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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 ch81-120 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 ch81-120 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

While the people of Ling Gabu were discussing the disaster bird, the three kings of Hor were gathered in the White Tent King's main camp with all their officials. The White Tent King said, “It’s been eight days since we sent the disaster bird to scout, but it hasn’t returned. Sinba, go find it immediately!” 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 33 DETAILED ACCOUNT OF REPORTING THE CALAMITY BIRD AND RECEIVING REWARDS; DIVINING OMENS OF FORTUNE AND MISFORTUNE, THE DIVINER WOMAN IS PUNISHED The Disaster Bird and the Prophecy of Gijum Yixi While the people of Ling Gabu were discussing the disaster bird, the three kings of Hor were gathered in the White Tent King's main camp with all their officials. The White Tent King said, “It’s been eight days since we sent the disaster bird to scout, but it hasn’t returned. Sinba, go find it immediately!” Sinba Meruze took 100 riders from each of the White Tent, Yellow Tent, and Black Tent divisions and sent them in all directions to search. Finally, they found the tailless disaster bird hiding in shame in the crevices of the rocky mountain Zarijama. Sinba and his men brought it back to the camp. After eating a corpse and drinking a barrel of blood, the disaster bird slowly recounted everything it had observed. After hearing its report, the Hor kings and officials fell silent. After a long pause, the Yellow Tent King said, “The disaster bird’s words don’t seem false. Since this concerns the survival of Hor, we should ask the female diviner Gijum Yixi to perform a divination.” Hearing this, Zaqing, the general in charge of security and artillery, immediately mounted his horse “Windwing” to fetch Gijum Yixi. Gijum Yixi, the daughter of Prince Garbena of Hor, was not only beautiful but also incredibly intelligent and skilled in divination. Her predictions were extremely accurate, and she was well-loved and respected in Hor. Upon hearing that the White Tent King wanted her to perform a divination, Gijum Yixi brought her tiger-skin divination mat, white conch divination arrows, red silk divination cloth, and turquoise dice to meet him. The White Tent King asked her to predict whether their expedition would succeed. After hearing the reason for the divination, Gijum Yixi said, “There’s no need for a full divination; I can use dream divination instead.” She set up a divination altar, placed white, black, and multicolored arrows on it, and offered roasted barley flour, butter, and various foods. She prayed as she lay down and soon fell into a deep sleep. After a long time, she suddenly woke up and jumped to her feet. By then, the multicolored and black arrows had fallen, and only the white arrow remained standing. Gijum Yixi began to sing the scenes she saw in her dream: In the land of Hor, there are three great masters: One with the head of a tiger, one with the head of a leopard, and one with the head of a bear. They are responsible for overseeing religious rituals. In the land of Hor, there are three great shamans: One with the head of a fish, one with the head of a conch, and one with the head of an eagle. They specialize in summoning spirits and performing divinations. I am the Conch-Head Shaman of the Six Valleys of the Yellow River. At night, I interpret dreams, and by day, I read omens. I possess prophetic knowledge of things that are "imperfect" in this world. When I began my dream divination, I passed through three phases of clarity: At first, my mind was restless due to six distractions. In the middle, I couldn’t sleep due to six obstacles. Finally, I had this dream: I dreamed of lame men riding lame horses, Coming from Ling Gabu into Hor. The sacred altar of Jue La was destroyed, And a large herd of fine horses was stolen. I dreamed of a tiger from Ling, Its sharp teeth blood-drenched. A lone white man riding a white horse Killed a thousand warriors. I dreamed of a fox shaking its fur, Pretending to be a leopard with golden spots. A black dog raised its tail like a bear, Pretending to be a lion with a green mane. They gave their dens to evil wolves, Unable to tell friend from foe. A fierce wind brought torrential rain, Dark clouds covered Ling Gabu. But then, a soft breeze passed through, Clearing the rain and clouds, and the sky brightened. I dreamed of a golden-winged garuda spreading its feathers, While four black eagles fell onto the plains. A hawk lost all its feathers, And six fingers were stained red with blood. I dreamed of the summit of Yarlasa Snow Mountain, Where a lion crouched atop the sacred peak. It faced the green-maned Achin Valley. A yellow fox, terrified, Fell into the valley in panic. Later, I dreamed of dark clouds, As thunder roared and lightning struck fiercely. The lightning’s tongue pierced Achin Valley, And the white cliffs were shattered to their roots. I dreamed of a fierce tiger leaping out of a sandalwood forest, Grinning as it faced Hor. The Riwa tribe suffered great misfortune. I dreamed of toxic fog spreading north of the Yellow River, While sunlight shone brightly to the south. Between the light and the dark, The White Tent’s conch stands were torn down. The Yellow Tent’s main beam broke in two. All the arrows had their tails split in half, And not a single feathered arrow remained intact. The precious war bows were dismantled, And none of them had strings left. The spearheads and tassels were separated from their shafts, And no sharp spears could be found. Only one arrow remained whole, Only one bow had a string, Only one knife still had its sheath, And only one spear still had its tip. I dreamed of a round, white conch, Falling into a hollow in the grasslands. The blue sky turned dark with storm clouds. Where the raging fire pointed, Even a man running with all his strength could not escape. Where the snake’s tongue stretched, Its venom splashed and killed without mercy. I saw a lion cub strike a stone cliff with its claws, And even the diamond-hard rock shattered to dust. On the hillside, boulders rolled down, And there was no chance to escape. Suddenly, a violent wind swept across the plains, And there was nowhere to hide. The eighteen great plains became seas of blood. The eighteen great valleys were filled with corpses. Wolves grew sick at the sight of the blood, And eagles vomited at the sight of the flesh. The dome of the women’s city was destroyed, And beautiful peacocks fell into traps. The sacred iron gates and copper barriers turned to ash, And the eternal symbols of power were burned to nothing. This is the dream I saw. Let me know if you'd like further edits or explanations! The White Tent King's Anger and Gijum Yixi's Release The White Tent King believed he already had full control over the situation against Ling Gabu. He had only summoned the female diviner, Gijum Yixi, to hear some auspicious words that would unite his officials and soldiers for the attack. However, her ominous prophecy deeply upset him. Before she could even finish her song, the White Tent King loudly rebuked her: “Bah! You wicked woman! You’re spouting nonsense, and not a single word of it makes sense! How could one person possibly destroy tens of thousands of soldiers? We don’t even know if Gesar is alive or dead, and yet you claim he will turn Hor into a barren wasteland with dried rivers and flattened mountains? How could such a thing ever happen? People like you, who spread lies and confuse others, shouldn’t even be allowed to live!” After saying this, he ordered Sinba Meruze and nineteen other senior Sinbas to tie up Gijum Yixi and execute her. They led her to the back of the mountain to carry out the order. On the way, Sinba Meruze said, “The White Tent King must have gone mad today! He hasn’t even determined whether the female diviner’s prophecy is true or false, and yet he’s already decided to kill her. This is truly reckless and tyrannical. Acting so impulsively will anger the gods! I’m afraid we’ll see some kind of sign before sunset today. We absolutely cannot kill this woman. Let’s release her instead!” The other Sinbas agreed with Sinba Meruze’s suggestion. In the end, they released Gijum Yixi. When they returned to the White Tent King, they lied and reported, “She has been executed.” Notes Imperfect: A Buddhist term referring to the faults and suffering caused by human afflictions and delusions. It signifies the endless cycle of wandering in the illusory world, making it difficult to escape the sea of suffering and the cycle of birth and death.

