Tibetan Culture Museum is a comprehensive museum themed around Tibetan culture and Tibetan medicine. The highlight of the museum is on the fourth floor of the South Pavilion, where a Thangka painting measuring 618 meters in length and covering 1,500 square meters is displayed. ​​​​ K i n g G e s a r of Tibet Qinghai Tibetan culture museum Tibetan Culture Museum is a comprehensive museum themed around Tibetan culture and Tibetan medicine. The highlight of the museum is on the fourth floor of the South Pavilion, where a Thangka painting measuring 618 meters in length and covering 1,500 square meters is displayed. place that Connected with King Gesar Qinghai Tibetan culture museum Located in the Chengbei Biological Park of Xining City, Qinghai Province, Tibetan Culture Museum is a comprehensive museum themed around Tibetan culture and Tibetan medicine. The highlight of the museum is on the fourth floor of the South Pavilion, where a Thangka painting measuring 618 meters in length and covering 1,500 square meters is displayed. This Thangka is considered an encyclopedia of Tibetan culture, showcasing the Tibetan understanding of the universe, history, religion, medicine, and culture. Its vibrant colors and intricate details allow viewers to experience the profound heritage and unique charm of Tibetan culture. One thing that must be mentioned is the Guinness World Record-holding "Chinese Tibetan Cultural and Artistic Panorama". It is 618 meters long and 2.5 meters wide, meticulously painted by over 400 Thangka art masters over the course of 4 years, with the entire process from planning to completion taking 27 years. This painted masterpiece is like a living encyclopedia of Tibetan culture, with every pattern and detail being absolutely exquisite. Within the Thangka painting, you can find several fascinating depictions of King Gesar, including an especially intriguing portrayal of King Gesar at the age of 82. This rare depiction offers a unique perspective on the legendary hero, showcasing him in his later years, which is seldom highlighted in other representations of his life and deeds.

Discover the best thats belong to you. No one knows what will happen, but the Sun tomorrow will always bring new light. diary from the Producer When my master Yongzhu Tashi Rinpoche was still alive, I often expressed my exhaustion to him, believing that the most glorious days of my life were behind me. However, he repeatedly emphasized that I still had many things to accomplish and should set greater aspirations to achieve better spiritual practice. Honestly, for an ordinary person, even if they make such aspirations, can they truly believe they can achieve them? Without my master’s guidance, I wouldn’t be who I am today. This is an undeniable fact. After my master passed away, I realized that it was my responsibility to continue his unfinished work. This site was registered at 28 Dec 2024, and officially lauch ar 2nd of Jan 2025. Gedan Sangye we are currently doing a revamp to correct the inconsistence of the english translation. In particular the the people's name and location. Please keep in tune. Gaden 28/10/2025 "It has been a few months since I last updated this diary. A lot has been going on, besides my continued translation and updates for The Epic of King Gesar. The Shechen Center in HK is set for a grand opening soon. Gaden 25/10/2025 On this special day, I extend my deepest gratitude and respect to you. You had been more than a guide—your wisdom, patience, and unwavering belief in me have shaped who I am today. Like a father, you had nurtured my growth, corrected my missteps, and inspired me to reach heights I never thought possible. Your teachings are more than lessons; they are gifts that stay with me forever, a testament to your profound care and dedication. Thank you for being a source of strength, guidance, and inspiration. Gaden 14/6/2025 Source of wisdom The "Epic of King Gesar" is indeed renowned for its rich layers of wisdom, encapsulated within the adventures and trials of its hero, King Gesar. it serves as a multifaceted source of wisdom, offering insights that are applicable to personal development, leadership, conflict resolution, and spiritual growth. Take passage from Chapter 5 as an example: Without failth, blessing cannot be received Without fortune, wealth cannot be gained Without farming, crops cannot grow Without effort, success cannot be achieved Gaden 26/3/2025 Update for 2 new locations Over the past week, I have successfully updated information on two key locations related to King Gesar: Guomariz Castle and the Qinghai Tibetan Culture Museum. These updates are part of my ongoing efforts to enrich the resources available for those interested in exploring the legendary tales and cultural significance of King Gesar. Both locations play a pivotal role in preserving and showcasing the rich heritage associated with this iconic figure. Stay tuned for more updates as I continue to delve deeper into the fascinating world of King Gesar. Gaden 10 March 2025 Busy but happy（Posted 3 March 2025） The period following the Chinese New Year has brought a significant increase in my workload, yet this has not deterred my dedication to promoting the culture of King Gesar. I am thrilled to have the opportunity to spread awareness of this rich aspect of Tibetan heritage. It is my hope that by sharing the stories and values associated with King Gesar, I can contribute to a broader global appreciation of this fascinating culture. Gaden The children are not pitiable (Posted at 9 Feb 2025) The children are not pitiable; you are the ones to be pitied. Many years ago, our master led us to support education efforts in remote location, and we would always look at the children with a sense of pity because the resources were so scarce. Some would even comment on how the school somehow had a TV despite the lack of supplies. But the teacher said firmly: 'The children are not pitiable; you are the ones to be pitied.' Suddenly, I felt a wave of realization within me, and I understood. H. Gaden Way of encouraging (Posted at 13 Feb 2025) from small sketch to logo Many years ago, my master gave me a small sketch of King Gesar. I didn’t understand its meaning at the time. When I was building this website, I happened to need a logo, so I reached out to a creative director I had been collaborating with to design a logo based on it. Perhaps this was my master’s way of encouraging me. H. Gaden The 2nd day of chinese new year (Posted at 3 Feb 2025) aFour miles beach, port douglas The second day of the Chinese Lunar New Year is called "Open day" in cantonese, marking an important day that symbolizes the official beginning of the new year. Although waking up at 6:30 AM meant missing the sunrise, looking up and seeing the magnificent sight of a great roc spreading its wings was undoubtedly uplifting. This wondrous moment felt like a good omen, signaling a year full of hope and strength ahead. With such a good mood and anticipation, 2025 is sure to be a fulfilling and wonderful year with blessing from Rinpoche. Acala (Posted at 6 Feb 2025) left hand acala ? Somtime It took a while to identify the statue. In traditional depictions, Acala a wrathful deity and one of the Five Wisdom Kings, is typically shown holding a sword in his right hand and a lasso (or rope) in his left hand. Acala holding the sword in the left hand, it could signify a rare or unique interpretation Acala is considered the wrathful manifestation of Vairocana Buddha (also known as Mahavairocana, the cosmic Buddha, who is the reward body of Shakyamuni Buddha). One month after the web site was built (Posted at 1 Feb 2025) Posted : while travelling to cairns for my chinese new year holiday. One month after the website was launched, we recorded more than 4,500 visits from 60 countries. This far exceeded my expectations and gave me the encouragement to continue my work. One year after (Posted at 2 Feb 2025) In Loving Memory of Yongzhu Tashi Rinpoche The spring breeze and rain warm my heart within, A lifetime of care, silent and deep. It’s your steadfast and loving gaze, That teaches me courage to face the waves. You remind me to relax, yet never give in, How can I ever repay your kindness fully? Your boundless love is beyond compare, Please let me earnestly say, “I love you.” Yong's Gallery (Posted at 20 Jan 2025) The Statue of Milarepa When establishing Yong’s Gallery (in the name of Yongzhu Rinpoche), the most challenging part was identifying the Buddha statues' origins, craftsmanship, and age. Experts in this field are incredibly hard to find. Fortunately, among the Rinpoches I know, one is highly knowledgeable, which made the identification process much easier. Year 2024 Yong's Gallery (Time : Dec 2024, but this post was added later) Katok Monastery During the cold winter, in order to fulfill a wish I made at the beginning of the year, I went to Katok Monastery for three days to receive a oral transmission of King Gesar . The monastery was on winter break, and a friend took me to visit the local sacred mountain. At that moment, an idea struck me, and I decided to create this website. After returning to Hong Kong, I immediately purchased the domain name kinggesar.com for HKD 60,000. Major site migration (Posted at 15 Feb 2025) moving home After launching the site on Network Solutions, we have successfully attracted more than 20,000 visitors. Now it is time to migrate the site to a better web hosting solution to ensure improved performance and provide a better user experience. We are working on it now but the actual migration are targeted to be done by end of the month. (announced later) H. Gaden WIX site migration completed (Posted at 23 Feb 2025) In the past three days, I visited Tibet, while my assistant handled the task of migrating our website. I hope to share more with you soon. As you have notice the chinese version of this site is coming. Gaden

After Jiacha left, the White Tent King of Hor emerged from a winding, conch-shaped cave, trembling as he seated himself back on his throne. With shaky hands, he pulled out the turquoise hairpin of Zhu Mu, staring at it for a long time, unable to calm himself. Finally, he let out a deep sigh. 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 43 Meruze ADVISES A CEASEFIRE AND WITHDRAWAL OF TROOPS, BUT THE WHITE TENT KING INSISTS ON RECRUITING AND EXPANDING HIS ARMY The Aftermath of the Battle After Gyatsa left, the White Tent King of Hor emerged from a winding, conch-shaped cave, trembling as he seated himself back on his throne. With shaky hands, he pulled out the turquoise hairpin of Zumu, staring at it for a long time, unable to calm himself. Finally, he let out a deep sigh. When the Hor ministers and Sinbas (warriors) gathered again, the White Tent King spoke with frustration: "People of the Hor mountains and rivers! A terrible thing has happened. Should we continue fighting or retreat? I think we should summon more reinforcements from the Achin Plains!" He then erupted in fury, stomping his feet and scolding his ministers: "When in Yaze City, you were all brave in your armor, but on the eastern Ling Gabu, you’ve become softer than silk! Sinbas who claimed to be warriors are like sheep, and Baturus (heroes) are like foxes. Your shining armor is nothing but tattered coats, your sharp arrows are mere spindles, and your precious swords are no more than weaving shuttles! You’re all useless in battle! Especially you, Sinba Meruze! Back in Yaze, you couldn’t stop boasting about your courage. But ever since your skull was injured, you’ve been silent when you should speak and dazed when you should think. Have you been poisoned by wolfsbane? Are you near death? If not, then come up with a plan!" Blame and Advice The White Tent King was oblivious to his own mistakes and instead shifted the blame for the repeated defeats onto the Sinbas from all the tribes. Feeling deeply wronged, Sinba Meruze once again offered heartfelt advice: "Great King, as strong as an ox’s neck! I have already advised you three times, and everything has turned out as I predicted. But it’s not over yet—worse outcomes still lie ahead! Before we suffer even greater losses, it would be best to retreat to Yaze City. This way, you’ll secure happiness in this life and peace in the next. Your health will remain strong, and the Yellow Hor Kingdom will avoid disaster. If you insist on summoning more troops, it will be like adding fat to meat, only to have it fall into Ling’s hands. If you try to seize Zumu by force, such evil actions will only invite retaliation. If you aim to enslave others, you may end up destroying your own kingdom. My advice: it is better to be content and stay within your limits." Meruze’s words were spoken with good intentions, but Minister Duoqin was displeased: "How can we, with so many people, fail to stop Ling’s heroes and then plan to retreat? It’s utterly disgraceful!" The others remained silent, sitting quietly. The Discussion and Tangze’s Song At this moment, King Qu Da of the Garwa Tribe and Tangze Yuzhou privately discussed: "The Hor army has suffered a minor setback here, and now the King and his ministers are arguing. What good will come of this? The White Tent King is so fixated on achieving his goals that, even with heavy losses, he refuses to change his plans. The King and his ministers need to sit down and properly discuss a strategy!" After this discussion, Tangze Yuzhou addressed the Hor leaders: "Leaders and ministers of Yellow Hor! Regret brings no benefit, and speaking in anger solves nothing. Please listen to Tangze’s song!" He then began singing: "In the great white central tent, The White Tent King stands tall like Mount Meru, The Yellow and Black Tent Kings shine like the sun and moon. The six great ministers radiate like the stars, Sinbas and Baturus sparkle like constellations. The conflict between Hor and Ling, Is rooted in destiny from past lives. Blaming anyone won’t help. The mighty Hor army, Now faces misfortune in war. Glorious victories are nowhere to be found— This is fate, preordained by time. There’s no need to complain. The White Tent King’s million-strong army, Was never meant to invade Ling. Sinba’s three warnings were wise, As clear as the lines on one’s palm. If retreat is the plan, speak not of it aloud, For others may mock you. White Tent King, listen to me! Send a prince and a Sinba back home, To recruit more troops. From the twelve great tribes of Yellow Hor, Gather an army of twelve thousand. Yamu the Seer can foretell victory, defeat, life, and death, His words, like thunder, echo across the Achin Plains. But if his counsel brings no benefit to your decisions, Then even the loudest thunder has no value. There’s no need to blindly believe it. Bring him to the battlefield quickly. The reason Ling’s heroes are so formidable, Is because their war gods grant them protection, And their armor is blessed with divine power. The war gods of Yellow Hor, The three demon brothers—White, Black, and Spotted— Reside in the Nine-Link Iron Shrine. In the past, they weren’t fully summoned, So do not lose faith in the gods. Carry the sacred iron of the war gods with the army, And divine their will for future actions. As for the King’s war plans, Death and miscalculations are unavoidable. Success requires effort and determination. To win, one must act decisively. In the lands where Tibetans dwell, Fire, water, and wood are natural blessings. But demons, Yellow Hor, and Gesar’s warriors, Are bound together by karmic destiny. Even if you wish to escape, It is impossible to break free. Heroes, do not tremble with fear, Nor provoke others with harsh words." After the song, the Hor leaders agreed that Tangze Yuzhou was correct. They decided to summon Yamu’s master teacher Guru, the Seer, along with the sacred Nine-Link Iron Shrine containing the three demon