After a long period of rest, Zumu finally recovered. She carefully thought about Joru’s request: 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 17: "With Divine Help, the Thousand-Mile Steed Is Captured; Zumu's Witty Praise for Jang Gapeibu" Zumu Prepares to Catch the Divine Horse After a long period of rest, Zumu finally recovered. She carefully thought about Joru’s request: “If I don’t capture that horse, there seems to be no other way. Joru is a man of extraordinary abilities, and if he says such a horse exists, it might actually be real. As the saying goes, ‘If you don’t have treasures of your own, how can you find them in the mountains?’ But if it really does exist, it must be an extraordinary divine horse. What does it look like? If I don’t ask clearly and search blindly, wouldn’t that be a wasted effort?” So, Zumu composed a song to ask for the features of the wild horse: "Joru, the divine son, has given me this task, To capture a divine horse from the wild. But animals belong to their owners, And Guomu would never steal a horse. Wild mules cannot be ridden, Wild oxen cannot be tamed. How could I take another’s horse home, And feel shame riding it afterward? This horse is no mountain mule, This horse is not among the usual herds. It resembles a mule but is not a mule, Wandering freely in the wild lands. If it is a gift from the gods, It will naturally come to Joru’s hands. If it is a treasure of the dragon king, It will surely come to Guomu’s home. To find something, you need its name, To retrieve something lost, you need its features. What are the characteristics of this horse? What is its color and how can it be recognized? Please, Joru, tell me clearly, So I can fulfill your command." Joru replied with a smile, “Zumu, you’re right. Without knowing the horse’s features, you won’t be able to catch it.” He then sang a song, describing the origins of the horse and its current location: "My dear mother, who raised me, Beautiful and wise, oh Zumu, listen well! Fields, seeds, and rainwater, Must all come together to grow crops. Arrows, strong bows, and steady hands, Are all needed to defeat enemies. Joru, Guomu, and Zumu, Only together can we capture the divine horse. The horse’s homeland lies in the holy lands of Mazha, On the sacred peaks of Bangle Mountain. It is my destined steed, born alongside me. Its father is Garbo, the divine stallion, Descended from the celestial horses of the east. Its mother is Mada Jormo, A mare born into the wild herds. Its body is not light red but deep crimson, Its fur glistens like polished gemstones, Its ears are tipped with eagle feathers, And its hooves have wind-like swirls. It stands out from all other horses, With nine unique features that you must remember: Its forehead resembles a falcon’s, Its neck looks like a weasel’s. Its face is like a goat’s, And its jaw is as delicate as a rabbit’s. Its eyes are like a frog's, And its pupils shine like a serpent’s. Its nose is soft like silk, And its ears are pointed, adorned with feathers. It has eighteen powerful tendons, And twenty strong joints. This horse is no ordinary creature. It can fly to the skies and speak human words. Among thousands of horses, none are like it. Only with the help of the gods and Guomu’s skills Can this divine horse be captured." Guomu and Zumu Capture the Divine Horse After listening to Joru’s explanation, Guomu and Zumu set out to capture the divine horse, with the assistance of heavenly gods, dragon deities, and protective spirits. When they arrived at the Mulanmu mountain pass, they gazed upon the Bangle Mountain slopes. Some wild horses roamed freely on the mountain peaks, while others grazed on the valley's lush grasslands. Looking closer, they spotted the extraordinary divine horse! It had a tail like jade, a mane as green as emeralds, and fur that shimmered like red rubies. Its coat sparkled with rainbow-like hues, and its hooves danced with an unceasing rhythm. From the front, it resembled a "Rigma," standing tall and proud. From behind, it looked like an eagle swooping down for its prey. Its legs were as agile as a fox’s, with patterns on its skin resembling the flowing movement of fish. Its powerful thighs were well-defined, and its chest resembled the delicate build of a songbird. Each of its four legs had a unique swirl of hair, and its proportions were perfectly balanced. The horse had thirteen distinct abilities, hidden like a gathering of eagles. Upon seeing the horse, Zumu turned to Guomu and sang: "Oh masters, gods, and protectors, I offer you my humble song. This here is the sacred Mulanmu pass, A place of great beauty and renown. Look toward the mountain ahead, Like a king seated upon a throne. The Chinese call it 'Dongqing Nian Nian,' And the Tibetans name it 'Bangle Mountain.' Clouds swirl around its peaks, Green grass covers its slopes, Flowers bloom brightly at its base, Competing in beauty and fragrance. This is where the divine horse resides, Hiding among the wild white-mouthed horses. It plays with hundreds of mares, Frolics with countless foals. Its tail and mane dance with the wind, Its fur shines with rainbow colors. Sometimes it appears, sometimes it vanishes, Creating illusions and countless mirages. Above, a majestic eagle spreads its wings, Behind it, a lion roars with pride, And in front, a tiger leaps fiercely. Its eyes, heart, and legs, Shoulders, cartilage, and ribs, Are as strong as a gathering of hawks. This is no ordinary horse; It has the power to fly to the heavens, And it understands human words. Among thousands of horses, None can compare to this divine creature. Its unique traits are etched in my mind, But capturing it will require the help of gods and protectors, And the skill of Guomu, my dear mother." Guomu Captures the Divine Horse Following Zumu's guidance, Guomu spotted the divine horse and was filled with joy. She thought to herself: "Capturing this divine horse will require more than just effort. Without the blessings of the gods, the power of the Three Jewels, and the karmic connections of past lives, it would be impossible for me to catch it. Since my son Joru said the horse is intelligent and can even speak human language, I should also sing about its connection to Joru while praying to the gods and the Three Jewels. Perhaps the horse will understand." With this in mind, Guomu sang a prayer in the auspicious six-tone melody: "At the crown chakra of supreme bliss, Sits the Master Pema Tochin, Along with the divine Dongchung Garbu. Please, come quickly to help me, Guomu, And cast the celestial lasso to capture the divine horse. At the throat chakra of enjoyment, Sits the deity Hayagriva, Guiding beings with true prophecies. Please, come quickly to help me, Guomu, And cast the celestial lasso to capture the divine horse. At the heart chakra of Dharma, Sits the divine protector Longshu Weichung. Please, come quickly to help me, Guomu, And cast the celestial lasso to capture the divine horse. At the navel chakra of transformation, Sits the countless formless dakinis, Along with the goddess Tara Viga. Please, come quickly to help me, Guomu, And cast the celestial lasso to capture the divine horse. At the secret chakra of bliss, Sit the many protective deities, Along with my own son, Joru. Please, come quickly to help me, Guomu, And cast the celestial lasso to capture the divine horse. Oh gods and protectors, lend me your strength. Together, let us catch this divine horse, And place the lasso's end in my hands." Then, Guomu turned her attention to the horse and continued singing: "Oh divine horse, listen carefully! I have a few words for you: A sharp arrow, sleek in its golden casing, Is a hero's adornment. But if it fails to strike the enemy, Its sharpness matters not. A brave and cherished son, Is regarded as a treasure in the world. But if he cannot protect his kin, His existence matters not. Lush green fields are adorned by crops, Making the land more beautiful. But if the harvest cannot be reaped, Blossoms matter not. A divine horse, like you, Adorns the mighty Mount Meru. But if you are not saddled and ridden, Your speed matters not." The Divine Horse's Song After finishing her song, Guomu stepped forward. The other wild horses scattered in all directions, but the divine horse stayed behind. It showed affection toward Guomu, looking joyful, and neighed loudly as it sang: "If you do not know this place, It is the famous sacred Bangle Mountain. If you do not know who I am, I am the messenger sent by the gods. The celestial spirits regard me as a treasure, And I am the one who determines the fate of all horses. I am the king of horses, Jang Gapeibu is my name. Guomu, listen carefully, I have a few words to say to you: Without taming wild beasts, They cannot become domestic animals. Without hard work and ambition, Dreams will vanish like bubbles. Without good fortune, wealth is hard to gain. Without karmic ties, children cannot grow. I, the king of horses, Spent three years in Nama Xiong, Three years in Kuruja, Three years in Yuzhi’e, And three years grazing on Bangle Mountain. For twelve springs, I have endured hardship. In summer, I had no shelter from rain. In winter, I had no blanket to keep warm, The howling winds pierced my bones. In spring, I had no food to fill my belly, I was hungry and miserable. Twelve long years I have waited, Longing for a saddle and bridle that never came. Twelve years have passed like flowing water, And no master has come to seek me. I have never been adorned with a fine saddle, Nor have I ever rested in a warm stable. My mouth has never tasted exquisite food, And all my hopes remain unfulfilled. I have never heard Joru’s name, Nor have I seen Guomu’s face. Now, I am old and weary, Unable to be trained or fulfill my destiny. If seeds are not sown in spring, How can crops be harvested in autumn? If cows are not fed in winter, How can butter be churned in spring? If horses are not trained in times of peace, Where will steeds be found in times of war? I cannot stay here to suffer, Nor will I roam the world to help mortals. If Joru does not regret losing me, I would rather return to the heavens. If you understand my song, it will sweeten your ears. If you do not, I have no regrets." After finishing its song, the divine horse prepared to take flight, spreading its wings like an eagle soaring into the sky. Realizing the urgency, Guomu focused all her attention on praying to the gods and spirits. From the clouds above, countless gods, dragon deities, and celestial spirits descended, as numerous as dust illuminated by sunlight. Leading them were Joru’s divine siblings—Dongchung Garbu, Longshu Weichung, and Tara Viga. They cast a celestial lasso around the horse’s neck and handed the other end to Guomu. The gods scattered auspicious flowers, created rainbows in the sky, and revealed countless miraculous signs. Guomu successfully captured the divine horse. Slowly, she descended the mountain, thinking: "This divine horse is truly extraordinary. It understands human emotions, Speaks human words, And has wings to soar through the heavens. No other horse in the Ling Kingdom can compare." Turning to Zumu, Guomu asked: "Oh Zumu, from the wealthy Gyalo family, Your family has thousands of fine horses, And every noble in Ling owns an exceptional steed. Have you ever seen a horse like this?" The Divine Horse's Escape and Song After Guomu finished her question, she was about to sing a song praising the divine horse. However, the horse's abilities had yet to be fully demonstrated, and it was not yet the right time for Zumu to offer her praise. Suddenly, the divine horse became frightened by the thought of being captured. With a powerful leap, it soared into the sky like an eagle spreading its wings. Guomu clung tightly to the horse’s neck, hanging on like an ornament. As the horse ascended higher into the air, the lands of Jhara, Jaga, Persia, Tibet, Jiang, and the Demon Kingdom clearly appeared beneath their feet. At that moment, the divine horse neighed loudly and sang: "Oh gods of bliss residing within my body, Oh dakinis flowing through my veins, Oh Buddhas who guide my soul, Please watch over me, And help me fulfill my mission to benefit all beings! If you do not know this place, It is the celestial realm where birds soar freely. Look below at the beautiful lands! There lies the sacred Jaga Vulture Peak, Like an eagle resting on the ground. There lies the holy Mount Emei of Jhana, Like a great reclining elephant. There lies the sacred Wutai Mountain, Like the crown of five Buddhas. And there lies Mount Kailash, Like a crystal vase of enlightenment. These are the Four Sacred Mountain of the Jambudvipa in the southern continent. Majestic and revered by all. That place, where clouds shroud the peaks, Where day becomes as dark as night, Is the Muba Chuchu Mountain in the north. That mountain, where black braids sway like dancers, Is Jowo Langri Mountain in the far north. That fortress, sharp as a black iron stake, Is the Demon Stronghold of Sharulangmu City. It is also called Bangnaka Ruogu Jiao. It is where Joru will subdue demons, And where I, the divine horse, will benefit all beings. Please, Guomu, remember it well! That which resembles the sacred mountain worshipped by the White Torma, Is the Balozheji Mountain of the White Tent King of the Hor Kingdom; That which resembles the blood-red seal, Is the Hor Yasai Guomu Palace. It is the battlefield that Joru and I must go to, The place where Zumu first wandered, The place where divine transformations and strategies were displayed, Please, Guomu, remember it well! That which resembles a figure clad in black, Is the Kasha Niuri Mountain of the Southern Gate Region; That which resembles an iron pestle driven into the ground, Is the Xueruo Baofei Mountain of Su Region. That which resembles the red rocks of a Rakshasa's wrath, Is the broken bank of Sogariba, That which resembles an iron-cast and stone-built fortress, Some call it Bangang Reyu Zong, Some also call it Sangmen Zhulin Zong, King Xinchi resides in this castle. This is the place where the Black Demon hangs by the rope of heaven, This is the place where Joru will embark on his expedition, This is the land where my precious horse gallops, This is the place where white-feathered arrows are supplied, Please, Guomu, remember it well! That mountain that looks like an old man on patrol, Is Dingri Miqiankachi Mountain; That mountain that looks like a cuckoo perched on a rock, Is Lada Lachae Mountain, That mountain that looks like boiling poison, Is Baibaiduge Poison Lake, That mountain that looks like a black pillar standing tall, Is the ancestral home of King Sadan of the Jiang Kingdom, Also called Yato Shengmuchi. This is the place where Joru will teach in the future, This is the place where my precious horse will benefit all beings, This is the remote land where good Dharma cannot be propagated, This is the land where the hundred-belly fish fulfill their wishes, Please, Guomu, remember it well! If no one in Ling praises me, If Guomu does not sing my virtues, Then I cannot stay in the Ling Kingdom. I would rather return to the celestial heavens. If you understand my song, it brings sweetness to your ears. If you do not, I have no regrets." At that moment, the divine horse performed a miraculous act, transporting itself to the mainland in Wutai Mountain, where Joru was already waiting. Guomu and Zumu Deliver the Divine Horse to Joru Joru lightly struck the divine horse three times with his whip. The horse swayed and dashed forward, ultimately flying back to the summit of Bangle Mountain. When Guomu landed on the ground, she was overjoyed to take hold of the horse and began leading it down the mountain. Seeing this, Zumu quickly exclaimed, "Guomu! Since we’ve already captured the horse, let’s hurry and deliver it to Joru. Once the horse is handed over, our mission will be complete." As they spoke, the two women led the horse toward Joru. However, before they could reach him, the horse broke free and ran directly toward Joru. Despite their efforts, neither Guomu nor Zumu could catch it again. Zumu, alarmed, shouted, "Joru! Joru! The horse is running away!" Joru, calm and composed, said to Guomu, "Mother, let go of the rope. This thousand-mile steed is destined to be with me. Today is the day of our fated reunion—it will not run away again." Guomu thought to herself, What my son says is true. Based on past experiences, I cannot capture this horse with my strength alone unless divine power intervenes. With this realization, she released the rope, letting it fall onto the horse’s back. The divine horse, upon seeing Joru, ran toward him with affection, like a child reuniting with its mother. Joru gently stroked the horse for a long while, took hold of the celestial lasso, and then turned to Zumu, saying: "Ah, Sister Sangjang Zumu! Now the celestial thousand-mile horse is mine, and it’s time to head to the Ling Kingdom. In the past, my mother and I were unfamiliar with horses. But you, as a daughter of the wealthy Gyalo family and the owner of countless fine steeds, must be well-acquainted with the thirty steeds of the Ling brothers. Please examine this horse and tell me: Does it rank as superior, average, or inferior? Can it stand alongside the brothers’ steeds? What are the advantages of ordinary horses, and what unique traits does this one possess? Please share your thoughts." Zumu’s Song of Praise for the Divine Horse Zumu, born into wealth and the owner of nine herds of fine horses, naturally knew how to distinguish the qualities of horses. From a young age, she had learned from her father about the traits of excellent steeds. Thus, she began to describe the characteristics of ordinary horses and the unique traits of the divine horse, singing in the Nine Lions Six Variations Melody: "I pray sincerely to the Three Jewels, May my words today come true. Joru, son of Guomu, I have a few things to tell you. As Tibetans say: "If one does not understand the guru’s virtues, Worshiping is like smearing butter on a rock. If one does not comprehend the teachings, Chanting scriptures is no different from a parrot’s mimicry. If one does not know their origins, They are like a monkey lost in the forest. If one cannot distinguish treasure from stone, They are like a stranger lost on the road." Without understanding the traits of fine horses, One might mistakenly call an ordinary horse a steed. Good horses are divided into four types: Jining, Mukeng, Bodu, and Dowa. Among them, Dowa horses are the best when long-bodied. Bodu horses are excellent when sturdy. Mukeng horses are praised for their strong build. And Jining horses are admired for their lightness. The best Dowa horse is like the rising sun, Its four sides built as if perfectly aligned. The middle Dowa horse resembles a drawn string, Loose on the outside but tight within. The lowest Dowa horse is like an iron ox, Its body long but its skin thin. The appearance of a horse falls into three categories: A phoenix-shaped face is the finest, A goat-shaped face is average, And a deer-shaped face is inferior. The legs of a horse fall into three categories: Cow’s legs rank first, Deer legs come second, And goat legs are the least desirable. The teeth of horses fall into seven categories: First, like a wild mule’s teeth, wide and deep—this is the best. Second, like a white-faced yak’s teeth, slightly crooked. Third, like a sheep’s teeth, white and fine. These three types of teeth belong to the best horses. Fourth, like a tiger’s