King Gesar
of Tibet
The Legend from ling
King Gesar (about 1038-1119 AD) was a legendary Tibetan hero who was born in Dege County, Ganzi Tibetan Autonomous Prefecture. Later generations called him King Gesar of Ling. According to legend, King Gesar is also the incarnation of the Guru Rinpoche and his wisdom, compassion and power.
King gesar's legend begins here
Gesar EPIC story ch 4 -
Seeking the Divination Deity to Resolve Doubts, Eliminate Disasters, Cure Plagues, and Receive the Dragon Maiden as a Reward
Pema Tötreng thought to himself, "For the divine child to save sentient beings, he needs the right conditions to fulfill his mission. I must choose a fertile, pure, and auspicious place for him to be born, along with suitable parents and a noble family."
Thus, Pema Tötreng began using divination to determine the best place for Pöpa Gawa’s birth. The gods opened their divine eyes and looked across the snowy lands of Tibet, examining the upper, middle, and lower regions.
The upper region, Ngari, had three distinct areas: Purang surrounded by snow mountains, Guge surrounded by rocky cliffs, and Mang-yul surrounded by glaciers—known collectively as the "Three Surroundings of Ngari."
The middle region, Ü-Tsang, was divided into four territories: Yuru, Weiru, Yeru, and Yenru, also called the "Four Rurus of Ü-Tsang."
The lower region, Dokham, was divided into the "Six Ridges": Mazha Ridge, Bobo Ridge, Chawa Ridge, Semo Ridge, Maikan Ridge, and Muya Ridge. This region also boasted the four great rivers—Yellow River, Yangtze River, Mekong River, and Salween River—as well as four fertile farming regions, four major cities, and four mysterious lands.
Pema Tötreng looked carefully at all these places but could not find one that perfectly matched the conditions for Pöpa Gawa’s descent.
Sighing deeply, Pema Tötreng closed his eyes in thought. He knew he must find a pure and auspicious place for the divine child to be born. After a moment of contemplation, he reopened his eyes and examined the land again. Suddenly, he noticed a region in the center of Dokham called Ling.
Ling was divided into Upper Ling with its eight large clans, Middle Ling with its six Wenbu tribes, and Lower Ling with its four Mujang clans. At the border of Middle Ling and Lower Ling was a thriving, prosperous community—an ideal place, like the rising sun of happiness itself.
With the location chosen, the next step was to select the divine child’s parents and family. Among the ancient Tibetan clans, the six oldest lineages were:
1.The Gyure clan of Drigung,
2.The Ngase clan of Darlung,
3.The Kun clan of Sakya,
4.The Lang clan of the Dharma Kings,
5.The Jya clan of Kyungpo,
6.The Ra clan of Nedong.
Although these clans were prominent, they lacked the karmic connection for such a divine mission.
Pema Tötreng then turned his attention to the nine most renowned Tibetan clans:
1.The Ga, Dro, and Dong clans,
2.The Sai, Mu, and Tong clans,
3.The Ban, Ta, and Za clans.
In the Ling region, he found a family from the Mu-Tong clan. This family had three daughters, the youngest of whom was named Jangmu Sa. Jangmu Sa married Chüna Pan and gave birth to a son named Senlen, who was kind-hearted, broad-minded, and gentle by nature. Senlen was an ideal candidate to be Pöpa Gawa’s father in the human world.
Now that the father had been found, the question remained: who would be the divine child’s mother? She needed to be from the dragon clan. Thus, Pema Tötreng decided to search among the dragons for the perfect candidate.
Among the dragon clan, there were four castes:
1.Royalty,
2.Brahmins¹,
3.Commoners,
4.Outcasts.
To select the divine child’s mother, Pema Tötreng naturally had to choose from the pure and noble dragon royalty. He thought of the perfect candidate—Meto Naza, the youngest daughter of the Dragon King Tsuna Rinchen. If Meto Naza descended to the human world, she would naturally receive the protection of the nine heroic brothers and the Horse-Headed Wisdom King (Hayagriva). She would be the perfect mother for Pöpa Gawa.
But how could he bring Meto Naza out of the Dragon Palace? After a moment of reflection, Pema Tötreng came up with a plan.
In the Dragon Palace of King Tsuna Rinchen, the dragons lived peaceful and free lives under the sea. But one day, a loud rumble was heard as a four-year-old hybrid bull² charged into the ocean. The bull rampaged everywhere, and wherever it went, an uncontrollable plague spread. The dragons could not cure the disease, nor could they figure out its source. The once peaceful Dragon Palace was plunged into chaos. Dragons groaned in pain, and the sound of their suffering echoed throughout the realm.