brothers—White, Black, and Spotted. Additionally, they planned to recruit 12,000 reinforcements from the twelve tribes of Yellow Hor. The White Tent King assigned his son, Prince Lawu Laibu, along with Sinba Tang Ga Yiguo, Baturu Chitunanlang, and one hundred soldiers, to return to Hor overnight to carry out these tasks. Danma’s Assault and His Duel with Prince Chizong Rouya The next day, Danma of Ling rode out to battle. His white helmet was adorned with a white plume, and he wore shining white armor. Mounted on a silver-gray horse, he crossed the river and arrived at the Hor camp. With him, he carried five brass-tipped arrows, seven copper-tipped arrows, and nine iron-tipped arrows. He unleashed all of them into the camp, raining destruction like a hailstorm. Many Hor soldiers fell to the ground, wounded or dead. Afterward, Danma drew his green-handled treasured blade and charged into the camp. With swift and brutal attacks, he killed many soldiers. Having taken numerous trophies, including plumes from helmets, he rode back triumphantly to Ling’s camp. Hearing of this, the White Tent King’s son, Chizong Rouya, became furious. He donned his conch-shell armor and radiant spiral helmet, which was adorned with a crescent moon-like white plume. Mounting his flying white horse, he armed himself with a long spear and set off in pursuit of Danma. At the Yellow River, Danma turned his horse around and prepared for battle. He knocked a silver-plumed arrow onto his bow and waited. Chizong shouted at him, "You purple-faced fool! Your time has come! Today, I’ll claim glory by taking you down!" Chizong charged forward, thrusting his spear at Danma. Calmly, Danma swung his turquoise-handled sword and sliced the spear in two. Chizong retreated a few steps, holding only half of his spear. He then turned, nocked an arrow, and aimed it at Danma. Danma sneered and said, "Oh, Prince Chizong, son of the White Tent King! Today, we meet at last. If I let you return alive, I am no longer worthy of being called Danma!" The two warriors shot arrows at each other. Chizong’s arrow slashed Danma’s saddle in two and knocked off a few pieces of his armor. But Danma’s silver-plumed arrow struck Chizong’s forehead and pierced through his helmet. Protected by the White Sky Demon God, Chizong miraculously survived. He drew his blade and charged at Danma. Unfazed, Danma fired another iron arrow, hitting Chizong’s horse. The beast collapsed, throwing dust into the air as both horse and rider fell. Danma approached the fallen prince and mockingly said, "Prince Chizong! Have your wishes been fulfilled? And what about your father, the White Tent King? Surely, he must be satisfied now! Watch how I complete this task for both of you!" With that, Danma unsheathed his green-handled sword and severed Chizong’s head, along with his helmet’s plume, his horse’s mane, and its tail. Victorious, he crossed the Yellow River and returned to Ling’s camp. Back at the camp, Danma hung Chizong’s head and plume outside the treasure tent as a trophy. Gyatsa and the other Ling warriors gathered to discuss the battle. All the heroes praised Danma for his bravery and offered him the finest khatas in honor of his valor. The Hor Army’s Counterattack and Gade’s Retaliation Three days later, at dawn, a loud commotion broke out in the Hor camp. Soldiers were moving large objects, and three men rolled two massive boulders, each three times the size of a yak. Ling warriors began to speculate: "What are they doing?" "Are they building a fortress?" someone guessed. The commander of Ling’s forces interrupted, "Stop guessing! None of you are right. They’re preparing to launch boulders, regardless of what the stars say today. Who are those three men rolling the stones? Look closely—my eyes aren’t what they used to be." Niben and Dapan squinted and reported, "That big man in the red cloak looks like Duoqin. The tall, thin one bustling around the boulders seems to be Zaqing. And the other—it looks like Tangze Yuzhou." The commander nodded grimly. "Zaqing is their expert at launching boulders. By the looks of it, they’ll fire at us this afternoon. If we don’t prepare in time, we’ll suffer heavy losses. Gade, start assembling the counter-launchers. Niben, Qulu, and Senda, go find larger boulders!" The three warriors rolled a massive boulder, so large that two men couldn’t wrap their arms around it. They prepared the launch mechanism, built the stone platform along the Yellow River facing Hor’s camp, and lit juniper incense while offering pure liquor as a blessing. As the warriors gathered to watch, Gade donned his black cloak and hat. A treasure mirror hung on his chest as he gripped the boulder’s release rope with one hand and waved a black flag with the other. With a loud "Whoosh!" the immense boulder was launched into the air. The Clash of Boulder Launches and Gade’s Revenge At the same time, the Hor soldiers were conducting rituals for the White, Black, and Spotted Demon Gods. They sacrificed goat meat, tossed roasted barley flour like dice, and Zaqing chanted incantations. Both Hor and Ling launched their massive boulders simultaneously, and the mountains trembled as the stones tore through the sky. Ling’s boulder chased after Hor’s and collided with it above the White Tent King’s grand camp. Hor’s boulder shattered into two pieces. One piece fell into the Hor camp, killing or injuring hundreds of soldiers and leaving many others stunned by the impact. The other fragment, along with Ling’s boulder, flew toward a southern cliff near Ling’s camp. The stones smashed into the cliff, shattering it into pieces. Dust filled the air, and the falling rocks crushed hundreds of Gade’s soldiers. Seeing the devastation in Gade’s forces, Zaqing was overjoyed. He mocked Gade’s misfortune, hurling insults and laughing with glee. Enraged by the loss of his men and Zaqing’s taunts, Gade’s fury boiled over. He tore off his black cloak and hat, donned his armor, and mounted his warhorse. Armed with his Thunderbolt Blade and bow, he charged across the Yellow River, heading straight for the Hor camp. Once inside, Gade fought savagely. From a distance, he shot arrows, and up close, he slashed with his sword. Hor soldiers fell in droves. Zaqing, wielding a whip, confronted Gade near the White Tent division. Gade sheathed his sword, lunged forward, and grabbed Zaqing by both arms. With a mighty swing, he flipped Zaqing upside down, his head pointing to the ground and his feet in the air. Like a hawk catching a sparrow, Gade grabbed Zaqing by the waist, shook him violently, and slammed him to the ground. Gade then pounded Zaqing with his fists, hitting him so hard that his internal organs spilled from his mouth. With Zaqing defeated, Gade returned to Ling’s camp, exuding an aura of invincibility. The Ling warriors praised him as a true hero. However, Gyatsa, seated high above, remained silent and expressionless. Gade felt uneasy and thought to himself, "Gyatsa has always been a decent man. Hor and Ling are locked in a life-or-death struggle, and I’ve taken down one of their fiercest warriors. Why isn’t he happy? He’s so different from King Gesar. Those two brothers—one wise and the other foolish—are worlds apart. Something must be weighing on his heart. I fear he may not find peace or long life…"

K i n g G e s a r The Great Person that Connected with King Gesar mipham rinpoche Mipham Rinpoche (also translated as Mipon Rinpoche) (1846–1912) was a great modern-day practitioner of the Nyingma school who excelled in both realization and understanding. The name "Mipham" means "Victorious and Unconquerable," and thus Mipham Rinpoche is also referred to as the Unconquerable Master. From a young age, he demonstrated extraordinary faith in the Dharma, endowed with innate qualities such as renunciation, great compassion, and wisdom, which are the hallmarks of the Mahayana lineage. More than a thousand years ago, Guru Padmasambhava prophesied that he would become the "Sun of Dzogchen Enlightenment." Across the various schools of Tibetan Buddhism, the omniscient Mipham Rinpoche is widely revered as an emanation of Manjushri, the Bodhisattva of Wisdom. Mipham Rinpoche was an extraordinary practitioner and a Khenpo (abbot) of Dzogchen Monastery. His realization and profound wisdom, as expressed through his extensive writings, influenced the entirety of Tibetan Buddhism. His works are regarded as authoritative not only within the Nyingma school and Dzogchen Monastery but also by other schools, establishing him as a shining jewel of Tibetan Buddhism. The great protector King Gesar, like a body and its shadow that are inseparable, constantly protects the master. This scene has been personally witnessed by many with karmic connections. He also once requested the Gade protector deity to guard the place where he resided. At that time, many yaks in the area had been stolen by bandits. After requesting the protector deity to safeguard the area, Gade Protector personally appeared before the bandits and reclaimed all the stolen yaks. (Source: 全知米滂仁波切略傳, Orignal in chinese, translated to english) Mipham Rinpoche is widely considered one of the greatest scholars and accomplished masters in the history of Tibetan Buddhism, and he is also one of the most influential teachers of the Nyingma school today. However, until recently, information about his life was limited to a few brief biographies, available in both Tibetan and English. Throughout his life, aside from his visions and miracles, Mipham Rinpoche lived a relatively uneventful life. He once wrote an autobiography documenting these visions, but out of humility, he chose to burn it. For a long time, the main sources of Mipham Rinpoche's life were Essential Hagiography by Khenpo Kunpel and a collection of stories compiled by Khenpo Jigme Phuntsok. In 2010, a biography of Mipham Rinpoche written by Dilgo Khyentse Rinpoche in 1939 was discovered and published in India in 2013. This biography was translated into English by the Padmakara Translation Group under the title Lion of Speech. Another booklet worth reading is Miracle Stories of Mipham Rinpoche by Khenpo Jigme Phuntsok. These biographies clearly demonstrate what makes Mipham Rinpoche so special and why his teachings are so valuable. Mipham Rinpoche is often referred to as a "polymath," with some even comparing him to "Tibet’s Leonardo da Vinci." While such descriptions may intrigue people about this great master, they still fall far short of capturing the true depth of his achievements. It has been said that Mipham Rinpoche was an emanation of Manjushri, the Bodhisattva of Wisdom, and he himself once remarked that he was a bodhisattva in his final life before enlightenment. While this may sound self-aggrandizing, the following story provides an explanation: H.H Jigme Phuntsok's collection of stories recounts an event where, the night before Mipham Rinpoche debated with the famous Mongolian scholar Lobsang Phuntsok, Manjushri appeared before him. The sword and book held by Manjushri transformed into five-colored spheres of light and dissolved into Mipham Rinpoche’s heart. From that moment on, he became fluent in all the Buddhist teachings in Tibet and gained a profound understanding of their meaning. This fact was witnessed by many of his contemporaries and is supported by his writings. Thus, Mipham Rinpoche was not merely a polymath but an individual with the realization to directly access the wisdom of the Buddhas, using it to teach, debate, and write on Buddhist doctrine. Mipham Rinpoche’s Contributions: In the West, Mipham Rinpoche is often regarded as a great philosopher. In fact, one of his significant contributions was writing the most influential textbooks for monastic colleges (shedra) in the thousand-year history of the Nyingma tradition. This aligns with the relatively recent establishment of shedra institutions in Nyingma monasteries over the past 200 years. He had a unique ability to present the most profound topics with clarity, always remaining faithful to the Buddha’s teachings, while also revealing the depth and harmony of different levels of the teachings. However, unlike philosophers, Mipham Rinpoche did not establish his own philosophical system. What he presented was the Buddha’s teachings, designed to help students understand and practice the path more easily while avoiding potential pitfalls. Therefore, describing him as a philosopher does not fully reflect his complete accomplishments. Above all, he was a great Vajrayana adept. Writing shastra commentaries was merely an incidental task given to him by his teacher, Jamyang Khyentse Wangpo. For most of his life, Mipham Rinpoche lived as a yogi in seclusion in the wilderness, accompanied only by his lifelong attendant, Lama Ösel. He spent only a few hours a day writing, yet he produced a vast collection of works on the nature of reality. These accomplishments might lead non-Buddhists to view him as a philosopher—someone attempting to propose new ideas or refine the theories of others. However, for Buddhists, especially practitioners of the Nyingma tradition, Mipham Rinpoche is regarded as a bodhisattva whose sole aim was to help others achieve enlightenment. This perspective is crucial for understanding the teachings he left behind. As Orgyen Tobgyal Rinpoche explains, Mipham Rinpoche’s profound realization meant that his writings were not the product of an ordinary mind but the direct expression of the dharmakaya wisdom of the Buddhas. For this reason, his works are considered equal in value to the great Indian Buddhist texts, such as the sutras, tantras, and shastras. Mipham Rinpoche’s Collected Works contain many treasures. Fortunately, an increasing number of excellent English translations are now available, allowing his teachings to reach a broader audience. These writings cover a wide range of topics, including (primarily) shastra commentaries, Vajrayana explanations, Dzogchen teachings, and even the art of governance. The unbroken lineage of realized masters has made Tibetan Buddhism one of the most relevant spiritual traditions in the world today. While other religions have often struggled with tensions between scholars and mystics, Tibetan Buddhism has always valued the authority of realized masters as supreme. Their wisdom, derived from direct realization, surpasses mere intellectual knowledge. This perspective contrasts with the culture prevalent in other traditions, such as academia or Western religions, where significant contributions to a field of knowledge are often recognized with titles like "Doctor of the Church." In Tibetan Buddhism, such recognition is unnecessary because the dualistic mind of an ordinary person, no matter how learned in spiritual matters, cannot fully grasp, let alone improve upon, the Buddha’s teachings. The contributions of Buddhist siddhas (accomplished masters) have preserved the authenticity of the Buddha’s teachings. From time to time, an enlightened being arises to correct humanity’s intellectual deviations from wisdom. Mipham Rinpoche was one such guide. Ju Mipham Rinpoche was born in 1846 to an aristocratic family in the Kingdom of Derge. His mother, Sing Chungma, was a descendant of the Mukpo Dong clan, the family lineage of King Gesar. Mipham began studying the Dharma at an early age, and at the age of 12, he took novice vows and joined Ju Mohor Sang Ngak Chöling Monastery, a branch of the renowned Shechen Monastery. According to records, he was a child prodigy, and his extraordinary talents were quickly recognized. Before long, he was known in the monastery as "the little scholar monk." Around 1861, the young Mipham Rinpoche undertook an 18-month retreat on Manjushri at Junyung Hermitage. He later told his close disciples that from that time onward, he no longer needed to study any subject in depth; he could fully comprehend any text or