Seven days later, Lusabenma, the younger brother of King Nangla, finished his training. He came to the council hall to discuss strategies with the Chawarong ministers and generals on how to repel the Ling army. K i n g G e s a r 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. Chapter 12: Danma’s Divine Arrow Kills Little Lusa, and NangWa Charges Alone into the Great Ling Camp Lusabenma Finishes Training and Plans Revenge Seven days later, Lusabenma, the younger brother of King Nangwa, finished his training. He came to the council hall to discuss strategies with the Chawarong ministers and generals on how to repel the Ling army. When Lusabenma heard the details of their defeat, he was furious. He could no longer sit still on his cushion and said, “That so-called hero of Ling, Bumba Gyatsa, is truly arrogant. I will personally face him in battle, and if I cannot take his head, I swear I will no longer call myself a man.” His eyes flashed with anger, his shoulders trembled uncontrollably, and his teeth ground together audibly. At the crack of dawn the next day, Lusabenma led a hundred handpicked elite soldiers and charged toward the Ling camp. The Ling soldiers, upon seeing them, were thrown into a brief panic. No one dared to step forward to face Lusabenma. As he approached the Ling camp, Lusabenma blew a sharp whistle that sounded like thunder, shaking the mountains and the earth. He pulled his horse to a stop, turned the reins, and sang the following short heroic song: "Ala Tara Tara Re, Tararu Yilan Ru Re. In the boundless skies of colorful clouds, I pray to the nine-eyed deity, Help me claim the enemy’s liver and heart. If you don’t know who I am, I am the younger brother of King Nangwa, My name is Lusabenma, the one who shakes the heavens and earth. I am the pillar of Chawarong, The one who subdues the undefeated. Thunder gods in the skies and I, Lusabenma, Are known as invincible generals. When ministers and generals gather in the hall, I am the one who steadies the golden throne. In strategy meetings, I am the one who makes the final decisions. When formidable enemies appear, I am the soul taker who claims their hearts. When the weak cry for help, I am the savior and protector. King Nangwa and I, Lusabenma, Are like the sun and moon in the sky. Our generals and ministers, Surround us like stars in the heavens. Our elite soldiers and mighty steeds, Are like poisonous thorns covering the land. Everything I say is true. Let me tell you the truth: The Ling camp is full of poor wretches, Pretending to be heroes in front of cowards, But in front of true heroes, they are like mice. As for that arrogant Bumba Gyatsa, Whether he hides in a corner or stands in the open, He doesn’t dare face me, Lusabenma. Claiming to be a hero is a disgrace to him. He wears weapons, but they bring him shame. Today, both of us are fully armed, Let’s see who is stronger. Both of us carry sharp swords, Today, let’s see whose blade is sharper. Both of us claim to be heroes, Today, we’ll determine who is greater. In the past, you ran wild, Bumba Gyatsa, Killing Xujie the Great General, And slaughtering Chuimi’s soldiers. You managed to act freely there, But at my gates, you’ll find it impossible to pass. The gates of Hero Lusabenma Will never allow Ling demons to camp. Even heaven and earth would not permit it! Hear my comparisons: A wall of sand built on a plain, Cannot withstand a rushing flood. A lone eagle soaring in the cold wind, Cannot be stopped. A wild ox climbing high cliffs, Cannot be held back. And even if Ling soldiers are many and strong, They cannot stop Lusabenma from charging forward. Listen, I have more to say: If a black hawk with iron talons Grabs a sheep and flies into the sky, What glory is there in preying on a small sparrow? If a young hunter’s poisoned arrow Strikes, it should pierce a tiger’s heart. What satisfaction is there in shooting at small prey? My hero’s sword, Lusabenma’s blade, With one swing, will sever Bumba Gyatsa’s head. Against cowardly Ling soldiers, How could my blade ever feel fulfilled? Come out, come out, Bumba Gyatsa! Show your heroic spirit like a mighty dragon. Roar loudly like a thunderous beast! Why are you silent today? Have you heard me, soldiers of Ling? If you understand, my words are sweet nectar. If you don’t, then think about it yourself.” Bumba Gyatsa's Rage and Challenge When Bumba Gyatsa heard Lusabenma’s words, his face immediately turned red with anger. He clenched his teeth so hard they ground together. Fury rose in his chest like fire, and his fingers itched to fight. His arm muscles twitched, his beard quivered, and his thoughts surged like a tidal wave. He immediately tightened the strap of his “White-Shouldered Phoenix” belt, fastened the buckles of his white armor, and equipped himself with three weapons: a sword, a bow, and a spear. Without hesitation, he charged toward Lusabenma, raising his “Yasi Gachen” treasured sword high above his head. He waved the blade and sang the following song: “Om Mani Padme Hum. Ala Tara Tara Re, Tararu Yilan Ru Re. If you don’t know where this is, This is the beautiful land of Chawarong, The place where Ling’s heavenly soldiers are stationed. If you don’t know who I am, I am the fortress of silver water and iron walls— The invincible Bumba Gyatsa is my name. Where the roaring sound of glaciers echoes, The name of Bumba spreads far and wide. In the camp of Ling, I am a renowned general, The great commander who defeats tough enemies, The savior of friends and family. Listen carefully, Lusabenma, You may claim to be what you said: A rushing flood in a valley, Proudly crashing against a dam of sand. But if the waves surge uncontrollably, A bridge will be built across your neck. A soaring eagle in the bright blue sky, Facing cold winds with pride— But if it flies too high with no restraint, A fierce wind will break its wings. A wild ox climbing sheer cliffs, Refusing to be stopped. But if it leaps recklessly, It will fall and shatter its bones. Arrogant little demon Lusabenma, You may act wild in front of weak soldiers, But when you face me on the battlefield, You’ll lose your life in my hands. Lusabenma, you are too arrogant. Why call out for me, Bumba, so loudly? There’s no need to shout— Ling’s soldiers have already descended from the heavens, And not only have they fought, They’ve already achieved glorious victories. A snow lion with its flowing mane, If it feared a small donkey, How could it rule the snowy peaks? How would it display its skills? A striped tiger in a dense forest, If it feared a wild goat, How could it roam the woods alone? How could it feast on fresh meat? A wild horse on the plains of the Qiangtang grasslands, If it feared small jackals, How could it run freely in the open? How could it find water and grass? As a general in the Ling camp, If I feared a little Lusabenma, How could I lead four large armies? How could I charge into battle and kill the enemy? The warriors of Dokham Ling, Since arriving in Chawarong, Compete fiercely with their steeds, And fight to make their mark. As for the Chawarong generals like Chuimi— From the day they opposed Ling’s army, Has even one returned alive? It’s pitiful that you still refuse to repent. Let me, Bumba Gyatsa, Visit Dongga Jinzhong Fortress. Your two forward generals, Along with Nangjia Guobo, And countless soldiers and horses— They were all wiped out in less than a day. Where was Lusabenma then? Where did you go and come back from today? I’ve been searching for you everywhere, Longing to meet you sooner. And now, at long last, we meet. On this very day, Lusabenma, You and I, Bumba Gyatsa, Will settle this once and for all. If we don’t fight to the death, What’s the point of all these empty words? You came to the battlefield today, Because you wanted to meet me, Bumba Gyatsa. I’ve been waiting for you, Lusabenma, Day after day, for so long. Finally, our paths have crossed, A perfect match, a destined meeting. When we clash with swords, Don’t run away or hide.” The Clash Between Bumba Gyatsa and Lusabenma As Bumba Gyatsa finished singing, he and Lusabenma charged at each other like two massive boulders rolling down from a steep cliff. They collided fiercely, engaging in a brutal battle for a long time. Despite their intense fight, neither of them suffered any injuries. However, during the skirmish, Bumba’s “Yasi Gachen” treasured sword struck Lusabenma’s helmet flag and chopped it off, scattering pieces across the ground. Lusabenma was startled and soon realized that Bumba was immune to swords and spears. Shocked and unnerved, he quickly pulled his horse around and retreated toward the corner of his camp. Bumba Gyatsa gave chase relentlessly, refusing to let him escape. At this critical moment, Seba Niben Daya, one of Bumba’s allies, thought to himself: This is the man who killed my brother. If we let him escape today, how can I call myself a warrior? Determined, he mounted his pale yellow warhorse, brandished his sword, and charged to intercept Lusabenma. Together with Bumba Gyatsa, they attacked Lusabenma from the front and back, fiercely surrounding him. Despite their relentless assault, Lusabenma remained unharmed. Sparks flew from his armor as their weapons struck him, but not a single blow penetrated. Protected by the secret efforts of Chawarong’s guardian deities, Lusabenma escaped without any injuries. Lusabenma also counterattacked several times, aiming his strikes at Bumba and Seba, but he failed to even knock off a single piece of their armor. Realizing that the battle wasn’t going in his favor, Lusabenma decided to retreat. He turned his horse around and, in a fit of suppressed rage, killed more than ten Ling soldiers as he fled. Though he had lost over twenty of his own soldiers, the rest of his troops followed him in a chaotic retreat, shouting and clamoring as they left the battlefield. The Ling soldiers, seeing Lusabenma retreat, chose not to pursue him further. Lusabenma Returns to Dongga Jinzhong Fortress Lusabenma returned to Dongga Jinzhong Fortress and reported the results of his campaign. King Nangwa said: "Ah! Ah! My brother, Lusabenma! A few days ago, you battled the Ling camp, brought back the bloody severed head of Seba’s brother, Tarchu Tola Tsampo, as a war trophy, turned their camp into a sea of blood, and killed or wounded many Ling soldiers. And today, not only did you fight against the famous Ling generals Bumba Gyatsa and Seba Niben Daya, but you also killed and wounded many Ling soldiers, returning with your troops full of energy. This is excellent! Other generals who went out could hardly survive, let alone achieve such merits!" As a celebration, they prepared fragrant tea, fine wine, fresh meat, and butter to honor Lusabenma’s achievements. Meanwhile, in the Ling camp, an emergency meeting was held. Everyone agreed: if Lusabenma, this demonic menace, wasn’t eliminated soon, he would become a great threat to the safety of the Ling territories and its people. Danma Jangcha Volunteers to Fight Lusabenma While everyone marveled at Lusabenma’s bravery and cunning, General Danma Jangcha took five white khatas (ceremonial scarves) from his protective charm box and presented them before the council. He announced: "Listen, uncles and ministers of Ling! In the past, every hero of Ling who went to battle achieved great merits. This time, to deal with the old demon Lusabenma, I, Minister Danma, must go myself. Please consider this." The council expressed concern: “If only Danma goes, can he handle Lusabenma? Wouldn’t it be better to send more generals?” Chief Steward, Rongtsa Chagen, replied: “Minister Danma is different from the other generals. He is brave, intelligent, and a master archer. He will certainly succeed.” Everyone nodded in agreement with the uncle’s decision. At dawn the next day, Minister Danma Jangcha donned his full armor. His colorful helmet flag fluttered like a rainbow, and his sword, arrows, and spear gleamed with silver light. Mounted on his fine steed, “Ouzhu Danma,” he led fifty elite cavalrymen out of the camp. The people of Ling eagerly awaited good news from him. Danma Challenges Lusabenma When Danma and his soldiers reached the vicinity of Dongga Jinzhong Fortress, Danma let out three loud shouts: "Ha-ha-ha!" He then called out: "Listen up, rulers and ministers of Chawarong, especially you, Lusabenma, you little brat! Come out and face me, Danma, today. If you don’t dare, you’re nothing but a cowardly fox!" After a short while, Lusabenma heard Danma’s taunts and was filled with rage. As he stepped out of the palace gate, Danma nocked the sacred arrow of the guardian deity onto his bowstring. He thought: If my arrow doesn’t strike his nose, it will be hard to claim victory. Danma spoke: “Ah, cursed Lusabenma, don’t rush to die yet. Let me say a few words before we fight slowly.” He then sang: "Om Mani Padme Hum. I pray to Brahma in the heavens, I pray to the Dragon King below, I pray to the Guragadro gods, And to the great protector spirits of Ling. Today, come and aid Minister Danma, Let me drink the enemy’s blood in one gulp. If you don’t know where this is, It is near the gates of Dongga Jinzhong Fortress. If you don’t know who I am, I am from the blessed heartland of Ling. King Bumba and Minister Danma, Like the sun and moon ruling the skies. Snow lions always come in pairs, Like eagles nesting on rocky peaks. That’s why I’m called a great minister, Why am I known as Danma? The Danma River splits yin and yang. The Dan region has twelve thousand households. People call Danma the Sea of Poison. I lead the charge in battle, And guard the rear during victory. If a weak one is left behind, I’ll rescue them, even alone. Since my baby teeth grew, I’ve loved archery, My arrows hit the mark every time. Remember these truths, Lusabenma! What you did yesterday, Your bandit-like behavior, Let me compare it to this: A merchant traveling far, If unable to earn wealth, His long journey is a waste, Suffering is what he deserves. A vain village girl, If she cannot guard her household, Her beauty becomes a source of ridicule, Her immoral thoughts bring shame. Scholars who seek knowledge, If they cannot benefit others or themselves, Their hard study is in vain, Jealousy and resentment bring only pain. Arrogant Lusabenma, You haven’t killed a single Ling soldier, Your horse ran in vain, Escaping shamefully for your life. Lusabenma, you little coward, Running to Ling’s camp for no reason— This is an insult to Ling’s warriors! You insulted General Bumba, Dared to challenge Anusipan, And committed countless crimes, Angering me, Minister Danma. For this reason, on this day, Before the heroes of Ling, I swear an oath of blood. Before night falls today, If I don’t bring back Lusabenma’s bloody head, Then Danma is no better than a corpse." Danma’s Arrow Strikes Lusabenma As soon as Danma finished his song, he released the sacred arrow, which hit Lusabenma right in the heart, at the point between his black and white centers. The arrowhead nearly pierced through his back. However, because Lusabenma was truly a demon’s son, the strike did not kill him immediately. Lusabenma grabbed the arrow embedded in his chest with his left hand, while drawing his “Hala Dongjiao” treasured sword with his right. He raised it above his head and charged at Danma. The two clashed fiercely, locked in battle for a while, but neither could gain the upper hand. Eventually, unable to bear the pain of his arrow wound, Lusabenma turned his horse around and fled. He managed to make it through the gates of Dongga Jinzhong Fortress, but as soon as he entered, he fell from his horse and died on the spot. Hero Danma Jangcha thought to himself: I’ve never seen such a demon, pierced through the heart by an arrow, yet still able to fight on with such ferocity. Although I didn’t bring back his head, there’s no way he will survive. This is enough to bring joy to the people of Ling. Satisfied, Danma turned his horse around and returned to camp. The sacred arrow, stained with Lusabenma’s blood, returned safely to its quiver. Danma’s Victory and Ling’s Next Plan When Danma returned to the Ling camp, everyone was overjoyed to see him victorious. Danma addressed the ministers and generals, saying: "Respected rulers and ministers of Ling, today I have achieved a small victory. First, I shot the sacred arrow, the flesh-eating, blood-drinking arrow, into the heart of the demon Lusabenma. Although it did not kill him instantly, he charged at me. We fought fiercely until he turned and fled back to the fortress. While I didn’t bring back his head, I am certain he won’t survive long. Soon, it will all become clear. Brothers and elders of Ling, you can rest easy." Chief Steward, Rongtsa Chagen, responded: "I expected General Danma would achieve this great success, and indeed, it has come to pass! This is excellent news. Now, capturing Chawarong and the Arrow Fortress will be as easy as turning one’s hand. Here’s the plan: At dawn tomorrow, we’ll send Dongchu Lubudapan, one of our bravest heroes, to Chawarong. Anyone who dares stand in his way will lose their head. We’ll wish him swift success. The day after tomorrow, as the sun rises over the mountain peaks, the four divisions of Ling’s army will prepare to march. We’ll surround Dongga Jinzhong Fortress from all sides. The specifics of the attack and troop movements will be discussed in detail later." After Rongtsa Chagen finished speaking, everyone nodded in agreement. At that moment, the divine child of Guomu, dressed in an ill-fitting robe and hat, appeared in the Ling camp silently, unnoticed by anyone. He declared: "People of Upper Chamoling! Danma’s skills are exceptional, and that demon Lusabenma is already dead." After speaking, he vanished in an instant. Lusabenma’s Death and King Nangwa’s Fury When Chawarong’s ministers and generals heard of Lusabenma’s death, they felt as though their hearts had been ripped out. Overwhelmed with sorrow, they prepared Lusabenma’s body with great care. King Nangwa, devastated by the loss, wept uncontrollably, his tears falling like broken strings of pearls. His breathing was labored, like the snorting of a wild ox. His shoulders twitched as if stung by a bee, and he clenched his teeth in fury. He roared: "Ah! Officials of Chawarong, we have reached this point now. My dear brother Lusabenma—having him was like having everything; without him, we have lost it all. Today, his defeat on the battlefield is like losing my entire kingdom. Without my brother Lusabenma, there is no joy in my life. Tomorrow morning, I will confront Ling’s Bumba Gyatsa and Danma myself. First, I will eat their flesh while it’s still warm. Second, I will drink their blood while it’s fresh. Third, I will die on the battlefield as a warrior of Nangla. If none of these three outcomes happen, I will no longer consider myself human!" The king paced back and forth in rage, unable to sit still. Despite the ministers’ repeated efforts to comfort him, his anger remained unrelenting. King Nangwa's War Declaration At dawn the next day, King Nangwa of Chawarong donned his full armor, armed himself with a sword, arrows, and a spear, and mounted his warhorse, “Norbu Choegye.” Two of his top generals followed closely behind, leading one hundred elite cavalrymen toward the Ling camp. When the Ling camp saw the approaching enemy, their heroes quickly prepared for battle and stood ready. The Chawarong forces charged directly at Bumba Gyatsa’s right camp. Bumba and Minister Danma rode out to meet the attack. King Nangwa drew his treasured sword, “Nyetso Gumu,” raised it high above his head, and began to sing: "Ala Tara Tara Re, Tararu Yilan Ru Re. I pray to the gods of the heavenly palace above, To the nine-eyed deity of the celestial realm, To the Vajra White Mule deity of Chawarong, And to the twelve guardian deities of the mountains below. Help me, King Nangwa, achieve victory today. If you don’t know where this is, This is at the mouth of Mount Nangre in Chawarong. If you don’t know who I am, I am King Nangwa, ruler of the mortal world, Whose name is celebrated across the four seas. You call me the King of Gods, My power surpasses that of Brahma, Therefore, I am called King Nangwa. My wealth and glory rival the Dragon King, My courage and strength outshine the Lion King, My fame spreads farther than the roar of crystal dragons. My armies are as numerous as grains of sand, My palace is as indestructible as adamantine rock, My power and status are beyond measure. I am the King of Chawarong, Nangwa. All neighboring nations, far and wide, Respect and adore me sincerely, Not out of superficial flattery. Who dares to encroach upon my borders? Only the beggar soldiers of Ling, Who have invaded Chawarong without reason. Chawarong, this land of peace like milk and cheese, Has been stained red with blood by the Ling invaders. The ministers and generals of Chawarong, Especially my dear brother Lusabenma, Were loyal to me, their king. Yet the vile Danma killed my brother with his arrow. The Ling people have committed unforgivable sins. On this very day, For the fallen soldiers of Chawarong, If I cannot avenge this blood feud, Then I, the king, have no reason to live. Generals of the Ling camps, If you have any bravery, step forward. Today, I will see who is a true hero. Defeat me, Nangwa, if you dare. If I lose, I will admit my defeat. Who wins and who loses will be decided today. This chaotic and senseless war, Is nothing but a waste of innocent lives. Now, let me share some metaphors: Before the great roc soars into the sky, The eagle thinks itself extraordinary. But when it sees the roc, The eagle’s skills pale in comparison. Before hearing the snow lion’s roar, The tiger believes its claws are supreme. But when the snow lion releases its mighty roar, The tiger cowers, unable to show its strength. Before seeing the white-lipped deer run, The domestic horse believes itself fast. But when the deer begins its long run, The horse dares not compete. Before the green cuckoo sings, The lark thinks its voice unmatched. But when the cuckoo’s melody fills the air, The lark falls silent in shame. Until I, King Nangwa, enter the battlefield, The Ling rulers think they are invincible. But today, Nangwa has arrived. Let’s see who dares to face me! Soon, the truth will be clear. Listen, I have more to say: I am like the rising sun in the east, Shining upon the four divisions of Ling. As long as darkness exists, I will rise every day to drive away the evil shadows. I am the white wolf of the mountain pass, Roaming far and wide, devouring sheep. Until the flocks are devoured completely, I will continue to cross mountains and valleys. I am a skilled falcon in the skies, Catching sparrows wherever I go. Until every last sparrow is caught, I will not stop my hunt. I, King Nangwa of Chawarong, Will trample the Ling camp into a river of blood. Until every Ling soldier is eradicated, I will continue my search and destroy them all. You Ling bandits, Why have you come to Chawarong? Could it be that your Ling tribes Have been struck by disaster and famine? Are your stomachs growling from hunger, Forcing you to beg and scavenge in Chawarong? Otherwise, you have no excuse To set foot on my lands. For this reason, in the past few days, I have shown restraint and ignored you. Chawarong and Ling Should never have gone to war without reason. But my restraint was mistaken for weakness, And you pressed your advantage. Do you think I am easy to bully? Today, I, King Nangwa, Have come to your Ling camp for the first time. Let’s see if my courage is enough. Leaders of the Ling tribes, Have you thought about what will happen next? The wise submit to the times. Surrender now, raise your white flags, Remove your helmets, and beg for mercy. Otherwise, starting from today, First, the Ling camp will be filled with corpses. Second, rivers of blood will flow. Third, you will cry out in regret. If I fail to fulfill these promises, I am no longer worthy of being called a god. I’ve heard only two small warriors Dare to challenge me. Though I’ve never met them, I assume they are Bumba Gyatsa And Danma. If so, it’s like this: I, the eagle, have come from the horizon, And encountered this tall white rock. You, the towering white rock, Are the perfect place for me to land. I, the hunter, have come from the foothills, And encountered you, the deer. You, the proud stag on the mountain ridge, Are the perfect target for my arrow. I, the fisherman, have come to the great river, And encountered you, the fish. You, the greedy little fish, Are the perfect catch for my hook. I, King Nangwa, have come to the Ling camp, And encountered you, the hero. Bumba Gyatsa, you’ve come to the battlefield today, Giving me the perfect chance to avenge my brother. As for cowardly Danma, Who hides in the shadows with his arrows, He killed Lusabenma with a sneak attack. A true hero fights face to face with a sword. Today, I will turn you both into spoils of war. With my sharp blade, I will cut you into pieces. If I fail to do so, Then I, Nangwa, am no better than a dog!" Bumba Gyatsa's Taunt Song and the Start of Battle Just as Nangwa finished his war song, General Danma was about to respond, but Bumba Gyatsa seized the opportunity and sang a short, mocking song: "Rua Ala Tara Tara Re, Tararu Yilan Ru Re. I pray to the unfailing Three Jewels, With the calmness of the Dharmakaya, With fierce and terrifying power, And the ability to subdue demons. May the protector spirits help me succeed! If you don’t know where this is, This is Chawarong, Where Chawarong will face defeat, And Ling will claim victory! If you don’t know who I am, I am from the divine land of Eastern Ling, The indestructible fortress of silver water and iron walls. My name is Bumba Gyatsa. Like the evergreen sandalwood in the forest, Like the nectar of rivers, I am among the top generals of Ling! Since the day my beloved mother gave birth to me, From the time I left her arms, I’ve fought countless battles, And I’ve never lost to anyone. Especially now, in this year, Leading the army into Chawarong, We’ve killed so many of your soldiers and leaders, That no one dares leave their homes, And even your civilians were scattered Like sand washed away by a great flood. And just yesterday afternoon, General Danma went to the battlefield, And Lusabenma, your brother, lost his life. The remaining ministers of Chawarong, All wept bitterly, Crying and wailing in their palace courtyards. Tell me, King Nangwa— How does it feel? You heartless king, Watching your soldiers and generals die, Were you sick or hiding in a dark room? Why did you only show up today? Today, you’re here on the battlefield, But not because you’re a hero. You’re only here because you had no choice! In Tibet, there’s an old saying: ‘A widowed woman, Forced to pick up a bow and arrow because her man’s gone; A lonely bachelor, Forced to do housework because his wife’s gone.’ How fitting this is for you, King Nangwa! You want to sit securely on your throne, But it’s unstable. You want to flee, But you’re afraid of being mocked. With no one else to fight for you, You’ve been forced to come here in a panic. Today, you’re pretending to be a hero, But in front of me, Bumba Gyatsa, What is a little ‘god’ like you? Even if Brahma himself came, I wouldn’t lose to him! Let me give you some advice: When the great forest is burned to ashes, The tiger weeps bitterly. Its beautiful pelt Is taken to adorn armor. When a rock is struck by lightning, The hawk mourns in grief. Its white feathers Are taken to decorate arrows. When a lake dries up, The golden fish grieves. Its tender flesh Becomes a hero’s feast. Chawarong lies in ruins, And you, Nangwa, are in pain. But your heart, lungs, and liver Will soon become trophies for the heroes of Ling. How does that make you feel? You brag and boast, But if you can’t follow through, It’s better to stay silent. From the start of the war between Ling and Chawarong, What advantage has Chawarong gained? Tarchu Tola Tsampo, the loyal son of Ling, Sacrificed his life for his country. Apart from that, the Ling soldiers and generals, Are still full of energy and unharmed. But your so-called geniuses of Chawarong, From Lusabenma to your armored mercenaries, How many of them have died? Can you even count? Yet you still boast shamelessly! You call yourself the sun of the heavens, Wanting to shine upon Ling. But now you’ve fallen into a celestial wolf’s jaws. Let’s see if you can chase away the darkness. You, the white wolf of the mountain pass, Dream of devouring the sheep, But today you’ve met a slinging whip, And the sheep remain untouched. You, the iron-beaked falcon, Dream of capturing all the sparrows, But today, you’ve been pierced by a poisoned thorn, And the sparrows escape unharmed. You, King Nangwa of Chawarong, Dream of destroying the Ling camp, Yet your life will end in my hands, And you’ll realize you cannot win. Your tiny Chawarong may let you act arrogant, But here in Ling’s territory, That won’t work. Ling is a divine land, Home to the children of the heavens. Our power and status rival the gods, And defeating demons is our destiny. Especially the divine child, Joru, Though young, His skills are unmatched, And he has divine powers. Soon, he will: Subdue all demons in Jambudvipa, Spread the Dharma to save all beings, Conquer Tibet’s eighteen regions, Unite all of Jambudvipa. To achieve these four great deeds, He will need resources. The sacred treasure of the Thin-Neck Arrow, Buried in your southern Chawarong by Guru Padmasambhava, Belongs to Ling. This inheritance must pass to its rightful heirs. Once the arrow treasure is retrieved, We will easily capture Dongga Jinzhong Fortress. The demon king will be subdued, And the Dharma will flourish in the land of devils. Whether you agree or not, These events will come to pass. Remember my words!" As soon as Bumba Gyatsa finished his song, he and Danma charged at King Nangwa and his two generals. Swords clashed and sparks flew as the battle began. Aftermath of the Battle and Ling's Next Move After Bumba Gyatsa’s sword shattered pieces of King Nangwa’s armor, and the fierce clash with Wenbu Chixiong Guobo led to the latter’s death, the battlefield descended into chaos. Meanwhile, Danma Jangcha was locked in a heated duel with Chawarong’s general, Adan Chonzha. Their battle was evenly matched, with neither able to gain the upper hand. As the two fought, two additional Ling generals, Barasenda Adong and Gadru Chujiong Benna, rushed out from the front lines. Seeing this, Adan Chonzha realized he was about to be surrounded. He quickly turned his horse and retreated back toward King Nangwa. At that moment, Niancha Adan, stationed at the left flank of the Ling forces, fired a golden-feathered arrow. The arrow struck Adan Chonzha directly in the heart, knocking him off his horse and killing him instantly. King Nangwa and his remaining general, Yongzhu Raosai, regrouped their shattered forces at the left camp. However, Ling generals Anusipan, Niancha Adan, Lubudapan, and other heroes charged in relentlessly, while Bumba Gyatsa and Danma also pressed the attack. The Chawarong soldiers suffered heavy casualties and were utterly defeated. The Ling army surrounded King Nangwa, attacking him with swords and arrows, but none of their attacks could harm him. Even so, the Ling forces suffered over a hundred casualties in the fierce battle. Yongzhu Raosai, protecting King Nangwa, led a desperate retreat. They turned their horses, whipped up a fierce wind, and escaped through the front lines. The Ling soldiers pursued them for some time before returning to camp. In this battle, Chawarong lost more than seventy soldiers and two leading generals. King Nangwa and his surviving troops retreated to Dongga Jinzhong Fortress. Once back inside the castle, they sat down to drink and discuss their dire situation. Meanwhile, the Ling forces were also mourning the loss of Wenbu Chixiong Guobo, one of their most distinguished warriors. Bumba Gyatsa addressed the Ling leaders: "Comrades, Wenbu Chixiong Guobo was one of our most elite warriors among tens of thousands of soldiers. Today, he fell to King Nangwa’s sword, and we also lost over a hundred men. If we continue to delay like this, the enemy will only grow bolder. Therefore, we must act quickly and follow the plan set by Chief Steward Rongtsa Chagen two days ago. Starting tomorrow, we will mobilize all our forces and surround Dongga Jinzhong Fortress. No one who dares to leave the fortress will be allowed to escape alive. As for King Nangwa, leave him to me, Bumba Gyatsa. None of you need to interfere. Within seven days, we will annihilate the enemy completely. As for the collection of the Thin-Neck Arrow treasure, we will discuss that later. Brothers, remember this well." All the Ling generals and elders nodded in agreement. Mobilization of the Ling Army At dawn the next day, the four divisions of the Ling army began their preparations. Soldiers donned their armor, ate their fill, saddled their horses, packed their tents, and loaded their supplies. Everything was ready. Danma Jangcha led the vanguard, marching at the front of the army. Bumba Gyatsa commanded the rear, his banners fluttering like rainbows, his weapons gleaming with radiant light. The sight of the Ling army was awe-inspiring — their warhorses neighed, their hooves thundered, and their ranks marched in perfect order with an air of unshakable confidence. Meanwhile, King Nangwa stood on the balcony of Dongga Jinzhong Fortress, observing the Ling army advancing toward the “Zhejong Gong’a” pass. Seeing the enemy forces fully mobilized, he thought: “Ah! Ah! The entire Ling army has come out. It seems they are planning to surround Dongga Jinzhong Fortress. If I fight today, not only will we fail to achieve victory, but we will also suffer an even greater defeat. If only my dear brother Lusabenma were here, we could discuss a strategy and strike back at the enemy. But now he’s gone, and all my generals have perished at the hands of the Ling soldiers. What can I do now? As the king, it’s up to me to decide how to fight. While I’m still alive, I’ll try to kill as many Ling soldiers as I can. If I can take Bumba Gyatsa or Anusipan with me to the grave, that would be ideal. If not, I’ll try to kill Danma or any other Ling general. Even if I die in the end, I will have no regrets.” King Nangwa's Lament to the Gods King Nangwa, overwhelmed with anger and grief, turned to his attendants and sang a lament: "Ala Tara Tara Re, Tararu Yilan Ru Re. High in the skies beyond the clouds, O powerless nine-eyed deity, Why do you not see my suffering? Have all your nine eyes been gouged out? In the rainbow-draped heavens, O land goddess Gawa Wangmu, Why are you kind to the enemy but cruel to me? Your love and hate are reversed, your judgment twisted. In this sturdy fortress, You, the mighty Dorje Dzongkar deity, Have allowed wolves into my home, And handed over Chawarong’s wealth to the enemy. People of Chawarong, Even if you offended the gods in some way, How could they bring such disaster upon you? The enemy commits countless atrocities, Yet you do not so much as say a word. Chawarong’s dragons and demons, Bowing their heads and cowering in fear, Have disgraced us all. All those years of pious offerings to you— When we needed you most, they were useless. From now on, I will no longer rely on you. You have fulfilled the wishes of the Ling people, And now you continue to protect them. Until the Ling people are fully satisfied, You will not lift a finger for Chawarong. Do as you please—I will not beg anymore." Turning to his attendants, King Nangwa continued: "Listen, my loyal subjects, I have something to say to you. Look at the dark clouds gathering on the horizon, The bright sun now obscured. Look at the frost blanketing the grasslands, Crushing countless small flowers. Look at the forest engulfed in flames, The animals within fleeing for their lives. Look at the fishermen surrounding the lake, The golden fish now in danger. Look at the Ling army closing in on us, Our palace completely surrounded. Isn’t this the truth, my people? Tell me your thoughts. All living beings, whether high or low, Treasure their lives and fear death. No one wishes to lose their life. Yet this endless war between Ling and Chawarong Is not because I, King Nangla, Fear death or refuse to fight. People of Chawarong, You have four fundamental rights: The right to personal freedom, The right to act as you see fit, The right to inherit your parents’ legacy, The right to move freely and decide your own fate. Will these rights survive the war? Ministers and generals, We must act with unity of purpose. Our war is one for self-defense, And this must remain clear. Yet in this cursed year, Everything we do seems to go wrong. Our soldiers are brave, Our weapons remain sharp and unbroken. But fighting the Ling army is like striking a mountain with a rock, While their blades cut through us like butter." Reflecting on past battles, he continued: "In recent days, Our generals have charged into battle, Sacrificing themselves without hesitation. Our heroes fought valiantly on the battlefield, Yet we achieved no victories. Instead, we lost Lusabenma, Alongside many other brave warriors, And countless soldiers. Facing the Ling army now, We truly cannot compete. Therefore, I offer this advice: To the remaining generals and soldiers, Before we all meet our end, Go now to the Ling camp and surrender. These are my heartfelt words, Worth listening to and acting upon. I am not speaking out of cowardice, But from careful consideration of the consequences. If we continue this war, We have no chance of victory. Let us not foolishly persist, Causing even greater sacrifices for no reason." Turning to his general Yongzhu Raosai, Nangwa said: "General Yongzhu Raosai, Do not follow me, King Nangwa, Into battle. Stay behind and guard the palace. If Dongga Jinzhong Fortress Falls to the Ling forces one day, Welcome them with open arms and hospitality. Empress Yangmin Tso, Lead our attendants and citizens. Work tirelessly to secure peace for our homeland. Think of all possible ways to negotiate. As for me, King Nangwa, Even if I die a thousand times, I will avenge this blood feud. Even in death, I will not regret it. Bumba Gyatsa and I Are evenly matched in courage and skill. I will settle this with him today, Fighting to the death if necessary. To the soldiers who remain, Do not accompany me to the battlefield. Do not join me in the afterlife. Remember what I have said; It will be to your benefit." King Nangwa then addressed his people with final instructions: "Do not grieve or shed tears. Open the storerooms, Take out butter, cheese, tea, wine, fresh milk, and meat. Gather everyone together, And hold a grand feast. When the Ling forces arrive, Do not cry or wail. There is no reason to celebrate, But despair serves no purpose either. Look at the Ling army advancing on the Zhejong Gong’a pass— Their banners fluttering in the wind, Their silver armor shining brightly. Their heroes march in perfect formation, Displaying an awe-inspiring might. Oh, the people of Ling! Your army is well-trained and disciplined. At first glance, they command respect. Among all these heroes, Who among you can recognize them? Observe them carefully, And remember what you see." General Yongzhu Rosai's Observation After closely observing the Ling army’s formation, General Yongzhu Raosai reported to King Nangwa: "Your Majesty, I have carefully identified the leaders and troops of the Ling army. Here’s what I know." He then sang the following song: "Ala Tara Tara Re, Tararu Yilan Ru Re." If you don’t know where this is, This is the Dongga Jinzhong Palace, The grand and bright royal residence, Where the ruler sits on the highest seat. Surely, everyone knows me, My name is Yongzhu Raosai. Since I was thirteen years old, I have served the kings of Chawarong, Supporting the royal court. Back when the old king was alive, I traveled far and often for trade, Bringing back gold, silk, and precious gems, Rare and priceless treasures of the world. The royal treasury overflowed with riches, As abundant as the wealth of dragon kings. Then, when you, Prince Nangwa, Grew to adulthood and ascended the throne, The kingdom flourished under your rule. You guided Chawarong with order and strength, And I sat proudly among the court ministers. Thanks to your favor, I was made the chief among the ministers. You entrusted me with all major affairs, And showed me great kindness. The people respected me, My colleagues trusted me, But all of this was not my doing— It was due to your good fortune. As a minister, I may lack bravery or wisdom, Yet I have always been loyal and diligent. I have never once acted with a divided heart, And I have worked tirelessly for your reign. Whatever you needed done, I made it happen. However, this year has been different. As Your Majesty said, No matter what we try to do, Everything goes wrong. Even so, I have never lost hope. In this war we are fighting now, It is not because the ruler and ministers are unaligned, Nor because our strategies are flawed, Nor because our tactics are in conflict, Nor because our soldiers lack courage. Yet, we have not won a single victory— It is all due to fate, which is difficult to resist. Your Majesty, you are our savior, Always thinking ahead and planning carefully. For the queen, the soldiers, and the people, You have arranged a path of retreat, Offering us guidance and wisdom. This course of action is necessary, But the time to act has not yet come. You, the king, are preparing for a final stand, While your soldiers and subjects surrender. But how can such a thing happen in this world? Against our mortal enemies, the Ling army, You, my king, should remain in the fortress, While we, your generals, fight to the death. If all efforts fail, And the Ling army breaks into the fortress, Then, Your Majesty, When you are forced to fight them yourself, I, General Yongzhu Raosai, Swear to live and die by your side. If I do not remain loyal to my king, What is the point of living in this world? I ask Your Majesty to remember this. Now, let me report on the Ling army. The invading Ling generals and their troops— I know them well. Do you ask how I know this? In my younger years, I often traveled to Upper Ling for trade. I dealt with the generals of the six Ling tribes, Exchanging goods and learning about their forces. I have also studied their records. Last time, when we raided Ling, We took the opportunity to gather more intelligence. Your Majesty, look over there— By the "Zhejong Gong’a" road. In the front of the first formation, That blue horse racing like a cuckoo, Praised by all as "Odzhu Damba," Carries