Tibetan dancing masks are an integral part of Tibetan Buddhist culture, primarily used during ritualistic Cham dances. Cham, a sacred form of dance performed by monks or lay practitioners, is an important element of Tibetan Buddhist ceremonies, particularly during major festivals like Monlam (Great Prayer Festival) or Losar (Tibetan New Year). Yong's Gallery - Dancing Mask Dancing Mask Tibetan dancing masks are an integral part of Tibetan Buddhist culture, primarily used during ritualistic Cham dances. Cham, a sacred form of dance performed by monks or lay practitioners, is an important element of Tibetan Buddhist ceremonies, particularly during major festivals like Monlam (Great Prayer Festival) or Losar (Tibetan New Year). These dances and their accompanying masks serve both spiritual and cultural purposes, embodying Buddhist teachings, warding off evil spirits, and invoking blessings for the community. The masks themselves are highly symbolic. They usually represent Buddhist deities, wrathful protectors, mythical beings, or spirits. For example, Yamantaka, a wrathful deity, symbolizes the conquest of death and ignorance, while Mahakala, another protector deity, represents the destruction of obstacles to spiritual growth. By donning these masks, performers are believed to channel the energy of the beings they represent, transforming the dance into a spiritual practice. Each mask is designed with specific symbolic features, such as horns, fangs, or a third eye, to reflect the divine attributes of the deity or spirit it portrays. The vivid colors and intricate designs of the masks are also deeply meaningful, with each hue representing specific aspects of Buddhist philosophy—for instance, white symbolizing purity, red for power, and black for protection. Crafted from materials like papier-mâché, wood, or clay, Tibetan dancing masks are works of art in their own right. They are often elaborately painted with bright colors and adorned with details like gold leaf, brocade, or even semi-precious stones. The creation of these masks is considered a sacred act, often involving prayers and rituals to imbue them with spiritual significance. Monasteries or skilled artisans typically make the masks, ensuring that both the artistic and religious aspects are respected. The Cham dance, in which these masks are used, is more than a simple performance—it is a form of meditation in motion. The dances tell stories from Buddhist scriptures, including tales of good triumphing over evil, the impermanence of life, and the path to enlightenment. Through elaborate choreography and the use of masks, the performers bring these teachings to life, making them accessible to the lay audience. The movements are often slow and deliberate, accompanied by traditional Tibetan instruments like drums, horns, and cymbals to create an otherworldly atmosphere. The dance is believed to purify the environment, drive away negative energies, and bring blessings to both the participants and the spectators. In Tibetan culture, dancing masks and Cham dances also play a crucial role in preserving their rich spiritual and artistic heritage. They are not only religious rituals but also a way to pass down Buddhist teachings and cultural traditions through generations. In summary, Tibetan dancing masks are a profound fusion of art, spirituality, and storytelling, embodying the deep-rooted connection between Tibetan Buddhism and its cultural expression.