Little did they know that this was Pema Tötreng’s doing. He had stuffed the plague’s poison into the bull’s horns and cast a spell on it, deliberately causing havoc in the Dragon Palace to create an opportunity to bring Meto Naza to the human world.
The dragons hurried to report the situation to their king, Tsuna Rinchen, crying out about their suffering:
"Oh great Dragon King Tsuna Rinchen, seated upon the crystal throne,
Listen to our cries!A great disaster has struck our world—
A plague has descended upon us,
And our realm is filled with sickness.
Is this the result of past karmic debts,
Or is it a temporary misfortune?
We do not know how to cure it!
We never value health and happiness
Until sickness takes them from us.
We never appreciate life’s joys
Until death looms near.
Without great disaster,
We forget the kindness of our teachers.
Without severe loss,We forget the protection of our leaders.
Without famine,
We do not understand the importance of frugality.
Perhaps our behavior has gone astray,
And the Bodhisattvas have punished us.
What is happening?
What should we do?"
The Dragon King, disturbed by the dragons’ groaning and lamenting, could not calm his mind. He, too, was puzzled by the sudden outbreak of the plague. It had come without warning or signs, and its severity was unlike anything they had ever seen.
The king thought to himself:
"No bird flies without a thunderclap,
No horse panics without a bird’s flight,
No head bleeds without a startled horse.
What is the cause of this disaster in the dragon world?
There must be a great sorcerer at work in the human world.
But why didn't our seers foresee this?Have their eyes been blinded, their ears blocked, their senses dulled?Or is this truly one of those rare times when fate catches us unprepared, like the sayings go:
A teacher loses his voice when students need guidance,
A donor’s hand stiffens when charity is needed,
A horse’s neck quivers during a race,
A hunting dog wheezes during the chase."
The Dragon King decided that they needed to bring in help from outside their realm to find the source of this plague. He said to the dragons: "In the snowy region of Lethoma, there is a divination deity named Dorje Ongga. Send my son, Langwa Sidan, to invite this deity here to uncover the truth."
The dragons, hearing the king’s decision, found some comfort in his plan and awaited the results.
When Pema Tötreng learned that the Dragon King had sent his son to invite the divination master Dorje Ongga, he immediately cast a spell and instructed the divination master: “When you reach the Dragon Palace, this is what you should say to the Dragon King…”
Meanwhile, the Dragon King’s son, Langwa Sidan, using his magical powers, quickly arrived at Lethoma Snow Mountain, where Dorje Ongga resided. He presented a jeweled mirror to the divination master and said:
“Respected leader of divination, the all-knowing king of prophecy with divine sight, our pure Dragon World has been struck by an unprecedented disaster. Eighteen different plagues are spreading across the Dragon Realm.We do not know the cause of this calamity, nor what mistake might have led to it. We do not know the cure, nor the medicines required. My father, King Tsuna Rinchen, has sent me to invite you, the most renowned diviner of Jambudvipa, Dorje Ongga. Please, come quickly to save the beings of the Dragon World!”
Dorje Ongga recalled Pema Tötreng’s instructions and replied, “Ah, of course! The dragons of the middle realm and the spirits of the lower realm are as close as brothers. As the saying goes:
‘Though the grass grows in different directions, it bends the same way when the wind blows;Though stars are scattered across the sky, they rise and set together.’
If the Dragon World is in trouble, how could I refuse to go?”
Dorje Ongga gathered his tools for divination:
-360 divination cords,
-500 divination boards,
-150 divination dice,
- 32 sacred arrows,
-360 divination charts, andhis sacred texts.
He loaded them onto 50 magical mules and set off with Langwa Sidan to the Dragon Palace.
When they arrived at Sipayutso Lake, near the Dragon Palace, the Dragon King Tsuna Rinchen was already waiting for them. After exchanging greetings, the Dragon King, unable to contain his urgency, said:
“Our Dragon World has been struck by disaster!
We do not know the right prayers to offer.
Please, divination master, cast your divinations for us!
Lay out the divination cords,
Set up the divination charts,
Roll the sacred dice,Place the divine arrows on the altar.
Whatever you need, we will prepare it immediately.
We only ask for swift answers!”
Dorje Ongga did not delay and replied:
“To perform divinations for the health of the Dragon King, the causes of the dragons’ illnesses, and the fate of your kingdom, we must prepare the proper items for the ritual. Without these, it would be disrespectful to the divine spirits.”