the furious dragon-like rider. That is the old general, Danma Jangcha. Leading a thousand men in blue helmets and banners, They are the father-and-son troops of Danma. Behind them is a rider on a golden-yellow horse, A fearless warrior dressed in golden armor. That is the great general, Niben Daya, as strong as an iron hammer. His horse, swift like a golden bird, Is called "Amba Segong." Behind him are a thousand men in yellow helmets and banners, The warriors of the Serpa tribe. Following them is a white knight, With a bright and clean face, Wearing shining gold and jade earrings. He is Barasenda Adong. His slow-moving white horse, Is called "Dongri Daga." Behind him are a thousand men in white helmets and banners, The heroes of the Gongri tribe. Next is a black warrior, A famous strongman. His name is Anusipan. His black horse, fast as a mountain wind, Is called "Boro Dongqiang." Then there is a white-faced knight, With a face glowing like a conch shell, Urging his horse forward with his heels. That is the hero, Niancha Adan. His mighty horse, Is called "Gangri Jiangze." Behind him is a brown knight, Skilled in dark magic and trickery. He casts "Soka" to defeat his enemies. That is the unmatched uncle, Chao Tong. His horse, Is called "Gugu Raozong." Following him are a thousand men in red helmets and banners, The warriors of the Dazhong division. Next comes a black knight, His hair wild and unkempt, wearing no helmet. Wrapped in a black cloak, without armor, He possesses the strength to move mountains, And the power to summon and control spirits. His name is Chujiong Benna. His swift horse, Is called "Longna Jiejue." Behind him are a thousand men in black helmets and banners, The father-and-son troops of the Gaju tribe. Next is a gray knight, A master strategist with unparalleled skill. His name is Rongtsa Chagen. His red horse, Is called "Xiajiang Zheguo." Next comes a purple knight, Wielding the "Poisonous Snake" spear, Charging fearlessly into enemy camps. His name is Dapan, feared by gods and demons. His horse, Is called "Zhili Zaodiao." Behind him are a thousand men in white helmets and banners, The warriors of the Qiongjumu division. Finally, there is a red knight, His face bright red like blood. Charging into battle like a demon, His name is Cairi Zegui. His horse, Is called "Phoenix Wing Red." Behind him are a thousand men in red helmets and banners, The soldiers of the Zhenju Wenbu division. At the rear of the four Ling divisions, There is a young hero with a pale face. His name is Bemba Gyacha, renowned for his skill. His mount is called "White-Shouldered Phoenix." On the vast grasslands of Qiangtang, A horse like this is unmatched. If a mother could give birth to such a child, That alone would be enough. Behind him are three white knights, His personal guards. On the "Zhejong Gong’a" road, The Ling army advances in force. They have clearly come to surround Dongga Jinzhong Fortress. Knowing this, how can we sit idly by? Let everyone here remember what I’ve said." General Yongzhu Raosai’s Reflection and the Ling Army’s Encirclement After finishing his song, General Yongzhu Raosai thought to himself: "Facing such a fierce and overwhelming Ling army, it is indeed difficult to resist. Right now, the only option left is for the king to lead all of us—his ministers, subjects, and citizens—to surrender. If we surrender, though we will become part of Ling, the ruler and his ministers will still be treated according to their ranks and given appropriate respect. Moreover, we will be allowed to manage our own affairs under the governance of the 'White Doctrine of Virtue. However, the king does not believe in the White Doctrine of Virtue and has grown stubbornly arrogant. If I present this reasoning to him, it will only make him angrier. Therefore, I can only follow along with the king’s decisions. Sigh! This is such a difficult situation." The ministers and soldiers could only watch helplessly as the Ling army surrounded them on all sides. Following the king’s orders, a grand feast was prepared for all the soldiers inside the fortress. Everyone ate and drank to their hearts’ content. The king also distributed gold, silver, jade, agate, silk, and weapons according to their needs, as a way to encourage them. As a result, the generals and attendants competed eagerly, each declaring their desire to kill the enemy and achieve merit. The fortress was filled with loud cheers and excitement. Meanwhile, the Ling army began deploying their forces, using every possible means to control all the roads in and out of Chawarong. They stationed soldiers to block any escape routes. Like a flood, their troops poured into the area facing Dongga Jinzhong Fortress, setting up camp on the “Lure Xitang” dam. The entire plain was covered with white tents, warhorses roamed the hillsides, and soldiers fetching water moved like hopping sparrows. Those gathering firewood resembled rolling boulders. The steam from their tea was as thick as smoke, and the cooking fires filled the sky with haze. The scene was chaotic and overwhelming, dazzling to the eye and terrifying to behold. The Ling army’s dark mass surrounded the fortress so tightly that not even water or air could pass through. Danma Jangcha's Battle and Song The next day, General Danma Jangcha of Ling, fully armed and dressed for battle, charged towards Dongga Jinzhong Fortress like a cuckoo flying into the sky. Chawarong's General Darezhi Kase led more than twenty cavalrymen out of the fortress gate to confront him. As they approached, Darezhi Kase drew his sword, raised it to the sky without saying a word, and charged at Danma. Danma also unsheathed his sword, and the two fought fiercely for a while, but neither could gain the upper hand. Danma thought to himself: "This man can only be defeated with strategy, not brute force." He quickly dodged to the left and struck down six or seven of Darezhi Kase's soldiers from behind. The remaining soldiers scattered and fled. Taking advantage of the chaos, Danma distanced himself from the Chawarong general. Once he had created enough space, he swiftly drew his "Flesh-Eating White-Feathered" divine arrow, placed it on his bowstring, and sang a short song to inspire the arrow: "Ala Tara Tara Re, Tararu Yilan Ru Re." If you don’t know where this is, This is outside the gates of Dongga Jinzhong Fortress. If you don’t know who I am, I am the great general Danma Jangcha of Ling. Listen, little demon general of Chawarong, Today, between the two of us, Though we have crossed swords, Neither of us has managed to kill the other. Arrows, spears, and swords— If you don’t know how to use them, Why carry them on your body? When a bamboo shaft becomes the Thin-Neck Arrow, Does a sharp sickle hurt more than this arrow? When its black feather is fastened, Is there anything lighter than this arrow? When its iron tip is fixed, Is there anything deadlier than this arrow? When its tail is painted with red vermilion, Is there anything more beautiful than this arrow? When it is placed in your quiver, Is there anything warmer than this arrow? When it is drawn on the bowstring, Does anything else desire to fly as much as this arrow? Thin-Neck Arrow, where will you go? If you fly high, strike the enemy’s forehead, Drink his fresh blood and spill his brains. If you fly low, strike the enemy’s chest, Suck his heart’s blood to your fill. If my arrow does not hit its mark, How can I call myself a divine archer? If the arrow fails to reach its target, My arm and thumb lack the strength. If it misses its intended prey, Then call me a blind archer. You, "Flesh-Eating White-Feathered Arrow," Since you love to devour flesh, Quickly fly to the enemy and claim your feast. To satisfy your thirst for fresh blood, Go swiftly and drink the enemy’s heart blood. O gods of heaven and earth who protect good deeds, O almighty deity "Weerma," O guardian deity of the virtuous Ling land, Guide my arrow straight to its target, And chase down the enemy’s soul." Danma Jangcha's Arrow and the Afteramath As the song ended, Danma Jangcha released his arrow. It flew straight into the forehead of Chawarong’s General Darezhi Kase, striking the exact center of the cross on his helmet. The arrow pierced through, flinging his skull and helmet into the air, and he fell off his horse, dead. The remaining soldiers, seeing this, dared not approach Danma. They only shot arrows at him from a distance, but despite their efforts, which rained down on him like hail, Danma remained unharmed—his armor and the protection of the guardian deities shielded him completely. Wielding his sword, Danma charged at the Chawarong soldiers, shouting “Go-he-he!” as he cut down nine more warriors in quick succession. The remaining five soldiers fled back to the fortress in terror. When Danma returned to the Ling camp, he was greeted with a celebration by his comrades. Meanwhile, in the Chawarong fortress, the king and his ministers held a meeting. King Nangwa said: “Didn’t I warn you yesterday? Sending our soldiers to battle is just sending them to their deaths. You didn’t believe me, did you? Now look—today, at the hands of just one Ling general, we’ve lost General Darezhi Kase and fifteen more soldiers. The Ling army is overwhelming, and we can’t hold out for even a moment. Therefore, starting tomorrow, I, Nangla, will personally go to the Ling camp and fight them to the death. If we keep dragging this out, we’ll only waste more lives, and there will be no good outcome. Everyone, remember what I’ve said!” Hearing this, everyone in the room fell silent and frowned. No one could come up with a solution. The Queen's Plea At this moment, Queen Yang Mintso thought to herself: "Is King Nangwa being influenced by the gods of Ling, or has his life already reached its limit? Why is it that no one can change his determination to go to war? But as his queen, it is my duty to voice my thoughts, or I will regret keeping silent. How can I sit still while this continues?" The queen then presented the king with the longest khata (ceremonial scarf) in the land and sang the following song: "Ala Tara Tara Re, Tararu Yilan Ru Re." I pray to the white "Nangte" gods of the heavens, To the black "Sate" gods of the underworld, And to the flower "Bate" gods of the human world, The three sister goddesses of the Jade Mountain. If you don’t know where this is, This is the palace of Dongga Jinzhong Fortress. In front of King Nangwa’s throne, Surely, you know who I am. I was born in the purple land of Jiang, The younger sister of the official Tsarma. I married into Chawarong, To be Queen of King Nangwa. In the past, Nangwa’s status was as high as the heavens. Ministers and generals stood in rows, The nation was prosperous and wealthy. Inside, there was peace; outside, no enemies. In those happy and prosperous days, I thought I could live my life in joy, Never imagining that such a day would come. Life is full of unexpected sorrows. But now, this year, The Ling army has spread across Chawarong like a plague. They accuse us of theft and murder, Claiming they came here for the Arrow Fortress. Using lies and false excuses, They aim to swallow our kingdom whole. They killed General Lusa of Chawarong, Along with many soldiers and servants. They have deployed a massive army to siege our fortress. Sooner or later, they will kill you, my king, Like a cat waiting to pounce on a mouse. Yet you, King Nangwa, Are rushing to the battlefield recklessly. No good fortune will come of this. As your queen, Yang Mintso, I can neither eat during the day Nor sleep at night. I don’t know what to do. Ministers like Yongzhu Raosai, And all the attendants and generals, Do any of you have a better idea? In peaceful times, Everyone is sharp and full of ideas. But now that we face a crisis, No one dares to step forward or speak. From my perspective, Regardless of past victories or defeats, The outcome of this war is already clear— The king has resolved to surrender to Ling. Let us follow your decision. There’s no need for you, King Nangwa, To stubbornly fight on the battlefield anymore. Let the ruler and his ministers stay together— Living is better than dying. Please, my king, think carefully. From now on, when dealing with Ling troops, Avoid confrontation and seek negotiations. Preserve your position, And consider the survival of Chawarong. Though life may not be as it was before, It will still go on. Let me give an example: In the spring, young grass may wither in a drought, But as long as its roots remain, It will sprout again. In summer, the green cuckoo may fall silent, But as long as it survives, It will sing again next year. In autumn, willow trees may shed their leaves, But as long as the trunk stays alive, It will bud again the following spring. Though your power, King Nangwa, Has been taken by Ling, As long as you live, There will be a chance to reclaim it. For the remaining ministers and soldiers, Let us all work to survive together. If you cannot endure life under Ling rule, Then, after the war is over, You can go to Jiang’s lands. Unite with my brother, Tsarma, And King Sadan— Gather an army of tens of thousands, And erase Ling from existence. This is my heartfelt advice, My king, please consider it. If my song is wrong, forgive me. If my voice is off, I repent. Please, my king, remember my words." The King's Decision and Final Battle After the queen finished her song, the ministers and generals unanimously agreed that following Queen Yang Mintso's advice would be the best course of action, both for the present and the future. Everyone tried to persuade King Nangwa, but the king was adamant about not surrendering to the Ling army. He said: "You, my queen and generals, all agree to follow my proposal, which is good. It eases my mind, and so it is decided. However, as for me, Nangwa, I cannot bear to lower myself before those despicable Ling people. I wouldn’t survive a single day under such humiliation. Do not try to persuade me further. If I die, Queen Yang Mintso and General Yongzhu Raosai, you must work together to find a proper way to lead the people. Unite them and avoid letting them live as wandering exiles. Fight for autonomy and ensure that they can live in their homeland. I have nothing more to say. Go and carry out my orders." Hearing these words, everyone left the room with heavy hearts, overcome with worry. The King's Final Charge Early the next morning, King Nangwa fully armed himself, mounted his warhorse "Norbu Chongxue," and left the palace gates alone. After taking only a few steps, three commanders—Damu Aqin, Yamei Senqiong Rawei, and young general Dama Daodeng—led 360 elite cavalrymen in a daring charge to follow him. They surged behind the king like a hailstorm, their arrival shaking the earth and mountains. Surrounded by so many soldiers, Nangwa thought to himself: "The more people, the greater the casualties. This will only harm us. Why won’t they listen to me? Sigh! What else can I do?" When the Chawarong king and his army approached the Ling camp, the Ling soldiers were already fully prepared. Their generals stood ready at the gates, bows drawn, forming a tense and disciplined formation. Suddenly, Ling general Bumba Gyatsa Xiega charged straight at the Chawarong forces. Seeing Bumba, King Nangwa’s anger flared. He drew his sword, spurred his horse forward, and charged like a whirlwind, breaking through his own ranks. The two enemies, filled with hatred, said nothing and immediately clashed in battle. King Nangwa swung his sword and managed to slice off several pieces of armor from Bumba’s right arm. Enraged, Bumba leaned forward on his horse and shouted: “Ah! You, Nangwa King, today, one of us must die! If I, Bumba, don’t settle this, I am no man!” He then raised his sharp "Yasi Gachen" sword and struck with full force. It was as if fate had sealed King Nangwa’s doom—the sword landed squarely on Nangwa’s helmet plume, splitting his skull in two. The king fell lifelessly from his horse. The Fall of Chawarong When the Ling soldiers saw King Nangwa fall, they raised their flags and cheered loudly, shouting: “Today, we will kill every Chawarong demon! Kill those who resist and capture the rest alive—don’t let even one escape!” Except for a few older soldiers left to guard the camp, the entire Ling army mounted their horses and surrounded the Chawarong forces like an iron ring. The Chawarong soldiers, trapped in a rain of spears and arrows, suffered heavy casualties. Seeing their king killed, the Chawarong soldiers were devastated, their hearts burning with grief and anger. Ignoring their own safety, they fiercely fought back with arrows, spears, and swords. In the chaos, bodies piled up, and rivers of blood flowed. General Damu Aqin killed many Ling soldiers before being confronted by Darong Anusipan, who wielded the "Dongnalisen" sword. Anusipan struck Damu Aqin on the neck, severing his head cleanly as if cutting a plant stem. Young general Dama Daodeng rushed at Anusipan, attacking with three sword strikes, but none landed. Anusipan thought: “This one is strong. I’ll capture him alive to show everyone.” However, as Anusipan reached for his scabbard, Dama Daodeng turned his horse and fled. Fighting alongside Senqiong Rawei, Dama Daodeng broke through the Ling lines, killing 37 Muba soldiers along the way. The Ling forces could not stop them, and they led 130 Chawarong soldiers out of the encirclement. Muba captain Nangchi Laga engaged Dama Daodeng in combat. Dama Daodeng slashed Nangchi Laga’s left leg, causing blood to gush out. Laga, biting his lip, stabbed Dama Daodeng in the chest, driving his blade through his ribs and out of his back. Both fell from their horses and died together. Meanwhile, Bumba Gyatsa Xiega continued slaughtering Chawarong soldiers. Seeing the heavy losses among the Muba soldiers, he turned his horse and attacked Senqiong Rawei, splitting him in two with a single stroke. By the end of the battle, only 53 Chawarong soldiers were still alive. They were all captured by the Ling army, divided among the camps as prisoners. The Ling soldiers celebrated their victory with a grand feast that lasted three days. Back in the Chawarong fortress, the defeated remnants returned and reported the events. Queen Yang Mintso and the remaining officers were overwhelmed with grief and broke down in tears. General Yongzhu Raosai's Speech and Song After offering words of comfort to the remaining soldiers and elders, General Yongzhu Raosai invited everyone to sit in the meeting hall. He said: “Ah, noble leaders of Chawarong! Even though we are overcome with grief and sorrow, do you think the Ling enemies will pity us? Now that we are among the survivors, let us all offer our thoughts and strategies. I, Yongzhu, will speak first. Consider my words carefully before deciding whether to accept them.” He then sang this song: The deep and boundless blue sky, I pray to the merciful savior, To the faultless Three Jewels, hear me, To the unbiased friend, most just. Please, with your wisdom, look down upon us, Observe the suffering and save these souls. In our overwhelming grief, we call to you— Do not let Nangwa fall into hellish realms. If you don’t know where this is, This is the meeting hall where, In the past, our king and ministers, Gathered in joy to discuss great matters. But today, we are masterless slaves, Stricken with grief, restless in spirit. Joy and sorrow, wealth and poverty, Are never fixed in this world. Not only are we enduring this, It is the same law for all mankind. Therefore, let us broaden our hearts. The ominous defeat we face is certain. It is because King Nangwa’s life has ended, And Chawarong’s people lacked fortune. Delaying further discussion will not help. Bumba Gyatsa of Ling is cruel and tyrannical, His "Yasi Gachen" sword is ruthless and fierce. For these reasons, The sun of our world, King Nangwa, Has gone to another realm, Leaving his servants in endless darkness, Lost and masterless, unable to find a path forward. What should we do? No great ideas come to mind. But I have a last-resort plan to propose: We, the surviving soldiers, Are absolutely no match for the powerful Ling forces. According to King Nangwa’s final wishes, The time to surrender has come. Before the Ling heroes and soldiers Storm our palace and take it by force, Early negotiations are the wisest course. Therefore, at dawn tomorrow, We must send a capable minister To the Ling camp to negotiate. Present them with a white khata scarf, Along with various gifts prepared as offerings. Complete these tasks without delay. The day after tomorrow, the Ling generals Will surely come to the palace. At that time, Queen Yang Mintso, You must take the lead, Alongside the servants and guards, As well as the people of Chawarong. Discuss with them how we might survive. What matters is to endure, Even if just barely. From today onward, The soldiers and young men of Chawarong Must not show any signs of hatred, Nor provoke the Ling people into conflict. Hatred toward the Ling people will achieve nothing. Instead, it will only bring greater harm to ourselves. This is my proposal, Consider whether to accept it. If the remaining Chawarong soldiers, Wish to avenge our kingdom’s humiliation, And fight to the last man, As long as everyone is united, I will not oppose it. But while we still have a choice, Let us carefully consider the consequences. What I propose aligns with King Nangwa’s final wishes. It is meant to protect the lives of many. My words are offered with the best intentions. A single good suggestion, Must be supported by the majority to succeed. If, in the end, there is no way forward, Let us not regret what we have decided together. In the past, even with King Nangwa’s royal guards And all the loyal ministers and servants, We could not prevent the Ling soldiers From achieving victory. The result is now clear. In the Ling camp, Aside from a few minor officers, The famous generals and warriors remain unharmed. If we wish to take revenge, Unity will be essential. Everyone here, remember this in your hearts." General Yongzhu Raosai's Proposal and Journey to the Ling Camp After finishing his song, everyone agreed that surrendering was the best option. No one had the heart to continue fighting. The hall fell silent, with no one saying a word. At this moment, the respected elder Senge Lawang spoke:“Ah, my fellow countrymen! General Yongzhu’s suggestion is very reasonable. I can’t think of a better plan. Tomorrow, when the sun rises, General Yongzhu Raosai, you must prepare to go to the Ling camp. Delaying further will bring us no benefit. Moreover, it’s better to save our captured soldiers from cruel torture as soon as possible.” Everyone agreed with his proposal wholeheartedly. The next day, General Yongzhu Raosai, accompanied by four attendants, set out with three mules loaded with gifts and headed toward the Ling camp. The Ling soldiers, seeing the Chawarong delegation with their mules full of goods approaching, thought to themselves:“They don’t look like they’re coming to fight—they must be coming to negotiate.” While they were discussing among themselves, a Ling commander said:“It’s very likely they’re here to surrender. Stay calm and send a few men to inquire first.” A ten-man leader from the Seba tribe, along with three soldiers, quickly went out to meet the Chawarong delegation. Yongzhu and his attendants hurriedly dismounted and explained in detail their sincerity in coming to surrender. The ten-man leader said:“Very well! Wait here for a while. I’ll report your message to my superiors and get back to you.” The ten-man leader returned to the camp and reported to the overseer and generals, including Anusipan and Gyatsa. After discussing the matter, they said:“Go and bring them in.” Yongzhu Presents Gifts and Sings His Prayer Yongzhu Raosai and his four attendants carefully brought the gifts into the Ling camp’s grand tent, where the overseer, Anusipan, and Bumba Gyatsa, along with other leaders, were seated according to their ranks. After presenting five colorful khatas (ceremonial scarves) to the overseer and generals, and one white khata to each of the leaders present, Yongzhu held the longest khata in his hands, ready to sing. However, the overseer interrupted him, saying: “Minister, please take a seat and speak.” Yongzhu then sat at the end of the middle row, removed his hat, cleared his throat, and sang the following prayer: "Ala Tara Tara Re, Tararu Yilan Ru Re." I sincerely pray to you, To the faultless Three Jewels, To the guardian deity Chawarong Dorje Drakpa, And to the twelve protector deities. Please, with undivided attention, protect me, And help me accomplish this heartfelt task. If you do not know where this is, This is Rure Xietang in Chamoling, The great camp of the celestial Ling army. If you do not know who I am, I am Yongzhu Raosai, a servant of Chawarong, Born in the sacred Dza fortress, Now seventy-four years old. For generations, my family Has faithfully followed the virtuous path. In my younger days, Under the rule of the old king of Chawarong, I traveled far and wide for trade, Even visiting the lands of Upper Ling. Among the elders present here, Many of you seem familiar to me. And what am I now? You may call me Yongzhu Raosai! I am no great strategist, But through life’s experiences, I became a minister. That is the kind of person I am. On this auspicious day, I humbly present myself before the noble elders of Ling. With a khata to lead the way, I am grateful for the chance to express my thoughts. My heart is filled with joy and gratitude. In this celestial camp of Ling, Where the sun and moon shine upon the mountains, And the four divisions are stationed in the heart of the sea, The elders of Ling stand mighty as Mount Meru, While the heroes surround them like golden peaks. The invincible Gyatsa and Anusipan, Shine like the sun and moon, Bringing fortune and joy to the Ling kingdom. Your grand white tents are as vast as the sky, Your rulers and ministers are as harmonious as the sun and moon, As steadfast as towering mountains, And as calm as the great seas. Your majestic forms are a sight to behold. In the presence of your mighty authority, I dare not speak carelessly, But can only humbly sing a few words. The soldiers of the six divisions, Who have traveled to this hot, narrow valley, Must have endured great hardships, But your hearts are surely happy for this great mission. Reflecting on the war between Chawarong and Ling, It did not arise without cause or reason. But it need not have come to this. The sacred arrows stored in our arsenal Are not like ordinary arrows. Ling truly needs these arrows, But in this hot valley, Whether we have them or not matters little. Soldiers of Ling, If you wish to obtain these arrows, There is no need for war or bloodshed. If you had needed the Thin-Neck Arrows, You could have sent a letter to request them, Instead of setting up a battlefield. The arrows could have been sent to Ling. Bamboo for making arrows is abundant, And it grows back endlessly. The bamboo of Chawarong will never run out, And as long as there are skilled archers, We could have supplied all the arrows you needed. But, noble rulers and ministers of Ling, Did you ever send someone to deliver such a message? No, and now we face this tragic ending. Early one morning, General Niben Daya arrived in our territory. When the people of Chawarong saw him, They asked where he had come from. We thought he was an official passing through, Perhaps coming to visit King Nangwa of Chawarong. We never imagined He had come to invade our land. To clarify the situation, We sent General Senge Kangtsun to inquire, But before he could say even three sentences, Senge Kangtsun and his men Were all slaughtered in the dust. This enraged the two Nangwa brothers of Chawarong, And so the king, his ministers, and soldiers, Could no longer endure it. They took up arms— How could they stand by and do nothing? This is the origin of the conflict between Ling and Chawarong. Who is to blame for it? I can say no more than this. Since that day until yesterday, Our king, ministers, and soldiers stood shoulder to shoulder, Fighting bravely to resist and retaliate. But in the face of the mighty wild yak, How can a black yak hope to prevail? Behind the swift wild horse, How can a domestic horse hope to keep up? In the presence of Ling’s heroes, How could Chawarong generals compete? Before the invincible Gyatsa, How could Nangwa hope to win? The sins of the past were boundless, And today we suffer great calamities in return. Our kingdom is lost, and our king has perished. The wishes of the Ling people will now be fulfilled. The sacred arrows are in your hands without effort, And the soldiers of Chamoling, Celebrate their victory with joy. In the dark and desolate lands surrounding us, The light of virtuous deeds shines bright. This is the perfect moment to spread the White Doctrine of Virtue. I, your humble servant, present three requests: In Dongga Jinzhong Fortress, Widow Queen Yang Mintso, Along with us humble ministers and servants, And the innocent people of Chawarong, Should be treated as equals to your own citizens. Please protect their lives and happiness. Queen Yang Mintso Is no ordinary woman. She is honest and kind-hearted, And has never held grudges against Ling. In fact, just a few days ago, She tried to persuade King Nangwa Again and again— But he refused to listen. The queen has done no wrong, So I ask you to take good care of her. In her later years, Please provide her with kindness and comfort. As for the captured Chawarong soldiers, Please release them and let them return home. I, Yongzhu, have come today to make these three requests. I offer this white khata, A finely crafted tiger hide, And nine gifts, carefully arranged, Which I humbly present to you. Though the gifts may seem small and humble, I ask you to accept them with grace. May the blessings of nectar fall upon us. With sincerity and reverence, I make this prayer. Elders and brothers, Do not linger in this barren valley. I humbly invite you to the palace, Where wine and a feast await. The keys to the treasury Are ready to be handed over to Ling. Everyone here, please remember my words." The Ling Army's Response to Yongzhu Raosai Inside the Ling army's grand tent, the overseer Rongtsa Chagen sat at the head of the table, while Senlun and Anusipan sat to his right, and Bumba Gyatsa sat to his left. After listening to Yongzhu Raosai’s song, the overseer Rongtsa Chagen smiled and said: “Ah! Yongzhu Raosai, the minister of Chawarong, you have a clear understanding of the situation and have explained everything—past and present—very well. Your fair and reasonable words have been heard. The reason the Ling army came to Chawarong was to obtain the sacred arrows, just as you said. If it could have been resolved peacefully without force, that would have been ideal. However, things are not so simple. King Nangwa and several others, including Lusabenma, are evil demons who had to be subdued. The time for that has now come. As for the Arrow Treasury, no matter where it is hidden, it must be excavated. Now is the time to retrieve it. This is an essential resource for Ling to conquer many great territories in the future. It is also the first auspicious key to unlocking hundreds of doors for our kingdom. Regarding the three requests you made earlier, we will discuss them further before responding to you. However, I believe that once an enemy surrenders, they should be treated like one of our own children. Therefore, rest assured that your requests will be honored, and you will be satisfied. Now, you should be happy and grateful. Do not forget the kindness shown to you. Do not confuse right and wrong. Instead, you should dedicate yourself wholeheartedly to virtuous deeds for the benefit of all beings under Buddhism. Based on your future contributions, further rewards will be given to you. Keep this in mind.” Yongzhu Raosai was overjoyed to hear this. He stood up, bowed deeply, and said: “Ah! Thank you! There is no greater kindness than this. From now on, I will serve Ling with all my heart and sincerity.” Afterward, the overseer presented him with a long khata (ceremonial scarf). Yongzhu bowed repeatedly as he walked backward out of the tent before finally turning to leave. The Hospitality and the Demon Attack After Yongzhu Raosai and his attendants returned to their white tent, Ling chefs brought them an abundant feast, including tea, butter, meat, and cheese. They were also informed that they could now retrieve the captured soldiers. After enjoying the meal, the prisoners, who had been scattered across various camps, were gathered and handed over to Yongzhu. Overjoyed, they returned to Dongga Jinzhong Fortress to report the success of their negotiations. The people of Chawarong were delighted and began planning to welcome the Ling soldiers into the city. Meanwhile, the Ling leaders and soldiers returned to their respective camps. The next day, the Ling soldiers celebrated until noon. However, King Nangwa, unwilling to accept defeat even in death, transformed into a ferocious demon and launched an attack on the Ling camp. Suddenly, the Ling camp was engulfed in chaos. Fierce winds, torrential rain, thunder, and lightning filled the air. Dust and stones flew everywhere, and the sky darkened. Ghostly wails echoed as the earth trembled and mountains swayed. Tents collapsed, and it became impossible to see even someone standing nearby. The demon, with a blood-red face and dark purple skin, loomed over the camp like a giant. He wore a steel helmet and copper armor, which dripped with fresh blood. In his right hand, he held a massive mountain high above his head, and from the tip of his left index finger, flames shot out as he burned everything in his path. His feet straddled the Ling camp, and his fiery red eyes glared menacingly. His head swayed as he bit his blood-stained lips. The sight was so terrifying that even brave soldiers felt fear. Even the great General Gyatsa hesitated, unwilling to face the demon directly. The elders and heroes of Ling thought to themselves: “This demonic protector of Chawarong is too terrifying. Today, lives will surely be lost in our camp.” Desperate for salvation, they prayed to their patron deities for protection, as there seemed to be no other solution. Jue Ru Confronts the Demon At this critical moment, a sharp and piercing whistle suddenly echoed from the center of the Ling camp, sending chills down everyone’s spine. Amidst rainbow-colored lights flashing in the chaos, Jue Ru, the divine child, appeared. He was dressed in his unusual attire, with a short sling tucked into his belt and a long sling in his hand. He placed a stone, the size of a sheep’s stomach, onto the long sling and called out: “Ah! Well, heroes of Ling! Are you here to fight the enemy, or are you here to flee for your lives? If you want to run, find a path and escape quickly. If you want to fight, come out of your tents now! All of you who boast about your divine powers, your ability to subdue demons, and your endless transformations—why are you not stepping forward today? Look at these small Ling tents, collapsing one by one to the ground. How laughable this must be to our enemies, and how embarrassing it is for us in front of our loved ones! Disaster hasn’t even reached your throats, yet you still think highly of yourselves. Come and see for yourselves—do I look like a beggar or an orphan?” Jue Ru’s mocking words caused those who worshipped him to laugh secretly, finding amusement in the situation. They watched the scene with a mix of anxiety and curiosity, eager to see what would happen next. Facing the terrifying demon, Jue Ru, instead of feeling hatred, was filled with pity and compassion. His kindness made him let go of any resentment he may have had toward the demon. Jue Ru Intimidates the Demon Nangwa In the eyes of the demon Nangwa, Jue Ru suddenly appeared immensely powerful and majestic, as tall as a mountain and radiating flames and spiritual light that seemed capable of burning him to ashes. Nangwa’s will to fight vanished instantly, and he was terrified, thinking only of escape. However, he soon realized that he was surrounded by a fiery net on all sides, leaving him with no way out. Panicked and helpless, the mountain he was holding slipped from his hands and fell to the ground with a deafening crash. The impact raised a cloud of black and red smoke, like a dark storm cloud, that spread over the Ling camp. The poisonous fumes made the Ling soldiers nauseous and caused them to vomit. Everyone covered their heads with their clothes, not daring to move. Jue Ru, standing firm, pulled his sling tight, placing a stone in it, and aimed directly at the demon Nangwa. He sang a powerful and intimidating song to assert his dominance: "O precious savior, the Three Jewels, Forever protect my heavenly crown. Great compassion that saves all beings, May Avalokitesvara guide me now. Demons and tyrants of this world, I call upon the Northern Hayagriva, To bring peace to this human realm, And calm the roots of restless minds. If you don’t know where this is, This is the ancient Chawarong basin, Which is now called the Killing Field. When seized by the messengers of Yama, The spirits of the dead scatter with the wind. Those driven by worldly fears, Who tread the road to the afterlife, May the Three Jewels show mercy upon them. My name is Jue Ru, a child of Ling, A lowly orphan of the Guocha clan, Descended from the Mukpo Dong clan. I live in the remote valley of Mame, A subduer of ghosts and monsters, A planter of virtuous victory banners, A destroyer of evil flags. Though I appear as a mere child, My divine powers are beyond measure. With an angry face, I drive out spirits, Yet my heart is kind, seeking to save all beings. For the welfare of this world, I use both wisdom and strength, soft and hard. The first demon I must conquer this year, Is you, Nangwa, and your partner Lusabenma, Along with your wicked ghostly crew. Though the Ling camp has already defeated you, I, Joru, have no objections. But I must also claim the sacred arrows, For the time of prayer has come. Resistance is useless. Nangwa brothers and their demon generals, You insisted on being enemies of Ling. You killed 506 Ling soldiers, Among them, several commanding officers. Nangwa, you were unable to restrain yourself. Even in death, you remain unrepentant, Adding to your sins with hatred toward Ling. In summary, your entire life, You have done no good deeds. Even in death, you seek destruction. Now, as a spirit inhabiting this demon form, You wreak havoc on the Ling camp, Seeking revenge without mercy. You have committed evil for so long, But one day, all wrongs must be repaid. Do you not see the happiness of heaven and earth, And the suffering of hell and beasts? Such is the law of karma— What you wish cannot be done. Therefore, you, Nangwa, If you are allowed to continue your sins, How much longer could this go on? Today, I will kill you, Destroy your sinful body with my sling, And after your evil spirit is extinguished, I will send you to heaven through liberation. My sling, the “Flower Wu Duo,” Let me tell you its origins: Its right four-sided cord, Soars like a jade dragon in the sky. Its left circular cord, Twists like a silver serpent down the slope. Its “Wu Body” is round with four rings, Like whirlpools forming in the rivers and seas. Its “Wu Dragon” flower-patterned pouch, Is like a shark curling its nose. Its tassels surpass the mane of a jade dragon, Like a rainbow hanging in the sky. Its soft sling straps are white and flat, Like a khata floating in the air. When it spins and whistles through the air, It sounds like summer thunderclaps. When its stone hits the target, It lands like celestial iron striking the earth. These eight divine powers of the “Flower Wu Duo” Are unmatched: On the white mountain ridge, rainbow lights flash. The benevolent deities rejoice. In the dark corners, flames burst forth. The wicked demons are destroyed. Worn on my body, it’s protected by the war god. Tucked at my waist, it shows my might. On the battlefield, it defeats enemies. In thieves’ hands, it seizes wealth. At home, it brings prosperity. For business, it ensures success. The white sling is made of wool, Like a thousand sheep in the clouds. The black sling is made of yak hair, Like a hundred yaks grazing on the mountain. The majestic “Flower Wu Duo” destroys demons. Its spiritual powers chase down fleeing souls. When the “Wu Dragon” wraps around my finger, It means your soul is in my grasp. When its strap is pressed under my thumb, It means I decide where my strike will land. When the stone is placed in the “Wu Body,” It means I will crush all evil. The right side, the Yang aspect, holds many methods. The left side, the Yin aspect, carries spiritual power. Together, they combine in the “Wu Body,” With a divine stone placed above. Borrowing the power of compassion and virtue, The sound of the sling will accompany this melody. The stone will strike Nangwa's chest, Bringing peace to all. Do not blame me, Jue Ru. I am the embodiment of the Three Jewels. Only through me can you find happiness. You must have the resolve to enter the Pure Land.” Jue Ru Sends the Demon Nangla to Liberation After Joru finished singing his song, the demon Nangwa, destined to be subdued by Jue Ru, believed in him completely. Nangwa sincerely repented and said: “Respected Jue Ru, you are the incarnation of a divine being, possessing immeasurable powers. Your heart is compassionate, and you are a hero dedicated to subduing stubborn enemies. I, Nangwa, am deeply sinful and have committed countless wrongdoings in the past. I am already on the edge of hell, and today, you have saved me. Thank you, savior of all beings! From now on, I vow that in all future lifetimes, I will come before you to receive your teachings. I will sincerely practice virtuous deeds and pray for liberation in the next life.” Jue Ru responded: “That is wonderful! Now that you, King Nangwa, have listened to my words, you must hold onto your repentance and wishes. I will now send you off to the Western Pure Land of Eternal Bliss.” With a powerful swing of his sling, the stone flew with a deafening "boom," as if the heavens and earth were splitting apart. Like an arrow shot by a man, Nangwa’s soul was sent to the presence of Amitabha Buddha. Along with him, the souls of all the soldiers who had perished in battle on both sides were also liberated and sent to the Lotus Palace of Rebirth, where humans and gods are reborn. The vast, pure emptiness of the three realms was brought to an end. After accomplishing this, Joru silently disappeared. The soldiers of Ling, who had witnessed Jue Ru's