Gesar quietly got up and woke his maids, Azhongji and Lizhongji, instructing them to fetch water and make tea. He also called for the maid Maleigui and asked her to gather everyone for a council to discuss the expedition to the north. 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 25: CAMPAIGNING IN THE NORTHERN LANDS, GESAR MANAGES STATE AFFAIRS; BIDDING FAREWELL, QUEEN ZUMU PLEADS WITH HER LOVED ONE TO STAY Preparing for War and Zumu’s Resistance Gesar quietly got up and woke his maids, Azhongji and Lizhongji, instructing them to fetch water and make tea. He also called for the maid Maleigui and asked her to gather everyone for a council to discuss the expedition to the north. Azhongji and Lizhongji set out to fetch water and make tea. The flames roared like leaping tigers, the bellows blew like bellowing bulls, purple smoke rose like colorful clouds, and the aroma of tea swirled like morning mist. They knew the secrets of how to build the perfect fire: yellow thorns should be stacked, thorny branches should be pressed, sheep dung should be scattered, chopped firewood should be piled, cypress wood should be selected, and wheat straw should be laid flat. Soon, the fire blazed brightly, and the scent of tea filled the entire kitchen. Queen Zumu woke up to the commotion. Seeing the maids busy and her king nowhere to be found, she grew suspicious and confused, wondering what was happening. At that moment, Gesar entered the room and saw that Zumu was awake. He instructed her, “Go and open the treasure vault. Bring me my victorious white helmet. Shake my world cloak three times in the wind. Fetch my red-bladed, white-handled crystal sword. Prepare my ninety-thousand divine arrows, my ox-horn bow, my hard shield, and my golden saddle with silver stirrups.” Zumu said nothing. She understood that Gesar was preparing for war again. While she had managed to delay him last time with wine, she realized that wouldn’t be enough this time. Still, she went to the treasure vault and brought the items he requested while secretly considering how to stop him from going to the demon lands. Meanwhile, Maleigui climbed to the top of the White Crystal Mountain, lit a ceremonial fire, and called out loudly, “Ge, ge, ge!” Soon, 30 heroic warriors, 11 queens, and countless officials and citizens of Ling Gabu gathered in the grand square. Gesar announced his plans to subdue the Black Demon Lutsan in the north and assigned Gyatsa Xiega to temporarily govern Ling Gabu in his absence. The people bowed their heads in obedience. When Gesar mounted his divine steed, Jang Gapeibu, and was about to depart, Queen Zumu knelt in front of his horse to block the way. Gesar’s heart sank at the sight. He dismounted, gently lifted his beloved queen, and said, “Zumu, my dear queen, parting from you feels like being pierced by needles. But going north to subdue the demon is my destiny. Please don’t be upset. Take care of Mother and manage the affairs of Ling Gabu in my absence.” Tears welled in Zumu’s eyes. She took a bowl of wine from Azhongji, raised it, and recited: “For the powerful, this wine opens the heart, For the timid, it eases the lonely path. For heroes, it brings courage to slay enemies. This wine offered to the gods above, Protects your iron armor and golden helmet. This wine offered to the spirits on the right, Grants your right hand endless strength to shoot arrows. This wine offered to the dragons on the left, Gives your left hand power to draw the bow. This is the king’s wine, A wine to ease sorrow. Sing and dance with this wine, But my king, I beg you—don’t leave!” Looking at Zumu’s tearful eyes and the wine in her hands, Gesar resisted the urge to drink. He replied calmly, “Zumu, my beloved queen, we descended to Ling Gabu together from the heavens. The gods above guide us, the spirits inspire us, and the dragons bind us by oath. Now the goddess has decreed that I must go north to subdue the demon. If I disobey, we will be forever separated. Please, step aside and let me go.” Zumu’s Despair and Determination As Zumu listened to Gesar’s words, tears streamed down her rose-colored cheeks, making her look even more delicate and beautiful, like a pear blossom covered in dew. Letting her tears fall freely, she spoke with sorrow and reproach in her voice: “Oh, my king, there is an old Tibetan saying. Listen carefully to my plea: If the snowy mountains are abandoned, where will the white lion live? If the great seas are abandoned, where will the golden-eyed fish go? If the forests are abandoned, where will the flower deer find shelter? If the king of Ling Gabu leaves, where will Zumu, your queen, go?” Gesar replied calmly, “Zumu, even if the snowy mountains are far, there will still be small valleys where the white lion can live. Even if the great seas are distant, there will still be ponds where the golden-eyed fish can swim. Even if the forests are gone, there will still be small patches of grass for the flower deer to live. And even if I, Gesar, am far away, Gyatsa Brother will be here to care for Ling Gabu, and you, my queen, will have his support.” Hearing this, Zumu’s gentle sadness turned into anger. “I