Under King Gesar’s rule, the people of Ling lived a peaceful and happy life, as smooth and calm as milk and cheese. One day, Gesar left the palace to inspect the lands and arrived at the Bangjiongqium grassland, located at the junction of rocky mountains and snow-covered peaks. The snowy mountain shone brilliantly white, the grassland was lush and green, and between the two stretched a barren patch of reddish-brown rocks. K i n g G e s a r of Tibet The Legend from ling King Gesar (about 1038-1119 AD) was a legendary Tibetan hero who was born in Dege County, Ganzi Tibetan Autonomous Prefecture. Later generations called him King Gesar of Ling. According to legend, King Gesar is also the incarnation of the Guru Rinpoche and his wisdom, compassion and power. Chapter 23: The Heavenly Mother Commands the King to Practice the True Dharma; The Black Demon Causes Havoc, and MeIsa is Captured Gesar’s Journey to Practice and the Omen Under King Gesar’s rule, the people of Ling lived a peaceful and happy life, as smooth and calm as milk and cheese. One day, Gesar left the palace to inspect the lands and arrived at the Bangjiongqium grassland, located at the junction of rocky mountains and snow-covered peaks. The snowy mountain shone brilliantly white, the grassland was lush and green, and between the two stretched a barren patch of reddish-brown rocks. This strip of red-brown stones separated the grassland from the snowy peaks, yet also connected them, creating a simple but beautiful natural painting. On the grassland, the people of Ling Gabu grazed their animals. Horses roamed on the right side, cattle on the left, and sheep in the center. The plump and snow-white sheep looked like pieces of snow rolling down from the snowy mountains or pearls drifting across a green meadow. Seeing such peaceful beauty, King Gesar felt content. A wave of drowsiness overcame him. He took off his robe, tucked his head into one sleeve and his feet into the other, and fell asleep beside Lake Zhuocuo on the grassland. While Gesar was sound asleep, the goddess Langman Gam descended from the pure heavenly realm of the Thirty-Three Skies, riding on colorful clouds. A delightful fragrance filled the air. The scent made Gesar sleep even more soundly. The goddess leaned close to Gesar’s ear and gently called out, “Tuibagawa, my dear child, do not oversleep. Quickly, go to the Cham Monastery in the east to practice the Great Wrathful Demon-Subduing Mantra. You have only twenty-one days—this is the order of White Brahma King. And remember, take Queen Meisa with you when you go.” After delivering her message, the goddess disappeared into a rainbow, leaving behind the soothing fragrance and her inspiring prophecy. Gesar wasted no time. He immediately returned to Upper Ling Gabu, thinking as he walked, “To defeat all demons and destroy their armies, I must practice the Great Wrathful Mantra, just as Shakyamuni Buddha inspired the Wrathful King to subdue evil with five divine powers. The time has come. I must follow the goddess’s instructions and take Queen Meisa to Cham Monastery for retreat.” Queen Zumu’s Scheme to Join Gesar When Gesar returned to Upper Ling Gabu and shared his plan to take Meisa with him to the retreat, Queen Zumu was displeased. “Oh, my king, what are you saying? If you’re going into retreat to practice, it should be me who serves you. Why should Meisa go instead?” “Zumu, this is the heavenly order. I think it’s better for you to stay home and take care of Mother,” Gesar explained, trying to calm her. Zumu, unwilling to let Gesar take Meisa with him, came up with a plan. She approached Meisa and said, “To subdue the demons, the king is going to Cham Monastery to practice the Great Wrathful Mantra. He has ordered me to accompany him as his attendant. You can stay at home with Mother. Once the retreat is over, we’ll meet again.” Meisa, though suspicious of Zumu’s motives, reluctantly agreed. She knew Zumu’s competitive nature and suspected this was a ploy to go with the king. But Meisa chose to yield and nodded in agreement. Zumu, overjoyed, ran back to Gesar and said, “My king, it’s not that I don’t want Meisa to accompany you, but her health hasn’t been good lately. Retreat is a tough ordeal, so I think it’s better for her to rest at home while I accompany you.” Gesar, who already favored Zumu slightly more than Meisa, agreed without much hesitation. Although he knew the goddess had instructed him to bring Meisa, he trusted Zumu’s words and was happy to have her company for the retreat. Meisa’s Ominous Dream Comes True Seven days had passed since King Gesar began his retreat to practice the Great Wrathful Mantra. One night, back in Ling Gabu, Queen Meisa had a terrifying nightmare. She dreamed of a red wind blowing from the upper valley and a black wind blowing from the lower valley. The two winds caught her and swept her away. Meisa woke up startled and frightened, unable to make sense of the dream. The next morning, unable to shake her fear, Meisa prepared some sweets she had made herself and set off for Cham Monastery to see King Gesar. She was desperate to tell him about her dream and ask for its meaning. She believed that Gesar, with his supernatural wisdom, could interpret the dream and protect her from any danger. When Meisa reached a spring near the monastery, she saw Zumu fetching water. Zumu’s face darkened as she spotted Meisa, her displeasure showing in her tone. “Meisa, what brings you here?” Meisa ignored her fatigue and Zumu’s sour expression. She hurriedly said, “Sister Zumu, I had a terrible nightmare last night! I’ve come to tell the king about it. Please let him know I’m here.” Zumu pretended to agree and left with the water, but she had no intention of telling Gesar about Meisa’s dream. After some time, Zumu returned with an empty bucket and told Meisa, “Sister Meisa, I told the king about your dream. He said dreams are illusions born of confusion, especially women’s dreams, which are even less trustworthy. He asked you to go back home and wait. In two weeks, we’ll all return.” Hearing this, Meisa felt tears well up in her eyes. Her nose stung as she looked pitifully at Zumu. “Alright then, Sister Zumu. Please at least give the sweets I brought to the king and tell him my dream again. Make sure to ask him about its meaning.” With that, her tears streamed down her cheeks, and she turned to leave. Zumu felt a pang of guilt but convinced herself that it was better not to disturb the king’s practice for something trivial. She decided not to tell Gesar about Meisa’s visit but presented