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 Yongzhu Tashi Rinpoche of Shechen Monastery To Yongzhu 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 Yongzhu tashi 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.

This is a dedicated platform celebrating the cultural and historical legacy of King Gesar in Tibet, the legendary Tibetan hero of the world’s longest epic. It serves as a comprehensive resource for exploring Gesar's life, heroic deeds, and the epic's enduring impact on Tibetan culture.This platform provides a holistic understanding of King Gesar of tibet, blending historical, cultural, and spiritual elements to inspire and educate future generations. King Gesar of Tibet King Gesar Epic King Gesar Connected by place King Gesar Connected by person Yong's Gallery King Gesar+ About Us unveiling the legendary of king gesar The Epic of King Gesar of Ling may be as many as a thousand years old but it has only been known to the scholarly community since the middle of the eighteenth century, when a temple dedicated to him was uncovered by an explorer named P. S. Pallas. The first translations of extracts appeared in the early nineteenth century, when the German scholar Benjamin Bergmann translated two chapters from a Mongolian version. J. Schmidt also retold a Mongolian version of “Gesser” (the Mongolian rendition of the name) in a translation published in Beijing in 1839. King Gesar is a legendary figure in Tibetan culture, and his story is recorded in the Epic of King Gesar. This epic is considered the longest epic in the world, containing over 600,000 lines of verse. It narrates the heroic deeds of King Gesar and his battles against evil forces. The formation of the epic can be traced back to between 200 BCE and 600 CE. After years of oral transmission, it reached its final form and peak popularity in the 12th century. The epic mainly revolves around King Gesar's birth, growth, battles, and ultimate victory, reflecting the values and cultural traditions of the Tibetan people. The epic is usually divided into several main parts: Miraculous Birth and Early Life: This section tells the story of King Gesar's miraculous birth and the hardships he faced during his childhood. Heroic Deeds: It describes how he became a king, won the throne, and married a beautiful wife. Wars with Enemy Kingdoms: The core part of the epic focuses on King Gesar's wars with four enemy kingdoms, showcasing his bravery and leadership. Unification and Peace: This part describes how he unified the tribes and brought peace and prosperity. Death and Legacy: The final section recounts King Gesar's death and the impact he left behind. Many legends suggest that he will return in the future to save his people. The next work done on this remarkable story was undertaken by A. H. Francke, a Moravian missionary to the Ladakh wazarat, which then included Baltistan, the westernmost bastion of Tibetan civilization. Francke, who had come across the epic in the late nineteenth century, published an important translation of it in 1905 with accompanying abstracts and notes. In 1934, a Central Tibetan version was retold in translation by Alexandra David-Neel. But the most extensive treatment of the epic was undertaken by R. A. Stein in the 1950s, culminating in two major publications in 1956 and 1959... (Source : Harvard review online, Feb 2012 ) King Gesar Mantra : om ah hung benza maha guru mani radza Sarva siddhi pala hung

The people of the Ling tribe settled peacefully in the fertile Yellow River valley. The land was lush with grass and grain, and the livestock grew strong and healthy. It was indeed a wonderful place. Seeing the people living in peace and prosperity, Joru felt like he had completed an important mission. 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 14: Chao Tong’s Fury and Dan sa’s Silent Resolve Joru's Prophecy The people of the Ling tribe settled peacefully in the fertile Yellow River valley. The land was lush with grass and grain, and the livestock grew strong and healthy. It was indeed a wonderful place. Seeing the people living in peace and prosperity, Joru felt like he had completed an important mission. However, Joru wanted to venture to Mamey Yulong Songduo, a wild and dangerous land full of demons and evil spirits, to transform it into a new and peaceful home. But he feared the people of Ling would not allow him to leave. So, just as he had done when he lived in Ling, he created many disturbances that caused annoyance and hatred among the people. Eventually, Joru and his mother were once again driven out of the Yellow River valley and sent to the perilous land of Mamey Yulong Songduo, where demons roamed freely, and malevolent deities wreaked havoc. Despite the adversity, Joru’s pure and noble intentions never wavered. During the day, he sang and joked with the people, while at night he played dice games with the gods and gambled with demons. Using his divine powers and miraculous transformations, he subdued the demons and evil spirits one by one. Gradually, Joru turned the once wild and desolate land of Mamey Yulong Songduo into a peaceful and auspicious place. Time passed quickly, and before he realized it, Joru had turned 12 years old. It was the Tibetan Iron Pig Year. On the 8th day of the first month, just before dawn, as Joru was still fast asleep, the goddess Mandanaze descended to his side. She was surrounded by a host of sky-dancing dakinis and rode on a majestic white lion. Leaning close to Joru’s ear, she sang him a gentle and prophetic song: “In fields as neat as a chessboard, The green crops grow tall and strong. But without heavy fruits to adorn them, Even the lushest growth becomes mere fodder, Leaving nothing but empty sorrow. In the vast blue sky above, Countless stars twinkle and shine. But without the bright moon to reflect, Even the stars lose their brilliance, Leaving the earth in darkness. In the beautiful land of Ling, Joru performs countless wonders. But if he does not take the throne to rule, And merely intimidates his uncles, His miracles will tarnish his name. A thousand-mile steed from Uddiyana Roams among the northern wild horses. Born on the same day, month, and year as you, If you don’t capture it this year, Like a rainbow, it will vanish forever. The gods have chosen your bride— Sangjang Zumu, the Jewel Maiden of Gyalo. If you do not marry her this year, The Darong family will claim her instead. Without her help, your great deeds will fail. At dawn tomorrow, You must transform into the wrathful Hayagriva Deity, And deliver a prophecy to Chao Tong. Tell him to host a grand banquet for the Ling brothers, And let the Darong family prepare the feast. Tell him the throne, treasures, and the Jewel Maiden Will be wagered in a horse race. Assure him that his Jade Horse will win, And the Jewel Maiden will become his family’s.” The Goddess's Instructions to Joru Joru, in a half-asleep, half-awake state, heard the goddess Mandanaze continue speaking: “My child, tomorrow at this time, you must transform into the wrathful Hayagriva Deity and deliver a prophecy to Chao Tong. Tell him that he must immediately organize a grand horse race. The stakes should include the throne, the seven treasures, and the most beautiful girl in Ling—Sangjang Zumu, the Jewel Maiden of the Gyalo family. Also, tell him that the final victory of the race will surely belong to his Jade Horse.” Joru woke up suddenly, opening his eyes to the pitch-black darkness around him. The goddess had already disappeared, but her instructions were deeply imprinted in his mind. He thought to himself: “The goddess is right. For the past twelve years, I have been like a lotus hidden in mud. Aside from my mother, Guomu, no one knows who I truly am. I have done so many good deeds, yet no one understands or recognizes my efforts, and instead, I am often misunderstood. Now the time has come for me to reveal my abilities, follow the goddess’s instructions, participate in the horse race, and claim the throne.” Joru Delivers the Prophecy to Chao Tong To take the throne, the first thing Joru needed to do was to get Chao Tong, the leader of Darong, to host the horse race. At that time, Chao Tong was diligently practicing the rituals for the protector deity, the Hayagriva (Horse-Headed) Deity. This was a divine opportunity. On the night of the 9th day, Joru transformed into a crow. While Chao Tong was half-asleep during his practice, Joru sang him a prophetic song: “This is the Darong region of Wiyu, I am the red-faced Hayagriva Deity. Wake up, Chao Tong, and listen to my prophecy! There’s an old saying: In fields scattered like stars, Barley is sown, hoping for timely rain. If southern clouds don’t bring rain now, Snowfall in winter will come too late. Chao Tong, practicing the Hayagriva Deity’s ritual, You hope for blessings in great matters. If the gods do not grant blessings now, Their help will come too late. Tomorrow, prepare yourself. Gather all the brothers of Ling. Invite everyone, rich and poor alike, And host the banquet in your home. The Jewel Maiden of the Gyalo family, The seven treasures from the treasury, And the throne of the Ling Kingdom Will be wagered in the horse race. The throne will belong to your family, The Jewel Maiden’s husband will be from your line. Among the thirty horses of the brothers, Your Jade Horse will surely win.” When Chao Tong opened his eyes, he saw the crow—Joru’s transformation—disappear into the statue of the Hayagriva Deity that he worshipped. Believing in the prophecy without a doubt, Chao Tong immediately got up, bowed repeatedly to the deity, and told his wife, Dan Sa, about the Hayagriva Deity’s prophecy. Chao Tong Relays the Prophecy to Dan Sa Chao Tong immediately explained the situation to his wife, Dan Sa, and urged her to prepare the feast for the upcoming horse race: “Dan Sa Setso, don’t sleep in late. Lazy sleepers find no peace. Stones gather dust when they sleep, Trees rot at the roots when they sleep. Masters lose discipline when they sleep, Officials neglect laws when they sleep. Women ruin households when they sleep, Warriors lose to enemies when they sleep. At dawn, the northern deity delivered a prophecy. He said all six clans must gather. The Ling brothers must all be invited, And the banquet must be hosted by our family. The Jewel Maiden of the Gyalo family, The throne and the treasures of Ling, Will be wagered in the horse race. He said the Jewel Maiden will be ours, The golden throne will be ours, And I will inherit the kingship of Ling. Noble power and treasures, Together they shine brighter and brighter. Dishonorable companions and worn boots, Together they sink lower and lower, Until they are thrown out, unwanted. Remember this: To take what you want, your hands must be steady. To win the race, your knees must not tremble. Great achievements shine like pure banners— Never let them be stained by dirt. Celebrations are like polished white copper— Never let them tarnish with resentment. Setso, get up quickly! Prepare the banquet to welcome our guests. Sweet butter cakes in abundance, Mountains of fresh and tender meat, Oceans of fragrant wine. Prepare the finest teas, Brewed in auspicious copper pots, With salt and calf milk. The tea must be rich and delicious. Let the banquet be grand and magnificent. Wealth increases when generously shared, But hoarded treasures bring no joy. Give freely to trusted friends!” Dan Sa Suspects the Prophecy Dan Sa thought for a moment. She had heard rumors in the past that the throne of Ling, the seven treasures, and the Jewel Maiden Sangjang Zumu had already been prophesied to belong to Joru. Knowing Joru’s talent for transformations, she suspected that this prophecy might have been fabricated by him. Feeling it was her duty to clarify things to Chao Tong, she said: “My king, do not believe the cries of a crow in the middle of the night. That is not a deity but an evil spirit; it is not a prophecy but a trick. My king, as the saying goes: ‘Darkness forces people to rest at night; Deep in the night, one must sleep. Rising depends on the call of daylight; The bright day urges people to plow the fields.’ Everyone follows these four natural arrangements, so why is this 'Wrathful Deity' acting against them? Forcing you to wake up in the middle of the night is not a good omen! I urge you to sleep soundly tonight and discuss this matter with others tomorrow. It’s not too late to decide then…” Chao Tong Rejects Dan Sa's Plea Before Dansa could finish speaking, Chao Tong recalled the prophecy of the Horse-Headed Deity: “Superior men dedicate their hearts to the gods; Their hearts are bright like the sun. Mediocre men dedicate their hearts to their kings; They remain free and unconfused. Inferior men dedicate their hearts to their wives; And their fates are destined for misfortune.” Chao Tong thought to himself: “Only inferior men listen to their wives. I, Chao Tong, the leader of Darong, am a superior man. Naturally, I must listen to the prophecy of the gods. Besides, the seven treasures, the throne of Ling, and especially the unforgettable Jewel Maiden Sangjang Zumu—if I can bring her into my home, I would be completely satisfied, even if I gain nothing else!” The more Chao Tong thought about it, the happier he became. The prophecy of the Hayagriva Deity seemed to align perfectly with his desires. He was particularly confident in his Jade Horse, the finest steed in Ling, and was certain it would win the race. However, one thing worried him: would Sangjang Zumu agree to be a wager in the horse race? If she agreed, there would be no doubt that she would become his wife. But Chao Tong also began to consider the possible conflicts between Zumu and Dan Sa once Zumu entered the household. He thought to himself: “How could I let Sangjang Zumu be mistreated? Even if she experienced the slightest unhappiness, I, Chao Tong, would also feel uneasy. This wretched Dan Sa could cause trouble in the future. It’s better to get rid of her now to avoid future problems.” Chao Tong Rebukes Dan Sa Thinking about all of this, Chao Tong turned to Dan Sa with fury and said: “Poison-tongued Dan Sa with lips like a sheep, Open your ears and listen well. If the gods did not pity and enlighten you, Your mind would remain muddled, your thoughts dim. The Hayagriva Deity personally delivered the prophecy, And yet, you claim it brings disaster and misfortune. Challenging a good omen deserves punishment, But considering you’ve borne children for me, I’ll spare you this time out of kindness. The mistress of Darong Castle, When Sangjang Zumu arrives, will be her. The treasure vaults, golden chests, and royal chambers— All will be entrusted to her hands. As for you, wretched Dan Sa, Your hands will fetch wooden bowls and ladles. If you wish to stay, then stay; If not, you are free to leave! Spring brings warmth to the earth, Forcing ice to melt away. Autumn frost urges the harvest, Forcing ripe crops to be gathered. Dan Sa, you are like withering leaves, Destined to fall and fade from favor. When Sangjang Zumu rises like the morning sun, Your owl-like eyes will surely go blind. Zumu is a radiant, pure flower, Blooming on the shores of Darong Lake. All who see her regard her as sacred nectar, And the Wrathful King is enchanted by her beauty. You, Dan Sa, are just an ordinary prairie flower, Once vibrant in youth, now withered by time. Now, like an old rug underfoot, You are trampled and forgotten. The fate of past lives determines the suffering of this one— You cannot escape it. My household is abundant with food and drink, If you refuse to work, then sit aside. The princess, Chao Mu Cuo, Clever and capable, can assist Zumu. The grand banquet will surely be well-prepared. Chao Tong Gives Orders for the Banquet After speaking to Dan Sa, Chao Tong turned to his trusted servant Akui Tabasolang and gave him the following orders: “Akui Tabasolang! Waste no time and set out immediately! At the upper banks of Matiyada, Beat the ritual drum and blow the conch horn. Deliver this message to Gyatsa Xiega, Whisper the news to Siping in secret. Summon all the heroes of Ling, And announce this decree publicly: The beautiful lotus is about to be struck by hail; The brothers of Ling must act quickly, Or the stunning Sangjang Zumu Will be married off to another tribe. Therefore, a national horse race is to be held. Sangjang Zumu, along with her servants, And the seven treasures from the treasury, Will be the stakes for the horse race. Our Darong family will host the event, With a grand banquet to discuss important matters. Invite all the brothers to the feast. On the 10th day of the month, decisions will be made, And on the 15th, the horse race will take place.” Dan Sa's Silent Resolve Dans Sa was so angered by Chao Tong’s words that she trembled. As the saying goes: “The mountain lord cannot avoid debt collectors, And an old forehead cannot escape wrinkles.” Back when she was young and beautiful, like a vibrant flower of the grasslands, Chao Tong had married her into his home. Over the years, she had borne him children and managed the household. Now that she was old, Chao Tong had grown tired of her. He dismissed her good advice as malicious words and was ready to cast her aside after half a lifetime together. Dan Sa wanted to argue back but feared that Chao Tong would say even harsher things, disturbing the family’s harmony. She thought to herself: “The gods are always fair. I shall wait and see what becomes of this petty man.” With this thought, Dan Sa said nothing further. She continued to manage the household as she always had, silently and diligently preparing the banquet for Chao Tong.