have a jeweled coat adorned with tassels, and gold and silver ornaments in my chest. If you stay in Ling Gabu, I will wear them for you. But if you leave, I will burn and smash them, never to use them again!” Gesar, seeing Zumu’s anger, grew frustrated as well. “I have tried to reason with you, but if you won’t listen, then I won’t waste more words. Let go of me and let me leave!” But Zumu tightened her grip on the reins and her anger deepened. “A wise king brings joy to his people, but a foolish king deceives himself! Back then, three kings competed to marry me, and out of a hundred suitors, I chose you. You wore ugly, tattered boots, a pointed, worn leather hat, and a patched, torn coat. It was out of pity that I, Zumu, chose you. But now I’ve become a stone on the roadside, kicked around as you please. If you still consider me your queen, stay here with me!” Zumu’s harsh words ignited Gesar’s fury. “Oh, Sangjang Zumu! I see now that you are beautiful on the outside, like milk and tea, but inside, you’re a cruel and wicked woman! How can I keep such a fiery-tempered queen? If you act this way again, I will abandon you!” With that, Gesar refused to listen further. He spurred his horse forward. Zumu, still holding the reins, was dragged about ten meters before she collapsed to the ground, fainting in anger and frustration. In her dazed state, Zumu thought she saw Gesar standing before her again. His face was as luminous as the full moon, his cheeks as radiant as red coral, his eyes as bright as the morning star, his teeth like strings of pearls, his body majestic as Mount Meru, his heart pure as white silk, and his voice as melodious as a jade flute. But when Zumu slowly opened her eyes, the vision of Gesar vanished, and all she could hear were voices around her: “Queen, wake up!” “Ah, the queen is awake!” The other queens, seeing Zumu regain consciousness, hurriedly brought her tea and food. But Zumu, unable to see Gesar, had no appetite. She waved them away, dismissing them. Her two maids, Azhongji and Lizhongji, stepped forward and asked, “Queen, do you have any commands for us?” Zumu acted as though she neither saw nor heard them. Instead, she began to sing softly, pouring her sorrow into her song: “A barren mountain without snow, The white lion will not rest easy. A muddy pond without clear water, The golden-eyed fish will not find peace. A grassland without forests, The tiger will grow restless and uneasy. Without the King of Ling Gabu, Zumu’s heart is filled with sorrow.” Though Zumu’s song was quiet, Azhongji and Lizhongji heard every word and grew deeply worried for their queen. But they could think of no way to ease her pain. As they stood helpless, Zumu finally spoke. “Azhongji, Lizhongji, quickly saddle my horse. I cannot stay here for even a moment longer. Without my king, I cannot live another day. I must follow him to the north, no matter how far or how difficult the journey may be!” The two maids exchanged hesitant glances but, seeing the queen’s angry expression, dared not refuse. They rushed to prepare her horse. Notes Ninety Thousand Divine Arrows: Also known as the Ninety Thousand Loyal Friend Arrows, they are a type of divine arrows belonging to Gesar.

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

Traditional Tibetan clothing varies by region, climate, and occasion, but here are the core ideas in a clear, simple overview: General Features : 1) A long robe called a *chuba* that can be worn belted and often with one shoulder exposed.  2) Thick materials (usually wool or sheepskin) because of the cold climate.   3) Brightly colored fabrics and decorative borders for festivals and special occasions.   Yong's Gallery - Tibetan Clothing Traditional Tibetan clothing Traditional Tibetan clothing varies by region, climate, and occasion, but here are the core ideas in a clear, simple overview: General Features - A long robe called a *chuba* that can be worn belted and often with one shoulder exposed. - Thick materials (usually wool or sheepskin) because of the cold climate. - Brightly colored fabrics and decorative borders for festivals and special occasions. - Heavy jewelry made of silver, coral, turquoise, and amber, which symbolize wealth, protection, and good fortune. Materials - Wool, yak hair, or sheepskin for warmth. - Silk or brocade for ceremonial outfits. - Fur used for hats and trim in colder regions. Women’s Clothing - A long-sleeved *chuba or dress-style robe. - An apron-like striped garment called a *pangden* (worn by married women). - Elaborate jewelry, often in large, structured shapes. - Brightly colored patterns for festivals Men’s Clothing - A simpler chuba, usually darker colors. - Wide leather belts and sometimes a decorative dagger sheath. - Boots with upturned toes. Regional Variations - Central Tibet (Lhasa area): more refined silk brocades, elaborate jewelry for women. - Amdo and Kham: heavier fur-lined chubas, tall fur hats. - Nomadic areas: very thick sheepskin robes worn year-round. Symbolism - Colors like red, blue, and green are auspicious. - Turquoise symbolizes the sky and protection. - Coral is associated with vitality and good health.