fangs, sharp and long. Fifth, like a camel’s teeth, drooping outward. Sixth, like a pig’s teeth, with rough bumps all over. These three types of teeth belong to inferior horses. Seventh, like a riding horse’s teeth, with narrow grooves—this is average. The quality of a horse’s coat falls into five categories: First, like a deer’s coat—coarse and long—this is the best. Second, like a tiger’s coat—short and strong. These two types of coats are ideal. Third, like a fox’s coat—soft and long. Fourth, like a bear’s coat—short and rough. These two types of coats are the worst. Fifth, like a donkey’s coat—neither soft nor strong. This is considered average. The hooves of horses fall into seven categories: First, hooves shaped like wooden bowls. Second, edges worn smooth like copper petals. Third, short, upright hooves resembling iron pig hooves. These three types of hooves belong to the best horses. Fourth, curled edges with no indentation in the center. Fifth, flat hooves with no heel. Sixth, hooves that are round and smooth with no edges. These three types of hooves are inferior. Seventh, hooves that are four-curved and three-straight—these are average. The structure of a horse’s bones and joints is critical: The topmost joint is the neck. A neck with round, evenly spaced vertebrae is excellent. The middle joint is the spine. A spine with three slightly curved segments is ideal. The lowest joint is the hoof. Short, thick hoof bones are considered superior. Behind the ears is the skull. A lower skull is better than a higher one. Behind the tail is the rump. A higher rump is better than a lower one. The calf should resemble the udder of a pregnant mare. A flatter shape is better than a protruding one. The top of the head should be straight and thick. A higher head is better than a lower one. The mane should flow like white silk. Longer is better than shorter. Upright manes resemble pillars reaching to the sky. Taller is better than shorter. The throat and neck should be stretched taut like a ribbon. A longer neck is more desirable than a shorter one. The collarbone should house small lungs, Smaller lungs are better than larger ones. The outer ribs should house the kidneys. Protruding ribs are better than sunken ones. Rounded ribs gathered beneath the chest are ideal. The abdomen should have symmetrical ribs. The lungs should be wide and spacious. The liver should be small and compact. The intestines should be thick and strong. The heart should be thin and light. These internal organs define a fine horse. A large head needs a crown. Large ears resemble a hat on the head. Small legs need shoes. Hooves should look like sturdy, well-fitted footwear. The first of the sixteen vertebrae Should be able to hold a liter of barley. The space between the eyes and ears should be hidden. The top of the head and the nose should be narrow. The mane should be neatly tucked between the shoulders. The four limbs should appear as though carved, Resembling four lambs standing apart. Now let me describe five types of swift horses: First, a hawk-chested, bull-shouldered horse, Which can herd a group of horses with a whip. Second, a horse with upright manes and a sharp snout, Which can lasso wild oxen even at night. Third, a horse with an arched waist and wide flanks, Which can crack a deer’s skull with its bite. Fourth, a rabbit-headed, round-nosed, buckwheat-eyed horse, Which can snatch a rabbit from the mountains. Fifth, a horse that leaps like a tiger or a rat, Which can chase the clouds and catch the moon, Racing faster than even the birds of the sky. Next, I’ll describe four types of long-distance horses: First, the ‘Jajang Wu Ba Paibo’ horse, Which can gallop a hundred miles without sweating. Second, the ‘Tongjang Zhu Gu Bai Xie’ horse, Which can travel a thousand miles tirelessly. Third, the ‘Chijang Ka Wa Gang Bo’ horse, Which can gallop ten thousand miles without fatigue. Fourth, the ‘Benza Chang Ba Ben Deng’ horse, Which can cover a hundred thousand miles with ease. This divine horse is unlike ordinary ones. On its head are seven animal-like features: First, the forehead of a yak. Second, the eye sockets of a frog. Third, the fierce eyes of a viper. Fourth, the snow-white nostrils of a lion. Fifth, the lips of a tiger. Sixth, a tuft of eagle feathers near the ears. Seventh, the lower jaw of a stag. These seven features make up the perfect steed. Additionally, every fine horse has eighteen tendons, Each unique and unlike those of ordinary horses. The tendons resemble the following: Like crows crossing necks, They are found on the horse’s forehead. Like a tiger’s embrace, They are found on the back of the head. Like a water-filled stomach, They are found on the cheeks. Like a fish swimming, They are found along the ribs. Like a jade dragon drilling through, They are found in the horse’s armpits. Like heaps of wool, They are found on the top of the head. Like a pig’s nest, They are found on the horse’s thighs. Like a bag of barley, They are found on its shinbones. Like a coiled thread, They are found on the inner thighs. Like a drum, They are found on the belly. Like thick fingers, They are found along the tail. This divine horse possesses every single one of these traits. It is perfect in every way. Its coat shines brighter than rubies. It races like a shooting star. It was born from the deity Hayagriva. Those who ride it will not fall into hell, But instead will ascend to the heavens. This horse is the very embodiment of liberation." Zumu's Continued Praise for the Divine Horse At this point, Zumu paused for a moment, thought deeply, and then continued singing: "To praise ordinary horses in such a way would not be right, This divine steed truly deserves such admiration. Oh, how happy I am! A thousand-mile horse, how miraculous! A divine steed from the heavens, praised by all. Among the thirty fine horses of the Ling Kingdom, There is Dongzan’s Jade-hued Iron-Blue Horse, Said to have the strength of a great roc bird. But this ability is not so special, For it is merely an animal’s natural instinct. There is Chaxiang Danma’s ‘Divine Silver-Grey Steed,’ And Chao Tong’s mount, the ‘Black-Tailed Jackal.’ These are said to understand human emotions and speak human language. While all praise them as extraordinary, It is not worth being amazed, For clever animals can also mimic speech. Yama Senda’s ‘Qianshanteng,’ Gyatsa’s ‘White-Shouldered Phoenix Horse,’ And the Chief Steward’s ‘Mule-Headed Chestnut Steed’ Are all said to have the abilities of a thousand-mile horse. Yet, there is no need for astonishment. Their outward appearance and inner nature, Are no more than what ordinary animals possess. But your divine steed is truly exceptional. Though it has the body of an animal, Within it lies the heart of a Buddha. It was born from the deity Hayagriva. Seeing it ensures one will not fall into hell. Riding it will carry you to the heavens. Such an extraordinary divine steed, To see it today is truly rare. What I have witnessed firsthand is even more astonishing: It was captured by heavenly gods, dragon deities, and celestial spirits. The lasso used to capture it was a miraculous celestial rope. In the sky, it has wings to fly, On the ground, it has hooves to gallop. It is as gentle as a domesticated horse, Yet such a magnificent steed is hard to find in this world. When it flies, it spreads its wings through the nine heavens, Even a great roc cannot match its height. When it runs, it races as fast as the wind, No steed in the Ling Kingdom can compete with it. Joru, your Red Rabbit-like Divine Steed, Is truly a thousand-mile horse that chases the wind and rides the clouds. Now that the divine horse is in your hands, Joru, quickly return with me to the Ling Kingdom. Winning the horse race will be as easy as turning your hand. Your divine steed will certainly take first place. With this horse, Joru will undoubtedly ascend to the throne, And Zumu will always belong to you. Oh, divine steed! Every word of Zumu’s praise is true. Ling Gabu needs you, And my entire life depends on you! If you understand my song, you are truly fortunate. If you do not, I will not explain further. Joru, please remember this in your heart." The divine steed’s past karmic connection with Zumu made her praise perfectly fitting. After hearing her song, the divine steed felt deeply joyful. It stood obediently by Joru’s side, waiting for its master to mount its back. It was ready to carry Joru to victory in the horse race.

After the Great Lion King returned to the Ling Kingdom, he constantly thought about how to avenge his elder brother and missed the blissful times he once shared with Queen Zumu. However, it seemed the time to go to Hor was not yet ripe, so he decided to enter a period of secluded retreat for blessings and dispelling calamities. Three months passed in this manner. 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 52 THE PEOPLE'S HOPE RESTS ON ARMOR AND SPEARS; ALL HEROES RAISE THEIR HEADS TO SEND THE GREAT KING ON HIS CAMPAIGN The King's Restlessness and Public Criticism After the Great Lion King returned to the Ling Kingdom, he constantly thought about how to avenge his elder brother and missed the blissful times he once shared with Queen Zumu. However, it seemed the time to go to Hor was not yet ripe, so he decided to enter a period of secluded retreat for blessings and dispelling calamities. Three months passed in this manner. One day, for some unknown reason, the Great King grew restless and thought of ending his retreat. He walked to the balcony on the east side of Dazi City and looked out. He saw an elderly couple on the far side of the grassland. The old man sat inside a curtain made of a patched monk's robe, seemingly in meditative retreat. The old woman was trying to light a fire to cook, but no matter what she did, the fire wouldn't catch, leaving her helpless and at a loss. The old man paid her no mind, sitting there motionless like a hitching post. The old woman glared at him a few times and angrily scolded: "You rotten old fool, you're exactly like that Gesar! I'm here trying to boil tea and cook but can't get a fire going, which will surely delay our meal. Yet you sit there like a stone in the road, unmoving and paying no heed. Aren't you just like that fellow called Gesar? That Gesar calls himself the Lion King! After returning from the north, all the heroes hoped he would go punish the Yellow Hor. So many Ling brothers were killed by the Hor; not only that, the Hor cut off the tasseled banners from the heads of the fallen to display as trophies, seized his own beloved queen, destroyed Dazi City and all the palaces, committing all sorts of indescribable evils. Yet he seems utterly unaware and unmoved, hiding quietly in a mountain cave like a groundhog. Using the excuse of needing to retreat and cultivate, he doesn't even dare to set foot in the Yellow Hor's territory. In short, no scoundrel is worse than you men, shamelessly turning your backsides for others to see. You two are exactly that kind of people!" Hearing this, Gesar thought to himself: "Ah, this clever old woman is surely taking this chance to mock me." Lost in thought, he walked to the south-facing balcony and looked out. He saw a beggar couple with a child, dressed in rags, drinking a thin turnip soup. The beggar child sneezed, accidentally shaking the bowl from his hand onto the ground, spilling every last drop of the soup. Seeing this, the woman beggar gave the child a fierce beating. The man beggar said, "Why are you hitting the child so cruelly?" The woman beggar retorted, "You're just like that Gesar, thinking yourself higher than the heavens! That Gesar, with his brothers slaughtered by the enemy, his houses destroyed without a trace, his wife snatched away like a little bird caught by an eagle to be flaunted as a trophy, suffering such humiliation and bullying from the Yellow Hor—yet to this day he cannot take revenge. If it were me, even if I couldn't take other actions against those executioners, the Sinba, and the chief culprit, the White Tent King, at the very least I'd slap them across the face. But he can't even do that, now hiding in his own home, not daring to move. The three of us, working as hired hands, scavenging scraps, begging, only managed to get this bit of food. Now it's spilled, what will we rely on? You don't value food, yet you speak such words! You don't teach the child yourself, and now you blame me! In short, you so-called great men are always brainless, never thinking of anything!" As she spoke, she stuck out her little finger, spat on it in contempt. Seeing this, Gesar sighed, feeling deeply troubled. He then went to the west-facing balcony and looked out. He saw an old man from Ling and a beggar from Rong arguing. The Rong beggar's face was ashen like a leather bellows for striking fire, looking extremely emaciated, walking with a limp, his eyes sunken deep like an eagle's nest, very aged. The Ling stalwart shouted, "You Rong vagrant, how dare you act so unreasonably towards a subject of my Great King Gesar! What exactly do you want?" Unexpectedly, the seemingly frail Rong vagrant threw the old man to the ground and pinned him down, saying sarcastically, "What's so surprising about this? Killing you would be a small matter. If the Ling's Gesar truly had courage, could he watch the Yellow Hor trample the Ling Kingdom like this and not seek revenge? Whether you Ling people have any backbone can be known from this. What kind of man Gesar is, whether he's fit to be the leader of all people, great and small, in Ling—we know well!" With that, he beat the old man half to death, wiped dust on his little finger, pointed it three times towards the capital city, and said scornfully, "If what I say isn't true, then go call Gesar here!" Hearing these words, Gesar grew somewhat angry, thinking: "Ah, even a half-dead beggar dares to bully my Ling people like this. Alas, if I don't subdue the Yellow Hor and destroy the White Tent King now, it will bring disgrace upon the reputation of Ling Gabu." Omens and the King's Resolution He then went to the north-facing balcony and looked out, seeing a hawk land on the neck of a black marmot, about to kill it. Returning to his meditation chamber, he pondered again: "During my days of secluded cultivation, I've encountered such strange sights. What does this mean? It seems if I don't subdue the Hor now, it won't bring any benefit to Jambudvipa either. Especially with Zumu captured, so many blood brothers and capable ministers killed by them—this vengeance must be taken, this shame must be wiped away. Also, those divine statues in the city, if I don't retrieve them, I, bearing the title of a great man, will surely be mocked as worse than pigs and dogs. People will also think the sacred Triple Gem lacks efficacy and power. I must go to the Yellow Hor land now, to see if I can eliminate the Hor. The words of those beggars and vagrants yesterday indeed held some truth." The next day, King Gesar rose early, washed his face, completed his prayers, and sent notices to all tribes of Upper and Lower Ling, summoning them for a council. Early the following morning, after all ministers had gathered, the King solemnly declared: "The Hor White Tent King has inflicted such great humiliation and devastation upon our Ling Gabu. If we cannot take revenge on the enemy, share the wine of victory with our kin, and rescue those who have suffered calamity, then we only boost the enemy's arrogance and crush our own morale—this is utterly intolerable! Therefore, I must go to the Hor region. I hope you all will firmly guard the capital, all forts, and the scriptures, statues, and stupas, ensuring the incense offerings are never interrupted. Handle all internal and external affairs of the tribes to the best of your abilities. After I go to Hor, I will surely return as quickly as possible. During this time, I hope you all will be united in heart and virtue, endure hardships together, and guard the Ling Kingdom with solidarity." The Heroes' Concerns and Prince Zhale's Plea After hearing his instructions, the heroes thought to themselves: "Previously, the Great King went alone to the northern Demon Kingdom and was delayed for a long time, which led to our country being invaded by the Hor army. Now he speaks of campaigning alone again. If we don't let him go, there will be no day of avenging the Hor hatred; if we let him go, we fear he might be detained long in a foreign land—the future is hard to predict!" However, the group could not find the right words to persuade the Great King. It was as if a bone were stuck in their throats; tears welled in their eyes, and they anxiously stretched their necks and tilted their heads. Prince Zhale Zejie of the Bumba tribe rose from his seat, took off his turquoise-flowered earring, tied a white silk Khata to its top, and presented it before the Great King: "Noble Great Lion King, you speak of going to the Yellow Hor for revenge and wiping away shame—that is most fitting. But as the old proverb says, 'If a man often goes to other lands, he will lose his own place.' Therefore, please do not go alone. Sit peacefully on this golden throne! Now I, Zhale, am like a fledgling bird with broken wings, yearning night after night for my heroic father. Now that Uncle has returned to Ling Gabu, I have found joy in life again. Thinking of the Hor enemies makes me gnash my teeth, yet I fear Uncle might encounter misfortune on the campaign road. Please rest in Ling for a while longer, regain your majestic vigor, and then campaign against the demon land of Hor! If you must go, please do not abandon me, Zhale." As he spoke, he clung to the King's neck, unwilling to let go. The King also shed sorrowful tears and said: "Zejie, my dear nephew, beloved child! You must understand that going with me holds no benefit. Subduing the Yellow Hor relies on clever methods and miraculous transformations; sheer numbers are not enough. Therefore, I hope you will sit peacefully on the golden throne of your own Blissful City, join the heroes in defending the honor of the Ling Kingdom, and especially protect the ancestral legacy of the Bumba family, allowing no loss to it." He then placed a turquoise necklace called "Jewel That Dazzles with Might" atop the offered earring and returned both to him. Then, addressing all the heroes with deeply furrowed brows, he said: "Prince Zejie's and everyone's concerns are all valid. During my northern campaign, I was delayed long in a foreign land. But this time going to Hor, I will certainly not linger too long. Moreover, traveling alone, I can use clever methods and miraculous transformations to subdue the eleven Gate-Guarding Demons and the twelve Demon Spirits one by one. As the saying goes, 'When the time comes, strength is boundless; when the time hasn't come, grain won't grow. Acting according to the decree, an ox's neck can be snapped; not acting according to the decree, a sheep's tail cannot be cut off.' Now the time for me to subdue the Hor has arrived. You should strive in your respective duties, so that together we can defeat the Hor White Tent King." The King's Final Decision and Send-off Later, no matter how the crowd tried to persuade him, King Gesar remained determined to campaign alone. Everyone had no choice but to agree, setting the tenth day of the month for a gathering to see him off. When that day arrived, the Great King set off for Hor, escorted by the heroes. Meisa and the other queens and consorts presented farewell wine feasts.