The people of Ling Gabu were thrilled to see Joru return. "Joru and Guomu are back!" they shouted. "Zumu has brought Joru home!" To the people, especially those from Qiongjü, Joru’s return was a major event, as they had pinned their hopes for the horse race on him. 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 19: Chao Tong Schemes to Seize the Divine Steed, Dunpa Kyenzen Sacrifices the Precious Saddle for the Greater Good Joru’s Homecoming and Chao Tong’s Scheme The people of Ling Gabu were thrilled to see Joru return. "Joru and Guomu are back!" they shouted. "Zumu has brought Joru home!" To the people, especially those from Qiongjue, Joru’s return was a major event, as they had pinned their hopes for the horse race on him. Crowds gathered around Joru and Guomu, greeting them warmly and asking countless questions about their journey. However, all eyes were drawn to the divine horse that Guomu was leading. This was no ordinary steed, and its magnificence left everyone in awe. Among the welcoming crowd, one person was missing—King Chao Tong of Darong. Joru searched for his uncle with his eyes, eager to see him for many reasons. After settling his mother, Joru wasted no time and led the divine horse straight to Chao Tong’s home. Standing outside the door, Joru called out loudly, "Uncle! Joru has come to visit you. Please prepare a feast for me and feed my horse!" Hearing Joru’s voice, Chao Tong came out. However, his eyes were immediately drawn to the divine horse. He stared at the horse with admiration and greed, captivated by its beauty and rarity. After a moment, he turned his attention to Joru and greeted him warmly. "My dear nephew!" Chao Tong exclaimed. "I heard you were back, and I was about to come greet you, but something came up and delayed me. A few days ago, we were discussing the horse race, and even though you weren’t here, I didn’t forget about you! I even saved a feast for you!" Joru noticed the greedy glint in Chao Tong’s eyes as he stared at the horse. He chuckled to himself, knowing that his uncle was already scheming to take the horse. Chao Tong was the type of man who wouldn’t let go of even the smallest benefit, let alone a horse as extraordinary as this one. Sure enough, Chao Tong asked, "My dear nephew, whose horse is this? Where did you get it? I’ve never seen such a horse before!" Joru’s Clever Response to Chao Tong Joru sneered slightly and replied, "When I was exiled, this horse was still in its mother’s belly. How could you have seen it, Uncle? After the old mare gave birth to it, I didn’t have the resources to raise it properly, so I let it roam freely in the mountains. It’s never been trained and looks like a wild horse now. Whether I can even ride it, we’ll have to find out at the horse race." Hearing Joru’s first few words, Chao Tong grew nervous. After all, he had been the one behind Joru’s exile. But when Joru didn’t press the issue and instead talked about the horse as if it were untrained, Chao Tong felt relieved. "Oh, Joru, my good nephew," Chao Tong said, "for the horse race, a steed needs to be strong, fast, tall, well-behaved, and good-looking. From what I see, your horse doesn’t seem to have these qualities, which might put you at a disadvantage. Why don’t we make a deal?" "A deal?" Joru asked, pretending to be curious. "Yes, a trade!" Chao Tong said eagerly. "I have a green-maned white horse, carefully chosen from the best of my herd. It would be perfect for the race. Let’s trade horses, and I’ll even give you some extra compensation if you ask for it." Joru laughed and said, "Trading is fine if both sides agree willingly. But this horse, though wild, is a rare treasure. If I don’t sell it, I can’t train it, but if I sell it, it would be such a waste. If you, Uncle, can cover my mother’s expenses for winter and summer, and give me thirteen bolts of silk, thirteen silver ingots shaped like horseshoes, and thirteen bags of gold, then I might consider it. But even then, your horse must suit me, and my horse must suit you." Chao Tong’s Preparations and Joru’s Visit Chao Tong was overjoyed when he heard Joru agree to trade horses. However, he failed to notice the subtle irony in Joru's words. The next day, Chao Tong prepared an extravagant feast with the finest tea, yak milk from a three-year-old calf, sweet pastries, rich meat and vegetable dishes, fresh fruit, and aged wine. The food filled the tent, piled high in an overwhelming display. In addition, Chao Tong prepared the items Joru had demanded in exchange for the horse: thirteen bolts of silk, thirteen silver ingots shaped like horseshoes, and thirteen bags of gold. Just as Chao Tong was about to send someone to deliver these items, Joru arrived, leading the divine horse. Seeing Joru and the horse, Chao Tong was delighted. He became even more convinced of the prophecy of the Hayagriva, believing it to be absolutely true and infallible. Now he was certain: once he acquired Joru’s horse, he could secure victory at the horse race and claim the throne. Chao Tong greeted Joru with a wide smile and said, "My dear nephew, everything is ready for you, and I guarantee you’ll be satisfied. In the past, we didn’t have much time to talk, so today we must make up for it and have a good chat." Joru looked around the tent, filled with food and gifts, and kept his expression neutral. He said, "Uncle, since you’ve prepared all this, I’ll accept it. But there’s so much—how will I carry it all by myself?" Chao Tong quickly reassured him, "You don’t need to worry about that, nephew. I’ll have my steward deliver it to your mother’s tent." He then ordered his steward to take all the gifts to Guomu’s tent immediately. Once everything was taken care of, Joru sat down. "Uncle, if you have anything to say, please go ahead," he said. Chao Tong smiled and replied, "It’s not a command, nephew, but some life wisdom I’d like to share with you as we talk." With that, Chao Tong began to sing: Childhood, youth, and old age Are the three ornaments of life. In youth, with kind and loving parents, Happiness lasts into old age without end. Teachers, disciples, and benefactors Are the three ornaments of spiritual practice. When the teacher instructs and the student practices, Both rejoice in achieving enlightenment. Leaders, ministers, and citizens Are the three ornaments of governance. Virtuous policies inspire loyalty in subjects, And gratitude brings harmony and joy to all. Fathers, uncles, and nephews Are the three ornaments of the tribe's honor. By using wisdom to subdue enemies, Kinship and love bring lasting happiness. Mothers-in-law, daughters, and daughters-in-law Are the three ornaments of a thriving household. When their hearts align, both sides find joy, And peace endures through the years. Relatives, friends, and acquaintances Are the three ornaments of worldly happiness. Mutual benefit brings shared joy, And sincerity leads to endless harmony. The sun, moon, and stars Are the three ornaments of the vast heavens. Their warmth and light bless the world, Together, they remain inseparable in the sky. Clouds, thunder, and rain Are the three ornaments of the great expanse. Together, they nurture and depend on each other, Bringing blessings to the earth below. Seeds, crops, and fruit Are the three ornaments of fertile land. They bring abundance to livestock and humans alike, Flourishing together in beauty and harmony. Fathers, uncles, and nephews Together are the three ornaments of Ling Gabu. By devising wise strategies to subdue four enemies, They enjoy peace and happiness without separation. When Chao Tong finished his song, he looked at Joru warmly. His gaze carried a sense of pride, as though he believed Joru would be deeply moved and grateful for his words of wisdom. Joru’s Sharp Retort Joru raised his eyebrows and said, "Uncle, since you’ve finished speaking, I’ll say a few words myself." He then began to sing: "Children are ignorant and lack understanding, Youth is reckless and without wisdom; Old age brings blindness and shamelessness— Living long with such foolishness is worse than death. Prideful monks seek nothing but power, Disciples break rules and create chaos; Stingy benefactors cling to selfishness, Upholding the Dharma becomes deceitful self-interest. Leaders bury their hearts in money bags, Ministers deceive both their leaders and the people; Innocent citizens are punished unfairly— How can there be joy or gratitude in governance? Fathers and uncles are more cunning than mountains, Brothers’ scheming hearts rot like corpses; Nephews, powerless, are exiled to the outskirts, Subduing enemies or protecting kin proves pointless. Mothers-in-law’s hearts are darker than the void, Daughters-in-law behave wilder than mountain goats; Daughters’ minds are filled with greed, Long-lasting harmony is impossible to achieve. Relatives often end up harboring hatred, Acquaintances turn their faces away in the end; Friends and kin eventually take each other to court— True sincerity is almost impossible to find. The sun sets behind the western mountains, Clouds cover the moon, plunging the night into darkness; Stars are chased away by the dawn, The beautiful decorations of the sky are torn apart. Thick clouds scatter in the wind, The dragon hides, nowhere to be seen; Rain vanishes far away in the sky, Unable to bless the earth with its grace. Grass seeds are eaten by wild cattle, Crops are locked away in storage, Ripe fruits rot on the ground, Flowers bloom brightly but only for a short while. My father, Senlun, is naive and foolish, My uncle, Chao Tong, is full of schemes; I, Joru, have endured great suffering, How could we ever remain together in unity?" When Joru finished singing, he looked at Chao Tong with a mocking gaze, as if to say: Didn’t I answer perfectly? Isn’t this exactly what’s in your heart? Chao Tong’s Frustration and Joru’s Ultimatum Chao Tong realized that Joru was too clever and sharp-tongued, and he knew he couldn’t outmatch him in their exchange. He wanted to scold Joru, but he feared escalating the situation. Instead, he forced a smile and said, "Life is full of joys and sorrows—it all depends on how you look at it. Let’s not dwell on this. Nephew, let’s take a look at the horse instead." Joru replied, "There’s no need to look at the horse. If Uncle is willing to trade it for the Jade Horse horse, then we’ll talk. If not, there’s nothing more to discuss." "You?!" Chao Tong exclaimed, shocked at Joru’s boldness. How could he possibly give up the Jadehorse? "Uncle, are you unwilling?" Joru asked, deliberately provoking him. "Nephew, don’t joke," Chao Tong replied. "The Jade horse is a rare treasure of our Darong family. How could I easily give it away to someone else?" "Your Jade horse is your treasure, and my Jang Gapeibu is not my treasure? Why should I easily give it to you?" "Fine," Joru continued, "trade is a matter of mutual agreement. Since you’re unwilling, take back the gifts you’ve offered." "Taking back what’s already been given? That’s unheard of in this land. Surely, Uncle wouldn’t want to set such a precedent, would he?" After saying this, Joru led his divine steed, Jang Gapeibu, and left without looking back. Chao Tong was so furious that he could barely catch his breath. He resolved to take his revenge at the upcoming horse race. Joru Visits Gyalo's Family Not long after, Joru chose an auspicious day and brought his divine horse to Gyalo’s home. Standing at the door, he shouted loudly, "Hey! Zumu! You said you would prepare a saddle for my horse, give me a whip, and bless the whip with prayers. Now is the