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

Gijum Yixi vowed to help King Gesar subdue White Tent King. One day, she took Gesar to a snowy mountain, pointed westward, and said, "Great King, look at that mountain white as butter. Behind it are the soul-binding wild yaks of the Hor King. 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 58 DIVINATION REVEALS THE SOUL-DESTROYING METHOD; TESTING ZUMU'S HEART IN THE YAZE PALACE Gijum Yixi Helps King Gesar Subduing The Soul Of Three Hor Kings Gijum Yixi vowed to help King Gesar subdue White Tent King. One day, she took Gesar to a snowy mountain, pointed westward, and said, "Great King, look at that mountain white as butter. Behind it are the soul-binding wild yaks of the Hor King. The yellow yak binds the soul of Yellow Tent King, the white one binds White Tent King, the black one binds Black Tent King, the red one binds Sinba Meruze, the multicolored one binds my father's soul, and the blue one binds my own. To subdue the three Hor Kings, you must first cut off the horns of the yellow, white, and black yaks. Do not look back." Following her words, Gesar went behind the snowy mountain and indeed saw a herd of yaks. Among them were six distinct soul-binding yaks: ferocious and enormous. Approaching such fierce, giant yaks was difficult, let alone the spiritual soul-binding ones. Gesar transformed into a Great Golden-Winged Garuda Bird, landing like lightning on the yellow yak and cutting off one of its horns. He then did the same to the white and black yaks. When he landed on the red yak, he suddenly felt very unwell and flew back without managing to cut the horn of Sinba Meruze's soul-binding yak. Gijum Yixi was still waiting by the forest's edge. Gesar's seven Brahmin friends and three hundred sixty celestial attendants had already prepared the charcoal. Gesar resumed his original form, and together with Gijum Yixi, they carried the charcoal back home. Zumu's Sorrow And The Mysterious Beggar’s Testing Meanwhile, Queen Sangjang Zumu had been in the Hor Kingdom for three years. Under extreme duress, she had become White Tent King's consort and even bore him a son. One day, while White Tent King and the queen were playing with their son at the palace's highest point, Zumu suddenly saw a ragged man leading a monkey towards the palace. She immediately said to White Tent King, "Great King, why not call that monkey trainer into the palace for some amusement?" The three brothers—White Tent King, Yellow Tent King, and Black Tent King—had all fallen seriously ill since their soul-binding yaks lost a horn each. After medical treatment and offerings to the gods, White Tent King recovered relatively quickly and could already jest with his queen and prince. Although Yellow Tent King and Black Tent King were also better, they still could not get up and move about. Having been ill, White Tent King was feeling quite bored. Hearing a monkey trainer had come, he was eager to call him in for some entertainment! The monkey trainer was summoned into the palace. After a performance, he indeed made White Tent King laugh heartily, and the prince giggled incessantly. White Tent King ordered the maids to give the trainer food and reward money. As the trainer was about to leave after receiving his reward, the prince made a fuss, refusing to let him go. White Tent King asked Zumu to stay with the prince to watch a while longer, while he went inside the palace to rest. Zumu heard the trainer say he was a beggar wandering everywhere. Perhaps he had also been to the Ling Kingdom, even to the demon lands. With White Tent King present, Zumu couldn't inquire in detail. Now that White Tent King had left, she could properly question this beggar. "Old beggar, you've eaten the food and taken the money I rewarded you. I still have questions. If you tell the truth, I will reward you with food enough for a hundred years and clothes enough for a century." The old beggar nodded. "As you command, my queen." "When you passed through the east, did you see two great mountains? One like a yellow felt coat with buttons, the other like wearing a yellow hat. They are the sacred mountains of my homeland. Please tell me of any changes." "Respected queen, how could I not have seen such famous mountains? Only, the buttons on one mountain have