the sweets to him instead. “These sweets… they seem like something Meisa made. Did she come here? Is everything alright at home?” Gesar asked, startled. Zumu’s heart skipped a beat, but she maintained her composure. “Why would you think that, my king? Did Meisa’s sweets come with gold? Or jewels? Anything Meisa can make, I can make just as well. Don’t overthink it, and focus on your practice.” Gesar said no more, but his heart was uneasy. He continued eating the sweets, unable to regain his earlier peace of mind. Meisa’s Nightmare Comes True Although Gesar dismissed women’s dreams as insignificant, Meisa’s unease only grew. She longed to see the king again, but Zumu’s interference left her with no choice but to wait. She sighed and focused on her daily tasks, hoping to endure until the king’s retreat was over. On the day Gesar completed his retreat, Meisa was weaving cloth outside her tent. Suddenly, the exact scene from her nightmare unfolded before her eyes. A red wind blew from the upper valley, and a black wind came from the lower valley. Between the two winds appeared a tall, terrifying figure. His skin was pitch black, and his expression was cruel and menacing. Like an eagle snatching a lamb, he seized Queen Meisa and carried her into the sky. Meisa’s maid, Marlegui, panicked and didn’t know what to do. She rushed to Cham Monastery, banged on Gesar’s door, and cried out, “King Gesar! Something terrible has happened! Queen Meisa has been taken by the Black Demon into the sky! Please hurry back to Ling Gabu!” Gesar immediately mounted his horse to chase the demon, but he was stopped by the goddess Langman Gam’s voice: “Oh man of this land, Running around in panic is foolish! Though your head is large, You lack wisdom. Did I not warn you before, To take Meisa with you to practice? I told you again and again, But you didn’t listen. You left Meisa at home, Now the demon has taken her. Where are you going now? Blindly chasing is pointless; It is not yet time to defeat the Black Demon. The white lion on the snowy peak Grows its jade mane by staying in the mountains. The striped tiger of the forest Keeps its patterns by staying in its den. The golden-eyed fish of the deep sea Maintains its scales by staying in the ocean. I told you before, You must take Meisa with you to practice. You ignored my words. If you want to defeat the demon, Your time will come, but it is not now. Return and prepare yourself— Only when wisdom and courage are ready can you act.” Hearing the goddess’s words, Gesar was filled with regret. He could neither chase the demon nor ignore the situation. Frustrated and uneasy, he resolved to intensify his practice and prepare for the day he could rescue Meisa. Notes Retreat: A practice method in Vajrayana Buddhism. During a retreat, practitioners isolate themselves behind closed doors to focus on their spiritual practice, without any contact with the outside world. Hence, it is called "retreat."

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 45 A Bold Raid, Maerle’s Death, And Noblewomen Mourning On The Battlefield General Sipan’s Death and Ling’s Revenge Plan The death of General Sipan brought endless wailing and sorrow to the Ling kingdom. The entire nation was consumed by grief, and everyone held a burning desire for revenge. Their emotions surged like stormy waves and roared like a fierce wind. Heroes from all over volunteered to fight, their requests never ceasing. The next day, Niben donned his “Fortress of Protection” golden armor, armed himself with a bow, arrows, and the “Three Peaks of the Snow Mountain” treasured blade, and mounted his steed, the “Flying Golden Goose”. His nine hundred knights, each clad in iron armor trimmed with gold, wore white helmets with golden brims and yellow plumes for shade. They carried tiger-skin quivers and bow bags, held shields, sharp blades, and long spears, and rode golden-yellow warhorses, marching in a majestic formation. Together, they crossed the Yellow River and approached the Hor camp. At the same time, the Hor soldiers were also preparing for battle, armed and armored. The White Tent King ordered his troops to remain calm and disciplined. He commanded the Yellow Tent division to fully mobilize. Led by the Yellow Tent King’s brother, the heroic warrior Baturu Tangze Yuzhou, and Sinba Saiguo Dongtu, the seven-thousand-strong Yellow Plume Army set out in an orderly formation. The Hor soldiers dressed in yellow, mounted yellow horses, and wore yellow plumes. They carried quivers, bow bags, treasured blades, and spears, assembling into an impressive army. Sinba Saiguo Dongtu led the front, while the Yellow Tent King and Tangze followed at the rear. On the Ling side, Niben was surrounded by his cavalry. When the Hor army came within an arrow’s distance, Niben shouted, “Today, I fight for three reasons—first, to avenge my brother Yuda; second, to seek justice for the fallen heroes; and third, to avenge General Sipan. If I fail to achieve these, I am nothing but a cowardly fox!” The Yellow Tent King laughed arrogantly and said, “Niben, you think you are the sun warming the earth. But I, the Yellow Tent King, am the poisonous star spewing venom into the skies! My Yellow Plume troops are like a constellation, spreading deadly toxins everywhere. Today’s victory will belong to the Yellow Plume Army of Hor, while the disgrace of cowardice will belong to Ling’s children. If you want to pray, do so quickly, for the earth will grant you only this one day!” With that, the Yellow Tent King drew his blade and charged forward. Niben’s Victory Niben did not shoot his arrow immediately. Instead, he tightened his armor and stood firm, confident in the protection of the golden-red cloak granted by King Gesar, which made him immune to blade strikes. The Yellow Tent King, who had never encountered such a formidable opponent, was shocked and turned to flee. At that moment, Dacha Dongnian, a young warrior from Ling’s Golden Plume Army, shot an arrow that struck the Yellow Tent King’s horse. Niben also fired an arrow, hitting both the Yellow Tent King and his horse. Man and horse rolled to the ground in a golden heap. The Ling forces unleashed a barrage of arrows for hours. By noon, they switched to spears for close combat, and by dusk, they engaged in fierce sword fights. The battle raged until nightfall, and the Ling army killed over thirty thousand soldiers from Hor’s Yellow Plume Army. Sinba Saiguo Dongtu, injured by an arrow, was killed by Dacha Dongnian of the Serba Division. In the darkness, Tangze feigned resistance and casually