knowledge simply by receiving a brief transmission of explanation. Shortly after completing this retreat, Mipham Rinpoche went on a pilgrimage with his uncle to Central Tibet to escape the turmoil of the war in Nyarong, which had caused unrest in the Kham region. In 1863, Gompo Namgyal, the chieftain of Nyarong, invaded Derge. His defeat in 1865 brought an end to two years of war and famine in the region. During his pilgrimage, Mipham Rinpoche studied Gelug teachings for a month at the famous Ganden Monastery in Central Tibet. On his way back to Kham, he encountered the two most important teachers of his life: the great master and scholar Jamyang Khyentse Wangpo and the renowned Dzogchen teacher Dza Patrul Rinpoche. Mipham Rinpoche regarded Jamyang Khyentse Wangpo as his root teacher, and during his lifetime, he offered all of his belongings to Khyentse Wangpo seven times. To be near his teacher, Mipham Rinpoche spent considerable time at Dzongsar Monastery. Soon after, Khyentse Wangpo requested him to write shedra textbooks for the study of the shastras (treatises) from the perspective of the Nyingma tradition. These textbooks later became the foundation of shedra studies in all Nyingma monasteries, and many of them are now available in English translations. Mipham Rinpoche's WritingsMipham Rinpoche's writings cover a wide range of subjects, including teachings on the Sutras, Vajrayana Dharma, Dzogchen instructions, detailed scholarly commentaries, as well as practical advice that is both precise and accessible. His works often summarize and clarify the essence of the Sutras and Tantras in a fresh and clear manner. In addition to spiritual teachings, he also wrote extensively on the traditional sciences, such as crafts, magic, medicine, divination, and astrology. Through these works, Mipham Rinpoche provided many methods for practitioners to skillfully utilize interdependence and create favorable conditions for the path of Dharma. Mipham Rinpoche also showed a strong interest in the literary sciences, writing authoritative texts on grammar, poetics, dramaturgy, and prosody. He even devised a grand lama dance centered on King Gesar, which would be performed over several days. His Final Years and PassingIn his later years, Mipham Rinpoche wrote about a severe illness that had afflicted him for the last decade of his life, bringing him immense suffering. At the end of his life, he stated that despite the pain, he had chosen to remain in the world for the benefit of sentient beings, but now there was no longer any reason to stay. On Friday, June 14, 1912, in the evening, he sat with his legs lightly crossed, one hand in the mudra of meditation and the other in the mudra of teaching. As the sun set, he entered the inner expanse of primordial luminosity and passed away at his hermitage in Ju. He remained in tukdam meditation, a state of meditative absorption, for approximately twelve days. Mipham Rinpoche and King GesarFrom an early age, King Gesar was Mipham Rinpoche's primary protector deity. As Dilgo Khyentse Rinpoche wrote, "Unlike ordinary children, his mind was entirely focused on his yidam deity, Manjushri in both peaceful and wrathful forms, and on Gesar, his protector." In 1864 or 1865, during his return journey to Kham from Central Tibet, Mipham Rinpoche received the "entrustment of the life force" (tsé wang) of Gesar Sengchen Dorje Tsegyal. This transmission was based on the pure vision of Lharik Dechen Yeshe Rölpa Tsal and was given to him by Lap Kyapgön Gyerap Dorje. Lap Kyapgön (1832–1888) was the head of the Gelug monastery of Lapgön in Yushu, Kham. He was also one of the five chief disciples of Do Khyentse Yeshe Dorje and the teacher of Loter Wangpo. During this time, the young Mipham Rinpoche met Loter Wangpo and became his disciple. After receiving the transmission from Lap Kyapgön, Mipham Rinpoche went to Loter Wangpo's hermitage, Pema Sangak Dechen Gakyil, where he completed the practices of White Manjushri and Hayagriva, displaying signs of accomplishment. He also began to propitiate King Gesar and took him as his chief protector. Mipham Rinpoche authored many profound and vast teachings related to King Gesar, which are included in his collected works. According to the colophons of these texts, Mipham Rinpoche wrote his first teaching on King Gesar in 1865, shortly after receiving the transmission of Lharik's terma. Source:( Gesar: Tantric Practices of the Tibetan Warrior King, Original in english adstracted and tranlated to chinese) THE ENCIPHERED MIRROR OF JEWELS The Extraordinary Story of the Horse Race (By Mipham Nampar Gyalwa) OM SVASTI Within the play that accomplishes welfare and well-being in Jambudvipa, Through the blazing glory of the garland of light rays of the wisdom jewel, The great and powerful sorcerer has subjugated the enemy demons of the dark side— Supreme being Great Lion King, grant auspiciousness! At the moment the lotus emerges from the mud, The garland of lightning dawns in the center of the red mirror. Thanks to the roar of the dragon, the heroes ride the swift mounts of the wind. I pray to the one who can bring everyone under his control! It is Hayagriva who appears as the Sorrel Steed, The four-legged miracle captured by the magical lasso. From the illusory treasury, you amassed the treasures of the three. I supplicate you who are respected by all the great ones. Racing like tigers, lions, dragons, garudas, and herds of elephants All seeming madly intoxicated by the strongest of liquors, The heroes appeared to be so splendid as they competed. But the one lagging behind hidden by disguise, it is to you that I supplicate. Just like the images projected by a flawless crystal, Sung to so many, your myriad songs of experience Have clarified the mind and desires of each individual— I supplicate to the magical spectacle that you display. In the presence of the hosts of beautiful youthful gods, Like the movements of the sun, moon, planets, and stars, The force of the mighty wind stirs The waving banner of fame, to which I supplicate. On the luminous shore of the brightly shining sun and moon of happiness and well-being, Under the royal banner of victory in all directions, The thunderous roar of your fame shakes the great earth— I supplicate the one who holds the great throne of the kingdom. Just as the sun appears from the clouds Or a youthful lotus emerges from its casing of mud, Your stainless, supreme body is favored by the gods and all who live— I supplicate you who now truly appears in front of us. No matter how arrogant they may have been made by their power, In your presence, as one they bow their topknots to the ground, And the great classes of maras bemoan their defeat— I pray to the victor of the forces of good. Then samsara and nirvana helplessly surrender their essence To this wish-fulfilling kaya, Who is permanent, stable, and naturally free from old age and decay— I supplicate the one who propagates the well-being and benefit of the teachings and all beings. By the karmic power of this prayer To the king of the dralas, the manifestation of the Lotus-Born and the three protectors, May you dwell in the center of the youthful utpala flower of my heart, And may you bestow the siddhi that accomplishes whatever mind desires! On the tenth day of the waning phase of the moon, the day the dakinis gather, The twenty-fifth of the eleventh month of the Wood Dog year of the fifteenth sixty-year cycle (1874), The yogi devoted to the Warrior of Ling, Mipham Nampar Gyalwa, wrote this excellent prayer. Source:( Gesar: Tantric Practices of the Tibetan Warrior King, Original in english adstracted and tranlated to chinese)

K i n g G e s a r The Great Person that Connected with King Gesar Thubten Chökyi Dorje Thubten Chökyi Dorje, was born in 1872 in Chamdo, Kham. According to a prophecy revealed by the first Jamyang Khyentse Wangpo, it was stated:"The emanation of Pema Nyingthig will appear in southern Kham, born in the Year of the Monkey, named Chökyi Dorje. If he overcomes obstacles, his Dharma activities will bring boundless benefit." Based on this prophecy, he was recognized and enthroned as the Fifth Dzogchen Rinpoche. He took novice vows and became a monk under the guidance of Pema Vajra (Pema Bangdza) and later received full ordination from Demo Awang Losang. He studied extensively under great masters such as Patrul Rinpoche, the first Jamyang Khyentse Wangpo, and Khenpo Ngawang Lodro Taye. He received teachings on the Five Sciences, Dzogchen (Great Perfection), and other profound instructions, achieving great realization. He displayed extraordinary signs of accomplishment, such as levitating a vase in the air, creating an endless flow of water from it, and leaving footprints in solid rock. In recognition of his spiritual achievements, the 13th Dalai Lama, Thubten Gyatso, conferred upon him the title of "Khutuktu" (a high-ranking spiritual title). The Dance of King Gesar was revealed through the spiritual visions of the Fifth Dzogchen Rinpoche, Thubten Chökyi Dorje, during his meditation in the 19th century. It is said that based on these visions, eighty unique dance masks were created, each with distinct characteristics and expressions. Since then, the tradition of the Dance of King Gesar has spread to over one hundred neighboring monasteries. What makes the Dance of King Gesar particularly special is that it not only re-enacts the legendary stories of the Kingdom of Ling but also incorporates the sacred dances of the Vajra deities from esoteric teachings. As a result, this dance is not only spectacular to watch but also carries immense blessings. Dzogchen Monastery has also been the source of many important works on the subject of King Gesar. Among the most famous are texts composed by the First Dzogchen Rinpoche, Pema Rigzin; Patrul Rinpoche; the Great Khenpo Pema Bangdza; Mipham Rinpoche; and the Fifth Dzogchen Rinpoche, Thubten Chökyi Dorje.

The Second Chapter Narrates Avalokiteshvara Bodhisattva’s Compassionate Mission To Save Sentient Beings. Transforming Into A Rakshasa Youth, He Ventured Into The Northern Continent Of Ox-Tail, A Dangerous Land Inhabited By The Rakshasa Tribe. At Its Center Stood The Awe-Inspiring Great Bliss Self-Arising Palace, So Fearsome That Even Yama, Brahma, And The Demon King Pinayaka Avoided It. 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 2 AVALOKITESVARA DELIVERS THE TEACHINGS ON GOMEDA CONTINENT: THE RAKSHASA KING AND THE DIVINE SON PROTECTED BY THE HEAVEN OF ULTIMATE FORM The second chapter narrates Avalokitesvara Bodhisattva’s compassionate mission to save sentient beings. transforming into a Rakshasa youth, he ventured into the northern continent of Gomeda, a dangerous land inhabited by the Rakshasa tribe. At its center stood the awe-inspiring Great Bliss Self-arising Palace, so fearsome that even Yama, Brahma, and the Demon King Pinayaka avoided it. concealing his true form and shielding himself with white light, the Avalokitesvara entered the perilous land but was confronted by the Rakshasa Minister, Recha Gordun. responding with wisdom, the Avalokitesvara revealed himself as the "Compassionate Child Who Benefits All Beings" and insisted on meeting King Pema Tochin. Pema Tochin, a manifestation of Amitayus Buddha, recognized the Avalokitesvara’s true nature, accepted the mission of salvation, and foretold the descent of Tuibagawa. blessed by the five buddhas, Tuibagawa was born with extraordinary powers to subdue demons and liberate beings. Gomeda Continent is located to the north of Jambudvipa and is a place inhabited by Rakshasas. The hall of Great Bliss Self-Arising Palace on Gomeda Continent is majestic and awe-inspiring, so much so that even the Hell Emperor Yama fears it, the Brahma King retreats from it, and the Demon King Pinayaka avoids it. Ordinary people simply cannot and dare not approach this place. However, in order to save beings from the sea of suffering, Avalokitesvara decides to venture into this chilling place. He conceals his true form and transforms into a Rakshasa child wearing a clamshell on his head, enveloped in a large shield of white light. This auspicious Buddha light protects the Avalokitesvara from being disturbed by evil spirits. This Gomeda Continent is located to the north of Jambudvipa and is the dwelling place of the Rakshasas. In this land stands the magnificent and imposing Great Bliss Self-Arising Palace within the Infinite Light Lotus Palace. Its grandeur and majesty are unmatched. Even the King of Hell, Yama, trembles in fear here; Brahma retreats in caution, and the Demon King Pinayaka avoids this place altogether. Ordinary people cannot and dare not approach this terrifying location. However, in order to save all beings from the sea of suffering, Avalokitesvara resolved to visit this fearsome land. The Bodhisattva concealed his true form and transformed into a Rakshasa child wearing a conch shell crown, surrounded by a large shield of radiant white light. This auspicious Buddha light protected the Bodhisattva, shielding him from all evil influences. When Avalokitesvara Bodhisattva arrived at the eastern gate of Gomeda Continent, he was spotted by the Rakshasa minister, Recha Gordun. Recha Gordun looked at Avalokitesvara’s transformed appearance and felt very puzzled:"Who is this person? If he’s a deity, he looks like a Rakshasa child. But if he’s a Rakshasa, he’s surrounded by an auspicious white light. For most beings, Gomeda Continent is a place so terrifying that even hearing about it is enough to send chills down their spines and fill their hearts with dread. Yet this unfamiliar child dares to come here. He must have some important purpose." Recha Gordun couldn’t figure it out and had no idea why this child was here, so he asked: Strange child, where do you come from? Why have you come here? Gomeda Continent is a blood-soaked sea of evil. The hunger of the Rakshasas burns hotter than fire, The claws of the female Rakshasas stretch farther than water, And the flesh-hunting Rakshasas move faster than the wind. As the ancient saying goes: If your heart does not bear unbearable pain, There is no need to drown yourself in water. If you have not suffered great injustice, There is no need to hand your treasures to officials. You, a child still wet behind the ears, Why have you come to this place? Where are you from? And who are your parents?" After Recha Gordun finished asking, he blinked and waited for an answer. Avalokitesvara Bodhisattva thought for a moment and replied: "My name is Compassionate Son of Benefiting All Beings. My father is the Great Bodhisattva, Savior of All¹, and my mother is Lady Lamp of Emptiness². This morning, I came from Deqing Valley to discuss an important matter with Master Pema Tochin." Recha Gordun looked at the child and said disdainfully, "If it's something important, tell me directly!" Avalokitesvara replied calmly: "As the saying goes, 'Grains scattered on grass will not grow crops; seeds sown in fertile fields will yield abundant harvests.' Telling you would be of no use. Please just report my arrival. I must see the Master Pema Tochin." The Rakshasa minister grew angry when he saw the child refusing to speak to him directly: "In the kingdom ruled by our Rakshasa King Pema Tochin, during ancient times, the laws were stricter than thunder, the territory was vaster than the heavens, and the power was fiercer than the star Rāhu. Not even a wandering child like you, but even high-ranking ministers like me are often punished without fault. However, since our new king has taken the throne, people have gradually developed the four virtues: emptiness, compassion, bravery, and peace. Everyone's actions have become harmonious, like robes cut from the same pattern or prayer beads strung to the same standard. But just as no weeds are allowed to grow in a sacred temple, here in Gomeda Continent, we