come undone, and the yellow hat of the other has fallen to the flat ground." As he spoke, the old beggar observed Zumu's expression. Hearing this ominous news, tears immediately fell from Zumu's eyes. She thought to herself: The fate of meeting the Great Lion King again probably truly won't happen. But I wonder how the Great King is really doing. "Old beggar, do you know any news of the Great Lion King Gesar?" "I know, I know. He went north to subdue demons, but instead of conquering the enemy, he was destroyed by the demons. He has been dead for several years now." The old beggar showed no pity for the queen's tears, spitting out one piece of unfortunate news after another from his mouth. Hearing this, Zumu thought it was all over. The Great King was dead; what meaning did her lowly body have in living on? Thinking this, she removed all the turquoise hair ornaments from her head and the golden ornaments from her body. "Take them, take them, old beggar. This is my alms to you. You've brought so much unfortunate news that these ornaments have lost their luster on me. I no longer wish to live. I only hope you take these jewels, perform good deeds, and guide the souls of the Great Lion King Gesar and his queen, Sangjang Zumu." With that, she pulled the white-handled crystal dagger from the old beggar's waist and stabbed fiercely at her own chest. Zumu Renewed Hope After Knowing King Gesar’s Situation The old beggar was quick. He snatched the dagger back from Zumu's hand. "Sister, there's no need for such suicide. I was just joking with you earlier. The two eastern mountains haven't changed at all. King Gesar has already subdued the black demon Lutsan. Now, he has come to the Hor Kingdom for revenge." "Really?! Old beggar, don't deceive me again." Zumu was half-believing, half-doubting. Her tear-stained face was now clouded with a mix of joy, worry, and suspicion. "I was deceiving you before, but not now. Quickly put all your ornaments back on, lest White Tent King sees and kills me, and lest you lose your beautiful radiance when you see the Great Lion King." The old beggar chuckled, which reminded Zumu of something. Yes, when she once tried to jump into the Bairi Dongcuo Lake, Joru, holding the horse's tail, had laughed just like that. Could it be... could it be that this beggar before her was another manifestation of the Great Lion King Gesar? Moreover, he spoke so firmly that Gesar had already come to the Hor Kingdom. However, within the palace, he couldn't speak plainly, and she couldn't ask directly. She needed to find an opportunity outside to question him in detail. Zumu put on her ornaments one by one and ordered more food and silver to be rewarded to this beggar. This monkey-training old beggar was indeed the Great Lion King Gesar in disguise. Seeing that Zumu still loved him as before moved him deeply. However, he couldn't show this emotion, fearing the timing wasn't right, alarming the Hor King and causing trouble for the demon-subduing mission. Therefore, he couldn't say much. He hastily ate the rewarded food, took the silver, and left the palace. The Time for Subjugation Ripens Garbena, intending for his clever adopted son to inherit the family business, naturally recommended the child to White Tent King. Coupled with the child's own high intelligence, he quickly gained White Tent King's appointment. White Tent King personally bestowed upon him the name "Tang Nie." King Gesar had been carefully observing the situation within the kingdom. Everyone believed Sinba Meruze's seclusion was due to White Tent King's cold treatment. Loyal ministers in the kingdom, not wanting to end up like him, no longer admonished White Tent King's actions, allowing him to act recklessly. Furthermore, with the soul-binding yaks of the three Hor Kings killed by Gesar, White Tent King's health deteriorated daily, leaving him even less inclined to attend to state affairs. King Gesar finally awaited the time to completely subdue the Hor. One day, he said to Gijum Yixi, "Now the time to pacify the Hor has ripened. I will send the divine horse to the Ling Kingdom to deliver the message and summon troops!" Hearing this, Gijum Yixi was overjoyed. She quickly offered the Great King fine tea, good wine, meat, and pastries, and sent him on his way with auspicious blessings.