fired a few arrows, killing seventeen soldiers from the Darong Chao Tong tribe. Meanwhile, the cowardly King of Darong Chao Tong, terrified by Hor’s massive army, quietly fled into a cave in the mountainside. He remained hidden until the battle ended, then sneaked out to cut off a bagful of fingers from the corpses of Hor soldiers. Proud of his “achievement,” he leisurely followed the army back to camp. As night fell, both armies halted their fighting and retreated. Gyatsa’s Worries By the time night had fallen completely, the armies of Hor and Ling ceased fighting and retreated. Gyatsa Xiega grew increasingly worried. The battle had raged from dawn to dusk, and Niben and the others had yet to return. Unsure if they had been injured or killed, Gyatsa ignored the chief steward’s attempts to stop him, crossed the Yellow River alone, and rode out to find them. Fortunately, Ling’s troops were already on their way back, celebrating their victory. Gyatsa met them halfway, and his brothers surrounded him like sparrows flocking together, escorting him back to Ling’s camp. After returning to camp, the soldiers held a ceremony to mourn the great hero General Sipan. Following the ceremony, Gyatsa awarded Niben a hero’s banner in recognition of his extraordinary achievements in battle. However, Darong Chao Tong was displeased with Niben receiving such an honor. He brought out a bag full of fingers he had cut from fallen Hor soldiers and spilled them onto the ground, loudly boasting about his own “heroic deeds.” When no one paid him any attention, he angrily mounted his horse and rode out of the camp. Unfortunately, both he and his horse fell into a deep, treacherous mud pit. After struggling for some time, he finally managed to climb out, humiliated. Rongtsa Maerle’s Heroic Charge and His Tragic Death Three days after Niben killed the Yellow Tent King of Hor, the young hero Rongtsa Maerle from Ling mounted his steed and crossed the Yellow River as swiftly as a red spirit of vengeance. He charged directly toward Hor’s camp. Sinba Meruze was the first to spot him and immediately ordered the camp’s defenses to be fortified. Three Hor warriors—Qiangla, Duoqin, and Baqing—readied their lassos, mounted their horses, and charged forward to face Maerle. They thought he would be intimidated by their advance, but Maerle fearlessly swung his treasured blade and rushed straight at them. His heroic display stunned the three warriors, leaving them momentarily frozen. Before they could even throw their lassos, they turned back and retreated to the camp. Meanwhile, Maerle had already reached the rear of the Hor camp. He beheaded a Sinba warrior named Luoqiu Tuoma and destroyed the White Tent and Black Tent banners, slashing through them three times with his blade. He smashed their tea stoves and killed hundreds of armed guards. The ground was soaked with blood, but he spared those who were unarmed. He then charged toward the western gate and escaped through the rear gate. At this moment, the three Hor warriors who had fled earlier—Qiangla, Duoqin, and Baqing—regrouped and caught up to Maerle. They simultaneously threw their lassos. Qiangla’s white lasso caught Maerle’s left arm, Duoqin’s red lasso snagged his right arm, and Baqing’s black lasso hooked onto his back. Maerle swung his treasured blade with one hand, cutting through the white and black lassos. However, the red lasso held firm. With his free hand, Maerle thrust his blade into Duoqin’s stomach, spilling his intestines onto the ground. Several other Sinba warriors took the opportunity to surround Maerle. Thanks to his divine armor, their attacks failed to harm him. But Duoqin pulled hard on the red lasso, dragging Maerle off his horse. The Sinba warriors swarmed him, managing to remove his heavenly armor. Without the protection of this god-blessed armor, the heroic Rongtsa Maerle was finally overwhelmed and killed by their blades. Gyatsa's Despair and the Arrival of the Mothers On the opposite bank of the Yellow River, Gyatsa watched helplessly as yet another brother fell in battle. Overcome with grief, tears streaming down his face, he hastily donned his armor and grabbed his weapons. “Today, I will add my life on top of Maerle’s!” he declared, mounting his horse. But just as he was about to ride off, Niben and Dapan rushed to him, grabbing his hands and pleading desperately: “Brother, please endure for one more day! Tomorrow, the two of us will go with you. Together, we will surely capture the White Tent King!” The two clung to him tightly, refusing to let him go. At the same time, Danma, Senda, Gade, and Niancha knelt before Gyatsa and bowed their heads, saying: “Today, we entreat you, noble general, to remain seated on your throne. Let us, your ministers, take the field in your stead. Any one of us can go to battle in your place.” They grabbed the stirrups of Gyatsa’s horse from both sides, firmly holding him back. At that moment, Gyatsa’s father, Senlun, emerged and began to advise him: “Today, you must endure and remain seated. The Lion King lingers in the northern lands, and now Maerle and Yuda have fallen to the hands of Hor. They aim to sever the roots of the Mubudong clan, to shred the Sacred Ling lineage like frayed rope, and to churn the peaceful southern continent into chaos, as if mixing blood into milk. To subdue such a powerful enemy, we must be vigilant, swift, resolute, courageous, and tenacious—just like the Lion King. Do not recklessly charge in without a plan. You cannot turn your back on me, your aging father, and the chief steward, nor can you stubbornly rely on brute force against the enemy. Such a sacrifice would be meaningless.” As he spoke, the chief steward Rongtsa Chagen rode into the camp. He was clad in battle armor with a flaming plume on his helmet. A treasured blade hung at his waist, a prized bow rested on his arm, and his quiver was filled with three hundred iron-tipped arrows. Mounted on a fierce and steady red horse, he looked both imposing and majestic. Reining in his horse, he declared: “Sons of the Sacred Ling Mountains! Today, this old man will achieve great glory in battle. If all we do is fight recklessly, then we are no better than fools who seek death!” The Song of Sacred Ling's Defiance He then started to sing: The White Tent King of Hor’s Yazhe City, Leads his army to invade our Sacred Ling. Warhorses so numerous they’ve devoured the grass, Tents so many they’ve overwhelmed the land. Armor burns the earth with its blazing light, Spears and plumes cover the skies in shadow. Above, they block the clouds