cannot allow idle wanderers to roam freely. If you wish to see our king, do you have the sacred scarf (Khata) for worshiping the temple? Do you have offerings for the Guru? Or do you carry gifts for meeting the lord? The child listened to the Rakshasa minister's words and, without hesitation, replied: "Of course I have gifts. I have thirty offerings: In the realm of teachings, I have the Six-Syllable Mantra. In the realm of the path, I have the Six Paramitas. Externally, I have the six objective senses; Internally, I have the six subjective consciousnesses; And in between, I have the six sensory organs. Do you think these are sufficient as offerings for an audience?" The Rakshasa minister saw that the child spoke to him without the slightest fear, instead radiating an air of righteous integrity. This greatly displeased him, and he responded: "If you want to worship the sacred Mount Zhari, you need a nine-jointed vine staff! If you want to travel through the valleys of Jiawu, you must at least offer silver ingots. So tell me, are your so-called gifts great or small?" The child answered calmly: "They are neither truly great nor truly small. My body may only be the length of a single bow, but it is the precious human form.It may seem small, but if you can understand its value, it is the inexhaustible wealth and sustenance of this life and the next, a rare wish-fulfilling jewel that can provide anything you desire.However, if you don’t understand its value, it becomes the sinking stone of samsara, weighed down by the three poisons. It is the root of both joy and suffering, a mere vessel of filth and impurities." "Very well then, wait here while I go and inform the king," said the Rakshasa minister. Having no words to counter the child’s reply, he left and entered the palace to report to the king. Master Pema Tochin, the Long-Life Buddha, transforms into different forms based on the needs of others to save living beings and spread virtuous deeds. To educate and guide the fierce Rakshasas, he took on a majestic form and came to Gomeda Continent, where he is known as Master Pema Tochin. At this moment, he was seated on a beautifully arranged cushion atop a throne adorned with golden ornaments. His eyes were half-closed as he meditated, contemplating the significance of the Dharma nature for humanity. Although he was fully aware of everything happening outside, including the conversation between Recha Gordun and the child, he pretended not to know when Recha Gordun entered. He asked: "Hey, who was singing such unpleasant songs and speaking meaningless words this morning? Is he trying to entrust someone with an important matter?" The Rakshasa minister thought to himself: "There’s a saying: 'The king sits on the throne, and his sharp eyes see all directions; the sun moves across the sky, and its light shines upon the world; dark clouds cover the heavens, and rain nourishes the earth.' By this reasoning, the king already knows everything. But still, I must answer his question truthfully." He respectfully replied: "O great king who shakes the four directions, at the gate of the Merciful Great Hall in the outer city of Deqing Benzhuang Chamu in Rakshasa City, there is a child who is neither human nor demon. If you say he is not divine, he has a ring of white light around his back. If you say he is divine, he looks like a Rakshasa child. He claims to have an important mission to benefit all beings and wishes to report it to you. The Divine Child is Prophesied to Save All Beings The one who will save all beings is the Divine Child, Tuibagawa.The five Buddhas have made predictions about his greatness, And the savior of the three times (past, present, and future) has blessed him. Upon hearing this, the Great Master Pema Tochin smiled with immense joy and recited: "Ah, how wonderful, great Bodhisattva! A Bodhisattva who liberates beings upon hearing their cries, Like the brightest moon among the stars, Like the snow lotus on the grasslands. The deeds of all Buddhas are manifest in you, The wisdom of all victors is gathered in you. May all beings escape the ocean of suffering. And reach the shores of happiness." With this, the compassionate Avalokitesvara, seeing that Pema Tochin had embraced the task entrusted by the Buddhas of all ten directions, returned to Mount Potala. The Divine Child’s Descent is Prepared On the tenth day of the month, a sacred festival of the dakas (sky warriors) was celebrated. Master Pema Tochin chose this auspicious day for the Divine Child to descend into the world. Seated in a meditative state called the "Samadhi of Universal Dharma," Master Pema Tochin began to chant sacred mantras. From the top of his head, a green light emerged and split into two beams: One beam entered the heart of Samantabhadra, the primordial Buddha of the Dharma Realm. The other beam entered the heart of the holy mother, Lanka Yingchuma. From Samantabhadra’s chest emerged a five-pronged green vajra, inscribed with the syllable "Yé." This vajra flew into the Zasong Gawa Vihara grove and entered the head of the celestial prince Dechok Anya, transforming him into Hayagriva, the wrathful deity with the horse head. From Lanka Yingchuma’s chest emerged a sixteen-petaled red lotus, with the syllable "Ah" shining brightly in its center. This lotus floated into the head of the celestial maiden Juma Dezema, transforming her into Vajravarahi, the wrathful feminine deity. The transformed Hayagriva and Vajravarahi then entered a deep meditative state, emanating a harmonious sound that resonated with the hearts of all Buddhas. All the Buddhas of the ten directions condensed their blessings into a vajra cross. This cross melted into fire and entered Hayagriva’s head, which was then transferred into Vajravarahi’s womb. Instantly, a radiant child, whose presence brought joy and liberation to those who saw or heard him, was born. The child rested on an eight-petaled lotus in Vajravarahi’s arms. The Divine Child’s First Words As soon as the child was born, he chanted the Hundred-Syllable Mantra and sang a song about cause and effect: “Om Mani Padme Hum! Five Tathagatas, please bear witness. May I and all beings achieve the wisdom of the Five Buddhas. To escape the six realms of samsara, One must take refuge in the Three Jewels. To leave behind the abyss of suffering, One must cultivate a compassionate mind. In this world, countless beings suffer: The powerful fear losing their position, The lowly suffer exploitation, The strong suffer from incomplete success, The weak suffer oppression, The rich worry about losing wealth, The poor endure hunger and cold. Life is filled with suffering, And death is unavoidable. Even the brave leave nothing but a mound of earth, The wealthy depart with empty hands. In the end, the high and low all meet the same fate. Therefore, O worldly beings, Do not be reckless! Leaders, do not invert cause and effect. The strong must not oppress the weak. The rich must practice generosity, And all people should recite the Buddha’s teachings. With diligence and care, success will come.” Pema Tochin Calls Upon the Buddhas for Empowerment On Gaya Sandho Mountain, the great master Pema Tochin heard the Divine Child’s song and realized the time for his empowerment and blessings had come. He also understood the child needed the protection of the Buddhas. In deep meditation, Pema Tochin chanted sacred mantras, and rays of light began to shoot from his body:- A white light from his forehead reached the heart of Vairocana Buddha in the Ultimate Form Heaven, inspiring him.- A blue light from his chest touched the heart of Akshobhya Buddha, inspiring him.- A yellow light from his navel reached the heart of Ratnasambhava Buddha, inspiring him.- A red light from his throat inspired the heart of Amitabha Buddha in the Western Pure Land.- A green light from his lower body reached the heart of Amoghasiddhi Buddha, inspiring him. While summoning their blessings, Pema Tochin sang a song to express the truth: "Om! The wisdom of the five Buddhas clears the five poisons. From the unborn realm, the great vow arises. The five pure elements of the five sky maidens descend from the formless realm to serve all beings.Ordinary people say: A teacher without teachings, No matter how skilled, cannot win respect. A disciple who breaks vows, even with many apologies, cannot repair the damage. A leader without support, even with great power, cannot command. A servant without courtesy, even with talent, cannot be trusted. A weapon without a blade, no matter how fine the hilt, cannot defeat an enemy. Medicine without a cure, no matter how sweet, cannot heal. Land without fertilizer, no matter how many seeds, cannot yield crops. Grant strength and honor. Provide sharp weapons and their hilts. Give protective medicine to heal the six realms, And teach the Dharma to liberate beings!" Hearing Pema Tochin's call, the Buddhas began to act. The Buddhas’ Empowerment of the Divine Child Vairocana Buddha sent a golden eight-spoked wheel into the Divine Child’s forehead and sang: "Om! O warrior born of the wisdom of the Dharma Realm,Your name shall be Tuibagawa (He Who Brings Joy to All Who Hear). May you conquer the four enemies, May those who meet you never fall into evil paths, May those who see you reach the pure lands, And may those who hear your voice be liberated from sin.You have received the empowerment of the Dharma." Akshobhya Buddha sent a five-pronged blue vajra into the child’s chest, saying: "This vajra is the treasure of Samadhi. May your heart remain unshakable, like a vajra, And may you crush all obstacles to liberation. You have received the empowerment of the vajra." Further Blessings of the Buddhas Ratnasambhava Buddha sent golden light from his navel, transforming it into treasures symbolizing the merits of all Buddhas. These treasures entered the Divine Child’s navel as Ratnasambhava said: "May you wear the crown of greatness,Your position noble and auspicious. May you wear earrings and necklaces, Your name renowned throughout the world. May you wear these precious garments, Destroying all demonic forces. You have received the empowerment of treasures." Amitabha Buddha, from his throat, sent a red lotus into the Divine Child’s throat, granting him the blessings of sixty melodious tones. He also placed a golden five-pronged vajra in the child’s right hand, proclaiming: "This vajra represents the vows of the Buddhas. May you fulfill your promise to save all beings. May you conquer all demons. You have received the empowerment of the lotus." The Completion of the Empowerments Finally, Amoghasiddhi Buddha sent a green cross into the Divine Child’s lower body, symbolizing limitless power and success in all endeavors. He also placed a white silver bell in the child’s left hand, representing the natural fulfillment of all Buddha activities. Amoghasiddhi proclaimed: "You are the embodiment of the Buddha’s deeds. From clouds of peace and compassion, Lightning sparks of wisdom flash forth, Shattering the mountains of karmic obstacles. The teacher who chases wealth, Must be subdued by the teachings of the wise. The arrogant and proud ruler, Must be subdued by the law of cause and effect. The boastful and self-important woman, Must be subdued by calamities. A vajra weapon is placed in your hand, Your mind pervades the Dharma Realm and Vajra Realm, The compassion of the Bodhisattvas gathers within you. May you naturally fulfill the work of defeating all enemies. Divine Child Tuibagawa, You have received the empowerment of activity. After the five Buddhas completed their empowerments, the wrathful deities and other divine beings bestowed four additional empowerments upon the Divine Child, Tuibagawa. From that moment, Tuibagawa became endowed with unparalleled virtues and immeasurable blessings. He was destined to protect the weak, suppress oppressors, and guide the black-haired Tibetan people. By day, he would serve as a fierce warrior, subduing demons, and by night, as a compassionate teacher, liberating beings. This extraordinary Divine Child, a wise ruler and a powerful protector, was now fully prepared to descend into the human world and fulfill his mission of saving all beings. Notes: Rakshasa: One of the eight classes of demons. The eight classes include: Gananda demons, Pisacha demons, poison-distributing demons, ghosts, dragons, stinking hungry ghosts, yakshas, and rakshasas. Savior: Refers to the Three-Time Saviors, also called the Three Saviors, which are Manjushri, Avalokitesvara (Guanyin), and Vajradhara. Emptiness: A Buddhist term meaning the nature of "no self-nature" or "lack of inherent existence." Rahu: A term from ancient Indian astrology. In ancient Indian astronomy, the descending node where the "ecliptic" and the "lunar orbit" intersect is called Rahu, and the ascending node is called Ketu. Together with the Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn, they are referred to as the "Nine Planets" (Navagraha). Since solar and lunar eclipses occur near the intersection of these two paths, Rahu is also known as the eclipse demon. In ancient Indian astrology, Rahu was believed to influence human fortunes and misfortunes. Five Buddhas: Refers to the Yellow Buddha of Sequential Arising, Red Infinite Light Buddha, Green Accomplishing Buddha, White Immovable Buddha, and Blue Immovable Buddha. In Vajrayana, they are called the Five Buddhas. Blessing: A Buddhist term generally referring to the Buddha's power assisting and protecting sentient beings. In Vajrayana, it is explained as the mutual response between Vairocana and sentient beings. "Blessing" refers to Vairocana's great compassion for sentient beings, while "acceptance" refers to sentient beings' ability to receive this help. Dakinis: Female deities; Vajra Fathers: Male deities, consorts of the dakinis. Samadhi: A transliteration of the Sanskrit term, meaning "concentration," "right absorption," or "equanimity." It refers to the cessation of scattered thoughts, focusing the mind on one object with clarity and steadiness, avoiding dullness or distraction. It is one of the methods of Buddhist practice. Syllables in Sanskrit Mantras: In Sanskrit mantras, three common syllables are "Om," "Ah," and "Hum," representing body, speech, and mind. Among them, "Om" symbolizes the body, "Ah" symbolizes speech, and "Hum" symbolizes the mind. Hayagriva: A type of Dharma protector deity. Vajravarahi: A female deity. Cause and Effect: Based on the Buddhist theory that "what has not been done will not arise, and what has been done will not be lost," it holds that every phenomenon has a cause and a corresponding result. "Good causes" lead to "good results," and "bad causes" lead to "bad results." Three Jewels: A Buddhist term. The Sanskrit term translates as: the "Three Jewels" in Buddhism are Buddha, Dharma, and Sangha. "Buddha" refers to Shakyamuni Buddha; "Dharma" refers to Buddhist teachings; "Sangha" refers to the Buddhist monastic community that inherits and spreads these teachings. Empowerment: A Vajrayana Buddhist ritual for transmitting teachings. Five Poisons: In Buddhist texts, these are greed, hatred, ignorance, jealousy, and doubt. Five Wisdoms: Equivalent to the Five Buddhas. Five Practices: In Buddhist scriptures, these refer to the practice of generosity, morality, patience, diligence, and meditation. In The Nirvana Sutra, they also refer to sacred practice, pure practice, heavenly practice, infant-like practice, and illness practice. Five Goddesses: The five dakinis of the five Buddha families. Dakinis are female deities. Visible and Invisible: A Buddhist phrase referring to enemies that are both tangible and intangible. Wrathful Deities: A type of Dharma protector deity. Four Empowerments: These are the Vase Empowerment, Secret Empowerment, Wisdom Empowerment, and Word Empowerment, which are part of Buddhist rituals.

