K i n g G e s a r of Tibet Dana (Yapu) Monastery Dana Monastery is also called the "Ling Kingdom Monastery" because of its connection to the legendary Tibetan hero King Gesar. While many scholars believe Gesar is a mythical figure, people in the Yushu region firmly believe that Gesar was a historical figure and that he once lived in Dana Monastery. place that Connected with King Gesar Dana (Yapu) Monastery Dana Monastery is the only Yeba Kagyu monastery in Qinghai. The Yeba Kagyu tradition was founded by Yeshe Zhepa, a disciple of Phagmo Drupa. Later generations of followers honored him as "Sangye Yeba." In 1171, during the Southern Song Dynasty, Yeshe Zhepa built Yapu Monastery in the Kham region, which later became known as Yeba Monastery, giving rise to the Yeba Kagyu tradition. Dana Monastery is also called the "Ling Kingdom Monastery" because of its connection to the legendary Tibetan hero King Gesar. While many scholars believe Gesar is a mythical figure, people in the Yushu region firmly believe that Gesar was a historical figure and that he once lived in Dana Monastery. The monastery houses many relics said to belong to Gesar and his generals. King Gesar in The Epic of King Gesar was a follower of the Yeba Kagyu tradition. In the Yeba Hall, the lower right quarter is dedicated to Gesar and is called the Gesar Hall. In the center of its east wall stands a 9-meter-tall statue of King Gesar, flanked by statues of his generals, Jiben and Jacha, which are slightly smaller than the central Gesar statue. In front of the Gesar statue, there are swords said to belong to Gesar and Jacha. On the southern side, there are various belts said to belong to Gesar's queen, Zhuomo, including the most precious one made of conch shells. The walls display weapons, armor, and clothing believed to belong to Gesar and his 30 generals. There is also brocade khatas donated by the 9th and 10th Karmapas to the Gesar statue. On both sides of the west wall's door frame are sculptures of Queen Zhuomo and her sister Naichong, with the walls adorned with animal skins (tiger, leopard, bear, etc.) said to have been used by Jacha to transport tea from inland China. In another small chapel of the Yeba Hall, there is a "Papen" scripture believed to have been recited by Gesar himself. On Longbao Mountain, west of Dana Monastery, there are many stone formations at the peak, including stupas believed to be the burial sites of Gesar and his generals. These stupas are in the Gelug style and have Tibetan inscriptions in various colors, though many have become unreadable due to weathering and animal activity. Inside some stupas are small clay statues, usually in four colors: the largest are white, followed by light red, dark red, and the smallest are black. Each clay statue bears Sanskrit inscriptions similar to the six-syllable mantra. Unfortunately, most of the Gesar relics in the monastery were destroyed during the late 1960s to mid-1970s. Today, only a few items remain, including a felt hat, shield, helmet, fragments of armor, scripture pages said to belong to King Gesar, 30 small white conch shells from Queen Zhuomo's conch belt, and a few items from the generals Danma and Nang'e.

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.

yong's Gallery Introduction of Yong's Gallery This gallery represents an online version of a partial collection curated by Yongzhu Rinpoche. It showcases significant aspects of Tibetan culture, history, and religion, offering a digital glimpse into the extensive exhibits of the King Gesar Cultural Exhibition Hall. Inspired by the vision to preserve and promote the essence of our ethnic heritage, this project was conceived as a bridge between the ancient wisdom of our ancestors and the modern world. Despite the challenges and limitations, this endeavor seeks to encapsulate the grandeur of Tibetan culture, history, and spirituality into a digital format, making it accessible to people around the globe. Below is the introduction of such an ambitious and seemingly impossible project by my beloved master: In 2018, to uphold and promote the excellent traditional culture of the local ethnic group, support the development of the regional economy, expand employment opportunities, and address the issue of employment difficulties, Yongzhu Rinpoche officially established a large-scale King Gesar Cultural Exhibition Hall. In terms of architectural layout, the exhibition hall consists of five floors. The first floor is a folk culture exhibition room, the second floor is a historical relics and King Gesar culture exhibition room, the third floor is a Buddhist culture exhibition room, the fourth floor is a Buddhist scripture and literature exhibition room, and the fifth floor is for scripture carving and printing. The first floor's cultural exhibition room is divided into inner and outer sections. The outer section includes the outer corridor entrance and exhibition rooms for Tibetan culinary culture, Tibetan Buddhist shrine culture, Tibetan painting and carving craft culture, and Tibetan script culture. The inner section features 18 exhibition rooms dedicated to various aspects