subjugation of the demon, were deeply impressed and praised his achievement. They all thought, “If only Jue Ru could stay with us until we fully claim the Arrow Treasury.” That evening, the soldiers rebuilt their collapsed tents and rested peacefully. The Ling Army Arrives at Dongga Jinzhong Fortress The next day, as the sun rose, the Ling army moved their camp closer to the plaza near Dongga Jinzhong Fortress. The generals decided to relocate into the fortress. The soldiers of the four divisions set out one after another, pitching their tents around the palace. When the people of Chawarong saw the elders and generals of Ling arriving, white clouds of incense immediately rose over the Dongga Jinzhong Fortress. Colorful banners and parasols were hung, fluttering in the wind. The sound of drums, horns, and cymbals filled the air as the people cheered loudly. On both sides of the palace gates, fragrant altars were built, burning various herbs and creating clouds of smoke that covered the Dongga Jinzhong Fortress, resembling a misty sky. When Ling's civil and military officials, dressed in their finest attire and looking majestic, arrived at the palace gates, Yongzhu Raosai, dressed in formal ceremonial robes and holding a pure white khata, respectfully greeted them outside the city gates. Queen Yang Mintso, accompanied by several palace maids, also came out to greet them. She wore a bright smile, elegant silk clothing, and dazzling jewelry. Her slender figure was more graceful than a celestial being. She carried a white khata in her hands, on which rested a precious lapis lazuli vase filled with vibrant flowers. She slowly approached the palace gates to welcome the Ling officials. The Ling leaders entered the spacious and brightly lit council hall. After everyone was seated, a grand banquet was held. The table was adorned with sweet pastries, with the "Zhota Danji" as the centerpiece dish. Next, a bowl of white rice was brought out, with the keys to the various storerooms placed on top. The bowl was solemnly presented to the head of the Ling delegation. Afterward, Yongzhu Raosai and the Ling ministers exchanged gifts and engaged in friendly conversations. Distribution of Treasures and Jue Ru's Song On the third day, all the storeroom doors were opened, and a vast amount of high-quality tea, wheat, barley, and other provisions were distributed to the soldiers of the four divisions. As for the gold, silver, carnelian, coral, silk, woolen cloth, and weapons, a portion was taken out, and everyone, regardless of their rank, was given a share. The most valuable treasures included: A golden-handled ruby scepter. A "mandala" made of white, yellow, red, and blue gemstones, crafted in a “child-mother” (interlocking) pattern, measuring about two fingers tall and a palm’s width long. An agate whip about the thickness of a thumb and almost an arm’s length, with red pearls wrapped around the handle. These three treasures were regarded as sacred relics of Ling, carefully wrapped in colorful silk and stored separately. Other rare and precious items were sealed and left untouched. The remaining carnelian, coral, jade, pearls, gold, silver, and silk were all gifted to Queen Yang Mintso and Minister Yongzhu Raosai. The elders and commanders of Ling gathered on the balcony of the palace's upper floor to admire the beautiful scenery of Chawarong. Suddenly, a loud voice called out: “Leaders of Ling! Come quickly!” Not knowing who had shouted, everyone curiously made their way to the council hall. After sitting down, Jue Ru leapt out from the crowd and began singing: "Listen, heroes of Ling! General Anusipan of Darong, General Bumba Gyatsa, Generals lined up like tigers and leopards. When the demon trampled upon us, Not one of you dared to face him, Not even to sing a single prayer. If I, Jue Ru, had arrived a moment late, You would have died seven or eight times over. Anusipan and Gyatsa, You think yourselves unmatched in the world, But your behavior that day was unspeakable. Chao Tong and Gadru Chujiong Benna, You claim to be slayers of demons, But that day, you were truly pathetic. I, Jue Ru, and my sling, Though not great weapons, They worked well enough that day. If someone has true skill, Even a stone can be a weapon. There is no truer saying than this. That brutish and impossible-to-handle demon, I struck him on the nose with a stone, And only then did the Ling soldiers breathe a sigh of relief. Late last night, The Chawarong deity Dorje Drakpa, And the twelve guardian deities of Chawarong, All came to bow before me, Jue Ru. The day after tomorrow, on the fifteenth, The door to the Arrow Treasury, Will open at the most auspicious time. The golden key to the white rock door, Has already been handed to me, Jue Ru. Today, I give it to Chao Tong. At dawn tomorrow, The arrows will finally be ours. In the past, during the Ling-Chawarong war, Heroes of Ling, There wasn’t a single hero who didn’t make their mark, Nor a warhorse that didn’t charge forward. Yet only the horse ‘Gugu Raodzong,’ Never set its hooves on the battlefield. And only clever Chao Tong, Has never seen what the enemy looks like. It’s not that the horse was sick, Nor that you were unwell. Before the enemy was defeated, It’s obvious Chao Tongdidn’t want Anyone to know his true abilities. Elders and brothers of Ling, You’ve eaten meat and drunk wine, Divided silk and gold, Sitting here comfortably, of course. But this is not the way! Get up quickly, Finish the task first, And celebrate later. Ling’s leaders, When the enemy comes, you need help, But at banquets, you forget the people. The hard labor is left to the servants, While the good food and drink are enjoyed by the leaders. Those shameless, wicked leaders, Even go so far as to insult their servants. This is something people often say, Ling’s elders, re member it well." Jue Ru's Criticism and Exit Hearing this, General Darong Anusipan responded dismissively: “Defeating one little demon, and you’re already bragging this much?” Jue Ru replied with a grin: “I haven’t achieved much, yet I boast. After all, you and I are from the same clan, aren’t we?” Everyone burst into laughter. The elders and brothers present admired and respected Jue Ru even more. Anusipan stepped back slightly, creating space, and said: “Jue Ru, don’t rush off just yet. Stay a while longer.” Jue Ru replied: “I can’t stay long, or it will embarrass you, Anusipan and Gyatsa. Now, get back to your positions and focus on business. I’m off to play on the castle balcony.” With that, Jue Ru made a gesture as if leaving and disappeared. The Journey to the Arrow Treasury The next day, as the sun rose, all the elders and high-ranking generals, each accompanied by thirty warriors, set out happily for the “Shiri Lazi” white rock cliff in the lower valley of Chawarong, where the arrows were hidden. The cliff was very tall, with a steep, smooth front. In the center, several protruding white stones sparkled like embedded jewels, clearly marking the location of the arrow treasury. Once they arrived, the soldiers dismounted their horses and gathered various fragrant herbs, which they burned to create clouds of incense smoke. The white smoke quickly filled the sky, and everyone prayed to the heavens. At this moment, Darong Commander Chao Tong stepped forward from the group. He approached a large white rock shaped like a reclining elephant, sat down with his thigh resting on one leg, and placed the key to the treasury—attached to an arrow—onto his bowstring. He began to sing: "Alata Tarata Raye, Taralu Yilanlu Raye. Boundless heavens full of peace, Respected Tsong Rinpoche, savior of all, And my master, Jewel Lama, Smile upon us and grant long life. Your compassion forms clouds in the sky, Showering us with the rain of nectar. In the mandala of Wangdze Repe, We pray to the great Hayagriva. O Vajra deities of body, speech, and mind, Bless my body and soul. Amid the terrifying waves of blood oceans, And blazing fires of wrathful tents, I fix my gaze on the blood-red spear tip. Do you know where we are? Beneath the Shiri Lazi cliff in Chawarong, The site of the Arrow Treasury. Do you know who I am? At the Sazang Silong junction, Within the stronghold of Borang Nianzong, Where the heart of a tiger resides, I, Chao Tong of Darong, am of noble descent. As the elder of 700,000 Darong households, A descendant of Mukpo Dong, Like a lion of snowy peaks, Who else but me, Darong Chao Tong, could be here? Born from noble blood, from the age of eight, I, Chao Tong of Darong, Subdued the demon Keze Reba. During the war between Ling and Rong, When Ling was nearly defeated, The tiger roars of Qiju camp Scared away the foxes of Rong. Standing firm before the fierce enemy, I never relied on reinforcements. In the heavenly realm of Ling, My heart is as kind as a shepherd’s. But when enemies invade, I am as fierce as hail on crops. In all these past days, Enemies have been subdued on all sides. Ling’s virtuous foundation is rooted firmly. In the lands of Jambudvipa, All nations envy Chotong. Is it sandalwood or willow? You’ll know by its scent. Is it brass or gold? You’ll know by its weight. Is it the green cuckoo bird? You’ll know by its call. The greatness of Darong’s history, Needs no boasting—it is well known. If I speak the truth, This year, Ling’s great army marched, And the goal of coming to Chawarong, Was already revealed by the gods. Everyone speaks of the Arrow Treasury, But if no one opens it, What’s the point of winning the war? The war between Ling and Chawarong, Revolves entirely around the Arrow Treasury. If I open it, does it not count as a great merit? In Ling’s great assembly, The wise elders plan the strategy, The clever Jue Ru devises schemes, And the boastful generals take pride. But let me, Chao Tong, Shoulder the responsibility of opening the treasury. The sons of Ling, Have always succeeded through their deeds. And today, This victory belongs to me, Chao Tong. Behold the silver arrow with eagle feathers, Tailored with golden ends, Adorned with green jade. With the golden key tied to it, I notch it onto my bowstring, And with the strength of my arms, I draw the bow. Shiri Lazi, the crystal fortress, Its smooth and seamless surface, Will soon yield to my arrow. Listen, guardians of the treasury! Protect this act with virtue. Do not harbor jealousy or ill will, But perform this act for the greater good. May this treasury be opened, And the arrows obtained for the benefit of Ling." The Opening of Arrow Treasury After the song, the arrow was released. That day was an auspicious one for opening the arrow treasury. The gods of heaven, earth, and dragons, who protected virtuous deeds, came to assist. Additionally, Jue Ru’s pure and sincere prayers, combined with Chao Tong’s own efforts and blessings from his patron deity, contributed to the success. The bowstring made a long, melodious sound as the arrow soared through the air. The horizon wavered like waves crashing upon the shore, and the deep rumble of summer thunder echoed continuously. Under the brilliant sunlight, a fine drizzle began to fall, and a vibrant rainbow arched across the sky. Many miraculous phenomena appeared. At that very moment, Chao Tong’s arrow hit the center of the white rock cliff. It produced a deafening sound, like a thousand voices shouting in unison, and the treasury’s gate burst open. Arrows with tails of gold, silver, jade, coral, copper, iron, and conch shells came pouring out of the cave in a torrent. The soldiers of Ling were overjoyed and could not stop praising the sight. After a while, the flow of arrows stopped. Everyone rushed forward and carried out large bundles of arrows, piling them in an open space until the heap was as tall as a building. Since it wasn’t possible to transport them all back to the city that day, three attendants were sent to the city to prepare pack animals for the task. The Discovery of Treasures in the Cave The commander, Chao Tong, suggested that someone inspect the cave to see if anything else was left inside. A few generals approached the cave and noticed a brightly colored curtain deep inside. Curious about what it might be, they reported it to Chao Tong. Chao Tong believed there could be more valuable treasures inside, so he declared: “Today is an auspicious day, and only I, the elder Chao Tong, am fortunate enough to finish what we started. We must make every effort to retrieve all the treasures from this cave.” Inwardly, Chao Tong thought to himself, “The prophecy from the gods only mentioned arrows, not anything else. If there are treasures inside, no one else but me has the magical ability to retrieve them from this steep cliff. This is a good chance to mock the others—like the Chief Steward Rongtsa Chagen, Gyatsa, and even Jue Ru.” However, he also realized that Jue Ru, with his cleverness, might appear at any moment. Thinking it unwise to say too much, he changed his tone and said: “Well, if there really are treasures in the cave, as the Chief Steward mentioned, I will retrieve them. But remember, in past battles, when we faced lone enemies, so many soldiers were sent to handle a single foe. The victory was small, yet everyone praised it like a dragon’s roar, as if building a ‘mani mound’ higher and higher. Now, retrieving these treasures is vital, and if we fail, it would be a huge regret. As the elder here, I’ll take on this tough task. You all just stay put and watch the show. But don’t forget me when this is all over!” As Chao Tong finished speaking, his body glowed with radiance. With a loud "whoosh," he leapt into the air like a bird returning to its nest and disappeared into the cave. Chao Tong Retrieves the Treasures Inside the cave, Chao Tong saw a golden statue of Vajrapani, the deity of infinite merit, standing in the depths. To its right was a stone platform holding a golden longevity vase filled with nectar. There was also an undergarment belonging to the revered Master Pema Tochin, along with a pair of boots. In a metal box, he found many multicolored protective knots and a small yellow silk pouch containing black pellets the size of peas. He took these items and noticed two more objects: a tiny statuette of a celestial maiden on the threshold and a long iron spear with both its head and tail made of metal. Beneath it lay a wrathful ritual club tightly wedged in the cracks of the rock. Chao Tong tried to retrieve the club but couldn’t pull it loose. He thought, “It’s best to leave this behind for the guardian demon of the treasure to remember.” With this, he tucked the two statues into his robe, wrapped the rest of the items in Master Pema Tochin’s garment, slung them onto his back, and carried the golden vase in his hand. When he emerged at the cave’s entrance, the soldiers of Ling were eagerly watching. Like an eagle, he glided down and landed in front of them. The crowd erupted in cheers, praising his supernatural abilities. Chao Tong laughed and said, “Why are you all crowding around me like townsfolk at a market stall? These treasures are precious ‘Ritual Blessings.’ They cannot be casually displayed. Quickly, bring a clean mat to place them on!” The soldiers immediately built a stone platform, covered it with silk, and burned incense around it. Only then did Chao Tong carefully arrange the treasures on the mat. He then said: “Generals, especially the chief steward, come and see these treasures! There’s an old Tibetan saying: ‘Even the Buddha can be criticized by biased people.’ Though my actions today are as bright as the sun, some may still try to tarnish them like clouds covering the sun.” As he spoke, Chao Tong rubbed his beard, smiled humorously, and winked at the crowd. Chao Tong's Accomplishments and the Dividing of Treasures The Chief Steward, Rongtsa Chagen of Ling, observing Chao Tong, thought to himself: “This Chao Tong always takes a small achievement, as insignificant as a horse’s tail, and inflates it into something as grand as a raging river. He can’t go three sentences without taking a jab at the elder generals. But today, he’s obtained so many enviable treasures, so let him brag. After all, today is a day of great fortune and success for Ling, and it’s best not to speak any ill-omened words.” Smiling slightly, he said aloud: “Ah, great elder Chao Tong of Darong, you truly are the manifestation of the Hayagriva. Skilled in mantras and illusions, you’ve accomplished many remarkable deeds. Everyone here is only filled with joy and admiration for you—no one would dare to criticize. We should celebrate your achievements and reward you.” The officials all lifted the treasures high above their heads, offering prayers and blessings. That night, they camped near the white rock cliff. Early the next morning, a large number of mules and horses arrived, and the treasures, along with the arrows, were loaded onto over 300 loads and transported back to the city. Upon entering the city, the sacred statues and divine medicines were placed on the main seat of the council hall. The arrows were sorted, bundled, and neatly arranged with their tips pointing upward. Once the generals were seated, a grand banquet was prepared. Elder Chao Tong remarked: “Should we distribute these arrows now?” General Anusipan responded: “Good idea! But how exactly should we divide them? Let the chief steward decide.” The chief steward, considering Jue Ru’s young age, thought it best to temporarily store most of the treasures and arrows obtained from Chawarong. He said: “In my opinion, we don’t need to distribute everything at once. Let’s take out a portion now and distribute them according to rank among the officials and soldiers present. The remaining treasures and arrows should be taken back to Ling and divided after further discussion. What do you all think?” Gyatsa, another general, chimed in: “Good idea! Chief steward, please decide how much to distribute and the method of division.” The chief steward replied: “Alright, let’s proceed as follows for now.” He then sang a song: "Alata Tarata Raye, Taralu Yilanlu Raye. I pray to my master and protector deities, May the Three Jewels never leave my crown. If you don’t know where this is, It is the grand council hall of Dongga Jinzhong Fortress, Spacious and bright. If you don’t know who I am, My name is Rongtsa Chagen. I am the leader of Ling, Known as a wise and farsighted person. On the battlefield, I command the four divisions of Ling. In the distribution of spoils, I am impartial and just. Though I have lived through glorious days, I have never been arrogant or unreasonable. Though I have endured many days of hardship, I have never shed a single tear. I have never envied those above me, Nor have I oppressed those below me. When others suffer, I feel discomfort, And I have never delighted in their pain. For the foundation of Ling, I am loyal and dedicated to my duty. Though I never sought power, The people of Ling respect and admire me. Because of my calmness and integrity, A small man like me was given high office. But if one is wise yet impatient, Even the highest position may lead to decline. Let us see how this unfolds. Now, let us talk about Ling’s leaders. In this war between Chawarong and Ling, Chawarong was defeated, And Ling emerged victorious. This was thanks to Ling’s brave soldiers, The timely prophecy of the gods, Jue Rus magical transformations, And the steadfast support of the protectors. These four factors ensured our success. Therefore, these fine arrows, Should first be offered to our masters and protectors, As auspicious gifts to honor them, To recognize the achievements of our soldiers, And to ensure blessings of long life and prosperity. Bundles of ninety arrows, Adorned with gold, silver, and carnelian, Tied with five-colored silk, Shall be offered as sacred gifts. Second, to the young Jue Ru, Though he looks like a mere boy, He is beyond comprehension by both gods and demons. His magical powers and foresight, Are unparalleled in this world. Let us not forget this war, Between Chawarong and Ling. Thanks to Ling’s leaders and soldiers, The enemy was defeated, and the arrows were won. Yet this smooth victory, Was foretold by Jue Ru. The strong enemy was crushed, And the arrows obtained. For this, to Jue Ru, We offer a gift of gratitude: One hundred and fifty arrows with conch-shell tips, A long spear with heavenly iron fittings, And the second batch of auspicious offerings. Third, to the local deities of Ling, And the many protective guardian deities, To thank them for their support in our victory, We offer another sacred gift: A bundle of sixty radiant arrows, With various precious tails. Next is to the elder Chao Tong of Darong, Who opened the arrow treasury, Obtaining many rare treasures. He deserves a great reward: A long, white khata, A bundle of golden-tailed arrows, Five-colored longevity knots, And seven protective medicines. To honor and thank you, We present these treasures to you. To General Anusipan, Who holds great power and commands the four divisions, We offer one hundred and thirty coral-tipped arrows, Along with three protective medicines. To General Gyatsa, A shining pearl among Ling’s heroes, We offer one hundred and thirty silver-tipped arrows, Along with the same protective medicines. To the many leaders of Ling, Each shall receive ninety arrows, And the protective medicines shall be distributed equally. As for myself and Senlun, Though we did not fight on the battlefield, We worked tirelessly and thoughtfully, To ensure the foundation of Ling’s future. For the respect of the elders, We shall receive one hundred and eight golden arrows, Along with the same protective medicines. For those who achieved great merit, All the generals and heroes, Will receive their due rewards. Throughout history, Rewards have always been given fairly. Today, to honor our heroes, Each shall receive fifty arrows. For the soldiers of the four divisions, Each shall receive twenty-five arrows, Along with three protective medicines. To the Queen of Chawarong and her ministers, Each shall receive a colorful knot of silk. To help restore Chawarong’s vitality, Three arrows wrapped in silk shall be given. A pair of boots belonging to Master Pema Tochin, Along with some of his garments, Shall also be left for them. Among the remaining treasures, Two sacred statues, And a portion of the arrows, Along with Chawarong’s three sacred treasures, Will be taken back to Ling for safekeeping. For now, they shall be kept as public property, For the benefit of all Ling. May everyone here keep this in mind." After the song ended, everyone nodded in agreement. Jue Ru's Arrival and Gratitude Just as the soldiers were receiving their arrows, a sudden burst of music filled the air outside the balcony of the council hall. Cymbals, six-string zithers, suonas, hand drums, and various other instruments played harmoniously, creating a beautiful and melodious sound. At the end of the rainbow stretching across the sky, Jue Ru appeared, dressed in his usual attire. He walked forward, carefully examined the displayed treasures and arrows, and said: “Ah! Elder Chao Tong of Darong! This time, in capturing the Arrow Treasury, you have accomplished an extraordinary and earth-shaking feat. This is truly wonderful. Elder, you are different from the other elders. You have gone to great lengths to ensure that I, Jue Ru, achieve fame and success, accomplishing remarkable deeds. Before I, Jue Ru, even had land or mountains to call my own, you gave me all six valleys on the sunny side of the Yellow River. Your kindness and generosity toward me are boundless. For the sake of my future achievements, I hope you will continue to assist me with even greater effort! First, to thank you for your past generosity. Second, so that you may continue to help me in the future. And third, to contribute to the success of our current endeavors. To express my gratitude, I present you with this white khata—a modest but auspicious gift of the highest quality.” After finishing, Jue Ru draped the khata around Chao Tong’s neck. Chao Tong's Thoughts and Jue Ru's Question Chao Tong thought to himself: “In the past, I never had good intentions toward Jue Ru. I never considered doing anything good for him. Yet somehow, everything I did ended up benefiting him instead. Things have indeed turned out the opposite of what I intended. Not only does he hold no grudge against me, but he also speaks so many words of gratitude. But who knows? Perhaps his words are insincere, and he doesn’t mean what he says! How can I trust him? Still, I might as well go along with it. There’s no way to argue or oppose him—it would only leave me in an embarrassing position. However, today he gifted me this khata, which is reasonable and appropriate.” Thinking this, Chao Tong smiled cheerfully, standing tall and proud. Jue Ru then asked: “Today, everyone has received their share of arrows. Was a share left for me?” Gyatsa stood up, brought over a prepared bundle, and placed it in front of Jue Ru, saying: “This is your share.” Jue Ru's Joy and Gratitude Jue Ru was overjoyed and said with a wide smile: “Today, even I, the insignificant Jue Ru, have been recognized as a member of the Ling Kingdom and received such a generous share. I am truly delighted. Now that our enemies have been subdued and essential military supplies have been secured, while we are all gathered here as brothers and elders, I, Jue Ru, would like to sing a song for everyone. Please listen: "Alata Tarata Raye, Taralu Yilanlu Raye. I pray to the Threefold Buddha, The eternal Dharmakaya in the vast sky, The Sambhogakaya rises like the sun, Dispelling darkness with the light of the Nirmanakaya. If you don’t know where we are, Beside the spacious Chawarong Valley, In the palace of Dongga Jinzhong Fortress, Where the elders and brothers of Ling Gather joyfully for this celebration. Surely you know me. In the eastern land of Ma, A desolate wilderness under clouded skies, Three peaks rise tall into the blue heavens, The sun and moon circle around their ridges. On the right, in the dark forest, Ferocious beasts roar and shake the cliffs. On the left, on the green meadows, Wild animals gather, noisy and restless. Behind, on the solid white cliffs, Cold winds howl as eagles soar. When the sun rises each day, Tigers, leopards, and bears roam the mountains. Wolves and foxes conspire together, Eagles and hawks glide through the skies. A paradise for wild birds and beasts, Feasting on flesh and blood, rejoicing. But when night falls, Demons and ghosts emerge, Wandering and causing an uproar, Their strange cries thunderous, Wailing and howling in chaotic noise. Owls shriek, Foxes howl loudly, spreading fear. In such a desolate and vicious place, The cruel wild beasts show their ferocity. Day and night, I, Joru, lived under constant threat, Trembling with fear, my heart uneasy. I could barely endure the passage of time. The wicked commander harmed the innocent, Orders from above could not be defied. The story of my suffering— Who in Ling does not know of it? Ah, but I am only joking. I, Jue Ru, have lived happily and joyfully. The people of Ling have not experienced the peace That I found in those quiet valleys, Practicing virtue and finding joy in my heart. Without the tranquility of the mountain solitude, It would be hard to find such peace. That sacred and serene place, A holy field blessed by the Buddhas of the Three Times, A refuge for the wise, A sanctuary of blessings from the masters. The residence of dakinis and kind spirits, A place where greed is abandoned, A land for completing spiritual practice. Such a sacred place cannot be replaced. Since I left my mother’s embrace, I turned to the Buddha, abandoning evil, And only then could I witness the Dharmakaya. The world before my eyes seemed like a child’s game. Illusions and emptiness are their true nature, Blessings and karma are ours to cultivate. With wisdom and mindfulness combined, Diligent practice leads to mastery. Lowly emotions can be cast aside, The body and mind become free and unbound. Wherever you wish to go, it takes but a moment. The wisdom of the Threefold Buddha shines in your heart. Such extraordinary attainment, Can only be realized through purity. I, Jue Ru, have been blessed with this pure land, Thanks to the generosity of Elder Chao Tong. I will repay you slowly in the future. To all the leaders of Ling, I still have more to say: In early spring, if you don’t venture out, You won’t hear the cuckoo’s call. Now, in the first month of summer, Its sweet chirping fills the air. If you don’t listen carefully now, You may not hear it again. Before mid-summer’s end, You won’t see the barley grow tall. But now, as autumn begins, The granaries are filled with golden grain. If you don’t enjoy it now, The six grains won’t always be ripe. Before the Chawarong warriors were defeated, No one knew where Chao Tong was. On the first day of our good fortune, We witnessed how Chao Tong opened the arrow treasury. If we fail to praise him now, There will be no better chance to honor him. This time, to Elder Chao Tong, Offering rewards is only right and proper. Gifts must be given generously, This aligns perfectly with my wishes. Securing the slender-necked arrow treasury, Is the first step for smaller clans, Creating the conditions to conquer greater domains. This achievement must be celebrated, For it secures the long-term interests of Ling. On this day of joy and happiness, I, Jue Ru, call forth blessings. May the deities of the Thirty-Three Heavens fill the skies, Guardians and wealth gods spread across the firmament. May the light of virtue shine brightly on every mountain peak. Let the sound of melodious mountain songs echo, Let cheerful laughter fill every face. May they grant us success and happiness. I pray to the Northern Heavenly King, the Great God of Wealth, And to the auspicious goddesses of fortune. May Vaisravana, the God of Wealth, Shower us with treasures like rain. Among the celestial ranks of the upper realms, May the great Brahma King and all the heavenly gods, Bestow divine longevity and peace, As sunlight and moonlight dispel all darkness. In the crystal palace of the lower realms of the dragon kings, May Gawu, Gyepo, and all dragon kings, Enjoy their treasures and jewels, Like heavenly nectar descending from above. On the vast earth of the middle realm, May the heavenly kings who turn the tides of fate, Bring forth the wealth and blessings desired by all. May the auspicious four-fold blessings descend completely. The seven precious treasures of the Wheel-Turning King, With the power to promote good and dispel evil, The eight auspicious symbols and eight auspicious objects, And the essence of the 'Gyongshi' treasures, may they all arrive. Let there be spectacular performances and sweet melodies, Delicious food and drink that please the palate, Comfortable, soft clothing that pleases the body, And all the blessings of the five senses be gathered here. Strong armor and sharp weapons, Swift, intelligent horses and mules, Yaks, dairy cows, and sheep, May all the blessings of four-legged animals be summoned here. May families be full of children and grandchildren, With silk and grain overflowing in their storehouses. May longevity, health, prosperity, and the Buddha's teachings flourish, And may all our wishes be fulfilled. May the army, skilled in defense and counterattack, Brave, resilient, and wise, Fully equipped in all branches of service, Be blessed with luck on the battlefield. Arrows of three-sectioned bamboo with feathered shafts, And iron-tipped arrows that pierce enemy hearts, Superior weapons that adorn heroes, May all blessings of feathered arrows be called upon. Five-colored silk adorning arrow shafts, Today, we wave the flag of arrows to summon good fortune. May the blessings of the earthly realm, Descend from the heavens like rain, Rise from the ground like mist, And fly in the air like snowstorms. May these blessings and treasures gather here, Like nectar dissolving into the ocean. May these blessings remain forever effective, May the nectar of long life overflow to the four directions. May the knots of longevity blessings never come undone, May the longevity pills always retain their potency. May fortune and power rise to prominence, May homes flourish with abundance and joy. May strong enemies be subdued and their wealth seized, May families and friends gather and celebrate for centuries, May a thousand years of good fortune and happiness prevail. May wise teachers of the Dharma enjoy long lives, May their teachings achieve great success. May the benefactors of Buddhism flourish with blessings, May the Dharma spread endlessly. Across this vast earth, May plagues and wars disappear. May timely rains bring abundant harvests and thriving livestock, And may all living beings enjoy eternal happiness and peace." When Joru finished singing this song of blessings and celebration, the people who already loved him felt even more sincere faith and admiration for him. Even those who were indifferent to him before now developed a deep sense of respect and awe. The Queen's Reverence and Offering Queen Yang Mintso of Chawarong, along with Minister Yongzhu Raosai and the servants of Chawarong, came to pay their respects to Jue Ru and listen to his teachings. As they listened, they were filled with extraordinary admiration for him. Drawing from their wealth, they offered Jue Ru gifts of silk, gold, and silver. In particular, Queen Yang Mintso presented high-quality silk and an abundant amount of gold and silver. She approached Jue Ru gracefully, removed a gold bracelet from her wrist, and offered it to him. With tears in her eyes, she said: “I take refuge in the Buddha and pay my respects to the noble Jue Ru, a hero whose kindness is as great as a mountain. I have long admired your fame and wished to meet you and receive your teachings. Today, meeting you feels like rain falling after a long drought or drinking nectar to quench great thirst. My lifelong wish is fulfilled, and I feel both joy and sorrow, overwhelmed and uneasy. We, who are helpless and lost, are eternally grateful to you in this life and the next. Those two sinful brothers, Nangwa and his sibling, have both passed on. I thank you for rescuing them from the lower realms of suffering. I beg you, noble and precious Jue Ru, to liberate them completely!” Jue Ru replied: “Devotee Yang Mintso, listen carefully. Your wish has already been fulfilled. When Nangwa passed away, I performed rituals to guide him to the Western Paradise. The compassion of the Three Jewels is never false. I, Jue Ru, have sincerely guided all the fallen soldiers to better rebirths based on their merits. You must know that they will find increasing happiness, so there is no need for sorrow. Life in this impermanent world is full of change. Reflect on whether you walk the path of virtue or the path of evil. If your mind is unsettled, only the Three Jewels can save you. Therefore, you must sincerely take refuge in the Buddha and work diligently to abandon evil and cultivate goodness. Repent for past wrongdoings and vow never to repeat them. Be generous, recite mantras, and practice the six-syllable mantra with body, speech, and mind dedicated to goodness. Do you understand, Yang Mintso?” Joru's Farewell and Reflection of the Leaders Hearing this, the ministers and servants behind Yang Mintso were filled with admiration. They were overjoyed and unanimously praised Jue Ru. Jue Ru then said: “Now, I ask all of you soldiers to prepare to return the share of arrows that belongs to me. For the time being, please have Supervisor Anusipan and Gyatsa safeguard them. When I need them in the future, I will ask you to return them to me, is that alright?” Danma said: “This time, Jue Ru, why don’t you accompany all the elders and soldiers to Upper Lingga? After that, we can return to Xianmai together and visit your mother. What do you think?” Jue Ru smiled and replied: “I, the beggar Jue Ru, traveling with all of you would not be convenient. I cannot ride a horse, nor can I endure long journeys. It would only make things inconvenient for you commanders while traveling or resting. So, for now, I won’t go. Ling Gabu is the center of the world. Before long, I, Jue Ru, will not only visit often but also plan to live there for an extended time. At that time, we can chat, discuss everything, and enjoy ourselves together.” After speaking, melodious music filled the sky, radiant light shone brightly, and in the blink of an eye, Jue Ru disappeared. The elders and commanders present, witnessing Jue Ru’s mysterious disappearance and hearing his profound teachings, felt both trust and wonder in their hearts. They realized that they would need to rely on Jue Ru in the future. In that moment, silence fell over the gathering as everyone sank into deep thought. Departure Preparations and the Announcement Supervisor Darong Anusipansaid: “I think all our officers and soldiers should prepare to depart in five days. Tomorrow, we can first send messengers to Ling to deliver the news. The stored arrows, other non-essential items, and the pack mules and horses can leave first along with most of the civilians. Does this sound reasonable? Let’s discuss.” Everyone agreed, saying: “That’s a good plan.” The next day, the Ling Kingdom's three clans—senior, middle, and junior—each sent a warrior to deliver the message. Over the next three days, the officers and soldiers set up tents and shelters in the large open field south of the royal palace. They held a grand celebratory military banquet, enjoying themselves with food, drink, and entertainment. At the same time, they took breaks to pack their belongings, supplies, and travel necessities. On the second day of the banquet, under a large tent, Seba Niben Daya, accompanied by Danma and Bala, summoned Queen Yangmintso, Minister Yongzhurause, and the leaders of the Chawarong villages and tribes. Once everyone had arrived and taken their seats, Serbani announced the appointment of Queen Yangmintso and Minister Yongzhurause as the leaders of the Chawarong region. He also issued the Ten Virtuous Laws and Five Regulations, requiring all men and women to respect and strictly follow them. The village and tribe leaders were instructed to post these rules at major roads and gathering places. The proclamation read: "To all beings of high and low status living in the land of Chawarong: The supreme Buddha, his disciples, and the miraculous Avalokiteshvara illuminate all of the snowy land, especially the regions of Great Tibet and Dokham. Since the integration of religion and governance, led by the boundless power of purity and the expulsion of extreme dark forces, all people have come to understand the consequences of good and evil actions. They firmly believe in the importance of choosing good and abandoning evil. However, the evil brothers, King Nangla and his sibling, along with several misguided military generals who sought rebirth through dark rituals, cruelly oppressed the people and brought great suffering to the region. To subdue these demons, the gods gave clear guidance. Following these signs, our soldiers from Ling, disregarding their own safety, fought several battles and ultimately defeated these rulers and their officials. The arrow treasury was successfully secured, and from now on, all beings in this land will walk the path of goodness in both this life and the next. All citizens are required to live peacefully and abide by the rules. Queen Yangmintso and the elder ministers will spread this proclamation, lead by example, and dedicate themselves to practicing goodness. If anyone harbors hostility and knowingly violates the rules, they will face severe consequences as prescribed by law. This is a matter of critical importance. Please choose wisely and do not stray from the path." —Issued by the civil and military officials of Ling, in the Year of the Fire Rabbit, during the Saga Dawa month Departure and Festive Send-Off After three days of celebrations, at the break of dawn on the fourth day, the pack animals carrying luggage and supplies set off first. By the time the sun reached the mountain peaks, everyone except for the 2,300 soldiers left behind to guard the area had mounted their horses and departed in an orderly fashion. The officials and attendants from Chawarong escorted the departing troops with offerings of fragrant tea and fine wine, following them all the way to the main road called “Zheqiong Gong’a.” Five days later, the elders of Ling and the remaining 1,300 rear guards also set out. Crowds gathered to watch the procession, lining the roads like ants emerging from a nest. They burned fragrant smoke and incense as a sign of blessing. Queen Yangmintso and Minister Yongzhurause, accompanied by thirty servants, followed the Ling officials to the Chawarong main road. They offered tea, wine, cheese, and khatas (ceremonial scarves) to the commanders. After the offerings, the Ling officials and their troops mounted their warhorses and joyfully returned home. When the Ling soldiers and officials arrived back in their homeland, crowds of men, women, and children came out to greet them, with some traveling great distances to welcome them. Once all the troops had regrouped, a grand celebratory feast began the following day. The feast lasted for seven days. During this time, there were no distinctions between nobles and commoners, officers and soldiers, or men and women. Everyone danced, sang, and played together day and night, celebrating without restraint. Regliious Offerings and Gratitude After seven days of celebration, the supreme masters of Ling, revered as saviors and protectors, were invited to attend the gathering. The people presented them with khatas and requested their blessings. The returning soldiers offered the stored treasures and high-quality arrows from the armory to the masters. Together with the elders and commanders, the masters organized a grand offering ceremony to honor the protective deities, land gods, and war gods who had ensured their success. They prayed for the prosperity of virtuous beings and the decline of evil forces, hoping that the integration of religion and governance would flourish like a waxing moon. Following the ceremony, two sacred statues, an elixir vase for longevity, protective talismans, and carefully packed longevity blessings were entrusted to the masters for safekeeping. The hidden arrows were cataloged and stored in the “One Glance Liberation” temple. Afterward, the masters were escorted back to their residences, and the elders and commanders returned to their respective castles. Notes: Pulu: A transliteration of a Tibetan term, referring to a type of handmade woolen fabric. It comes in many varieties and is generally used as clothing material.