time to fulfill your promise!" Hearing Joru’s call, Gyalo Dunpa Kyenzen, Zumu’s father, came out to greet him. He quickly prepared a grand seat, laid down silk cushions, and served fine food and delicacies to welcome Joru. He also presented a ceremonial white khata scarf as a gift and began to sing a song to Joru: Inwardly, I am the accomplished Master Pema Tochin, Secretly, I am the Bodhisattva Vajradhara, Outwardly, I am the fierce Rakshasa King, My palace lies in the land of Uddiyana. Oh, master of wisdom, Master Pema Tochin, please observe! If you wonder who I am, In my past life, I was Kubera, the wealth deity. I once offered treasures to Master Pema Tochin in Uddiyana. I am the father of Zumu, Gyalo Dunpa Kyenzen, a man of great wealth. Gyalo, Eluo, and Zhulo— Three brothers, all equally rich. One day, the three of us were on the mountain, When a great master appeared out of nowhere. His virtue was as vast as the heavens, His teachings led to liberation. Upon seeing him, I immediately bowed at his feet, And all my worldly thoughts disappeared. I couldn’t clearly see what he carried in front, Nor could I see the treasures he bore on his back. When we met, the master said to me: “The saddle, reins, whip, and cushion— These four treasures are gifts from the Dragon King Zuna Rinchen. They are entrusted to you, Gyalo, for safekeeping. One day, when the son of the heavens descends, A being of great power and wisdom will come to your home. When that time comes, you must offer these four treasures to him. My son, Zhujie, is useless— He is certainly not the one destined to descend from the heavens. My daughter, Zumu, is talented and capable, But alas, she is only a woman. I remember when your father chose his bride, He chose the beautiful dragon maiden Guomu. Her strength was as enduring as the mountains she upheld, Her authority as vast as the sky that covers all. It felt like a dream, yet it was real. All the signs point to you, Joru, as the destined one." The towering peaks that reach the sky— They were not arranged for eagles, The black vulture king came because of destiny. The lush green cypress trees that grow tall— They were not grown for cuckoos, The divine bird perched because of fate. The vast oceans that hide dragons and serpents— They were not created for fish to gather, The fish came to swim because of fortune. Gyalo Dunpa’s vast wealth, Was not amassed for his own pleasure, It exists because of Joru—it is his source. Wealth is like a treasure, a perfect ring, Blessings are like golden hooks, drawing fortune. The mother’s womb one is born into cannot be chosen, The throne cannot be won by speed alone. A short life cannot be extended by skillful hands, A wicked heart cannot be reforged by a blacksmith. The karma of past lives cannot be contested with a horse, The fate of this life cannot be stopped or changed. If we use wisdom to observe, The throne of Ling and the crown, The husband of Zumu, Are all destined to be Joru by the will of the heavens. Zumu’s Blessings for the Divine Horse When Gyalo Dunpa Kyenzen finished his song, Zumu brought out a saddle and whip, presenting them to Joru. She then struck a sacred drum with a six-beat rhythm and sang a song to awaken the divine horse’s abilities: In this sacred place, I pray to the Supreme Saving Mother, Grant me wisdom and clarity to sing this song. This chestnut horse is extraordinary, Its ears are tipped with tufts of eagle feathers, It holds the power to hear in all directions. Strike the divine whip near its ears three times— Too hard, and its hair might break, Too soft, and its true abilities won’t show. Use just the right amount of force, If it has power, let it reveal itself today! This chestnut horse is truly remarkable, Its fierce eyes burn like those of a serpent, It holds the power to see in all directions. Strike the divine whip in front of its eyes three times— Too hard, and its hair might break, Too soft, and its true abilities won’t show. Use just the right amount of force, If it has power, let it reveal itself today! This chestnut horse is truly incredible, Its nose is like the nose of a snow lion, It holds the power to smell and distinguish all scents. Strike the divine whip near its nose three times— Too hard, and its hair might break, Too soft, and its true abilities won’t show. Use just the right amount of force, If it has power, let it reveal itself today! This chestnut horse is admired by everyone, Its tongue is as strong as a tiger’s, It holds the power to taste and discern all flavors. Strike the divine whip near its mouth three times— Too hard, and its hair might break, Too soft, and its true abilities won’t show. Use just the right amount of force, If it has power, let it reveal itself today! This chestnut horse is truly magnificent, It runs like the wind that unfurls a red flag, It holds the ability to sense everything around it. Strike the divine whip at its sides three times— Too hard, and its hair might break, Too soft, and its true abilities won’t show. Use just the right amount of force, If it has power, let it reveal itself today! This chestnut horse is a divine steed, Its heart resembles the radiant palace of the gods, It holds the wisdom of the Great Brahma. Strike the divine whip near its chest three times— Too hard, and its hair might break, Too soft, and its true abilities won’t show. Use just the right amount of force, If it has power, let it reveal itself today! This horse, made of the four great elements, was born to run, But mountains and obstacles block its path, Its ability to gallop has been hidden. Zumu now uses sacred methods to awaken its strength. This horse, with the wisdom of the Buddha, is divine, But the five poisons have clouded its mind, Its ability to discern has been concealed. Zumu now uses sacred words to reveal its wisdom. This horse, with immense compassion and divine power, is extraordinary, But dualistic thoughts have stained its clarity, Its ability to understand has been hidden. Zumu now uses sacred chants to awaken its true potential. The sound of drums echoes across the four directions, Without striking the drum, no sound will come. The divine whip awakens this steed, Revealing its potential for great deeds and achievements. This saddle, woven with the finest wool, Is a treasure from the Dragon King Zuna Rinchen. The soul of the sheep resides in its center. Today, it is offered to your divine steed, Oh, noble Joru, May you ascend to the golden throne, And unite the world as its rightful king. This golden and silver saddle, carved with intricate designs, Was forged with gold at the front and silver at the back. It is a treasure of the sky gods, And holds the spirit of the horse within. Today, it is offered to your divine steed, Oh, noble Joru, May you conquer all demons, And bring blessings to the monks by spreading virtue. This golden bridle is unparalleled, Its gold is of the rarest quality. It is a treasure of the heavenly gods, And holds the spirit of the ox within. Today, it is offered to your divine steed, Oh, noble Joru, May you protect the sinful beings, And lead them out of the endless sea of suffering into paradise. This white conch stirrup, paired with silk ribbons, The dragon tendon girth, and the fine chest straps, Are treasures of the earth gods. Today, they are offered to your divine steed, Oh, noble Joru, May you achieve both martial and intellectual greatness, And bring prosperity to the people, making the nation strong. The bridle is as long as a black snake, The saddle is layered with nine thick layers of brocade, The felt pad is embroidered with eight auspicious symbols, All treasures cherished by humanity. Today, they are offered to your divine steed, Oh, noble Joru, May you protect the people and bring them peace, And rule Ling as its rightful king. This whip, made of fine rattan, Has a handle inlaid with precious gems, With silk ribbons from the sky goddess fluttering on its sheath. It is a treasure of the Jialuo family. Today, it is offered to your divine steed, Oh, noble Joru, May you abandon all ten evil deeds and uphold the law, And spread the ten virtues of the Buddha’s teaching. This long and pure white khata, Symbolizes long life and prosperity, It is a banner of power and a ribbon of fortune. This auspicious khata is presented to you, Oh, noble Joru, May you live as long as the endless khata, Remain untouched by disasters, pure and flawless, And transform the world into a peaceful and prosperous land. May your great achievements be celebrated far and wide. This divine steed is no ordinary horse, It was sent by the heavens to descend to the mortal realm, Born on the peak of Mount Meru. It was captured by Guomu and Zumu, And now it is yours, Joru, to ride across the land. Today, these treasures are offered to decorate your steed, A horse that will surpass all others in the race. Oh, noble Joru, May you inherit the wealth of the Gyalo family, And become the husband of Zumu. May this divine horse’s hooves spin like the wind, May it leave all other horses far behind, May you achieve first place and fulfill your heart’s desire! May your teachers and parents enjoy peace, And may all your wishes come true! This song is no ordinary blessing, Joru, please keep it in your heart forever." After Zhumu finished singing this hymn of praise for the horse, they equipped the fine steed with its saddle and tack, then presented a whip to Joru with great respect. They also gave the whip a beautiful blessing before heading together to the horse racing field.

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.

K i n g G e s a r of Tibet Ronggo Monastery Located in the northwestern part of Dege County, near G215 between Dege County and Shiqu County, at an altitude of approximately 3,700 meters. It is about 90 kilometers from Dege County town. place that Connected with King Gesar Axu Grassland Although the leaders of Ling in Dokham have historically supported many monasteries, Ronggo Monastery has always been regarded as the most esteemed monastery of Lingtsang. This is because Ronggo Monastery was originally King Gesar’s palace, also known as the "Lion-Dragon-Tiger Palace" (Senjong Dazé). The location of the palace aligns with the descriptions in the epic of King Gesar. In Tibetan history, the Tertön master Chögyal Lingpa is renowned as an outstanding historian. His biography includes a story about him rebuilding the old palace of Lingtsang. At that time, Tertön Chögyal Lingpa believed that rebuilding the palace was crucial for maintaining world peace, despite some ministers thinking it would be a laborious and demanding task. Chögyal Lingpa identified the old palace at Ronggo Monastery as the "Lion-Dragon-Tiger Palace" built by King Gesar and emphasized its significance. Ultimately, the descendants of King Gesar followed Chögyal Lingpa's suggestion to rebuild the old palace. They resided there and regarded it as King Gesar's ancestral temple, preserving it and passing it down through generations. The "King Gesar Museum" at Lingtsang Ronggo Monastery currently holds a collection of precious historical artifacts. These include valuable relics from the descendants of King Gesar's family, such as items belonging to King Zanshan. Among them are imperial fabrics and brocade offered by Ming Dynasty emperors, which have been perfectly preserved, as well as ceremonial brocade used in the monastery. The museum also displays King Gesar's personal vajra (ritual weapon) and the invincible battle flag, both of which bear witness to the glorious history of the Lion-Dragon-Tiger Palace.