of Tibetan culture, such as Tibetan nomadic culture, Tibetan agricultural culture, Tibetan pastoral culture, Tibetan wedding customs, Tibetan funeral and sacrificial culture, Tibetan medicine culture, and Tibetan handicrafts. The inner room also houses a large collection of antiquities that reflect the folk customs of the Tibetan people formed through their interactions with nature. The second floor is also divided into inner and outer sections. The outer section features a carved depiction of the formation and natural landscape of the Qinghai-Tibet Plateau, the origins of the Tibetan ancestors, the golden age of the Tibetan Empire, the social conditions of the Buddhist revival period, and significant historical events ranging from the establishment of the Sakya school's rule during the Yuan Dynasty to modern times. These are all carved on finely crafted wooden boards, forming a comprehensive historical overview of the Tibetan region. Additionally, the outer section displays stoneware, pottery, bronze ware, wooden artifacts, and other historical relics representing various historical periods. The inner section houses bronze statues of King Gesar, Lingzhu Mu, Nichong, and the thirty generals of the Kingdom of Ling, each depicted riding their respective mounts. It also includes thangkas illustrating the four great achievements of King Gesar, statues of three divine storytellers, twenty landscape murals, statues of the Seven Sages of Wisdom, statues of two warrior storytellers, sculptures of two fine horses, numerous historical records about King Gesar, and archaeological artifacts such as saddles, bridles, saddle pads, helmets, armor, bows, swords, spears, as well as various pottery, wood, and bronze relics related to the Kingdom of Ling. The third floor mainly displays various items related to Buddhist culture, such as Buddha statues, stupas, scriptures, numerous ritual items used in daily religious ceremonies, thangkas, masks used in vajra rituals, statues of the founders or renowned figures of various schools, and two large three-dimensional mandalas made of bronze. The fourth floor primarily stores wooden scripture plates and classical books engraved and printed in various periods, along with over 1,000 newly printed long-strip loose-leaf collections. The fifth floor primarily exhibits older wooden scripture plates. ** May this project inspire, educate, and connect all who visit, and may it serve as a testament to the enduring spirit of our culture, lovingly envisioned by Yongzhu Rinpoche. Gedan 2025

KING Gesar connected by place Dzogchen monastery Zhugqing Monastery was founded in 1684 by the First Zhugqing Dharma King, Padma Rinchen. It is one of the six major mother monasteries of the Nyingma school of Tibetan Buddhism. King Gesar is also one of the protective deities of the monastery LEARN MORE Axu Grassland The birthplace of King Ling Gesar is located on the Axu Grasslands near Lingtsang Chacha Monastery in Dege County. The exact location is a place called Jisuyag Kangdo, where two streams meet, flowing gently, two grasslands lie like carpets. LEARN MORE Ronggo Monastery Ronggo Monastery was built on the site of King Gesar's Lion-Dragon-Tiger Palace. In Tibetan, "Rong" means palace, and "Go" means head, so Ronggo Monastery, as the name implies, is considered the foremost palace of Lingtsang. LEARN MORE Jacha fortress The Jacha Fortress is located in Lawongtong Village, Gongya Township, Dege County. It is the site of the Zhongling tribe fortress of the Lingtsang family during the time of King Gesar. The entire site is surrounded by mountains on three sides and bordered by water on the other. The ruins are situated on a hillside along National Highway 317. LEARN MORE

While the people of Ling Gabu were discussing the disaster bird, the three kings of Hor were gathered in the White Tent King's main camp with all their officials. The White Tent King said, “It’s been eight days since we sent the disaster bird to scout, but it hasn’t returned. Sinba, go find it immediately!” K i n g G e s a r of Tibet The Legend from ling King Gesar (about 1038-1119 AD) was a legendary Tibetan hero who was born in Dege County, Ganzi Tibetan Autonomous Prefecture. Later generations called him King Gesar of Ling. According to legend, King Gesar is also the incarnation of the Guru Rinpoche and his wisdom, compassion and power. CHAPTER 33 DETAILED ACCOUNT OF REPORTING THE CALAMITY BIRD AND RECEIVING REWARDS; DIVINING OMENS OF FORTUNE AND MISFORTUNE, THE DIVINER WOMAN IS PUNISHED The Disaster Bird and the Prophecy of Gijum Yixi While the people of Ling Gabu were discussing the disaster bird, the three kings of Hor were gathered in the White Tent King's main camp with all their officials. The White Tent King said, “It’s been eight days since we sent the disaster bird to scout, but it hasn’t returned. Sinba, go find it immediately!” Sinba Meruze took 100 riders from each of the White Tent, Yellow Tent, and Black Tent divisions and sent them in all directions to search. Finally, they found the tailless disaster bird hiding in shame in the crevices of the rocky mountain Zarijama. Sinba