that roam the heavens, In the middle, they obstruct the gentle breezes, Below, they stomp sweat from the earth’s crust. They’ve wrought every evil imaginable! Heroes of the Sacred Ling! Arms hang limp but still strike tirelessly, Horse spines bow but still gallop relentlessly, Blades have dulled but still hack away, Arrows nearly spent, yet still fired, Bows drawn to the limit, yet still pulled. The people of Ling have set a heroic example, Yet the enemy forces remain vast. Now comes a critical moment: The few cannot defeat the many. I, the chief steward, though old and frail, Will not sit idly in anguish. Dying today is no short life, Dying tomorrow is no long life. As the Tibetan saying goes: “Fathers and uncles with many children, Their hearts feel as steady as Mount Meru. Fortunes are like treasures from the ocean, Admired like butter in a golden bowl, Enjoyed like nectar in a turquoise vessel. But an old man left without descendants, Feels worry like a flag on a mountain peak, His heart heavy as a black hole, Mocked by others like a dead wind’s howl, And his sorrow like frost upon the earth.” If anyone should die, it is your steward. Even if stopped, I must go to die. If anyone should live, it should be Gyatsa. He must stay to rule from the golden throne. Haha! I jest, but my words are true. Though my body is failing, My determination is as firm as a snow mountain. I know how to advance and retreat wisely. Old tigers remain cautious despite their age. Old bulls still bring fortune. Old fish still swim with agility. And this old steward still knows how to fight! Sons of the Sacred Ling Mountains! “A blade too hard will snap at the spine, A bow too stiff will break at the center, A horse too fast will stumble at the knees, A youth too reckless will ruin his own name.” Such are the wise words of the ancients. When subduing the enemy’s right wing, Advance like a rolling boulder, Retreat like a flash of lightning. Do not force matters unnecessarily— These maxims you must remember! Today, this old man will, Chase the White Tent and Black Tent foxes, And the Sinba jackals from their rear. I’ll scatter the Sinba across the plains, Like startled birds fleeing in fright! This is the glory I’ll achieve today, So watch closely, everyone! Gyatsa’s Struggle and the Arrival of the Women The Chief Steward was preparing to lead the troops into battle, but Gyatsa was filled with anguish. Sincerely, he said, “Uncle, how can you go to war while leaving me behind to sit idly in the camp? How could I bear this? Just as the old saying goes, ‘If nephews cannot share the worries of their uncles, having many nephews is no better than having pigs or dogs.’ I must go! I must go and tear the heart out of the White Tent King myself! Even if it costs me my life, I will have no regrets!” Despite his determination, Gyatsa could not overcome the heartfelt persuasion of those around him. His brothers, Niben and Dapan, as well as the other warriors, all refused to let him go into battle. Overcome with frustration and sorrow, Gyatsa remained silent, his face downcast and full of grief. Meanwhile, the tragic news of Maerle’s death had reached the capital. Upon hearing it, the royal women of the family, including the Queen Mother Guomu Jiasa, Rongsa, Sangjang Zumu, Naiqiong, Rousa, Kagaruozong, and Namu Yuzhen, all mounted their horses and rode to the camp to mourn. The sight of the women approaching the military camp caused a stir among the warriors. After receiving word of their arrival, Gyatsa frowned and said, “It’s not a good omen for women to come and go in the military camp. Send them back immediately!” However, Danma, one of the senior warriors, strongly objected. “No, no! Guomu is the biological mother of King Gesar, and she is the reincarnation of the Dragon Maiden of Meto Naze. Jiasa is the princess of the Eastern Emperor and your own mother. Rongsa, Maerle’s mother, is the princess of the Rong Kingdom. The other five or six wives and daughters are also prominent figures from the royal family of Bumba in Junior lineage. No harm will come of their presence. If they are not allowed to join the mourning for Maerle and meet with everyone, it might actually bring misfortune. It is better to let them come.” Although Niben and Dapan privately agreed with Gyatsa’s concerns, they did not speak up. On the other hand, warriors like Gade, Senda, and the witness Suwanachong supported Danma’s opinion. Finally, the Chief Steward intervened and said, “There is no need to avoid having our own family members in the camp. Let the mothers and sisters come inside.” The women, dressed in flowing white mourning robes, approached the camp. When they reached a distance of about an arrow’s flight away, they dismounted from their horses and bowed deeply toward the military camp. Their robes, long and light, swayed gently in the wind, trailing behind them. Upon seeing this, Gyatsa reluctantly said, “Raise the ‘Wishful White Tent’ for them to rest under. We, the warriors, do not need to leave the camp to meet them. Let them rest for a while.” The Seating in the Wishful White Tent Although Gyatsa had agreed to allow the women into the camp, he still felt uneasy about their presence. To accommodate them, Danma, Zhujie, and junior officials such as Dayu and Guru Jianzang raised the “Wishful White Tent” as a shaded pavilion. At the central position of the tent, they prepared a tiger-skin throne for Gyatsa, symbolizing his leadership. On either side of Gyatsa’s throne, leopard-skin seats were arranged for Niben, Dapan, Alubasen, Renqing Daru, and the other key warriors. To the right of the tent, the central position was left vacant in honor of the Chief Steward Rongtsa Chagen’s absence, while on the leftmost side, soft satin cushions were prepared for the other heroes and commanders. The ministers and warriors all dressed ceremonially, wearing long silk robes, white hats, and carrying their treasured swords. Mounted on their horses, they arrived at the pavilion one after another. The officials who had arrived early dismounted to welcome the others, and soon everyone had taken their seats in an orderly fashion. Notes As a horseback-based nation, they had no permanent camps. In daily life, they lived a nomadic lifestyle, moving with the water and grasslands. During wartime, they fought wherever the battle took them, setting up makeshift kitchens and camps on the spot. Thus, the "tea stove" became the center and base of their daily life and military operations. Destroying the tea stove symbolized the conquest of a tribe or a military unit.