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. 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 Epic of King Gesar is a famous epic passed down in Tibet and Central Asia. Currently, there are 140 performers in Tibet, Mongolia, and the Tu ethnic regions who sing this epic. The Epic of King Gesar has been passed down for over a thousand years and contains 600,000 verses, making it the longest epic in the world. Its length is three times that of the Indian epic Mahabharata and fifteen times that of Ramayana. The epic tells the story of the legendary King Gesar of the Kingdom of Ling and has had a significant influence on Tibetan Buddhism. There are more than 50 versions of this epic. In China alone, the Tibetan version has been published in 120 volumes, divided into 29 chapters. The first printed version was published in Mongolian in Beijing in 1716. The Epic of King Gesar first drew the attention of the Western world in the 1770s. German zoologist and botanist Peter Simon Pallas (1741–1811) mentioned the Gesar Temple in his travelogue Travels Through the Provinces of the Russian Empire (1771–1776). Later, French scholars Alexandra David-Néel (1868–1969) and Rolf Alfred Stein (1911–1999), along with American scholar Robin Kornman (1947–2007), translated and introduced this epic, bringing this ancient cultural treasure to the modern world. Table of content Description Table of content Description Chapter 1 Click for here for ch1 The People of the Snowy Land Suffer Great Hardships, Praying for the Gods to Descend and Subdue the Demons Chapter 2 Click for here for ch2 Avalokiteshvara Delivers the Teachings on Ox-Tail Continent:The Rakshasa King and the Divine Son Protected by the Heaven of Ultimate Form Chapter 3 Click for here for ch3 The Divine Child Fears Difficulty and Refuses to Descend. The Heavenly Deities Urge Him with Nine Divinations Chapter 4 Click for here for ch4 Seeking the Divination Deity to Resolve Doubts, Eliminate Disasters, Cure Plagues, and Receive the Dragon Maiden as a Reward Chapter 5 Click for here for ch5 A Good Omen Appears, Chief Seeks Dream Interpretation, and the Great Sage Proclaims Prophecy Chapter 6 Click for here for ch6 Avenging a Brother – Gyatsa Leads a Campaign Against the Guo Tribe, and Senlen Wins the Dragon King's Daughter Chapter 7 Click for here for ch7 Jealousy Arises – Jiafei Bullies the Dragon Maiden, Who Is Banished to the Wilderness Chapter 8 Coming soon Introduction The story begins in the creation era, describing how three great Buddhist masters transformed Tibet from a wild land into an empire (around the 7th to 9th centuries CE). Among them, the most famous was Padmasambhava, who brought order to Tibet with powerful oaths. However, many demons were not completely subdued, and chaos returned. Tibet fell under the rule of man-eating demons and nomadic tribes, splitting into many small kingdoms ruled by evil and greedy kings. To solve this problem, Buddha, Brahma, Samantabhadra, along with underground deities and the dragon clans, decided to send a heavenly hero to subdue these demons. They chose Wenshika (the son of Brahma). Although he was reluctant, he eventually agreed. He descended to Earth and was born as the son of the dragon princess Jemu, becoming a prince of the Kingdom of Ling. The Kingdom of Ling was located in eastern Tibet, between the Yangtze River and the Yarlung River. Jemu had a half-brother named Gyatsa Shega, a great warrior who died heroically in battle. She also had two uncles: Rongtsacha Gen, who was wise and supported her, and Chotong, who was greedy and tried to seize the throne but failed. Chotong later collaborated with enemies. At first, Jemu and her son were exiled to the upper reaches of the Yellow River because of his unruly nature, where they lived a primitive life. At the age of 12, Jemu's son returned to the Kingdom of Ling to compete in a horse race to decide the next king. He won the race, became king, and was honored as "The World Lion King Gesar Lozang Zaba." Later, he married Zhum as his wife. As king, Gesar first defeated the northern man-eating demon Black Marutsan. His wife was later kidnapped by the White Tent King of the Hor Kingdom. Gesar killed the White Tent King and rescued his wife. He then went on to conquer the Kingdom of Jiang (modern-day Yunnan) and the Kingdom of Men (in the Himalayan foothills).

That night, Hor’s master teacher Gulu arrived at the camp, bringing with him the nine-linked black iron imbued with the powers of the white, black, and multicolored demon gods, along with Prince Lawu and an additional 120,000 reinforcements. They traveled under the cover of night to the Hor camp. 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 44 THE ROARING YELLOW RIVER, SIPAN’S SACRIFICE, AND KING Gyatsa’S ALLIANCE WITH YUZHOU Hor's Reinforcements and Duoqin's Challenge That night, Hor Yamu’s master teacher Guru arrived at the camp, bringing with him the nine-linked black iron imbued with the powers of the white, black, and Spotted demon gods, along with Prince Lawu and an additional 120,000 reinforcements. They traveled under the cover of night to the Hor camp. The next day, with the arrival of reinforcements and the master teacher, the soldiers’ morale improved, and the White Tent King was relieved. Stroking his beard, he said: “Today, the stars in the sky and the time on the ground are perfectly aligned. Last night’s dreams and this morning’s omens were all auspicious. This shows that whether it’s Meruze, Duoqin, or Tangze Yuzhou, whoever wants to go can ask the master teacher for permission to lead the charge. Put on your armor, grab your weapons, and sing bold songs. Challenge those short-lived Ling warriors to test their archery, spears, and blades. We will take their heads and plumes as trophies. Go now!” The three warriors sought the master teacher for divination. Guru cast the divination dice, and the result pointed to Duoqin. Without hesitation, Duoqin donned his lightning-proof black armor, a gleaming iron helmet adorned with a blazing red plume. He filled his quiver with fifty poison-tipped arrows and equipped his treasure bow with a spiral handle in a bag named “Encircled Stars.” He strapped on his black iron war blade, mounted his fiery steed “Windchaser,” and galloped toward the Yellow River, his horse’s hooves sparking like flames. As he neared the Ling camp, Duoqin called out, “Who among you Ling warriors dares to face me? Let’s see whose archery is stronger, whose spear skills are greater, whose blade is sharper, and whose horse is faster! Hahaha! Do any of you have the courage to fight me?” In the Ling camp, Gyatsa, Dapan, Danma, Senda, and Sipan all volunteered to fight Duoqin. Just as Gyatsa was about to charge out, the chief steward grabbed his coat and said: “According to today’s stars, you must not go into battle. It’s best for you to stay in the main tent and remain calm.” Although Gyatsa was displeased, he stayed back. Dapan said, “Brother, listen to the chief steward. Stay here. The four of us will bring Duoqin down. Even if he could fly to the heavens, we would still turn the Hor camp upside down! If we die in battle, our heroic deeds will be remembered across the snowy plateau!” With gritted teeth and fiery determination, Dapan and Sipan prepared to face Duoqin. Sipan said, “It’s just one Duoqin. If all four of us go, it would damage our reputation. Let Dapan and me handle this.” Dapan armed himself with his spear, while Sipan readied his bow and arrows. The two charged forward like raging flames. Gyatsa, though worried, could only wait. Sipan's Sacrifice and Gyatsa's Pursuit The two warriors, Dapan and Sipan, quickly crossed to the far side of the Yellow River. Dapan charged forward, while Sipan followed closely behind, his bow drawn with a sharp arrow ready to fire. Duoqin suddenly hid himself at a distance of an arrow’s range, and the two could not find him. Giving up their search, they turned and stormed the Hor camp instead. Dapan charged through the eastern gate, spearing the gatekeeper, Baturu Bentunixia, and dashing straight into the center of the camp. He wreaked havoc among the Hor soldiers, scattering them like fried peas. Meanwhile, Sipan stormed through the western gate, slashing down the gatekeeper, Sinba Nabuzhongzhuang, with one stroke. He went on a rampage, killing and cutting down soldiers as if a hailstorm had fallen upon the camp. The Hor soldiers, seeing the chaos, abandoned their tents and treasures, fleeing toward the mountains with cries that echoed through heaven and earth. Dapan and Sipan destroyed the prized white thousand-man tent, cutting it into irreparable shreds. They gathered the plumes of the slain soldiers, the White Tent King’s armor, quivers, and even Master Yamu's bearskin cloak and robe, tying them to their horses. Triumphant, they crossed the Yellow River to return to the Ling camp. As they retreated, Dapan rode ahead, with Sipan following about a rope’s length behind. Suddenly, Duoqin appeared and began pursuing them. Spotting the two warriors crossing the river, Duoqin threw his lasso, which had an iron hook at the end. The lasso caught Sipan around the neck, and Duoqin yanked him off his horse, pulling him into the river. Dapan had already crossed the river and had no time to return to help. He could only hear Sipan’s horse neighing in distress as it tried to follow its master into the water. Caught in the raging currents of the Yellow River, Sipan thought to himself, "It doesn’t matter if I die, but if I don’t cut this lasso, the heroes of Ling will suffer unimaginable losses!" As Duoqin dragged him closer to the shore, Sipan summoned the last of his strength, drew his treasured blade, and severed the lasso. However, the powerful river currents swept him away. From a distance, Gyatsa saw Sipan’s heroic sacrifice. Tears streamed down his face like rain falling from leaves, but he said nothing. With clenched teeth, he mounted his white warhorse, Jiaxia, and crossed the Yellow River in pursuit of the fleeing Hor soldiers. From morning until the sun began to set, Gyatsa relentlessly chased down the Hor troops, cutting them down without mercy. Gyatsa Confronts Tangze and Learns of Hor's Plans In a corner of the grassland, the White Tent King disguised himself as a poor herdsman. He wore a tattered marmot-skin coat, a rain-stained yellow felt hat with a horsehair tassel, and rode an old, toothless, skinny horse. He herded a group of limping, injured horses, some with arrow and spear wounds, trying to appear as pitiful as possible. Gyatsa arrived and spotted him. Without realizing he was the White Tent King, Gyatsa stopped the herd and grabbed the old man by the neck, demanding: “Old herdsman! Quickly tell me where the White Tent King is, and I’ll spare your life!” The disguised White Tent King, terrified by Gyatsa’s anger, trembled all over. After a long pause, he cautiously replied, “Sir, the White Tent King is indeed the root of all destruction for Ling and Hor. He and seven of his followers have fled toward the Machen Pomra Mountain path. They have been gone for quite some time—if you hurry, you might still catch them. Please spare me, for I am only an insignificant herdsman. Killing me will only add to your sins.” Gyatsa thought about this and realized it made sense. He let the old man go and immediately rode off along the Machen Pomra Mountain path in pursuit. By sunset, Gyatsa reached the mountainside, where Hor warriors—the dwarf Gamasi Guo, Sinba Meruze, the young hero Tangze, Prince Lawu, and three other Sinba warriors—were hiding. Hearing the sound of galloping hooves in the distance, Tangze peeked out and recognized Gyatsa approaching. He quietly sat down and waited. When Gyatsa saw Tangze, he assumed the White Tent King must be nearby. Spurring his horse, he rode straight toward Tangze. Prince Lawu, noticing Gyatsa coming alone, said to the group, “This white horse and its rider have repeatedly slaughtered and humiliated us in the Hor camp. Today is truly a heaven-sent opportunity!” Despite being from an opposing nation, Meruze respected Ling’s heroes and replied, “The King initiated this war over a woman. If the entire Hor kingdom is destroyed because of this, our people will feel ashamed for generations to come. In battle, we should win honorably. If we all gang up on one man today, it will only bring disgrace upon us.” Tangze agreed and said, “I, Tangze, a young hero, believe only in the invincibility of King Gesar of Ling. Against others, I am confident I can prevail. Let me face him alone today!” Seeing the determination of the two heroes, Lawu reluctantly agreed. Meruze led the others away, leaving Tangze to face Gyatsa alone. Gyatsa galloped toward Tangze, raising a trail of dust. Tangze silently thought, “As long as the heroes of Ling, especially Gyatsa, remain unharmed, and Zumu (the woman) is not taken to Hor, I would willingly give my life. Though my homeland is Hor, I pray that in my next life, I may serve King Gesar of Ling.” Gyatsa charged at Tangze, unsheathing his treasured blade. He struck Tangze nine times, but each strike felt like cutting through empty air. Tangze remained completely unharmed. Puzzled, Gyatsa asked, “Who are you? Why can’t I harm you at all?” Tangze replied, “Mighty and invincible Gyatsa! I am Tangze Yuzhou, the young hero who once shot an arrow through nine wooden targets. Because of my unwavering devotion to King Gesar of Ling, not even your blade can harm me. Even if the heavens and earth collide, I will remain unscathed.” Gyatsa recalled Tangze’s words during their previous archery contest and realized they were sincere. Though his blade could not touch Tangze, he decided to question him further. “Tell me, Tangze Yuzhou,” Gyatsa said, “Your words are truthful, and King Gesar’s divine protection shields you. Though you were born in Hor, your loyalty lies with Ling. But I must understand—why did Hor’s army invade Ling this year? Who is the mastermind behind this war? Is it the White Tent King, the Yellow Tent King, the Black Tent King, or the King Garwa? Is it Meruze or Chabar? Who started this conflict, and what are their intentions? Tell me the truth!” Tears streamed down Tangze’s face as he responded, “Noble son of the Sacred Ling Mountains, let me sing my answer to you.” Tangze's Song and Counsel In the Yellow Tent Division’s grand army, I stand as the first man to the right of the yellow plume. On the golden-saddled horse, Jiaxia, I now sing for you, noble King Xiega: “If trees do not grow from their roots, Their branches and leaves cannot flourish. If crops do not grow from their roots, Their heads of grain can never mature. If dark clouds do not move northward, The harsh frost cannot descend. If King Anan had not acted recklessly, How could the Hor army have invaded Ling? From the Yellow Tent King to the Black Tent King, From the sorcerers to the diviners, Everyone advised him again and again, Yet he refused to listen. The root cause of this war is fate, But its immediate reason may be found in Michong . Since the day we seized Ling’s grasslands, My heart has not known peace. My body trembles, and each night, I lie awake, unable to sleep soundly. Once Yamu the Master arrived at the camp, I wanted to entrust my thoughts to his divination, But Duoqin’s constant chatter Made me hesitate to speak openly. This war between Hor and Ling, Where Ling’s people are few and their strength so weak, A small force cannot defeat a greater one. In the end, the people of Ling may be enslaved. The Jewel King of the Jambudvipa in the Southern Continent, And your noble ruler Xielu Gabu, At the northern junction of Qulong Nacha, While parting, he held your hand tightly, And warned you with heartfelt words: ‘Do not roam alone while sitting on the golden throne. Do not let your horse wander alone by the trough.’ From ancient Tibetan proverbs, we know: “The sun and moon in one corner of the sky, Shine their light across the four great continents. When dark clouds rise to block their light, Fierce winds eventually clear them away. The great rivers adorning the earth, Flow joyfully, never ceasing. Their waves surge and roar, But eventually, they calm and slow. In summer, the grasslands bloom in abundance. Their petals boast of the sweet dew they carry. Though harsh frost may wither the flowers, They will bloom again in splendid dress next year. Merchants traveling the great roads, Gather gold and silver from all directions. Exhausted and weary, they press on, But in the end, they always return home.” In the grand camp of Yellow Hor, They aim to steal Ling’s treasures. For now, we may not be able to stop them, But revenge will come in time. The sun and moon may evade the dark clouds, But they risk being swallowed by the Rahu Star. The river may lose its waves for a while, But in spring, it risks drying completely. Flowers may escape the harsh frost, But they risk being destroyed by hail. Merchants may avoid falling from cliffs, But they risk being robbed by bandits. You, Gyatsa, are fierce against Hor, But even you risk losing your life. I do not dare to speak rashly, But leading an army requires: The strength of a tiger, The courage of thunder, The agility of a falcon, And the wisdom of a mirror. Do not act recklessly. The woman Zumu of Ling, If not brought to Yaze city as a bride, The White Tent King will not rest until his death. Perhaps, if she is sent ahead, The precious jewel might return to Ling’s hands. Ling has suffered so much, But when the Lion King returns from the north, He will face the White Tent King directly. The accounts will be settled, And justice will be served!” Tangze’s Counsel After finishing his song, Tangze continued: “I must repeat this: never act alone again. A man like the White Tent King, even if his head is cut off nine times, it wouldn’t matter. Let King Gesar of Ling bear witness to this! The success or failure of this war rests on you, noble minister. If you are harmed, the efforts of all living beings will face disruption. I was born and raised in Hor. My food and clothing were provided by the White Tent King. I am not the kind of person who forgets kindness after eating my fill. But in this life, I am powerless to act freely. I urge you, no matter what happens in the future, do not rush to stand out. Life’s length cannot be measured by physical strength. Suffering and happiness always alternate. When King Gesar returns, you and your brother will shine like the sun and moon, surrounded by heroes like a sky full of stars. Hor’s crimes will certainly be avenged. Please remember this in your heart!” Tangze then grasped Gyatsa’s hand tightly. Gyatsa took out a string of white crystal prayer beads, while Tangze presented a hundred golden-feathered arrows. The two exchanged gifts, reluctant to part. At that moment, the chief steward, Danma, Senda, and Dapan arrived at the scene. Tangze said to them, “Please, return to your camp now. Be cautious and take care. The fate of the nation and your personal safety are in your hands.” With these words, they bid farewell and departed. The five leaders of Ling returned to the White Divine Army camp.