and his men brought it back to the camp. After eating a corpse and drinking a barrel of blood, the disaster bird slowly recounted everything it had observed. After hearing its report, the Hor kings and officials fell silent. After a long pause, the Yellow Tent King said, “The disaster bird’s words don’t seem false. Since this concerns the survival of Hor, we should ask the female diviner Gijum Yixi to perform a divination.” Hearing this, Zaqing, the general in charge of security and artillery, immediately mounted his horse “Windwing” to fetch Gijum Yixi. Gijum Yixi, the daughter of Prince Garbena of Hor, was not only beautiful but also incredibly intelligent and skilled in divination. Her predictions were extremely accurate, and she was well-loved and respected in Hor. Upon hearing that the White Tent King wanted her to perform a divination, Gijum Yixi brought her tiger-skin divination mat, white conch divination arrows, red silk divination cloth, and turquoise dice to meet him. The White Tent King asked her to predict whether their expedition would succeed. After hearing the reason for the divination, Gijum Yixi said, “There’s no need for a full divination; I can use dream divination instead.” She set up a divination altar, placed white, black, and multicolored arrows on it, and offered roasted barley flour, butter, and various foods. She prayed as she lay down and soon fell into a deep sleep. After a long time, she suddenly woke up and jumped to her feet. By then, the multicolored and black arrows had fallen, and only the white arrow remained standing. Gijum Yixi began to sing the scenes she saw in her dream: In the land of Hor, there are three great masters: One with the head of a tiger, one with the head of a leopard, and one with the head of a bear. They are responsible for overseeing religious rituals. In the land of Hor, there are three great shamans: One with the head of a fish, one with the head of a conch, and one with the head of an eagle. They specialize in summoning spirits and performing divinations. I am the Conch-Head Shaman of the Six Valleys of the Yellow River. At night, I interpret dreams, and by day, I read omens. I possess prophetic knowledge of things that are "imperfect" in this world. When I began my dream divination, I passed through three phases of clarity: At first, my mind was restless due to six distractions. In the middle, I couldn’t sleep due to six obstacles. Finally, I had this dream: I dreamed of lame men riding lame horses, Coming from Ling Gabu into Hor. The sacred altar of Jue La was destroyed, And a large herd of fine horses was stolen. I dreamed of a tiger from Ling, Its sharp teeth blood-drenched. A lone white man riding a white horse Killed a thousand warriors. I dreamed of a fox shaking its fur, Pretending to be a leopard with golden spots. A black dog raised its tail like a bear, Pretending to be a lion with a green mane. They gave their dens to evil wolves, Unable to tell friend from foe. A fierce wind brought torrential rain, Dark clouds covered Ling Gabu. But then, a soft breeze passed through, Clearing the rain and clouds, and the sky brightened. I dreamed of a golden-winged garuda spreading its feathers, While four black eagles fell onto the plains. A hawk lost all its feathers, And six fingers were stained red with blood. I dreamed of the summit of Yarlasa Snow Mountain, Where a lion crouched atop the sacred peak. It faced the green-maned Achin Valley. A yellow fox, terrified, Fell into the valley in panic. Later, I dreamed of dark clouds, As thunder roared and lightning struck fiercely. The lightning’s tongue pierced Achin Valley, And the white cliffs were shattered to their roots. I dreamed of a fierce tiger leaping out of a sandalwood forest, Grinning as it faced Hor. The Riwa tribe suffered great misfortune. I dreamed of toxic fog spreading north of the Yellow River, While sunlight shone brightly to the south. Between the light and the dark, The White Tent’s conch stands were torn down. The Yellow Tent’s main beam broke in two. All the arrows had their tails split in half, And not a single feathered arrow remained intact. The precious war bows were dismantled, And none of them had strings left. The spearheads and tassels were separated from their shafts, And no sharp spears could be found. Only one arrow remained whole, Only one bow had a string, Only one knife still had its sheath, And only one spear still had its tip. I dreamed of a round, white conch, Falling into a hollow in the grasslands. The blue sky turned dark with storm clouds. Where the raging fire pointed, Even a man running with all his strength could not escape. Where the snake’s tongue stretched, Its venom splashed and killed without mercy. I saw a lion cub strike a stone cliff with its claws, And even the diamond-hard rock shattered to dust. On the hillside, boulders rolled down, And there was no chance to escape. Suddenly, a violent wind swept across the plains, And there was nowhere to hide. The eighteen great plains became seas of blood. The eighteen great valleys were filled with corpses. Wolves grew sick at the sight of the blood, And