Following Adanamu’s instructions, Gesar journeyed onward. After half a day, he saw a white mountain ridge lying like a giant elephant. To the right of the ridge, there was a bridge shaped like a black snake slithering downhill. 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 28: USING STRATEGY AND A TOKEN TO PASS THREE TRIALS; WIELDING DIVINE POWER TO DEFEAT DEMONS AND SUBDUE QINEN Gesar’s Encounter with the Black Dog and the Three-Headed Demon Following Adanamu’s instructions, Gesar journeyed onward. After half a day, he saw a white mountain ridge lying like a giant elephant. To the right of the ridge, there was a bridge shaped like a black snake slithering downhill. Gesar crossed the bridge and came upon a sea as white as milk, shimmering beautifully. The water was so inviting that Gesar drank some and let his divine steed drink as well. Unable to resist, he jumped into the sea and bathed, feeling refreshed and energized. However, remembering Adanamu’s warnings, he resisted the temptation to rest and continued his journey. Not long after, he encountered a black mountain resembling wild boar bristles. Beside the mountain was a dark, terrifying sea. Suddenly, a massive black dog, as large as a bear, emerged from the sea. Gesar recognized it immediately as the demon dog Guguranza. The dog barked fiercely and leaped in front of him, growling, “Stop!” Gesar, unfazed by the dog’s aggression, smiled and held up Adanamu’s ring. He spoke calmly, “Guguranza, stop barking at everyone you meet. I am Adanamu’s husband, and this ring is a token of our bond. If you dare attack me, I’ll complain to the demon king about your insolence!” The black dog, dazzled by the ring’s shining light, squinted and backed off. Knowing Adanamu’s fearsome reputation, it decided not to cause trouble. “Oh, oh! I didn’t know it was you, esteemed guest. Forgive my rudeness! Please, feel free to rest in the black sea,” the dog said, trying to cover its nervousness. “No need. I must continue my journey,” Gesar replied, tossing the dog a piece of fatty beef. Overjoyed, Guguranza grabbed the meat and retreated into the black sea. Moving forward, Gesar reached a fork in the road. One path was white, the other black. Recalling Adanamu’s advice, he followed the white path, which led to life, avoiding the black path of death. Soon, he saw a red triangular fortress perched on a flowery stone mountain. The fortress was fortified with gruesome decorations: five skulls formed the roof, and freshly dead bodies served as banners. Standing guard at the gate was a three-headed demon named Tsichu. Spotting Gesar, Tsichu didn’t speak at first but sang instead: “Wandering traveler, listen well, You have entered the demon land. Three heroes guard this realm: I, Tsichu, the three-headed demon, Gada, the poisonous five-headed beast, And Lutsan, the nine-headed demon king. Do not provoke the demons here. If you enter, prepare to fight— Archery, spear-play, and swordsmanship. If you have the skills, you may stay. If not, run while you still can!” The six eyes of Tsichu glared at Gesar, but Gesar met his gaze fearlessly. Tsichu, surprised by Gesar’s boldness, thought, “Who is this daring man, walking into the demon realm and staring me down?” Gesar responded to Tsichu’s threats by singing back: “Three-headed demon, hear me well, I’ve come to this fortress from Ling Gabu. The heroes of Ling are renowned: My father, the lion-king Senlun, My uncle, the tiger-warrior Darong, The bear-like hero Senda Adong, And the eagle-like Chief Steward Rongtsa Chagen. Adanamu is my lifelong companion, And I am Gesar, the mighty king. With arrows from afar, with swords up close, And spears at mid-range, Only the skilled can tread this land. Tonight, I will stay here!” As Gesar sang, he held up Adanamu’s ring. In the golden light of sunset, the ring sparkled brilliantly. Recognizing it as Adanamu’s, Tsichu shut five of his six eyes. Knowing her influence, he dared not disrespect Gesar. Instead, he invited him into the fortress, offering him food and drink. Gesar, however, pretended to be tired and declined the food, saying he needed rest. Tsichu believed him and escorted him to his palace, where they lay down to sleep. In the middle of the night, Gesar took Tsichu’s grass-cutting blade and decapitated all three of his heads. Without looking back, he mounted his horse and rode away, remembering Adanamu’s warning: if he turned back, Tsichu would revive. Gesar’s Duel with the Five-Headed Demon At dawn, after passing the second barrier, Gesar arrived at a towering mountain shaped like five upright fingers. Nearby was a vast grassland where a five-headed demon was herding black and white sheep. Since entering the demon realm, Gesar had noticed that everything here was either black or white—mountains, seas, and even the sheep were devoid of any other colors. One more thing was clear: every demon in this land spoke through song before conversing. The five-headed demon was no exception. He began to sing: “This is the great grassland of the Garden of Wishes. I am Lutsan’s loyal minister, My name is Gada Qinen. Young man, riding an ordinary horse, Where do you come from? Where are you going?” Gesar, now accustomed to this style of interaction, responded confidently and powerfully: “I am the one who sows seeds of kindness. I am the one who uproots the roots of sin. I am the ruler of Ling Gabu, I am the executioner of Lutsan’s demon life. I am the fire that melts black iron demons. I am the lightning that scorches the grasslands of Hor. I am the flame that dries the poisonous seas of Jiang. I am the medicine that cures all diseases. I am the moonlight that brings heavenly nectar. I am the invincible god of war. I am the wise one who conquers the Five Poisons. I am the Buddha who guides all beings. I am the hammer that shatters demon armies. I am the son of Mother Guomu. I am the great leader of Ling, The Lion King, Gesar.” Hearing Gesar introduce himself, the demon Qinen became alert. Though he had never met the Lion King, Gesar’s fame as the nemesis of demons was known throughout the land. Qinen, whose martial skills were second only to Lutsan’s, decided to challenge Gesar to a duel to test his strength. He proposed a competition: first, an archery contest, and second, a wrestling match. Gesar accepted without hesitation. For the archery competition, Qinen set up forty-five targets: nine sheep, nine goats, nine layers of armor, nine copper pots, and nine wooden saddle frames. Gesar drew his magical bow, the “Nine Thousand Good Friends,” and whispered an incantation to bless his arrows. After chanting, he pulled back the bowstring and let his arrow fly. The bowstring hummed, and the arrow streaked through the air, leaving a trail of red and yellow flames, like burning feathers. The arrow pierced through all forty-five targets, spun in the air, and returned to Gesar’s quiver. Qinen was stunned. In his long life, he had witnessed many feats of archery, but never anything as miraculous as this. Admitting defeat in archery, he moved on to the wrestling match. Gesar invoked a prayer to summon divine strength. With one swift move, he threw the five-headed demon to the ground. Pinning Qinen down with his knee, Gesar drew his white crystal dagger and sang: “The mighty white lion with a green mane Wins its battle atop the snowy peaks. The weak-winged owl Falls defeated in the dead tree. The striped little tiger Wins its fight in the sandalwood forest. The spiky hedgehog Is defeated by the frozen black waters. The heroic warrior Gesar Triumphs in the land of demons. The five-headed minister who herds sheep Falls in the filthy mud pit.” Holding the dagger to Qinen’s throat, Gesar declared: “Five-headed demon, listen well: A needle may be small, but it can take a life. I may be one man, but I can subdue demons! If you wish to live, Obey me and do as I command. If you refuse, I will take your life right here and now!” Terrified and realizing he still had a chance to live, Qinen immediately swore loyalty to Gesar. He confessed his origins: “I was born in the Rong Kingdom but was captured by Lutsan. Many from my homeland were also taken and forced to live here as demons. But I am tired of this life. I wish to leave this place and follow you to Ling Gabu to become a good man.” Moved by Qinen’s sincerity, Gesar spared his life. He then tasked Qinen with infiltrating Lutsan’s Nine-Spired Demon Palace to gather intelligence on Lutsan’s plans and the whereabouts of Meisa, Gesar’s queen. To show his loyalty, Qinen slaughtered a fat cow for Gesar, offered him a hundred bowls of wine, and said, “My king, please eat the meat, drink the wine, and rest while I carry out your orders. I will return shortly with the information you seek.”

On the 10th day of the Tiger Month, as the sun crowned the mountains with gold, thirty heroes of Ling gathered in Darong at Chao Tong’s invitation. Among them were eight great heroes, seven warriors, and three generals, all accompanied by their respective entourages. Rows of fluttering banners and glimmering helmets created a majestic and awe-inspiring scene. 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 15: Chao Tong Hosts a Grand Banquet to Plan the Horse Race, The People of Ling Make Good Wishes to Welcome Joru Heroes Gather for the Grand Banquet On the 10th day of the Tiger Month, as the sun crowned the mountains with gold, thirty heroes of Ling gathered in Darong at Chao Tong’s invitation. Among them were eight great heroes, seven warriors, and three generals, all accompanied by their respective entourages. Rows of fluttering banners and glimmering helmets created a majestic and awe-inspiring scene. Chao Tong’s loyal servant, Akui Tabasolang, carried out his master’s orders and addressed the gathered heroes. He announced that Chao Tong had received a prophecy from the Hayagriva Deity and declared that a grand horse race would soon be held. He asked the guests whether the 15th day of the month would be a suitable date for the race. “What will the winner of the race receive?” asked Gyatsa Xiega. “You haven’t understood yet? The prophecy is clear: the seven treasures of Ling, the throne, and Sangjang Zumu will all be the stakes for this horse race!” Akui Tabasolang replied confidently, shaking his head. Like his master, he firmly believed that the victory would undoubtedly belong to Darong’s Jade Horse. Once Chao Tong became the King of Ling, Akui imagined himself being promoted to a high-ranking position, though he wasn’t sure what title he might receive. To ensure everyone understood, Akui began singing: “An old proverb says: Many seek beautiful women, but few succeed. Many hope for bountiful harvests, but few are blessed. With arrows, horses, and dice, we compete, Many crave the prize, but few win. Sangjang Zumu is Ling’s beauty, The throne is Ling’s power, The seven treasures are Ling’s wealth. Only through swift horses can they be won. Whoever’s horse runs the fastest Will win and fulfill their desires. Heaven’s will and men’s hearts align, But if you lose, don’t despair.” The Guests Understand Chao Tong’s Intentions Gyatsa, Barasenda, and the other brothers quickly understood Chao Tong’s intentions. He wanted to use the horse race as a legitimate and honorable way to claim Ling’s golden throne, secure the power to rule over Ling, and win the hand of the beautiful Sangjang Zumu. Although the guests understood Chao Tong’s motives, they were dissatisfied with his methods. However, they couldn’t openly refute his self-righteous arguments. Instead, they turned to the chief steward, Rongtsa Chagen, to see how he would respond. The chief steward had been pondering how to counter Chao Tong’s scheme. Suddenly, he recalled a prophecy from the gods made to him over a decade ago: “At the age of twelve, a boy will win the stakes of a horse race, like the golden sun rising over the eastern mountains.” Remembering this prophecy, the old steward’s face lit up with a smile. He said: “Oh, Akui Tabasolang, you’re absolutely right. Winning the stakes of a horse race is the most honorable and fair way to claim the throne, treasures, and Sangjang Zumu. Everyone knows that Sangjang Zumu is extraordinarily beautiful, and the Gyalo family is incredibly wealthy—there’s no comparison. Let’s follow the prophecy and set them as the stakes for the horse race.” After a pause, he continued: “However, in the dead of winter, with snow covering the mountains and icy winds sweeping the valleys, holding a horse race now is dangerous. On frozen ground, heroes could fall off cliffs, and horses could injure themselves. I suggest postponing the race to a later date. For now, let’s invite everyone in Ling, regardless of status, to a grand feast on the 15th. We can discuss the details of the race during the banquet.” Preparations, the Grand Feast, and Chao Tong’s Hidden Agenda Gyatsa understood the intention of Chief Steward Rongtsa Chagen. Delaying the date of the horse race was meant to give Joru enough time to be notified and prepare. Understanding this, Gyatsa nodded in agreement. There were only five days left until the 15th day of the Tiger Month. Even so, Chao Tong felt the wait was too long. He wished the horse race could take place immediately, and he hated that the 15th would be spent discussing details at the banquet instead of holding the race. The sooner the horse race happened, the sooner he could ascend to the throne, claim the seven treasures, and marry Sangjang Zumu. In Chao Tong’s mind, these five days felt longer than five years. Restless and impatient, he spent these difficult days making arrangements. He worked tirelessly to ensure the banquet would be as grand and luxurious as possible, intending to display his wealth and cleverness. Chao Tong also harbored a secret thought, one he had never shared with anyone: through this banquet—essentially a preparatory meeting for the horse race—he hoped to gain the favor of the people. This, he believed, would make it easier to rule the Ling tribes once he became king. Finally, the 15th day of the Tiger Month arrived. The guests who came to the banquet were numerous, filling the area with life and energy. There were uncles and elders as dignified as Mount Meru, aunts and sisters-in-law as steady as a frozen sea, young men as sharp as bamboo arrows ready to be launched, and young women as beautiful as summer flowers. All of them crowded toward the grand tent of Darong. The scene was so lively that it overwhelmed the chief seating arranger, the Grand Arbiter Weimala. He was busy assigning seats according to the status of each guest within the Ling Kingdom. Standing in the center of the commotion, he sang to invite the guests to their seats: “Oh Sodog, deity of Machen Mountain, Gods, dragon spirits, and deities of blessings, Weima Lada, the Arbiter, calls for your aid today! This place, near the Darong Fortress, Is called Gongga Rewa, the gathering site. The great tent of Chixiong Guomu Is the hall where discussions will take place. If you do not know me, I am Weima Lada, the Arbiter. Today’s weather is full of joy and celebration. First joy: all brothers have gathered in harmony. Second joy: the prophecy brings auspicious blessings. Third joy: heroes discuss the horse race. Fourth joy: the Darong family hosts the feast. Fifth joy: a grand celebration is held. By my hand as Arbiter, I shall assign every seat.” On the silver chairs with silk cushions, the four noble sons shall sit: Bumba Gyatsa Xiega Seba Niben Daya Wenbu Alubasen Mujang Renqing Daru The noble sons are invited