The Dragon King, humbled, asked, “What do you need? Please tell us.”
Dorje Ongga solemnly instructed:
“Prepare a pure, white divination cloth,
13 sacred arrows tipped with gold feathers,
50 varieties of treasures,Feathers from a white vulture,
The right front leg of a white sheep,
And a flawless, unblemished crystal mirror.”
The treasures of the Dragon Palace were plentiful, so these items were quickly assembled. Once everything was ready, Dorje Ongga began the divination.
He meticulously arranged the items:
The white divination cloth was placed before him,
The 13 golden arrows were decorated with silk,
The white vulture’s feather was tied to the sheep's leg,
The crystal mirror was positioned carefully,
The 50 treasures were laid on a rug,
The 360 divination charts were hung,
The wooden divination pieces were aligned,
The 360 divination cords were tied.
Chanting prayers, Dorje Ongga recited:
“Oh, divine spirits of the sacred temple above,
Guardians of prophecy,
The three noble sons, Banse, Tose, and Dase!
Oh, war gods with the tradition of divination,
Oh, Gungun, lord of the Nyen clan!
Oh, Tambo, who knows all in the mortal world!
Bless this divination,
Remove the fog that clouds the signs,
Dispel the obstacles and the interference of unseen demons.
Wipe away the mist above,
Clear the fog below,
Remove the dust-like haze in between.
Make it brighter than the purest crystal,
More polished than the whitest jade.
In this pure Dragon World,
Let the impurity of disease be vanquished.
Where did this disaster originate?
What caused this calamity?
What can be done to resolve it?”
As Dorje Ongga chanted, a gentle breeze arose. The vulture feather tied to the sheep’s leg quivered slightly, the silk tied to the sacred arrows fluttered, and the divination charts rustled.
The divination master remained calm, his eyes closed in focus. Meanwhile, the Dragon King and his attendants grew increasingly anxious, holding their breath as they awaited the results.
After a long time, Dorje Ongga opened his eyes. Without looking at the kneeling dragons, he cleared his throat and recited:
“Ah, the divination is clear!
Listen carefully to what it reveals!
The signs are heavy, the omens grave.
Trouble comes from afar,
And prayer and offerings are the only solutions.
Such a disaster has never occurred in the Dragon World before.
Its cause lies in the human world.
Long ago, the Tibetan King invited a master to build a temple,
But the dragons did not repay their karmic debt.
This neglect has brought punishment.
Strife has arisen within your world,
The fire of chaos spreads like a wildfire.
If no measures are taken,
The Dragon World will become a wasteland.
In Jambudvipa, in the human world,
There is a master named Pema Tötreng,
A purifier of corruption.
If he is not invited,
There is no remedy, no solution.
As the Tibetan saying goes:
‘When death is near, do not cling to wealth.
When treasure appears, do not hesitate.
When action is needed, act decisively.’
Dragon King, remember this well!”
The Dragon King, hearing this, understood the cause of the disaster and the solution. Reflecting on the futility of wealth without life, he prepared 13 loads of precious treasures as a reward for Dorje Ongga, thanking him for his great wisdom in uncovering the truth.
Since only Pema Tötreng could save the Dragon World, the next question was: who would be sent to invite him? And where could they find him?
A dragon named Yewa Jenga, the son of a commoner, volunteered to go. His offer brought joy to the dragons, who cheered in relief. The Dragon King, pleased, said:
“Dragon child Yewa Jenga,
You are our messenger,
An arrow shot forth.
When you find Pema Tötreng,
Accept whatever he says,
And do whatever he requires.”
He gave Yewa Jenga a jeweled vase of wish-fulfilling nectar and a cooling, fire-extinguishing treasure as gifts for the master. Yewa Jenga set off immediately.
Pema Tötreng, foreseeing the Dragon World’s invitation, used his powers to travel instantly to a Crystal Lotus Cave by the Yellow River on Mount Dandi.
Yewa Jenga, guided by Pema Tötreng’s divine power, knew exactly where to find him. He arrived at the cave and offered his gifts to the master.
Pema Tötreng, feigning ignorance, asked:
“Child dressed in fine silk,
Wearing a right-coiled conch shell on your head,
Wrapped in a blue scarf,
Riding a long-horned antelope,
Holding a jeweled vase in your hands—
Are you from the gods, dragons, or Nyen?
Why have you come here?”
Yewa Jenga bowed deeply and said:
“Savior of this life and the next!
