhaustible dishes of delicacies that had been arranged and displayed like a cycle of ritual offerings, Kyalo Sengcham Drugmo of Ga appeared.

Her head was ornamented with a variety of precious stones like turquoise and corals. On her body she wore eighteen long and short dresses. There was one of medium length – that made it nineteen pieces of clothing in all. There was among them the exceptional brocade called ‘Lotus and Garuda wings’. She wore pretty ‘Yuga’ boots of blue leather with laces called ‘rainbow lines that swirl naturally’. She had on a fine selection, of gold and silver necklaces.

Giving an askance glance, she zigzagged along gracefully. She appeared as if she was competing with the beautiful youthful maidens of the heavenly realms. In a hand she held a ceremonial shaft with white feathers and decorated with precious stones and silk at its end.

She stood in the centre of the gathering and chanted this song of ‘Selecting one’s home’:

Lu ala lamo ala len;
Lu thala lamo thala len.

From the pure realms arrayed with turquoise leaves;
From above the throne glittering with gold leaves;
From above the seat of brilliant conch leaves;
O compassionate mother Drolkar – deity of long life;
I make request to your form of compassion;
This day, kindly come and assist this nun.

If you cannot recognise this maiden that’s me;
I am Sengcham Drugmo of Ga Kyalo;
O six communities of deity race of white Ling;
Do not be distracted but for a moment focus;
Listen to me, for I have these to relate.

In the deity mandala of Lingkar of the east;
On the right corner of the fearless heroic deity children
Was born the beautiful maiden Sengcham Drugmo;
Into the midst of the glad heroes of Lingkar,
Was destined by the supreme deities on high.

From among those below the Indian ruler,
The eighteen territories of the four directions
Have disputed – it’s clearly known by all.
The host of Ling heroes rule absolutely
And I have not left but held myself in control.

Today in the general meeting of Lingkar,
The position of Lord who guides Ling’s common strategies
Will be gifted to the swiftest rider, it has been said.

How could there be opposition to this command?
But the Chieftain of Ling must be
A guide to liberate the six realms of beings
And an antidote for the Hor and Demon’s poisons.

For the exorcising commands of the awareness holders,
To benefit the Teachings and beings;
And the thorough dedication of prayers of concern
By the conquerors sons – the bodhisattvas;
Who thinking that, rather than holding onto existence
Better it is to lasso the beautiful mind of beasts;
The austerities of those skilled in speech;
How could they be a condition in opposition?

For the unexcelled absorption of method and wisdom
Of the swift path of the profound secret mantra
Of the person who actualises the welfare of beings;
We pray for assistance that accomplishes his intentions.

The thirty fearless heroes at this time;
Their minds grasping at whatever’s required
And proclaiming of wanting this; what need is there?

This ornamented deity shaft of mine,
Is the offering for initiation of the Lotus Born master;
It’s the life-shaft of the queen of accomplished beings;
It’s the shaft possessing the ten perfections.

Today this shaft that is a deity shaft,
May it raise the stature of the white side;
May it subdue the demon races of the dark side;
May it accomplish the Dharma of the Jewels and deities;
May a being that accomplishes tasks commanded from above
Be the unmistaken choice, supported by mother lineage dakinis.

After having spoken these words, she released the shaft after aiming it towards the side of Tagrong of the great lineage.

At the time, the lamas thought, “The words of truth of the prayers of Drugmo, the enlightened activities of Orgyan Rinpoche and the thoughts of all the buddhas, collected together into a single entity and destined for the welfare of beings has but only one owner which is Joru” and in this manner they remained in a state of one-pointed concentration.

The heroes wondered for whom among them the shaft was for. They thought and hoped, “Wonder if it’s going to descend on me?”

Joru felt that although Drugmo’s prayers calling on the deities was good, yet the way she released the shaft was not proper.

All the thoughts of the heroes were only due to greed. They all felt that they were the only leaders of Ling and remained unaware of what was happening.

Since Trothung had no shame, he signalled and looked up. The shaft soared upwards a wee bit and then as in accord with his thoughts it descended towards him. He felt in his mind that the predictions of the deity Tamdrin were unmistaken. When he was close to holding onto the shaft it again ascended higher and then landed in a colourful heap on Joru.