to take their seats in order. On the thick cushions in the center, covered with silk: Uncle Chief Steward Rongtsa Chagen The Wrathful King of Darong King Senlun Kama Langka Senxie Guru Jianzang Dunpa Kyenzen Garu Nima Jianzang Naru Taba Jianzang The four men named Jianzang are invited to take their seats, and all other uncles and elders are also invited to join. On the thick cushions on the right, covered with grass leopard-patterned hides: The Chief of Darong, Sipan Gadru Chujiong Benna Dongchu Lubudapan Barasenda Adong Chaxiang Danma Jangcha Bagui Niancha Adan Dongzan Langdu Aban Guibo Nima Wuzhu The heroes are invited to take their seats in order. On the thick cushions on the left, covered with tiger-patterned hides: Mitsen Jiewa Dongben Ceze Jiaben Segangmen Yuya Gongbu Seba Buqiong Cangba Eru Dazong Eru Shencha Eru The three men named Eru are invited to take their seats, and all others are asked to sit according to their rank. On the thick cushions in the right corner, covered with leopard-patterned hides: Rongtsa Lobu Lata Angqiong Yuye Meiduo Gyalo Buya Zhujie Jiao Aba Seda Wa Kongba Buye Jiacha Jhana Chief Sensen Wenbu Jiangchi Angqing Muba Xiega Jiangzha The brothers are invited to take their seats in order. On the thick cushions in the left corner, covered with white bear-patterned hides: Lingqin Daba Solang Aba Buye Ban Jue The impartial judge Dapan I, Weimala, the Arbiter The divine doctor Gongga Nima The fortune-teller Gunxie Tibu The astrologer Lawu Yangga The magician Kaqie Mima Family and friends are invited to take their seats in order. On the silk cushions in the back right: Sangjang Zumu of the Gyalo family Laichong Lugu Chaya The chief steward’s daughter Yuzhen Zhuoluo Baiga Nazhe Chaxiang’s daughter Zhenzhen Yata’s daughter Saicuo The daughter of Darong, Chao Mu Cuo The seven beauties of Ling are invited to take their seats first, and the other women of Ling are invited to sit in order. On the silk cushions in the back left: The Tibetan consort Zaxi Lacuo The Han consort Naga Zhuoma The Khare consort Sucuo The Pachin consort Gecuo The mothers and aunts are invited to take their seats. On the long, single-layered cushions: The young noble Michong Kade The servant Guoqu Baji Danyu Akui Tabasolang Qixie Buye Guru All are invited to take their seats in order of age. At the highest point of the white ceremonial tent, no invitation is needed; the master will find his own seat. “Today is a joyous feast, I invite everyone to sing a song. Welcome the beauties to dance a tune. Uncles and elders, let us discuss with joy. May the blue sky not envy this life. May the earth not resent this gathering. May Tibet not exaggerate this event into disaster.” Guests Feast and Chao Tong Sings His Hidden Agenda Once the Grand Arbiter had seated the prominent and wealthy individuals of Ling, the remaining guests were left to sit wherever they liked. People feasted on fruits, meats, and snacks that tasted like heavenly nectar, and drank wine and tea that flowed like rivers. After eating and drinking to their hearts’ content, the young men sang joyful songs while the young women danced gracefully to the music. As everyone enjoyed themselves, Chao Tong, the King of Darong, stood up and began explaining the purpose of the banquet. He recounted the prophecy delivered by the Hayagriva Deity and the joy the upcoming horse race would bring. He then sang to the crowd: "Among thirty heroes, No matter how skilled, ranks must be set. Among the many tribes of Ling, The people need a chief to lead them. This horse race will settle it— The winner shall be king and lead the people. In my white tent, All are equal, regardless of status. From the noble sons to the poorest beggar, Everyone has the right to compete in the race, Everyone has a chance to claim the throne. How fast a horse runs Depends on the water and grass it has overnight. How strong a hero is Depends on his lifelong training. Whether the horse wins or loses Determines the rise or fall of one’s destiny. When should the race be held? Should the track be long or short? Let us discuss these matters, brothers!" Chao Tong, though hiding his ulterior motives, spoke with a honeyed tongue. He was eloquent, able to twist black into white, square into round, and death into life. His song made it seem as though he was advocating for fairness and equality, giving everyone an equal chance to win. The gathered heroes, not detecting any ill intent behind his words, began discussing as instructed. Chief Steward and Gyatsa Advocate for Joru Chief Steward Rongtsa Chagen did not want to expose Chao Tong’s scheme because he believed in the prophecy given by the gods—that Joru would win the horse race. However, he noticed that in this grand gathering of Ling’s people, Joru and his mother were nowhere to be seen. If Joru wasn’t informed about the race, how could he win? Wouldn’t that allow Chao Tong’s plot to succeed? Thinking of this, Chief Steward stood up and said to everyone: “Judging from the movement of the stars in the sky, the seasonal changes on the earth, and the prophecy of the gods above, there is no reason not to hold this horse race. However, I suggest that every member of the Mukpo Dong family, no matter whether they live in the upper or lower regions of Ling, must be informed. Otherwise, if someone later complains that they weren’t notified and demand a share of the stakes, it will cause unnecessary disputes. As the saying goes: ‘A foolish woman churns frozen milk in winter— She won’t get butter and will only freeze her hands. A foolish man races horses on frozen ground— He won’t flatten the earth and will only injure himself.’ Also, it is unreasonable to make the people of Ling travel great distances in the cold to watch the race—they may not say it aloud, but they will harbor resentment. Furthermore, in such conditions, even the best horses cannot perform well. In the warm months of May or June, when the grass is lush, it will not only be the best time for the race but also a joyful experience for everyone watching.” The Chief Steward’s implication was to delay the race and give Joru time to prepare and return. Gyatsa Xiega understood this but felt it wasn’t appropriate for the chief steward to say it outright. So, Gyatsa stood up and said: “This horse race, proposed by Uncle Chao Tong and approved by Chief Steward, is a major event. As the saying goes: ‘Though a leg of lamb is small, it still belongs to the sheep. Though a colt is small, it still belongs to the steed. Though a person is small, he is still his uncle’s nephew.’ The royal descendant of the Mukpo Dong family—my younger brother, Chief Steward’s nephew, and the son of Mother Guomu—is still a part of Ling’s royal lineage. Though he has been exiled, he is still your nephew, Uncle Chao Tong. Guomu is the daughter of the Dragon King and the queen of King Senlun. She and her son are treasures of Ling. When the horse race determines the throne, treasures, and Sangjang Zumu, how can we not invite him? If Joru is not included, the people of my branch will refuse to participate in the race or compete for the stakes.” Joru’s Absence and Chao Tong’s Manipulations Gyatsa continued, his voice filled with both passion and frustration: “Right now, my poor brother Joru lives in exile, far from his homeland. He has no wealth, no position, and no home to call his own. He shelters in caves, struggling to survive. He fights with dogs over bones and competes with chickens for scraps of grain. In his current state, how could he possibly dream of winning a horse race or claiming any prize? Yet, here we are, gathered for a feast as brothers, and not even the lowest seat has been reserved for him. Isn’t this going too far? Am I wrong to say so? Please, everyone, weigh my words in your hearts!” Hearing the words of Chief Steward Rongtsa Chagen and Gyatsa, Chao Tong’s heart burned with anger. He thought to himself: “That wretched Joru! He’s nothing but a lowborn fool, unfit for the world. Even his mother, Guomu, was rotten to the core when she carried him in her womb. Yet, Chief Steward keeps fawning over him, and Gyatsa won’t stop clamoring to have him brought back to participate in the race. But what’s the point? Joru lacks the cunning to win anything. That twelve-year-old brat couldn’t possibly claim victory in the race. Even if the prize were handed to him, he’d likely push it away with his tongue. And if, by some miracle, he won the race, he’d probably give away the throne, the treasures, and Sangjang Zumu to someone else. The people of his branch family overestimate him, and Dan Sa speaks of him as if he’s some divine figure. They’re mistaking brass for gold—Joru doesn’t even value himself.” Feigning agreement, Chao Tong said aloud: “Gyatsa Xiega, you’re right. As the noble son of King Senlun and the blood relative of Guomu, Joru’s absence from this feast is indeed regrettable. But it’s not my fault he hasn’t been invited—it was your branch family’s responsibility to call him. Now, what’s most important is deciding the route and timing of the horse race.” The Race Route Debate and Settling Plans Chao Tong’s son, Dongzan Langdu Aban, could no longer keep quiet. He blurted out arrogantly: “If our Ling Kingdom’s horse race route is too short, we’ll be ridiculed. If the race isn’t grand enough, we’ll be shamed. To make this race famous across the world, the starting point should be at Jaga and the finish line at Jhana.” The other brothers found Dongzan’s words boastful and ridiculous. Senda, from the middle branch, responded sarcastically: “Oh, if you want to hold a world-famous horse race, then the starting point should be in the sky, and the finish line in the depths of the sea. The stakes should be the sun and the moon, and the people of Ling should watch the race from the heavens.” The gathered brothers and people burst into laughter. Senda’s sharp wit was too much for Dongzan, whose face turned red with embarrassment. The veins on his neck bulged, but he had no response. Gyatsa Xiega stepped in to calm the crowd. He proposed a practical plan that satisfied everyone and even saved Dongzan from further humiliation. Ultimately, the group agreed on Gyatsa’s suggestion: The starting point of the race would be Ayudi Mountain. The finish line would be Gure Stone Mountain. Prayers and incense offerings would be held on the summit of Ludi Mountain. The people would gather on Radi Mountain to watch the race. The event would take place in summer when the weather was warm, and the grass was lush. Chief Steward, seeing that a general plan had been settled, worried that Chao Tong or other heroes might later go back on their word. To prevent this, he said: “For such an important matter, I fear it might stir discord among the brothers. Let us ask the Grand Arbiter and the impartial judge, Dapan, to sing a song of fair judgment to finalize the decision.” Arbiter Dapan’s Song of Justice At this moment, the Grand Arbiter had completed arranging the seating for the banquet. The impartial and highly respected judge, Dapan, understood that Chief Steward’s suggestion was directed at him. With a cheerful and melodic tone, he sang a song of judgment to finalize the decision: "First, we invite the celestial god Brahma, Second, we invite the wise deity King Gezuo, Third, we invite Dragon King Zuna Rinchen May they bless the people of Ling today! Though I, Dapan, serve as the mediator, Power is only granted by three conditions: First, blessings and authority determined by past lives, Second, fairness and integrity as steady as a ruler, Third, inheriting a role from father to son. This year’s horse race in Ling, All necessary conditions have been met: Gentle sunlight shines upon us, The earth is warm, and the air is moist, Dragons roar in the sky, Rain descends gently from the heavens. Green meadows are covered in blooming flowers, The summer season is perfect for the event. All the brothers of Ling will race, And Joru must not be excluded. We should send someone to invite him. Whether he wins the prize or not depends on his fate. This horse race in Ling will be a grand spectacle, A rare event in history. Such joyous news should be spread So the whole world can know. Let us see who will claim victory in the race, Holding the divine spear and arrow to win the prize. The seven treasures, not previously described in detail, Shall now be explained one by one: The golden throne that commands the three realms, The incomparable beauty, Sangjang Zumu, The seven treasures passed down by the Gyalo family, The twelve scrolls of the Jilong Sutra, The Dragon King’s black grand tent, The wooden fortress of Dazong, The twelve thousand households of Ling’s people. From the highest-ranking Chief Steward To the humblest beggar Gulu, Whoever has the skill may claim these prizes. This is the decision of the uncles and elders. The thirteen spiritual masters of Ling, Led by Gunga, Gejie, and Taben, Will pray to the gods for blessings. We will burn incense and worship the war gods. May the warhorses remain unharmed, May the brothers be free from insult or injury. The key points have been stated clearly, But let me leave a few reminders: Public virtue is like the crescent moon on the third night— Though not yet full, it will grow brighter and rounder. Private desires are like the full moon on the sixteenth night— Though round, it will inevitably wane and darken. Power is but an ornament of the world, Too precious to gamble in a horse race. Everyone wishes to keep it for themselves, But selfishness will only cause disputes. If Ling is divided by conflict, There will be no peace, And the horse race would be better left undone. Whether or not one wins depends on fate, Not on the speed of a beast. If one is not destined to rule, Even the fastest steed will fail. These words may seem unreasonable, But they are heartfelt truths, not mere jest. This year’s horse race in Ling, Is both the will of the heavens and the wish of the people. May the prophecy of the northern deity come true, May all desires be fulfilled! May the spiritual masters bestow their blessings, May the deities remove disasters! May the guardians protect great achievements, May the local spirits ensure peace and safety! May joy and fortune fill everyone’s hearts. My words are spoken with good intentions, Let the people of Ling remember them well!" Heroes Accept the Decision, but Hidden Thoughts Remain People always admire those who are fair and just, and this is an undeniable truth. After hearing Dapan’s judgment, all the heroes agreed that it was reasonable. They expressed their determination to follow the decision and happily returned to their respective tribes. As the saying goes, “A decision made by someone wearing a sheepskin cannot be overturned by someone wearing a tiger’s skin.” However, there were three individuals with their own private thoughts and hidden plans. First was Gyatsa Xiega. While he didn’t desire the prize or the throne for himself, he worried that Dongzan might win the race and claim the stakes. He secretly resolved: “I must remain vigilant. As long as the courage of the heroes hasn’t completely dwindled, I cannot let Chao Tong’s scheme succeed.” Next was Chao Tong, the King of Darong. He was deeply worried: “If Joru returns to Ling, the consequences will be disastrous. I must do everything in my power to prevent Joru from joining the brothers in the race.” Finally, there was the poor beggar Joru. He was utterly destitute, worrying about his lack of fine clothing, treasures, or any means to participate in the race.

