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AGWANGKHAIDUB ON PsYcHIc HEAT, MOUNTAIN DIRT, AND VIRTUOUS SUBJECTS Behind are three mountain peaks in the shape of the letter “E”, which cause The Triple Gem to protect the local sentient beings.” This [in turn] produces stable auspiciousness that generates bliss. As such, local beings display Happiness and inexhaustible Dharma and wealth, Like a thick, delightful forest. The water of the wish-fulfilling lake, like an opened naga treasure, [389] [Is a] mirror that reflects all phenomenal existence. It is as if, on behalf of sentient beings, That [lake] arranges an offering of Dharma and wealth For the benefit of [lama] priest and [imperial] patron. The right and left mountains, the very nature of method and wisdom, Are connected without interruption and have three peaks. This symbolizes that, if somebody were to try and accomplish the three [Buddha] bodies These would be easily achieved. Mountains surround the perimeter. This shows that, in order to protect against harm from others, The beings that live there are surrounded By the wisdom fire of an army of Dharma protectors. The wind is continuous in the vicinity of that chain of mountains. This is a sign (Tib. rtags) that the wind-horse of Dharma and politics will never cease, Which in turn means that the wind-horse of lord and subject will never decrease, And family lineages will be stable and never decline. Up on high is a brilliant wheel with thirty-two spokes, Which resembles the spokes of the wheel of great bliss. [390] From that (wheel), a HAM letter melts onto the top of a jewel. The root and petals go everywhere, which is symbolized by this lake. There is a front mountain, like a standing letter PHAT. That obstructs all that repels the bodhicitta mind And stabilizes the downward voiding wind.” Trees cover that [mountain so thickly] that their branches intertwine. This displays the one thousand and seventy two conjoined roots and petals.” Its upper reaches are resplendent with various types of sugar cane. “symbolize” to translate terms such as these outside of the Euro-American Christian contexts, in this translation I use “display.” I do so recognizing that eventually, in a future comparative study of Agwangkhaidub’s language around such matters, a more precise and no doubt telling vocabulary will present itself. Lit. “who collect there.” 4 Tib. thur sel. Possibly talking about wheels and channels in the Kalacakra system. 143