In the northeastern corner of the great Achin plains lay a place called Shazhuyu, the Hor Kingdom's military training ground and a strategic stronghold. No one was permitted to approach without special permission. At its center was a lush grassland with abundant water and pasture. 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 56 MIRACULOUS TRANSFORMATIONS ON THE ACHIN PLAINS; THE SOUL-BINDING SACRED FISH PERISH IN THE HOR RIVER A Mysterious Caravan Appears on the Forbidden Plains In the northeastern corner of the great Achin plains lay a place called Shazhuyu, the Hor Kingdom's military training ground and a strategic stronghold. No one was permitted to approach without special permission. At its center was a lush grassland with abundant water and pasture. One day, a large merchant caravan suddenly appeared there. Crates of black tea were stacked almost to the sky; the ropes tethering the pack mules were longer than streams. Countless bolts of cloth, silk, and woolen fabrics were displayed alongside gold and silver ornaments, jade, and agate, all meticulously arranged. The hills were covered with mules and horses, and at the foot of the hills, a large golden-tasseled tent was pitched, guarded by sixty massive mastiffs. The Hor people were both alarmed and covetous of this wealth of gold, jade, and silks. Many felt they should dispatch troops to raid the merchant camp and seize all the goods. Baturu Tangze Yuzhou said, "Since the Hor-Ling war, we have stationed heavy troops at all strategic passes. But recently, we keep encountering caravans, sorcerers, monks, and other suspicious individuals. It's hard to say they aren't transformations of Gesar. This caravan's arrival is very strange. Where did they cross our border? I think we must be cautious, not rash. The Hor Kingdom has accumulated deep grievances with neighboring lands. If we rashly send troops to attack a merchant camp, the consequences could be unpredictable. Fortunately, the Great White Tent King is here. I wonder what the King and his ministers think?" The blacksmith Chuguben agreed with Tangze's view, but fearing White Tent King's tyranny, he dared not speak plainly. Estimating that Sinba Meruze would not hesitate to voice his opinion, he went along with the flow: "Now, Black Tent King is not present at this gathering, and the senior minister Daben has gone north. Tangze's words seem to have some merit, but I wonder what the Sinba King thinks?" After speaking, he sat waiting. Sinba Meruze said, "Heavenly King and ministers of all departments, before my late father King Darma Ben, we never invaded any tribe. This soft white silk of the Hor Kingdom bore no stains. But since White Tent Heavenly King ascended the throne, we have made too many enemies and incurred the hatred of all our neighbors. I fear disputes will arise endlessly, longer than a river. Now within our Hor Kingdom, we can only flatter and praise; we cannot bear to hear a single word of dissent. Though Daben, Tangze, and I dare to speak some honest words, the King simply does not heed them. The young men led by the King's younger brother Duoqin and Qiangla recklessly show off their strength, provoking conflicts and enmity, yet the King believes them. However, who is cowardly and who is brave will only become clear when it finally comes to each one's own head!" Duoqin was very displeased: "You keep saying day after day that we, the king and his ministers, are doomed, doomed. But aren't we still perfectly fine? I think it's better to attack that caravan." Tangze said, "A full pot of rice has its time to cook; a full plate of meat has its time to cool. It would be better to first send someone to inquire, to probe the reality of the situation, and demand they pay the water and pasture fee. If they refuse, then consider sending troops; it wouldn't be too late." White Tent King also thought this idea was good, so he dispatched Sinba Meruze and a clever-tongued dwarf to collect the water and pasture fee while also scouting their movements. Meruze donned his armor neatly: a white helmet adorned with a cluster of red horsehair tassels, white armor, a quiver and bow case fastened tightly at his waist, his dense forest-like black hair protruding from beneath the helmet, his brownish-yellow beard jutting out on his chest, riding a white-browed dappled horse. The dwarf also rode a bird-winged horse, closely following behind, galloping toward the caravan. The Sinba's Humiliating Encounter with the Caravan As they neared the merchant tents, Meruze first sent the dwarf to test the waters. The dwarf tied his horse to a tree and timidly crept toward the tents, just as the guards were practicing archery. Arrows flew chaotically; the dwarf couldn't advance, so he had to hide in the grass by the water-fetching path, waiting for someone fetching water to inquire about the situation. As soon as the archery stopped, a group of water-carriers came whistling along. One