This excerpt from The Epic of King Gesar describes the prophetic dream of Rongtsa Chagen, governor of the Ling region, which foretells the birth of the hero Gesar. The story highlights the interaction between gods and humans and the unification of tribes, embodying the Tibetan belief in the "heaven-sent hero." 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 5 A GOOD OMEN APPEARS, CHIEF SEEKS DREAM INTERPRETATION, AND THE GREAT SAGE PROCLAIMS PROPHECY This excerpt from The Epic of King Gesar describes the prophetic dream of Rongtsa Chagen, governor of the Ling region, which foretells the birth of the hero Gesar. The story highlights the interaction between gods and humans and the unification of tribes, embodying the Tibetan belief in the "heaven-sent hero." In his dream, Rongtsa Chagen sees the sun (symbolizing compassion), a vajra (representing heroism), and a parasol (signifying authority), all pointing to the arrival of a divine savior in Ling. The renowned practitioner Tondon Jepo was invited to interpret the dream. He revealed that it foretold the birth of a heroic savior who would bring prosperity to the tribes. He also advised holding a grand ceremony to welcome the divine child. The tribes of Ling assembled, preparing the celebration with great care and precision, reflecting their structured social order and shared faith in the divine prophec. In the human world, within the southern continent of Jambudvipa, there was a fertile and prosperous region in the eastern part called Ling Gabu, located in the Dokham area of the Snow Land. Ling Gabu, meaning "the White and Auspicious Land," was divided into three parts: upper, middle, and lower Ling. Upper Ling had vast, scenic landscapes with vibrant flowers and lush green grass covering its plains. Middle Ling was a region of rolling hills often draped in mist, resembling a fairy maiden wearing a translucent veil. Lower Ling was as flat as a frozen lake, gleaming like silver under the sun. To the front of Ling Gabu stood towering mountains, and behind it stretched winding peaks. The tents of various clans dotted the land like stars in the sky, and the herds of cattle and sheep moved like drifting clouds. Ling Gabu was truly a vast, wealthy, and picturesque land. The chief of Ling Gabu, Rongtsa Chagen, lived in a small house called "Lotus Sunrise" in Upper Ling. He was considered an incarnation of the great sage Gugu Ripa. Among the thirty heroes of Ling, he was the leader; among the thirty chiefs of Ling, he held the highest rank; and among the thirty rulers of Ling, he was the most prominent. One night, Rongtsa Chagen went to bed early and slept deeply. In his dream, it seemed as though dawn had arrived. From the eastern peak of Mount Maje Bongri, a golden sun rose, illuminating the entirety of Tibet. At the center of this radiant sun was a golden vajra (a sacred thunderbolt-like symbol). Suddenly, the vajra descended and landed on the summit of Mount Jiji Daring, a sacred mountain in the middle of Ling. While the sun still shone brightly in the sky, a moon also rose. This moon, unlike any he had seen before, appeared on the peak of Mount Manlan, surrounded by stars. Its light bathed the surrounding sacred mountains in brilliance. In the dream, Rongtsa Chagen saw his younger brother, King Senlun, holding a grand parasol made of white silk, bordered with green silk, adorned with yellow tassels, and with a handle made of gold. King Senlun emerged from the horizon, and the parasol’s shadow extended over all the lands: From Mount Banghe in the east of the Great Western Kingdom,To War Pavilion Mountain in Jhana to the west, From Riman in Jaga to the north,To Unchi Bay in Hor to the south. In the southwest sky, a colorful cloud appeared. On it was a master wearing a lotus crown, riding a white lion. In his right hand, he held a vajra, and in his left, a trident. He was guided by a woman dressed in red, wearing ornaments made of bones. The master approached Rongtsa Chagen and said: "Chief, wake up! Do not sleep. The sun is rising over Mount Potala. If you wish for its light to shine on Ling Gabu, listen to the song I will sing!" The master then sang: "Today, the 8th day of the waxing moon, In early summer on the Fire Rooster year, A good omen will appear in Ling Gabu! The eldest will be of noble phoenix lineage, The middle of the mighty dragon lineage, The youngest of eagle, hawk, and lion lineage, And the people of the clans will be like striped tigers. On the 13th day, gather the people for an assembly. From high-ranking lamas to ordinary people, Before the 15th day, when sun and moon align, Recite prayers to the war gods. Build thirteen prayer halls from the finest wood, Raise thirteen auspicious banners with the war god’s flag at the center. Establish thirteen rites for summoning blessings, Using the multicolored cloak of the Vaishravana as the symbol. Before the great king of fortune, With noblewoman Lunju as the leader, Perform thirteen celebratory dances. Before the fortunate women, With Gyalo Gapei as the leader, Sing thirteen songs of prayer. Serve the most delicious sweets as offerings, Thirteen varieties of vegetarian dishes for the honored guests. The omen will surely arrive in Tibet; Ling Gabu will be blessed with great fortune. On the day of the grand feast, Keep everything in perfect order—do not panic! When tea and wine are offered, Let the young women serve gracefully, without trembling. When guests arrive at your home, Be composed and welcoming. On the day the omen manifests, Let the men remain calm. If you understand this is a joyous event, You will know it is a once-in-a-lifetime occurrence. May all auspicious wishes come true!" Rongtsa Chagen was about to ask for further explanation when the master and the woman vanished, along with the sun and moon. Startled, he awoke and realized it had all been a dream. Awaking from the dream, Rongtsa Chagen felt refreshed, joyful, and unusually clear-headed. He remembered every detail of the dream vividly. He immediately called for his servant, Gaden Darlu, but his tone lacked its usual calmness. When Gaden Darlu hurried into the room, he found the chief already dressed neatly, sitting upright on his throne. This was highly unusual, as the chief typically started his day with elaborate rituals, including reciting 50,000 mantras, 21 prayers, and performing water offerings and incense burning. As Gaden wondered what had happened, the chief spoke: "Listen! I just had a dream—a dream that none of our ancestors ever spoke of. It is something that neither heaven nor earth could fully contain. I don’t know if we, the black-haired Tibetans, are ready to handle it. What could this dream mean? I must invite the great sage Tondon Jepo to interpret it. But will he come?" Gaden replied confidently, "Yes, Tondon Jepo will surely come." The chief then said, "Good! Along with inviting Tondon Jepo, write to Lunju and Gyalo Dunpa Kyenzen, asking them to come to Ling Gabu to help interpret the dream. Now, go and prepare tea." Gaden went to the kitchen and prepared tea in the "Great Fortune Kettle," with the help of the firekeeper, Sonam Yabei. Singing a tea-offering song, he returned to the chief’s room: "This tea vessel of gold, Symbolizes the eight clans of Upper Ling. This butter-filled brew, Symbolizes the six families of Middle Ling. This flame that burns bright, Symbolizes the four clans of Lower Ling. The first offering of tea goes to the Buddhas, Higher than the heavens. The second offering goes to the local deities, Bringing harmony and fame to all directions. The third offering goes to the Dragon King, Whose wealth pours like rain. The fourth offering goes to the chief, Who subdues all enemies. May happiness and prosperity arise, May good fortune and longevity endure. May life be as firm as a vajra rock, May authority be as steady as Mount Meru, May blessings flow like a wish-fulfilling tree, And may destiny be as vast as the earth." The chief, pleased by the song, instructed his attendant Sherab Gyatso to write letters to Lunju and Gyalo Dunpa Kyenzen, inviting them to help interpret the dream. Messengers, swift as sparrows, were dispatched to the eight clans of Upper Ling, the six tribes of Middle Ling, and the four families of Lower Ling, as well as other nearby regions, summoning everyone to gather for a grand assembly on the 15th day of the month. Everyone who could be invited has already been invited, except for the great sage Tondon Jepo He is a wandering ascetic with no fixed home, living a life of travel and seclusion. Who knows where he is right now? Where should we send someone to find him? Rongtsa Chagen was anxious about how to find Tondon Jepo, a wandering ascetic with no fixed residence. But Pema Tochin, knowing all, sent a beam of light to Tondon Jepo, commanding him: "Go quickly to Ling Gabu! The people there have an important matter that requires your help. Go now!" Following Pema Tochin’s guidance, Tondon Jepo arrived at Upper Ling on the 10th day of the month. At the city gates, he sang: "Hear me, generous chief! Being born in Jambudvipa is full of challenges. Without cultivating the Dharma for eternal happiness, It is like going to a treasure mountain, And returning empty-handed. A miserly rich man, Is like a demon guarding a warehouse, Lacking the courage to enjoy his wealth—how pitiful!If one does not give, Wealth is like rotten wood — Lifeless and meaningless. Generosity is the path to fortune, Generosity increases wealth and fame, Generosity eliminates disasters and misfortune. Thus, practice generosity often! To this wandering ascetic, Offer food to create a karmic connection. I will pray for you and perform rituals. May the world be filled with auspicious Buddhas, May high positions bring perfect blessings. May the Dharma spread across the land, May power grow with perfect blessings. May the Sangha flourish on the earth, May great fortune arise with perfect blessings. I sing this song of celebration, May Ling Gabu be perfectly blessed!" Hearing this extraordinary song, Rongtsa Chagen felt his spirits lift. Looking out through the golden-patterned window, he saw a man with long hair and a flowing beard. He wore a brown vest adorned with a blue prayer cord, a white shawl draped over his shoulders, conch shell earrings, and carried a rattan staff. Hearing this extraordinary song, Rongtsa Chagen felt his spirits lift. Looking out through the golden-patterned window, he saw a man with long hair and a flowing beard. He wore a brown vest adorned with a blue prayer cord, a white shawl draped over his shoulders, conch shell earrings, and carried a rattan staff. At first glance, Rongtsa Chagen was filled with respect and admiration, realizing this must be Tondon Jepo. He thought: "How incredible! Just as the saying goes:' With fortune, the path is smooth; With courage, weapons are sharp; With destiny, blessings abound.' I was wondering how to find this great sage, and now he has arrived, guided by the Bodhisattvas themselves." Still, to be cautious, Rongtsa Chagen decided to test the sage. He said: "O great sage, you have traveled far. As they say: 'If one cannot liberate oneself, it is hard to show compassion to others.' Tell me, wandering ascetic, where have you come from? What is your purpose here?" Rongtsa Chagen carefully observed the sage: His earrings were white conch shells, His staff was white rattan, His robe was white. These "Three Whites" made him seem as if he had descended from heaven. His hair was blue-black, His beard was blue-black, His prayer cord was blue-black. These "Three Blues" made him seem as if he had emerged from the Dragon Palace. His skin was brown, His vest was brown, His drinking vessel was brown. These "Three Browns" made him seem as if he belonged to the Dong clan. Rongtsa Chagen waited to hear the sage’s reply. Rongtsa Chagen saw that the sage did not answer his questions, so he asked again: “Great Sage, what spiritual experiences have you gained? What precepts and rules do you follow? What wisdom do you have to teach others? What profound knowledge have you mastered? Do you have the power to subdue demons? Can you command authority over the four directions? Do you possess the prestige to rule the lands? Do you have supreme spiritual attainments? If you can answer me, I will offer you the food as your reward.” No matter how much Rongtsa Chagen scrutinized him and how many questions he asked, Tondon Jepo remained calm, his steady expression as serene as an autumn lake. Finally, after being questioned at length, Tondon Jepo spoke: “You, the powerful chief of a great clan, are trying to test me with your words and challenge me with your questions. But as the saying goes: ‘If one does not have a sharp blade, one cannot cut meat for others to eat. If one does not have wealth, one cannot lend to others for profit. If one does not have knowledge, one cannot overpower others with teachings.’ People call me Tondon Jepo, the Great Sage.” Then he began to sing: “Om! May I see the true nature of Dharma! Ah! May the Buddha’s pure lands be revealed! Ye! May the deeds of the emanation body succeed! I save the weak and suffering beings from samsara, And thus the name Tondon Jepo is known. My understanding is vast and unbiased, My practice is long and well-honed, My heart is free of deceit or hypocrisy. Esteemed chief, your fame spreads far and wide, How could you not have heard of Tondon Jepo? If a benefactor does not offer with faith and devotion, Why should a sage resent them for withholding food? I had no intention of coming here, But the great master Pema Tochin instructed me to. So I have come to discuss important matters with you. But if you doubt me,I should leave here at once!” After finishing his song, Tondon Jepo turned and began to walk away. Rongtsa Chagen hurriedly picked up a silk scarf embroidered with a thousand lotus flowers, knelt before the sage, and kowtowed three times. He said: “Compassionate Great Sage Tondon Jepo, the realized and accomplished master, It is my ignorance that I failed to recognize your greatness. It is my rudeness that offended you with my words. Please show compassion for us beings. I offer you this scarf of a thousand lotus flowers, And humbly beg for your forgiveness.” Seeing that Tondon Jepo did not respond, Rongtsa Chagen sang again: “The sun is an uninvited guest, But if it does not shine its warm light, What use is its journey across the four continents? The rain is an uninvited guest, But if it does not nourish the vast fields, What use are the dark clouds that fill the sky? You, O Master, are an uninvited guest, But if you do not teach and guide the people of Ling, What use is the realization you have attained? Please stay in Ling Gabu, And teach the people for three full years. I beg your forgiveness,For saving all beings is the greatest cause.” Hearing Rongtsa Chagen’s sincere words, Tondon Jepo realized it was indeed time to teach and guide the people. The prophecy of Pema Tochin had come true. He agreed to stay in Ling Gabu for three years. Before Rongtsa Chagen’s messengers arrived with letters, Jewel Lunju, living in Gawu Setrong, had a dream. In his dream, a man riding a yellow horse, wearing armor and a horned helmet, said to him: “The great task of the six tribes of Ling depends entirely on you. Whether it will succeed or fail, you must prepare quickly.” After saying this, the man disappeared. Lunju awoke, puzzled by the dream. He quickly performed a divination to understand its meaning, and the result was extremely auspicious. Just as he was putting the divination tools away, a servant came to announce that messengers had arrived. When the messengers entered, they presented Rongtsa Chagen’s letter and gifts to Lunju, explaining the prophecy and the invitation to discuss an important matter in Ling Gabu. Lunju pondered for a moment and said: “If I agree to go, it is like the saying: ‘A great man, a great ocean, and a great mountain are best kept stable and unmoved. If a leader becomes too busy, they may end up exiled to the borders. If Mount Meru shakes too much, houses across the land will collapse. If the great ocean stirs violently, the earth will flood.’ But if I refuse, the dream I had last night matches what the chief’s letter describes.And the chief rarely speaks lightly — this must be an important matter.Though I cannot predict the outcome, I should go.” With this decision, Lunju mounted his white horse, known as Thousand-Mile Lantern, and rode toward Upper Ling with eight attendants. Meanwhile, Dunpa Kyenzen, resting in his large tent called "Thonshyak Gongku," also had a dream. In it, he saw a sage dressed in white, wearing a silk turban, and carrying a golden wish-fulfilling bowl. The sage introduced himself as Gyalkyong Dongrao and rode a divine bull called Snow Mountain Lion. The sage said to him: “Rich man Dunpa, wake up quickly! Go outside and see clearly. Messengers are outside your door, discussing the good omen of Ling Gabu.You will understand what needs to be done.” Waking from the dream, Dunpa Kyenzen immediately went outside and found messengers from Upper Ling waiting for him. The messengers greeted him and explained Rongtsa Chagen’s dream and the prophecy. After reading the chief’s letter and hearing the messengers’ account, Dunpa Kyenzen immediately mounted his horse, Nine-Horned Unicorn, and, with two attendants, rode toward Ling Gabu. On the 13th day of the month, the leaders of Ling Gabu gathered in the Zashi Gole Assembly Hall. These included: Tondon Jepo, the Great Sage with spiritual power, Jewel Lunju, the nobleman with authority, Dunpa Kyenzen, the wealthy benefactor, Rongtsa Chagen, the wise chief of Ling. Rongtsa Chagen, the chief, presented three fine ceremonial scarves to honor the guests: “Daylight Peace,” “Auspicious Coiled Dragons,” and “Thousand Lotus Flowers.” He also offered them a golden bowl with dragon carvings, a magical ritual tool, and three bolts of golden silk embroidered with dragons. The feast was lavish. Golden bowls were filled with butter tea and cream, while the tables were covered with three types of sweet treats, tender meat from three kinds of livestock, and pastries made from three types of grains. Rongtsa Chagen spoke excitedly: “Today, we raised an eight-spoked ceremonial canopy to symbolize the auspicious signs in the heavens. We laid eight-petaled lotus cushions to show the blessings of the earth, and hung banners of the Eight Auspicious Symbols to celebrate the success of our religious and political endeavors. On the morning of the 8th day, I had a dream unlike anything seen in heaven or on earth. If I share it, some might laugh, saying, ‘Spring dreams can be wild, and in summer, all kinds of things grow on the grasslands!’ But if I hide it, I fear the gods will punish me, and the six tribes of Ling will face calamities. So, I have called upon the all-knowing master to interpret my dream, the wise leaders for guidance, and the blessed benefactors for advice. Please tell me what it means!” Rongtsa Chagen then described in detail the dream he had on the 8th day. Tondon Jepo smiled and sang:“Om! The nature of Dharma is beyond birth and death.Ah! Out of compassion for the endless suffering of beings, Ye! I will now explain this wondrous dream. Chief, listen carefully! You are a descendant of divine beings, A rightful heir to the sacred lineage. You possess great intelligence and wisdom, And so, this dream is no delusion. The sun rising from Mount Machen, Its light shining on Ling Gabu, Represents the compassionate light of the Buddhas, Symbolizing the flourishing of all endeavors in Ling. The golden vajra flying down And landing on Mount Jiji, Represents a hero descending from the heavens, Who will be born in your land. The gathering of local deities, Means they are preparing to welcome this savior. The crescent moon on Mount Manlan, Represents the elder brother, an embodiment of wrathful Vajra. The stars shining on the Golden Mountain, Represents the ministers destined to serve. The rainbow over Mount Gezuo, Represents your ancestors, born as gods. The divine light over Lake Mapang, Represents the mother, born from the Dragon King’s palace. The parasol held by Senlun, Represents the father, a protector of the land.Its white top symbolizes virtue, Its red sides symbolize authority over the three realms. The green edges symbolize powerful deeds, The golden tassels symbolize prosperity in all directions. The parasol’s shadow covering the four lands, Represents the hero’s authority over the world. Ling Gabu, home to gods and men, Will be united under this blessing. Do not miss this opportunity—Quickly organize the assembly in Ling Gabu! From this day forward, All your wishes will be fulfilled.” Töndön Jepo’s words filled everyone with clarity and joy. Jewel Lunju said: “Today’s events prove the old saying:‘Without faith, blessings cannot be received.Without fortune, wealth cannot be gained.Without farming, crops cannot grow.Without effort, success cannot be achieved.’ We must quickly gather the six tribes of Ling, Hold a grand assembly, Perform rituals to honor the war gods, Pray for blessings, And prepare for a great celebration!” Everyone agreed enthusiastically. The preparations began. White tents were set up in countless numbers, like flowers blooming across the grasslands. Smoke from cooking fires rose like thick clouds. People dressed in their finest festival clothes, as colorful as a field of flowers. Horses moved in perfect unison, like ripened crops swaying in autumn. The tents were arranged in a circle, with a massive ceremonial tent in the center. This grand tent, with its golden top shining like the rising sun, resembled a snow-capped mountain. Inside, the seats were covered with tiger and leopard skins, and the walls were decorated with vibrant silk banners, creating a magnificent sight. The sound of conch shells signaled the start of the gathering. - The Long Clan, led by Darong Sopon, arrived like tigers emerging from the mountains. - The Middle Clan, led by Serkye Aga, moved like dragons rising from the sea. - The Young Clan, led by Bonpa Churu Darpon, rushed in like arrows flying through the air. Everyone sat according to their rank and status: The golden seat at the highest place was given to Tondon Jepo, the great master. The silver seat to the right was for Rongtsa Chagen, the chief. The conch-shaped seat to the left was for Jewel Lunju, the nobleman. The sandalwood seat in the front was for Serkye Aga. The tiger-skin seat was for Darong Sopon.The leopard-skin seat was for Matsi Choje. Other seats were assigned in descending order of rank: Elders and respected leaders sat at the top. Youth and junior members sat at the bottom. Everything followed the principles of hierarchy and tradition, ensuring order was maintained. Once everyone was seated, Rongtsa Chagen explained his dream and Tondon Jepo’s interpretation. The crowd was filled with excitement. People began discussing: “A divine hero is going to be born in Ling! What should we do to welcome this great hero? There is so much to prepare!” Jewel Lunju gave instructions: Dunpa Kyenzen, the wealthiest benefactor, was put in charge of organizing the grand feast. Leaders like Mitsen, Sopon, and Taba were tasked with gathering people and supplies. Resources such as food, incense, offerings, flags, and ceremonial items were to be collected. He also instructed the noblewomen — such as Gapei, Ronpei, and Dronpei — to prepare songs and dances for the celebration. Finally, he reminded the heroes of Ling: “Remember your responsibilities! On the 15th day, under the full moon’s light, the Bodhisattva will send us the divine hero we have been waiting for.” With great excitement, the people of Ling prepared to welcome the birth of the hero who would bring blessings to their land. Notes: Gugu Ripa: A revered Tibetan sage. Mount Meru (Sumeru) A mythical mountain from ancient Indian tradition, also called "Miaogao Mountain" in Chinese. It is believed to be at the center of the world, with the sun and moon circling around it. The three realms of existence (heaven, earth, and underworld) are layered around it. Surrounding Mount Meru are four continents: - Purvavideha (East), - Jambudvipa (South), - Aparagodaniya (West), - Uttarakuru (North). Dong Clan: One of the six ancient Tibetan clans. They are traditionally associated with the color brown as their symbol. Eight Auspicious Symbols: These are sacred symbols in Tibetan Buddhism, representing good fortune and spiritual blessings: 1.Parasol: Symbolizing protection from harm and obstacles. 2.Golden Fish: Representing freedom and liberation. 3.Treasure Vase: Symbolizing inexhaustible wealth and prosperity. 4.Lotus Flower: Representing purity and enlightenment. 5.Right-Turning Conch: Symbolizing the spread of Dharma (Buddhist teachings). 6.Endless Knot: Representing interdependence and harmony. 7.Victory Banner: Symbolizing triumph over ignorance and negativity. 8.Wheel of Dharma: Representing the teachings of the Buddha.