I am from the Dragon Realm,
Sent here by Dragon King Tsuna Rinchen.
I have come to tell you about the disaster in our world.”
Yewa Jenga recounted everything that had happened in the Dragon World, including Dorje Ongga’s divination, and pleaded with the master to save the dragons from their suffering.
Pema Tötreng, eager to help, pretended to hesitate and said:
“If I am to go to the Dragon Realm,
You must understand:
To invite a great mountain as a guest,
You need a vast plain to settle it,
Or the mountain will not move.
To guide a river through a gorge,
You must pave its path with gold,
Or the river will not flow.”
Recalling the Dragon King’s instructions, Yewa Jenga immediately replied:
“Whatever you ask, we will provide.
However you want it done, it will be done.”
Satisfied with Yewa Jenga’s response, Pema Tötreng said:
“Very well. Go ahead, and I will follow shortly.”
Pema Tötreng arrived at the Dragon Palace near Lake Mazho and saw a heartbreaking sight: sick dragons lying weakly everywhere, their horns twitching uncontrollably, their tails wagging in pain, and their groans like thunderous roars. The suffering was unbearable. On the glass dome of the dragon city, the Dragon Prince, Lepa Chabe, writhed like a fish in a boiling pot, restless and distressed. Seeing their misery, Pema Tötreng felt deep compassion.
Sitting on the golden throne in the Dragon Palace, the Dragon King, Tsuna Rinchen, personally offered him a red pearl plate filled with the finest fruits and a cup of fragrant nectar tea. The Dragon King said: "O savior of this life and the next, we are endlessly grateful for your arrival! Please save our dragon people from this suffering.
"Pema Tötreng replied:
"As the saying goes:
'If the sky is high, build a ladder;
If the ground is low, dig a tunnel;
Carve stone cliffs with chisels,
Build bridges over flowing waters.'
Illnesses can always be cured, but what gift do you plan to offer in return?"
The Dragon King asked respectfully, "Please, Master, tell us what you require."
Pema Tötreng said: "Prepare offerings of:
- Various nectars, sacred woods, and pure waters,
- Yellow gold, white silver, red copper, green turquoise, and clear crystals,
- A mighty lion, a wish-fulfilling yellow bull, a fierce yak, a white sheep, and a strong mountain goat,
- A pure white tablecloth, a right-coiled white conch, a full-petaled white lotus, and a three-sectioned white sacred arrow.Tomorrow morning, gather all the sick dragons on the green grasslands, and I will treat them."
The next morning, on the lush green grasslands, the sick dragons came from all directions:
The lame leaned on others,
The blind were led by companions,
The weak and frail crawled or were carried,
The ones in excruciating pain summoned their courage to come.
Pema Tötreng built a sacred mandala called "The Lion’s Roar of the Holy One". He blessed the purification items with sacred mantras and mixed the milk of five animals with herbal medicines. He poured these into five sacred vessels, burned fragrant woods as offerings, and dipped celestial grass into five types of pure water to sprinkle on the offerings. He recited purification prayers over the ceremony.
Before long, the sick dragons were healed:
The lame began to dance,The mute started to sing,
The blind could see the faces of the Buddhas,
The deaf could hear the sound of the Dharma.
The Dragon King, Tsuna Rinchen, was overjoyed and exclaimed, "How can we ever repay the Master? How can we express our gratitude for his kindness?"
The Dragon Prince, looking at Pema Tötreng seated on the golden throne, said to his father:
"Master’s kindness is immeasurable. Even offering treasures to fill the three thousand worlds would not be enough. However, Master is unlikely to accept many gifts. Let us present a modest offering to express our gratitude."
Following the Queen’s instructions, the Dragon Prince offered:
13 wish-fulfilling jewels,
13 jewels that dispel darkness,
13 jewels that bring coolness,
80 loads of precious lapis lazuli,
15 large measures of gold, and
A pearl rosary.
To their surprise, Pema Tötreng’s face darkened as soon as he saw the offerings. His cheerful demeanor vanished, and he said:
"Your dragon clan, do you not understand the virtue of gratitude? Is this how you repay kindness?"
Startled, the Dragon King hurried forward, bowing deeply:
"O compassionate Master, please do not be angry! If these gifts are too small, tell us what you wish for, and we will do as you say."
Pema Tötreng replied, "In that case, bring your Queen, De Gana Nam, to see me. I have something to say to her."
The Dragon King and his family were stunned. They thought: "What could the Master possibly want with the Queen? Could this be a test of her virtue? How can we refuse?"