On this ancient and magical land, which lies so near the sun, a timeless legend has been passed down through generations. From the sources of the Yangtze and Yellow Rivers to the Yarlung Tsangpo River basin; from the Jinsha, Lancang, and Nu River valleys to the Shiquan, Xiangquan, and Peacock Rivers; from the Animaqin, Tanggula, Kunlun, and Himalaya mountains to the surrounding regions; from the Gyarong area to the Ali Plateau; EPIC of King Gesar CH1-10 CH 1 - The people of snowly land ... The first chapter of The Epic of King Gesar tells the story of how the beings of the snowy plateau fell into suffering due to the rampage of demons, and how the gods decided to send their divine son, Gesar, to the human world to save them. According to legend, beneath a massive, yak-shaped black stone, three iron scorpions were imprisoned. Out of compassion, the Vajra released them, but due to their karmic sins from past lives, they were reincarnated as a nine-headed snow pig. The King of Brahma beheaded the nine heads, which transformed into four black, three red, one multicolored, and one white. The four black heads were reborn as the Four Great Demon Kings of the North (including Hor’s White Tent King and the Demon King of Jiang), who spread chaos across the human world. Meanwhile, the white head vowed to become a hero to subdue the demons and was reincarnated as King Gesar. Disasters frequently struck the snowy plateau, and living beings suffered greatly. Avalokiteshvara (Guanyin) implored Amitabha Buddha to save them. Amitabha Buddha prophesied that the Prince of Brahma Heaven, Tonpa Gawa (King Gesar in his previous life), would be born into the human world, tasked with teaching and saving beings as well as subduing demons. At the same time, the Four Great Demon Kings wreaked havoc on the snowy plateau, leaving the people in unbearable misery. Amitabha Buddha sent a ray of divine light to guide the Master Padmasambhava (Pema Tötreng Tsal), foretelling the arrival of King Gesar. Ultimately, the son of the Brahma King, Tonpa Gawa (Gesar), was chosen to be reborn in the southern continent of Jambudvipa, destined to become the hero who would rescue all beings. This chapter, rich in mythological elements, narrates the origins of King Gesar and establishes the epic’s central theme of subduing demons and saving the world. CH 2 - Avalokiteshvara Delivers the Teachings... Chapter Two tells the story of how Avalokiteshvara (Guanyin Bodhisattva), in order to save sentient beings, transformed into a demon child and ventured into the perilous land of the northern Ox-Tail Continent, the dwelling place of the Rakshasa tribe. The grand palace of Great Bliss in this land was so imposing that even Yama, Brahma, and the demon king Vetala dared not approach it. Concealing his true form and protected by a white light, the Bodhisattva entered this realm, where he was intercepted by the Rakshasa minister, Recha Gotön. In response to questioning, the Bodhisattva replied with wisdom, identifying himself as the “Compassionate Son Who Benefits All Beings” and insisting on meeting the Rakshasa king, Pematokchen. Eventually, Pematokchen, who was actually an emanation of Amitayus (the Buddha of Infinite Life), recognized the Bodhisattva’s true identity. Joyfully, he accepted the Bodhisattva’s mission of salvation and prophesied the coming of the divine child, Tonpa Gawa. The later sections detail the sacred process of the divine child’s birth: through the blessings of the Five Buddhas, he was endowed with extraordinary powers to subdue demons and save sentient beings, becoming the embodiment of a “warrior and teacher” who tirelessly works day and night CH 3 - The Divine Child Fears Difficulty ... (Click for full version) The divine son of the heavens, Tonpa Gawa (also known as Boddo Gabu), was chosen by the gods to descend to the human world and embark on the arduous journey of subduing demons and saving sentient beings. However, due to the immense suffering he endured through countless cycles of reincarnation, the divine son developed great fear of the mortal realm and repeatedly tried to avoid his mission. He hid in various places, such as snow mountains, dragon palaces, and mandalas, but was repeatedly found and brought back by the master Padmasambhava and other gods. Finally, after the gods promised to fulfill nine of his conditions (such as having a divine father, a dragon mother, a divine steed, and weapons) and provided repeated teachings, the divine son vowed to be reborn as King Gesar to save the beings of the snowy land. CH 4 - Seeking the Divination Deity to Resolve...(Click for full version) The meticulous preparations made by Master Padmasambhava for the divine son Tonpa Gawa's (King Gesar) descent into the human world. Master Padmasambhava observed various regions of the snowy plateau through divinations and ultimately selected Ling, the center of the "Six Ridges of Dokham," deeming it the auspicious land of the "Self-Rising Sun," fit for enlightening sentient beings. The master identified Senlen, a descendant of the ancient Tibetan Mu Buddha Dong clan, as the divine son's earthly father, due to his kind and generous nature. To secure the divine son’s mother, the master caused the dragon clan to fall victim to an epidemic, compelling the dragon king, Zöna Rinchen, to seek help. Through the divination of the oracle Dorje Anga, the dragon king learned that offering a dragon princess would resolve the calamity. Ultimately, the master chose the dragon king’s youngest daughter, Meto Naze, as the divine son’s mother. Although she was not beautiful in appearance, she possessed extraordinary spirituality. As part of her dowry, the master requested a green tent, Buddhist scriptures, and a green-horned milking cow. The dragon princess was entrusted to Dunba Khyentse of Ling for safekeeping until the divine son’s birth. 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 epic King Gesar epic ch1 King Gesar epic ch2 King Gesar epic ch3 King Gesar epic ch4 King Gesar epic ch5 King Gesar epic ch6 King Gesar epic ch7 King Gesar epic ch8 King Gesar epic ch9 King Gesar epic ch10 King Gesar epic ch11-40 King Gesar epic ch41-80 King Gesar epic ch1 King Gesar epic ch2 King Gesar epic ch3 King Gesar epic ch4 King Gesar epic ch5 King Gesar epic ch6 King Gesar epic ch7 King Gesar epic ch8 King Gesar epic ch9 King Gesar epic ch10 King Gesar epic ch11-40 King Gesar epic ch41-80 Yong's Gallery King Gesar Statue King Gesar Thangka Yongs buddhist statue Yongs Dancing Mask Yongs Tibet Clothing Yongs Vajra Phurba King Gesar Statue King Gesar Thangka Yongs buddhist statue Yongs Dancing Mask Yongs Tibet Clothing Yongs Vajra Phurba By place Dzogchen Monastery Axu grassland Ronggo monastery Jacha fortress Shilong Palace Dana Monastery Guomariz Village Qingai tibetan culture museum Dzogchen Monastery Axu grassland Ronggo monastery Jacha fortress Shilong Palace Dana Monastery Guomariz Village Qingai tibetan culture museum By person Mipham rinpoche Thubten Chökyi Dorje Yangthang Rinpoche Mipham rinpoche Thubten Chökyi Dorje Yangthang Rinpoche King Gesar + Learning King Gesar Song, Story, Dance Mantra, praying Shop for kinggesar Learning King Gesar Song, Story, Dance Mantra, praying Shop for kinggesar About Us Make a wish Gaden's Diary Sponsor Make a wish Gaden's Diary Sponsor Menu Close

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K i n g G e s a r The Great 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. selected content about king gesar Source : Havard Review Online, Date: Feb 2012 Sources ： https://www.harvardreview.org/content/the-life-of-king-kesar-of-ling/ The Life of King Gesar of Ling translated by Siddiq Wahid and Elizabeth T. Gray Jr. introduction by Siddiq Wahid Introduction In societies where a majority of the population is not literate storytelling assumes an important position in education and cultural life. The Tibetan epic of Ling Kesar (also transliterated as “Gesar”) is just such a story. Like all epics, it is long and instructive, sometimes taking up to a week of evenings of telling. But the story at its core is simple. The story is set in the “land of men” (Tibetan: mi-yul), a middle kingdom between the “land of the gods” (lha yul) above and the “land of serpents” (Tibetan: klu yul) below. At the time it takes place there is much confusion in the land of men because the kingdom has become leaderless. An ancestor asks the chief of the gods to give the people a leader, and after three generations of preparation a prince of the chief of the gods dies in heaven so that he may be reborn in the land of men. This prince, who comes to be known as King Kesar, is part hero, part medicine man, and part trickster. After a childhood spent in disguise, some early adventures as a youth, and various initiations, Kesar sets out to do his work. Through a combination of divine cunning, heroic action, and magical powers of healing, he slays demons, defeats foreign rivals, conjures treatments, and ultimately restores order to the land of men. It is significant that the story does not tell of Kesar’s death; at the end of his mission he presumably departs for the land of gods to await a return. The epic of Kesar of Ling may be as many as a thousand years old but it has only been known to the scholarly community since the middle of the eighteenth century, when a temple dedicated to him was uncovered by an explorer named P. S. Pallas. The first translations of extracts appeared in the early nineteenth century, when the German scholar Benjamin Bergmann translated two chapters from a Mongolian version. J. Schmidt also retold a Mongolian version of “Gesser” (the Mongolian rendition of the name) in a translation published in Beijing in 1839. The next work done on this remarkable story was undertaken by A. H. Francke, a Moravian missionary to the Ladakh wazarat, which then included Baltistan, the westernmost bastion of Tibetan civilization. Francke, who had come across the epic in the late nineteenth century, published an important translation of it in 1905 with accompanying abstracts and notes. In 1934, a Central Tibetan version was retold in translation by Alexandra David-Neel. But the most extensive treatment of the epic was undertaken by R. A. Stein in the 1950s, culminating in two major publications in 1956 and 1959. Curiously, a version also exists in Burushaski a little-known, unclassified, or “orphan” language (that is, one that does not belong to the Tibeto-Burman, Shina, or Indo-European language families) spoken in Hunza and Nagar in the shadow of the Pamirs. This oral recension was transcribed into an invented script (the language has no script of its own) and translated by D. L. R. Lorimer in 1935. Although the name of the hero remains constant, textual and oral versions of the epic can differ radically in temper and content. Broadly speaking, the textual versions have a Buddhist flavor to them. They are defined by Buddhist patron-deities, sometimes memorized by rote, and read or recited with a semi-religious reverence. The versions studied by Stein and David-Neel, and the Mongolian version belong to this group. The western Tibetan (or Ladakhi) and Burushaski versions, on the other hand, are direct transcriptions of traditional oral performances. They have been transmitted by word of mouth from singer to singer, each of whom learned the art of narrative in a way that is different from rote memorization. Even today, singers are invited by patrons to tell the tale during the long Himalayan winter nights for the entertainment of villagers. They chant the Kesar epic in a combination of verse and prose to an audience that is familiar with the story. Part of the problem of studying the Kesar today, in addition to its inherent obscurity, is that there are so many versions. The extracts presented here, for example, are from one narration of one recension of one oral traditional version that was extant during the turn of the nineteenth and twentieth centuries in the western Ladakhi village of Khalatse, and was preserved and studied by Francke. The extracts accompanying this introduction are from the opening of the epic and have to do with the preparations for Kesar’s arrival in the land of men, a mise en scene that combines a foreshadowing of events to come with a kind of pre-theological eschatology contextualizing the arrival of our trickster-hero and his exploits. Although this section is not about the hero Kesar himself—he is barely mentioned—it is indispensable for a proper understanding of the oral traditional narrative. Significantly these “preparatory” episodes are absent in the textual versions of the Kesar. Francke commissioned a local scribe [Urdu:munshi] to transcribe a version of the story that was being told. The flow of the munshi’s text is hampered by many omissions, especially in these early, and arguably conceptually more remote, beginnings of the story. This is a loss. One consolation is that in recent years there have been many new digital recordings of oral retellings of the story which will have saved much of the wisdom contained in living versions of the epic. Until such time as these are transcribed and translated, however, Francke’s work offers us a tantalizing glimpse into the world of oral traditional