Total number of reciting: - Make a wish for the world with king Gesar 1. Make a wish 2. Number of reciting completed for King Gesar Mantra 3. Finish date * required 4. Display name Make a wish

yong's Gallery Introduction of Yong's Gallery This gallery represents an online version of a partial collection curated by Yongzhu Rinpoche. It showcases significant aspects of Tibetan culture, history, and religion, offering a digital glimpse into the extensive exhibits of the King Gesar Cultural Exhibition Hall. Inspired by the vision to preserve and promote the essence of our ethnic heritage, this project was conceived as a bridge between the ancient wisdom of our ancestors and the modern world. Despite the challenges and limitations, this endeavor seeks to encapsulate the grandeur of Tibetan culture, history, and spirituality into a digital format, making it accessible to people around the globe. Below is the introduction of such an ambitious and seemingly impossible project by my beloved master: In 2018, to uphold and promote the excellent traditional culture of the local ethnic group, support the development of the regional economy, expand employment opportunities, and address the issue of employment difficulties, Yongzhu Rinpoche officially established a large-scale King Gesar Cultural Exhibition Hall. In terms of architectural layout, the exhibition hall consists of five floors. The first floor is a folk culture exhibition room, the second floor is a historical relics and King Gesar culture exhibition room, the third floor is a Buddhist culture exhibition room, the fourth floor is a Buddhist scripture and literature exhibition room, and the fifth floor is for scripture carving and printing. The first floor's cultural exhibition room is divided into inner and outer sections. The outer section includes the outer corridor entrance and exhibition rooms for Tibetan culinary culture, Tibetan Buddhist shrine culture, Tibetan painting and carving craft culture, and Tibetan script culture. The inner section features 18 exhibition rooms dedicated to various aspects of Tibetan culture, such as Tibetan nomadic culture, Tibetan agricultural culture, Tibetan pastoral culture, Tibetan wedding customs, Tibetan funeral and sacrificial culture, Tibetan medicine culture, and Tibetan handicrafts. The inner room also houses a large collection of antiquities that reflect the folk customs of the Tibetan people formed through their interactions with nature. The second floor is also divided into inner and outer sections. The outer section features a carved depiction of the formation and natural landscape of the Qinghai-Tibet Plateau, the origins of the Tibetan ancestors, the golden age of the Tibetan Empire, the social conditions of the Buddhist revival period, and significant historical events ranging from the establishment of the Sakya school's rule during the Yuan Dynasty to modern times. These are all carved on finely crafted wooden boards, forming a comprehensive historical overview of the Tibetan region. Additionally, the outer section displays stoneware, pottery, bronze ware, wooden artifacts, and other historical relics representing various historical periods. The inner section houses bronze statues of King Gesar, Lingzhu Mu, Nichong, and the thirty generals of the Kingdom of Ling, each depicted riding their respective mounts. It also includes thangkas illustrating the four great achievements of King Gesar, statues of three divine storytellers, twenty landscape murals, statues of the Seven Sages of Wisdom, statues of two warrior storytellers, sculptures of two fine horses, numerous historical records about King Gesar, and archaeological artifacts such as saddles, bridles, saddle pads, helmets, armor, bows, swords, spears, as well as various pottery, wood, and bronze relics related to the Kingdom of Ling. The third floor mainly displays various items related to Buddhist culture, such as Buddha statues, stupas, scriptures, numerous ritual items used in daily religious ceremonies, thangkas, masks used in vajra rituals, statues of the founders or renowned figures of various schools, and two large three-dimensional mandalas made of bronze. The fourth floor primarily stores wooden scripture plates and classical books engraved and printed in various periods, along with over 1,000 newly printed long-strip loose-leaf collections. The fifth floor primarily exhibits older wooden scripture plates. ** May this project inspire, educate, and connect all who visit, and may it serve as a testament to the enduring spirit of our culture, lovingly envisioned by Yongzhu Rinpoche. Gedan 2025

yudrung's Gallery The Statue of Milarepa, Approximately 600 Years Old This statue depicts the great Milarepa at the moment of his passing. With his right hand raised to his ear, he is shown singing a spiritual song. Sitting in a relaxed posture atop a mythical creature, his left leg is folded horizontally while his right knee is bent, exuding an air of detachment and serenity. The figure is vivid and lifelike, an extraordinary and rare masterpiece of sculpture. Milarepa (1040–1123) was the second patriarch of the Kagyu school of Tibetan Buddhism and a renowned wandering poet of Tibet. His life story is legendary. It is said that he lost his father at the age of seven, and his family’s wealth was seized by his uncle. To seek revenge, he dedicated himself to studying black magic. Later, feeling deep remorse for his actions, he sought refuge under the great translator Marpa and began studying the Dharma. Milarepa then retreated into the mountains for intensive meditation and ascetic practice. After achieving realization, he traveled and taught through songs, advocating silent meditation and rigorous practice. Standing posture of avalokiteshvara Late Qing Dynasty The depiction of Avalokiteshvara (Guanyin) features a standing posture with both feet firmly planted. The left hand extends downward near the hip, forming the Varada Mudra (gesture of granting wishes), while a lotus stalk gracefully winds upward from the elbow to the left shoulder, where the lotus flower blooms. The right hand is held at chest level in the Vitarka Mudra (gesture of teaching). The figure is adorned with a three-leafed crown, and flowing ribbons naturally drape down both sides of the body, creating a highly decorative and elegant appearance. The entire sculpture exudes a refined and graceful form, with a slender and dynamic posture. The craftsmanship is meticulous, the casting exquisite, and the piece is imbued with a strong sense of rhythm and beauty. Both the stylistic features and the intricate details of the design are characteristic of ancient Nepalese art. An important hallmark of Avalokiteshvara statues is the presence of a small Buddha figure atop the head. According to the Amitāyurdhyāna Sūtra (The Buddha Speaks of the Visualization of Infinite Life Sutra), Avalokiteshvara is described as "wearing a heavenly crown, with a Buddha figure standing atop it." This Buddha is believed to represent Amitābha, symbolizing Avalokiteshvara's connection with Amitābha Buddha. As per Buddhist scriptures, Avalokiteshvara and Amitābha share a deep karmic bond as teacher and disciple, or even as parent and child in past lives. The Buddha figure atop Avalokiteshvara's crown is viewed as a constant reminder of his teacher, Amitābha Buddha, and a symbol of reverence and devotion. "Acala" (meaning "Immovable") The word Acala (meaning "Immovable") symbolizes a heart of great compassion and an unwavering original vow. Acala is considered the wrathful manifestation of Vairocana Buddha (also known as Mahavairocana, the cosmic Buddha, who is the reward body of Shakyamuni Buddha). It is said that Acala subdued the god Maheshvara (also known as Shiva), who believed himself to be the ruler of the three thousand worlds. Acala's vow is:"Those who see my form will give rise to the Bodhi mind (enlightened intention). Those who hear my name will abandon evil and practice good. Those who hear my teachings will gain great wisdom. Those who understand my heart will achieve Buddhahood in this very life." In esoteric Buddhism, Wisdom King statues are often depicted with multiple faces and arms, but Acala is primarily shown with one face and two arms. His body is dark blue, symbolizing his immovable nature. In his right hand, he holds the Three-Pronged Vajra Sword, which cuts through obstacles and ignorance, and in his left hand, he holds the Vajra Rope (lasso), which binds evil and afflictions. His face has a fierce expression: the right eye looks upward, and the left eye looks downward. His body is surrounded by flames, symbolizing purification and transformation.

I met Yongzhu Tashi Rinpoche in 2006 while working alone in Shanghai. From our perspective, he dedicated each day to contributing to the Dharma, as if he were racing against time. As his disciple, we witnessed his greatness firsthand. He not only helped countless children with their education but was also fervently committed to the propagation of King Gesar's culture. In Loving Memory of Yudrung Tashi Rinpoche of Shechen Monastery To Yudrung tashi Rinpoche I met Yudrung Tashi Rinpoche in 2006 while working alone in Shanghai. From our perspective, he dedicated each day to contributing to the Dharma, as if he were racing against time. As his disciple, we witnessed his greatness firsthand. He not only helped countless children with their education but was also fervently committed to the propagation of King Gesar's culture. Because our master was younger than me, I mistakenly believed there would always be opportunities to follow him. His passing in 2024 left me heartbroken. Yet, we have not forgotten his teachings. we determined to continue following in our master's footsteps for the rest of our life. This website is a tribute to his legacy and a platform for sharing the teachings and values he embodied. Through this site, we hope to inspire others and keep his spirit alive in our community. This is a way for us to ensuring that his impact continues to resonate. Your Disciple 2024/12/21 Year of Wood Dragon Your presence has illuminated our life, guiding us to find direction and purpose 2020-2024 2015-2019 2010-2015 About Yudrung rinpoche During the era of the ancient Tibetan Empire, when Princess Wencheng traveled from the Tang Dynasty to marry into Tibet, she used the art of geomancy to survey the Tibetan landscape. She observed that Tibet's terrain resembled a supine demoness (Rakshasi). The specific location of this area corresponded to the palm of the demoness's left hand. Therefore, King Songtsen Gampo specially constructed several border temples here to subdue the demoness. Among them was Gyala Juekong Monastery, which was built in this area. Ancient Tibetan texts also record that during the reign of King Trisong Detsen and his heirs, the Gyala Juekong Monastery was renovated and expanded, including its assembly halls and Buddha statues. It was in this sacred and extraordinary place that the reincarnated tulku, Yongzhu Tashi Rinpoche, was born. His father was named Nianrong Jiarang Axiao, and his mother was named Yangzong. He was born in 1983, the Water Pig Year of the Tibetan calendar (the 17th Rabjung cycle), on the 15th day of the waxing moon in the Month of Miracles (the first month of the Tibetan calendar). When he reached the age of nine, his father took him to visit Lama Pema, a recluse practicing strict precepts and meditation at Ahde Monastery. At that time, Lama Pema prophesied that the child would face a major life-threatening obstacle. If he were ordained as a monk, he would soon become a virtuous person dedicated to benefiting all sentient beings and spreading the Dharma. Following the lama's prophetic instructions, his father immediately arranged for Yongzhu Tashi Rinpoche to be ordained and enter the Buddhist path. Subsequently, the dakini Khandro Kaje Angmao, consort of the Dolotsongma Yeshe Tulku of Nianrong Aopeng Monastery, formally bestowed upon him the name Yudrung Tashi. Shechen Monastery Situated in Dege County, emerged as a central hub for a vast network encompassing nearly 160 monasteries. Its establishment dates back to 1695, initiated by Rabjam Tenpai Gyaltsen under the directive of the Fifth Dalai Lama. The primary mission was to establish a foundation for the Nyingma tradition in the region of Kham. This sect, known as the "ancient" tradition, is one of the oldest schools of Tibetan Buddhism. The monastery quickly ascended to prominence, becoming one of the six key monasteries of the Nyingma tradition. In the 20th century, the monastery continued to play a critical role in the Buddhist spiritual landscape, with figures such as Dilgo Khyentse Rinpoche and Chogyam Trungpa receiving teachings there. Their contributions to Buddhism, particularly in the West, have helped to cement Shechen Monastery's legacy as a pivotal institution in the global Buddhist community.

In order to deceive the Chawarong king, Nangla, and weaken his power, the divine son Jue Ru (King Gesar) transformed into a beautiful young woman with long black hair, a slender figure, and an alluring charm. She arrived at the Dongga Jinzhong castle, where Nangla, the King of Chawarong, resided. K i n g G e s a r 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. Chapter 11 Jue Ru Transforms into a Beautiful Woman In order to deceive the Chawarong king, Nangwa, and weaken his power, the divine son Jue Ru transformed into a beautiful young woman with long black hair, a slender figure, and an alluring charm. She arrived at the Dongga Jinzhong castle, where Nangwa, the King of Chawarong, resided. The king, seated majestically on his golden throne called “Renqin Wangjie,” was struck by the sudden appearance of this mysterious and beautiful woman after a shower of flower petals fell. The sight of her instantly stirred his lustful desires like a wind shaking the branches of a tree. Overcome with greed, he sang: “Ala Tara Tara Re, Tararu Yilan Ru Re, If you do not know this place, It is the Dongga Jinzhong castle. If you do not know who I am, I am Nangwa, the king of men. Beautiful girl, listen to me: First, tell me where you are from. Next, tell me where you are going. Your body is as delicate as white vines, Your words flow like the melody of a ‘Zhisa’ pipa. Who is your father, and which noble family does he come from? Who is your mother, and which aristocratic house does she belong to? Where are your parents’ homes? Do you already have someone in your heart? Do not hide anything—speak clearly. In this Dongga Jinzhong castle, It would be best for you to stay as my companion. Teach me wisdom and combat skills, And stay with me for at least three years. You and I, the king and the maiden, Will make the perfect couple in this world. Even the gods would clap their hands in celebration. If you are willing, please remember this in your heart. If you are not, I still have more songs to sing.” The woman smiled seductively, swayed her body gracefully, and moved one step closer to the king. She bowed deeply, and in doing so, diminished one-third of the king’s virtue. Then, in a sweet and flattering voice, she sang: “Ala Tara Tara Re, Tararu Yilan Ru Re, If you do not know this place, It is the Dongga Jinzhong castle, The royal chamber of King Nangwa. If you do not know who I am, I am Zedan, the princess of the Dragon King, From the crystal palace of the lower world. My father is a great noble from the Longmen lineage, And my mother, too, is from a renowned family. I am an intelligent and clever girl. And you, the savior of mankind, King Nangwa, Are like Mount Meru in your majesty. Your voice thunders like a mighty storm, Your wisdom is as deep as the ocean. Surely, you must be a transformation of the Dragon King himself. You and I together, King, Would be the perfect couple in the human world, Even the gods would clap their hands in celebration. Only a princess of the Dragon King Is worthy to be your queen. But let me tell you something important: The iron sickles from outside Will cut down the main beams of this house. On the land of Chawarong, For eight generations, kings have failed to prosper. The magnetic iron fortress outside, With its ill-fated flags flying, Will bring harm to Chawarong And misfortune to King Nangwa. It must be dismantled immediately. Also, Lusabenma, your brother, Is destined to face great calamity this year. He must sit quietly for a month to avoid harm. Until the signs from heaven change, He must not go to battle. Meditation will ensure his safety, And all your wishes will be fulfilled. If you understand, please remember my words. If not, I have more songs to sing.” After finishing her song, the king thought to himself, “This girl shares my thoughts exactly. Judging by her insights into karma and her predictions, she must have been sent by the Dragon King to help me. With her help, my kingdom will flourish, and my fame will spread across nations.” Satisfied with this thought, he smiled. That night, the woman stayed in Dongga Jinzhong castle. She shared an intimate night with the king, who became so infatuated with her that he felt as though his vital energy was completely drained. The King's Overconfidence and Ling's First Attack The next morning, as dawn broke, the ministers and generals of Chawarong gathered in the great hall to discuss matters. Meanwhile, Queen Yang Mintso was overcome with jealousy. She swayed her braid, shook her head in anger, her eyes flashed like lightning, and her nose flared with rage. She was so furious that she couldn’t even speak. The king and the woman felt a bit embarrassed. The woman said, “Your Majesty, please do not forget what I told you yesterday. The sooner you act, the greater your accomplishments will be. I don’t have time to accompany you today, but I will return soon to see you again.” With that, she disappeared without a trace. The ministers and generals of Chawarong didn’t believe that an enemy army would attack them, so they were completely unprepared. After some idle chatter, they all dispersed. Meanwhile, in Ling’s camp, the leaders were discussing who should lead the first attack and how to proceed. Chief Steward Rongtsa Chagen said, “Today’s first battle will not be like the others. The enemy’s strength and skill are far greater. Therefore, it is best for Seba Niben Daya to go first.” Everyone nodded in agreement. The next morning, Seba Niben Daya mounted his pale yellow warhorse and led fifty heavily armored cavalry soldiers. Fully armed, with flags flying, their imposing presence was like a tiger descending a mountain. Those in the Ling camp praised the sight of such a mighty force. Seba Niben Daya's First Victory A few days later, the Ling army arrived at the Four Great Plains, from where they could see the Dongga Jinzhong castle of Chawarong in the distance. Inside the castle, the Chawarong king, Nangwa, stood on the balcony and spotted the Ling forces approaching. He turned to his ministers and said, “Across the river, the yellow horsemen are galloping with dust billowing behind them. Their teeth grind like thunder, their banners and weapons rise like a storm. Brave warriors lead the charge. Yesterday, that woman said that the iron sickles from outside would destroy the beams of this house. Could she have meant these men? Are they friends or foes? Send someone to investigate immediately.” The brave and intelligent minister, Senge Kangtsun, volunteered for the task. Leading 100 iron-armored cavalrymen, he charged toward Seba Niben Daya like rolling logs and falling boulders. When the two sides were a bowshot apart, Senge Kangtsun pulled his reins and shouted: “Om Mani Padme Hum! Ala Tara Tara Re, Tararu Yilan Ru Re. If you do not know this place, It is the slaughterhouse of the King of Hell. If you do not know who I am, I am the King of Hell himself. Let the heavenly god Dorje Drakpa And the Twelve Protector Deities stand behind me. Nangla’s status is like that of the heavens. This land of Chawarong, Ruled by the Nangwa King, Is not a place for idle wanderers. Surrender, yellow horsemen! Tell me, where are you from? Where are you going? Who is your master? Speak clearly and truthfully. If you lie, I will show you no mercy!” Seba Niben Daya calmly drew a golden arrow, placed it on his bow, and responded: “Om Mani Padme Hum! Ala Tara Tara Re, Tararu Yilan Ru Re. If you do not know this place, It is the territory of Chawarong. If you do not know who I am, I am Seba Niben Daya from the holy land of Ling. Known as the Iron Hammer of Ling, I strike down my enemies with righteous fury. Chawarong and Ling Have no reason to fight without cause. But long ago, Nima Leqintha of the Dong tribe Came to Chawarong to retrieve arrows. Eighteen mule-loads of feathered arrows Were stolen by your people. Today, I have come to settle this debt. Lost cattle and sheep will be recovered. Justice must be served. Ling’s rules are clear: One warrior versus one warrior. Let’s settle this like men. If you retreat even a step, You are no hero—only a cowardly woman. If I retreat even half a step, I am nothing but a mangy dog. There is no time for idle chatter!” As soon as Seba Niben Daya finished speaking, he fired his golden arrow, but it missed. Senge Kangtsun retaliated with his own arrow, which also missed. The two warriors then drew their swords and engaged in a fierce duel. They fought for the time it takes to drink a cup of tea, but neither could gain the upper hand. Seba Niben Daya, determined to win, thought to himself, “If I don’t kill this demon today and secure the first victory, it will be disastrous for the entire battle.” With this in mind, he leaned to the right from his horse, picked up a stone the size of a sheep’s stomach, and hurled it at Senge Kangtsun’s chest. The stone shattered Senge’s protective mirror armor, striking his vital spot. Senge Kangtsun fell from his horse, and Sebani quickly claimed his head. The Ling soldiers seized the opportunity to charge forward, slaughtering the enemy like hail pounding grass. The Chawarong troops were utterly defeated and scattered in all directions. Chawarong's Defeat and Ling's Celebration Inside the Dongga Jinzhong castle, the Chawarong king, Nangwa, watched his soldiers retreat in defeat. He was furious. His anger boiled over—his hair seemed to emit blood-red steam, and sparks erupted from his face. From the top of the castle, he hurled a large stone, as big as a wild ox’s stomach, at Seba Niben Daya. The stone struck Niben Daya, knocking him off his horse and leaving him momentarily unconscious. The Ling soldiers rushed to rescue him. They gave Seba Niben Daya a life-saving pill, and after a short while, he regained consciousness. Mounting his horse once again, Seba Niben Daya’s fury drove him to slay over fifty enemy soldiers. On the battlefield, corpses littered the ground. However, Ling also suffered losses, with over twenty of their own soldiers killed. After this intense battle, Seba Niben Daya led the Ling troops back to camp, carrying with them the severed heads and arms of their fallen enemies. The Ling soldiers were overjoyed at their victory. They placed the heads and arms in front of the camp gate, celebrated with dancing and offerings to the gods, and honored Seba Niben Daya for his bravery in battle. He was awarded for his heroic achievements in defeating the enemy. Chawarong Prepares for Revenge Meanwhile, in Dongga Jinzhong castle, the Chawarong king, Nangwa, was still furious over the loss. He lounged angrily on his golden throne, “Renqin Wangjie,” and sang: “Ala Tara Tara Re, Tararu Yilan Ru Re, If you do not know this place, It is Dongga Jinzhong castle. In this bright and sunny hall, If you do not know who I am, I am the radiant King Nangwa. I pray to the boundless blue sky, To the Nine-Eyed Protector God, To Chawarong’s White Mule God, And to the Twelve Dragon Daughters, Come and aid me, King Nangwa. This year, Ling has sent its army to Chawarong. Across the river at Xintangjiamu Plains, Their four divisions have set up camp. They chop down our young trees for firewood, Steal our water to brew their tea, Feed their horses with our green grass. Ling’s arrogance cannot go unpunished! Not just this—they have done much worse. In the past, Chawarong merchants Traveled to Gana to trade. A caravan of eight men with one hundred mules Was robbed by Ling’s young men. They slaughtered the innocent, staining their clothes with blood. And now, today, these yellow horsemen Have come to provoke us again. A small detachment of them, Led by someone called Seba Niben Daya, Dared to invade this land. They killed our general, Senge Kangtsun, And fifty of our finest soldiers— Like a dream, they all vanished. How can my ministers tolerate this? We cannot let this go! I command all three divisions of Chawarong To prepare for war. Send messengers to rally every soldier. Against these Ling invaders, We must strike back with blood for blood. Tomorrow at dawn, Lusabenma, my brother, And General Dorje Mima Will lead 300 elite cavalry soldiers To the Ling camp at Xintangjiamu Plains. Blood must repay blood; Property must be reclaimed. If blood is not avenged, We are no better than cowards. If stolen goods are not recovered, It is like a maiden losing her spindle.” The Chawarong king ordered his ministers and soldiers to prepare for battle. From now on, the entire kingdom was mobilized to defend their homeland. Lusabenma's Fury and Jue Ru's Warning As soon as King Nangwa gave his order, Lusabenma and General Dorje Mima grew restless with anger. They couldn’t wait to storm out of their tent and head into battle. The next morning, just before dawn, Jue Ru appeared near the Ling camp and shouted three times, “Sipan! Sipan! ... The enemy is at the gates, and yet the Ling soldiers are all snoring and fast asleep. How can I, Jue Ru, tolerate such carelessness?” Some soldiers were startled awake by the shouting. When they opened their eyes, they saw Jue Ru standing naked in a corner of the tent. In the blink of an eye, he disappeared. The commander, Chao Tong, thought to himself, “Jue Ru, this troublemaker in human form, doesn’t sleep at night, doesn’t let others sleep either, and keeps showing off with nonsense. This war has nothing to do with him, yet he rushed here uninvited. What a strange and irritating being.” However, most of the Ling soldiers, except for Chao Tong, agreed with Jue Ru’s warning. They quickly got up, armed themselves, and prepared their horses, ready for any emergency. At dawn, Lusabenma appeared at the camp gate, moving mountains with his supernatural strength. He shifted a mountain from the left to the right, then moved one from the right to the left, standing like a terrifying pillar of strength. His imposing figure scared the cowardly Chao Tong and a few others into fleeing the camp. Without saying a word, Lusabenma bent his bow and fired an arrow into the Ling camp. The arrow flew like lightning and roared like thunder when it hit the ground. Over 100 Ling soldiers in iron armor fell dead instantly. Lusabenma’s arrows were poisonous, and the thick smoke they emitted was so terrifying that even the Ling gods dared not look directly at him. The Battle Begins Seba Niben Daya, Wenbu Alubasen, and Commander Sipan quickly launched an attack to block Lusabenma’s path. They swung their swords and fired arrows, but it was as ineffective as peas hitting a drum—Lusabenma was completely unharmed. The five Ling heroes charged at him again, trying to hold him down. They grabbed him tightly and dragged him backward with all their might, but it was like children trying to pull a wild ox—they couldn’t move him an inch. Lusabenma strode into the Ling camp’s middle section, while the five heroes followed closely behind. They attacked him again, slashing and stabbing, but they only managed to cut off three pieces of his armor. It was useless. At this moment, Tarchu Tola Tsampo rode forward, holding his reins in his left hand and a sword in his right. He struck Lusabenma several times, knocking off a few more pieces of armor and almost injuring him. Lusabenma thought, “This person, though young, is quite strong and skilled in combat. Judging by his appearance, he must be from a noble lineage.” He then drew his treasured sword, “Hala Dongjiao,” and swung it in the air before slashing downward. Tarchu Tola Tsampo was split in two and died on the spot. Seba Niben Daya, seeing his comrade killed, could no longer contain his rage. He chased after Lusabenma, attacking him relentlessly with arrows and blades, but it had no effect. At that moment, two Ling generals, Bumba Gyatsa Xiega and General Danma, charged forward to block Lusabenma’s path. They fought fiercely, exchanging blows, but neither side could gain the upper hand. Eventually, both sides retreated to their respective camps. Dorje Mima's Death and Lusabenma's Retreat Shortly after Lusabenma retreated to his camp, Dorje Mima, one of Chawarong’s top generals, launched a surprise attack on the Ling camp from the left flank. He charged forward with great ferocity, killing Ling soldiers as he went. However, he was soon met by the powerful Ling general, Dapan, who confronted him head-on. Dapan thrust his long spear toward Dorje Mima’s chest, sending sparks flying. Then, with a sweeping motion, he swung his sword down, aiming directly at Dorje Mima’s head. Although the blow didn’t kill him, it managed to knock off eight pieces of his armor. Dorje Mima staggered backward, praying desperately to the heavens, earth, and dragon gods to protect him in this critical moment. After his prayers, he regained his composure and thrust his spear again with all his might, this time piercing Dapan’s chest straight through to his back. Dapan fell from his horse, mortally wounded. Dorje Mima approached him and took his head as a trophy. The Ling soldiers, enraged by the fall of their general, charged at Dorje Mima like wolves attacking sheep. The battlefield was soon covered in blood, and many of Chawarong’s soldiers were killed. Realizing the battle was turning against him, Lusabenma quickly regrouped the remaining Chawarong forces. He led the retreat and guarded the rear, ensuring the survival of his remaining soldiers. On the way back, he encountered five Ling commanders, led by Nima Lunzhu. In a fierce clash, Lusabenma killed all five of them, cutting his way through the Ling forces to escape. Before leaving the battlefield, Lusabenma stood atop his horse, placing his sword on his thumb as he sang: “Ala Tara Tara Re, Tararu Yilan Ru Re. If you do not know this path, It leads directly to Chawarong. If you do not know who I am, I am Lusabenma, Younger brother of King Nangwa. I am the son of the Dragon King, A force of nature no one can stop. From the boundless clouds in the sky, I call upon the Nine-Eyed God. Riding a tiger as my steed, Guarded by ten thousand deities, Today I’ve claimed my first victory. I trampled Ling soldiers like grass, Turning the battlefield into a river of blood. Are you satisfied, Ling warriors? You Ling soldiers, who dared to invade, Without reason or cause, Why do you bring hatred to our land? Do you think your feeble strength Can match the wild power of the plains? If you wish to challenge me, Ready your best warriors. Let us fight one-on-one, And see who is truly a hero!” Lusabenma's Intimidation at Ling's Camp After finishing his song, Lusabenma thought to himself, “Let’s see who dares to challenge my treasured sword. I will end their life!” At that moment, Bumba Gyatsa Xiega, overwhelmed with grief over the death of Tarchu Tola Tsampo, burned with rage upon hearing Lusabenma’s arrogant words. His muscles twitched, his fingers itched to act, his jaw clenched, and his head felt like it was about to explode. “That demon Lusabenma has killed so many of our Ling comrades, and now he’s standing at our camp gate spewing insults. This is unbearable!” he yelled as he prepared to charge out. Several leaders tried to stop him, but he was too furious to listen. Then, the elder chief, Chao Tong, earnestly advised him, “Nephew, hold on! Let your uncle give you a word of advice. As the saying goes, envy what others have, but be content with what you possess. There’s no need to fight today. There will be no more glory to gain. Listen to me—don’t go.” Reluctantly, Bumba Gyatsa Xiega calmed down and stayed in the camp. Lusabenma also thought there would be no more fighting that day. He turned his horse around and led his remaining forces back to Dongga Jinzhong Castle. There, he displayed the severed head and helmet flags of Tarchu Tola Tsampo as trophies. The gathered citizens remarked, “Judging by his appearance and attire, this man must have come from a noble and prestigious family.” Reinforcements Arrive in Chawarong Three days later, reinforcements arrived in Dongga Jinzhong Castle. Over 3,000 elite soldiers from the six southern valley tribes marched into the castle under the leadership of military strategist Xujie Tsampo, General Nangja Lunzhu, young commander Dama Dongdan, and the invincible warrior Senqiong Lagui. After settling into the castle, the military leaders gathered in the middle tower of the palace to discuss strategies for avenging the deaths of their two generals. Ling's Despair and Seba Niben Daya's Determination Meanwhile, in the Ling camp, the loss of Tarchu Tola Tsampo and four other commanders, along with many soldiers, left everyone in despair. The soldiers murmured among themselves, “We’ve never seen anything like that demon Lusabenma before. Neither arrows nor weapons have any effect on him.” Seba Niben Daya, filled with grief and anger, declared, “How can I sit idle while my comrades lie dead? If I cannot avenge them, I will never forgive myself!” He prepared to charge out of the camp when General Danma stopped him. Danma said, “If every commander personally avenges their own losses, what will happen to the chain of command? This war is only beginning, and there will be plenty of opportunities for revenge. Stay calm and hold your position. Trust me—I will make sure that demon Lusabenma spills his blood on the battlefield.” The soldiers nodded in agreement. Seba Niben Daya, though unwilling, stayed in the camp, secretly vowing, “If I don’t teach Lusabenma a lesson tomorrow, I might as well be dead!” Jue Ru's Return to Chawarong At this moment, Jue Ru, calculating that the time to subdue Lusabenma had not yet arrived, decided to act. He knew that if Bumba Gyatsa Xiega were to fight now, it would not only fail but also harm Gyatsa. The only solution was to influence the decisions of King Nangwa and his ministers in Chawarong. Jue Ru appeared again near Dongga Jinzhong Castle, transforming into the same beautiful woman as before. She hovered low in the sky just outside the castle. When King Nangwa saw her, he exclaimed, “Oh, the enchanting Dragon Princess! Last time, you vanished like a rainbow. Seeing you again today brings me great joy! Please, come and speak with me to ease my troubled heart!” The woman, in her soft and alluring voice, replied, “Oh, great savior of the people! Last time, I shared my heartfelt advice with you, but you did not act upon it. If this continues, the brutal Ling demons will harm your brother Lusabenma, and your soldiers cannot hold out for more than seven days. Please, act quickly on my words and do not delay. I cannot stay long—I must return to the Dragon Palace to tend to the flowers. If you are sincere, I will return again to meet you.” With that, she disappeared. King Nangwa, deeply moved, immediately ordered Lusabenma to retreat to the “Dawa Yichi” meditation chamber and observe strict meditation rules. He also commanded the complete dismantling of the castle walls. Bumba Gyatsa Xiega's Revenge Four days later, just before dawn, Bumba Gyatsa Xiega prepared for battle. He saddled his white phoenix warhorse, secured his weapons—a sword, arrows, and a spear—and donned his shining white armor. With his twenty loyal soldiers, he rode out in an unstoppable march toward Dongga Jinzhong Castle. The Chawarong leaders noticed his approach and immediately sent two of their most ferocious generals, Xujie Guobo and Mina Daoqin, along with fifty soldiers, to intercept him. Xujie Guobo charged ahead, leading the way. In his right hand, he hurled what seemed like a thunderbolt of hailstones, while in his left, he raised a massive mountain on the tip of his finger. His hair stood straight up, shining red like flames, and his black and blue face exuded murderous intent. He looked nothing like an ordinary human. Bumba Gyatsa Xiega thought to himself, “Is this a man, or is it some kind of demon? I’ll sing a song to test him first.” He drew his sharp sword, “Yasi Gachen,” from its sheath and began to sing: “Om Mani Padme Hum, Ala Tara Tara Re, Tararu Yilan Ru Re. If you do not know this place, This is the land of Chawarong. If you do not know who I am, I am Bumba Gyatsa Xiega, A descendant of the gods above. Before I was born into this world, Among thirty heavenly sons, I was their leader. When I descended to Ling, I became Bumba Gyatsa Xiega, Nephew of the King of Jhana. You wicked demon, Let me tell you this: The thirty-three heavens follow the law of righteousness, And evil magic will always fail. Good and evil always have their rewards, And today, justice will prevail. This sword in my hand, Was gifted by the King of Jiana. Forged from the iron of the White Brahma King’s soul, Tempered in the blood of Rakshasas, Sharpened with the venom of serpents, And polished with the tusks of the great Garuda bird. Its blade cuts through the densest clouds, Its handle shines like a lotus crown, Its guard reflects rainbows in the sky, And its edge gleams like winter frost. When I wield this sword, It can fell mountains with a single slash. Today, I will strike you down, And there’s no time for idle chatter. Remember these words, for they will be your last!” After the song, Bumba Gyatsa Xiega waited for Xujie Guobo’s reply, ready to gauge his strength before attacking. Xujie Guobo's Reply and the Clash Xujie Guobo, unfazed by the song, placed his sword ring on his thumb and sang in return: “Ala Tara Tara Re, Tararu Yilan Ru Re. Outside the gates of Dongga Jinzhong Castle, If you do not know who I am, I am Xujie Guobo, A great hero of Chawarong. My courage is like a tiger’s, My strength surpasses the speed of lightning. When I stand still, I am as gentle as silk, But when I charge at my enemies, I am as fierce as spiked iron. Who dares challenge me? They won’t survive three steps! Today, I greet you, noble Bumba Gyatsa Xiega. I have long heard of your name, And now, it is my honor to meet you. Let my sword be the gift of my respect to you, And let us settle this matter here and now. Do not think your blade can match mine! My sword can cleave mountains, Pierce the heavens, And dry the seas within nine days. Today, it will take your head as my trophy!” After finishing his song, Xujie Guobo charged at Bumba Gyatsa Xiega with his sword raised. Sparks flew as their blades clashed, but Xujie’s attack had no effect on Bumba Gyatsa Xiega. Bumba Gyatsa Xiega’s anger flared. “You insolent demon! You will regret crossing me!” The two warriors engaged in a fierce battle, their strikes echoing like thunder across the battlefield. The Death of Xujie Guobo and Mina Daoqin The fierce battle between Bumba Gyatsa Xiega and Xujie Guobo lasted for a long time. Though Xujie Guobo fought with all his might, none of his strikes could harm Bumba. Bumba Gyatsa Xiega, realizing Xujie’s strength, decided it was time to end the fight. He put away his sword and leapt forward, grabbing Xujie by the head with one hand and his throat with the other. With a mighty pull, he dragged Xujie off his horse. Xujie tried to resist by grabbing onto Bumba’s arms, but Bumba Gyatsa Xiega tightened his grip, choking him harder and harder. Xujie’s eyes bulged, and