Despite their unease, they had no choice but to comply. The King brought the Queen to meet Pema Tötreng, who then asked everyone else to leave the room. This left the dragons, especially the Dragon King, feeling deeply anxious.
When they were alone, Pema Tötreng said to the Queen: "The gifts your dragon clan has offered are far too little. Not even sweet food or beautiful women were included. Those turquoise stones and gold nuggets are just worthless rocks from the wilderness—they cannot be eaten or worn.What I want as a gift is something your Dragon Palace has. But are you willing to give it to me?"The Queen, trembling, replied, "Of course, if it is something we have, you may take it."Pema Tötreng said, "I’ve heard your family has several famous princesses. Can you offer one to me?"The Queen, blushing with embarrassment, could only nod and retreat.
When the Queen told the Dragon King about Pema Tötreng’s request, he sighed deeply. "This Master is truly shameless… but refusing him is not an option."
The King considered his options. Of the three princesses:
1.The eldest, Guoqiong Gamu, was already promised to the son of the northern Yaksha King, Gakan.
2.The second, Kacha Rumtso, was engaged to King Hamibaza of Jiana.
3.The youngest, Meto Naza, was not yet betrothed, but she was small and plain-looking. Surely the Master wouldn’t accept her.
The King was at a loss, but his ministers offered advice: "Why limit yourself to just the princesses? We can select more beautiful maidens from the dragon clan and let the Master choose from among them."
The King was delighted by this suggestion. He selected four beautiful maidens along with the three princesses and dressed them up in fine silk and jewels. The six maidens looked radiant, like the new bamboo of spring, the blossoms of summer, and the full moon of autumn. Unfortunately, Meto Naza’s dark complexion and short stature made her stand out unfavorably.
When the seven maidens were presented to Pema Tötreng, the six beauties stood nervously, fidgeting, while Meto Naza remained calm. Pema Tötreng examined them carefully and pointed to Meto Naza, saying:
"This young woman, with her almond-shaped eyes and peach-like cheeks, is perfect. As the saying goes:
'Too much beauty isolates,
Too much fullness overflows.'
Her beauty is just right."
His words caused an uproar:
The elderly laughed so hard they nearly fainted,
The young adults clutched their sides in disbelief,
The youth stared with bloodshot eyes, stunned.
Ignoring the reactions, Pema Tötreng insisted on taking Meto Naza. The Dragon King reluctantly agreed.
Pema Tötreng added, "She will need three items as a dowry:
A green tent called ‘Tangshé Kongku,
’16 bundles of the Great Perfection Scriptures (Prajnaparamita),
A green-horned milking cow."
Though reluctant, the Dragon King agreed to the demands. Turning to his daughter, he said:
"For the peace of the Dragon World, I must part with you, my beloved daughter. As the saying goes:
'Only vultures die in their nests;
Daughters cannot grow old in their father’s house.'
This is your duty and destiny. Whatever you desire for your dowry, I will provide."
Meto Naza, knowing she had an important destiny, thanked her father and accepted her fate.
The next morning, the entire Dragon Palace gathered to bid farewell to Meto Naza. The Dragon King sang:
"O Pema Tötreng, hear my words:
We invited you to the Dragon Palace,
To save us from strange diseases.
With your great compassion,
You healed us with five wisdom medicines,
And purified us with sacred smoke.
To repay your kindness,
We offer you our daughter.
May she fulfill her destiny,And may the bond between dragons and humans grow stronger."
With this, Meto Naza tearfully said goodbye to her family and followed Pema Tötreng as they floated across the sea.
Pema Tötreng brought Meto Naza to the Snow Land of Tibet, the highest and holiest place in the world. He decided to find a suitable family to entrust her to and asked her opinion. Meto Naza, unsure of her future, remained silent.
Seeing her hesitation, Pema Tötreng removed his hat and said, "Let me consult the divination." He threw the hat into the air, and it transformed into a red light that landed on the tent of Dunpa Kyenzen.
Pema Tötreng told Meto Naza, "The place where the red light shines is your new home. Stay there for three years, and I will send someone to find you."
The night before Meto Naza’s arrival, Dunpa Kyenzen had a strange dream. A radiant man surrounded by light appeared, holding a nectar vase, and said:
"Tomorrow morning, someone will come to your door. Whatever they say, accept it, and you will receive great blessings."
The next morning, Dunpa Kyenzen woke, dressed, and waited at his door. Soon, he saw a dignified man, clearly a spiritual master, accompanied by a beautiful young woman leading a hybrid bull loaded with goods.