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 41 Danma’s Three Arrows Suppress the Hor Army’s Momentum; Senda Launches a Surprise Attack, Destroying the Enemy Camp The Strategy of the White Tent King Four or five days later, the White Tent King of Hor said, “So far, only the Ling army has launched attacks on us. We, the Yellow Hor, have not gone on the offensive yet. Today, no matter what, let one of our fierce Sinba warriors lead a small elite squad. They should sing bold songs on the far side of the river to provoke the Ling army into crossing the river, so we can destroy them all at once.” After suffering several sudden assaults from the heroes of Ling, many Sinba warriors were now fearful and unwilling to risk their lives. However, Jiechou of the Riba tribe, still bitter about his previous defeat at the hands of Darong Anu Sipan, stepped forward angrily. He declared in front of the White Tent King, “My king, I am willing to lead the charge and crush the pride of those little Ling warriors!” Jiechou donned a green helmet and green armor, mounted his buckwheat-colored warhorse, “Great Roc,” and led 3,000 green-plumed warriors to the banks of the Yellow River. They marched back and forth along the riverbank, their armor glistening and green banners fluttering in the wind. When they reached a narrower part of the river, Jiechou faced the Ling soldiers on the opposite bank and shouted, “Hey! Brave young warriors of Ling across the river! I am Jiechou, the courageous Sinba of the Riba tribe. Who dares to cross the river and fight me to the death?” He then sang a provocative song: I come from the great flatlands of Achin, At the foot of the White Azalea Mountain. Among the mountain folks of the Riba tribe, I serve as an advisor to King Daru, leader of 100,000 troops. In the nine great strongholds, I am the most famous, Among 900,000 soldiers, I alone was chosen, To sit beside the White Tent King as his right-hand man! A blazing fire can be doused with water, A tall tree can be cut down with an axe, A strong sheep can be devoured by a wolf, A goat that flees far can still be bitten by jackals. A bird that soars high can be caught by a hawk, Even the toughest enemy will surrender to me, Jiechou! If you speak of heroes, I, Jiechou, am the one to fear. Young men of Ling on the other side of the Yellow River! A little horse that runs too fast won’t last three days; In a critical moment, it will throw its saddle and bridle. A little dog that barks fiercely won’t last three days; In an emergency, it will lose its chain. You young men who act strong won’t last three days; When you meet me, Jiechou, you’ll scurry back home! You are greedy, yet you have no wealth. You are beggars, and yet you are despised by all. You claim to be soldiers, but your numbers are pitiful. You claim to be women, yet you wear armor. You claim to be men, yet you love to dress up. What kind of warriors are you? Children of Ling! When the pale-faced man arrived on that day, It just so happened to be the full moon of the fifteenth. My people were observing a day of fasting. We vowed not to kill that day, We vowed not to ride horses that day, We vowed not to shoot arrows that day, And we offered all our weapons to the gods. Not a single man stepped forward to fight, And so he was able to act recklessly, Causing hundreds of our sons to lose their lives! Even though a thousand Hor soldiers died that day, We did not consider it a loss. Ling would not win without losing at least one hero. When the Hor army loses a few, it is barely noticed, But when the Ling army loses a few, it is obvious. How can a few ever hope to defeat the many? How can a sewing needle hope to triumph over a sword? Today, who dares to come out And face me, Jiechou, in a one-on-one battle? There is an old saying from the Tibetan lands: “A man who overestimates himself and waves his sword recklessly, Will lose his head in a face-to-face fight. A horse that overestimates itself and runs everywhere, Will sweat and collapse when ridden too hard, And fall while climbing a steep hill. A dog that overestimates itself and barks to death, Will tuck its tail and run when beaten, Hiding in a doorway and crying loudly. The Ling people overestimate themselves, Setting up their little camps everywhere. When challenged to battle, no one dares leave the mountains. They just hide one by one in their white tents.” How strange! You Ling people Have developed bad habits in your homeland. You boast loudly with ease, But if you still don’t dare to cross the river, Then the Yellow Hor will cross the river to come for you! Danma Confronts Jiechou In the Ling camp, Minister Danma saw that it was Jiechou who had come to challenge them. Knowing that Gyatsa had assigned this opponent to him, Danma silently donned his protective blue armor, put on his lightning-proof helmet, attached a white-plumed banner, armed himself with a treasured bow and sharp arrows, and strapped on his red-hilted, green-sheathed sword. He tied up his silver-gray horse's tail, mounted his steed, and crossed the Yellow River like a demon racing across the plains, heading straight for Jiechou. Meanwhile, in the Hor camp, spectators gathered from all directions like bees swarming out of a hive. Danma stopped at a distance where his voice could be heard and shouted, “Jiechou of Hor! Your luck has run out. I, Minister Danma, am here to claim your life!” Jiechou smirked coldly and said, “You talk too much. Do you think my arrows cannot harm you?” He then fired three arrows in quick succession. The first arrow struck Danma’s white banner, the second arrow hit his saddle, and the third arrow struck the iron armor on the horse’s face, causing the horse to rear up and almost throw Danma off. Enraged, Danma fired a vulture-feathered arrow that pierced Jiechou’s chest and exited through his back. He then fired a second eagle-feathered arrow that struck Jiechou’s horse in the chest, killing it instantly. Both Jiechou and his horse collapsed to the ground. Finally, Danma fired a third arrow, which hit twenty Hor soldiers, causing them to fall off their horses, while the rest of the soldiers fled in panic. Victorious, Danma returned to the Ling camp. Chaos in the Hor Camp and Dapan’s Ruthless Rampage At this time, the Hor camp fell into chaos. Meruze, leading a group of Black Tent warriors, charged forward, but upon recognizing that it was Danma, they turned their horses and retreated back to the camp. Five or six days later, Dapan rode his warhorse, “Smoke Surge,” like a god of death descending upon an unassailable fortress. His spear, adorned with three red ribbons, shone brightly as he crossed the Yellow River with ease, as if galloping on flat ground. With a sweep of his spear, he charged into the Sinba camp and slaughtered over a hundred red-plumed warriors. He then stormed into the Black Tent camp, killing another hundred riders. Dapan killed so many that the tip of his spear became clogged with blood. Unable to use the blade, he flipped the spear around and began striking soldiers to the ground with the shaft. Not a single Sinba dared to challenge him. After massacring hundreds, Dapan returned to the Ling camp. By then, he was so drenched in blood that he fainted. His clenched teeth were locked shut, his hands were stuck to the blood-covered spear, and his feet were glued to the blood-soaked stirrups. He looked like a butter lamp made of red dough. Hor’s Debate on Defense and the Building of the Wall That evening, the Hor officials gathered in the main tent to discuss how to defend against or counterattack the Ling army. Most suggested