Garbena was the first to arrive at the pile of tea dregs. He dismounted and poked at the dregs with his spear shaft. The pile rustled and shook, and from within crawled out a grimy, ten-year-old child. His hair was as tangled as a pile of wormwood from deep winter, and he was covered in tea leaves, looking like a little hedgehog. 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 57 MERUZE SWEARS ALLEGIANCE TO KING GESAR, THE LION KING TIES THE KNOT WITH GIJUM YIXI King Gesar Transforms as a Mysterious Child from the Tea Dregs Garbena was the first to arrive at the pile of tea dregs. He dismounted and poked at the dregs with his spear shaft. The pile rustled and shook, and from within crawled out a grimy, ten-year-old child. His hair was as tangled as a pile of wormwood from deep winter, and he was covered in tea leaves, looking like a little hedgehog. The child’s eyes were bleary, as if he hadn’t fully woken up. He yawned three times in a row, rubbed his dark, bright eyes with his dirty little hands, looked around at the spot where the tents had been, and said to Garbena, "Oh, long-lived lord, where has the beautiful tent gone? I only slept for a little while, and they’ve all disappeared! Oh no, oh no, what am I to do?" He looked utterly pitiful and dejected. Garbena, startled to see a child emerge from the dregs, was taken aback. He questioned him sharply, "Who are you? Where did you come from? Tell me quickly! If you don’t answer truthfully, watch out, I’ll take your life this instant!" He viciously drew his sword. However, the child did not show the expected fear. Instead, he cried and said to Garbena, "Father! I am the reincarnation of your son who went to Jhana to trade and died on the way. How can you kill me?" Garbena was stunned but remained highly vigilant. "If you are truly my son’s reincarnation, then among these Hor soldiers and generals, who do you recognize? If you can’t name anyone, I will still kill you!" Unexpectedly, the child truly seemed to have lived a past life among the Hor, naming the Hor generals one by one. Garbena was even more astonished and began to believe this child was indeed the reincarnation of his own prematurely deceased son. Sinba’s Recognition and the Pledge with King Gesar Sinba, however, did not believe this story. He raised his long spear and thrust it at the child. But before the spear tip could even get close, it snapped into two pieces on its own. A tremor ran through Sinba’s heart—his deepest fear had finally materialized. Who else could this child before him be if not the illusory transformation of the great King Gesar? He then said to the child, "Come with me behind the mountain. There are some things I must ask you alone." Garbena hurriedly intervened, "This child truly is the reincarnation of my son, Zanjia. He has come to seek refuge with me now. You must not harm his life!" Sinba then made a solemn vow to Garbena, who finally agreed to let him take the child away. Sinba led the child to a very secluded mountain gully. He hastily jumped down from his horse, took a pure white Khata from the silver box he carried, and removed a jade ring from his ring finger. He respectfully offered these to the child, kowtowed three times with a thud, and said, "My revered master! I recognized at first glance that you are not a Jhana vagabond, but the omniscient divine incarnation, the Invincible Lion Treasure King. Your phoenix eyes with their reddish rims prove you are a direct descendant of the Ling Gabu royal lineage. Your raven-black hair shimmering with rainbow light, the green mole between your brows, your conch-white teeth, your body exuding the scent of sandalwood, your divine gait like a swan, and your kingly demeanor—all proclaim you are a true deity, an enlightened ruler of all people. Yet I, this sinful Sinba, have many unspeakable hardships before you, Great King!" He then recounted the entire story of the Hor-Ling war in detail. The child said, "You, this Hor minister, are the lord of the twelve myriarch tribes. Bestowing a Khata and a ring upon me, a Jhana vagabond, fills me with immense gratitude. But your mockery also shames me greatly. Please, say no more!" As he spoke, he put away the Khata and ring and made it as if to leave. Seeing the gifts accepted, Sinba was overjoyed. He promised, "Now my wish is fulfilled. Rest assured, Great King. From this day forward, firstly, I will never reveal this matter to anyone. Secondly, I will never again offer a single word of advice regarding White Tent King or the safety of the Hor." Having said this, he rode straight back to the city of Zomoru Zong, closed his gates, and entered a quiet retreat, never to emerge again. Gesar’s Test for Gijum Yixi in Garbena’s Household The child returned to the original spot. Garbena helped him onto his own saddle, and the two rode back home together on the same horse. Garbena Quedar led the child to the main gate and said, "It’s late today. You stay in the outer courtyard. Come to the inner courtyard tomorrow after the sun rises." After Garbena went inside, he said to his daughter, Gijum Yixi, "I’ve brought a vagabond child. Go take him some food." Yixi thought to herself, Could the auspicious dream I had last night be connected to this child? So she fetched a full pot of tea, a cooked sheep’s foreleg, a box of roasted barley flour, and a jar of cheese, and brought them to the child. The child saw that this maiden was exceptionally beautiful, her looks in no way inferior to the heavenly Zumu. If she weren’t a close relative of White Tent King, perhaps the incident of forcibly seizing Zumu wouldn’t have happened, he thought. When the maiden brought the food, the child pretended to be angry. He scattered the roasted barley flour, letting the wind blow it away; tore the sheep’s leg into three pieces and threw them aside; smashed the cheese jar against the wall, shattering it to pieces; poured the entire pot of tea on the ground; and thoroughly mocked Gijum Yixi. Enraged, Yixi’s face turned pale. She ran back inside, crying to her father, "Father! That vagabond poured out the cheese and tea, scattered the flour, smashed the jar, and viciously cursed your daughter, me!" Garbena was furious. "If this is true, I’ll have to slaughter him!" He grabbed a black duck-billed tong in his left hand and a meteoric iron hammer in his right, and rushed to the outer courtyard. There he saw the child sitting leisurely, carefully tearing pieces of meat from the sheep’s leg and eating slowly, while drinking thick tea mixed with roasted barley flour and cheese. The child even muttered to himself, "This blacksmith father is truly kind, giving such good food to a child like me. I am endlessly grateful!" Garbena quietly returned, angrily saying to his daughter, "How could you lie? When was the meat and flour thrown away? Isn’t he over there eating it carefully right now?" Yixi herself was very puzzled but couldn’t say anything more. She then took a milk pail to milk the cows for the night. Going outside, she saw the child had already slaughtered a cow. The beef was hanging from a beam, the hide spread on the ground, and he was cleaning intestines on the hide. She cried out furiously, "What are you doing?!" The child casually picked up a wooden stick and struck Yixi three times on the back. Then he snatched the milk pail from her hands, kicked out its bottom, and chased her back inside. The panicked girl told her father how the vagabond had killed the cow and kicked the bottom out of the pail. Garbena, greatly perplexed, went to see for himself. When he ran out to look, he saw the cow, well-fed by the child, its coat glossy, still munching on fodder. The bottomless milk pail lay rolling to the side. Garbena asked, "Child! I heard you just hit my daughter, killed the cow, and kicked the pail bottom out. What in the world is going on?" "Honored elder!" the child replied. "Your daughter came to milk the cow but was accidentally kicked by it, which knocked the bottom out of the pail. She went back in a huff. As for hitting her, I wouldn’t even think of it! Why would I hit her? Could it be that your daughter is unhappy with me about something?" Garbena had nothing to say and silently returned. Revelation and Vows in the Forest The next day, Garbena planned to give his "son" some chores and asked what he could do. The child answered, "I cannot turn prayer wheels without scriptures, I cannot lead outside enemies in, and I cannot take things from the house to throw away. Other than that, I can do anything." So he arranged for the child and his daughter to go to the mountains to cut firewood. Gesar nodded in agreement. Gijum Yixi prepared food, and the two went to a forest near the mountains. Gesar said, "Sister, let’s each work separately." Yixi suggested working together to be faster, but Gesar wouldn’t agree. Yixi had to go dig a charcoal pit and chop wood by herself, while Gesar lay comfortably on the ground and fell asleep. Yixi lit the fire and ran over to tell Gesar to get up and tend the charcoal. He just rolled over, didn’t even open his eyes, and went back to sleep. Angry, Yixi ate half of the food she brought, left the other half beside Gesar, loaded the charcoal she had made, and went home. When she told her father, Prince Garbena was also angry, waiting only for Gesar’s return to settle accounts. Not long after, Gesar returned carrying a large load of charcoal. Garbena looked at his daughter with suspicion, and Yixi was also stunned speechless. Garbena hurriedly told his daughter to go make tea and cook for Gesar. Yixi’s heart seemed to understand something, but she showed no sign and went to prepare a meal for him. Some days later, when the charcoal was used up, Yixi proactively told her father she wanted to go make charcoal with Gesar again. Her father agreed. Yixi prepared the food, and the two returned to the same forest. This time, Yixi did not rush to chop wood or make charcoal. Instead, she sat quietly on the ground, silently reciting something. After a while, she got up, boiled a pot of tea, offered the first bowl to heaven and earth, gave the second bowl to Gesar who was lying on the ground, and also presented him with a Khata and a pair of ivory bracelets. Seeing Yixi acting completely out of character and strangely, Gesar was puzzled. Then he heard Gijum Yixi sing softly and joyfully: "This towering snow mountain of mine, Is the rightful home for you, the white lion. Why have you not yet shown your green mane? The snow mountain has always longed for you, Do you know my sincere devotion? This brocade-like grassy mountain of mine, Is the rightful home for you, the red wild yak. Why have you not yet revealed your horns? The grassy mountain has always longed for you, Do you know my infatuation? This lush sandalwood forest of mine, Is the rightful home for you, the fierce tiger. Why have you not yet shown your stripes? The sandalwood forest has always longed for you, Do you know my kind heart? I, the Hor maiden Gijum Yixi, Am the lifelong companion of the Lion King. Why have you not yet revealed your true form? This maiden has always longed for you, Do you know my unwavering loyalty? These conch-white ears of mine, Have already heard the Heavenly Mother’s song. These morning-star eyes of mine, Have already seen the Heavenly Mother’s form. The Heavenly Mother’s prophecy aligns with my heart, For the Great Lion King is my beloved." The Lion King knew it was time to reveal his true form. After Yixi finished singing, the child lying on the ground was gone. Just as she was searching with her eyes, she saw a hero appear in mid-air. The hero had teeth white as jade, a dark-red complexion, and a stalwart build. His tiger-waist was as solid as a Vajra, his feet planted like an elephant’s. He wore a white helmet and white armor, rode a fiery-red precious steed, with silk ribbons fluttering around him. His body radiated light, truly like a deity descending from heaven. The Lion King placed a pure white Khata symbolizing "Peace Day and Night" around Gijum Yixi’s jade-like neck and sang to her: "I come from the distant north, I am indeed Gesar, the Lion King. Not to admire the wonders of mountains and rivers, But to reclaim my abducted wife. Pursuing external foes, I lost my homeland, Conquering the Demon Kingdom, I ravaged Ling. Wedding a demoness, I lost my queen, Slaying the black demon, I invited White Tent King. Gaining demon wealth, I lost my treasure. I came to settle the blood debt with White Tent King. First, to avenge my elder brother Gyatsa’s death, Second, to rescue my beloved wife who was seized, Third, to redress the hatred for destroying my Ling Kingdom, I will surely eliminate White Tent King, this enemy. In this moment of vexation and solitude, Only you are my sole companion. In battle, please strategize for me, After subduing the enemy, please return with me to Ling." The great King Gesar and the maiden Gijum made solemn vows to each other, pledging to grow old together in shared loyalty, never to part.