with a final gasp, he fell lifeless to the ground. Seeing his comrade killed, Mina Daoqin charged at Bumba Gyatsa Xiega with a roar, swinging his sword furiously. He struck Bemba three times, but the blows were ineffective. Bumba, enraged, countered with one slash of his sword, slicing Mina in half. With both generals dead, Bumba Gyatsa Xiega severed their heads and hands as trophies. He then charged into the remaining Chawarong soldiers, scattering and killing many of them before returning to the Ling camp victorious. The Pursuit of Bumba Gyatsa Xiega After seeing the defeat of their two powerful generals, Xujie Guobo and Mina Daoqin, the Chawarong leaders sent Chuimi Nangjia Guobo to pursue Bumba Gyatsa Xiega. He charged forward like a flash of lightning. Bumba, observing the immense strength of this new challenger, thought to himself, “This man seems incredibly powerful. I should test him first.” He turned his horse around, tightened the reins with his left hand, and gripped his sword, “Yasi Gachen,” with his right. Then he said, “You fool, you’re just a little extra fat on a big piece of meat! What kind of officer are you? Listen to me sing a song first!” Bumba Gyatsa Xiega began singing: “Ala Tara Tara Re, Tararu Yilan Ru Re. I pray to the heavens above, To the middle realm’s guardians, And to the Dragon King below. Protectors of Ling, hear my call, Help me, Bumba, achieve success! If you don’t know where this is, This is the land of Chawarong. If you don’t know who I am, I am Bumba Gyatsa Xiega, Nephew of the King of Jhana. Mighty heroes gather here, But none can rival me. My sword, ‘Yasi Gachen,’ Is the sharpest of all blades. You, red-faced demon, Have come to meet your doom. Tell me your name, your rank, And what skills you think you have! I’ve already slain Xujie Guobo, And split Mina Daoqin in two. Now, you’re here to add to my victories. Prepare to lose your head!” After finishing his song, Bemba waited to see how Chuimi Nangjia Guobo would respond. Chuimi Nangjia Guobo's Response Chuimi Nangjia Guobo, unshaken, drew his sword and replied: “Ala Tara Tara Re, Tararu Yilan Ru Re. If you don’t know where this is, This is the highway of Chawarong. If you don’t know who I am, I am Chuimi Nangjia Guobo. The king’s military strategists wield illusions, They drink the heart’s blood of their enemies. Who could be more ruthless than me? My father is of the red mountain god’s lineage, My mother is of the cruel dragon clan. I’ve mastered the skill of riding dragons, My speed is as swift as lightning. When fighting face-to-face, I strike like thunder crashing against stone. But I have never harmed anyone without cause. On this Chawarong highway, From the Buddhist laws of Jiana above, To the justice of Jhana below, Be they bandits, merchants, or travelers, All can only bow and present offerings To our King of Chawarong, Nangwa. Who dares to shout recklessly here? You lawless people of Ling, You brought your armies to Chawarong without cause, You slaughtered the innocent and spilled their blood. To not avenge this would be unworthy of a hero! Can a flower fox disturb a sleeping tiger’s den? Surely, it will meet a bad end. Can a mountain goat leap about a hungry wolf’s den? Surely, its blood will stain the ravine. Can a lark play tricks near an eagle’s nest? Surely, its feathers will scatter in the wind. Chawarong guards its own borders. How can we allow Ling to invade? Today, I will ensure that you, Bumba Gyatsa, Meet your death here! Among the ranks of Chawarong generals, There are some with short lives, But defeating them is no great feat. Now, as for our King Nangwa, His power rivals the heavens. His brother, Lusabenma, Is as powerful as a thunderstorm. With loyal ministers and soldiers at his side, His strength is as solid as diamond. Chawarong’s twelve clans Are as disciplined and fierce as a hailstorm. Your attempts to win are futile. Bumba Gyatsa, you pitiful fool, You are ignorant and arrogant. And yet, you dare to ask That I, Chuimi Nangjia Guobo, Surrender to you? How ridiculous is your idea! Can a snow lion bow its head under a mangy dog? Can the mighty Garuda perch under the wings of an owl? Under the iron hooves of Ling’s demons, How could a true hero ever submit? If you release your horse, I will release mine. My horse also has four hooves. If you draw your blade, I will draw mine. My armor is no different from yours. If you wish to claim you’re a hero, Then prove it with actions instead of boasting. Let us compete and see who is stronger. Your empty words mean nothing. If you understand my song, Then take these words to heart. If not, I won’t bother explaining further. Remember these words well!” With that, Chuimi charged at Bumba Gyatsa Xiega. The two warriors clashed with tremendous force, their blades sparking as they struck. Bumba Gyatsa Xiega Kills Chuimi Nangjia Guobo Bumba Gyatsa Xiega, enraged, raised his sharp sword, “Yasi Gachen,” and spun it above his head. He shouted, “You ambitious fool who calls yourself Chuimi Nangjia Guobo! Perfect! You’re exactly who I wanted to kill. Today, I’ll start by spilling Chuimi’s blood and then take King Nangwa’s head. If I fail, I’ll have no face to live in this world!” Bumba swung his sword at Chuimi, but due to the secret protection of Chuimi’s guardian deities, Zatsen and Dorje Zega, the blow did not harm him at all. Chuimi countered with a strike of his own, slicing off three pieces of Bumba Gyatsa Xiega's armor. Bumba thought to himself, “In all my battles against countless heroes, no one has ever left so much as a scratch on me. This man has cut off three pieces of my armor—what a great insult!” Furious and unable to tolerate such humiliation, he silently prayed to the heavens, the earth, and the dragon gods for their blessing. Summoning all his strength, he swung his sword once more. Chuimi, his sins reaching their peak, was struck down with a single blow. With a loud “slash,” Bemba sliced him in half. He severed Chuimi’s head and arms as trophies and triumphantly returned to the Ling camp. Celebration in the Ling Camp When Bumba Gyatsa Xiega returned to the Ling camp with his soldiers, they gathered around him, cheering loudly. The shouts and whistles echoed like thunder, shaking the entire valley. Bemba placed Chuimi’s severed head and arms in the center of the camp for everyone to see. The camp’s elder, “Uncle Wang,” along with the chiefs and soldiers, praised him, saying, “Bumba Gyatsa Xiega has proven himself to have unmatched courage and skill. He is truly invincible!” Meanwhile, in Chawarong, their leaders were deeply unsettled by losing so many skilled generals at the hands of one man. They murmured among themselves, “If we don’t avenge this, we cannot call ourselves men.” Chuimi Nangjia Lunzhu's Vow for Revenge Among the Chawarong generals, Chuimi Nangjia Lunzhu stood up and declared, “Fellow ministers and generals, these wretched Ling people have sent their army like a flood, slaughtering many of our soldiers and generals. We haven’t provoked them, and yet they’ve brought disaster to us. How can we sit back and endure this? That wretched Bumba Gyatsa has killed Xujie Guobo and left our camp in ruins, with blood flowing like rivers. Our most talented commanders have fallen to him, and if I don’t avenge this, how can I call myself wise?” Tears filled his eyes as he spoke. He prepared to charge out for battle but was stopped by his younger brother, Yuqiong Guobo. “Brother, I beg you not to go today,” Yuqiong pleaded. “We can take our revenge later. If you must go, then take me with you. If something happens to you, how can I continue living in this world?” He clung to his brother, sobbing. Moved by his brother’s words, Chuimi Lunzhu chose not to fight that day. The Next Day's Battle At dawn the next day, Chuimi Nangjia Lunzhu and his brother Yuqiong Guobo each led a force of 100 cavalry and set out for battle. In the Ling camp, the warrior Bala Senda Adong donned his armor and mounted his powerful steed, “Dongri Daga.” Like a streak of white light, he charged out of the camp to intercept Chuimi Nangjia Lunzhu. Chuimi drew his sword and began to sing: “Ala Tara Tara Re, Tararu Yilan Ru Re. If you don’t know where this is, It is at the foot of Chare Mountain in Lower Chawarong, Along the highway to Chawarong. If you don’t know who I am, I am the younger brother of the slain. My name is Chuimi Nangjia Lunzhu. This year, on this day, The actions of the Ling forces— How could I fully describe them? We never provoked them, Yet they invaded us with loud cries. Their sinful armies fell like hailstones, Slaughtering countless brave men, Trampling the innocent and spreading disaster. This land of Chawarong, A treasure trove of fortune and prosperity. Its high mountains are rich with fruit trees, And flocks of sheep roam in herds. The mountain slopes are covered in vines and bamboo, The birthplace of fine arrows. The lowlands are filled with flowering trees, And the fields yield abundant grain. A peaceful and prosperous, happy land, Now unjustly plagued by demonic invaders. If I cannot repay evil with vengeance, Then I, Chuimi, am no better than a corpse. Today, I face this white-armored knight, He seems to be Bala Senda. Chuimi’s wish will soon be fulfilled! I pray to the heavens and celestial realms, To the deity Garlawangmu. May songs of joy and laughter ring out, And may millions of gods protect me. Today, help Chuimi achieve glory in battle, To avenge my brother’s death and sorrow. Bless me so that my wish may come true!” Bala Senda Adong's Response and Attack After listening to Chuimi Nangjia Lunzhu’s song, Bala Senda Adong drew his “Leiqin” sword halfway from its scabbard and said, “Ah! Heroic Chuimi! If you are truly a brave man with a sharp blade, it should be easy for us to decide who is superior. But first, listen to my song!” He began to sing: “Rua Ala Tara Tara Re, Tararu Yilan Ru Re. If you don’t know where this is, This is Chawarong’s land. The place where Chawarong’s generals Have been slaughtered—it’s your graveyard, Chuimi! If you don’t know who I am, I come from the blessed land of Dokham Ling. I, Bala Senda Adong, am the wolf among men, Undefeated, greater than the King of Hell himself. This sword, the ‘Leiqin’ killing blade, Is like the death token of the King of Hell. This steed, ‘Dongri Daga,’ Is powerful as the great Garuda bird. All of this is true, not a single lie. Listen, you little Chuimi boy! We, the heavenly warriors of Ling, Have every reason to come to Chawarong. What’s so hard to understand? Reflect for a moment, and it will be clear. Let’s start from the beginning. Long ago, you stole Ling’s sacred arrows, And the innocent people of Ling suffered. This was the first cause of conflict. If you want a second reason, Chawarong is a blessed land, With a treasury containing sacred arrows. Those treasures, from the Guru Pema’s teachings, Rightfully belong to Ling. Children inherit their father’s legacy; The people of Chawarong should not interfere. Now for the third reason, This beautiful land of Chawarong Is under the jurisdiction of the Buddhist King. Yet certain sinful individuals Have selfishly claimed it for themselves. Since the birth of King Nangwa And his brother Lusabenma, These two bandits have seized power. Under their rule, Chawarong became a land of sin. Merchants traveling north were killed, Traders heading south were robbed, The trade routes between Tibet and China were blocked. You neither follow the Buddhist law of Jiana above, Nor accept the justice of Jhana below. Instead, your land has become a den of darkness. To subdue the evil demons of Chawarong And establish a city of compassion and Buddhist law, This is the sacred duty of us Ling warriors. Chawarong leaders, listen well! To destroy your demonic roots completely, To turn Chawarong into a land of Dharma, To open the treasury of sacred arrows— Unless these three goals are achieved, We will not return to Ling. Chawarong ministers and generals, Don’t be so eager to die. The soldiers of Ling Are coming to visit you soon. We will go to Dongga Jinzhong Fortress, To see what you have to offer. We’ll see King Nangwa’s so-called powers, Test the wisdom and abilities of your ministers, And count the strength of your twelve clans— How many men and horses you actually have. We’ve already defeated Chawarong’s five great generals, Along with hundreds of soldiers. They disappeared like clouds swept by the wind. Today, arrogant Chuimi, you and your brother, Along with your small soldiers, If I don’t annihilate you completely, It will mean I, Bala, lack skill. When Bala Senda Adong is enraged, Even the King of Hell cannot escape. Where the ‘Leiqin’ blade strikes, Not even gods have time to defend. Where my steed, ‘Dongri,’ runs, Even the wind struggles to keep up. If I let you escape today, Then Bala Senda Adong might as well be dead. Remember these words well!” After finishing his song, Bala Senda Adong swung his “Leiqin” blade at Chuimi Nangjia Lunzhu. Sparks flew as the sword struck, but it caused Chuimi no harm. The Fight Between Chuimi and Bala Intensifies Chuimi Nangjia Lunzhu counterattacked Bala Senda Adong with his sword. Although he didn’t manage to wound Bala, he struck off five pieces of Bala’s armor. The blow hurt Bala so much that he almost fell off his horse. Enraged, Bala swung his “Leiqin” blade with all his might. With a loud “crack,” the sword struck Chuimi’s right arm, severing it completely. However, Chuimi, being a true demon, could not be killed instantly. With his left hand, Chuimi grabbed Bala by the chest, and the two began wrestling fiercely. They fought for a long time, but neither could overpower the other. Bala thought to himself, “Even after losing an arm, this man is so difficult to deal with. If this is the strength of Chuimi, who can possibly handle the demon Lusabenma? And how will we conquer the eighteen great kingdoms? If I don’t kill him now and let him return alive, how can I continue living in this world?” With that thought, Bala grabbed Chuimi by the chest with his left hand and pulled out his “Zhuina Rojie” dagger with his right. He stabbed Chuimi at the junction of his black and white hearts, striking his soul’s vital point. Chuimi fell from his horse and died instantly. Bala then decapitated him, removed his helmet, and took his battle flag. The Ling rear guard, like wolves rushing into a flock of sheep, slaughtered countless Chuimi soldiers. Chuimi's Brother Attacks At this moment, Chuimi’s younger brother, Yuqiong Guobo, charged into the Ling camp from the left side of the battlefield. He killed many Ling soldiers and horses, turning the ground into a river of blood. Among the Ling warriors, Gadru Chujiong Benna, who wore no helmet and whose hair was wild and unkempt, entered the fray. His body was covered in black armor that shone like oil, and his immense strength was unmatched. Like a mad elephant or an eagle grabbing a rabbit, he seized Yuqiong Guobo from his horse and lifted him high into the air. Gadru said, “Ah! You wretched Chuimi! I’ll throw you into the sky and let you see what the world of Jambudvipa looks like. Then, I’ll hurl you into a deep mountain gorge so that your brains splatter across the rocks. If you have parents, leave your last words now. If you have a guru or a deity, start praying!” With that, Gadru hurled him onto a massive boulder the size of a horse, smashing him into pieces. The Ling rear guard surged forward, chasing and slaughtering the remaining enemy soldiers. Their battle cries and whistles echoed through the mountains and shook the valleys. Chawarong's Defeat and Ling's Pause That night, Chawarong’s remaining soldiers retreated to the Dongga Jinzhong Fortress. When King Nangla of Chawarong heard the report of their defeat, he was furious. He said, “The Ling invaders have killed so many of our soldiers and generals. If we don’t avenge this, how can we endure? My younger brother, Lusabenma, will finish his training in seven days. If we don’t send him to battle, it seems unlikely that we will win this war.” He then addressed his ministers and generals, saying, “Take this time to rest for seven days. If the enemy attacks during this time, tell them we are temporarily ceasing hostilities. What we will do next will be decided after this period.” The ministers and generals dispersed to make preparations. Meanwhile, the Ling army also refrained from attacking and took the opportunity to rest their forces.

Jue Ru (King Gesar)s mother, Guomu, lived a quiet and frugal life in the deep valleys and mountains of the Ma region. The area was sparsely populated, with Jue Ru’s only "companions" being the crows, his shadow, and the echoes of the valleys to respond to his voice. K i n g G e s a r 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. Chapter 10 Teachings from the Machen Mountain God: Ling Heroes Head to Chawarong The Simple Life in the Mountains Jue Ru and his mother, Guomu, lived a quiet and frugal life in the deep valleys and mountains of the Ma region. The area was sparsely populated, with Jue Ru’s only "companions" being the crows, his shadow, and the echoes of the valleys to respond to his voice. One day, the divine child Jue Ru wore a strange outfit: an unsightly red wild-goat-skin hat, an ill-fitting stiff calfskin coat, and awkward bright red horsehide boots tied with horsehair as laces. He carried a long-patterned sling at his waist and wore a short-patterned sling on his finger. Wandering into the central meadow of Mako Ruza, he hunted several deer and mountain goats possessed by demonic spirits. After resting for a while, he felt as if guided by a divine force and soon fell into a deep sleep. The Arrival of the Mountain God Machen Pomra Amid the vast sky and the gaps between colorful clouds, the Mountain God Machen Pomra descended. He rode a pale yellow divine steed, holding a spear in his right hand, its tassel fluttering, and a treasure-weasel in his left hand. Accompanied by 360 celestial warriors, he gazed down at the sleeping Jue Ru with a benevolent smile and sang a prophetic song: "Om Mani Padme Hum! If you do not know this place, It is the expanse of the blue sky, The realm of colorful clouds. If you do not know who I am, My outer form is Machen Pomra Mountain, My inner form is the god of wealth, Vaishravana. Jue Ru and I, Machen, Are inseparable like body and shadow. This year, the Year of the Fire Tiger, Is the time for success. The heavenly stems align, The nine palaces and eight trigrams are in harmony, The auspicious timing has come, With heavenly blessings, success is certain. In the lower region of Chawarong, Where white cliffs rise like eagle feathers, In the dense clusters of stone and rock, Lies the treasure of Pema Tochin, Buried to liberate future demons. The arrows are hidden in Chawarong, A father’s legacy belongs to his son. The king of Chawarong, the Nangwa King, Is a descendant of the Dragon King, Brave and powerful in sorcery. If you do not conquer him this year, You will lose your chance forever. He is a great enemy to the Dharma, A foe that Ling must subdue. Now, divine child Jue Ru, Transform into the Red Hayagriva. Pretend to be Hayagriva, And deceive the Nangwa King of Chawarong. Tell him this: 'The blood-drinking eagle-feather arrow Can only belong to the Darong clan.' If you understand, keep this in your heart. If you do not, I will not explain further." After singing, the Mountain God Machen Pomra disappeared like a rainbow in the sky. Jue Ru's Resolve to Fulfill the Prophecy When Jue Ru woke from his dream, he saw the mountain god disappearing into the sky like a rainbow. After hunting many demonic beasts, he returned to his mother and shared many casual conversations with her. Finally, Jue Ru said to his mother: "Today, the great lord of this land, the Mountain God Machen Pomra, came to me with a prophecy. He instructed me to conquer the Chawarong Arrow Sect and assured me of divine support. If I can take Chawarong, I will be able to invite the teachings of Vajra Dharma and subdue the surrounding great sects. I cannot remain here any longer. I must return to Ling. Mother, please take care of yourself. We will reunite soon. These meats are offerings for you—they are delicacies from the feast of the dakinis. As for me, I will enjoy the divine nectar of the gods. Please do not worry about me." Guomu thought to herself: "Although my son is young, he is clever, skilled in martial arts, and extraordinary. He does not need me to guide him." Comforted, she rested peacefully. Jue Ru's Return to Ling and His Transformation into a Divine Bird Jue Ru put on his unsightly wild-goat-skin hat, his ill-fitting stiff calfskin coat, and his awkward red horsehide boots tied with horsehair. He crossed mountains in great strides when they were tall and took smaller steps when they were low. Before long, he returned to Ling. On the eastern balcony of the fortress of Darong Anusipan, Jue Ru transformed into a divine bird. The bird’s upper body was golden, shining like gold; its lower body was white, gleaming like silver; its midsection was colorful, as vibrant as agate; and its beak and claws were black, as dark as iron. At that moment, before the sky had fully brightened, before the stars had given way to the sun, before the Milky Way had shifted, and before the morning frost had melted, Jue Ru, in his divine bird form, sang a prophetic song to Darong Anusipan: "Om Mani Padme Hum! If you do not know this place, It is the great hall of Commander Anusipan. If you do not know who I am, I am the northern celestial deity, Red Hayagriva. Commander Anusipan, do not sleep! Those who sleep lose wisdom, A lama’s sleep wastes the altar, A commander’s sleep weakens the law, An elder’s sleep loses respect, A warrior’s sleep ensures defeat, A woman’s sleep ruins the household, A stone’s sleep grows moss, A tree’s sleep rots its roots. Do not sleep—wake up quickly! This is not empty preaching; Listening is as valuable as a Buddhist scriptures. This year, the Fire Tiger Year, The heavens align, The nine palaces and eight trigrams are in harmony, Auspicious blessings have gathered. In the lower region of Chawarong, Where white cliffs rise like eagle feathers, Hidden among the rocks and stones, Lies the treasure of Pema Tochin: Arrows crafted to drink the blood of Rakshasas. These arrows are treasures of Ling, Their rightful owner is the Darong clan. If you retrieve these arrows, All will go as you wish, For no one else can claim them. Gather the six tribes quickly! The Nangwa King of Chawarong, This year is his time of misfortune. If you do not defeat him now, You will lose your chance forever. He is an enemy of the Dharma, An enemy of Ling. Subdue the Nangwa King, Retrieve the hidden Rakshasa-killing arrows, Conquer the eighteen surrounding sects. With the protection of divine spirits, Lead the warriors of Ling, Attack Chawarong with the strength of a raging river, Camp with the steadiness of the vast ocean. Do not launch small ambushes, For the Nangwa King is powerful. He is the descendant of the Dragon King, Brave and bold like a demon. His brother Lusabenma, Stronger than a god, Clever like a hawk, Fierce as a tiger, Commands twelve generals, Each leading ten thousand troops, All with strong horses and skilled soldiers. But Ling will prevail! The grudge between Chawarong and Ling Has burned for years. Long ago, the Dong clan leader, Nima Letchin, Carried eighteen mule loads of eagle-feather arrows, Only for them to be stolen by the Chawarong people. That hatred remains unavenged. This year, the time has come to settle the score. This is a righteous war, Protected by the war god. Do not let this teaching be wasted! If you understand, it is divine nectar; If you do not, explanations are useless." After singing, Jue Ru, in his bird form, vanished into the sky. The Call to Arms in Ling At dawn, Darong Anusipan woke up, feeling exhilarated by the Hayagriva’s teachings. He offered the divine bird abundant buttered barley and other grains as tribute. When the sun rose, ritual drums echoed throughout the land, and conch shells were blown to spread the message across the upper, middle, and lower regions of Ling. Three days later, warriors from Ling gathered in large numbers. Thirty commanders, seven generals, three leaders of the Hawk-Wolf troops, elders as steady as Mount Meru, warriors as straight as bamboo, and youths as beautiful as lotus blossoms assembled. Their helmets and banners gleamed, their swords and spears flashed, and their protective amulets dangled in rows. The sight struck fear into the hearts of enemies and filled friends with joy. Parents and elders prayed for their safety and success. The crowd gathered at the Datang Chamao plains, forming a sea of people and weapons. Everyone entered the grand command tent, “Tongwa Gunmin,” and took their seats according to rank. Butter tea and fine liquor flowed like dancing peacocks, and fresh meat and cheese were served like leaping lions. As the feasting continued, Darong Anusipan entered, dressed in a red silk robe with a honeycomb-patterned belt. He wore a lotus-shaped hat adorned with red silk tassels and a peacock feather, and nine-striped rainbow boots tied with silk laces. Striding in with great authority, he shared the Horse-Headed King’s prophecy with everyone. Anusipan's Song of Prophecy Darong Anusipan sang the prophecy to inspire the gathered soldiers: "If you do not know this place, It is the great assembly ground of Datang Gongma. If you do not know who I am, I am Darong Anusipan, a mighty general. If you do not know this song, It is the Roaring Song of the Darong Tiger. This year, in the Fire Tiger Year, The heavens align, The nine palaces and eight trigrams are in harmony, Auspicious blessings have gathered. In the lower region of Chawarong, Where white cliffs rise like eagle feathers, Hidden among the rocks and stones, Lies the treasure of Pema Tochin: Arrows crafted to drink the blood of Rakshasas. These arrows are treasures of Ling, A father’s legacy meant for his son. They are weapons to equip the Ling army, Tools to defeat the enemy. The Nangwa King of Chawarong, A descendant of the Dragon King, Is arrogant, self-important, and cruel. His brother, the Red-Arm Dragon, Is powerful, skilled in martial arts, Clever like a hawk, Fierce as a tiger, And commands twelve generals, Each leading ten thousand troops, All with strong horses and skilled soldiers. But Ling will prevail! The hatred between Ling and Chawarong Has burned for years. This is the year to settle the score. This is a righteous war, Guided by divine teachings. If you understand, it is divine nectar; If you do not, no further explanation will suffice." Rongtsa Chagen's Decision to Conquer Chawarong Sitting at the head of the right row, on a golden leopard-skin cushion, was the wise steward Rongtsa Chagen. Reflecting on the prophecy, he recalled that twelve years ago, it was foretold that Chawarong must be conquered. He realized that now was the time and decided that Ling must not miss this opportunity. Rongtsa Chagen sang in a slow, steady tone: "Om Mani Padme Hum! Alata Tarata Rare, Tararu Yilan Rare. If you do not know this place, It is the great assembly ground of Datang Gongma. If you do not know who I am, I am from Ling, at the pass of Chapu Mountain, Where male hawks cry 'gogo,' Where female hawks cry 'soso,' Where young hawks learn to fly— The hawk city of Nangzong Chumu. My wisdom shines as bright as the sky, I am Rongtsa Chagen, chief steward of Ling, Feared as a demon by my enemies. This year, in the Fire Tiger Year, The northern god, the Hayagriva, Delivered teachings to Commander Anusipan. He commanded us to conquer Chawarong, And divine teachings never deceive. But this is not the only reason. Not last year, but the year before, I went to Chawarong with the elder, three of us together, To retrieve the famed arrows. The young men of Chawarong Forced us to pay taxes, Rough and unreasonable in their behavior. And this is not the only reason. Long ago, Nima Letchin of the Dong clan, Went to Chawarong to cut bamboo. He carried eighteen mule loads of eagle-feather arrows, But they were completely stolen by the Chawarong people. Failing to avenge this grudge is shameful, Ignoring this blood debt is cowardly. Now, this year, Divine teachings have been bestowed upon us. The prophecies and teachings align, We must conquer Chawarong. Chawarong is a fine land, Its terrain and climate are familiar to me. Especially the Nangwa King, Who is arrogant, self-important, and stubborn. He relies on his own judgment, thinking himself superior. His brother, the Red-Arm Dragon, Is immensely powerful and skilled in martial arts, As clever as a hawk, As fierce as a tiger. He commands twelve generals, Each overseeing ten thousand troops, All with strong horses and skilled soldiers. Even so, the heroes of Ling are stronger. Our warriors are as skilled as gods, As clever as hawks, As vicious as tigers. With such a brave army, We will attack and win every battle. Still, I must offer some words of caution: A mighty eagle soaring in the sky, If it flies too high and uncontrolled, A storm may tear off its feathers and wings. A hungry wolf walking on the hills, If it does not look forward and back, It will be struck by the stones of a shepherd boy. Heroes marching to the frontlines, If they do not unite and surround the enemy, When facing a cunning adversary, They may be devoured instead. When marching south to Chawarong, Advance like a flowing river, And camp like the steady ocean. Do not attack with small forces or ambushes. In the east, establish a camp. Let Niben Daya be the commander, Gedebena as the deputy commander, Along with Barasenda Adong. Do not let the enemy escape eastward. In the south, establish a camp. Let Anusipan be the commander, Niancha Adan as the deputy commander, Along with Dongchu Lubudapan. Do not let the enemy escape southward. In the west, establish a camp. Let Aba Angqingdi be the commander, Gyatsa Xiega as the deputy commander, Along with Jiangbu Dorje Yujie. Do not let the enemy escape westward. The remaining heroes, Quickly organize your troops. Once you meet the enemy, Charge forward and achieve glory. Kill the enemy fearlessly, Rewards will be distributed fairly. But for those who surrender to the enemy, Cowards who desert like foxes, Or those who commit shameless crimes, Military law will show no mercy. Three days from now, The Ling armies will march to Chawarong. Strategies and formations Will be discussed further as needed. Remember these instructions, all of you!" After Rongtsa Chagen’s song, the warriors of Ling agreed unanimously to proceed. The Soliders Prepare for Departure After Rongtsa Chagen finished singing, everyone agreed with his words and returned to their camps. Three days later, at dawn, the thirty generals, seven commanders, and three Hawk-Wolf leaders of Ling gathered with elders as steady as Mount Meru, warriors as straight as bamboo, and youths as fresh as lotus flowers. After eating a hearty meal, they saddled their horses and prepared their weapons. Their swords and spears gleamed, their protective amulets hung in rows, and their banners and flags fluttered in the air. The sight terrified the faint-hearted, delighted the brave, moved friends to tears, and filled parents with prayers. The warriors lined up in their respective formations. They looked bright and dazzling as they set out on their journey. The Women's Farewell Song The women of Ling accompanied the soldiers for three "Saku" distances, offering tea and wine multiple times along the way. Among them, a woman named Gyalo Senjiangzhumu held five scarves of red and white and sang a song of blessings: "Ru Ala Tarata Tara Re, Tararu Yilan Ru Re. I pray sincerely to the Three Jewels, Do not abandon us, remain above our heads. Remain above and grant your blessings. If you do not know this place, This is the great highway of Mayu. If you do not know who I am, I am the girl, Gyalo Senjiangzhumu. On this good and auspicious day: Thirty generals of Ling, Leading their troops, March to Chawarong. Let me use metaphors to give my praise: The Gangdise Snow Mountains are like crystal, The Snow Lion skilled in three arts, Braving fierce winds and blizzards, Only the Green-Maned Snow Lion shows its might. The vast blue sky filled with rolling clouds, The Jade Dragon’s roar shakes the heavens. When thick clouds bring heavy rain, The Jade Dragon’s roar reveals its strength. On the wide plains of the earth, Fertile lands grow bountiful crops. With oxen plowing the fields diligently, The fertile soil proves its worth. Ling’s heroic soldiers, Need a worthy opponent. Only with a challenge, Can heroes show their skills. Today, Ling’s army departs, Aligned with the prophecy of the gods. Conquering the Arrow Sect is certain, Victory is beyond doubt. The guardian deities of Dokham Ling, Will accompany our troops. They will make our warriors braver, And our horses faster. This auspicious white scarf, The sacred blessing of the White Brahma King, Is offered to the Qiju Camp. This is not a farewell, but a reunion wish— May you return soon to reunite with us. This pure yellow scarf, Is offered to the Zhenju Camp. This is not a farewell, but a reunion wish— May you return soon to reunite with us. This clean green scarf, A treasure dear to the White Dragon King Migun, Is offered to the Qiongjue Camp. This is not a farewell, but a reunion wish— May you return soon to reunite with us. May demons be subdued early, May the treasure of the Arrow Sect be recovered soon. May those who leave and those who stay reunite quickly. Blessings fill the sky, And the earth fulfills all wishes." After singing, the women offered tea and wine again and again before bidding farewell to the soldiers. Discussing Jue Ru's Participation After the soldiers departed, the king of Senlun said, "For this battle against Chawarong, should we summon Jue Ru, that child, to join us?" Before anyone could respond, Darong Commander Chao Tong said, "This battle against Chawarong will be as fierce as a tiger hunt. It’s better not to call Jue Ru. If we fail to defeat the enemy and end up fighting amongst ourselves, it would be a disaster." While the group was considering the merit of Chao Tong’s suggestion, Chief Steward Rongtsa Chagen said, "Let’s do as the commander suggested. We won’t summon Jue Ru for now." Although the leaders of the Qiongjue clan were not pleased, they said nothing. The soldiers then mounted their horses, whipped their reins, and set off. Arrival at Chawarong and Jue Ru's Divine Appearance After nine days of travel, the soldiers arrived at the main road of Chawarong. They set up camp, and the area became bustling with activity. Woodcutters leapt about like hailstones, water carriers scurried like sparrows, steam from tea pots mixed with the smoke from cooking fires, and white tents covered the land. Horses grazed across the hills and valleys, creating a scene so lively that it left everyone in awe. After dinner, all the leaders gathered in Chief Steward Rongtsa Chagen’s grand tent to discuss the war strategy. At the entrance of the tent, a ceremonial spear stood upright, wrapped in colorful ribbons depicting the Eight Auspicious Symbols and the Seven Treasures of the Universal Monarch. After it was blessed with incense made from camphor and sandalwood, the spearhead suddenly began to glow with golden light. To everyone’s astonishment, Jue Ru, the divine son of Guomu, appeared atop the glowing spearhead, looking like an eight-year-old child, naked and radiant. No one knew where he came from, and everyone was filled with amazement. Jue Ru's Song and Message As everyone watched in amazement, Jue Ru began to sing in the tune of the "Long Life Song": Om Mani Padme Hum, Ala Tara Tara Re, Tararu Yilan Ru Re. If you do not know this place, It is the sturdy spearhead. If you do not know who I am, I am Jue Ru, son of Guomu. From the sacred Jaga Vajra Temple, I call upon the eighty "Zhuqin" masters. First, I call Aunt Langman Gam, Second, my sister Telewochun, Third, my elder brother Dongchung Garbu, Fourth, my younger brother Longshu Weichung. I humbly invite all of you to assist, To help me fulfill my wishes. Heroes of Ling, Do not leave Jue Ru behind. Right now, I am here on the spearhead. If anyone wants to challenge me, Come forward and face me. Brothers and uncles of Ling, Listen to me explain my reasoning: Before dawn, when sunlight first appears, The stars must fade, and patience is required. To drive away the darkness of the world, The red sun must rise. When the sky is filled with dark clouds, The sun may be blocked, and patience is required. To nourish crops and ripen fruits, Sweet rain must fall. When the snow lion shakes its mane in fury, The elephant may dislike it, but patience is required. To intimidate the birds and beasts, The lion must roar as it descends the mountain. When the powerless Jue Ru arrives, Some may be displeased, but patience is required. To accomplish great deeds, My arrival is necessary. I have more to say, so listen carefully: The wild colt of the northern grasslands, If it cannot join the herd of fine horses, Only during a race on the open plains Will it be known who runs the fastest. The young roc perched on a high mountain, If it cannot join the flock of birds, Only when flying in the vast sky Will it be known who soars the highest. I, Jue Ru, dwelling in a remote valley, If I cannot join the ranks of heroes, Only in the face of battle with the enemy Will it be known who is brave and who is timid. Do not take my words too seriously— I am just a naïve child joking around. If my endless chatter offends the elders, Please forgive my foolishness. Ling’s army marching to Chawarong Is a significant event, worthy of this expedition. Everyone must achieve battle merits, Every steed must charge forward. First, for the black-haired Tibetan people. Second, for the interests of Ling. Third, to recover the fine-necked arrows. Fourth, to subdue the demonic enemies. To accomplish these four goals, Heroes must fight together to the end. Please unite and work as one, All four divisions must follow unified command. Ling’s heavenly soldiers, remember this in your hearts. My brothers and elders of Ling, Though you may not need me, Jue Ru, I miss you all deeply. Unable to sit still, I rushed here to join you. I offer three heartfelt words. If they are worth listening to, please remember them. If not, I ask for your forgiveness— I do not intend to stay here long. If you understand, my words are like nectar. If you do not, no further explanation is necessary." Jue Ru's Impact on the Warriors After Jue Ru finished his song, he looked toward the "Qiju" camp of Ling. The warriors and brothers who trusted Jue Ru all nodded in agreement, feeling that it was inappropriate not to notify him about the fierce battle at Chawarong. They were filled with guilt for neglecting him. Chao Tong, the elder, thought to himself, “This demon wrapped in human skin, Jue Ru, has come after all. We can’t match his strength, nor can we hate him—if we can’t even defeat our enemies, starting an internal fight would be disastrous. Since he said he won’t stay long, it would be better if he leaves quickly.” At that moment, the divine son Jue Ru jumped a full arm’s length into the air. After pausing briefly, he disappeared like a rainbow. The leaders of the "Qiongjue" camp, along with other officials, warriors, and the people who admired Jue Ru, were filled with amazement and reverence at his divine abilities. They thought, “Ah! Why didn’t he stay a little longer?” Where did Jue Ru go? Notes : Saku : A Tibetan term meaning "section" or "journey," not referring to the actual distance of the journey. Saying "three Saku were traveled" indicates a very long journey. Eight Auspicious Symbols : Also known as the "Eight Treasures of Auspiciousness."