K i n g G e s a r of Tibet Jacha Fortress Located in Lawongtong Village, Gongya Township, Dege County. It is the site of the Zhongling tribe fortress of the Lingtsang family during the time of King Gesar. place that Connected with King Gesar Jacha Fortress The Jacha Fortress is located in Lawongtong Village, Gongya Township, Dege County. It is the site of the Zhongling tribe fortress of the Lingtsang family during the time of King Gesar. The entire site is surrounded by mountains on three sides and bordered by water on the other. The ruins are situated on a hillside along National Highway 317. The site mainly consists of the central fortress ruins at the top of the hill, the remains of subsidiary buildings scattered along the mid-slope and foot of the hill, and the faintly visible remnants of the fortress walls, as well as ancient defensive watchtowers located in the east, west, south, and north. Gongya Monastery was built on the site of Jacha Fortress and is one of the rare monasteries of the Sakya school that performs the "King Gesar Dance." The fortress, known as "Ochü Chozong" (Castle of the Gathering Waters), was centered in Gongya by Jacha, the eldest brother of King Gesar of Ling. To the east was the Natural Sunlight Castle, to the south the Hanging Bucket Castle, to the west the Beautiful Neck Castle, and to the north the Soaring Eagle Castle. The ruins of these ancient sites are scattered throughout the surrounding area. The Jacha Fortress was built in the late 11th century. At that time, the ancient Dege region under the Lingtsang domain was divided into three tribal groups: Upper Ling, Middle Ling, and Lower Ling. This unified structure emerged after King Gesar consolidated the previously fragmented tribes. The Gongya region, where the fortress is located, served as the political center of the Middle Ling tribe and was governed by Jacha, the half-brother of King Gesar. During the Yuan Dynasty, after the central government unified the Tibetan regions, the Lingtsang Tusi family was officially recognized, with Ezhi as their administrative center, overseeing a vast territory in the Kham region. However, by the late Ming and early Qing periods, the power of the Lingtsang family gradually declined due to the growing influence of the Dege Tusi family. As a result, the Lingtsang family's territory significantly shrank and was eventually replaced by the Dege Tusi. On the mountain peak directly south of Jacha Fortress, there is a sharp cut or dent, which is said to be the path of an arrow shot by General Jacha. On the mountainside, there are ruins of a stupa dedicated to the Five Long-Life Goddesses, protectors of King Gesar. Near the riverbank, this site attracts crowds of worshippers every year on the 15th day of the fifth month in the Tibetan calendar. Looking southeast from the fortress, at the foot of the mountain, you can see eight scattered mounds of earth. Among them, the largest mound is home to a single towering cypress tree, about 10 meters tall. A tragic yet beautiful legend surrounds this place: it is said that not long after General Jacha passed away, he appeared in a dream to his eldest son, Lhasa Garatsega. In the dream, he revealed that at the foot of the fortress mountain, there were eight stupas, which were manifestations of his soul to help guard the land. Among them, the largest stupa represented his heart, and his soul transformed into a green cypress tree to stay by his son's side forever.

Under King Gesar’s rule, the people of Ling lived a peaceful and happy life, as smooth and calm as milk and cheese. One day, Gesar left the palace to inspect the lands and arrived at the Bangjiongqium grassland, located at the junction of rocky mountains and snow-covered peaks. The snowy mountain shone brilliantly white, the grassland was lush and green, and between the two stretched a barren patch of reddish-brown rocks. 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 23: The Heavenly Mother Commands the King to Practice the True Dharma; The Black Demon Causes Havoc, and MeIsa is Captured Gesar’s Journey to Practice and the Omen Under King Gesar’s rule, the people of Ling lived a peaceful and happy life, as smooth and calm as milk and cheese. One day, Gesar left the palace to inspect the lands and arrived at the Bangjiongqium grassland, located at the junction of rocky mountains and snow-covered peaks. The snowy mountain shone brilliantly white, the grassland was lush and green, and between the two stretched a barren patch of reddish-brown rocks. This strip of red-brown stones separated the grassland from the snowy peaks, yet also connected them, creating a simple but beautiful natural painting. On the grassland, the people of Ling Gabu grazed their animals. Horses roamed on the right side, cattle on the left, and sheep in the center. The plump and snow-white sheep looked like pieces of snow rolling down from the snowy mountains or pearls drifting across a green meadow. Seeing such peaceful beauty, King Gesar felt content. A wave of drowsiness overcame him. He took off his robe, tucked his head into one sleeve and his feet into the other, and fell asleep beside Lake Zhuocuo on the grassland. While Gesar was sound asleep, the goddess Langman Gam descended from the pure heavenly realm of the Thirty-Three Skies, riding on colorful clouds. A delightful fragrance filled the air. The scent made Gesar sleep even more soundly. The goddess leaned close to Gesar’s ear and gently called out, “Tuibagawa, my dear child, do not oversleep. Quickly, go to the Cham Monastery in the east to practice the Great Wrathful Demon-Subduing Mantra. You have only twenty-one days—this is the order of White Brahma King. And remember, take Queen Meisa with you when you go.” After delivering her message, the goddess disappeared into a rainbow, leaving behind the soothing fragrance and her inspiring prophecy. Gesar wasted no time. He immediately returned to Upper Ling Gabu, thinking as he walked, “To defeat all demons and destroy their armies, I must practice the Great Wrathful Mantra, just as Shakyamuni Buddha inspired the Wrathful King to subdue evil with five divine powers. The time has come. I must follow the goddess’s instructions and take Queen Meisa to Cham Monastery for retreat.” Queen Zumu’s Scheme to Join Gesar When Gesar returned to Upper Ling Gabu and shared his plan to take Meisa with him to the retreat, Queen Zumu was displeased. “Oh, my king, what are you saying? If you’re going into retreat to practice, it should be me who serves you. Why should Meisa go instead?” “Zumu, this is the heavenly order. I think it’s better for you to stay home and take care of Mother,” Gesar explained, trying to calm her. Zumu, unwilling to let Gesar take Meisa with him, came up with a plan. She approached Meisa and said, “To subdue the demons, the king is going to Cham Monastery to practice the Great Wrathful Mantra. He has ordered me to accompany him as his attendant. You can stay at home with Mother. Once the retreat is over, we’ll meet again.” Meisa, though suspicious of Zumu’s motives, reluctantly agreed. She knew Zumu’s competitive nature and suspected this was a ploy to go with the king. But Meisa chose to yield and nodded in agreement. Zumu, overjoyed, ran back to Gesar and said, “My king, it’s not that I don’t want Meisa to accompany you, but her health hasn’t been good lately. Retreat is a tough ordeal, so I think it’s better for her to rest at home while I accompany you.” Gesar, who already favored Zumu slightly more than Meisa, agreed without much hesitation. Although he knew the goddess had instructed him to bring Meisa, he trusted Zumu’s words and was happy to have her company for the retreat. Meisa’s Ominous Dream Comes True Seven days had passed since King Gesar began his retreat to practice the Great Wrathful Mantra. One night, back in Ling Gabu, Queen Meisa had a terrifying nightmare. She dreamed of a red wind blowing from the upper valley and a black wind blowing from the lower valley. The two winds caught her and swept her away. Meisa woke up startled and frightened, unable to make sense of the dream. The next morning, unable to shake her fear, Meisa prepared some sweets she had made herself and set off for Cham Monastery to see King Gesar. She was desperate to tell him about her dream and ask for its meaning. She believed that Gesar, with his supernatural wisdom, could interpret the dream and protect her from any danger. When Meisa reached a spring near the monastery, she saw Zumu fetching water. Zumu’s face darkened as she spotted Meisa, her displeasure showing in her tone. “Meisa, what brings you here?” Meisa ignored her fatigue and Zumu’s sour expression. She hurriedly said, “Sister Zumu, I had a terrible nightmare last night! I’ve come to tell the king about it. Please let him know I’m here.” Zumu pretended to agree and left with the water, but she had no intention of telling Gesar about Meisa’s dream. After some time, Zumu returned with an empty bucket and told Meisa, “Sister Meisa, I told the king about your dream. He said dreams are illusions born of confusion, especially women’s dreams, which are even less trustworthy. He asked you to go back home and wait. In two weeks, we’ll all return.” Hearing this, Meisa felt tears well up in her eyes. Her nose stung as she looked pitifully at Zumu. “Alright then, Sister Zumu. Please at least give the sweets I brought to the king and tell him my dream again. Make sure to ask him about its meaning.” With that, her tears streamed down her cheeks, and she turned to leave. Zumu felt a pang of guilt but convinced herself that it was better not to disturb the king’s practice for something trivial. She decided not to tell Gesar about Meisa’s visit but presented the sweets to him instead. “These sweets… they seem like something Meisa made. Did she come here? Is everything alright at home?” Gesar asked, startled. Zumu’s heart skipped a beat, but she maintained her composure. “Why would you think that, my king? Did Meisa’s sweets come with gold? Or jewels? Anything Meisa can make, I can make just as well. Don’t overthink it, and focus on your practice.” Gesar said no more, but his heart was uneasy. He continued eating the sweets, unable to regain his earlier peace of mind. Meisa’s Nightmare Comes True Although Gesar dismissed women’s dreams as insignificant, Meisa’s unease only grew. She longed to see the king again, but Zumu’s interference left her with no choice but to wait. She sighed and focused on her daily tasks, hoping to endure until the king’s retreat was over. On the day Gesar completed his retreat, Meisa was weaving cloth outside her tent. Suddenly, the exact scene from her nightmare unfolded before her eyes. A red wind blew from the upper valley, and a black wind came from the lower valley. Between the two winds appeared a tall, terrifying figure. His skin was pitch black, and his expression was cruel and menacing. Like an eagle snatching a lamb, he seized Queen Meisa and carried her into the sky. Meisa’s maid, Marlegui, panicked and didn’t know what to do. She rushed to Cham Monastery, banged on Gesar’s door, and cried out, “King Gesar! Something terrible has happened! Queen Meisa has been taken by the Black Demon into the sky! Please hurry back to Ling Gabu!” Gesar immediately mounted his horse to chase the demon, but he was stopped by the goddess Langman Gam’s voice: “Oh man of this land, Running around in panic is foolish! Though your head is large, You lack wisdom. Did I not warn you before, To take Meisa with you to practice? I told you again and again, But you didn’t listen. You left Meisa at home, Now the demon has taken her. Where are you going now? Blindly chasing is pointless; It is not yet time to defeat the Black Demon. The white lion on the snowy peak Grows its jade mane by staying in the mountains. The striped tiger of the forest Keeps its patterns by staying in its den. The golden-eyed fish of the deep sea Maintains its scales by staying in the ocean. I told you before, You must take Meisa with you to practice. You ignored my words. If you want to defeat the demon, Your time will come, but it is not now. Return and prepare yourself— Only when wisdom and courage are ready can you act.” Hearing the goddess’s words, Gesar was filled with regret. He could neither chase the demon nor ignore the situation. Frustrated and uneasy, he resolved to intensify his practice and prepare for the day he could rescue Meisa. Notes Retreat: A practice method in Vajrayana Buddhism. During a retreat, practitioners isolate themselves behind closed doors to focus on their spiritual practice, without any contact with the outside world. Hence, it is called "retreat."