eagles vomited at the sight of the flesh. The dome of the women’s city was destroyed, And beautiful peacocks fell into traps. The sacred iron gates and copper barriers turned to ash, And the eternal symbols of power were burned to nothing. This is the dream I saw. Let me know if you'd like further edits or explanations! The White Tent King's Anger and Gijum Yixi's Release The White Tent King believed he already had full control over the situation against Ling Gabu. He had only summoned the female diviner, Gijum Yixi, to hear some auspicious words that would unite his officials and soldiers for the attack. However, her ominous prophecy deeply upset him. Before she could even finish her song, the White Tent King loudly rebuked her: “Bah! You wicked woman! You’re spouting nonsense, and not a single word of it makes sense! How could one person possibly destroy tens of thousands of soldiers? We don’t even know if Gesar is alive or dead, and yet you claim he will turn Hor into a barren wasteland with dried rivers and flattened mountains? How could such a thing ever happen? People like you, who spread lies and confuse others, shouldn’t even be allowed to live!” After saying this, he ordered Sinba Meruze and nineteen other senior Sinbas to tie up Gijum Yixi and execute her. They led her to the back of the mountain to carry out the order. On the way, Sinba Meruze said, “The White Tent King must have gone mad today! He hasn’t even determined whether the female diviner’s prophecy is true or false, and yet he’s already decided to kill her. This is truly reckless and tyrannical. Acting so impulsively will anger the gods! I’m afraid we’ll see some kind of sign before sunset today. We absolutely cannot kill this woman. Let’s release her instead!” The other Sinbas agreed with Sinba Meruze’s suggestion. In the end, they released Gijum Yixi. When they returned to the White Tent King, they lied and reported, “She has been executed.” Notes Imperfect: A Buddhist term referring to the faults and suffering caused by human afflictions and delusions. It signifies the endless cycle of wandering in the illusory world, making it difficult to escape the sea of suffering and the cycle of birth and death.

In the past, two long floating bridges spanned the Hor River, but they had since been dismantled and replaced with ferries. There were three main ferry crossings—upper, middle, and lower—serving as vital thoroughfares for the Hor people. Among the ferry captains at these crossings, the one at the upstream crossing at Tangsong Renmao was Sangye Gyatso, nephew of the headman of the Jiangba tribe, the blacksmith Chuguben. 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 55 DISPLAYING DIVINE POWERS TO EXPEL DEMONS, DISGUISED AS A BEGGAR MEETS THE DIVINER GIRL The Mysterious Beggar and the Sunken Ferry In the past, two long floating bridges spanned the Hor River, but they had since been dismantled and replaced with ferries. There were three main ferry crossings—upper, middle, and lower—serving as vital thoroughfares for the Hor people. Among the ferry captains at these crossings, the one at the upstream crossing at Tangsong Renmao was Sangye Gyatso, nephew of the headman of the Jiangba tribe, the blacksmith Chuguben. A heavenly oracle had once indicated that this was a friend who must not be harmed. Therefore, Gesar transformed into a beggar with filthy, tattered clothes. He changed his divine chestnut steed into a bow, which he placed in a pouch on his chest, and transformed his "All Wishes Fulfilled" rattan whip into a conch-shaped pagoda, one cubit high. He then went to knock on the door of the ferryman Sangye Gyatso. When Sangye came to open the door, Gesar pretended to be a little beggar from the eastern land of Jhana, asking for a night's lodging. Though Sangye Gyatso saw his outwardly dirty appearance, he sensed an extraordinary aura about him and noticed he was holding a conch pagoda. He said, "Although this is absolutely not a place where you should be, since you've already come, what can be done? Come on in." Sangye Gyatso invited the stranger inside, reverently placed the pagoda in the family shrine, and then engaged him in friendly conversation. Through their talk, Sangye learned they were not only brothers from a past life but also shared a devout faith in virtuous white deeds. Although Sangye Gyatso lived among the Hor, like Tangze Yuzhou, his heart yearned for the Great King Gesar. Now that the Great King had personally visited, he naturally felt he should lend a helping hand. The next morning, Gesar again transformed into the appearance of a Jhana child and was led by Sangye Gyatso to the ferry crossing. Sangye told the other ferry guards he needed to take this Jhana child across the river, but the other boatmen were still suspicious and unwilling to ferry him. Sangye had no choice but to say, "It's fine if the child doesn't cross, but this conch pagoda is a gift for White Tent King. This object is extremely precious and must definitely be delivered." None of the boatmen had ever seen such a rare treasure and dared not neglect it. They hurriedly loaded the pagoda onto a