retreating under the cover of night, but Duoqin objected, saying, “Why not cross the Yellow River and surround the Ling camp? We could slaughter them one by one like sheep!” No consensus was reached. Meruze said, “If we retreat, our army of 1.2 million will be in disarray. The front will have moved far ahead while the rear hasn’t even started moving. The enemy will seize the opportunity to attack us, and we’ll suffer greatly. Anyone who suggests retreating is a coward. As for crossing the river to attack, the king must lead the charge, with us Sinba warriors ensuring discipline from the rear. But Dochin’s idea is too simplistic—unless we can crush the Ling army into a single mass of flesh, we won’t be able to slaughter them like sheep. Right now, no one dares to engage them head-on, so how can we even talk about capturing them alive?” Tangze Yuzhou then proposed a defensive strategy: “Let’s stop talking about crossing the river. All we need to do is defend the camp and wait for the right opportunity to fight back. To secure the camp, I suggest this: before dawn, connect all the tents and have everyone bring stones and turf to build a wall around the camp. Leave one large gate to the east and one to the west, making the wall as tall as a building. With such a wall in place, unless birds descend from the sky or water comes up from the ground, no one will be able to break through. The eastern gate can be guarded by Duoqin and me, while the western gate can be defended by Meruze and Gongjie.” The officials agreed that the wall was necessary. That night, under the leadership of Meruze, Tangze, Duoqin, and Zaqing, the soldiers worked together to build a high wall, using five large stones and three blocks of turf per person. The wall stood three fathoms tall and one fathom wide, with gates on the east and west and smaller openings at the corners for water, firewood, and horse access. At each corner, altars were built to honor the white, black, and multicolored demon gods. The wall bristled with swords, spears, arrows, and lances, shining brightly under the moonlight. With their defenses complete, the Hor officials felt secure, and even the soldiers were confident that the sturdy wall could withstand any attack from the Ling army. Everyone praised Tangze’s suggestion as the best plan. Senda Storms the Hor Camp After some time, one day, the invincible general of Ling, Senda, rode his warhorse “Qianshanteng.” His white helmet plume fluttered in the wind, his white armor was tightly secured with ropes, and his massive blade shimmered like a rainbow. The flag on his back swayed as he moved, and like a bird spreading its wings, he crossed the Yellow River with ease. Arriving at the eastern gate of the Hor camp, Senda stopped where his voice could be heard clearly. He shouted, “Yellow Hor foxes! All you do is hide behind your walls of stone and turf, using urine and filth to build your so-called kingdom. How shameful! If you plan to defend, go to Yaze City, where you can at least live in peace without dragging others into misery. Hiding behind walls and pretending to be heroes—I will turn these walls into a sea of blood and fulfill your White Tent King’s wish for death!” Without hesitation, Senda leapt from the eastern gate into the camp. The Hor camp erupted in chaos, with shouts and screams filling the air. The warriors of the Garwa division at the eastern gate tried their best to resist him but were unable to hold him back. Blood flowed like summer rain as countless soldiers fell, and panic spread among the ranks. At that moment, Duoqin swung his unbreakable lasso over his head and threw it toward Senda, the iron hook catching Senda’s arm. But Senda calmly drew his blade and cut the lasso in half. Pretending to charge back through the eastern gate, he suddenly turned and stormed out of the western gate instead. Senda crossed back over the Yellow River and returned to the Ling camp. His horse and armor bore only a few minor scratches, like those left by fingernails, as he emerged virtually unscathed from the battle.

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 54 The Lion King Wins The Demonesses At Dice; Three Sisters Pledge Their Sincerity To Aid The Great King Encounter and Deception on the Road As King Gesar and his steed continued their journey, they suddenly encountered a ragged Hor woman. She was carrying a full goatskin bag of cheese and approached them, panting heavily. Upon seeing Gesar, she immediately feigned great concern and asked, "Oh, young man, where do you come from? Where are you headed? Judging by your fine horse's gait, it seems like a treasure steed that can cover a thousand miles in a day. And looking at you, the rider, you seem like a man of wealth. On such a hot day, would you like some cheese? If you wish to buy it, a thumb ring from your hand or even a tassel from your armor will do. I, this Hor beggar woman, am going to various places and wanted to ask a stranger about all that he knows." Gesar thought to himself: Could this be the Black-Nosed Demoness wandering the wilderness, as foretold by my aunt in her prophecy? The Hor woman then muttered to herself, "Oh dear! I've been talking so much, I don't even know how my brother Dozan is doing now. I must go find my brother." Putting on an innocent air, she quickly ran back the way she came. Gesar took out his sling, placed in it a white, sharp-edged stone like the size of a sheep's stomach, and let out a long whistle. The demoness peeked her head out from behind a grey-white stone cliff. Seizing the opportunity, Gesar hurled the stone. With a whoosh, it instantly smashed her skull, destroying the Black-Nosed Demoness. Gesar and his horse pressed on, crossed the Tuola Long Mountain, and arrived at a sandy, rocky mountain pass. There stood a square fortress-like house, inhabited by the three nieces of the Hor Demon Kings—three sisters who were also the god-daughters of the Hor demons. Because the Hor Kings distrusted other gatekeepers, they had specifically assigned these three sisters to guard this place. Just as Gesar reached the mountain pass, the three demonesses appeared before him as if they had sprung from the ground. One of them asked, "Handsome young man! This place strictly forbids anyone from passing through. A man has come where there are no men, a horse has come where there are no horses. Where do you come from? What business brings you here?" The Dice Game and the Wager Upon hearing this, Gesar addressed the three demon daughters: "Excellent! After all, you three sisters and I are fated to meet. I am on my way to Upper Yellow Hor for two matters even more important than subduing the demons of Northern Yar Kong. The situation is like this..." With a silver tongue, Gesar deceived the three sisters. He claimed to be Qinen, a minister of the Demon King Lutsan of the Demon Kingdom. He said that after the Demon King was killed by Gesar and the Hor had formed a deep enmity with the Ling Kingdom, he had come to form an alliance with the Three Hor Kings, hoping to one day avenge his king and reclaim the lands of the Demon Kingdom. He spoke so convincingly, like a minister who had truly lost his king and country, that he seemed overcome with grief. After finishing his story, he added, "As the saying goes, 'A servant who loses his benevolent master is like an orphan, even if he has a father.' Having no superior to shelter me, I think and think, suffering immensely, to the point where I can hardly go on living. I thought, perhaps I should go somewhere to play dice?" Hearing the young man's words, the three demonesses were delighted. They immediately