Total number of reciting : - Make a wish for the world with king Gesar King Gesar is revered in Tibetan Buddhism and Tibetan culture as an embodiment of wisdom and courage. He is not only a legendary heroic king but also a great protector of all beings and a symbol of spreading peace. The Gesar King Mantra is a sacred chant connected to his blessings. Reciting this mantra can purify negative karma, awaken wisdom, attract blessings, and bring inner peace and strength to oneself and all beings. Why recite the King Gesar Mantra ? Purify Mind and Body: Helps release inner worries and burdens, enhancing focus and enlightenment. Accumulate Merit: Each recitation plants the seeds of virtue, bringing long-lasting blessings for oneself and one’s family. Spread Peace: Through recitation, the power of compassion is shared with oneself and the world, resolving conflicts and obstacles. Strengthen Faith: Feel the courage and wisdom of King Gesar, inspiring oneself to face life’s challenges. - - - - - - - - - - - - - - - King Gesar Mantra : om ah hung benza maha guru mani radza Sarva siddhi pala hung I want to make a wish

The Descent of Dönchuk Garwa recounts the journey of the divine son, Dönchuk Garwa (also called Boddo Garbu), chosen by the gods to descend to the human world to vanquish demons and save sentient beings. Having endured immense suffering through countless lifetimes, the divine son grew fearful of the human realm and repeatedly fled from his mission. He sought refuge in snowy mountains, the dragon palace, and mandalas but was persistently found and brought back by Guru Pema Tochin and the gods. K i n g G e s a r 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. CHAPTER 3 THE DIVINE CHILD FEARS DIFFICULTY AND REFUSES TO DESCEND THE HEAVENLY DEITIES URGE HIM WITH NINE DIVINATIONS The Descent of Tuibagawa recounts the journey of the divine son, Tuibagawa (also called Bodokarbu), chosen by the gods to descend to the human world to vanquish demons and save sentient beings. Having endured immense suffering through countless lifetimes, the divine son grew fearful of the human realm and repeatedly fled from his mission. He sought refuge in snowy mountains, the dragon palace, and mandalas but was persistently found and brought back by Master Pema Tochin and the gods. Finally, the gods promised to fulfill his nine conditions, which included granting him a divine father, a dragon mother, a celestial steed, and sacred weapons. With their assurances and repeated guidance, the divine son overcame his fears and vowed to reincarnate as King Gesar. His birth marked the beginning of his legendary mission to subdue demons and free the beings of the snowy plateau from suffering. The story begins with the divine child, Tuibagawa (推巴噶瓦), living in the Blissful Celestial Palace within the Thirty-Three Heavens. He enjoyed the extraordinary luxuries and happiness that could only be attained after millions of years. Immersed in his carefree and contented life, he had long forgotten his great vow to descend to the human world to defeat demons and save beings. When the revered master Pema Tochin announced that Tuibagawa was to reincarnate into the human world, he was very unwilling and strongly resisted, fearing he might fail. He vividly remembered the tremendous suffering and torment of reincarnation. He had already been through countless cycles of rebirth in the realms of gods, dragons, and spirits, enduring indescribable hardships. Thus, he chose to avoid it all, perhaps waiting for something or someone. Unable to explain his struggles to the other deities, Tuibagawa silently left the celestial hall. The Great Brahma King, noticing the concerns and doubts in the child’s heart, understood his hesitation. It came from the unusual experiences he had endured. Long ago, this divine child had been the fifteenth son of the Brahma King, ruler of the Thirty-Three Heavens. Clever, virtuous, and kind by nature, he had been the most beloved of all the divine children. Before becoming a celestial prince, he had already reincarnated in the Pure Realms Above five hundred times and in the Impure Realms Below another five hundred times. He had practiced meditative stillness as a heavenly deity in the Upper Celestial Realms for three hundred celestial years, as a spirit deity in the Intermediate "Nyen" Realm for nearly one hundred Nyen years, and as a dragon deity in the Lower Dragon Realm for nearly sixty dragon years. Afterward, he reincarnated countless times into the human world, sometimes as a noble, other times as a poor commoner. Finally, one day, he was reborn in the Great Perfection’s Infinite Light Buddha Hall, becoming my beloved son, named Bodokarbu. However, all the deities believed that only Bodokarbu could fulfill the sacred mission of defeating demons and saving beings. As his father, I had no choice but to agree. The Brahma King then recalled that time: Bodokarbu sat peacefully on a massive yellow lotus in the lotus pond of the Infinite Light Buddha Hall. He resembled a brilliantly vibrant flower about to bloom. Deep in thought, Bodokarbu reflected on his life, his countless reincarnations over eons, and the endless hardships he had endured. He lamented that, despite everything, he had never had a few days of peace and comfort. "Why," he wondered, "must I go to the mortal world again?" His mind was overwhelmed by sorrow as he questioned fate and the injustice of the deities. At that moment, a divine messenger arrived at the lotus pond and, without explanation, summoned him to the celestial hall. The deities were seated solemnly on their thrones. On behalf of the Infinite Light Buddha, they proclaimed to Bodokarbu: "Demons are wreaking havoc in all directions, and the virtuous deeds of white karma are in danger of being destroyed. The snowy land has become a vast slaughterhouse, and sentient beings are suffering deeply. You, Bodokarbu (博朵噶布), must be the butcher who slays demons by day and the teacher who saves beings by night. Only you can bear this great responsibility." Bodokarbu knelt with his hands pressed together and pleaded with the deities: "I do not wish to reincarnate in the human world again. I have endured endless suffering and countless rebirths. I cannot bear such pain any longer." The deities, one after another, insisted: "You must descend to the human world. Only you can complete this important mission." Bodokarbu thought to himself, "I have endured unimaginable suffering through countless reincarnations. After so much hardship, I finally returned to the Pure Realms Above, where I can enjoy happy days with my father and brothers. Now they want me to go back to the chaotic and painful mortal world? There’s no way I’ll go." But seeing that all the deities were united in their demand, he realized that no amount of pleading or prayer would change their minds. So, the divine child came up with a plan to hide and avoid his responsibility. Escape to the Snow Mountain, revelation on the Peak The white light shot straight to the peak of the eastern snow mountain, arriving at the residence of the Immovable Arhat, a being of immense spiritual power. Bodokarbu believed that since the Arhat lived high on the snowy mountain, it would be difficult for the gods and Buddhas to find him there, and he could remain safe. The gods had no idea where the divine child had gone and searched everywhere in vain. In the Blissful Realm, the Lord of Infinite Light Buddha and the revered White Tara scanned the four directions with their all-seeing wisdom. Suddenly, they discovered that the divine child was in the backyard of the Immovable Arhat’s residence at the peak of the eastern snow mountain, picking flowers. They instructed Master Pema Tochin to transform into an eight-year-old boy and go to the garden to gather flowers as well. Disguised as the boy, Master Pema Tochin arrived at the garden and casually asked Bodokarbu, "What are you doing here?" Bodokarbu turned around and saw a radiant, handsome young boy. He replied, "I’m here enjoying endless treasures." After answering, the two of them lingered in the garden, playing and spending a lovely time together. When Master Pema Tochin felt it was time to bring Bodokarbu back, the boy said, "Let’s go to the summit of the snowy mountain. I’ve heard there are many fun places there." Bodokarbu, delighted by the idea of exploring somewhere even more exciting, agreed and followed him up the mountain. When they reached the summit, the first thing they saw were two snow-white lions chasing each other and playing. This captivated Bodokarbu, and he watched in fascination, feeling very happy. He still didn’t realize the true purpose of the boy beside him. Suddenly, Bodokarbu exclaimed, "Look at that!" But when he turned to the boy, he saw that the child was not watching the lions but staring intently at him. Upon closer inspection, Bodokarbu realized it was actually Master Pema Tochin in disguise. Transformed as horse in Vulture Peak Mountain, Seeking Refuge at Wutai Mountain, Sacrifice and Return Before the master could say a word, Bodokarbu transformed into a beam of white light and flew toward the sacred Vulture Peak Mountain, the place where the Buddha had once taught the Prajnaparamita Sutra. Near Vulture Peak Mountain was a vast grassland called Mahapala, where a herd of fine horses roamed freely. Bodokarbu transformed into a magnificent multicolored steed and ran joyfully among the herd. Master Pema Tochin recognized that Bodokarbu had deliberately transformed into the mythical "Wisdom Steed" to avoid being identified. Still, the master saw through his disguise and brought him back to the heavens. On the way back, they passed Wutai Mountain in the eastern land of Jhana. There, Bodokarbu saw a beam of light shining from the chest of the Great Manjushri Buddha, forming a massive mandala. Thinking to himself, "If I could hide in this mandala, no one would be able to find me," he transformed into a beam of white light and approached Manjushri Buddha. Bowing with hands pressed in prayer, he sincerely said, "The gods want me to go to the human world to subdue demons and spread the Dharma. But I don’t want to go. Please, Great Buddha, allow me to stay here for a while to hide." Moved by compassion, Manjushri Buddha hid Bodokarbu under a large alms bowl. Unable to find Bodokarbu, Master Pema Tochin returned to the heavens and informed the gods that the divine child had escaped along the way and his whereabouts were unknown. The Infinite Light Buddha, Shakyamuni Buddha, Amitabha Buddha, Vairocana Buddha, Samantabhadra Buddha, and Avalokitesvara, the Bodhisattva of Compassion, realized that Bodokarbu was being protected by Manjushri Buddha. They sent Master Pema Tochin again to ask Manjushri to release him and return him to the heavens. Manjushri Buddha, however, was furious and said, "I have not seen any Bodokarbu. No god or Buddha has come to me." Pema Tochin, not wanting to provoke Manjushri further, returned to the heavens and reported the situation to the gods. Hearing that Manjushri Buddha had lied and feigned anger, Avalokitesvara, the Bodhisattva of Compassion, became even more enraged. She went to Manjushri and reprimanded him: "When sentient beings are suffering from great disasters and desperately need the divine child’s help, how dare you refuse to hand over Bodokarbu? If you do not return him, I will destroy your sacred Wutai Mountain and leave no trace of it!" Saying this, Avalokitesvara transformed her body into a towering mountain that stretched from the heavens to the earth. With her right hand, she lifted Wutai Mountain and prepared to smash it into ruins, shaking the entire land. Manjushri Buddha, seeing this, thought to himself, "The divine child sought my protection in his time of need, and I should help him. But if I don’t return him, a great calamity will occur." Understanding Manjushri’s predicament, Bodokarbu emerged from beneath the alms bowl and agreed to return to the heavens with the gods. Thus, the gods brought Bodokarbu back to the celestial realm. Divine Son Concealed in Bellows, Master Subdues Fate-Weaver The divine child returned to the heavenly palace and spent about two months in deep thought. However, he still wasn’t ready to descend to the mortal world and remained highly reluctant. One day, he secretly left the celestial realm and wandered through the Void. Suddenly, he saw Danjin Ngawana Bu, the ruler of worldly destinies who resided in the void. Danjin Ngawana Bu wore the ritual hat of Jaga from the upper world in the morning, the boots of Jhana from the lower world at night, and a belt representing the "Four Wings of U-Tsang" tied around his waist. With an awe-inspiring presence that commanded the Three Realms, he held a giant bellows in his hands that could shake the world. The divine child had an idea and immediately transformed into a gust of wind, slipping into the bellows. He thought, "If I hide here, the gods should no longer be able to find me." Danjin Ngawana Bu didn’t notice anything entering the bellows, though he did feel that it had suddenly grown heavier. He gave it a shake, and out of the bellows emerged a child more radiant and translucent than crystal. Surprised, Danjin asked, "Who are you? What are you doing here?" The divine child joined his palms in respectful greeting and replied humbly, "I am Bodokarbu, the son of the Great Brahma King. In the past, I have suffered greatly and now live in the temple of the Infinite Light Buddha. However, the gods of the realms of Gods, Dragons, and Nyen all insist that I descend to the mortal world to defeat demons and subdue evil. I don’t want to go, so I've come here to hide." Danjin said, "If you have left the splendor of the divine temple to seek refuge here, then stay. I will protect you to the best of my ability. You can rest easy." When Avalokiteshvara Bodhisattva learned that Danjin Ngawana Bu was hiding the divine child, she transformed into a child as radiant and translucent as crystal and approached Danjin. She asked, "Danjin, what are you doing here in the void?" Danjin replied, "I am forging weapons—arrows, swords, and spears." The crystal-like child asked, "Have you seen a little boy?" Danjin answered, "As I wander through the void, I haven’t seen anything." The child pressed further, "Have you seen a boy as radiant as crystal?" Laughing, Danjin said, "You yourself are a crystal-clear child. Why are you looking for another one?" Avalokiteshvara thought to herself, "It seems he won’t return the divine child unless Pema Tochin uses his powers to subdue⁴ him." She immediately went to Pema Tochin and said, "Danjin is hiding the divine child. If you don’t use your extraordinary powers to subdue him, he won’t give up the boy." Pema Tochin went straight to Danjin, placed one hand on his hip, and held a vajra in the other. With a stern face, he demanded, "What are you hiding in your bellows?" Danjin was so frightened that he couldn’t speak and could only stare at Pema Tochin. Pema Tochin continued, "You wear the ritual hat of Jaga, the boots of Jhana, and the belt of U-Tsang's Four Wings. You wield an aura that shakes the Three Realms. How impressive! Yet you’ve gone against the Buddha’s teachings, slaughtering beings and committing great sins. Today, I will subdue you." Terrified, Danjin fell to the ground and said, "Respected master, I was wrong in the past. From now on, whatever you command, I will do." Pema Tochin said, "Then bring me the divine child immediately." Danjin placed the bellows before Pema Tochin, and the divine child emerged from it, bowing respectfully. Pema Tochin said to the divine child, "Come with me back to the heavenly realm now." Turning to Danjin, he added, "From today on, you must promise not to kill or commit evil deeds. Instead, you must perform good deeds for all beings. If you continue your wicked ways, I will subdue you with the harshest of powers." Danjin repeatedly bowed in agreement, handing over his tools—hammer, tongs, and bellows—that were used to forge weapons. He promised never to use them for sinful purposes again. While Pema Tochin was advising Danjin, the divine child Bodokarbu transformed into a rainbow and disappeared. Treads Waves in Search of the Holy Child; Celestial Mother Protects the Boy, Concealing Him in a Rainbow Palace Unable to locate him, Pema Tochin returned to the heavenly realm and reported to the Infinite Light Buddha. The Buddha convened an assembly to consult divination and prophecies to determine the child’s whereabouts. Pema Tochin himself threw his ritual crown to the sky and onto the ground, studying the signs. After careful observation, it became clear that the divine child was hiding in a magical tent on a distant sea, protected by Queen Pema Sultan. To safeguard the child, the sea was surrounded by raging storms, and the tent was shrouded in mystery, making it nearly impossible for others to find him. Pema Tochin, accompanied by tens of thousands of sky-goers (dakinis), traveled to the tent and demanded that Queen Pema Sultan hand over the divine child. The queen argued, "I haven’t seen any divine child. If he wanted to come here, he would first have to cross the vast sea, which is impossible. Even if he could cross the sea, he could not pass through the fierce storm. Even if he could pass through the storm, he could not enter this magical, rainbow-like hall." Pema Tochin said, "Queen, do not speak this way. Right now, the southern continent of Jambudvipa is overrun by demons. White virtues are on the verge of destruction. Do not hide the divine child—he has a critical mission to subdue the demons and save beings." The queen stepped out of the magical hall and looked down, seeing that sentient beings were indeed suffering tremendous hardship, as Pema Tochin had said. She brought out the divine child and handed him over, saying, "Take him back to the celestial realm to fulfill his mission." Divine Son Returns to Heaven, Heart Troubled; Seeks Buddha's Counsel, Receives Earthly Mission The divine child returned to the celestial palace but remained restless. One day, while the gods weren’t paying attention, he secretly went to Shakyamuni Buddha and shared his doubts. He said, "Respected Shakyamuni Buddha, you are the savior of beings and the great teacher of the Dharma. I seek your help." The Buddha asked, "Are you the divine child Bodokarbu?" The child replied, "Yes." The Buddha said, "I am glad you've come to me." The two had a deep and pleasant conversation, and the divine child stayed with the Buddha for twelve days. Once again, in the temple of the Infinite Light Buddha, the gods could not find the divine child, Bodokarbu. They were frantic, searching everywhere. Pema Tochin performed a divination and said, "In the U-Tsang region, there is a magical hall where Shakyamuni Buddha resides. Could the divine child be there?" The Infinite Light Buddha replied, "Then I must trouble you to go and see." Pema Tochin followed a rainbow path, riding the rays of the sun, and arrived at the entrance of Shakyamuni Buddha’s hall faster than lightning. He said to the gatekeeper, "I once subdued seven evil spirits here, but now two of them have escaped." At that moment, Shakyamuni Buddha came out of the hall. The two masters greeted each other. The Buddha nodded slightly and asked, "Master, why have you come here?" Pema Tochin smiled and said, "I have come to find the divine child, Bodokarbu." Shakyamuni Buddha invited Pema Tochin into the hall. They talked deeply over tea, and after a while, Shakyamuni called Bodokarbu to come out. The Buddha gently persuaded him, saying, "You should now return to the heavens with us." Bodokarbu had no choice. Seeing that the Buddha would not allow him to stay, he reluctantly agreed to return to the celestial realm. Before leaving, Shakyamuni Buddha kindly reminded him, "I have already told you many times that in order to save sentient beings from suffering, you must overcome all obstacles and descend to the human world as soon as possible." Bodokarbu stood up, respectfully bowed three times to both masters, and bid them farewell. Back in the celestial temple, Bodokarbu spoke honestly to the gods: "You want me to go to the human world to save the suffering Tibetan people. But after thinking it over again and again, I still cannot go to that place. Please consider this: In that land, the people raise female yaks, female dzos (a crossbreed of yak and cow), and yellow dairy cows. They milk these animals, drinking milk as abundant as the sea, and make precious butter, piling it up like mountains. But when these animals grow old and produce no more milk, they slaughter them. Their children eat the meat, drink the blood, and wear clothes made from their hides. Male yaks, dzos, and cows are used for plowing fields and carrying heavy loads. When they grow too weak to work, they are sent to the slaughterhouse. People sharpen their knives while savoring the thought of eating the animals' meat. Their children eat the meat, drink the blood, and wear clothes made from their hides. Horses, mules, and donkeys are used as tools for trade. They carry tea from eastern Jhana to Tibet and silk fabric from western Jaga to Tibet. Along the way, they are whipped to keep running without rest. They are given only a little water and food, and when they grow old and useless, they are fed to wild dogs. Even while still alive, vultures peck out their eyes, and before they die, wild dogs tear them apart. Where is the compassion and kindness in such a place? The people there don’t chant prayers or believe in the Buddha. When happy, they sing and dance so loudly it shakes the heavens. When sad, they cry so loudly it echoes across the earth. They hate and kill each other out of resentment. They slander and disrespect the noble ones. Monasteries and temples are destroyed. In such a place, I absolutely will not go. There are many among you who can go. Please, send someone else to save the suffering people." The Great Vairocana Buddha listened to Bodokarbu and smiled slightly. He said, "Divine child, you should not speak like this. Many Buddhas from the heavens can go to the human world, but only you have the power to subdue the demons of the four directions. This is your sacred mission." Bodokarbu did not respond directly to Vairocana. Instead, he said he was feeling unwell and left the temple. He went to the lotus garden and began playing on a giant yellow lotus. The gods of the realms of Gods, Dragons, and Nyen knew that Bodokarbu was unwilling to go to the human world. They thought to themselves, "He has been traveling tirelessly between heaven and earth recently. He must be very exhausted. Let him rest and play in the garden for now." Divine Child's Sojourn in the Dragon Palace and Return to Heaven But Bodokarbu noticed that they had relaxed their vigilance. Suddenly, he leaped from the lotus and transformed into a white frog. He flew to the Dragon Palace of Ludu Tsang. In the Dragon Palace, Bodokarbu said to the Dragon God Ludu Tsang, "I have come from the celestial world and wish to stay in your palace. Please protect me and do not tell anyone." The dragon god thought, "What a beautiful divine child from the celestial world. His arrival is a blessing for our dragon realm and a sign of great fortune." He invited Bodokarbu into a small palace filled with snakes and frogs and offered him the finest food from the Dragon Palace. In the heavenly realm, the gods of the Three Realms—Gods, Dragons, and Nyen—noticed that the divine child, Bodokarbu, was missing. They searched everywhere but could not find him. Even their divinations failed, as if the entire world had been shrouded in mist. Not even the sharp eyes of the celestial beings (dakinis) could see through it. Avalokitesvara Bodhisattva (Guanyin) became very angry. He removed the crystal prayer beads from his wrist and scattered them into the void. Instantly, violent winds arose, mountains trembled as though shaken by a powerful earthquake, and the oceans churned with massive waves. The crystal beads fell like hail onto the snakes and frogs in the Dragon Palace. One particularly large bead landed on the back of a white frog and embedded itself so deeply that it could not be removed. After some time, Avalokitesvara used his all-seeing wisdom eye and discovered that the divine child was hiding in the palace of Ludu Tsang, the Dragon King. Avalokitesvara knew that retrieving the divine child from the Dragon Palace would be a very difficult task and wasn’t sure how to proceed. At that moment, White Tara approached and said, "Go to Sandong Bairi Mountain and request the help of Master Pema Tochin. He will know what to do." Avalokitesvara immediately went to Sandong Bairi Mountain to meet Pema Tochin and told him, "The divine child is hiding in the Dragon Palace of Ludu Tsang. Please go and bring him back." At the sacred land of Camara Continent, within a hall illuminated by lotus light, Pema Tochin sat on a jewel-encrusted throne. He wore a lotus crown adorned with blooming lotus flowers, topped with a vajra needle and decorated with feathers from the mythical Garuda bird. Draped in three layers of ceremonial robes, he held a sacred alms bowl in his hands. Together with Avalokitesvara, Pema Tochin went to meet the gathered gods. The gods said to him, "The divine child is hiding in Ludu Tsang’s palace. What can we do to bring him back?" Pema Tochin replied, "There is a way, but unless you agree to meet Bodokarbu’s conditions, even if I bring him back, he will escape again." The gods said, "We are willing to fulfill any conditions the divine child sets. Please go and retrieve him." Pema Tochin transformed himself into three divine healers and entered the Dragon Palace. At that time, the Dragon Palace was suffering from a severe plague, with diseases such as leprosy and festering sores spreading throughout. Many dragons had become blind, deaf, mute, or disabled, and the entire palace was in misery. The three healers immediately began treating the sick. The mute dragons regained their speech, the blind could see, the disabled became healthy, and the plagues were cured. The Dragon King, grateful for their help, invited the three healers into the palace. To express his gratitude, he offered them rare treasures, herds of horses, cattle, and sheep. The healers gave these treasures to the leaders of nearby human settlements and performed rituals at the palace’s sacred spring, using six healing herbs and reciting prayers. Not only were all diseases cured, but the bodhi tree in the palace bore enormous fruit for the first time, and treasures like silk, gold, silver, coral, pearls, and agate became abundant. The food supplies—meat, dairy (butter, cheese, etc.), and sweets—grew even more plentiful. The Dragon King’s son, Sangma Yunden, also became more handsome. When he met the divine healers (who were actually Pema Tochin in disguise), they all felt great joy. Pema Tochin blessed the dragon prince with divine nectar and prophesied that he would achieve great things in the future. The Dragon King and his son were deeply grateful to the "healers." At this point, Pema Tochin revealed his true form and said, "My son is here in the Dragon Palace. Where is he?" The Dragon King replied, "There are no children here. How could your son have come to the Dragon Palace?" He added, "You have cured our diseases and brought us blessings. If you want any treasure from the Dragon Palace—horses, cattle, sheep, or anything else—I will gladly offer it to you." Pema Tochin said sternly, "I want no treasure. The son of the White Brahma King, Bodokarbu, is here. Bring him to me immediately." The Dragon King hesitated and refused to hand over the divine child. Furious, Pema Tochin decided to take action. He transformed into a massive, powerful Garuda bird. Its sharp beak gleamed like bronze, and its claws were as hard as iron. The Garuda spread its left wing, covering the upper world of Jaga, and its right wing, covering the lower world of Jhana. Its body was so large that it overshadowed the entire continent of Jambudvipa. The Dragon King realized that this enormous Garuda was Pema Tochin in disguise. In response, he transformed into a nine-headed black serpent, larger and longer than the Garuda. If the serpent stretched across the ocean, even the slightest movement would cause waves to surge to the sky and the earth to shake as if struck by a massive earthquake. The two engaged in a fierce battle. Pema Tochin, as the Garuda, grabbed the serpent by the neck with its powerful claws and bit at its heads with its sharp beak. He tried to drag the serpent into the sky, but even when the serpent’s head reached the heavens, its massive body was still submerged in the ocean. The Dragon King thought, "Even Pema Tochin’s Garuda form cannot lift half of my body. Let’s see what else he can do." But Pema Tochin changed his strategy, using his sharp iron beak to bite and swallow the serpent piece by piece. Now frightened, the Dragon King thought, "If he keeps eating me, he’ll devour my entire body. I can’t resist him any longer." The Dragon King finally relented and said respectfully, "I regret going against your will, Master Pema Tochin. Please forgive me. From now on, I will follow your teachings. Please spare me, and I will bring you the divine child immediately." Pema Tochin returned to his true form and blessed the Dragon King. The Dragon King, now loyal, offered a mandala made of blue gemstones and a sacred white cord to Pema Tochin. He then led Pema Tochin into the Dragon Palace, where colorful frogs resided. Among them was a white frog with a crystal bead embedded in its back. The Dragon King said, "This is the divine child, Bodokarbu." He removed the crystal bead, and the white frog transformed back into the handsome divine child. Pema Tochin gently said to the divine child, "Let us return to the celestial realm together." Slowly, they walked out of the Dragon Palace and surfaced from the water. After bidding farewell to the dragons, Pema Tochin brought the divine child, Bodokarbu, back to the heavenly realm. While the gods were holding a council, Bodokarbu went to play in the celestial garden. One day, Pema Tochin called Bodokarbu over and said to him: "The black-haired Tibetan people are suffering greatly. Divine child, do not go against the expectations and will of the gods. Do not indulge in comfort and pleasure. You must go to the Snowy Land, subdue the demons, and save all beings. Avalokitesvara Bodhisattva will bless you, and your aunt Langman Gam will guide you with prophecies and directions. If you have any requests or needs, don’t hesitate—speak freely." Hearing this, Bodokarbu stood and replied: "Respected Master Pema Tochin, you are the embodiment of the virtues of the Buddhas of the past, present, and future, and you possess boundless power. But in Jambudvipa, especially in the land of the black-haired Tibetans, demons run wild, and righteousness is nearly extinguished. Darkness prevails everywhere—how can I possibly spread the white path of virtue in such a place?" At that moment, Samantabhadra (Primordial Buddha) and Avalokitesvara approached him and said: "Do not worry, divine child. When you go to subdue the demons and spread the Dharma, the Great Bliss Bodhisattva will bless you, the Five Buddhas will empower you, and 100,000 dakinis will protect you. The gods, dragons, nyen, and war gods will all assist you. Without suffering, sentient beings would have no need for the Dharma. Divine child, go quickly to the human world and save the black-haired Tibetans who are in great pain." The gods and Buddhas offered their teachings, and the celestial beings promised their support. With no more excuses, Bodokarbu finally said to the gathered gods: "If all of you are willing to help me, then bring me 80 great accomplished masters and 80 eagles from the birthplace of the Buddha." Before long, the 80 accomplished masters arrived in the heavenly realm and said to Bodokarbu: "We are willing to help you accomplish your mission." Bodokarbu, standing on a yellow lotus, declared: "The black-haired Tibetans in the human world are suffering. It is my responsibility to subdue the demons and save sentient beings." The 80 eagles then said: "We will transform into 80 warhorses and follow you." Bodokarbu responded: "This is not enough. I still need the help of the nine heroic brothers and an uncle skilled in strategy and cunning." The deity Hayagriva (Horse-Headed Wisdom King) stepped forward, thumped his chest, and said: "I can be your uncle. I can create such enormous chaos that it would be like a mountain of snow or a sea of trouble." Bodokarbu nodded with satisfaction and added: "I also need someone skilled in preparing tea." White Tara replied: "I can serve as your tea-maker and take care of your daily needs." After thinking for a moment, Bodokarbu said: "The 80 warriors will need 80 dakinis to serve them as tea-makers. Who can provide them?" The gods agreed to select 80 dakinis from the residence of Vajrayogini to serve the warriors. At this point, Langman Gam, the goddess and sister of Brahma, approached Bodokarbu and said: "As Brahma’s sister, I can provide you, my dear nephew, with prophecies to guide you." Pema Tochin added:"I too will provide prophecies when the time comes." Danjin Ngawana Bu, the blacksmith deity, promised to forge nine weapons for Bodokarbu and vowed to create any weapon needed to subdue demons. Bodokarbu was delighted and said: "That is very good. But I also need you to summon 100,000 celestial blacksmiths from the heavens, 100,000 nyen blacksmiths from the middle realm, and 100,000 dragon blacksmiths from the lower realm to forge the weapons needed by the warriors. I will tell you more later." Bodokarbu then went to pay respects to the Sixteen Arhats and the Eight Great Bodhisattvas. He asked them: "I will face many dangers and uncertainties in my mission to subdue demons. How will you protect and help me?" The Sixteen Arhats replied: "Divine child, we will help remove the obstacles in your mind. We will pray for your long life, good health, the flourishing of the Dharma, and the happiness of all beings." The Eight Great Bodhisattvas said: "We will help you destroy both visible and invisible demons, and we will guide their souls to the Pure Land. We will also subdue the land spirits and water demons, making them serve you. To benefit all beings, we will pray for favorable weather, abundant harvests, and prosperity year after year." Bodokarbu asked the gods: "After subduing the demons, their souls must be guided to the Pure Land. Otherwise, they will reincarnate as demons and continue to harm sentient beings. Who can help me with this?" The gods replied: "Only you, Bodokarbu, have the power to guide their souls to the Pure Land and help them take rebirth. No one else can do it." Bodokarbu doubted his ability and asked:"Do I really have such power?" Pema Tochin replied:"You do have this power." He added:"I will also help you open the gates to the twelve treasures hidden in the mountains." Pema Tochin then asked him sternly: "Do you have any other requests or unfulfilled needs?" Bodokarbu replied: "I have many more needs. Let me think about them and get back to you." Suddenly, the divine child transformed into a beam of white light, flew onto a giant yellow lotus, and disappeared into its petals like a rainbow. In truth, Bodokarbu was still unwilling to descend to the human world. Taking advantage of the gods’ distraction, he hid again and flew to the palace of the Six-Armed Protector. Still unwilling to descend to earth, hide in the palace of the Six-Armed Protector The attendants of the Six-Armed Protector respectfully welcomed Bodokarbu into the protector's presence. In a hall ablaze with flames, the Six-Armed Protector sat majestically on a throne, exuding an aura of solemnity and power. When Bodokarbu entered, the protector joined his palms in greeting and said: "Welcome to my palace. You are a warrior destined to subdue demons and spread the Dharma. You bear great responsibility in defeating the forces of darkness and promoting virtue. I am willing to help you and serve as your strong ally." At that moment, Pema Tochin used his magic to appear in the protector’s hall and asked: "Has a celestial child come here?" The protector replied: "A divine child has indeed come to me, but I do not know if it is the one you seek." The protector brought out Bodokarbu. Pema Tochin said: "This is the one." The Six-Armed Protector said: "To help you achieve your mission of subduing demons, I will give you my most powerful weapon." Bodokarbu, expressing his