worker examined the dwarf carefully and said, "How strange! Where did this little bird die here? If later water-carriers aren't careful, they might step on it or trip over it!" Before the dwarf could reply, the man grabbed him like a little bird and flung him several zhang away, knocking the dwarf unconscious. When he came to and understood, he hurried back to report to Sinba: "No matter what, I dare not go again." He hung his head, his neck bent like a bow, standing there motionless. Meruze had no choice but to go alone. Arriving near the merchant tents, he saw three great merchants smiling as if discussing something, but they were too far away to hear clearly, and he couldn't get closer. So he turned and walked toward the tea-making tent. The workers there were all sneering coldly. Though he shouted at them several times, no one paid him any heed, so he had to wait outside the tent. After a while, a worker emerged, his head wrapped in a cloud-white silk turban, wearing a sky-blue robe, red satin trousers, a treasure blade as long as a river at his waist, rainbow-hued long boots on his feet, a golden-glinting Buddhist shrine hanging on his chest, and silver earrings dazzling to the eyes—like a beautiful peacock. Sinba called out "Brother!" several times in succession, but the man still ignored him and walked away. When he returned, Sinba again called out "Brother!" as before. The man only replied with an "Ah," asking indifferently, "What are you, this fellow, shouting about in front of our great tent?" Sinba said, "This is our Hor Kingdom's pastureland. Our White Tent King has ordered that unless you pay the water and pasture fee, you are not permitted to pitch tents here!" Hearing this, the man sneered and said, "Ah! You fool, talking nonsense. From the prosperous Jhana in the east to the Buddhist kingdom of Jaga in the west, how many times has my merchant caravan traveled? I've never heard of any Hor White Tent King. In this land of Jambudvipa, forget about you yellow Hor people the size of a horse felt pad—even on the great plains before the Vajra Seat at the Jaga temple, or before the golden throne of the Shakyamuni Buddha in Lhasa, Tibet, my caravan has pitched tents. Everywhere we go, people treat us with tea and wine, respect and courtesy. Gold and silver are measured by the peck, silk and satin sold by the length. Trade is fair, both sides satisfied. Never has anyone demanded any grass or water fee! But in your yellow Hor land, you actually say we can't pitch tents? I've truly never heard such a thing. Your White Tent King—aside from bullying Hor men and women, what is he to us? If you insist on threatening that we can't drink water or pasture horses here, we'll put hobbles on all our mules and horses and not move a single step. But from now on, all water and fodder must be supplied daily by your king. The soles of our feet don't have mouths; we don't eat grass. You can rest assured about that." After this dressing-down, the man still felt he hadn't said enough and continued, "You thief, what exactly have you come for today? To extort or to steal something? You boast until the heavens shake, yet you don't know shame. Fine, if you want water and grass money, you can grab three handfuls of ash from that stove pit and eat it. If you still don't scream back, I'll unleash those sixty fierce mastiffs. See if they don't bite you until you're drenched in blood!" These words made Sinba so angry he bristled. He shouted, "Hey! Worker with the hero's turban! Your attitude is more obstinate than rock, your temper rougher than coarse woolen cloth. My yellow Hor is not like other places where you can act as you please! Originally, I thought of sending a few great Sinbas with troops, but I felt coming personally to mediate would suffice. Yet you actually speak so insolently. I don't mind that at all, but if you insist on not paying the water and pasture fee, I'm afraid you'll face punishment under Hor law. So better pay the fee quickly and avoid that step!" Hearing this, the man said, "We have no time to pay you now. Waiting until the eighth day to pay isn't too late. If you can't wait, then tonight, the dirt I shake from my hat and boots, the stove ash I scrape out—I'll give it all to you and White Tent King as snacks, as the first installment of the water and grass fee. Such fine goods—don't distribute them among the Hor tribes!" With that, he glared and turned back into the tent, then stuck his head out and roared angrily, "What? Still not scramming back? I'm going to unleash the dogs!" As he spoke, he untied the mastiffs. All sixty dogs pounced toward Sinba. Sinba fled for his life backward; it felt as if a dog had already bitten his calf, his heart pounding like a lamb's. The barking before and behind was like a thousand thunders; the dogs' tongues flashed like red lightning. He ran headlong without looking back, not returning to Yaze City until dusk. Not daring to mention