narrative and the pre-Buddhist, perhaps “shamanic,” context of Tibetan culture. from The Life of King Kesar of LingA Castle Is Constructed The oral versions of the Ling Kesar begin with several episodes that prepare Ling for the arrival of our hero. The segment translated below belongs to this section. In the episodes prior to this an elderly couple—alien, wandering, and childless—is magically granted a child. The old man consults a seer, Nine Lives. The adopted child is named Green-One Three-Faced Man. This episode describes his role in the construction of Ling Castle. Now the neighbors of the old couple had a dog. When the dog gave birth to two puppies, Green-One Three-Faced Man reared them and trained them to hunt. Every day he took the dogs off hunting for ibex and wild yak. He brought back great quantities of meat and gave it to the old couple. One day Three-Faced Man set off, letting the dogs run on ahead. As he followed their tracks, he came into the high pastures of the Cold Country. When he arrived he saw a large boulder behind Elder Nine Lives’ hermitage. On the top of the boulder, trapped by his dogs, Three-Faced Man found a demon with nine heads. When he saw Three-Faced Man approach, the demon sang thus: Alas! Honorable sir, hear me! Alas! Great hunter, hear me! Sir, your dogs have trapped me. The hunter’s dogs have cornered me. Spare me, and I shall be a friend-at-arms. Spare me and I shall be your huntsman. Spare me and I will help you. Listening to the demon’s words, Three-Faced Man did not know whether to slay or spare him. So he sang these questions to Elder Nine Lives: O my Elder, hear me! Teacher Nine Lives, hear my true and essential words! On that lucky rock is a nine-headed demon. My dogs have trapped it on that lucky rock!That demon, should I kill or spare him? Grant me your wisdom. The nine-headed one, should I kill or spare him? Grant me your wisdom. And the Elder sang in reply: O hunter child, hear me! O Three-Faced Man, hear my true and essential words! You must slay this demon. You must slay this nine-headed one! Slay it outright and then ride away. Ride away and make an invocation. Invoke the Precious Lord from the bottom of your heart. If you cut off the Demon’s four heads and cast them down They will become the foundations of Ling castle. If you cut off the demon’s four other heads and cast them down They will become the courtyard of nine-gabled Ling castle. If you cut off the last head of the Demon and cast it down It will become the floor of nine-gabled Ling castle. If you cut off the Demon’s legs and cast them down They will become the pillars of nine-gabled Ling castle. If you cut off the Demon’s arms and cast them down They will become the cross-beams of nine-gabled Ling castle. If you cut off its fingers and cast them down They will become the willow ceiling of Ling castle. If you break off the Demon’s ribs and cast them down They will become the willow trim of Ling castle. If you extract the Demon’s entrails and cast them down They will become the butter-smooth clay roofs of Ling castle. If you extract its lungs and cast them down They will become a yellow mountain of gold.If you cut out its heart and cast it down It will become a white mountain of silver.If you cut out its stomach and cast it down It will become the vast, fertile Plain of Wild Yams. If you cut out its small intestine and cast it down It will become the high valley of Tasty Sausage. If you cut out its large intestine and cast it down It will become the hunting grounds of Soaring Inner Delight.If you gouge out the Demon’s eyes and cast them down They will become the clear spring Complete Pair.If you cut out its nostrils and cast them down They will become the flute Glorious Voice.If you cut out both kidneys and cast them down They will become the boulder Back-Support. By the time all of these body parts had been cut and cast down, seven days had passed. On the seventh day Three-Faced Man and his dogs returned home, hungry and tired. The old man and old woman had been worried and were glad when the boy returned. Raiding Pachi Paldong Castle Ling castle constructed, the seer is again consulted by old man Tashi, resulting in Three-Faced Man’s marriage to eighteen maidens, whom he impregnates simultaneously and who give birth to his eighteen companions on the same day. This episode narrates the first adventure of these heroes of Ling, one of whom begins to emerge as a first among equals. The sons of Green-One Three-Faced Man then marched off in single file, and each of them built a house. The mothers did not remain, but returned to their family homes. Each of the sons took a wife. As none of them had any belongings they discussed a plan. “There are said to be riches in Pachi Paldong castle. We should all go conquer it and bring them here.” It was agreed and off they went. Among them was Pal-le, Prudent Nobleman. Because his mother was born of a blacksmith he was considered polluted and could not go with the others. He cleansed himself often near the house of Elder Nine Lives, in the high pastures of the Cold Country. One day he, too, decided to go to Pachi Paldong castle to find riches. He set off on his horse and after some time came to a wide river. A fox waited on the near side, unable to cross. “Hey, you there,” said the fox, “if you carry me up behind you across the river, I will agree to help you.” “If you will help me, come along,” replied Pal-le, and helped the fox up. The fox led him through a shortcut, and thus Pal-le, Prudent Nobleman, was the first to arrive at Pachi Paldong castle. Why hadn’t the others arrived? Because they could not avoid the difficult path with its thickets and thorns. Cutting their way through the thickets meant that they made only a rope’s length of progress each day and thus were delayed. Pal-le arrived before them because he went with the fox. At the edge of the clearing where Pal-le halted lived an elderly woman. After several days he finally decided to ask her, “Honorable grandmother! What kinds of jewels lie in this castle?” “O son,” she replied, “I shall tell you all that I have heard. It is said that in the land of Ling there will be born to Blue Lady, the Exalted One, a maiden named Digu-ma. There is Tashi, the Auspicious, the blacksmith, who lives beyond Ling castle, and it is said that three daughters will be born to him. The eldest will be named White Spot, the second will be named Black Spot, and the youngest will be named Gogzang-lhamo, Auspicious Goddess of Base and Worthless Birth. Now it is also said that in Heaven three sons will be born to Gyab-zhin, the Lord of the Gods. The eldest will be named Don-dan, the second will be named Don-yod, and the youngest will be named Don-dub. This youngest, it is said, will become Kesar, Chief of the land of Ling, which has long been leaderless. “How will this come to pass?” she continued. “It is said that Don-dub will give up his life in the land of the gods and will be born to Gogzang-lhamo, daughter of Tashi the blacksmith. It is also said that the bird Ornament Bestowed will be born to the bird King Cuckoo, and that to Ornament Bestowed will be born the bird the Sun. It is said that on the body of Sun, born of a demon, there are nine jewels, and that this bird is to defeat King Kesar of Ling. Until Kesar is born, in the heavens this bird will mark the boundary between the sun and moon. It is said that this bird’s younger brother, Red-Eyed, Red-Toothed One, will be born and then, on top a high boulder, will be made to listen to the news of Kesar’s birth.” After she had finished, Pal-le again asked her, “O honorable grandmother, I have heard all this. Now can you tell me what kinds of jewels lie in Pachi Paldong castle?” The elderly woman replied, “These are the jewels among the castle’s belongings: The red-edged pot and the beaked pan. The axe known as White Moon. The rope known as Long Speckled Tiger. The cloth bag known as Thousand Holder of the Pure One. At the head of the herd of horses is Feisty Galloper. At the head of the herd of cows is the she-dzo 1 Crooked-Horn. At the head of the herd of goats is White Goat. At the head of the herd of sheep is Warm One. At the head of the herd of asses is White-Mouthed Black One. At the head of the pack of dogs is the bitch White One. At the head of the pack of cats is Black One. There will be the horse Mouth Aflame. There will be the bow of iron. There will be the hearth-tripod of gold. There will be the hearth-tripod of silver. There will be the copper puppy. There will be the coral hand. There will be a ball of pearl. There will be the seed turquoise. These are all the jewels.” So the elderly woman instructed him. Then Pal-le went into the castle and carried off all the items of which the old woman had spoken. He then went to the land of Ling. He built a treasure room in the castle of Ling to hold all that he had brought home. Seven days after Pal-le, Prudent Nobleman had left Pachi Paldong castle, all the other seventeen heroes who had left before him arrived there. Because Prudent Nobleman had taken the jewels, not much remained. They carried away some gold, silver, and copper into the land of Ling, and each went to his own house. Because everything in Pachi Paldong castle had been taken away, it fell to ruins and nothing remains of it. Don-dub Visits the Land of Men This last set represents translations of three consecutive episodes at the end of the “preparations.” Much has happened in between with Pal-le emerging as the first among the eighteen heroes. Earlier he had been helpful in the defeat of a demon who is battling Gyab-zhin, the Lord of the Gods. The latter grants Pal-le a boon. Recognizing the need for “a leader in leaderless Ling,” he asks for one and is promised the fulfillment of this request. Gyab-zhin elects to send one of three sons, institutes contests for a selection in which the youngest, Don-dub, emerges victorious. Meanwhile, the hero Pal-le has forgotten about his own request even as the coming is delayed. He travels to the land of the gods and demands the fulfillment of the promise. The youngest son begins his own preparations. After three days had gone by, Gyab-zhin’s youngest son, Don-dub said, “O Father, I will first go to the land of Ling and look around.” He transformed himself into a beautiful bird and flew off. He flew straight to the house of Sro-thung, Short-Tempered, Chief of the Hawks, one of the heroes of Ling, and landed there. Sro-thung saw that the bird was beautiful and sang to his wife: There is a high-born bird atop our roof today! It appears to be a demon-bird!O Maiden, arise and start a fire in the stove. Once it’s started, place a stone pot on it!Today we will eat bird meat. Go to the chamber of arrows and bring out an arrow.Go to the chamber of bows and bring out a bow. We shall cook a stew of bird-meat today! As Sro-thung, Chief of the Hawks, said this, his wife arose and started a fire. She placed the stone pot on it and brought arrows from the arrow-chamber and bows from the bow-chamber. As she placed these in Sro-thung’s hands, the bird deposited some droppings and flew off. Then Don-dub, the bird, landed on the roofs of the houses of all the other heroes of Ling. They were pleased, and said, “This bird appears to have come from the Land of the Gods!” So Pal-le, Prudent Nobleman, sang to his wife thus: O maiden of mine, hear me! There’s a bird atop our roof today! It appears to be a shining bird from the Land of the Gods. It appears to be a serpent bird from the Nether-World. O maiden, rise and prepare a feast. O maiden, rise and prepare for a gathering. Give a nine-level offering of butter and flour to the Mistress of the Serpents. Thus he spoke, and went up to the roof carrying an incense offering. The bird then flew back to the Land of the Gods. Don-dub Asks for Help When Don-dub the bird arrived back in the Heavens, the Land of the Gods, his father asked him, “O Son! What did you learn about the people and the countryside in the Land of Ling?” His son, Don-dub replied, “Sro-thung, the Chief of the Hawks, appears to be a short-tempered man. Aside from that, all seems well.” Then his father and mother, his brothers, and his younger sister all gathered together in one room. The mother wept and said to her son Don-dub, “There is not a son who can equal you. There is not a man who can equal you. O son Don-dub! You must go to the land of men. If you should have to do battle, I will give you weapons. If there is a debt you must pay, I will pay it. But a father’s promise cannot be unmade. What was sworn cannot be changed!” After his mother spoke, the son Don-dub sang to his father: O my father, hear me! O Lord, hear my essential words! How can I go to the land of men without an earthly mother? How can I go to the land of men without an earthly castle? How can I go to the land of men without an earthly horse? How can I go to the land of men without an earthly elder brother? How can I go to the land of men without bow, arrows, and a scepter? How can I go to the land of men without a pot? How can I go to the land of men without an earthly goat? How can I go to the land of men without a plough-bull? How can I go to the land of men without a Guardian Deity? How can I go to the land of men without a goddess? How can I go to the land of men without an earthly wife? In reply, his father sang: It has come to pass that my son, Don-dub, must go to the land of Ling! Your earthly mother is Gogzang-lhamo, of Worthless Low-Birth. Your earthly castle is Nine-Gabled Ling castle! Your earthly horse is the wild horse Jung-cherba!Your elder brother is Golden Hair! Your younger brother is Turquoise Hair!Your arrow is Arrow White-Notched! Your earthly bow is the bow Invincible Steel!Your scepter is the sword Stone-Cleaver! Your earthly lance is the lance Noble and Long!Your jug is the jug Crooked Spout. Your earthly pot is the pot Red Spout.Your earthly goat is the goat Red-Born Gift. Your plough-bull is the bull-mdzo White Hooves!Your Guardian Deity is Kerzong-nyonpo! Your Protective Goddess is Ane-kurman, the Queen, Esteemed Lady! Your earthly wife is the Crystal Lady, Digu-ma! Thus the father spoke, instructing him, and all those gathered around were moved to tears. Don-dub Dies in the Land of the Gods Now each of the brothers’ spirits was held in a bowl of milk. Because Gyab-zhin controlled all the bowls of milk, he said to his daughter: “O daughter! In the other room are three bowls of milk, each a different size. Bring the smallest of them here.” So the daughter went and brought the smallest bowl. Then the father said, “Pour out the milk and turn over the bowl.” As soon as the younger sister poured out the milk and turned over the bowl, the boy Don-dub died on the spot. At this, great clouds gathered in the Land of the Gods, and a great gale and hailstorm began to move toward the land of Ling. 1 The dzo is a cross between a cow and a yak. Published on February 8, 2012 《岭国格萨尔王的生平》译者：Siddiq Wahid 和 Elizabeth T. Gray Jr.