Joru seemed oblivious to the shaft and appeared as if there was nothing more enjoyable than eating meat. He placed the shaft a little away from himself and continued. Everyone thought that although the shaft had landed on Joru he lacked any joy and was attached to the bones.

Everybody concluded, “If this isn’t really a case of ‘a beggar’s lineage of not having food to eat yet possessing a son who’s ignorant’ then what was?” and everybody remained in a state of pity and compassion.

In Drugmo’s mind the thought arose, “There’s nothing that this shaft doesn’t know. Although it is certain that the lord of father Kyalo’s wealth, the owner of my hair and the chief of the divisions of the Ling tribe is none other than the divine prince Joru, yet since Joru’s physical appearance is not pretty if I do not pretend that I am not happy deep within and have immeasurable suffering because of not agreeing to this, he will be the cause for teasing and bullying by the gathering of chiefs that would lead to obstacles for all sentient beings and the hostility of the heroes for myself. Also all the people will spread rumours of me as a black female without a good family background and will be hostile” she pondered to herself.

So she said aloud, “This shaft is of no use. It’s the basis of harm. Joru should not be selected as a chief. He will not become the life partner of Drugmo. This will not be accepted. Now cast the colourful life-span knot again.”

The life-span knotted shaft was again aimed at the Great lineage families and cast. Again it descended from directly above Trothung. Trothung felt that earlier there had been no doubts about the predictions, therefore he should grasp the shaft emphatically.

So when the shaft came down near him he stretched out his hands but only a finger touched it and the shaft then flew upwards and away. It then went and swirled around Joru’s neck and descended on him. Moreover it tied a life-span knot on him and then remained. The great gathering roared with jeers.

In order to acquire the trust of the ignorant beings, Drugmo thought that it would have to be a remarkable omen such as if she presented one of the gems of the task-instruments to Tharwa – the highest person in the gathering. So she cut through the middle of the rows towards Tharwa.

But Tharwa felt that Drugmo’s recital had been unsuitable and so one could not appreciate people who had no faith in the Three Jewels and performed such ignorant actions. His face was like overcast clouds above barren slate mountains.

When Drugmo arrived near the front of Tharwa, a great gust of wind suddenly appeared and she was powerlessly thrown backwards. She began to shake and tremble involuntarily and reached the back of the rows and fell in front of Joru as if she was prostrating to him. The gem too came out of her hands and fell into the Joru’s lap. The people let out a roar of jeering laughter greater than before.

Then while Drugmo was getting up, she thought, “Although this has been such an embarrassing situation, yet in general for the sake of the teachings of the white side, the welfare of sentient beings and so that obstacles do not arise for divine prince Joru’s actions for the welfare of beings, this has been a good opportunity for all the people to develop faith. My embarrassment is just a temporary phenomenon.”

At the time Joru remarked to his elder brother, “Now the assembly of Ling, Uncle’s feast and Drugmo’s choice of a home have all been excellent. Regarding future activities, please confer with the Chipon and Denma and do whatever is necessary. I have to go to before my mother in Lower Ma. It seems to be about time to summon Abkya Yuma and Ngo Yuma in lower Ma,” he said and then put the left over meat and thue in a goat skin bag which he carried on his back and left.

After this, Trogyal the ‘Chief with Four mothers’, chanted this song in which he related the reason for the banquet and the need for having a horse race:

Lu ala lamo ala len;
Lu thala lamo thala len.

Omniscient dharmakaya – Boundless Light;
Omniscient sambhogkaya – the Great compassionate one;
Omniscient nirmankaya – the Lotus Born;
Pray, be a friend that looks after me.

O six communities of deity race of Lingkar;
Hearken to me, for I have some words for you;
If me, you do not recognise me;
I am Chief Trogyal of ‘Four mothers’.

My mother not rearing me, I was breast fed by goats;
She-goat not rearing me, I was breast fed by dzomos;
Dzomos not rearing me, I was breast fed by a bitch
That’s the way ‘Four mothers’ was acquired.

The royal song has energy, is smooth and leisurely;
With the glorious lama as the principal being,
This feast for the gathering of deity race Ling,
If observed, is ambrosia for the eyes;
If listened to, is ornament for the ears.

For us – the tribal divisions of Ling,
The swift steed and the skilful son’s
Renown spreads across the entire world.