the insults, he just panted and reported to White Tent King that it had been agreed to collect the water and pasture fee seven days later. The Hor king and ministers had no choice but to agree. Within a few days, the caravan had already smashed the grass and shrubs over a large nearby area with stones, turning the beautiful grassland into patches of black earth, leaving behind a scene of desolation and bleakness. Because of the prior agreement, the Hor king and ministers saw this but could do nothing, forced to wait for the day to collect the fee. Gesar Transforms Into A Fisherman And Kill The Soul-Binding Fish On the fourth day, Gesar led thirteen men from the caravan. Transforming himself into a fearsome-looking fisherman, he wore deerskin trousers and shirt, wrapped around his waist with eighteen kinds of horns and antlers from wild yaks and antelopes. Carrying iron hooks and fishing nets, he moved his tent to a place with fish nests in the great Hor River and cast his net. At that time, the three soul-binding fish were surrounded by a hundred subordinate fish, devouring various creatures in the river as if eating roasted barley. The fisherman gathered all these fish into his net, pulled them ashore, dumped them on the great plain, and began gutting them one by one. The people of Yaze City all saw this scene. Sinba immediately leaped onto his horse and galloped off like the wind. Among the netted fish were three exceptionally large ones: vermilion, golden, and white-browed. Their eyes blinked like shining mirrors, their tails thrashing left and right. Just as the fisherman was about to kill them, Meruze arrived. Looking at these large fish, their colors matching the patterns in the ancient secret texts passed down through generations, they seemed very much like the soul-binding sacred fish of the three Hor Kings. White Tent King had just days ago spoken of protecting them. Filled with anger and anxiety, he urgently shouted at the fisherman, "You caravan! First you pitched tents on my forbidden grassland, pastured your mules and horses, then set dogs on me. Now you're catching and killing our Hor fish! Why do you bully us like this?" The fisherman, having just gutted a fish as big as a sleeve, bloodily, grabbed Sinba's chest with his left hand, swung the fish with his right, and struck him three times across the face like the flashing dawn light, cursing, "You insatiably greedy fellow! The river has no owner, flowing freely across the plain. Catching a few ownerless fish—what does it have to do with you? I'll take these big fish back for meals, these small ones for snacks. If you weren't so greedy and knew your place, I'd give you this fish soup as a gift. Eat your fill and hurry back to claim credit before White Tent King!" By then, the fish sun-drying on the plain had all died. Sinba felt both ashamed and anxious but could do nothing. He thought, if he argued further, it would only worsen the situation. Forget the other fish; if he could get those three soul-binding fish, the demon-masters surely had ways to revive them. So he deceitfully said, "Respected fisherman! According to ancient Hor texts, these three large vermilion, golden, and white-browed fish are three extremely potent poisons. What use are they to you? You can do as you please with the other fish—eat them or release them, it's up to you. But I came early this morning and have truly been as careful as possible with you. If others ask me, 'What did you accomplish with the fisherman?' How shall I answer? As the proverb says, 'A good man is like gold, able to fulfill people's wishes.' Please give me these three dead poisonous fish. For you, among these thousand fish, it's nothing much." The fisherman paid no heed, quickly stuffing the dried large fish into a bag, saying, "You deceiver! For us merchants, we need medicine, and we need poisons. I don't need you giving me advice. Get lost early!" With that, he kicked Sinba three times, sending him tumbling head over heels, stars flashing before his eyes. Others in the tent saw this and burst into roars of laughter like mountains collapsing and earth splitting. Amid the wild laughter, the fisherman strode away. Ashamed and realizing he was no match for the fisherman, Sinba could only slip hurriedly back to the city. He reported all these events in detail to White Tent King. The ministers unanimously agreed that this caravan was outrageously bold and lawless, deciding to muster troops that very night to eliminate them. The Vanished Caravan At the break of dawn, the four great Hor generals assembled a large army. As soon as day broke, they launched an attack on the caravan camp. Duoqin volunteered to lead the vanguard. When he arrived with his troops, the tents had long since vanished without a trace, leaving only large stove platforms and piles of stove ash. Discarded tea leaves were heaped like small hills. The entire great plain was empty, not a soul in sight.