gratitude, said: "Since all of you are so supportive and helpful, I will no longer hesitate. I am determined to descend to the human world, defeat the demons, and bring blessings to the people." Pema Tochin was overjoyed and said: "Good! Tonight, we will stay in the protector’s hall. Tomorrow morning, we will return to the heavenly realm together." That night, the Six-Armed Protector prepared the finest delicacies for Pema Tochin and the divine child, Bodokarb. The hall echoed with heavenly music, rarely heard in the mortal world, and countless dakinis danced gracefully, mesmerizing everyone. Amidst this beautiful scene, Bodokarbu fell into deep thought: "If I go to the human world, it is full of demons running rampant, endless wars, rivers of blood, and mountains of corpses. Natural disasters and human suffering are everywhere—people live in misery, starving and freezing, with dead bodies scattered across the land. How could I possibly enjoy such a beautiful life there?" Divine Prince Seeks Refuge but Is Urged to Fulfill His Destiny Perhaps the time was not yet right, for Bodokarbu's resolve wavered again. He thought: "I should not go to the human world. It’s better to find a quiet and remote place to hide." Taking advantage of the moment when the Six-Armed Protector and Pema Tochin were distracted by delicious food, heavenly music, and joyful conversation, Bodokarbu sat on a cloud and flew to the northern palace of Vajrapani Bodhisattva and Vaishravana (the Great King of the North). He approached Vaishravana and asked for protection. The Great King knowing that Bodokarbu was a divine child with an important mission, said: "All the gods, as well as the beings of the Three Realms—Gods, Dragons, and Nyen—have placed their hopes in you. Do not hesitate, do not waver, and do not seek comfort. You must go to the human world and fulfill your mission. I will do everything I can to help you achieve greatness." Hearing this, Bodokarbu felt both disappointed and enlightened: "I came here seeking protection from the Great King, but instead, he is like the others—telling me to go to the human world." At that moment, Pema Tochin and the Six-Armed Protector arrived at Vaishravana’s palace. The Great King respectfully welcomed them and requested Pema Tochin to bless him and perform an empowerment ceremony. He offered many precious treasures in gratitude and then sent Bodokarbu back to the heavenly realm with Pema Tochin. Together, Pema Tochin and Bodokarbu flew along a rainbow to the Western Pure Land to meet the Infinite Light Buddha (Amitabha). Amitabha Buddha gave Bodokarbu teachings: "It is good that you have returned to the heavenly realm. You are the foremost disciple of the master (Pema Tochin), unparalleled in wisdom and strength, with boundless power to bring blessings to sentient beings. You have been reborn and endured hardships countless times, gaining the abilities and merits to subdue demons and protect the Dharma. Do not hesitate or waver any longer—descend to the human world quickly!" Hearing this, Bodokarbu felt deeply moved. He respectfully bowed three times to Amitabha and said: "Seated on a lotus throne made of gold in the Western Pure Land, Infinite Light Buddha, I bow to you with devotion. I, Bodokarbu, have been reborn countless times in the Three Realms, experiencing both pure and impure worlds, but I have accomplished nothing of significance. The Buddhas of the Ten Directions, the dakinis, the gods, and the protectors have entrusted me with this great responsibility. Yet, blinded by ignorance, I have failed to understand my mission and have tried to escape nine times. I ask for forgiveness from all the gods for my foolishness and recklessness. Demons run free, and the black-haired Tibetans are trapped in a sea of suffering and pain. I vow to follow the instructions of the gods and Buddhas, descend to the Snowy Land, subdue the demons, and rescue sentient beings. I will hesitate and waver no longer." Hearing Bodokarbu's vow, the Infinite Light Buddha performed the Great Perfection empowerment. Pema Tochin blessed Bodokarbu with the sacred syllables: - On his forehead, he placed a white "OM" in a halo of light, giving him the wisdom eye. - On his throat, he placed a red "AH," bestowing a powerful voice to spread the Dharma across the Three Realms. - On his chest, he placed a blue "HUM," symbolizing blessings from the Buddhas of the Eastern Pure Land. - From his navel, a yellow light with the syllable "DU" appeared, representing blessings from the Southern Buddha, Ratnasambhava. - From his secret place, a green light with the syllable "SHA" emerged, signifying the perfection of all teachings. These five syllables—"OM, AH, HUM, DU, SHA"—manifested in the sky as five radiant lights, merging into Bodokarbu's body, speech, and mind. They emitted a melodious sound that echoed through the heavens and the earth, bringing blessings to Bodokarbu. Although Bodokarbu had received the guidance and blessings of the Buddhas, he was still reluctant to descend to the human world. His mind was clouded, and he avoided his mission nine times, only to be summoned back by the gods each time. After the ninth attempt to escape, Bodokarbu finally made a vow to descend to the human world and subdue the demons to bring blessings to sentient beings. However, the gods in the heavenly realm discussed the situation and decided that the time was not yet ripe. They believed Bodokarbu needed to endure one more trial before he could fully understand the suffering of the human world. To prepare him, the gods arranged for Bodokarbu to be reborn several times as an ordinary mortal, experiencing the hardships of human life. Eventually, he was reborn as the son of the celestial prince Dechok Anya, named Tuibagawa. Even though he had received the blessings of the Five Buddhas, Tuibagawa remained attached to the pleasures of the heavenly realm and was reluctant to descend to the human world. He said: "Although Amitabha predicted that a celestial prince would be born in the human world to relieve the suffering of the black-haired people, does it have to be me? My heavenly father has three sons—why must I be the one? Here in the heavens, I enjoy endless happiness and bliss. Now you want me to take off my beautiful robes and put on the clothes of mortals? That is a step backward, and it fills me with sorrow. No, I cannot bear to go to the human world." Hearing this, Tuibagawa’s elder brother Dongchung Garbu and younger brother Longshu Weichung also expressed their unwillingness. They reasoned: "The mortal world is far worse than the heavens, and we would have to give up our divine bodies and die in order to reincarnate there. None of us wants to endure that." The three brothers debated endlessly, each trying to avoid the responsibility. Finally, Tuibagawa proposed: "If none of us wants to go, let’s settle this with a fair competition. We will compete in three rounds: 1.Archery, 2.Stone throwing, 3.Dice rolling. Whoever loses must go to the human world." Tuibagawa's suggestion of a competition was quickly agreed upon by his two brothers, and even the other gods thought it was a good idea. Under the watchful gaze of the gods, they held three rounds of competition. Tuibagawa didn’t win a single round. His golden, radiant face now looked as if it had been touched by frost. He sat silently on a throne inlaid with red coral and turquoise, determined to never give in. To persuade him, Pema Tochin repeatedly described the immense suffering in the human world and explained how failing to promote the white path of virtue would impact the heavens. The gods patiently said to him: "Only you can conquer the demons. Their power is growing stronger every day. They are enemies of virtue and the celestial realm. Divine child Tuibagawa, do not refuse this glorious mission. Only you can create greatness, bless the people, and free sentient beings from suffering. Let them live joyful lives under your great deeds!" Divine Mandate Forged - Nine Conditions for the Descent of the Celestial Son Faced with Pema Tochin's lengthy and impassioned speech, Tuibagawa could find no reason to argue back. But he still couldn’t accept bowing to their will. Suddenly, an idea came to him, and he said to Pema Tochin: "In this blissful realm of the Thirty-Three Heavens, my grandfather is the great White Brahma King Brahma Vidangkar, and my grandmother is the renowned Queen Mother Mandanaze. I am the unrivaled son of the gods. How can there be a family in the mortal world worthy of my divine status? If you insist that I descend to the human world, you must meet my nine conditions. Otherwise, you should assign the task to another god." Tuibagawa then confidently listed his nine conditions, fully believing they would be impossible to fulfill: 1. A Good Bow for My Arrow："I made a vow to teach and protect sentient beings by subduing demons. I already have the arrow of compassion, but I need the perfect bow to hit the target." 2. Rain from the Sea："To bring sweet rain to the human world, I require steam to rise from the vast ocean, thick as smoke." 3. Parents Worthy of a Divine Birth："If parents do not create blood and flesh, how can a divine child be born in the human world? My father must be a god from the realm of Nyen, capable of granting all wishes. My mother must come from the dragon clan, impartial and unshaken by worldly biases." 4. An Immortal Horse："I need an immortal horse, swift as lightning, capable of crossing the sky and the four great continents in the blink of an eye. It must also understand and speak the language of both humans and animals." 5. A Jeweled Saddle："I need a saddle adorned with precious gemstones." 6. Heavenly Armor and Weapons："I need a helmet, armor, and a sword—not forged by mortals. I also need a bow and matching arrows, with shafts made of horn rather than wood." 7. Two Companions："I need two companions who are in their prime—neither too young nor too old—and as strong and skilled as the Asuras (demigods)." 8. A Peerless Wife："I need a wife of unparalleled beauty, so captivating that anyone who sees her would gladly give their life to serve her." 9. Divine Assistants："I need some gods from the Pure Land to descend to the human world and assist me. The rest of the gods must always answer my call whenever I need them." Tuibagawa concluded: "Honored gods, now you decide. Respected Pema Tochin, you also decide whether my nine conditions can be fulfilled." After finishing his demands, Tuibagawa sat back on his throne, looking very pleased with himself. He watched with satisfaction as Pema Tochin and the gods began discussing his conditions intensely. Pema Tochin took Tuibagawa's nine conditions seriously and performed nine divinations to determine if they could be met. Afterward, he said to Tuibagawa: "Divine child, there is no need for hesitation. Fighting the demons is your inescapable responsibility. Your conditions were already foreseen when you were still Bodokarbu. Let me explain how you will receive everything you have requested." "White Tara will be your wife." "Jara Dozhi and Shara Aba will be your two companions." "Your father will be King Senlun of the beautiful country of Ling in the realm of the Nyen." Pema Tochin then turned to the gods and said: "Those who have been named must immediately prepare for their roles." He continued speaking to Tuibagawa: "As for the weapons and armor, I sealed them away long ago using sacred spells. When the time comes, you will receive them intact. Langwa Zaya will transform into your divine steed and be reborn with you in the human world. It will have a magnificent appearance and will help you accomplish your great mission. All the gods, goddesses, and masters present will grant your requests and fully support you in battle. I will also remain by your side in the void, accompanying you until your mission is complete. The only one missing is the woman who will become your mother. She belongs to the dragon clan. I will find a way to bring her to the human world. Divine child Tuibagawa, I will ensure all your conditions are fulfilled. I hope you will not go back on your word!" Pema Tochin then offered this teaching to Tuibagawa: "You once made a great Vajra vow with the supreme bodhicitta of the Mahayana path. The time has come to fulfill it. In the clear sky, the sun and moon have no right to rest. When plagues and illnesses arise, medicinal herbs have no right to remain idle. In the cycle of love and hate between enemies and allies, the black-haired people of the world have no right to rest. To teach the people of Tibet, To help them understand the law of cause and effect, To praise the power of the Three Jewels, You must go to the Snow Land without delay. The mountain gods, war gods, local gods, and the protector deity Wilma will accompany you. I will send the dakinis of the Great Bliss Hand Seal to destroy visible enemies and subdue invisible demons across the eighteen surrounding kingdoms. Good man, do not be lazy. Remember these earnest teachings! Notes: A "celestial year," according to Tibetan Buddhism, is said to be equivalent to tens of thousands of human years. Nyen: A kind of fierce deity in ancient Tibetan folklore. There is no exact equivalent word in Chinese, so it is translated as "Nyen." One "Nyen year" is also equivalent to tens of thousands of human years. A "dragon year" is similarly equivalent to tens of thousands of human years. Immovable Arhat (不動羅漢): According to Buddhist teachings, this is one of the six types of Arhats. The Immovable Arhat is characterized by having the highest wisdom and the sharpest faculties. Whether subjected to or free from the enticements of worldly desires and attachments, they remain firmly rooted in the bliss of the Dharma and never regress from their spiritual realization. White Tara (白度母): Tara is a female deity in Buddhism, and there are 21 forms of Tara, each representing different aspects of her compassionate and protective nature. Endless Treasures (無盡的資糧): A Sanskrit term often translated as samadhi. It refers to boundless spiritual and material merits or blessings, which bring joy and fulfillment to both body and mind. In the Buddhist context, these treasures are the accumulation of virtuous deeds and meditative absorption that lead to spiritual and worldly contentment. Wisdom Steed: A legendary horse from the area near Vulture Peak, known for its intelligence and spiritual significance. Alms Bowl: A bowl used by monks for receiving offerings of food. In this context, the large alms bowl was used by Manjushri Buddha to hide the divine child. Vairocana Buddha: Also known as the Buddha of Infinite Light. One of the Five Wisdom Buddhas in Buddhist teachings. Samantabhadra Buddha: Known as the "Perfect Buddha" or "Universal Worthy." In Tibetan, he is called "Kuntu Zangpo," meaning "completely pure and perfect." Danjin Ngawana Bu: A worldly protector deity known as the "Goat-Riding Guardian." Four Wings of U-Tsang: Refers to the central region of Tibet divided into four main areas. These belts from Ü-Tsang were considered very prestigious. Three Realms: The Buddhist concept of the Desire Realm, Form Realm, and Formless Realm. Subdue with Power: In Tibetan Buddhism, this refers to using sacred powers to control or subdue negative forces, often in a compassionate manner, to bring them under one’s guidance. Female yak (牝犛): The female yak, known as dri in Tibetan, is raised for milk production. Sandong Bairi Mountain: A mythical sacred mountain believed to be the pure land of Pema Tochin. Camara Continent: Also called the "Land of Rakshasas," it is a place associated with demons and spirits in Buddhist mythology. Pema Tochin is believed to have special powers to subdue these beings. Red, White, and Sweet Foods: Refers to meat (red), dairy products such as butter and cheese (white), and sweet foods, considered the most precious delicacies in traditional nomadic cultures. Mandala: A Sanskrit term referring to a sacred offering often made of jewels or other precious materials. Five Buddhas: These are Vairocana, Akshobhya, Ratnasambhava, Amitabha, and Amoghasiddhi, representing different aspects of enlightenment. Tea-maker: This term can refer to a servant who prepares tea or a household matriarch responsible for managing the home. In nomadic societies, women played a central role in domestic affairs, often symbolizing strength and leadership. Sixteen Arhats (Luohans): According to Buddhist teachings, these disciples of Shakyamuni Buddha were tasked with preserving and spreading the Dharma. Eight Great Bodhisattvas: These include Manjushri, Avalokiteshvara, Vajrapani, and others, who are considered Shakyamuni Buddha’s closest disciples. Reincarnation: A religious ritual used by both our religion and Buddhism. It refers to the death of a person. After death, the master should help the soul of the deceased to be reborn in the pure land, or enter other corpses to resurrect the soul. Twelve Treasures: Symbolic of the abundant treasures hidden in the mountains, not necessarily referring to a literal twelve. Vaishravana (多聞子): Known as the Great King of the North, he is a guardian deity in Buddhist tradition. Ratnasambhava (寶生如來): One of the Five Wisdom Buddhas, representing the southern direction and associated with generosity and abundance.

On the fifteenth day of the twelfth lunar month in the year of Renwu, the fifth anniversary of Jue Ru’s birth in Ling, he had a dream at dawn. In this dream, he received a prophecy from his master, Pema Tötreng: K i n g G e s a r 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. Chapter 9: Receiving the Prophecy and Being Banished Through Illusions The Prophecy of Pema Tochin On the fifteenth day of the twelfth lunar month in the year of Renwu, the fifth anniversary of Jue Ru’s birth in Ling, he had a dream at dawn. In this dream, he received a prophecy from his master, Pema Tochin: "Listen, divine child Jue Ru! There is something you must know. The young fledgling of the king of birds, With a feather that rides the wind, If it does not take to the skies, What difference do six wings make? The descendant of the courageous beast king, With green mane and three skills, If it does not climb the snowy peaks, What use is the mastery of the three arts? A divine child born into the human world, Possessing invincible powers, If it does not conquer the world, What meaning do these powers hold? Born in the beautiful land of Ling, Living by the banks of the Yellow River, In the blessed land of Lotus Valley, On the auspicious day of the first of the first month in the year of Jiashen, Great events shall unfold, And the six tribes will naturally come under your command." After singing, Pema Tochin spoke quietly by Jue Ru’s ear for a long time before vanishing into the air. Jue Ru firmly remembered his master’s words. He decided to follow his master’s prophecy to leave Ling and journey to the Yellow River Valley. However, to leave Ling, he would need to follow the methods instructed by his master. Jue Ru's Strange Attire and Decision to Depart One day, Jue Ru said to his mother, Guomu: "Mother, I need a hat for my head, shoes for my feet, and proper clothes for my body." After saying this, he left, riding his magical staff named Jiangga Beiga. When Jue Ru reached Saiyu Mountain, he killed three demon brothers in the form of antelope spirits. From their remains, he made an ugly hat with antelope horns sticking upright from it. Later that night, he sneaked into the cow pen of the old Chief Steward and killed seven cow demons. From their hides, he made a crude leather coat with cow tails tied to it, dragging behind him. At midnight, he entered Chao Tong’s horse pen, killed the horse demon, and crafted an ugly pair of red bird-skin boots. He even sewed grass roots upside down onto the boots for decoration. When Guomu saw Jue Ru dressed in such frightening and unappealing attire, she was both puzzled and concerned. She asked him why he had done this. Jue Ru replied: "As the saying goes, solving your own problems is better than relying on the golden decrees of officials; taking charge of your own destiny is better than sitting on a thousand golden thrones. I want to leave the land of the Ben clan. This way, I will have no superiors above me, no subordinates beneath me, and even if the entire world becomes my enemy, I will have nothing to fear. Since we have no family wealth, there is no need to worry about preserving it. Since we have no close relatives, we do not need to waste energy on maintaining appearances or pleasing others. Let us go, mother. Wherever the sun is warm and the land is peaceful, we will go there." Jue Ru Turns Into a Demon in the Eyes of the People Guomu didn’t object to Jue Ru’s plans, so he continued with his preparations. Transforming his living space into a horrifying scene, Jue Ru made mountains of flesh and seas of blood. He used human flesh as food, human blood as drink, and human skin as rugs. This terrifying transformation frightened not only humans but also gods and demons. Even the fierce Rakshasas were horrified. Rumors began to spread that Jue Ru, the divine child, had turned into a demon, a red-faced Rakshasa. Yet, no one dared to confront him. Jue Ru Defeats the Rakshasa and Water Demon Jue Ru and his mother traveled to the banks of the Lancang River. Suddenly, Jue Ru recalled that there was a Rakshasa demon living on a mountain across the river who preyed on children. Determined to vanquish her, he asked his mother to tie him to the back of a twin foal and send him across the river. Upon reaching the opposite shore, Jue Ru saw the Rakshasa feasting on four or five children. He greeted her, saying: "Long life to you, Rakshasa sister! Please give me some fire, and I will share a great idea with you." The Rakshasa asked suspiciously: "If I give you fire, what idea could you possibly offer me?" Jue Ru replied: "You’ve been living here, eating nothing but children. Why not move to the mountain on the opposite side? There you might find better opportunities." The Rakshasa frowned: "But I have no way to cross the river." Jue Ru cunningly tied the Rakshasa’s neck to the tail of his twin foal and said: "Follow me, and I will show you the way." When they reached the center of the river, Jue Ru used all his strength to pull the foal’s tail, breaking the Rakshasa’s neck. She immediately sank to the bottom of the river. Later, Jue Ru and his mother arrived at Snakehead Mountain Pass, where they encountered a narrow path resembling a child’s throat. Here, they met a water demon who was out hunting. Sensing it was the right moment to strike, Jue Ru told his mother: "Mother, wait here. Let me go ahead and check if the road is safe." As he approached the path, the water demon opened its enormous mouth, waiting to devour him. Jue Ru silently prayed to the gods and tied an iron hook to the end of an eighty-foot leather strap. He cast the hook into the demon’s body, piercing its heart, and dragged it out of the water, killing it. Living in Snakehead Mountain Pass and Creating a Terrifying Scene Following these battles, Jue Ru and his mother settled in Snakehead Mountain Pass. Jue Ru began hunting by climbing mountains to catch deer and throwing stones at wild horses. He killed the surrounding wildlife and used their remains to create a horrifying scene. He built walls from dead flesh, encircled his home with animal skulls, and let rivers of blood flow into pools. He also captured merchants passing through the nearby mountain valleys, locking them in cells. When hungry, he ate human flesh; when thirsty, he drank human blood. He used human skin as cushions and scattered corpses across the area. This horrifying display frightened even ghosts and demons. Rakshasas were disgusted, and the eight classes of malevolent beings were terrified. Jue Ru’s actions completely cut off trade and travel in the region for about a year and a half. The Hunters and the Old Steward's Concerns One day, seven hunters from the Darong clan came to the area near Jue Ru’s dwelling to hunt. Before they began hunting, they camped in the forest overnight. Jue Ru summoned seven black men and seven black horses and ordered them not to let the hunters leave for three months. He blessed the hunters and horses to prevent them from dying during this time. Later, Jue Ru created an illusion, making it appear as if he had killed the seven hunters and their horses. He arranged their bodies into a pile. When people came to search for the missing hunters and horses, they saw what appeared to be human and horse corpses. Rumors spread quickly: "The hunters were eaten by Jue Ru." However, no one dared approach him. Hearing of these events, the old Chief Steward Rongtsa Chagen became deeply worried. From the omens, Jue Ru was undoubtedly a divine child sent to conquer demons. But his behavior now seemed to violate the laws of Ling. If left unchecked, the laws of Ling would be destroyed. The Prophecy from Langman Gam and Jue Ru's Exile The old steward Rongtsa Chagen was filled with worry. One night, in a half-dreaming, half-awake state, he saw Gesar's celestial aunt, Langman Gam, descending from the heavens on a white lion without a saddle. She spoke to him in a prophetic tone: "Oh great chief on a golden throne, Listen carefully, Rongtsa Chagen! The young fledgling of the king of birds Appears to have fallen into another’s hands. But when the time comes to spread its wings, If it does not reach the branch of the wish-fulfilling tree, The dust of the master’s house will scatter. The jewel on the head of a venomous serpent, Though temporarily in the hands of the poor, Without the fortune to use it, It will fall to a stronger protector, For the poor cannot claim it forever. The divine child has taken human form, Born in an auspicious place. If he does not establish a base to subdue demons— The lands on both sides of the Yellow River— What use is it for him to remain in Ling? On the lands between the Lancang and Jinsha rivers, Elephants find the paths too narrow, And racing horses find the routes too short, While the distance to educate the Hor people is too far. The signs and omens that appear upside-down, Indicate misfortune for the white-war god. To cleanse Ling's laws from corruption, Do not let Jue Ru remain—banish him. Within three years, The Lancang and Jinsha will be covered by white silk. Wild horses will raise their hooves to the heavens, And the white conch pillars in the Yellow River Valley Will be adorned with five treasures." After delivering this prophecy, Langman Gam disappeared. Rongtsa Chagen felt as though a great clarity had dawned upon him, and his recent worries were instantly resolved. The Decision to Inform Jue Ru of His Exile At this time, the Darong clan sent a servant to report to the chief steward Rongtsa Chagen about Jue Ru. The servant exaggerated the story of how Jue Ru had brutally killed and eaten the seven hunters. Annoyed by the servant’s endless complaints, Rongtsa Chagen stroked his beard and said: "Are these rumors even reliable? After all, Jue Ru is the brother of the Bumba King. As the saying goes, a person capable of swallowing the sea must have a heart as vast as the sky; a person able to lift mountains must have strength as great as the earth. I think it’s best to leave them alone. Jue Ru and his mother are relatives of the Dragon King. Even if they are Rakshasas or demons, there’s nothing we can do. If even Chao Tong, Ling’s most skilled sorcerer, doesn’t dare confront Jue Ru, what can we possibly do?" After dismissing the servant, Rongtsa Chagen went to Gyatsa and shared Langman Gam’s prophecy with him. The two of them, now knowing the divine will, agreed to keep the matter a secret. On the eighth day of the month, under Chao Tong’s insistence, a grand Ling Council was convened. In front of everyone, Chao Tong said: "Brother Rongtsa Chagen, nephew Gyatsa, and all the sons and daughters of the sacred Ling nation gathered here today, this meeting is not meant to trouble my nephew Jue Ru. Think of me, the Darong King—when have I not prioritized the honor of Ling? For me, Jue Ru is like the saying goes: 'The body feels no pain, but the heart suffers from a great illness.’ I always wonder if he has been bewitched by the Rakshasa demons. What kind of exorcism ritual should we perform? How do we cure him of his madness?" Chao Tong exaggerated Jue Ru’s actions even further in front of the council and declared that they must consult an oracle. When the divination was performed, the result stated: "Only by removing Jue Ru can Ling achieve peace." Rongtsa Chagen Sings of Justice, and the Council Prepares for Exile The prophetic result caused Gyatsa great worry. Rongtsa Chagen, stepping forward, addressed the council with a song: "In the land of Ling, in Datang Chamao, Listen carefully to Rongtsa Chagen’s song. Like the Tibetan saying goes: Butter, meat, and sugar are delicious, But eating too much can still make you sick. Though Jue Ru, the divine child, May temporarily harm Ling, Ling’s fortunes may appear to have ended, But this is merely a jest to make you think. As long as there is moisture in the earth, Green grass will always grow again. As long as destiny is etched on the brow, Misfortune can turn into blessings. A brave young man, No matter how many enemies he faces, Will still seize the spoils of war. Hear these truths, people of the six tribes. The law is as solemn as water, And we must trace it to its source. If you claim Darong hunters were killed, Who can truly prove it was Jue Ru’s doing? Now you wish to exile Jue Ru from Ling, Punishing him as a lawbreaker. But tell me, how will you drive him away? With a hundred lamas blowing conch shells? With a hundred youths firing arrows? Or with a hundred women scattering ashes? If Jue Ru is innocent, If he has not harmed a single life, When the truth is revealed, Who will bear the burden of false accusations? Jue Ru is a descendant of the noble Mukpo Dong clan, And the grandson of the Dragon King Zuna. If he is punished without guilt, it is unjust. Therefore, Gyatsa Xiega, listen carefully— The task of preparing for his exile, Everything he needs, it falls on you. Now, from the Datang assembly ground, Who among Ling’s brave youths, Dares to stand and say: ‘I will go?’ Whoever is willing to take the task, Come forward and state your name. People of Ling’s six great tribes, Remember these words in your hearts." Despite Rongtsa Chagen’s plea for fairness, the council ultimately decided to exile Jue Ru. Danma Volunteers to Approach Jue Ru After the council decided to exile Jue Ru, no one dared to deliver the message to him. Gyatsa sighed sorrowfully and said: "Since none of the brothers here are willing to go, I will personally inform my younger brother." Seeing Gyatsa’s deep sadness, the minister Danma Jangcha stepped forward and said: "Honorable Gyatsa, please remain seated on your golden throne. Allow me, Danma, to take on this mission." Danma Jangcha mounted his horse and rode to Jue Ru’s dwelling. Upon arrival, he was confronted with a horrifying sight: a tent made of human skin, ropes woven from intestines, short walls constructed of human and horse corpses, and a mountain of bones piled high. Danma was terrified but began to suspect that such a vast number of corpses could not be real. He concluded that these must have been illusions created by Jue Ru. Gaining his courage, Danma removed his hat and waved it toward Jue Ru. Jue Ru quickly ran down the slope and invited him into the tent. When Danma approached the tent, the terrifying scene vanished like smoke. The corpses disappeared, and the unclean illusions dissolved. Inside the tent, a delightful fragrance filled the air, bringing peace to the heart and clarity to the mind. Jue Ru treated Danma with divine food and drink. Their exchange was warm and close, like that of a ruler and his loyal minister. Jue Ru shared many prophecies with Danma and hinted at his true nature. Deeply moved, Danma vowed: "In every lifetime, I will serve as your minister, never to be separated." Jue Ru replied: "Minister Danma, return to Ling and tell them you did not dare approach me directly, but merely called out from afar. The things I told you and what you have seen—keep them secret for now. Remember this! Remember this!" Jue Ru's Exile and the People's Reactions Danma returned to Ling and told the council: "Jue Ru is truly a living Rakshasa." At that moment, news arrived that a few more people from Ling had been eaten by Jue Ru. Chao Tong immediately commanded: "Everyone, put on your armor, helmets, and arm yourselves!" Gyatsa, however, disagreed, saying: "There is no need to make such a fuss. Simply send the Darong officials to deliver the message, make him repent for his actions, and exile him from the land. There’s no need to disturb others." The old chief steward Rongtsa Chagen ordered one hundred women to each carry a handful of ashes to curse and drive Jue Ru away. However, Gyatsa felt deeply uneasy and said: "Jue Ru is a descendant of the noble Mukpo Dong clan, the grandson of the Dragon King Zuna Rinchen, my heart’s own brother, and Guomu’s firstborn son. To curse him with ashes would be disrespectful to the war god. Such actions are inappropriate. However, to uphold the laws of Ling, we can replace the ashes with a hundred handfuls of tsampa to drive him away." Guomu and Jue Ru were summoned before the council. Jue Ru wore his ugly antelope-skin hat, his crude cowhide coat, and his bright red horsehide boots. He rode his magical staff, Jiangga Beiga. However, he dressed his mother, Guomu, in such stunning attire that she looked even more beautiful than before. She rode a fine steed, Zhulotuo Jia, appearing as radiant as the rising sun. When the people of Ling saw them, their minds were immediately captivated. They began murmuring among themselves: "How pitiful Jue Ru is!" "How beautiful Guomu is!" The hearts of the Ling people were moved, and they forgot all the frightening stories they had heard. They became deeply concerned for Jue Ru’s fate, tears welling up in their eyes. Jue Ru's Farewell and the Divine Signs of His Departure Gyatsa had already prepared horses, pack animals, supplies, and escorts for Jue Ru’s journey. Everything was ready for his departure. Jue Ru, reluctant to leave his brother, spoke in a low voice that only Gyatsa could hear: "Brother Gyatsa, I am leaving because the time foretold by the gods has come. After I leave, you need not worry about me. I do not need the escorts, the supplies, or anything else that has been prepared. The mountain god Machen Pomra and the land spirits of the Yellow River Valley have already sent their envoys to welcome me, and they arrived here yesterday." Gyatsa was suddenly enlightened and was about to respond to Jue Ru when Jue Ru turned to address the crowd. Standing tall, he declared: "Good people of Ling, I, Jue Ru, have not done anything to harm sentient beings. In time, you will understand this. Though I am being exiled without guilt, it is due to my uncle’s command; though this decision is unjust, it is the result of past karma. After I leave, you must act with kindness and discern the truth of this situation. For now, under my uncle’s stern order, I will not linger but will move forward immediately." Having said this, Jue Ru mounted his magical staff, Jiangga Beiga, and headed north from the Jipu region. The lamas blew conch shells to curse and drive Jue Ru away, but the sound seemed to welcome him instead, resonating warmly before him. Warriors shot arrows to banish the demon, but the arrows fell before Jue Ru like offerings of colorful banners. The tsampa offerings, meant to drive him away, drifted down like snowflakes, landing gently in Guomu’s hands as if they were blessings. Guomu cried out loudly: "Forgive us, revered Pema Tochin master, Yidam Wangchen Repa, Dakinis Yeshe Gyatso, goddess Langman Gam, life goddess Juwei Jema, sister-in-law Guojia Gam, brother Dongchung Garbu, younger brother Longshu Weichung, war god Nendama Bu, father King Zuna Rinchen, mountain god Gezuo Nianbu, and regional deity Jiji Daring—please watch over me and my son and protect us on our journey. May the blessings of Ling’s people, wealth, and prosperity follow us like rivers flowing into the sea, like foals following mares, like children following their parents!" Her voice echoed through the mountains, and the spirits of the thirteen valleys, along with the forested mountains and the deity Jiji Daring, seemed to gather in the direction of Guomu and Jue Ru’s path. To this day, the terrain of the Jipu region retains the shape it had at that time.