For four days, King Gesar traveled alone on horseback until he reached the gray earthen cliffs of Garba Jiarang in the Hor territory—the place where his brother Gyatsa had died and been cremated. He stayed for seven days by the stone platform where Gyatsa's body had been laid, praying daily to the heavens for a dream visitation, but received no sign. 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 53 MEETING A BROTHER'S SPIRIT ON TOLA MOUNTAIN, GESAR VOWS TO TAKE THE DEMON'S HEAD The Journey and Divine Guidance For four days, King Gesar traveled alone on horseback until he reached the gray earthen cliffs of Garba Jiarang in the Hor territory—the place where his brother Gyatsa had died and been cremated. He stayed for seven days by the stone platform where Gyatsa's body had been laid, praying daily to the heavens for a dream visitation, but received no sign. On the dawn of the eighth day, the heavenly goddess Langman Gam appeared in his dream and instructed: "When you pass Tola Mountain, you will meet the departed. Do not delay now; go quickly!" The goddess continued: "As you proceed from here, my nephew, the Great Lion King, on the path you travel tomorrow, you will encounter fierce road-blocking demons. Keep your bowstring taut with vigilance, and do not panic when you meet them. One is the long-armed demon of Hor, who can seize whatever his eyes see; another is the far-sighted demon, who can see a three-month journey's distance; and the third is the mighty strongman demon, from whose grasp escape is nearly impossible. They are patrolling the high mountain peaks. Prepare your swift-flying divine arrows and shoot steadily at them; the arrows themselves will deal with them." Thus, Gesar spent a day sharpening his arrows until their points were exceedingly keen. Early on the third day, he shot the swift-flying "Thunderbolt Divine Arrow" toward the Hor direction. The arrow roared with a thunderous noise, accompanied by lightning and hail, and sped forward like the wind. Overcoming the Demons and Ominous Obstacles On the mountain ridge along the road to Hor, the three demon kings—Long Arm, Far-Sight, and Strongman—were patrolling. Hearing a distant rumbling, Far-Sight said, "I don't know if it's a black eagle or something else flying this way. Everyone be on guard; let me see clearly first." As he spoke, he looked into the distance. Suddenly, he cried out in alarm: "Oh no! That's a divine arrow! You two, come quickly! Long Arm, grab it!" Long Arm rushed out first, spreading his arms wide. He seized the arrow by its shaft and held on tightly, while the other two demon kings clung to Long Arm's body, trying to pull the arrow down. But the divine arrow had greater force; it lifted all three demon kings into the sky and then hurled them down into the turbulent waves of the Yellow River, drowning them. Crossing Yarlasawu Mountain, Gesar encountered a long-horned wild bull emerging from a rocky cliff. Its blood-red tongue flashed with lightning, its black tail resembled southern storm clouds, and its roar was like the clash of giant cymbals. This was the soul-animal of the White Tent King. The Great Lion King taunted it: "You pretentious old wild bull! With your petty tricks, do you really think you can challenge me? If you truly wish to show your might, sharpen your horns on that cliff—grind them sharp before we compete! Dance upon the cliff and shatter the rock—then you'll have proven something. I will sharpen my weapon on the green turf, and you'll see how keen it becomes; I will dance on the grassy plain, making the mountains tremble and the earth shake, causing you to quake in fear. Then I will shoot an arrow at you—that will be my victory!" The wild bull thought: "He says he'll sharpen his blade on soft grass—can't I sharpen my horns on hard rock? He says he'll make the earth shake on the grassland—can't my four sturdy hooves kick this cliff apart?" So, it vigorously ground its two long horns against the rocky cliff until they were worn down, yet they did not become sharp. It then kicked the cliff fiercely with its four hooves until they were dislocated, but the cliff did not budge, let alone crumble. Now unable to move, the bull stood helpless. The king mounted his horse, nocked an arrow, and shot. The arrow struck the bull's forehead, piercing through to its tail. Instantly, the bull tumbled from the cliff. The king offered the bull's blood in sacrifice to the heavenly gods and continued on his way. Soon, two crimson mountain peaks blocked the path. Seeing the king approach, they clashed together like cymbals, sending碎石 tumbling down in an attempt to halt his advance. As the king pressed forward, the peaks collided even more violently. The king said disdainfully: "You two red peaks, capable of destroying all of Hor, clash so pitifully without inspiring fear—you'll only bring about your own destruction. I have traveled many places in Jambudvipa and seen great mountains collide. They draw apart to gain distance, pause, and then strike with force that could shatter the world—that is true power!" Hearing this, the two red peaks thought it made sense. They drew apart and paused for a long while. At that moment, Jang Gapeibu, carrying the king, leaped over them. When the peaks finally collided again, they used such excessive force that they destroyed themselves. The Heartbreaking Reunion with a Brother's Spirit After two more days of travel, Gesar arrived at the entrance of the Tuoduo Dalong mountain valley. Suddenly, he caught the scent of smoke and thought, "Are there people here?" Looking closely, he saw it was Dozan, sent by Hor to guard the valley pass. Dozan was boiling tea, with a horn-patterned great bow hanging from his elbow, three red-tailed sharp arrows placed before him, humming a tune while mending a roe deer snare. The king and his horse transformed into a mother and fawn musk deer, passing before him one after the other. Dozan ran to grab the fawn by its hind leg. Just as he was about to seize it, the two deer bounded onto a high cliff inaccessible to anyone but deer. Without hesitation, Dozan climbed after them. Then the Great Lion King transformed into two tigers, turning to pounce. Terrified, Dozan twisted to flee, but the cliff was steep and the path narrow, leaving no room to turn. He tumbled down into the abyss. Thus, the king eliminated the demon Dozan. Continuing from there, he ascended the long,连绵 Tola Mountain within Hor territory, catching sight of the distant Balo Snow Mountain, Suori Mountain, and Jiaola Mountain. Remembering the heavenly prophecy, the king felt an even deeper longing for his brother Gyatsa Xiega. He pressed on to a place called Benba Gaqiong at the mountain's base. Suddenly, the divine horse lay down and refused to move further. The king struck it twice with a white vine whip, tightened the reins, and spurred its sides with his stirrups, but the horse remained still, only shedding tears in silence. Puzzled, the king wondered what was wrong. Beside the road stood a roadside shrine called a "Bonkhang," its four walls enclosing images of a hundred thousand deities. On the white pema grass wall-top was the nest of a sparrowhawk—the form Gyatsa's spirit had taken after death. Gyatsa, originally an incarnation of the white swan deity, could have been reborn freely after death. But to avenge himself upon the White Tent King, he had made three fierce vows to devour the flesh and blood of the Hor people. Because of this, and having been polluted by the evil vapors sprayed by Hor, he had not been reborn in a pure human form but had instead taken possession of a robust sparrowhawk's corpse, becoming a hawk. Now, seeing the golden helmet of the Great Lion King, he was so overjoyed that he abandoned the flock of sparrows (the spirits of dead Hor soldiers) he was chasing and swooped down to land on the king's precious bow. Unaware of these circumstances, the Great Lion King angrily said, "Truly, even in this accursed Hor land, a hawk dares to bully me like this!" He drew an eagle-feathered arrow and was about to stab the hawk when the chestnut horse suddenly reared, preventing the strike. The hawk flew up into the sky. Then the chestnut horse spoke: "Ah! Thoughtless Gesar! You are truly 'fair-skinned yet devoid of wisdom, high in status yet understanding nothing'! You long for your brother daily, yet when he comes, you try to stab him with an arrow. That hawk is Bumba Gyatsa! Think of Gyatsa in life—his stature so grand it could not be concealed by the longest armor, his noble form too weighty for any steed to bear, his countenance like the full moon, his eyes like the morning star, his authority high as the heavens, his wisdom deep as the ocean. That hero who stood between heaven and earth has now been reborn as a hawk the size of a hand, dwelling in these desolate wilds where hunters roam, nesting on old walls of pema grass, seeking refuge with powerless roadside deities in such hardship. Even if you, great king, feel no pity for him, why would you try to kill him with an arrow?" The horse then pawed the ground fiercely, rolled over, swished its tail incessantly, and struck its head against the wooden beam of the Bonkhang, tears as large as beans falling from its eyes, expressing boundless sorrow. Startled, the king sighed, "I am truly inferior to a horse, a mere beast!" He sighed repeatedly, then looked up into the sky. The hawk, reluctant to leave the Great Lion King yet afraid of being mistaken and killed, dared not approach, only flapping its wings in the air. Overwhelmed with grief, the Great Lion King called out: "Brother Xiega! I did not know you had been reborn as a bird. I thought only that a Hor bird had come to bully me. Please come here; let us two brothers talk in detail!" Hearing this, the hawk flew down but still dared not come close, alighting on top of the Bonkhang. The Great Lion King pleaded again: "Please come here; let us two have a good talk." But the hawk kept glancing warily at the precious bow and arrows, hovering nearby. The king was filled with remorse and self-reproach: His aunt had foretold he would meet his brother here, yet when the moment came, why had he not realized? As a human, he had failed to recognize his brother, while his brother, reborn as a bird, still recognized him. Had the horse not intervened in time, his brother might have perished by that very arrow. No wonder he was now wary and dared not approach! Thinking this, tears fell like dew from leaves. The hawk on the Bonkhang also brimmed with tears. The two brothers and the divine horse were all too sorrowful to speak. After a while, the divine horse said: "Hero Gyatsa, the Great Lion King truly did not know you had taken the form of a hawk. Had he known, how could he have tried to stab you? Land on my back; how I wish to carry you once more!" The hawk indeed landed on the horse's back and said: "If I had not become this ugly form, I would have brought you some fodder and water. But now I am a hawk, eating only the sparrows that are the reborn spirits of dead Hor soldiers—I have nothing else. And you cannot eat such foul things. There is truly no help for it. Who could have imagined I would come to such a wretched state?" The divine horse Jang Gapeibu comforted him: "Better than a hundred offerings of fodder and water is the joy of meeting you today. In the past, when you, hero Gyatsa, rode me, I displayed my gait to people, and you displayed your martial prowess to enemies. Your weight was no different from the Great Lion King's; I felt your solid presence. But today you are so light on my back, lighter than a woolen saddle blanket. Who could have imagined you would become like this?" Saying this, tears streamed down. The hawk replied: "Though I am on you now, I feel only sorrow and grief. My claws might cause you pain—how can this be good?" With that, it flew up and settled again on the Bonkhang. Gesar said: "Brother! Please come to me. Let us speak of our parting. I swear by the Three Jewels, I will never harm you with bow and arrow again. If you do not come to your younger brother, I will suffer more than dying nine times over!" He then cast aside the bow and arrows that had made his brother uneasy. The hawk urgently advised: "Younger brother, this is the main road of Hor. How can you cast aside your bow and arrows? You must keep your weapons ready at all times." As he spoke, he flew down and landed on the cushion before Gesar. He continued: "Meeting you today brings me great joy. Since being reborn as a hawk, from morning till night, I am often filled with rage, killing the sparrows that are the reborn Hor soldiers, feeding on their flesh and blood. Killing a large sparrow is like killing a great Sinba; killing a small sparrow is like killing a Hor soldier. I kill many every day, yet I cannot exterminate them all. In idle moments, I feel heavy-hearted and depressed. I wanted to return to Ling, but feared my appearance would become a laughingstock for villains, especially bringing greater sorrow to Rousa and her child, so I did not go. Later, while chasing sparrows, I met a gray eagle that had flown from Ling. I asked it for news of Ling, and it said you had not yet returned. I asked how many bird companions it had; it said it had many, but for some reason they all remained soaring above the high-walled city shimmering with rainbow light, while it had returned alone. I guessed the eagle did not recognize you, and the rainbow light over the city might be an omen of your return. From that day, I felt much happier. Especially this morning, seeing your golden helmet, I was overjoyed and landed on your precious bow, just to see your true form! How happy we were together in the past. Who would have thought that today we meet—you as a man, I as a bird, and the divine horse Jang Gapeibu—in three different forms? That the noble Great Lion King has such an ugly brother is truly sorrowful!" Hearing Gyatsa's heartfelt words, Gesar could only utter "Brother..." before tears streamed down his face, choking his speech. When he calmed somewhat, he said: "Though I am a divine son who saves the people, I could not save my own brother!" He broke down weeping again. The hawk said: "In the past, when we three brothers lived in the divine city, you sat on the golden throne, and I and our younger brother Maerle sat on either side, singing joyful songs—how blissful it was. Later, when you went to Northern Yarkang, everyone saw you off with banners waving, helmet plumes fluttering, music playing, offering farewell toasts. Now you return from the north to find our homeland made wretched by the White Tent thief colluding with Chao Tong. I wish I could offer you a welcoming cup of wine, but I cannot. Had I not died, I would surely have gone to Yaze City and slain the White Tent thief with my own hands, but now it is impossible!" Gesar said: "You and our brother Maerle, with unfulfilled aspirations, gave your lives for the country—what a great loss for Ling Gabu! Otherwise, we three brothers together could have severely punished Hor, and you would not have to grieve so. When I went north before, you were like a bright, full moon, guarding the sacred capital, looked up to by the tribespeople. Even far from home, knowing you were there brought me peace and warmth. But now, brother..." His tears flowed like a spring. The hawk also sighed deeply: "Enough, say no more. Dwelling on this will only deepen our sorrow. Tell me in detail about subduing the Demon King Lutsan and why it took so long. I truly wish to hear." Gesar, also feeling the conversation had become too sorrowful, recounted his experiences in the demon kingdom one by one. The two brothers and the chestnut horse shared many more memories, both joyful and painful, and spent the night by the Bonkhang. That night, the hawk, fearing the disaster-bird Gangga Raosang might harm the king, kept vigil by his pillow until dawn. Gesar thought, if he did not eliminate this disaster-bird, his brother would live in constant fear. So he stayed there for three days. Parting Vows and the Path Forward On the morning of the third day, as Gesar prepared to depart, he said to the hawk: "This meeting of ours has brought boundless joy and happiness. I will surely heed your words, exterminate the Hor butchers, slay the White Tent thief with my own hands to avenge you and our fallen brothers, and leave a praiseworthy legend for the black-headed people. I hope you will not cling to this hawk's form but soon be reborn in a sacred pure land." The hawk replied: "When I died, I made three fierce vows: If I cannot eat the White Tent thief's heart raw, drink a mouthful of his blood, and retrieve my helmet plume for cremation, I would rather remain a hawk forever!" Gesar said: "Very well, brother. When I place a saddle on the White Tent King's neck, I will send the chestnut horse, transformed into a white egret, to bring you word. Then your wishes shall be fulfilled. Until then, please stay by the left side of the Bonkhang and do not wander far. As for destroying the White Tent King of Hor, have no doubt—it will be done." With these words, he bid farewell to his brother and continued on his way. The hawk accompanied him for a long stretch of the road before turning back, filled with melancholy.