King Gesar Statue Gallery Featured Photo taken in Oct 2024 at The King Gesar Shilong(Tiger-dragon) Palace. In Tibetan Buddhism, King Gesar is often depicted in various forms, one of which is the Peaceful Deity . The Peaceful Deity of King Gesar is typically characterized by calm expressions, seated postures, and symbolic items representing his divine authority and compassion. This depiction is often used for meditative practices and rituals focused on inner peace and spiritual growth. Located in Dari County, Qinghai Province Last update : 23/1/2025 Share this page with your friend

As they neared the Ling Kingdom, Gesar suddenly patted the neck of his precious steed. Jang Gapeibu understood—its master wanted it to slow its pace. Yes, it had been nine years since he left Ling. In these nine years, who knew what changes had occurred in Ling, what had become of its people? A clever idea struck Gesar. He transformed into the appearance of a merchant. 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 51 DISGUISED AS A BEGGAR, HE SKILLFULLY PROBES THE DETAILS OF LING; DISPLAYING DIVINE MIGHT, HE STERNLY PUNISHES DARONG'S CHAO TONG A Merchant's Return and a Father's Anguish As they neared the Ling Kingdom, Gesar suddenly patted the neck of his precious steed. Jang Gapeibu understood—its master wanted it to slow its pace. Yes, it had been nine years since he left Ling. In these nine years, who knew what changes had occurred in Ling, what had become of its people? A clever idea struck Gesar. He transformed into the appearance of a merchant. Then, from the black and white treasure bag he brought from the demon kingdom, he took out livestock and treasures. Instantly, the hillside was covered with the plump cattle and sheep of the demon lands. He also pitched a large, wide tent and settled there. Three years prior, the Hor people had abducted Queen Zumu, plundered Ling's treasures, and killed the great hero Gyatsa. However, because Chao Tong had repeatedly provided information and rendered service, they not only refrained from seizing his wealth and livestock but also made him the king of Ling. What he failed to obtain at the horse race, he finally acquired in part. Though he lacked the seven treasures and Zumu, he now had the Ling Kingdom and the throne, which brought Chao Tong some measure of satisfaction. And with satisfaction came the desire for unrestrained pleasure. He had the Qiongka Mubu palace renovated to be resplendent with gold and jade, dazzlingly bright by day and glowing radiantly by night. However, his resources were ultimately limited, so he had to squeeze the common people relentlessly. Since Chao Tong became king of Ling, the populace had not known a single day of peace, not a day free from suffering and torment. The more they endured hardship, the more they longed for the Great Lion King Gesar. Although Chao Tong had seized the opportunity to become Ling's king, he lived in constant anxiety, wary of the day King Gesar might return. Seeing the sight of the merchant's camp, he trembled with fear and immediately summoned King Senlun, who had been become his servant. Chao Tong said to Senlun, "Over in that valley, there have never been so many cattle and sheep. Go and find out where they come from? I demand a horse's worth of water and grass fee from them per day." Senlun had no choice but to put on his tattered fur coat, tie a knotted leather strap around his waist, strap on his broadsword, don an iron helmet, mount his lame horse, and set off immediately. He soon reached the other side of the valley. By then, Gesar, transformed into a merchant, had already laid out a tiger-skin cushion and was waiting. Senlun tethered his horse and hesitated outside the tent for a long while before asking, "Where did you come from this morning? Where will you go tonight? For whom are your teeth and heart white? For whom are your hair and eyebrows black? What business do you intend to conduct? In this sacred valley of the Ling Kingdom, no one dares to come here except flying birds. You, the guest residing here, trample more grass than you eat, muddy more water than you drink. For drinking water, you must pay a water fee; for grazing, you must pay a grass tax!" The "merchant" replied, "Ah, you pitiable old man! Your eyes are bluer than the sky, your hair whiter than conch shells. Why do your knees rise above your head? Why, in your advanced years, do you serve as another's slave? Why should I trouble you? I'll tell you: I came from the north this morning, I head to the Ling Kingdom tonight. My teeth and heart are white for Holy Ling; my hair and eyebrows are black for the enemy. If you ask about my business, the tale is long, hard to tell in a few words." Seeing Senlun shrinking back onto the grass at the very edge of the tiger-skin cushion, the Great King urged him to sit up properly. The old man said, "Such a magnificent cushion, I have not the fortune to sit upon it!" The Great King had to let him be. Then, a conjured servant brought tea. The old man was so pitiful he didn't even have his own wooden bowl. The Great King poured tea for him into his own auspicious, perfect bowl. Seeing this bowl, Senlun couldn't help but laugh. As they drank tea, the servant brought meat. Seeing Senlun had no small knife for eating meat, the Great King handed him his own white crystal dagger. As he ate, Senlun looked at the dagger and began to sob and weep. The Great King pretended not to understand: "Did you laugh just now because the tea was bad, and now cry because the meat is unpalatable? Or is this simply the custom of your land?" King Senlun gradually stopped his sobs. Gritting his teeth, he recounted everything that had happened since Gesar left Ling. When he spoke of the great hero Gyatsa sacrificing himself for the kingdom, the Lion King's tears soaked his robes. When he spoke of Queen Zumu being abducted by the Hor King, Gesar burned with anxiety as if his heart were on fire. When he spoke of Chao Tong's betrayal and collusion with the enemy, Gesar gnashed his teeth in fury—though it was not yet time for father and son to reveal themselves. He listened as the old man continued, "Please do not take offense, noble guest. It is truly because my heart is filled with sorrow. This bowl I hold in my hand now resembles my lion-child's perfect, auspicious bowl. This dagger I use to eat meat resembles my lion-child's white-handled crystal dagger. Seeing them gladdens my heart, but my longing is so great I cannot stop weeping." The "merchant" was deeply moved but restrained his emotions. He offered the old man another bowl of wine, then made a request: "Elder! I have many lice in my hair. Please catch them for me!" Saying this, he laid his head in the old man's lap. The old man flustered, trying to push him away: "Noble lord! I am dressed in such filth and rags. My filth will defile your noble body!" But the "merchant" insisted and would not move. The old man, helpless, had to turn his head and examine it carefully. There were no lice, but he discovered a patch of white birthmarks behind the right ear, extending to the right shoulder—just like Gesar's. Overcome by the sight, a single teardrop fell squarely into the "merchant's" ear. The "merchant" immediately straightened up: "You didn't catch lice; instead, you poured water into my ear. Do you mean to harm me? Your master torments you, why take it out on me?" He stood up as he spoke. Senlun hurriedly explained: "How dare I take it out on you? It's just that the patch of white birthmarks behind your ear looks so much like my son Gesar's. Thinking of my son, I couldn't hold back my tears, and one fell into your ear. Please do not be angry, do not take offense!" As he spoke, he felt such overwhelming grief that he fainted. Gesar quickly cradled his father king's head and sprayed cool sandalwood water on his chest. The shock revived Senlun shortly after. By then, King Gesar could no longer suppress his longing for his father and homeland and revealed himself to King Senlun. Senlun was like one who sees dawn after a long night, overjoyed beyond words. He grasped the Great King's hand, kissing it repeatedly, then pressed it tightly against his own face, saying excitedly, "From today, the suffering of Ling is over! My wish has been fulfilled!" King Gesar offered his father many sumptuous foods and repeatedly remind him to keep the secret, not to reveal it to anyone. Afterwards, Senlun reluctantly bid his son farewell. As he returned, he couldn't suppress his inner joy. His beard stuck out high, he whipped his old lame horse into a gallop, drew the wooden-handled waist knife from his bosom, and waved it fiercely towards the imagined figure of Chao Tong, shouting incessantly, "From now on, some people will face misfortune, and some will prosper!" Galloping back home, he quietly relayed the news to Guomu, King Gesar's birth mother. Hearing it, Guomu was like a beggar obtaining a priceless treasure. She hurried to make a smoke offering to thank the deities. By then, Chao Tong had also heard vague rumors and was trembling all over, panic-stricken, looking around nervously. Then his face flushed crimson, and he sat there gnashing his teeth in a daze. Only by evening did he dare send someone to Senlun's home to inquire. Senlun deceived him: "That's the great wealthy merchant Dorje Drakpa from the Li region. He said he greatly reveres the Lion King and, seeing I am the Lion King's father, bestowed much wine and meat upon me. I got drunk again." Chao Tong listened, half-believing, half-doubting. How would a merchant from afar know he was Gesar's father? His heart was uneasy! The Beggar's Tale and the King's Return The next day, an old beggar with graying hair arrived at the gate of Chao Tong's palace, shouting repeatedly, "Long-lived master! Give this old beggar some food!" Chao Tong stuck his head out and asked, "Where are you from, beggar? Coming to knock on the door so early in the morning is most inauspicious." "Noble master, I come from the demon kingdom." "From the demon kingdom? Then, come in quickly. I have questions for you." Hearing the old beggar came from the demon lands, Chao Tong hurriedly invited him inside. He was about to order a maid to fetch some food but thought better of it and went in himself, bringing out a wooden tray of roasted barley flour with a piece of butter on top and a small pot of wine. "Hey, old man, I have confidential matters to ask you. As long as you tell the truth, your food, clothing, and needs will be my responsibility from now on." "Speak, master. What is it?" The old man slowly ate the roasted flour and drank the wine. "Nine years ago, my nephew Gesar went north to subdue demons. The first three years, rumors said he died; the next three years, rumors said he didn't die; and these last three years, there's been no news at all. Is he dead or alive? Tell me in detail." "Ah, that so-called Lion King Gesar has been dead for eight full years. The thousand-mile precious steed is used by Meisa to carry water; the quiver is used by demon women as a sack; and the demon king Lutsan is still alive and well!" "Really? Truly?" Chao Tong was so excited he could hardly believe his ears. "Of course! I served Lutsan as a slave for three years, naturally I know very clearly." The old beggar said with a straight face. "Excellent! The stone in my heart has finally fallen. The sun feels warmest at dusk; a man finds greater happiness in old age. This wretched nephew of mine always caused me trouble. As long as he lived in this world, I could not rule in peace. Wonderful, truly wonderful! Serves him right for not living long." As he spoke, Chao Tong ordered the maids to bring large pieces of meat and big bowls of wine for the old beggar to eat and drink. He himself also intended to feast. However, Chao Tong's queen, Dan Sa, hearing the news that King Gesar was no longer in this world, wept bitterly: "Ah! Day and night I prayed to the heavenly gods for my nephew's safety. Why is there such terrible news today! What will become of Ling's future!" Hearing this, Chao Tong, furious and flustered, jumped down from his throne, cursing "worthless woman," grabbed a wooden stick, and struck Dan Sa, actually knocking the aged queen unconscious. The old beggar, seeing this scene, was deeply不忍 and stayed by Dan Sa's side until she awoke. But even after waking, she continued to weep in agony. The old beggar had to comfort her: "I never thought news that pleased King Chao Tong would bring you such grief. But I've heard another piece of news. King Gesar has already subdued the northern demons and, with his consort, is driving the demon kingdom's cattle and sheep. He will arrive tomorrow." After hearing, Chao Tong was dumbfounded, speechless. And Dan Sa overjoyed like a loving mother seeing her long-lost beloved child, hurriedly took off the turquoise prayer beads worn around her neck, brought out ten sheep-stomachs worth of butter, added a white khata, and presented them to the old beggar as a gift of thanks for the good news. Gesar also found his mother Guomu outside the city, dressed in rags. But she was, after all, the daughter of the Dragon King. Seeing the "old beggar's" teeth as white as conch shells, she immediately recognized her son's transformation. Guomu held her son and wept for a long while. King Gesar comforted her: "Mother! Please don't cry. Hasn't your son returned? Now, please watch the excitement from the city's edge." Then, suddenly, the earth changed color; mountains, rivers, and valleys all glowed with red light. Gesar had already removed the disguising tumors and sores and thrown away the brimless felt hat. His hair shone with beautiful golden light, flowing loosely. His face was like the full moon on the fifteenth day, plump and perfect. Fully armed, he rode his precious steed, galloping from the south of Chao Tong's clan. It seemed like ten thousand horses roaring and running, clouds of dust billowing up, all the way to the capital's main gate. Chao Tong had already seen it clearly through a crack in the door, frightened and kept shouting to Queen Dan Sa: "Worthless woman! Gesar is here! What should we do? Tell him I'm not home! Cover me with the copper pot, let me hide!" Saying this, he quickly performed magic and hid under the copper pot. Dan Sa's heart, however, was filled with immense joy, like seeing the sun again after clouds parted. She hurriedly made a smoke offering and went out happily to welcome the Great King. The Great King halted his horse at the city gate and sang: A poor, wandering mendicant monk, Few can provide for him long. If he himself does not know thrift, Hard to endure spring's passage swift. A petty chieftain full of guile, None will long pay him tribute's while. If he cannot curb his harsh demands, Hard to keep his scattered folk in hands. A hypocrite with honeyed tongue, Cannot uphold a righteous war long. Once he betrays kin to the foe, Hard to escape justice's stern blow. This household's uncle hides in his nest, The nephew who journeyed returns success-blessed. What has the uncle at home done? If home, come out to greet your son! I, abroad, shot the proud demon king dead, Subdued the north's dark demon lands instead. Together with Queen Meisa Bungji, Bring cattle, sheep, and treasure to Ling's country. How many kin did you sell to the foe? How many Hor troops did you help to grow? What wealth from Hor did you obtain? What rewards from White Tent King did you gain? Today, let us both boast of heroes' might! After Aunt Dan Sa hearing, she sang: From Ling's east, auspicious mountain peak, Rises Jambudvipa's treasure king's golden wheel sleek. The divine clans bloom like thousand-petal lotus fair, Auntie too welcomes dawn of happiness rare. The fathers' deeds like budding flowers unfold, Dan Sa, like bee, sings of joys untold. Chao Tong, like owl, blinded both eyes, Ends his tyrannical, cruel reign's cries. Hearing my nephew's pleasing song, Chao Tong dares not at home belong. To Copper Pot Ravine he went to raid, Hid in Three-Stone Hearth Mountain's shade. If not by hearthstone his head he breaks, He'll grab some ash, his home he makes, With flowing tears, his grievances he'll state! Chao Tong heard this and cursed again: "Worthless woman, don't say that! Quick, hide me under the bed!" Then he hid under the bed. The Great King sang his inquiry as before. Auntie replied again: Respected nephew, King Gesar, How dare Chao Tong stay home, afar? To Bed Ravine he went to raid, Hid at Bonrou Mountain's foot in shade. If not by bedpost his head he breaks, He'll grab some soil, his home he makes, Head wrapped in black, his tale he'll state. Chao Tong anxiously cried: "Lowly woman! Stop talking! Hide me under the saddle!" Then hid under an ox saddle. When the Great King asked again, Auntie sang: My respected nephew, Lion King great, Chao Tong dares not at home await. To Ox Saddle Ravine he went to raid, Hid behind Oxback Mountain in shade. If not by saddle bow his head he breaks, He'll return home at midnight's