replied, "Of course! If we are to play the square dice, we must have a wager. Without a stake, what's the point? So, we must place a bet. How about wagering our bodies and lives? Please consider it!" Gesar teased, "If we're placing a wager, I am from the Demon Kingdom, and you are the Hor gatekeepers. As the proverb says, 'A woman guarding a gate will beckon to a hundred men.' Let's make a wager where no one truly wins or loses: whoever loses must have a tendon extracted from their body." The three demon daughters, confident in their possession of the "Wish-Fulfilling" conch dice made by the demon gods and sure of victory, readily agreed. Victory and Revelation They drew a deep, clear dice circle on a flat, round stone, coloring it brightly with rouge. They warned, "You must not go back on your word! We three sisters won't either. If we win and you renege, you would be the lowest of the low!" They thought to themselves: This young man is handsome and elegant, the finest among a hundred men. Moreover, he currently has no master, and we are not bound by any constraints. How wonderful it would be to have him as our lifelong companion! They then took out the conch dice, secretly calling upon the three demon god brothers for aid. Instantly, dark clouds and thick fog gathered and swirled, a black wind howled, sweeping up dust from the ground like a mad bear or a frenzied tiger running wild. Gesar also silently called upon the deities and his aunt for assistance. The three demonesses used their clothes as sitting mats, while Gesar stacked four saddle blankets for his seat, and they began throwing the dice on the white stone. After several rounds, Gesar emerged victorious, and the three sisters lost. The demonesses said, "According to our demon god customs and our status as three sisters, we should continue playing for three days." So, at their request, they played for three more days, but Gesar still won. He then declared, "Three maidens, initially we never agreed to play for three days, yet I complied with your wish. Now, as the saying goes, victory is like the latest on the mountaintop, and the outcome is as solid and unchangeable as the earth. From each of you three sisters, I must extract one tendon. That is precisely why I came here!" Saying this, he brandished his treasured sword and advanced as if to carry it out. The three sisters trembled like willow leaves in the wind, stammering pleas for mercy: "Ah, Minister! Minister of boundless powers! We were only joking with you! Please, don't extract our tendons. As for the wager, we offer you our accumulated wealth for your enjoyment; we offer ourselves, the three sisters, for your enjoyment; or we willingly offer our heads and bodies, serving as slaves for life. Would any of these suffice? But please, don't kill us! Spare us!" Gesar declared righteously and sternly: "Let me tell you the truth. I am no minister from the Demon Kingdom. I am King Gesar, the Great Lion King of Ling. I have come to avenge my fallen brother; to seek justice for the heroes who lost their lives; to reclaim the plundered wealth. You, daughters of the demon gods, are the famous daughters of a powerful father, wealthy women adorned with turquoise and coral. Meeting you is my good fortune. In taking revenge on an enemy, it matters not whether it's the father or the son. If you didn't want tendon extraction as the wager, you should have said so clearly three mornings ago. In short, you coquettish women, like the red tongues of dairy cows, refuse to behave when told to be content; you women with square mouths like poison arrow nocks, refuse to know your limits when told to be satisfied. When arrogance lasts too long, it is met with suffering. Now, no matter what you say, I will do as I please, whatever brings me joy. I will still extract your tendons. You may cry 'aiya, aiya' in pain!" He brandished his sword again, ready to act. Pledge of Aid and the Final Obstacle The three sisters continued to plead: "Noble Great Lion King! We sisters had no part in invading Ling. That was White Tent King's own wrongdoing. You can investigate whether this is true. What significance does Zumu hold for us three women? In the future, when you attack the Hor lands, we will absolutely act according to your command. If we break our word, may the heavenly gods punish us!" After they expressed their sincerity, Gesar said, "In your possession are the keys to the iron locks of the iron box containing the inextinguishable Ever-Burning Lamp. If you give me those keys and show me where the lamp is located, I will not extract your tendons." Hearing this, the three sisters kowtowed incessantly like a fire-making bellows and hurriedly replied, "Noble Great Lion King! The eternal Ever-Burning Lamp is the treasure upon which White Tent Heavenly King's nine major lives and four minor lives—thirteen life-souls in total—depend. It is kept inside a triangular iron box. The outer iron door has three iron locks, each held by one of us three daughters. Although White Tent King commands a vast army, he values this lamp above all else. Therefore, it is hidden with utmost secrecy. Even at his end, no one could easily find it. Not only is its location extremely secret, but its safeguarding is also strict. Still fearing it insufficient, they made seven identical boxes, each also containing a lit lamp, moving them up and down three times daily. Therefore, even White Tent King himself cannot distinguish which is the true Ever-Burning Lamp. Only we sisters know. So, when you destroy White Tent King, send us a message. We can point it out to you. But aside from that, you must rely on your own power to prevail. We sisters are powerless." Gesar said, "Good. When the time comes, I will have my divine horse notify you. But you must come!" The three sisters nodded in agreement. Also on that day, the disaster bird Gangga Raosang, with its hemp-brown feathers, clutching three human heads tied together, flew back to its old nest on the Red Mountain Black Cliff. Gesar saw this from afar. He knocked an arrow on his bow, tied a ball of mugwort down to the arrow's tail, lit it with fire, and shot. The arrow flew straight into the disaster bird's nest. The bird was inside playing with its heads with its young when the nest suddenly caught fire, burning the old disaster bird and its six offspring—seven in total—to death. Afterward, Gesar was warmly hosted by the three demon goddess sisters, resting and staying there for five days. Then he set out alone and arrived at the ferry crossing of the Hor Kingdom.

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

King Gesar epic ch81 Chapter 81 The Chestnut Horse Casts Qula Into The Poison Sea; King Chao Tong Breaks The Demon's Spell With Sorcery Previous Item Next Item

King Gesar epic ch59 Chapter 59 The King Orders The Ling Army To Press The Enemy's Border; Tangze 'S Stratagem Costs The Hor Their Horses And Soldiers Previous Item Next Item

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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 video from youtube - mantra, praying Brief Offering Prayer to Gesar & King Gesar Mantra｜Drukmo Gyal 格萨尔王祈请颂及心咒 Life Story of the Buddha Gesar of Ling On May 26, 2012 during the Gesar Windhorse Retreat at Padma Samye Ling, Venerable Khenpo Tsewng Dongyal Rinpoche taught the brief life story of Gesar of Ling, the direct emanation of Guru Padmasambhava, and an emanation of the Three Lords Manjushri, Chenrezig, and Vajrapani.

King Gesar epic ch58 Chapter 58 Divination Reveals The Soul-Destroying Method; Testing Zumu's Heart In The Yaze Palace Previous Item Next Item