引言作者：Siddiq Wahid 引言在大部分人口不识字的社会中，讲故事在教育和文化生活中占据着重要地位。藏族史诗《岭国格萨尔王》（也被音译为“Gesar”）正是这样一个故事。像所有史诗一样，它篇幅浩大且具有启发性，讲述起来有时需要连续几个夜晚。但其核心故事却很简单。 故事背景设定在“人类之地”（藏语：mi-yul），这是“神灵之地”（lha yul）和“蛇灵之地”（藏语：klu yul）之间的一个中间王国。故事发生时，人类之地因王国无主而陷入混乱。一位先祖向神灵之首请求派遣一位领袖，而经过三代的准备后，神灵之首的一位王子在天界去世，以便转世在人类之地。 这位王子后来被称为格萨尔王，他既是英雄，也是治愈者，同时也是诡计多端的智者。在童年隐姓埋名的生活、少年时期的冒险以及各种仪式洗礼后，格萨尔开始了他的使命。他利用神灵的智慧、英雄气概以及神奇的治愈力量，斩杀恶魔，击败外敌，创造治愈之术，最终恢复了人类之地的秩序。值得注意的是，故事并未提及格萨尔的死亡；在完成使命后，他似乎返回了神灵之地，等待再次降临。 《岭国格萨尔王》的史诗可能已有千年的历史，但直到18世纪中期才被学术界所知。当时探险家彼得·西蒙·帕拉斯（P. S. Pallas）发现了一座献给格萨尔的寺庙。19世纪早期，德国学者本杰明·伯格曼（Benjamin Bergmann）首次将蒙古语版本中的两个章节翻译出来。1839年，J. Schmidt 在北京出版了一部蒙古语版本的“格斯尔”（蒙古语对格萨尔的称呼）翻译。 接下来对这部非凡史诗的研究由摩拉维亚传教士阿尔伯特·弗兰克（A. H. Francke）完成。他在19世纪末发现了这部史诗，并于1905年发表了一部重要的翻译，附有摘要和注释。1934年，亚历山德拉·大卫-尼尔（Alexandra David-Neel）翻译并再现了一个藏语版本。然而，最全面的研究由R. A. Stein 在20世纪50年代完成，其成果在1956年和1959年出版了两本重要著作。 有趣的是，这部史诗还存在于布鲁夏斯基语中，这是一种鲜为人知的、未分类的“孤立”语言（即不属于藏缅语系、希纳语系或印欧语系），使用于帕米尔山脉阴影下的罕萨和那加尔地区。这一口述版本由D. L. R. Lorimer 在1935年用一种发明的文字记录了下来，因为这种语言本身并没有文字。 虽然格萨尔王的名字在不同版本中保持一致，但文本和口述版本在情感风格和内容上可能有很大差异。总体而言，文本版本带有佛教色彩。这些版本由佛教的守护神定义，被人们记忆，并以半宗教的敬意诵读或朗诵。斯坦和大卫-尼尔研究的版本，以及蒙古语版本属于这一类。 另一方面，西藏西部（或拉达克地区）和布鲁夏斯基语版本则是传统口述表演的直接记录。这些版本通过口耳相传从歌者传给歌者，每位歌者学习叙事的方式都不同于机械记忆。即使在今天，歌者仍会被邀请在漫长的喜马拉雅冬夜中为村民讲述这个故事。他们以诗歌和散文结合的形式吟唱格萨尔史诗，而听众对这个故事通常已经非常熟悉。 如今研究格萨尔史诗的一个难题是其版本众多且内容复杂。比如，这里呈现的摘录就来自于19世纪末至20世纪初在拉达克村庄卡拉策（Khalatse）流传的一个口述版本，由弗兰克保存并研究。 本书序言中呈现的摘录选自史诗开头，讲述了格萨尔降临人类之地之前的准备工作。这些场景既是对即将发生事件的铺垫，也是一种预神学式的背景叙述，为我们这位英雄的降临提供了背景。虽然这部分内容与格萨尔本人关系不大——他几乎没有被提及——但对于深入理解这一口述传统叙事却是必不可少的。值得注意的是，这些“准备”情节在文本版本中是缺失的。 弗兰克曾委托一位当地文书（乌尔都语称为“munshi”）记录下正在流传的一个版本。然而，这位文书的记录中省略了许多内容，尤其是在故事的早期阶段，而这些阶段可能在概念上更加遥远且难以理解。这是一个损失。不过值得安慰的是，近年来已有许多口述故事的数字化录音保存了这些活生生的史诗版本中的智慧。直到这些录音被转录并翻译之前，弗兰克的研究为我们提供了一个口述传统叙事世界的诱人一瞥，以及藏族文化中可能存在的前佛教或“萨满教”背景。 《岭国格萨尔王的口述版本》 故事从几个为英雄格萨尔降临岭国做准备的情节开始。以下翻译的片段属于这一部分。在前面的情节中，一对年迈的夫妇——外乡人，无依无靠且无子嗣——被神赐予了一个孩子。老者向一位名叫“九命”的先知求教，收养了这个孩子，取名为“绿面三面人”。这一节描述了他在建造岭城中的作用。 岭城的建造 老夫妇的邻居家养了一条狗。这条狗生了两只小狗，“绿面三面人”将小狗养大，并训练它们打猎。他每天带着狗外出狩猎岩羊和野牦牛，带回大量肉食供养老夫妇。 一天，“三面人”带着狗出发，让它们跑在前面。他沿着狗的踪迹追踪，来到寒冷之地的高地牧场。当他到达时，看见“九命”长者的隐居处后面有一块巨大的岩石。在岩石顶上，他的狗困住了一只九头妖怪。当妖怪看见“三面人”靠近时，唱道： 妖怪歌唱唉呀！尊贵的先生，请听我说！唉呀！伟大的猎人，请听我说！先生，您的狗把我围困住了，猎人的狗把我逼到了绝路上。饶了我吧，我将成为您的战友；饶了我吧，我将成为您的猎手；饶了我吧，我将助您一臂之力。 听到妖怪的话，“三面人”不知是该杀还是该饶他。于是他唱着向“九命”长者提问： 三面人歌唱哦，我的长者，听我说！哦，九命老师，听我真实且重要的话！在那块幸运的岩石上，有一个九头妖怪，我的狗把它困在了那块幸运的岩石上！这个妖怪，我该杀还是该饶？请赐予我您的智慧。这个九头妖怪，我该杀还是该饶？请赐予我您的智慧。 九命长者的回答哦，猎人孩子，听我说！哦，三面人，听我真实且重要的话！你必须杀死这只妖怪，你必须杀死这个九头妖怪！将其彻底杀死，然后骑马离开，离开后做一次祈求，从心底向珍贵的主祈祷。 如果你砍下妖怪的四个头扔下去，它们将成为岭城的地基。如果你砍下妖怪的另外四个头扔下去，它们将成为九重屋顶岭城的庭院。如果你砍下妖怪的最后一个头扔下去，它将成为九重屋顶岭城的地板。如果你砍下妖怪的腿扔下去，它们将成为九重屋顶岭城的柱子。如果你砍下妖怪的手臂扔下去，它们将成为九重屋顶岭城的横梁。如果你砍下它的指头扔下去，它们将成为岭城的柳条天花板。如果你折断妖怪的肋骨扔下去，它们将成为岭城的柳木装饰。如果你取出妖怪的内脏扔下去，它们将成为岭城如黄油般光滑的黏土屋顶。如果你取出它的肺扔下去，它们将成为一座金黄色的山。如果你挖出它的心扔下去，它将成为一座银白色的山。如果你挖出它的胃扔下去，它将成为辽阔肥沃的野山药平原。如果你挖出它的小肠扔下去，它将成为美味香肠的高山谷地。如果你挖出它的大肠扔下去，它将成为“翱翔内心喜悦”的猎场。如果你挖出妖怪的眼睛扔下去，它们将成为“成双美泉”的清泉。如果你切下它的鼻孔扔下去，它们将成为“荣耀之声”的笛子。如果你切下它的两个肾脏扔下去，它们将成为“背靠巨石”。 当所有这些身体部位被砍下并扔下去时，七天过去了。第七天，“三面人”和他的狗回到了家，饥饿且疲惫。老夫妇一直为他担心，看到他回来非常高兴。 抢劫帕奇帕尔东城 岭城建成后，老者塔希再次向先知求教，促成了“三面人”与十八位少女的婚姻。这些少女同时怀孕，并在同一天生下了他的十八位同伴。这一节讲述了这些岭国英雄们的第一次冒险，其中一人逐渐成为领袖。 “绿面三面人”的儿子们排成一列行进，每人建造了一座房子。他们的母亲回到了各自的家族中，而每个儿子都娶了一位妻子。由于他们一无所有，于是商讨计划：“据说帕奇帕尔东城有许多财富，我们都应该去征服它，把它们带回来。”大家同意后便出发了。 他们中有一位叫帕勒的“谨慎贵族”。由于他的母亲是一位铁匠的女儿，他被认为是不洁的，不能和其他人一起出发。他经常在寒冷之地高地牧场的“九命”长者家附近净化自己。有一天，他也决定去帕奇帕尔东城寻找财富。他骑马出发，经过一段时间来到了一条宽阔的河流。河边有一只狐狸，无法渡河。狐狸说：“嗨，你那边的人，如果你带我过河，我将帮你。”帕勒答道：“如果你帮我，那就上来吧。”于是他把狐狸抱上了马背。 狐狸带他抄了一条捷径，因此帕勒成为第一个到达帕奇帕尔东城的人。而其他人为什么没到呢？因为他们无法避开那条荆棘密布、困难重重的道路。他们每天只能砍出一绳之长的路，因此被耽搁了。帕勒因带着狐狸而抢先到达。 在帕勒停留的空地边上住着一位老妇人。几天后，他决定问她：“尊敬的祖母，这座城里都有什么宝物？” 老妇人回答：“孩子，我告诉你我听到的一切。据说在岭国，尊贵的‘蓝夫人’会生下一个名叫‘蒂古玛’的少女。而岭城外的铁匠塔希将有三个女儿，长女名为‘白点’，次女名为‘黑点’，最小的叫‘谷桑拉姆’，意为‘低贱无用之生的吉祥女神’。据说在天界，神之主贾布森将有三个儿子，长子叫‘顿丹’，次子叫‘顿尤’，最小的叫‘顿都布’。据说这个最小的儿子将成为岭国的领袖格萨尔王，而岭国已长期无主。 “这一切将如何发生呢？”老妇人继续说道，“据说‘顿都布’将放弃其天界生命，转世为铁匠塔希的女儿‘谷桑拉姆’的儿子。” 之后，帕勒进入城堡，带走了老妇人提到的所有宝物，并将它们带回岭国。随后，帕勒在岭城建造了一个宝藏室，存放从城堡带回的所有财宝。 七天后，其他十七位英雄才抵达帕奇帕尔东城。由于帕勒已带走了所有宝物，剩下的不过是一些金银铜器。他们带着这些返回岭国，各自回到自己的家。帕奇帕尔东城因被洗劫一空，最终沦为废墟，什么都没有留下。 Video : One hour of LECTURE for GESAR, KING OF THE VAJRA LIFE SSIUK Lecture: Gesar, King of the Vajra Life with Dr. Gregory Forgues The Tibetan epic of Gesar is considered to be the largest in the world. It narrates the life, adventures, and deeds of Gesar, a manifestation—as a human being—of Padmasambhava, who is sent to earth to protect the Buddhadharma and to destroy demons threatening the land of Gling. First and foremost a versified oral narrative in the form of cantos (sgrung) told by bards (sgrung pa or sgrung mkhan), this living storytelling tradition, first mentioned in rLangs po ti bse ru (15th c.), has been in constant expansion since its inception, with new episodes continuously added to the vast corpus of existing songs. A later religious development in Mongolia and Tibet that finds its source in this epic is the propitiation of Gesar as a Dharma protector, and later, as a yidam. Gesar, as a manifestation of Padmasambhava, is usually associated with Buddhist tantric rituals pertaining to auspiciousness, happiness, and protection. In the region of Khams, Ris med masters revealed important gter ma cycles of rituals and practices in which Gesar is the main deity. In these texts, Gesar is worshipped as a protector as well as the manifestation of the ultimate guru. Historically, these gter mas constitute a vast corpus of Vajrayāna practices that is inextricably related to the epic. However, the gradual integration of Dzogchen teachings in these Ris med rituals gave them a unique character at the intersection between the Buddhist path and the Tibetan culture as exemplified by Mipham Rinpoche’s famous prayer to Gesar, the King of the Vajra Life. Dr. Gregory Forgues is Director of Research at Tsadra Foundation. Before joining the foundation, Gregory was part of the Open Philology research project with Professor Jonathan Silk at the University of Leiden. He also worked as a post-doctoral researcher at the University of Heidelberg and a Visiting Professor of Buddhist Studies at the University of Bochum. Gregory has published on a wide variety of topics including Mahāyāna sūtra translations, Tibetan tantric rituals, Dzogchen teachings, and digital humanities methods. His PhD dissertation on Jamgon Mipham’s interpretation of the two truths under Prof. K. Mathes’ supervision was reviewed by Professor Birgit Kellner and Professor Matthew Kapstein, receiving a distinction from the University of Vienna. Video : The art of King Gesar Gesar is a folk hero of Eastern Tibet and predominantly known through literature and live performance. He is believed to have lived around the 10th century. The stories of Gesar, epic in size, are brought to life through dramatic performances, song and public readings of his many adventures. It is quite possibly the longest epic poetry in the world. Despite the popularity of all of this there is relatively little found in the way of art: paintings, murals and sculpture. What objects are known are also dated very late - 19th and 20th centuries. The general depiction of Gesar is of a Tibetan warrior, atop a horse, clad in armor and a helmet with elaborate flag pennants and streamers, accompanied by eight horseman up to thirty horsemen

Meza hesitated. It wasn’t that she didn’t want Luzan defeated, but she feared Gesar might lose and get hurt. She took him to Luzan’s palace and said, “Great King, look—this is Luzan’s bed, this is his bowl, and these are his iron balls and arrows.” 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 30 SETTING A TRAP TO OBTAIN THE DEMON KING'S FATAL SECRET; DEFEATING LUTSAN TO SAVE THE DEMON KINGDOM FROM SUFFERING Meisa Helps Gesar Destroy Lutsan’s Soul Anchors “Great King, take me away quickly!” Meisa pleaded. “Do not worry, my queen,” Gesar replied. “We will escape, but only after I defeat Lutsan.” Meisa hesitated. It wasn’t that she didn’t want Lutsan defeated, but she feared Gesar might lose and get hurt. She took him to Lutsan’s palace and said, “Great King, look—this is Lutsan’s bed, this is his bowl, and these are his iron balls and arrows.” Gesar lay on Lutsan’s enormous bed, but, like a baby, he only took up a small corner. He tried to lift Lutsan’s bowl, iron balls, and arrows, but they were too heavy. Seeing this, Meisa warned him, “Defeating the demon king will be extremely difficult!” “Does this mean I should give up on defeating Lutsan?” Gesar asked. “Meisa, you must know how to defeat him. Please help me!” “In that case,” Meisa said, “I’ll kill Lutsan’s yellow cow and cook it for you to eat. After you eat it, you’ll grow stronger.” Meisa slaughtered the yellow cow, cooked it, and served it to Gesar. After eating the entire cow, his body grew taller and stronger. He now completely filled Lutsan’s bed and could effortlessly lift the demon’s bowl, iron balls, and arrows. Excited, Gesar exclaimed, “Now I can defeat Lutsan!” Meisa smiled. “There’s hope now,” she said. Meisa sent Gesar back to stay with Qinen for the night, promising to teach him the next steps to defeat Lutsan the following day. Lutsan’s Weaknesses Are Revealed That night, Meisa spoke to Lutsan and said, “My king, I had a terrible dream last night. I dreamed that the braid on the right side of my hair was cut off. I fear this is an ill omen. If something happens to you, what will I do? Yesterday, I heard from Qinen that Gesar is coming to the north to defeat the demons. You must protect your Soul Sea, Soul Tree, and Soul Bull carefully!” Lutsan laughed and said, “My queen, you worry too much. My Soul Sea is just a bowl of poisonous blood in the storeroom—only if it’s spilled will the sea dry up. My Soul Tree will only fall if struck three times with the golden axe in the storeroom. My Soul Bull can only die if shot with the jade-feathered golden arrow.” He continued, “My body is protected by many safeguards. I have eighteen horns on my head connected to Mount Meru, which can only be broken by the Garuda bird. There’s a scorpion-shaped tumor on my head that only the great black eagle of Kang can devour. My eyes can only be plucked out by the white-breasted eagle of Jaga. The tiger hair on my forehead can only be torn off by the small black eagle of Jhana. My back tumor can only be dug out by the seven iron-flower birds. My stomach and intestines can only be eaten by the red bronze dog. My nails, sharper than swords, can only be removed with the nine-foot poison serpent rope from the Dragon King of No-Heat Sea. Even if I’m injured, I can heal with just a sprinkle of dust. But my true life force lies in a small glowing fish on my forehead that appears when I sleep. Only if it is struck by an arrow while glowing can I die.” After revealing all this, Lutsan suddenly regretted his words. “My queen, you must never let anyone know this. If my secrets are exposed, I am truly doomed!” Feigning interest, Meisa asked, “How much treasure do you have? What will happen to me if something happens to you?” Lutsan replied, “If we ever encounter Gesar, take the white bag while I take the black bag. All our treasures will fit inside, and we can flee with them.” Meisa pretended to be relieved and said, “My king, why don’t you patrol the area tomorrow to ensure everything is secure?” Lutsan, fully trusting her, left the next morning to patrol. Gesar Destroys Lutsan’s Soul Anchors After the demon king Lutsan left, Gesar came to Meisa. She said, “Great King, I’ve discovered all of Lutsan’s soul anchors—his weaknesses.” After cooking a delicious meal for Gesar, Meisa explained, “Go to the storeroom and take the skull bowl filled with poisonous blood. Ride to the fork in the upper valley and pour the blood into Lutsan’s Soul Sea. Do not look back—return