Curious, Dunpa Kyenzen asked:
"O travelers from afar, where have you come from, and where are you going? What is the purpose of your visit? Please, come in and rest so we can talk."
Pema Tötreng replied:
"We have come from the land of the Bull’s Tail and are returning there. Our journey is for the benefit of all beings, and it is also for you, Dunpa Kyenzen."
Pema Tötreng, standing before Dunpa Kyenzen, sang these words:
"I come from the land of the Bull’s Tail,For the benefit of all beings in the Three Realms.To save the dragon clan from their suffering,And in gratitude for the Dragon King’s offering of his daughter,I have brought her here to the land of Guo.
My purpose here is clear:Meto Naza, the daughter of the Dragon Palace,Will now be your good daughter in the land of Guo.
The green tent, ‘Tangshé Kongku,’Will become part of Dunpa Kyenzen’s household.The sixteen bundles of the Great Prajnaparamita SutraWill serve as your spiritual offering.The green-horned milking cowWill be part of your wealth.
Most importantly, Meto Naza, the Dragon Palace daughter,Will be your daughter—do not reject her.
Dunpa Kyenzen, you are a man of great renown,With vast lands in the Guo clan.Whatever you wish can be fulfilled.
Good man!I cannot stay here long; I must return to the land of the Bull’s Tail.If I stay too long, the demons (Rakshasas) will grow bold.
Everything I’ve said is sincere.One day, when the rightful master comes,You must return to him both the girl and the gifts.Until then, her happiness and wellbeing are in your hands."
After listening to Pema Tötreng’s song, Dunpa Kyenzen responded cheerfully:
"Very well! As the saying goes:‘A lush meadow is blessed—without asking, the rain comes;In the spring of March, blessings abound—without asking, the cuckoo arrives;A wide rice field is blessed—without asking, the southern clouds gather;Dunpa Kyenzen is blessed—without asking, the Dragon Maiden arrives.’"
Dunpa Kyenzen then sang his reply to Pema Tötreng:
"The Dragon King’s precious daughter,Will now be a lady of the Guo clan.The Dragon Sutra will be our sacred field,The hybrid bull will be the best of our herd.
How could I dare disobey the Master’s words?If a disciple disobeys their teacher,It leads to the karma of falling into hell.If a servant disobeys their master,Their food and shelter are wasted.
I will always ensure her happiness,Treating her as a divine presence in my home.I will never let her suffer,Serving her as if she were my own parents.
When the Master returns,I will hand over all her property to the rightful owner.I swear by the Three Jewels:If I break this vow,May I fall into hell,And never find liberation."
Pema Tötreng, pleased with Dunpa Kyenzen’s sincerity, nodded in approval. He gave some final instructions on caring for Meto Naza, then transformed into a beam of white light and ascended into the sky.
Meto Naza lived with the Guo clan for two months. During this time, all the conditions required by the divine child Pöpa Gawa were prepared, and everything was arranged perfectly.
Pema Tötreng then returned to Pöpa Gawa and gave him his final teachings:Pema Tötreng chanted:
"Om Amitabha!In the Pure Land of the Five Radiant Lights,May the Five Buddhas bear witness!
May the five poisons of sentient beings be purified,And may they see the face of sacred wisdom!
Fortunate one, listen well!The time has come to complete the fourfold mission:Peace, increase, authority, and wrath.
Teach the sentient beings of this degenerate world,For now, the methods and support are ready.
The land and its people are prepared,Your parents have been chosen,The Buddhas and Bodhisattvas will protect you,The Dakini guardians will support you,The local deities will safeguard your righteous deeds,And the Vajra protectors will ensure your success.
Fulfill your duty to save the world,And act in accordance with the prophecies!
For the people of the Snow Land,Let your compassion be boundless, good man!For the sinful beings who need your teaching,Let your strength be limitless, good man!"Realizing that the time to descend to the human world and liberate sentient beings had arrived, Pöpa Gawa accepted his destiny. He ended his life in the heavenly realm to be reborn in the mortal world, ready to fulfill his mission.
Annotation :
Brahmin (婆罗门): Refers to the noble priestly caste in Indian tradition. In this context, it represents a higher dragon caste.
Hybrid Bull (编牛): A crossbreed between a male yellow cattle and a female yak. Male hybrids are infertile, and their presence was used symbolically in this story.
Dakini Guardians (护法空行): Female deities who protect and assist in spiritual practices.
Rakshasas (夜叉): Demonic beings mentioned in Buddhist and Hindu cosmology