wake. He has no face to greet his nephew dear, With ash bag on head, his reasons clear. If he comes begging at my door, For food, three handfuls of hearth ash, no more. For drink, a basin of pot-washing water, On empty stomach, no fierce talk he'll utter. Then let him report household affairs clear. That's when your moon-bright face will turn drear, That's when your Venus-like eyes will flash lightning's spear, That's when your Bodhisattva heart will rage severe, That's when you'll vow this sinner vile To strike with thunder ten thousand times! Only then will all men's grievances be paid, Only then will all women's hearts be comforted and laid! The Unmasking of a Traitor Upon hearing Queen Dan Sa's song, the people of the Ling Kingdom felt greatly comforted and laughed with joy. Only Chao Tong was cursing: "You wretched woman, are you seeking death? Quickly hide me in the purple leather bag! Clench your thirty teeth tight. Don't make another sound through your teeth!" By this time, the Great King had already dismounted. His aunt tethered the divine steed and invited the King inside to sit upon the tiger-skin throne. She then placed the purple leather bag containing Chao Tong, along with butter, roasted barley flour, and other foods, on the table before the King, and poured him a cup of rich, fragrant wine. Chao Tong, hiding inside the leather bag, trembled with fear, causing the table to shake uncontrollably. Pretending to be puzzled, the King said: "There are three ill omens in the world. One is when a red cliff trembles—that means it's time for lightning to strike and destroy it. Another is when an ancient tree spirit trembles—that means it's time for axes to fell it. And the third is when a purple leather bag trembles—that means it's time for a blade to split it in two. But for this purple leather bag, a needle is too fine, a blade would be a waste, and an awl would be just right." After saying this, he pricked the leather bag with an awl. Blood gushed out in streams, and the bag squirmed violently. The King continued: "In the Tibetan lands, there are three portents of misfortune. A musk deer should only run on rocky cliffs; if it runs into a village, it becomes an ill omen, signaling it's time to harvest its musk. An owl from a stone cave, if it lands on tent ropes, becomes a bird of ill omen, signaling it's time to shoot it with arrows. Aunt, this purple leather bag of yours seems to have a corpse inside trying to resurrect—this is an ill omen of misfortune befalling the household, and it must be dealt with promptly. An awl is too short, a spear is too long; only a knife thrust is just right." He then stabbed it with his dagger. Chao Tong, in agony, suddenly stood up. Dark purple blood sprayed out in gushes. Not daring to cry out, he threw off the leather bag and tried to flee naked. The King reached out, grabbed Chao Tong, threw him to the ground, pinned him down with his knee, and drew his white-handled crystal dagger, singing: My hatred is hard to quell, my anger hard to appease, How can I let a traitor like you escape with ease! You, an uncle, sided with the foe, How many Hor soldiers did you help bring here below? My brother Gyatsa Xiega, Often in secluded meditation did he stay, Now like a rainbow in the sky, He vanished without a trace, gone by. You caused my royal father and mother, And all the people of eastern Ling Gabu, To suffer humiliation and be trodden under. Considering our blood ties, I should spare you, But how can your deeds be forgiven, tell me true! Smashing a sacred image to show piety, Is not an act worthy of sincerity. Killing a guilty man of your own kin, Is not a cause for celebration or a win! If you have any last words, speak them fast, Your life will be over in moments that won't last! As he sang, he pointed the dagger tip at Chao Tong's chest. Trembling, Chao Tong begged for mercy: "You are right, nephew, you are right! But I beg you to spare my old life, don't kill me! Uncle I was bewitched by the yellow Hor's magic, my mind was addled, confused and upside-down, I completely lost awareness of what I was doing. Otherwise, why would I tie my hair into three topknots? Have my wife braid her hair into three plaits? Put three collars on a dog? These are things I did only because I was mad! Your hatred for uncle is justified, all the blame should fall on me, but towards you, nephew, uncle still holds the deepest affection. Please, Joru, spare your uncle's wretched life!" Public Shame and a Narrow Escape The King released Chao Tong, mounted his horse, and drove him forward with whip lashes, shouting: "Look quickly! This corpse in the leather bag has come back to life!" Everyone recognized the man as Chao Tong and shouted in unison: "Beat him to death! Beat him to death!" Amidst the shouts and the crowd chasing after him for amusement, Chao Tong was so ashamed he wished the ground would swallow him. He actually crawled into a marmot hole in the mountain. Chief Steward Rongtsa Chagen had already seen the morning mist churned up by the divine steed Jang Gapeibu and knew King Gesar had returned. He hurriedly led heroes like Danma, Gade, and Niben to welcome him. Everyone paid their respects to King Gesar one by one. In the valley, they pitched an Auspicious Treasure tent, laid out cushions, and invited the King to sit at the highest seat. They presented him with hero's sashes and various fine wines and delicacies. In front of everyone, the Chief Steward recounted in detail the invasion by the Hor, how each hero had sacrificed themselves. As he spoke, old tears streamed down his face, and all the assembled heroes and warriors also had tears in their eyes. The Chief Steward sighed and said with relief: "Now it's good. Being able to wait for the Great King's return is an immense blessing for this old man! From now on, the prestige of our Ling Gabu can be restored. Although my sons have died for the kingdom, I still have my nephew Gesar. Alive, I will find infinite joy; dead, my heart will be at peace." The Great Lion King repeatedly comforted everyone: "During my campaign in the Demon Kingdom, it was my uncles, father, and all our brothers who gave their lives to protect the lineage of our divine clan. The Hor's debt must be repaid, and my Zumu must certainly be retrieved. But now, there is a debt right before our eyes that needs settling. This evil root of trouble, Chao Tong, harbors black intentions in everything he does, never missing a chance to commit wicked deeds. Even before I was born, he was harming people. From my birth until today, the one he hated in his heart was me, Gesar; the one he glared at sideways was me, Gesar; the one he cursed with malicious words was me, Gesar; the one he pointed at with his little finger was me, Gesar. Thinking again of his wicked act of betraying Ling Gabu to the yellow Hor, I wish I could chop him into mincemeat and tear out his heart and liver while he still lives!" Pleading for Mercy and a Humiliating Punishment Hearing this, Chao Tong was scared out of his wits, his face ashen. Still bleeding and naked, he crawled out of the marmot hole and prostrated himself before the King, tears falling like rain, trembling as he pleaded: "Please, everyone, help plead for me! Just now, inside the marmot hole, I reflected deeply. I am indeed guilty, but the me now is nothing but a black crow—its feathers are useless, its flesh inedible. Killing me would only add to the Great King's sin of taking life. Killing a dog, crushing an insect—these all carry sin, let alone killing a person. I beg Old Chief Steward to plead for my worthless life. If an opportunity arises in the future, I, Chao Tong, will repay you with my life." Seeing his wretched state, everyone felt both angry and amused. The divine steed Jang Gapeibu could no longer contain itself. It opened its mouth and swallowed Chao Tong whole. Not until dusk did it regurgitate the barely breathing Chao Tong along with a pile of dung, thus sparing Chao Tong's life. Celebration and Judgment The next day, a grand celebration banquet was hosted by Chief Steward Rongtsa Chagen, Guomu, and Dan Sa. The King distributed the livestock, treasures brought from the Demon Kingdom, and Chao Tong's property among the heroes and subjects of the Ling Kingdom. By the King's decree, Dan Sa was to separate from Chao Tong; she could choose another husband and start a new family. Chao Tong was left to live out his remaining half-dead existence. For a full twenty-one days, the masses from all tribes spent their time at the sumptuous feast, immersed in boundless joy.

As Gesar entered the demon land, the soul bird of the demon king Luzan also arrived, landing atop the Nine-Spired Fortress on Soul Mountain. The fortress shook with a loud noise. Hearing this, Luzan exclaimed, “What has happened to my mighty Soul Mountain?” 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 29: THE CELESTIAL CRANE CARRIES OUT ITS MISSION TO CONFUSE THE SOUL-BINDING BIRD; MEiSA SPEAKS OF HER RESENTMENT AND POURS OUT HER INNER SUFFERING The Soul Birds and Meisa’s Hope As Gesar entered the demon land, the soul bird of the demon king Lutsan also arrived, landing atop the Nine-Spired Fortress on Soul Mountain. The fortress shook with a loud noise. Hearing this, Lutsan exclaimed, “What has happened to my mighty Soul Mountain?” Queen Meisa, who had been captured and brought to the demon land, spent every moment praying that one day Gesar would come to rescue her from misery. Any unusual occurrence in the demon kingdom gave her hope that her king had arrived. Seeing Lutsan’s unease, Meisa quickly poured him a large cup of wine and said sweetly, “Oh, my king, this is just the soul bird landing on the mountain. It is a sign of good fortune for us to grow old together.” Despite his suspicions, Lutsan couldn’t resist Meisa’s gentle persuasion. He allowed the soul bird to remain on the roof and stayed in the fortress to drink and celebrate with her. Soon, Meisa’s own soul bird, the white crane, also arrived. Meisa feared the demon bird might sense Gesar’s presence in the demon land and harm him. The white crane landed beside the demon bird on the mountain and began to speak: “Oh, Demon Bird King, have you arrived? Are you the soul bird of the demon king? I am the soul bird of Meisa, the queen of Ling Gabu. We are kin—you are the nephew of the great Garuda, And I am the descendant of the white crane. Today, fate has brought us together. You are the vital bird of the demon king, Always ready to save him when called. I am the vital bird of Queen Meisa, Here to tell her to forget the Lion King of Ling Gabu. The king of Ling is no longer in power— Chao Tong now rules Ling Gabu. That foolish son of the Dragon Girl is hunting rabbits In the desolate Yellow River plains, Doing nothing of importance. Let us, as loyal birds, protect our masters. Let us ensure their safety and accompany them On this Nine-Spired Soul Mountain. The demon kingdom is at peace, And we should each return to our homes. You to the western realm of Jaga, To the serene palace of the great ocean. And I to the crystal city of White Mountain in Ling Gabu.” The demon bird replied, “White crane, your words make sense. It’s true we are kin, and I am fortunate to meet you. I am the soul bird of Lutsan. From his birth until now, I have come here three times. Each time I landed on this mountain, Lutsan and his minions welcomed me with cheese and fresh water. Why is it that this time I am ignored? I foolishly believed the words of the yellow water duck, who said that the son of the Dragon Girl was coming to the demon land to take Lutsan’s life. But it seems I worried for nothing. Since everything in the demon land is peaceful, let us part ways here.” The demon bird flew away without looking back. The white crane, reassured that the demon bird believed peace still reigned in the demon kingdom, also left, returning to Ling Gabu. The Reunion of Gesar and Meisa At this moment, the five-headed demon Qinen, carrying out the task Gesar had assigned to him, arrived at the Nine-Spired Palace of the demon city. There, he saw the demon king Lutsan and Queen Meisa sitting leisurely together. As soon as Lutsan saw Qinen, he asked, “Ah, my loyal minister! How is your health? Are the black and white livestock safe? Are all parts of the kingdom peaceful? Are there no enemies causing trouble?” Qinen bowed respectfully to Lutsan and Queen Meisa before replying slowly, “Your Majesty, I humbly report that all is peaceful in the kingdom. No enemy dares to make trouble. Thanks to your protection, my health is excellent as well.” The demon king nodded but sniffed the air suspiciously. “My minister, I seem to smell the scent of a human. Did you bring it here?” Lutsan, being an experienced demon king, immediately noticed something unusual. “How could that be?” Qinen replied hurriedly, fearing further questioning. “Your Majesty, I tend to the sheep every day. Yesterday, a white sheep fell ill, so I slaughtered it. Perhaps some blood or the smell of mutton remains on me.” “Hmm, perhaps so,” Lutsan said, half-believing him. “You’ve traveled far today. Sit and rest. I’ll go out for a patrol. Meisa, keep our guest company for a while.” Saying this, Lutsan left the room. Qinen knew Lutsan was still suspicious, but this gave him a chance to talk to Meisa. “Ah, Queen Meisa,” he said as soon as Lutsan was gone, “yesterday, a merchant from Jaga passed by. He claimed to have come from Ling Gabu.” “Oh? What did he say?” Meisa, who had been lounging indifferently, suddenly perked up at the mention of Ling Gabu. Qinen noticed her excitement and thought to himself, Gesar’s journey was not in vain—his queen still longs for him. Pretending to speak casually, he said, “He said that Ling Gabu no longer has a king. Gesar has been dead for over a year.” “What?! What did you say?!” Meisa’s composure shattered. Since being captured by Lutsan, she had lived in luxury. Lutsan, captivated by her beauty, neglected his other queens and spent all his time with her, indulging her every whim. Meisa wore the finest clothes, ate the most delicious foods, and was treated with utmost care. However, there was one rule: she was forbidden to think about Ling Gabu or mention its name. Though surrounded by wealth, Meisa secretly longed for her homeland and her king. Now, hearing that Gesar was dead, she could no longer hide her emotions. Seeing Meisa’s distress, Qinen softened his tone. “Perhaps I misheard, or the merchant misspoke. If you like, I can bring him here for you to question yourself.” “Fine,” Meisa said. “Bring him to the rear palace. But make sure Lutsan doesn’t find out.” “Understood,” Qinen replied and left. When Qinen returned to Gesar, the Lion King had finished eating meat, drinking wine, and preparing leather. Qinen joyfully reported his conversation with Meisa. Gesar immediately threw down the bone he was holding and followed Qinen to meet his queen. Meanwhile, Meisa was in turmoil. She had always hoped that her king would one day rescue her, but the thought that he might already be dead filled her with despair. If what the merchant says is true, I have no will to live. But if it’s a lie… I’ll have the five-headed demon eat him for spreading such nonsense! While Meisa was lost in thought, Qinen brought Gesar into her chamber. Loudly, Qinen pretended to scold him, saying, “Jaga merchant, the queen has questions for you. You’d better tell the truth!” Then he bowed to Meisa and left the room. Meisa stared at the “Jaga merchant.” His face seemed familiar—too familiar. Gesar also gazed at Meisa. Her beautiful headdress couldn’t hide her pale face, and her luxurious clothes couldn’t conceal her frail figure. She looked much thinner than she had when she was in Ling Gabu. Slowly, Gesar removed the merchant’s disguise, revealing his Lion King attire. Meisa, in turn, removed her demon queen garments, leaving only a simple white dress. The two embraced tightly, and Meisa began to cry softly. Gesar, too, shed tears. Suddenly, Meisa pulled away and cried out, “Don’t deceive me, you old demon! You’ve transformed into Gesar to trick me again! I know Gesar has been dead for over a year. Today, I’ll end my life!” With that, she ran toward a pillar, intending to end her suffering. Gesar, quick as lightning, caught her and held her close. “Meisa, my queen, what has happened to you? How could you not recognize me? I’ve crossed mountains and rivers, enduring countless hardships to find you, and you mistake me for the demon king!” “Are you truly the Lion King?” Meisa asked, still doubtful. “Do you not believe me?” “Then answer this…” Meisa began asking Gesar questions about the unique features of Ling Gabu. Gesar answered each one perfectly. Finally, Meisa was convinced that the man before her was indeed her beloved Lion King. Overcome with emotion, she quickly removed the demon kingdom’s jewelry and clothes, changing into the attire of Ling Gabu. Only then did she dare to approach Gesar again, embracing him tightly and weeping bitterly.