When Senlen brought the beautiful Dragon Maiden, Meiduo Nazé, home, the house immediately became radiant and bright. However, Jiafei, Naga Zhuoma, was unhappy. Since Meiduo Nazé was not only extraordinarily beautiful but also carried auspicious signs, Jiafei grew jealous and feared that the Dragon Maiden might overshadow her. Because of this, she refused to live in the same house as Meiduo Nazé. K i n g G e s a r 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. chAPTER 7 Jealousy Arises – Jiafei Bullies the Dragon Maiden, Who Is Banished to the Wilderness When Senlun brought the beautiful Dragon Maiden, Meto Naze, home, the house immediately became radiant and bright. However, Jiafei, Naga Zhuoma, was unhappy. Since Meto Naze was not only extraordinarily beautiful but also carried auspicious signs, Jiafei grew jealous and feared that the Dragon Maiden might overshadow her. Because of this, she refused to live in the same house as Meto Naze. The old chief, Rongtsa Chagen, noticed this and thought to himself: "The master’s prophecy foretold that a divine child would be born in the Ling tribe, and the child’s mother must be this Dragon Maiden. If that is true, then Gyatsa and the divine child will not share the same mother. I do not know if Gyatsa will live to fulfill his destiny, but I cannot speak of this aloud. At least Jiafei does not know of these matters, so for now, the situation remains manageable." To resolve the tension, Senlun set up a small, beautiful tent for Meto Naze near Jiafei’s tent and provided her with clean household items for daily use. Jiafei also gave the Dragon Maiden a mule, a horse, an ox, a yak, and a sheep. The Dragon Maiden’s new home was named “Four Gates of Prosperity,” and her name was changed to “Guo Fei Namu,” shortened to Guomu. The reincarnation of the Wise Dakini, Meto Naze, gracefully accepted her new circumstances. However, the green-horned dragon cow only produced milk when Meto Naze milked it herself. The cow’s milk seemed endless no matter when she milked it, and people began to spread rumors: “The auspicious white cow has 130 teats. Only the Dragon Maiden can milk it, and only a bucket made of a specific stone can hold the milk.” The more people admired the Dragon Maiden, the more resentful Jiafei grew. She constantly picked petty fights with her, which disrupted the household’s peace. Senlun, who loved tranquility, became increasingly troubled by these disputes. Feeling overwhelmed, he eventually packed his belongings and left for a distant pilgrimage. After Senlun left on his pilgrimage, Jiafei, outwardly kind but inwardly scheming, pretended to treat Guomu (Meto Naze) well. One day, she called the Dragon Maiden over and said: “Guomu, please take my son Gyatsa’s fine white horse, saddle it, and lead it to graze on the Tuo Yangsen Qima mountain pastures nearby. Last night, I had a wonderful dream. A deity told me that an auspicious and virtuous woman should take the horse to those emerald-like grasslands. The horse’s hooves will uncover treasures, bringing great fortune to our Ling land. Among all the people of Ling, who could be more fitting than you, a celestial maiden from the Dragon Palace?” Guomu was inwardly distressed. Everyone knew that to reach the Tuo Yangsen Qima pastures, one had to cross a dangerous mountain pass frequented by demons. However, since Jiafei spoke with such authority and painted the task as an honor, Guomu couldn’t refuse. Fearing that rejecting the task would tarnish the Dragon Palace’s reputation, she silently prayed to her father, the Dragon King, and Master Pema Tochin for protection. Alone, she led the white horse toward the mountain pass. When she reached the pass, the fierce winds carried dark shadows dancing in the air. There was no sign of her father or the master. Reflecting on how, back in the Dragon Palace, her mother and sisters had cherished her like a precious jewel, she realized how much hardship she had endured since coming to Ling. Not only was she burdened with heavy chores, but she also suffered Jiafei’s relentless bullying. Overwhelmed with sorrow, she broke down in tears at the mountain pass and cried bitterly, eventually falling into a dreamlike state. In her dream, White Brahma King, surrounded by 600 celestial beings, descended from the sky and softly spoke to Guomu: “Beloved daughter of the Dragon King Zuna, do not be afraid, and do not lose faith in your pure-hearted deeds. You are destined to bear great responsibility for the benefit of all beings in the three realms. In the future, you will face even greater hardships.” Saying this, White Brahma King walked toward her, holding a golden cup filled with holy water. “This water has been blessed by 110 accomplished masters. Drink it, and it will protect you from demonic energy and harmful magic. Your father and Master Pema Tochin will always watch over you.” He poured the water into a white jade bowl engraved with the Eight Auspicious Symbols and handed it to Guomu. She drank it all in one go. White Brahma King then disappeared into the music of the heavens. When Guomu woke up, she could still taste the sweetness of the holy water in her mouth. Her heart filled with renewed confidence. The demonic winds at the mountain pass had ceased, and the blue sky was filled with auspicious breezes. Feeling lighthearted and full of energy, she crossed the pass and let the horse graze on the lush green pastures. That evening, she returned home with the well-fed horse, her heart brimming with joy. When Jiafei saw her return unharmed, she was shocked. Without saying a word, Jiafei retreated into her tent. Over the next few months, everything seemed peaceful. One night, Guomu had a dream where a master spoke to her: “Underneath the corner of your tent is a stone that looks like a toad. Move your tent to face it, and make sure to tell Senlun to keep this a secret.” When Guomu told Senlun about the dream, he gladly agreed and moved her tent to face the stone. Guomu’s needs were all provided for by Gyatsa, and she treated him like her own son. This made Rongtsa Chagen very happy. He thought to himself: “It is rare to have a child as kind and considerate as Gyatsa.” One day, after finishing her meal, Guomu went for a walk by the lake. The clear water rippled gently. She scooped up a handful of water and drank it. Immediately, she felt refreshed and energized. As she gazed at her reflection in the lake, thoughts of her parents and the Dragon Palace filled her heart. It had been three years since she left her home. Guomu could no longer hold back her emotions and began to sing a lament for her family: “How can I not sing? How can I hold back my tears? Songs bring joy in happiness, And comfort in sadness. Oh, my savior, my Yidam, my Buddha, Please do not abandon me, your Dragon Maiden!” As she sang, tears rolled down her cheeks and fell into the lake, turning into pearls that sank to the bottom. The Dragon King Zuna Rinchen transformed into a blue-faced man, riding a blue horse, and came before his daughter. He said with concern, "My daughter, do not complain. It is not that your master and I have neglected you, nor that your mother and I do not think of you. It is simply that everyone's fate is different." Seeing his daughter's face stained with tears, the Dragon King recited a proverb for her: The sun and the moon born in the sky Must be governed by the heavens above. The golden sun circles the four continents, While the dark night veils the bright moon, This is the destiny they are bound to. The grass-covered hills on the earth Change color with the seasons. Yet the stone mountains remain forever white, Unaffected by summer or winter, This is the fate of grass and stone mountains. I, Zuna the Dragon King, have three daughters. The eldest and second daughters remain in the dragon realm. The master has summoned my youngest daughter to the human world, This is the destiny you are meant to fulfill. After finishing, the Dragon King took out a wish-fulfilling jewel and said to Meto Naze: "My daughter, do not resent your father. This is your fate, and now you live in happiness. Gyatsa Xiega treats you as if you were their own child, and soon you will have your own son. I give you this wish-fulfilling jewel. Whatever you need, it will provide. Remember, do not let this jewel leave your side before your son is born." With that, the Dragon King disappeared into the water. Meto Naze held the jewel given by her father and immediately felt as though she were at home. A sense of warmth and comfort washed over her, and before she knew it, she fell asleep. A white cloud drifted in from the southwest, carrying the great master Pema Tochin. The master approached Meto Naze and placed a golden five-pronged vajra on her head. He said: "Blessed woman, ever since you parted with your father, I have never left your side. Now is the time for you to do good deeds for the people of Tibet." The master continued, "Remember, on the 8th day of the 3rd month, the divine son will descend to this world. He will be the leader of the Four Great Cities, Eight Small Towns, and Twelve Border Nations around Tibet. He is the fierce deity who will subdue demons and the black-haired Tibetan people's king. "Also remember: when the divine child is born, apply the master's long-life water to the roof of his mouth. For his first meal, place food on the crown of his head. When he wears his first clothing, it must be blessed by the war god. His first act of defeating enemies must be accompanied by a sacrifice to the heavens. Remember all of this carefully." When Meto Naze woke up, the master Pema Tochin was already gone. Her heart was filled with gratitude, and her respect for the master grew even deeper. On the night of the 8th day of the 3rd month, Meto Naze and Senlun slept together. In her dream, she saw a golden-armored man who stayed by her side. The vajra she had seen in her earlier dream emitted a vibrating sound and entered her head. When she woke up in the morning, she felt light and joyful. Over the next few days, she no longer needed ordinary food or clothing. When it was confirmed that she was pregnant, both Senlun and Guomu were overjoyed. Yet, two people were deeply troubled. Naga Zhuoma feared that if Guomu gave birth to another son, it would threaten Gyatsa's position as heir. Another person, Lord Chao Tong, was also worried. That night, Chao Tong had a dream. In a barren wasteland, a sudden wind arose, and miraculously, the ground became covered in grass. On each blade of grass sparkled not dew, but dazzling jewels. The grassland began to grow wildly, spreading across the land. He awoke before dawn and performed a divination, which revealed that a great figure would soon arrive in Ling. Chao Tong remembered the prophecies circulating in Ling and became anxious. He thought, "If the young tiger isn’t killed in its mother’s womb, it will grow claws and fangs and rule over us in the future." On this day, Lord Darong went to Senlun's great tent, but he was not there to visit his brother. Instead, he turned to Jiafei and said: "Honorable sister-in-law, you were once a great beauty who left the palace to marry into this remote pastureland. For the sake of the family line, you raised my nephew Gyatsa, who shines like the moon. Yet my brother is ungrateful! Ever since he brought the young dragon woman into the family, it's as though your contributions have been forgotten. Even Gyatsa follows her around every day. Outsiders might even think she is his mother!" Naga Zhuoma knew Chao Tong loved stirring trouble, and she usually ignored him. But these words pierced her heart like needles. Naga Zhuoma, who usually disliked Chao Tong for stirring up trouble, found that his words pierced her heart. She replied sarcastically, "Chao Tong, you don’t need to worry about me. Look at how you treat your own wife, Dan Sa. Is it any better than how Senlun treats me? What makes you think you can criticize me?" Chao Tong laughed and said, "Oh, sister-in-law, how could you compare yourself, a noble princess from the royal palace, to my wife? Gold cannot be compared to brass. I’m only thinking of you. Speaking of my nephew Gyatsa, I’m proud of him. Everyone in Ling, young and old, sees him as the sun of tomorrow. But ever since the news of the dragon woman’s pregnancy spread, people are changing their minds. They believe only a child of the dragon race can strengthen Ling’s power. Everyone eagerly awaits the dragon child’s birth, and Gyatsa’s achievements are being forgotten. Even Gyatsa himself is foolishly anticipating the child’s birth." Naga Zhuoma felt her heart sink. After a moment of thought, she said to Chao Tong, "The people of Ling have been blinded by delusions. I know exactly what to do now." A few days later, Naga Zhuoma approached King Senlun with a smile and said, "Guomu comes from the noble Dragon Palace and is now carrying a child. Such great news deserves a grand celebration! You should hang banners on the mountains and burn incense at the foothills. We should host a grand feast of meat and wine, inviting all the people of Ling to celebrate." Hearing this, King Senlun was overjoyed. He thought, "This child isn’t even born yet, and already there are such auspicious omens. Even Jiafei has opened her heart to celebrate. Surely, the people of Ling will unite in harmony in the future." He praised Jiafei’s idea and said, "You’re right. Let’s prepare a grand feast!" Jiafei added, "I’d love to host the feast myself, but we lack wild game for the banquet. You should take your uncles and go hunting far away to bring back some wild oxen and other animals. We’ll make sure this feast is the greatest celebration Ling has ever seen." King Senlun found her words reasonable and, after praising her idea to the steward, set off with the men for the hunt. Gyatsa, being a bold and enthusiastic man, was especially excited to join the hunt. The group set off with great energy. Not long after, the heroes of the Junior lineage hunted down many wild animals like bison and antelope, so many that they couldn’t bring them all back to the camp at once. Chao Tong volunteered to go back and bring more people to help with transportation. Everyone agreed, so he went back to deliver the message. A few days later, Chao Tong returned, looking troubled. Senlun asked him why he seemed so upset. Chao Tong replied, "To welcome the birth of the divine child, our tribe has worked tirelessly to hunt in this distant land. But have we been too protective of the Dragon Lady? She’s becoming more and more dismissive of us. She even said, ‘My son is the grandson of the Dragon King and the leader of the Black-Headed Tibetans. Why should I go and welcome them?’ Such words are truly outrageous!” Senlun frowned but kept silent. Chao Tong stopped there. What had actually happened? It turned out that after the men left for hunting, Naga had poisoned Guomu’s food. However, thanks to the holy water bestowed by the White Brahma King, Guomu and her son survived, though Guomu’s mind became clouded. When Chao Tong returned, he and Naga devised a plan. First, they got the people of the tribe to drive her out of the camp, then they would figure out the rest. Senlun, knowing Guomu’s personality, didn’t immediately react to Chao Tong’s words but felt suspicious. He led the brothers to hurry back to the camp day and night. The people of the Junior lineage came to the mountain pass to welcome the victorious hunting party, but Senlun didn’t see Guomu among the crowd. Seeing his disappointment, Chao Tong said again, "Didn’t I tell you yesterday? This woman is like a helmet too large for your cap to hold. You’re tired from the journey; why don’t you have some wine first?" Senlun drank cup after cup of bitter wine. Meanwhile, back at home, Naga Zhuoma took advantage of Guomu's muddled state to cut off her braid. She then presented a golden tray of wine to her husband. When Senlun asked about the situation at home, Naga sneered, "Guomu says she is a noble Dragon Lady and is now carrying the descendant of the Lingga gods. How can she lower herself to serve you common folks wine?" Hearing this, Senlun flew into a rage. Fueled by the wine, he rushed home. Hearing her husband shouting angrily outside the tent, Guomu finally regained her senses. She touched her head and found her braid missing. What would she do if he saw her like this? So, she locked herself in the room and refused to answer or open the door no matter what Senlun said. Drunk and furious, Senlen fainted from anger. Chao Tong quickly splashed cold water on him, saying, "Oh, my dear brother! You’re the leader, and I’m your follower. If something happens to you, what am I supposed to do? Since your ties with Guomu are broken, at least show mercy to her for being a descendant of the Dragon Clan. Give her some property and send her back to her family." The chief steward thought there was something suspicious but felt it was inappropriate to interfere too much since this was his younger brother’s family matter. However, he remembered the prophecy made many years ago by Master Tondon Jepo and firmly believed that the child in Guomu’s womb would be the hope of the Ling Kingdom. No matter what, he couldn’t let Guomu return to the Dragon Palace. Under his persuasion, Senlun didn’t send Guomu back. Instead, under Naga’s arrangement, they gave Guomu some old and weak cattle and sheep, along with a tattered tent, forcing her to live in the gloomy valley to await childbirth. Notes: Wisdom Dakini: A name for a female deity in Vajrayana (Tantric Buddhism), one of the Dakini Mothers. Yidam: The unique meditation deity or enlightened being in Vajrayana Buddhism, including Buddhas and Bodhisattvas, who serves as a special object of reliance.

Although Guomu had endured hardship during her pregnancy, her days passed peacefully with the help and care of her dragon family and the celestial beings. On the fifteenth day of the twelfth lunar month of the Year of the Tiger, she felt different from usual. Her body became soft like cotton, translucent inside and out, and completely unblocked. At the same time, the land of Ling began to shake. K i n g G e s a r 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. Chapter 8 The Auspicious Birth of the Divine Child in Ling and the Failure of Chao Tong’s Plot The Auspicious Signs of the Divine Child’s Birth Although Guomu had endured hardship during her pregnancy, her days passed peacefully with the help and care of her dragon family and the celestial beings. On the fifteenth day of the twelfth lunar month of the Year of the Tiger, she felt different from usual. Her body became soft like cotton, translucent inside and out, and completely unblocked. At the same time, the land of Ling began to shake. Around dusk, Guomu gave birth to a long black snake, which sang as soon as it landed: "I am the Black Poisonous Snake, a friend of Brahma. Call for me, and I will come." After singing, it disappeared. Next, she gave birth to a golden-hued human, who said: "I am the elder brother, the Golden Toad. Call for me, and I will come." Then, a turquoise-colored human emerged and said: "I am the younger brother, the Jade Toad. Call for me, and I will come." Afterward, seven black iron eagles were born, announcing: "We are the Seven Iron Eagle Brothers. Call for us, and we will come together." Then came a human-headed vulture, who declared: "I am the Human-Headed Vulture. Call for me, and I will come. "Finally, a red copper-colored dog appeared, saying: "I am the Red Copper Dog. Call for me, and I will come."Each of these beings disappeared right after they were born. Lastly, Guomu gave birth to a round fleshy egg, smooth and plump like a sheep’s stomach. Exhausted from labor, she didn’t examine it before falling into a deep sleep. That very night, all the female cows, sheep, and horses in the household of King Senlun gave birth to young ones. Thunder roared in the sky, flower petals rained down, celestial music resounded, and Guomu’s tent was surrounded by a colorful cloud. Chao Tong’s Attempt to Kill the Divine Child When Princess Jiafei Naga saw the golden light emanating from above Guomu’s tent, she was astonished and immediately informed Chao Tong. Together, they arrived outside Guomu’s humble tent. Hearing no movement inside, Chao Tong called out mockingly:"Guomu, you’re usually outside milking the cows before sunrise. Why are you being lazy today?" Receiving no response, Chao Tong and Jiafei entered the tent. They found Guomu weak and barely conscious, lying near a large fleshy egg at her feet. Feeling uneasy, Chao Tong drew his blade and struck the egg. To his surprise, the egg split open, revealing a radiant child, his face glowing red. The child stood up, pointed his finger at the sky, and made a gesture as if pulling a bow. In a loud voice, he declared:"I will become the ruler of the black-haired people and defeat all cruel and tyrannical oppressors!" Shocked by this newborn’s ability to speak, Chao Tong and Jiafei were terrified. Fearing the child’s future power, they decided to eliminate him before others found out. Chao Tong lifted the child by one leg. Weak as she was, Guomu tried to stop him, but Chao Tong scolded her: "You wicked witch! No woman in Ling or beyond has ever given birth to such a monstrosity. If this child is allowed to live, he will bring disaster to Ling!" With that, Chao Tong slammed the child’s head against a rock three times and pressed him into the ground. However, the child stood up, laughing fearlessly, and stared defiantly at his attacker. Chao Tong Buries the Divine Child, but the Child Lives Although Chao Tong was startled by the child’s fearless laughter, he quickly regained his composure. With Jiafei Naga’s help, he wrapped the child tightly in an old cloth, dug a large pit near the tent, and placed the child inside. He covered the child with layers of thorny branches and heavy stones, then buried him alive. After finishing the task, the two left without looking back. Meanwhile, Guomu, weak and trembling, crawled to the burial site. She cried bitterly, saying: “My poor child! What just happened is all due to the karma and causes of past lives. I will pray to the masters to guide you to the Western Pure Land.” Suddenly, the child’s voice came from beneath the ground: “Mother, don’t cry. I’m not dead. I am the son of the celestial beings; death has no connection with me. The suffering I endured at Chao Tong’s hands is an auspicious sign. His attempt to bury me symbolizes that I will gain land to rest upon. The stones he placed on me represent my authority, as solid as a rock. The thorns signify my sharp weapons—swords, knives, and spears. And the cloth he wrapped me in will become my royal robe in the future. Mother, do not grieve for me. I am going to visit my seven celestial brothers. I will return in three days.” As the child finished speaking, a beam of white light descended from the sky and landed on the burial site. The celestial beings arrived, removed the stones, dug up the soil, and lifted the child. They cleaned him and carried him to their celestial realm. The Divine Child’s Return and the Reaction of Chao Tong After burying the child, Chao Tong returned home. The more he thought about the child’s survival and boldness, the more unsettled he felt. He reported the unusual incident to the Chief Steward, but he lied, claiming the child was a monstrous stillborn, and he had buried it out of necessity. The court head sighed deeply, stroked his beard, and said: “It seems the time has not yet come for Ling to welcome its destined noble one.” However, knowing Guomu was the Dragon King’s daughter and aware of her misfortunes—being exiled and now losing her child—he ordered Senlun to visit her. Senlun’s son, Gyatsa, did not believe the claim that his younger sibling was a stillborn. He accompanied his father to Guomu’s tent, where they were surprised to see the tent surrounded by colorful clouds. Inside, Guomu held a healthy, radiant child in her arms. Gyatsa exclaimed in joy: “This is truly wonderful! My wish has finally come true—I now have a brother. Although he was born today, he already has the strength of a three-year-old. He must be one of the extraordinary children of the Mukpo Dong clan, like those fed by white lions’ milk and nurtured under the wings of great eagles. This child, skilled in all six arts even before birth, must have a special destiny.” The divine child, recognizing Gyatsa, immediately sat up and affectionately interacted with him. Gyatsa embraced the child warmly and said: “It is said that two brothers together are like a hammer that can defeat any enemy. Together, we will achieve great things. I will name him Jue Ru for now.” He handed the child back to Guomu and advised her: “Take good care of him with fine silk and three kinds of vegetarian food.” Chao Tong’s New Plot to Poison the Divine Child Chao Tong grew increasingly restless after Guomu gave birth to Jue Ru. He thought to himself: "In the lineage of the Chupen Nabu clan, the Senior, Middle, and Juior lineages all come from the same root, with no one lineage superior to another. However, ever since Jiafei gave birth to Gyatsa Xiega, the Junior lineage has grown stronger and more influential. Now Guomu has given birth to a son with Senlun as his father, the Dragon King as his maternal grandfather, and the dragon princess as someone sent and supported by divine forces. With such a strong father and a powerful mother, if this child is not eliminated early, he will surely pose a great threat in the future." With these thoughts, Chao Tong devised a new plan. On the morning of the third day, he mounted his horse Gugu Raodzong and brought some food items, including white butter mixed with the deadly Yum Joga poison, along with honey and sugar. He arrived at Guomu’s tent and greeted her with a smile: "Ah, what a joyous occasion! Guomu has given birth to a son, my dear nephew. Even though he was born only a few days ago, his body already resembles that of a three-year-old. This is no surprise among the descendants of the Mukpo Dong clan. As his uncle, I have specially brought clean vegetarian food for him. Eating this will help him gain power and strength in the future." Saying this, Chao Tong offered all the food he had brought to Jue Ru. Secretly, he felt satisfied with his plan: "With so much rich and oily food, even a grown man would struggle to digest it, let alone a baby. Moreover, the poison I’ve added will surely kill him." Chao Tong watched Jue Ru intently, expecting him to show signs of illness or death, but nothing happened. What he didn’t know was that Jue Ru had already used his divine abilities to transform the poison into black smoke, which he expelled through the gaps in his fingers. Chao Tong Seeks the Help of a Dark Sorcerer Seeing that his poisoning attempt failed, Chao Tong thought of another plan. He decided to seek the help of a black sorcerer named Gongba Reza, a master of dark arts who specialized in stealing the souls of living beings. In the past, whenever Chao Tong sought his help, Gongba Reza had fulfilled his requests. This time, Chao Tong was determined to use Gongba Reza’s power to kill Jue Ru. Concealing his true intentions behind a false smile, Chao Tong said: "This child is as uncontainable as heaven and earth. We must invite a master to perform an empowerment ritual and pray for his long life. I will go at once to make arrangements. Prepare a clean mat for the ceremony." Meanwhile, Gongba Reza, who had anticipated Chao Tong’s arrival, thought to himself: "Killing Jue Ru within three days will not be difficult. The child has not yet matured, and the blessings of the dragon lineage are not fully complete. My powers, which can shatter mountains and bring dragons from the south to the plains, will surely be enough to defeat him." Although confident in his abilities, Gongba Reza pretended to hesitate, saying: "Ah, my lord, it is not that I disrespect your orders. But if I make a vow I cannot uphold, I will be condemned to hell. I fear I may not be able to fulfill this task." Chao Tong quickly knelt and performed nine deep bows, pleading: "Your power is unmatched between heaven and earth. Please, I beg you to take this task. If you eliminate Jue Ru, I will reward you generously. Your living expenses for both winter and summer will be fully covered." Hearing Chao Tong’s sincerity, Gongba Reza finally agreed, saying: "Very well, since you insist, I will go immediately. By tonight, Jue Ru will surely be dead." The Clash Between Jue Ru and Gongba Reza Chao Tong returned to Guomu’s tent, pretending to be concerned. He said to Guomu: "I planned to visit the master Gonga today, but on my way, I met the elder Gongba Reza. He read an omen and said that within three days, a great calamity is coming. Because of the kindness shown to him by Jiafei and Gyatsa, he has decided to come here to protect you and the child." When Chao Tong left in a hurry, Jue Ru laughed and said to his mother: "Mother, now is the time for me to subdue the old demon Gongba Reza. Quickly bring me four stones." Guomu handed him four stones. Jue Ru arranged them in the four directions—front, back, left, and right. He closed his eyes, sat in meditation, and silently called upon the divine protectors. Meanwhile, Gongba Reza began his journey. At the first mountain pass, he chanted “Pha!” and all the celestial beings in the sky vanished. However, nine hundred armored deities still surrounded Jue Ru. At the second mountain pass, Gongba Reza chanted “Pha!” again, and all the dragon kings disappeared, but their nine hundred retinue members remained. At the third mountain pass, where Gongba Reza could see the tent, he chanted “Pha!” a third time, and the fierce spirits vanished. Yet, the protective deities Jue Ru had summoned still stood guard. When Gongba Reza arrived at the tent, Jue Ru threw the four stones into the air. Instantly, nine hundred deities in white armor, nine hundred in blue armor, nine hundred in yellow armor, and nine hundred skyward warriors appeared before Gongba Reza. Terrified, the old sorcerer turned and ran. Jue Ru left an illusion of himself with his mother and pursued Gongba Reza in his true form. Gongba Reza’s Defeat Gongba Reza ran as fast as he could, returning to his mountain cave. Jue Ru used his divine powers to move a massive boulder, as large as a yak, and blocked the entrance to Gongba Reza’s cave. Inside the cave, Gongba Reza, in desperation, began throwing out his offerings to the gods. First, he threw out his daily offerings, causing the cave walls to rumble. Then, he threw out his monthly offerings, which created a crack in the boulder. Finally, he threw out his annual offerings, producing a loud thunderous explosion. Jue Ru transformed into the appearance of the great master Pema Tochin and sat outside the cave. Unable to break free, Gongba Reza threw out his most powerful offerings, but none of them escaped the cave. Instead, they backfired, reducing Gongba Reza to ashes. Jue Ru, having defeated Gongba Reza, took on the Gongba’s form and went to meet Chao Tong. Disguised as Gongba Reza, he said: "Your task is complete. Now, repay me for my efforts. I do not ask for much—only your magical staff as a token of gratitude." This staff, known as Jiangga Beiga, was a celestial treasure gifted by demons to the sages of the Zhangzhung black sect. It could grant its wielder incredible speed and the ability to act freely. The staff was tied to a sandalwood pillar alongside ceremonial arrows used for praying for blessings, and no one dared touch it. Jue Ru decided it was time to claim the staff as his own. Chao Tong’s Suspicion and the Discovery of Gongba Reza’s Fate When Chao Tong heard from the disguised Jue Ru (posing as Gongba Reza) that Jue Ru was dead, he was overjoyed. However, upon hearing Gongba Reza’s request for the magical staff, he hesitated. This staff, gifted by celestial demons to the sages of the Zhangzhung black sect, was a priceless treasure. It could grant its wielder incredible speed and freedom of action. Chao Tong was reluctant to part with it, but he feared that Gongba Reza might reveal his attempts to kill Jue Ru. If the court head or Gyatsa discovered his crimes, Chao Tong’s life would be in peril. Reluctantly, Chao Tong convinced himself: "What choice do I have? If I give him the staff, I can at least protect myself. After all, I am old and won’t live much longer. Once I die, the staff will return to my family." With this thought, Chao Tong handed over the magical staff to the disguised Jue Ru. The next day, suspicions gnawed at Chao Tong. He began to question whether Jue Ru was truly dead and if Gongba Reza had fulfilled his task. To confirm his doubts, he decided to visit both Guomu’s tent and Gongba Reza’s mountain cave. Chao Tong first went to the cave. From a distance, he saw smoke rising and assumed Gongba Reza was inside. As he approached the entrance, he found the cave blocked by a massive boulder with two small cracks. Peeking through the cracks, he saw the interior in complete disarray. Gongba Reza lay dead, his head down, his face blackened, and his lifeless body sprawled on the ground. Chao Tong noticed the magical staff lying near Gongba Reza’s body. He thought: "I must retrieve the staff and return it to myself." Transforming into a mouse, Chao Tong squeezed through one of the cracks to reach the staff. However, as he got close, the staff suddenly disappeared. Confused, he reverted to his human form, thinking his mouse form had made the staff invisible to him. But even in human form, the staff remained missing. Chao Tong’s Final Humiliation and Jue Ru’s Four Years of Good Deeds Realizing something was wrong, Chao Tong tried to escape the cave. He chanted a spell to turn his head back into a mouse’s form, but the transformation failed. Panicking, he attempted to fully return to his human body, but that too didn’t work. To his horror, he found himself trapped in a bizarre state—his head was human, but his body remained that of a mouse. At that moment, Jue Ru arrived at the cave entrance and pretended not to recognize Chao Tong. He said: "What is this strange creature? It must be a man-eating demon. I will kill it using the same methods it used to harm others." Chao Tong, terrified, began trembling uncontrollably. His lips quivered like leaves in the wind, and his teeth chattered. He begged: "Merciful Jue Ru, you are no ordinary being. You are a divine child, a Buddha, a great teacher and Yidam. Even though you may be angry, please do not hold grudges. I am your uncle, Chao Tong. Please spare me. I will do anything you ask." Jue Ru replied calmly: "Ah, uncle. Your current condition is the result of your own evil intentions toward Ling. You believed the strength of your army in Darong could dominate, but such strength only leads to internal strife, harming the land of Ling. Swear to me now that you will never again harm Ling or sow discord. If you promise this from your heart, I will restore your body to normal." Desperate, Chao Tong immediately swore an oath. Jue Ru summoned three witnesses—Hayagriva, Dralameba, and the Great Prajnaparamita Sutra—to bear witness to his promise. After the oath was made, Jue Ru restored Chao Tong to his human form and returned to his mother. Jue Ru remained in Ling for four years after defeating Gongba Reza and subduing Chao Tong. During this time, he subdued countless formless ghosts and spirits along the Zhaqu River and Jinsha River. He performed many benevolent deeds for the benefit of all beings, earning respect and devotion from the people. Notes: Three types of vegetarian food: Refers to milk, butter, and sugar.