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

Jue Ru (King Gesar)s mother, Guomu, lived a quiet and frugal life in the deep valleys and mountains of the Ma region. The area was sparsely populated, with Jue Ru’s only "companions" being the crows, his shadow, and the echoes of the valleys to respond to his voice. K i n g G e s a r of Tibet The Legend from ling King Gesar (about 1038-1119 AD) was a legendary Tibetan hero who was born in Dege County, Ganzi Tibetan Autonomous Prefecture. Later generations called him King Gesar of Ling. According to legend, King Gesar is also the incarnation of the Guru Rinpoche and his wisdom, compassion and power. Chapter 10 Teachings from the Machen Mountain God: Ling Heroes Head to Chawarong The Simple Life in the Mountains Joru and his mother, Guomu, lived a quiet and frugal life in the deep valleys and mountains of the Ma region. The area was sparsely populated, with Joru’s only "companions" being the crows, his shadow, and the echoes of the valleys to respond to his voice. One day, the divine child Joru wore a strange outfit: an unsightly red wild-goat-skin hat, an ill-fitting stiff calfskin coat, and awkward bright red horsehide boots tied with horsehair as laces. He carried a long-patterned sling at his waist and wore a short-patterned sling on his finger. Wandering into the central meadow of Mako Ruza, he hunted several deer and mountain goats possessed by demonic spirits. After resting for a while, he felt as if guided by a divine force and soon fell into a deep sleep. The Arrival of the Mountain God Machen Pomra Amid the vast sky and the gaps between colorful clouds, the Mountain God Machen Pomra descended. He rode a pale yellow divine steed, holding a spear in his right hand, its tassel fluttering, and a treasure-weasel in his left hand. Accompanied by 360 celestial warriors, he gazed down at the sleeping Joru with a benevolent smile and sang a prophetic song: "Om Mani Padme Hum! If you do not know this place, It is the expanse of the blue sky, The realm of colorful clouds. If you do not know who I am, My outer form is Machen Pomra Mountain, My inner form is the god of wealth, Vaishravana. Joru and I, Machen, Are inseparable like body and shadow. This year, the Year of the Fire Tiger, Is the time for success. The heavenly stems align, The nine palaces and eight trigrams are in harmony, The auspicious timing has come, With heavenly blessings, success is certain. In the lower region of Chawarong, Where white cliffs rise like eagle feathers, In the dense clusters of stone and rock, Lies the treasure of Pema Tochin, Buried to liberate future demons. The arrows are hidden in Chawarong, A father’s legacy belongs to his son. The king of Chawarong, the Nangwa King, Is a descendant of the Dragon King, Brave and powerful in sorcery. If you do not conquer him this year, You will lose your chance forever. He is a great enemy to the Dharma, A foe that Ling must subdue. Now, divine child Joru, Transform into the Red Hayagriva. Pretend to be Hayagriva, And deceive the Nangwa King of Chawarong. Tell him this: 'The blood-drinking eagle-feather arrow Can only belong to the Darong clan.' If you understand, keep this in your heart. If you do not, I will not explain further." After singing, the Mountain God Machen Pomra disappeared like a rainbow in the sky. Joru's Resolve to Fulfill the Prophecy When Joru woke from his dream, he saw the mountain god disappearing into the sky like a rainbow. After hunting many demonic beasts, he returned to his mother and shared many casual conversations with her. Finally, Joru said to his mother: "Today, the great lord of this land, the Mountain God Machen Pomra, came to me with a prophecy. He instructed me to conquer the Chawarong Arrow Sect and assured me of divine support. If I can take Chawarong, I will be able to invite the teachings of Vajra Dharma and subdue the surrounding great sects. I cannot remain here any longer. I must return to Ling. Mother, please take care of yourself. We will reunite soon. These meats are offerings for you—they are delicacies from the feast of the dakinis. As for me, I will enjoy the divine nectar of the gods. Please do not worry about me." Guomu thought to herself: "Although my son is young, he is clever, skilled in martial arts, and extraordinary. He does not need me to guide him." Comforted, she rested peacefully. Joru's Return to Ling and His Transformation into a Divine Bird Joru put on his unsightly wild-goat-skin hat, his ill-fitting stiff calfskin coat, and his awkward red horsehide boots tied with horsehair. He crossed mountains in great strides when they were tall and took smaller steps when they were low. Before long, he returned to Ling. On the eastern balcony of the fortress of Darong Anu Sipan, Joru transformed into a divine bird. The bird’s upper body was golden, shining like gold; its lower body was white, gleaming like silver; its midsection was colorful, as vibrant as agate; and its beak and claws were black, as dark as iron. At that moment, before the sky had fully brightened, before the stars had given way to the sun, before the Milky Way had shifted, and before the morning frost had melted, Joru, in his divine bird form, sang a prophetic song to Darong Anu Sipan: "Om Mani Padme Hum! If you do not know this place, It is the great hall of Commander Anu Sipan. If you do not know who I am, I am the northern celestial deity, Red Hayagriva. Commander Anu Sipan, do not sleep! Those who sleep lose wisdom, A lama’s sleep wastes the altar, A commander’s sleep weakens the law, An elder’s sleep loses respect, A warrior’s sleep ensures defeat, A woman’s sleep ruins the household, A stone’s sleep grows moss, A tree’s sleep rots its roots. Do not sleep—wake up quickly! This is not empty preaching; Listening is as valuable as a Buddhist scriptures. This year, the Fire Tiger Year, The heavens align, The nine palaces and eight trigrams are in harmony, Auspicious blessings have gathered. In the lower region of Chawarong, Where white cliffs rise like eagle feathers, Hidden among the rocks and stones, Lies the treasure of Pema Tochin: Arrows crafted to drink the blood of Rakshasas. These arrows are treasures of Ling, Their rightful owner is the Darong clan. If you retrieve these arrows, All will go as you wish, For no one else can claim them. Gather the six tribes quickly! The Nangwa King of Chawarong, This year is his time of misfortune. If you do not defeat him now, You will lose your chance forever. He is an enemy of the Dharma, An enemy of Ling. Subdue the Nangwa King, Retrieve the hidden Rakshasa-killing arrows, Conquer the eighteen surrounding sects. With the protection of divine spirits, Lead the warriors of Ling, Attack Chawarong with the strength of a raging river, Camp with the steadiness of the vast ocean. Do not launch small ambushes, For the Nangwa King is powerful. He is the descendant of the Dragon King, Brave and bold like a demon. His brother Lusabenma, Stronger than a god, Clever like a hawk, Fierce as a tiger, Commands twelve generals, Each leading ten thousand troops, All with strong horses and skilled soldiers. But Ling will prevail! The grudge between Chawarong and Ling Has burned for years. Long ago, the Dong clan leader, Nima Letchin, Carried eighteen mule loads of eagle-feather arrows, Only for them to be stolen by the Chawarong people. That hatred remains unavenged. This year, the time has come to settle the score. This is a righteous war, Protected by the war god. Do not let this teaching be wasted! If you understand, it is divine nectar; If you do not, explanations are useless." After singing, Joru, in his bird form, vanished into the sky. The Call to Arms in Ling At dawn, Darong Anu Sipan woke up, feeling exhilarated by the Hayagriva’s teachings. He offered the divine bird abundant buttered barley and other grains as tribute. When the sun rose, ritual drums echoed throughout the land, and conch shells were blown to spread the message across the upper, middle, and lower regions of Ling. Three days later, warriors from Ling gathered in large numbers. Thirty commanders, seven generals, three leaders of the Hawk-Wolf troops, elders as steady as Mount Meru, warriors as straight as bamboo, and youths as beautiful as lotus blossoms assembled. Their helmets and banners gleamed, their swords and spears flashed, and their protective amulets dangled in rows. The sight struck fear into the hearts of enemies and filled friends with joy. Parents and elders prayed for their safety and success. The crowd gathered at the Datang Chamao plains, forming a sea of people and weapons. Everyone entered the grand command tent, “Tongwa Gunmin,” and took their seats according to rank. Butter tea and fine liquor flowed like dancing peacocks, and fresh meat and cheese were served like leaping lions. As the feasting continued, Darong Anu Sipan entered, dressed in a red silk robe with a honeycomb-patterned belt. He wore a lotus-shaped hat adorned with red silk tassels and a peacock feather, and nine-striped rainbow boots tied with silk laces. Striding in with great authority, he shared the Horse-Headed King’s prophecy with everyone. Anu Sipan's Song of Prophecy Darong Anu Sipan sang the prophecy to inspire the gathered soldiers: "If you do not know this place, It is the great assembly ground of Datang Gongma. If you do not know who I am, I am Darong Anu Sipan, a mighty general. If you do not know this song, It is the Roaring Song of the Darong Tiger. This year, in the Fire Tiger Year, The heavens align, The nine palaces and eight trigrams are in harmony, Auspicious blessings have gathered. In the lower region of Chawarong, Where white cliffs rise like eagle feathers, Hidden among the rocks and stones, Lies the treasure of Pema Tochin: Arrows crafted to drink the blood of Rakshasas. These arrows are treasures of Ling, A father’s legacy meant for his son. They are weapons to equip the Ling army, Tools to defeat the enemy. The Nangwa King of Chawarong, A descendant of the Dragon King, Is arrogant, self-important, and cruel. His brother, the Red-Arm Dragon, Is powerful, skilled in martial arts, Clever like a hawk, Fierce as a tiger, And commands twelve generals, Each leading ten thousand troops, All with strong horses and skilled soldiers. But Ling will prevail! The hatred between Ling and Chawarong Has burned for years. This is the year to settle the score. This is a righteous war, Guided by divine teachings. If you understand, it is divine nectar; If you do not, no further explanation will suffice." Rongtsa Chagen's Decision to Conquer Chawarong Sitting at the head of the right row, on a golden leopard-skin cushion, was the wise steward Rongtsa Chagen. Reflecting on the prophecy, he recalled that twelve years ago, it was foretold that Chawarong must be conquered. He realized that now was the time and decided that Ling must not miss this opportunity. Rongtsa Chagen sang in a slow, steady tone: "Om Mani Padme Hum! Alata Tarata Rare, Tararu Yilan Rare. If you do not know this place, It is the great assembly ground of Datang Gongma. If you do not know who I am, I am from Ling, at the pass of Chapu Mountain, Where male hawks cry 'gogo,' Where female hawks cry 'soso,' Where young hawks learn to fly— The hawk city of Nangzong Chumu. My wisdom shines as bright as the sky, I am Rongtsa Chagen, chief steward of Ling, Feared as a demon by my enemies. This year, in the Fire Tiger Year, The northern god, the Hayagriva, Delivered teachings to Commander Anu Sipan. He commanded us to conquer Chawarong, And divine teachings never deceive. But this is not the only reason. Not last year, but the year before, I went to Chawarong with the elder, three of us together, To retrieve the famed arrows. The young men of Chawarong Forced us to pay taxes, Rough and unreasonable in their behavior. And this is not the only reason. Long ago, Nima Letchin of the Dong clan, Went to Chawarong to cut bamboo. He carried eighteen mule loads of eagle-feather arrows, But they were completely stolen by the Chawarong people. Failing to avenge this grudge is shameful, Ignoring this blood debt is cowardly. Now, this year, Divine teachings have been bestowed upon us. The prophecies and teachings align, We must conquer Chawarong. Chawarong is a fine land, Its terrain and climate are familiar to me. Especially the Nangwa King, Who is arrogant, self-important, and stubborn. He relies on his own judgment, thinking himself superior. His brother, the Red-Arm Dragon, Is immensely powerful and skilled in martial arts, As clever as a hawk, As fierce as a tiger. He commands twelve generals, Each overseeing ten thousand troops, All with strong horses and skilled soldiers. Even so, the heroes of Ling are stronger. Our warriors are as skilled as gods, As clever as hawks, As vicious as tigers. With such a brave army, We will attack and win every battle. Still, I must offer some words of caution: A mighty eagle soaring in the sky, If it flies too high and uncontrolled, A storm may tear off its feathers and wings. A hungry wolf walking on the hills, If it does not look forward and back, It will be struck by the stones of a shepherd boy. Heroes marching to the frontlines, If they do not unite and surround the enemy, When facing a cunning adversary, They may be devoured instead. When marching south to Chawarong, Advance like a flowing river, And camp like the steady ocean. Do not attack with small forces or ambushes. In the east, establish a camp. Let Niben Daya be the commander, Gedebena as the deputy commander, Along with Barasenda Adong. Do not let the enemy escape eastward. In the south, establish a camp. Let Anu Sipan be the commander, Niancha Adan as the deputy commander, Along with Dongchu Lubudapan. Do not let the enemy escape southward. In the west, establish a camp. Let Aba Angqingdi be the commander, Gyatsa Xiega as the deputy commander, Along with Jiangbu Dorje Yujie. Do not let the enemy escape westward. The remaining heroes, Quickly organize your troops. Once you meet the enemy, Charge forward and achieve glory. Kill the enemy fearlessly, Rewards will be distributed fairly. But for those who surrender to the enemy, Cowards who desert like foxes, Or those who commit shameless crimes, Military law will show no mercy. Three days from now, The Ling armies will march to Chawarong. Strategies and formations Will be discussed further as needed. Remember these instructions, all of you!" After Rongtsa Chagen’s song, the warriors of Ling agreed unanimously to proceed. The Soliders Prepare for Departure After Rongtsa Chagen finished singing, everyone agreed with his words and returned to their camps. Three days later, at dawn, the thirty generals, seven commanders, and three Hawk-Wolf leaders of Ling gathered with elders as steady as Mount Meru, warriors as straight as bamboo, and youths as fresh as lotus flowers. After eating a hearty meal, they saddled their horses and prepared their weapons. Their swords and spears gleamed, their protective amulets hung in rows, and their banners and flags fluttered in the air. The sight terrified the faint-hearted, delighted the brave, moved friends to tears, and filled parents with prayers. The warriors lined up in their respective formations. They looked bright and dazzling as they set out on their journey. The Women's Farewell Song The women of Ling accompanied the soldiers for three "Saku" distances, offering tea and wine multiple times along the way. Among them, a woman named Gyalo Sangjang Zumu held five scarves of red and white and sang a song of blessings: "Ru Ala Tarata Tara Re, Tararu Yilan Ru Re. I pray sincerely to the Three Jewels, Do not abandon us, remain above our heads. Remain above and grant your blessings. If you do not know this place, This is the great highway of Mayu. If you do not know who I am, I am the girl, Gyalo Sangjang Zumu. On this good and auspicious day: Thirty generals of Ling, Leading their troops, March to Chawarong. Let me use metaphors to give my praise: The Gangdise Snow Mountains are like crystal, The Snow Lion skilled in three arts, Braving fierce winds and blizzards, Only the Green-Maned Snow Lion shows its might. The vast blue sky filled with rolling clouds, The Jade Dragon’s roar shakes the heavens. When thick clouds bring heavy rain, The Jade Dragon’s roar reveals its strength. On the wide plains of the earth, Fertile lands grow bountiful crops. With oxen plowing the fields diligently, The fertile soil proves its worth. Ling’s heroic soldiers, Need a worthy opponent. Only with a challenge, Can heroes show their skills. Today, Ling’s army departs, Aligned with the prophecy of the gods. Conquering the Arrow Sect is certain, Victory is beyond doubt. The guardian deities of Dokham Ling, Will accompany our troops. They will make our warriors braver, And our horses faster. This auspicious white scarf, The sacred blessing of the White Brahma King, Is offered to the Qiju Camp. This is not a farewell, but a reunion wish— May you return soon to reunite with us. This pure yellow scarf, Is offered to the Zhenju Camp. This is not a farewell, but a reunion wish— May you return soon to reunite with us. This clean green scarf, A treasure dear to the White Dragon King Migun, Is offered to the Qiongjue Camp. This is not a farewell, but a reunion wish— May you return soon to reunite with us. May demons be subdued early, May the treasure of the Arrow Sect be recovered soon. May those who leave and those who stay reunite quickly. Blessings fill the sky, And the earth fulfills all wishes." After singing, the women offered tea and wine again and again before bidding farewell to the soldiers. Discussing Joru's Participation After the soldiers departed, the king of Senlun said, "For this battle against Chawarong, should we summon Joru, that child, to join us?" Before anyone could respond, Darong Commander Chao Tong said, "This battle against Chawarong will be as fierce as a tiger hunt. It’s better not to call Joru. If we fail to defeat the enemy and end up fighting amongst ourselves, it would be a disaster." While the group was considering the merit of Chao Tong’s suggestion, Chief Steward Rongtsa Chagen said, "Let’s do as the commander suggested. We won’t summon Joru for now." Although the leaders of the Qiongjue clan were not pleased, they said nothing. The soldiers then mounted their horses, whipped their reins, and set off. Arrival at Chawarong and Joru's Divine Appearance After nine days of travel, the soldiers arrived at the main road of Chawarong. They set up camp, and the area became bustling with activity. Woodcutters leapt about like hailstones, water carriers scurried like sparrows, steam from tea pots mixed with the smoke from cooking fires, and white tents covered the land. Horses grazed across the hills and valleys, creating a scene so lively that it left everyone in awe. After dinner, all the leaders gathered in Chief Steward Rongtsa Chagen’s grand tent to discuss the war strategy. At the entrance of the tent, a ceremonial spear stood upright, wrapped in colorful ribbons depicting the Eight Auspicious Symbols and the Seven Treasures of the Universal Monarch. After it was blessed with incense made from camphor and sandalwood, the spearhead suddenly began to glow with golden light. To everyone’s astonishment, Joru, the divine son of Guomu, appeared atop the glowing spearhead, looking like an eight-year-old child, naked and radiant. No one knew where he came from, and everyone was filled with amazement. Joru's Song and Message As everyone watched in amazement, Joru began to sing in the tune of the "Long Life Song": Om Mani Padme Hum, Ala Tara Tara Re, Tararu Yilan Ru Re. If you do not know this place, It is the sturdy spearhead. If you do not know who I am, I am Joru, son of Guomu. From the sacred Jaga Vajra Temple, I call upon the eighty "Zhuqin" masters. First, I call Aunt Langman Gam, Second, my sister Telewochun, Third, my elder brother Dongchung Garbu, Fourth, my younger brother Longshu Weichung. I humbly invite all of you to assist, To help me fulfill my wishes. Heroes of Ling, Do not leave Joru behind. Right now, I am here on the spearhead. If anyone wants to challenge me, Come forward and face me. Brothers and uncles of Ling, Listen to me explain my reasoning: Before dawn, when sunlight first appears, The stars must fade, and patience is required. To drive away the darkness of the world, The red sun must rise. When the sky is filled with dark clouds, The sun may be blocked, and patience is required. To nourish crops and ripen fruits, Sweet rain must fall. When the snow lion shakes its mane in fury, The elephant may dislike it, but patience is required. To intimidate the birds and beasts, The lion must roar as it descends the mountain. When the powerless Joru arrives, Some may be displeased, but patience is required. To accomplish great deeds, My arrival is necessary. I have more to say, so listen carefully: The wild colt of the northern grasslands, If it cannot join the herd of fine horses, Only during a race on the open plains Will it be known who runs the fastest. The young roc perched on a high mountain, If it cannot join the flock of birds, Only when flying in the vast sky Will it be known who soars the highest. I, Joru, dwelling in a remote valley, If I cannot join the ranks of heroes, Only in the face of battle with the enemy Will it be known who is brave and who is timid. Do not take my words too seriously— I am just a naïve child joking around. If my endless chatter offends the elders, Please forgive my foolishness. Ling’s army marching to Chawarong Is a significant event, worthy of this expedition. Everyone must achieve battle merits, Every steed must charge forward. First, for the black-haired Tibetan people. Second, for the interests of Ling. Third, to recover the fine-necked arrows. Fourth, to subdue the demonic enemies. To accomplish these four goals, Heroes must fight together to the end. Please unite and work as one, All four divisions must follow unified command. Ling’s heavenly soldiers, remember this in your hearts. My brothers and elders of Ling, Though you may not need me, Joru, I miss you all deeply. Unable to sit still, I rushed here to join you. I offer three heartfelt words. If they are worth listening to, please remember them. If not, I ask for your forgiveness— I do not intend to stay here long. If you understand, my words are like nectar. If you do not, no further explanation is necessary." Joru's Impact on the Warriors After Joru finished his song, he looked toward the "Qiju" camp of Ling. The warriors and brothers who trusted Joru all nodded in agreement, feeling that it was inappropriate not to notify him about the fierce battle at Chawarong. They were filled with guilt for neglecting him. Chao Tong, the elder, thought to himself, “This demon wrapped in human skin, Joru, has come after all. We can’t match his strength, nor can we hate him—if we can’t even defeat our enemies, starting an internal fight would be disastrous. Since he said he won’t stay long, it would be better if he leaves quickly.” At that moment, the divine son Joru jumped a full arm’s length into the air. After pausing briefly, he disappeared like a rainbow. The leaders of the "Qiongjue" camp, along with other officials, warriors, and the people who admired Joru, were filled with amazement and reverence at his divine abilities. They thought, “Ah! Why didn’t he stay a little longer?” Where did Joru go? Notes : Saku : A Tibetan term meaning "section" or "journey," not referring to the actual distance of the journey. Saying "three Saku were traveled" indicates a very long journey. Eight Auspicious Symbols : Also known as the "Eight Treasures of Auspiciousness."