immediately.” Gesar went to the storeroom, took the skull bowl, mounted his divine steed, and rode to the Soul Sea. He poured the poisonous blood into the sea and stirred it with a stick. Using his magic, he transformed into a crow, flew to Lutsan’s Soul Owl, and pecked it to death before flying away. When Lutsan saw the dead owl, he felt uneasy. “I’ve been patrolling the upper valley for eight days, and now this ominous sign appears. Could it mean Gesar is here?” He rushed back to his palace. Gesar returned to Meisa before Lutsan arrived. Meisa cooked another meal for him and then dug a nine-layer deep pit beneath the hearth. She told Gesar to hide inside the pit and sealed it with a large stone. On top, she placed a bowl of water sprinkled with bird feathers, ashes all around, handprints, cow intestines, and finally, random grass and twigs. When Lutsan returned, he entered the room and exclaimed, “Another bad omen! Is Gesar here? Why does my body feel so unwell? Meisa, bring me my divination books and magical tools!” Meisa brought the tools but secretly performed rituals to confuse Lutsan. She passed the divination strings under her armpit three times, stepped on them three times, and dragged them across the threshold three times before giving them to Lutsan. Lutsan performed divinations three times. The first said, “Gesar is right in front of you.” Shocked, Lutsan said, “What?! What does this mean?” The second divination said, “Gesar is still far away, separated by a desert, a sea, nine mountains, and nine valleys.” The third divination said, “Bird feathers pile up, and grass grows on his bones—he’s already dead.” Feeling reassured, Lutsan finally went to sleep. Gesar Cuts Down the Soul Tree The next morning, Meisa suggested, “You should go to the three-way fork and check things out again.” Thinking this made sense, Lutsan left. Once Lutsan was gone, Gesar emerged from the pit. Meisa prepared a delicious meal for him once more. After he finished eating, she handed him a golden axe and said, “Go to the valley and chop down Lutsan’s Soul Tree. Strike it three times, but do not look back—just return directly.” Gesar followed Meisa’s instructions and rode to the valley. He struck the Soul Tree three times, and as it was about to fall, Gesar transformed into a wild boar and dug up all the dirt around Lutsan’s Soul Sea. When Lutsan saw this, he grew furious. He grabbed a large rock and hurled it at the boar, but he missed. Instead, the rock fell into the sea, causing it to churn violently. The Soul Sea dried up immediately. Lutsan’s Defeat and the Final Battle When Lutsan saw his Soul Sea dried up and his Soul Tree felled, he became deeply suspicious and hurried back to the palace. However, Gesar had already returned and hidden himself in the pit prepared by Meisa. As usual, Meisa sat alone, pretending everything was normal. The moment Lutsan entered, he exclaimed, “I smell the scent of humans! Has Gesar come to Ling Gabu? My Soul Sea is dry, and I feel unwell. Meisa, bring me my divination tools!” Meisa replied calmly, “What are you saying? Of course, there’s the smell of humans—I’m human, aren’t I?” She handed Lutsan his divination tools, just as she had done before. Lutsan performed three divinations. The first divination said, “Gesar is right in front of you!” Lutsan shouted in disbelief, “What?! This can’t be true!” The second divination said, “Gesar is far away, separated by mountains, rivers, islands, and endless obstacles.” The third divination said, “Gesar is dead! His bones are covered in grass, and he’s long gone.” Reassured by the third divination, Lutsan finally relaxed and went to sleep. The next morning, Lutsan announced, “I’m going to patrol the mountains and valleys for thirty days.” Once Lutsan left, Gesar emerged from the pit. Meisa prepared a meal for him and handed him the jade-feathered golden arrow. “Today, you must go to the middle valley and kill Lutsan’s Soul Bull with this arrow. Do not look back—return immediately,” she instructed. Gesar followed her instructions, rode to the middle valley, and shot the Soul Bull. The bull fell, barely breathing. Gesar then transformed into an eagle and landed on the Soul Tree. When Lutsan saw this, he was furious. He hurled a large rock at the eagle but missed, striking the Soul Tree instead. The tree toppled over, leaving Lutsan even more suspicious. The Final Trap for Lutsan When Lutsan returned, Gesar had already hidden himself again. Meisa sat calmly as before. Lutsan stormed into the room and exclaimed, “I smell human blood again! Is Gesar here? My Soul Tree is gone, and my body feels weak!” He demanded his divination tools again, and Meisa handed them over with her usual tricks. Lutsan performed another series of divinations. The first divination said, “Gesar is near!” Lutsan shouted in anger, “How can this be?” The second divination said, “Gesar is far, separated by countless obstacles.” The third divination said, “He is long dead, his bones buried beneath the earth.” Satisfied once more, Lutsan said, “I’ll patrol for another ten days.” Once Lutsan left again, Meisa told Gesar, “Tonight is the time to finally defeat Lutsan. Eat this meal and gather your strength.” After Gesar ate, Meisa hid him in the house again. When Lutsan returned, he felt a strange unease but couldn’t pinpoint the source. He muttered, “Meisa, why do I feel that Gesar is closer than ever before?” Meisa dismissed his concerns, saying, “You’re overthinking things, my king. Rest now.” Lutsan finally fell asleep. The Final Battle and Lutsan’s Defeat At this moment, Meisa said to Gesar, “Now is the perfect time to subdue the demon king.” She filled a bag with stones, wrapped it in her clothing, and placed it next to Lutsan to make it look like she was sitting beside him. Meanwhile, the divine arrows in Gesar’s quiver were trembling with eagerness to strike. Lutsan heard the noise and asked, “Meisa Bungji, I hear the sound of arrows. What is that?” Meisa replied calmly, “That’s the sound of my spinning wheel.” Lutsan said, “Spinning wheels make such a sound?” Gesar tightened the string on his sacred bow, and Lutsan heard it again: twang. “Meisa Bungji, what is this sound?” Meisa answered, “That’s the sound of me coiling yarn into a ball.” “Is that what coiling yarn sounds like?” Lutsan muttered. At that moment, Meisa whispered to Gesar, “Great King, look at the glowing light on Lutsan’s forehead. It’s like a little fish. Quickly, aim there and shoot!” Gesar sang a prayer to the gods of arrows. Hearing him, Lutsan stirred and said, “Meisa, I hear singing. What’s that sound?” Meisa replied, “It’s the sound of the soul bees from the coral jar of my elder sister, Droma.” “Ah, my queen, you’re right,” Lutsan said and drifted back to sleep. Gesar then took three grains of white rice from his quiver, tossed them into the air, and sang a song to summon divine support for his arrow: “If you do not know this place, It is the land of the Eight Mountains of Northern Yarlkhon, Home to the Nine-Spired Demon Citadel. If you do not know me, I am the lion king of the Great Ling Realm, Gesar, the demon-slaying king. I shoot arrows that strike the demon’s head, I act to benefit all beings. In my homeland, I offer butter the size of a square inch; In foreign lands, I offer three grains of white rice. Frost has never withered its sprouts, Bugs have never gnawed its roots. With this offering, I invoke the heavenly gods, dragon gods, and wrathful gods— All come to aid me in slaying my enemy. The White Brahma King crafted my bow's upper limb, The Dragon King Zuna shaped the lower limb, The Red Wrathful God forged the grip. Thunder dragons in the sky, come together! Strengthen my arms to shoot this arrow. Let the arrow pierce the demon king’s head, And let everything I wish come true!” Upon finishing the song, Gesar released the arrow. The sky was dark, and he couldn’t see clearly, so the arrow missed its mark. Lutsan awoke with a start and asked, “What was that noise?” Meisa replied, “I dropped a golden ladle into a golden bucket.” Unfazed, Gesar took another arrow, a raven-feathered shaft, and shot again. This time, it struck the glowing fish on Lutsan’s forehead. Lutsan leapt up, screaming, “Meisa! You’ve betrayed me! If not for Gesar, who else could be my enemy?” In a furious rage, Lutsan lunged at Meisa, but all he grabbed was the empty bag of stones wrapped in her clothes. He frantically searched the area and found Meisa standing nearby. Gesar wanted to shoot another arrow but feared hitting Meisa, so he rushed forward. Unable to use weapons effectively indoors, the two began grappling. They dragged each other outside, where Meisa cried, “Stop using weapons! Fight with your bare hands so we can see who the real hero is!” Both agreed and began wrestling. Lutsan’s immense strength began to overpower Gesar. Seeing this, Meisa shouted, “Let’s count this round as Lutsan’s victory! But there will be a second match. Whoever wins the next round will decide it all!” The two grappled again. This time, Gesar began to gain the upper hand. Lutsan, using all his strength, threw Gesar to the ground. Meisa grew anxious, but Gesar quickly stood up and said, “Ancient wisdom says: A true contest requires three rounds. Let’s fight one more time!” Meisa agreed eagerly. During the third round, as they wrestled, Meisa ran to fetch ashes and beans. She scattered the ashes under Gesar’s feet and the beans under Lutsan’s. Lutsan noticed and asked, “Meisa, what are you doing? Why scatter beans under my feet and ashes under his?” Meisa replied, “The ashes under his feet will seal his mouth, and the beans under yours are a sign of your impending victory!” Satisfied, Lutsan continued the fight. Gesar secretly prayed to the heavenly, dragon, and wrathful gods. Summoning divine strength, he threw Lutsan onto the beans. Lutsan slipped and fell to the ground. Gesar seized the moment to pin him down. Meisa quickly joined him, and together they bound Lutsan with a nineteen-foot-long rope, wrapping him like a ball of yarn. Meisa said, “Great King, I’ll go fetch the soul bees of Lutsan’s sister. If she isn’t killed, she’ll come for revenge, and we won’t be able to defeat her. While I’m gone, do not let anyone touch Lutsan’s body!” After Meisa left, Gesar, exhausted, rested. Suddenly, a small bird approached and pleaded, “Please, let me touch Lutsan just once!” The bird wept, and Gesar thought, What harm can a small bird do? He allowed it to touch Lutsan. The bird pecked Lutsan’s lips and flew away. When Meisa returned with the soul bees, she asked, “Did anyone touch his body?” Gesar replied, “No one, except a small bird that came and touched him briefly.” Meisa exclaimed, “This is terrible! That bird was Lutsan’s soul bird! If we wait any longer, the silver fluid flowing through his body will revive him. Once his body is fully restored, arrows won’t pierce him, and blades won’t harm him. Quickly, smear the silver fluid on yourself and your divine steed!” The Defeat of Lutsan’s Sister At this moment, Lutsan’s sister, Droma, appeared. Her mouth was like a dark cave, her eyes like glowing tunnels, her teeth like long spears. One of her long breasts rested on her shoulder, while the other was carried in her hand. She shouted loudly, “Who killed my brother?” After shouting, she leapt forward. Gesar stood up, furious. Meisa handed Gesar the coral jar, and Gesar released the soul bees inside. He grabbed one bee by its waist, tilted it upward, and Droma’s head also tilted upward. Then he bent the bee downward, and Droma’s head followed. Finally, he cut the bee’s waist, and Droma opened her mouth wide and fell dead. After subduing the demon king Lutsan and his monstrous sister, Gesar burned a bag of foul insects belonging to Lutsan and buried his body under a black tower. There, he built a compassionate stupa to release Lutsan’s soul into a pure and peaceful realm. At this point, Gesar had been in the demon kingdom for only three months and nine days. Afterward, Gesar continued to rule the demon kingdom with Qinen as his minister. He performed many good deeds in the demon land and stayed there for two years and three months.

featured Book for king gesar Gesar: Tantric Practices of the Tibetan Warrior King Gesar: Tantric Practices of the Tibetan Warrior King Gesar of Ling is well known in Tibetan history, literature, and folklore. But, for Buddhist practitioners, he is an enlightened tantric protector and deity—an emanation of Padmasambhava. Engaging in Gesar practice is meant to generate positive circumstances and increase one’s experiences and realization in Buddhist practice. ByJamgon Mipham (Author), Gyurme Avertin (Editor, Translator), Dzongsar Jamyang Khyentse (Foreword) The Song of King Gesar The Song of King Gesar is one of the world’s great epics, as significant for Tibetans as the Odyssey and Iliad were for the ancient Greeks. Passed down in song from one generation to the next, it is sung by Tibetan bards even today. Set partly in ancient Tibet, where evil spirits mingle with the lives of humans, and partly in the modern day, the tale tells of two lives inextricably entwined. by Alai (Author), Howard Goldblatt (Translator), Sylvia Li-chun Lin (Translator)

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