And thus, it occurred to me,
The fame of one not displayed in a race,
Are but the empty echoes of speech;
Therefore it is better to discuss a Horse race
And as prize and wager, place our paternal property.

This paternal wealth of Upper Lingkar,
Before it’s squandered away meaninglessly,
Let the swiftest steed claim the prize;
Let the brothers examine the best race course;
Let the Ling divisions discuss the distance to race.

This horse race of the deity race of white Ling,
May it raise the prestige of the Jewels and deities;
May it oppress the nape of the Hor and Demon foes;
May it fulfil the aims and wishes of white Ling.

After these words had been sung, the brave heroes sat without saying anything. But Dongtsen Apen reflected that earlier when ‘Turquoise Bird’ had been bought for gold that would have filled the three realms, there had been no regret. Now after his father Trothung has given such a massive banquet if ‘Turquoise Bird’ turned out to be ineffective it would be a cause for other people’s hostility and great embarrassment for himself. So he felt that he should relate a story of ‘whatever one wishes’.

So he spoke, “Alright, white communities of deity race. Listen to me, for I have some words to offer. This year’s Horse race of Ling, is now renowned all over the world. If the Race be too short, it will be cause for derision. If the standard of the racing is of a poor quality, everyone will be hostile.

As regards the thoughts of me Dongtsen, the heads of the steeds should be directed towards India. The hind parts of the steeds should be directed towards China. From high Tibet we should observe the spectacle. Renowned all over the continent of Southern Zambuling a tale lineage should be left for future Tibetans. Do you think it’s so, courageous heroes of Ling?”

It did not appeal to the minds of all those present and created a froth of bubbles of embarrassment. In particular it did not appeal to the families of the Lesser lineage of Ling. Elder brother, Chipon felt that the speech was just to show off the fact that the families of the Great lineageof Ling possessed the steed ‘Turquoise Bird’. He remained with his face like overcast rain clouds above a barren slate mountain.

Gyatsa Shelkar thought that if things were left in the manner suggested by Dongtsen, then there would be internal wrangling, intrigues and violence within. The future effects of the pollution could certainly land on Drugmo. He was so emotionally affected from the depths of his heart and his balanced state of mind wavered about so much that no words could come forth from him and he remained silent.

The supreme being Tharwa concluded that it was certain that Dongtsen’s speech would lead to internal rivalry among the brave heroes that evening. So now he felt that he should say something that would create peace. So he got up in the middle of those seated and spoke.

Tharwa said, “Alright, great pure community of the tribes of deity race. Me, the supreme being Tharwa’s thoughts are these. If you want a Horse with renown that will excel the rumours of the three realms, then I have the tan coloured steed that knows flight. Direct the horse’s head towards the blue heavens. The steed’s hind parts towards the congested earth direct. The spectacle from the intermediate realms of space, observe.

Or else, the Ling divisions should discuss where we should race. As mediator let’s have Werma to mediate. The authoritative powerful being – Wangchen, will be able to decide with his authority.”

After he had spoken, the Gyatsa Shelkar said, “This day, from the high assembly grounds of the Ling brothers, some males have flaunted their wealth. Some others have let loose their perceptions and spoken of ‘whatever one wishes’. Some have thought of honest concoctions. Many have spoken but few have listened.

In order to be the head chief of a great community, one must not lose sight of impartiality and at the same time possess the great mind of bodhicitta that thinks of the welfare of others.

Regarding the Horse race in Lingkar this year, it has been said that Trothung has decided to have the Race and that the task- instruments of the common religion and politics of Ling will be awarded as a trophy to the swiftest steed. Although the words of Apen of Dongtsen are beautiful, they are only evil thoughts reflecting doubts that the property might be lost to others.

Therefore these are Gyatsa Shelkar’s views. If the tribes wish to have a Race the steed’s heads should be directed towards the barren mountains of Gura Dza . The steed’s hind parts directed towards hornless Ayu Dil. The spectacle should be observed from the Lha Dilgo – the Deity Dil’s head. The incense worship to be offered at Lu Dilgo – or the Naga Dil’s head. The men, property and attendants of Kyalo will be offered as a prize for the victorious dhowa steed. Are you in agreement, great community of deity families?”

After Gyatsa Shelkar had spoken, the mediator Lhadar of Zuchen Werma chanted this song of mediation:

Lu ala lamo ala len;
Lu thala lamo thala len.