The grand horse race was about to begin. The beautiful and lively Malong Grassland was filled with a festive atmosphere. The cuckoos were singing, the larks were chirping, the sky was as blue as a sapphire, and the clouds were as white as silk. The flowers bloomed red, the grass turned green, and the grassland seemed even more expansive than usual. 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 20: The Horse Racing Festival: Heroes Display Their Might, Seven Women Harbor Different Intentions The Grand Horse Race Begins The grand horse race was about to begin. The beautiful and lively Malong Grassland was filled with a festive atmosphere. The cuckoos were singing, the larks were chirping, the sky was as blue as a sapphire, and the clouds were as white as silk. The flowers bloomed red, the grass turned green, and the grassland seemed even more expansive than usual. The Datang Chamao gathering site was packed with people, as crowded as a sea of heads. Young girls wore their most beloved dresses—ones they rarely wore—and laughed, played, and chased each other like blooming flowers. Even the elderly fathers and mothers, who usually walked hunched over, wore brand-new clothes, stood tall with cheerful smiles, and reminisced about their youthful days, suddenly looking much younger. However, the most eye-catching figures at the event were the heroes and warriors participating in the horse race. Look! Leading the group was the eldest son of the Seba family of the Upper Ling, accompanied by his nine brothers. They were like fierce tigers descending from the mountains. All the brothers wore yellow silk robes and rode horses with yellow saddles. Under the sunlight, they looked luxurious and dazzling. Next was the Wenbu family of the Middle Ling, led by their eight great heroes. They were like snow falling to the ground, their white silk robes and white saddles gleaming like silver under the sun. Then came the Mujang family of the Lower Ling, led by their seven warriors. They were like a stormy sky filled with rain clouds. Their dark blue silk robes and blue saddles shone like crystal under the sunlight. Beyond them were the warriors of the Right Wing, the Left Wing, and the eighteen tribes of Darong, including the Darwu Mutso Mabu Tribe, the wealthy Gyalo family, and the Yin Mountain and Yang Mountain of the Danma Valley. Everyone wore colorful silk robes and saddles, and everyone was full of pride and ambition. No one doubted their chances of victory, and no one thought they wouldn't claim the throne. Each prayed to the gods, firmly believing that the gods would favor them. Look at Darong's leader, King Chao Tong, along with his son Dongzan and the warriors of the eighteen Darong tribes. They held their heads high, confident in their victory. To them, the prophecy of the horse race was a divine revelation from the Hayagriva to Chao Tong. They believed the gods were protecting them. With the Jade horse, the fastest horse in Ling Gabu, they thought no other horse could surpass it. The Darong tribe had already claimed the throne in their hearts, considering the race a mere formality. The Rival Lineages and Joru’s Arrival The elder brothers of the Senior lineage, who belonged to the senior branch of the family, believed they couldn’t let their status as the first branch be diminished. They thought, “If the gods are just, they will grant the throne to the senior branch.” Full of confidence, they prepared themselves with great excitement. The brothers of the Middle lineage, who were part of the middle branch, felt that they had been overlooked in the past. They saw this horse race as a chance to claim the throne and bring honor to their branch. The eight great heroes of the Middle lineage had trained their horses until their coats gleamed like polished jade, ready to run across the grass like the wind. As for the Junior lineage, led by Chief Steward Rongtsa Chagen, they were confident in their destiny despite their lower standing. Chief Steward Rongtsa Chagen often recalled the prophecy made twelve years ago by Master Pema Tochin, which stated that this horse race was meant for Joru to win. He believed that Joru was destined to ascend the throne honorably. They didn’t believe in Chao Tong’s prophecy about the Hayagriva, nor did they boast and shout like Chao Tong and Dongzan. Unlike the senior and middle lineages, who were vain and competitive, they quietly prepared, confident that the throne belonged to their branch and that only Joru was worthy of marrying Zumu as queen. But where was Joru? Why hadn’t he arrived yet? Chief Steward Rongtsa Chagen and Gyatsa scanned the area anxiously, and the brothers of Qiongjue also searched nervously for Joru. “Joru is here!” someone in the crowd called out. The crowd stirred with excitement. Finally, someone had appeared who could rival Dongzan and the Jade horse. Zumu joined her sisters, secretly delighted. She thought, “The Joru appearing before everyone today will no longer be the poor boy of the past but a noble, dignified, and grand Joru — my future husband and the King of Ling Gabu.” Thinking this, Zumu raised her head slightly, radiating the composure of a proud princess and future queen. But when Zumu looked at Joru, she froze in shock. She rubbed her eyes, doubting her vision, but it was indeed Joru. However, he looked entirely different from what she had expected. He wore a tattered, ill-fitting sheepskin hat with a wide brim, an old, torn calfskin jacket with fraying edges, and red boots so worn that his toes stuck out. Even the golden saddle and silver stirrups on his horse were broken and shabby. He didn’t look like a competitor in the race but rather a beggar. The Juior lineage’s brothers were immediately disappointed upon seeing Joru’s disheveled appearance. They walked away with slumped shoulders, keeping their distance from Joru as if afraid his bad luck might rub off on them. Only Gyatsa and Chief Steward Rongtsa Chagen remained calm. They understood that, despite his appearance, Joru was destined to take the throne of Ling Gabu. Yet they said nothing, quietly waiting for the race to begin. Zumu, however, was heartbroken. She couldn’t believe that this ragged beggar was supposed to be her husband. She felt like crying, especially when she saw Joru’s hunched back and awkward demeanor. Just then, a bee flew near her ear and sang softly. Suddenly, Zumu smiled, her expression bright and beautiful. She realized that the Joru before her was merely another one of his transformations. In her impatience, she had forgotten about Joru’s ability to change forms. Chao Tong, on the other hand, was thrilled to see Joru in such a state. He thought, “This is perfect! I have no opponent now. The Darong family no longer needs to worry about losing the throne to Joru.” Feeling both pleased and relieved, Chao Tong was unusually friendly toward Joru on the racecourse. He grew even more convinced that the prophecy of the Hayagriva was true. Confident and arrogant, he shouted to the Qiongjue brothers, who looked dejected, “Brothers, get ready! Cheer up! The horse race is about to begin.” His tone was filled with pride and triumph. After all, seeing Joru’s embarrassing state and Chao Tong’s smug expression, everyone believed that the day’s winner could only be Chao Tong. The Race Begins and the Dream Conversation At the base of Ayudi Mountain, the warriors lined up side by side, neither ahead nor behind. A long ceremonial horn sounded, announcing the start of the race. One by one, the magnificent horses surged forward like rolling clouds, galloping across the grasslands. Very soon, Ling Gabu’s thirty renowned heroes took the lead: Seba, Wenbu, and Mujang. Known as the "Three Tigers" within the region and the "Hawk, Eagle, and Wolf" to outsiders, they were the heart, eyes, and soul of Ling Gabu, its pillars and beams. Their horses didn’t just run—they flew. Led by Gyatsa, the seven warriors of Ling Gabu were the protectors of the people, celebrated as the seven champions of the land. Commanding an army of 700,000, they were like seven golden mountains, capable of carrying the weight of the earth. Their horses galloped ceaselessly, like rainbows dancing in the sky. At the forefront of strategy and heritage were the four uncles, led by Chief Steward Rongtsa Chagen. These wise and knowledgeable elders were the decision-makers for Ling Gabu’s major affairs and the guardians of ancestral traditions. Like the four great rivers of Mount Gangdise, they nourished the land like dewdrops of wisdom. Their horses soared into the sky like wild winds sweeping across the fields. Led by Angqiong Yuye Meiduo, the thirteen young warriors of Ling Gabu formed the army's core strength. They were like thirteen divine arrows, powerful weapons against demonic enemies. Their thirteen horses moved like swirling clouds, roaring like thunder as they charged forward. Meanwhile, columns of smoke rose from Ludi Mountain like misty clouds, enveloping the vibrant racecourse with a mysterious air. On Ludi Mountain, thirteen sacred temples were filled with people offering incense to the gods. Fragrant smoke from cedar and a special wood called “sang” filled the sky. Butter lamps surrounded the sacred altar, their flickering flames creating an enchanting, dreamlike atmosphere. The sound of conch shells echoed as people prostrated themselves, murmuring prayers to the gods and guardians, singing praises to the god of war. The Seven Sisters and Laichong’s Dream On Ladi Mountain, the spectators watching the horse race were just as tense as the competitors. Even the usually lively Seven Sisters were wide-eyed with nervousness, afraid to miss the smallest change in the race. Among the gatherings of Ling Gabu, the Seven Sisters were known for their impeccable style, and no one dressed better than them. But it wasn’t just their beautiful clothes that caught people’s attention—it was their graceful figures, radiant charm, and captivating demeanor. Whenever they appeared, they immediately became the center of attention. Yet the sisters didn’t mind; in fact, they seemed to enjoy being admired. As the horses galloped farther away, Laichong Lugu Chaya suddenly remembered something. She leaned over and whispered to Zumu, “Sister Zumu, I had a dream last night. I dreamed that…” “Don’t whisper! If you have something to say, say it out loud so we can all hear!” Zhulo Baiga Nazhe teased Laichong with a smile. “Yes, tell us!” The other girls gathered closer, their curiosity piqued. Unable to see the race clearly, they returned to their lively and playful nature. “Alright!” Laichong said with a mischievous grin, her bright eyes sparkling. Feeling proud to have everyone’s attention, she began to sing: "Gyalo, Eluo, and Zhulo— With wealth, they’re the Three Uncles. Without wealth, they’re the Three Servant Boys. Zumu, Laichong, and Nazhe— With wealth, they’re the Three Sisters. Without wealth, they’re the Three Maidservants." The girls burst into laughter at Laichong’s teasing song. Laichong’s Dream and Chao Mu Cuo’s Outburst “No one wants to hear that,” Nazhe said, looking annoyed. “Laichong, didn’t you say you had a dream last night? Tell us about it,” Zumu said, not interested in Laichong’s playful rhymes. “Don’t be so impatient! I have to teach you something first, and then I’ll tell you my story!” Laichong replied mischievously. She then began to sing again: "Last night in my sweet dreams, I saw the golden land of Malong. A giant eagle and dragon played in the sky, Lions and tigers raced on the ground, Elephants marched with great strength, And the rainbow arch was even more beautiful. I saw a hero fly into the heavens, With power to shake the earth. He neither reached the sky’s peak Nor touched the ground, suspended in mid-air. I saw in the ancient heavenly lake, The sun and thick clouds competing. Though clouds floated in the sky, The sun’s rays shone across the heavens. I, Laichong, wish for the sun’s warmth, Bringing joy and comfort to all." When Laichong finished singing, she closed her mouth and fell silent. “That’s it?” asked Chao Mu Cuo, Chao Tong’s daughter. Laichong nodded, not wanting to say more. “What does it mean?” Chaomu Cuo asked, clearly confused. Not only was she puzzled, but the other girls shook their heads as well. Only Zumu, her mind as clear as a mirror, smiled quietly, keeping her thoughts to herself. “Who can explain my dream?” Laichong asked dramatically, raising an eyebrow. “I’ll try!” said Yuzhen, Chief Steward’s daughter. Unlike Chaomu Cuo’s naivety or Laichong’s playful nature, Yuzhen was quick-witted and sharp. Looking around at her sisters, she began to sing: "The Senior lineage’s spirit clings to the eagle, The Middle lineage’s spirit clings to the dragon, The Junior lineage’s spirit clings to the lion, Darong’s spirit clings to the tiger. The brothers’ spirits cling to the elephant, If their courage can soar to the heavens And anchor the earth, It’s a sign of unmatched heroism. But hearing Laichong’s dream, Their bravery and skills fall short. The golden throne cannot be claimed by mere horses. The rainbow arching the heavens And the sun and clouds competing in the lake Symbolize Joru’s divine lineage. The clouds disappearing, and the sun shining bright Represent the removal of suffering. The blazing sun rising in the sky Foretells Joru’s ascent to the throne. Its light illuminating the world Means Joru will bring prosperity to all. May the golden sun shine brilliantly, A symbol of Joru’s blessings to the people." When Yuzhen finished singing, Laichong was delighted, and Zumu nodded in agreement. However, Chao Mu Cuo reacted like an enraged lioness. She squirmed angrily, her body twisting like a snake, and her hair whipped around like an ox’s tail. Furious, she thought, “The Jade horse is already recognized as the fastest, and my father’s claim to the throne is certain. How dare these two girls say the throne belongs to Joru? This is outrageous!” Unable to contain her anger, Chao Mu Cuo sneered loudly and said: "In a dirty place where dust clouds the sky, No green grass or fragrant flowers can grow. A corrupt official's mind holds nothing but lies, Twisting right and wrong as they please. Arrogant daughters of bad mothers, You lack wisdom and intelligence. Before a wise teacher speaks, A foolish monk blabbers nonsense. Before a wise leader decides, A foolish minister shouts commands. Before knowing the master’s taste, A servant cooks whatever they want. Without even seeing the house’s gate, You’re already scheming to take the servant’s wages. Without knowing where your next meal comes from, You act like the master who owns the dog." Laichong and Yuzhen were stunned into silence by Chao Mu Cuo’s incoherent tirade, unable to understand her chaotic thoughts. Just as they were figuring out how to respond, Chao Mu Cuo continued her rant: "You say Joru’s poverty is a good omen— Then go ahead and wait for it! You say Joru’s suffering is a good sign— Then go and accept it! You say the beggar Joru is a divine child— Then marry him yourself!" Finally, Laichong and Yuzhen understood why Chao Mu Cuo was so angry. Their discussion of the dream and its interpretation had clearly provoked her. Just as they were about to retaliate, Zumu gently tugged on their sleeves, signaling them to let it go. Laichong pouted in frustration, but Yuzhen understood Zumu’s intentions and decided not to argue further. She thought, “Let her see the results of the race. Then she’ll slap her own face with her words.” Chao Mu Cuo, seeing no one respond to her, became even more brazen and declared: "The golden throne belongs to the Jade horse. Zumu belongs to the Chao Tong King. Gyalo’s wealth will go to the Darong family. Ling Gabu will belong to my father’s rule. A real man, a strong horse, or a powerful ox— Without beauty outside, can they have worth inside? Like cooking an empty lung, There’s nothing to chew, and it won’t fill your stomach. Joru looks like a beggar outside, And inside, he’s just an empty stomach. His horse is like a rat, Not running but crawling. Falling behind the others, It looks like it’s pecking at food. Or like a beetle pushing forward with its nose. Even if there are few ribbons for last place, Joru will surely win one!" The sisters ignored Chao Mu Cuo’s insults, but Laichong and Yuzhen’s faces flushed red with anger. Only Zumu remained composed, smiling faintly as she continued to observe the race with quiet confidence.

K i n g G e s a r of Tibet Shilong palace The Gesar King Shilong Palace is located in Golog county, Qinghai Province, about 18 kilometers from the county seat. According to legend, the Shilong Palace was the residence of King Gesar. place that Connected with King Gesar shilong(Lion-Dragon) palace The Gesar King Shilong Palace is located in Golog county, Qinghai Province, about 18 kilometers from the county seat. This palace showcases vivid and colorful sculptures of characters from the Gesar epic. The surrounding mountains are said to have over a thousand gullies pointing towards the palace from the east, west, south, and north. These are believed to form an auspicious "Eight Treasures" pattern, making it a unique and remarkable sight. The original Shilong Palace fell into ruins over time. Based on local legends, reconstruction began, and after more than a decade of effort, the palace was rebuilt on its original site in Dari County. The main structure was completed in September 2006, and the palace is now open to visitors, with additional buildings still under construction. The Gesar King Shilong Palace combines majestic and traditional Tibetan architectural styles. The entrance is built in a simple and dignified Tibetan style, with deep red walls.The main palace features luxurious Tibetan decorations.At the center of the palace is a giant statue of King Gesar, depicted riding a divine horse, radiating power and dominance over the three realms.There are also statues of Gesar’s 30 heroic brothers, each holding weapons, with unique and lifelike expressions that exude strength and determination. The 10th Panchen Lama personally composed a prayer for the Gesar King Shilong Palace titled A Prayer for Auspiciousness in the Land of Gesar. In this prayer, he called upon deities and protectors to bless the palace. According to legend, the Shilong Palace was the residence of King Gesar. It is said that the palace's walls were built using stones transported by countless small lions, while the roof was constructed by the divine tiger Nianqing Dala and the divine dragon, hence the name "Shilong Palace." Although its location was widely known in the Golog region of Qinghai, its exact site became obscure in modern times. After extensive research and verification of the descriptions of Shilong Palace in the Gesar epic, it was finally determined that the palace should be reconstructed at its current location. This means that the Shilong Palace we see today is a reconstruction on its original site, and its historical and cultural significance is beyond measure. The Dharma King, His Holiness Jigme Phuntsok, taught more than once with his vajra speech: “All the glorious deeds accomplished throughout the life of the Great Lion King Gesar can be understood through this Shilong Palace. Therefore, it is a truly sacred monastery with spiritual power. If sentient beings take refuge in and make offerings to it, they will be freed from disasters and misfortunes throughout their lives, rescued from fear, and the entire region will be liberated from the suffering of hunger, disease, and war. Ultimately, they will be guided onto the path of liberation.”