From the palace of bliss of my crown,
Omniscient Shakyamuni – the Buddha;
From the glorious copper coloured Zangdok Palri,
Omniscient nirmankaya – the Lotus Born;
From above the fearless throne of lions,
Omniscient Nene Nammen Karmo;
This day come and assist the mediator.

May the Direct and Vajra guru’s doctrines be actualised;
May the nape of the Demons and jungpos be oppressed;
This Horse race of Ling this year –
May there be no jealousy from the blue heavens;
May there be no ‘Egoes’ on congested earth.

Therefore, all ye of the white deity race,
If me, you do not recognise;
I am the mediator – Lhadar of Werma.
The one that places good beings above;
The one that pulls evil ones below;
The one that mediates between good and evil.

The one that unties the knot of truth and falsity;
The one that speaks of truth and integrity;
The pure words of truth of the mediator,
Should not be confused, by all – high and low.

The amazing speech of Dongtsen, today,
India and China mentioned – are far away;
Between heaven and earth, one cannot race;
Not appealing to the ears, let’s cast them aside.

The words of hero Gyatsa were attractive;
Gura Dza and Ayu Dilgo;
There are thirteen stations when grazing dzos;
For distance to be raced, this would be suitable.

On the day of the Horse race,
Armour, even a hand guard should not be worn;
Weapons, even a needle tip should not be worn;
On heads, put on a jala as a helmet top-piece;
On bodies, drape on cloaks of fine silk;
On waists, hold on with five coloured silks;
On feet, wear soles of great turquoise rainbows;
Put on ornaments of precious stones,
Like the head adornments of the deity from Orgyan.

That Joru – the divine prince of Gogmo;
No reason to place gems in border lands;
To colourful Ling must be invited;
The steed Kyang Goe, from the mountains capture;
May the wishes of self and others be accomplished.

After these words had been chanted, except for three people who had secret faults, joy and delight arose in all the others.

Following this the people of Ling then discussed the counting of days and the day on which the Horse race would be held. From among the elder brothers of the Lesser lineage of Ling, the ruler and head Chipon of Dong threw back his long mane of hair that were as long as a yak’s tail. Then after stroking his goatee three times he chanted this song:

Lu ala lamo ala len;
Lu thala lamo thala len.

From the western palace of bliss,
Omniscient Buddha – Boundless Light;
May you guide sentient beings on their paths.

If I were to relate my story;
I am called ‘Chipon Rongtsa Tragen’;
I am the elder of three generations;
Have achieved the deity’s form that never ages;
Have achieved the iron life-force of immortality;
Have achieved the life and phug deities that care for me.

This elder that’s gone past his youth;
Though without holy merit possess brave skills;
So as the senior’s verbal instructions:
This day, the constellation of Minduk
And Saturday do come together;
It’s inauspicious, better it is to postpone.

Tomorrow on Sunday, the little shepherd meets;
The day after on Monday, for the head suitable;
The day after that is Tuesday, for hands suitable;
The next day is Wednesday, for the third month suitable;
The day after is the conjunction of ‘victorious’ Thursday.

It’s the stars of the conqueror Shakyamuni’s birth;
It’s the birthday of Joru – the divine prince;
It’s the right day for the Horse race of the tribal divisions of Ling.

Therefore, this Joru, the divine prince,
To colourful Ling, we must invite;
Ling divisions do discuss, who must go as messengers.

As soon as these words had been spoken, Trothung said, “Except for you of the Lesser lineage none have the responsibility of calling him. It’s better if Senglon went.” All the others remained as if they had nothing more to say in the matter.

Then the mediator spoke, “Alright then. Today is one. Tomorrow is two. The day after is three and the next one is four. The day after the next one and the day after that which is the white deity day – on that day all the brave heroes should assemble at the palace of the ‘Gem of Supreme bliss’. Till then work at Gura Dza and set up the tent ‘Intimidating the three realms by charisma’. Arrange the eighteen golden thrones in their proper order. Also accomplish the rituals of worship for the local deities like the incense chants and incense banner offerings. After that every one may return to their own lands.”

All the people went away with huge smiles across their faces.

to continue …

Published on Friday, February 22, 2008 at 5:34 pm  Leave a Comment  

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