boat. However, once the pagoda was aboard, it began to grow incessantly. One boat couldn't hold it; even lashing two boats together couldn't contain it. They had to pull all the remaining boats over and link them into a line before the treasure stopped expanding. Just as several boats were advancing side-by-side towards the opposite bank, the conch pagoda suddenly became immensely heavy. It crushed the hulls, sinking the ferrymen into the river where they drowned. The Giant Fish and the Failed Expedition While everyone was astonished by the conch pagoda standing tall in the middle of the great river, an enormous fish with a huge forehead appeared in the water. Its head seemed forged from gold, shining brilliantly; its eyes were like red agate, beautiful and radiant; its dorsal fin was transparent like glass; its belly was as smooth and lustrous as a white conch; its whiskers naturally curled upwards; its tail flicked energetically; its patterns were intricate and mottled, its scales dazzlingly bright. The fish suddenly thrust its giant head onto this side of the mountain, its tail reaching the opposite shore. It devoured living creatures as if eating roasted barley, swept vegetation from every valley into the water like a raging wind, and with its massive body, blocked the Hor River, turning it into a sea. It scoured the Tangsong Renmao ferry crossing, where people used leather rafts, into a dry riverbed, dammed the yellowish-brown waters of the six Hor rivers, causing them to flow backwards, swallowed and spat out the smaller streams, and completely flooded the twelve villages of the ferrymen. Only the ferry chief Sangye Gyatso, holding the divine arrow bestowed by King Gesar the previous day, managed to swim to this shore, saved by the arrow's power. The sudden appearance of the giant fish threw all of Hor into panic. People gathered in Yaze City to discuss the matter and requested White Tent King to find out the reason for the fish's turmoil. Since there were three soul-binding divine fish of the White, Black, and Yellow Kings in the Hor River, White Tent King sent Tangze and three other great generals to investigate. After repeated and careful observation, they could only reluctantly conclude it was not one of those divine fish. White Tent King issued a call: "Sinbas, Baturus, who will volunteer to kill that huge-headed fish?" Jihou Cha and Jiechou Aji volunteered, expressing their willingness to go. The next day, the two volunteers donned armor and helmets, hung three weapons at their waists, took long fishing hooks, and went to kill the fish. They saw that the fish was a monster beyond ordinary comprehension, its length beyond sight. It could swallow anything it encountered in one gulp; even an ox was chewed as casually as a handful of barley flour tossed into its mouth. Far from killing it, the mere sight of it terrified them, making their hearts pound. After a brief discussion, they fled back and told everyone: "Although we don't know the origin of this giant fish, it's probably the soul-binding fish of the Great White Tent King, an incarnation of the black land's demon deity. Not only should we not think of killing it, but we should also make offerings and sacrifices to it. It has come to show a significant omen to the Hor Tiger-Hat King!" Thus, they exaggerated and told a colossal lie to cover up their own cowardice and incompetence. Offerings, Discord, and the Icy Hailstorm The next day, White Tent King said, "I remember that the documents stored in my secret chamber clearly state: 'In the period of the degenerate age, the three brother soul-binding fish of Hor will emerge from the water. If at that time the three items—the small black iron pellet, the turquoise-adorned precious vase, and the demon deity's medicine bag—are offered to the soul-binding fish, those divine fish will attain an iron-like lifespan, and the Hor King will become an invincible demon lord.' Now is the time to make offerings to the soul-binding fish." Having said this, he sent people with the aforementioned items to make offerings and sing praises to the divine fish. As a result, the giant fish took all the offerings, dove into the water, and noisily surged downstream. The Hor people were filled with doubt, worry, and panic, fluttering like prayer flags on a mountain pass. Amidst this widespread unease, Sinba Meruze pondered deeply and said, "Tiger-Hat King! What exactly is the origin of that extraordinary fish? Giving it the sacred stones of the three demon brothers was not the right thing to do. Although the mysterious documents mention 'a great fish will come,' they don't specify it would be this fish! Now we've hastily given Hor's national treasure to that fish. What will we do tomorrow if the three true divine fish surface? What will we use for offerings then?" White Tent King said, "As the proverb goes, 'To serve a high official, one needs a clever servant.' Meruze, I believe that broad-foreheaded, huge-skulled giant fish is none other than my divine fish; I cannot imagine it being any other monster. Here in our land, from the mountain passes downwards in the high places and from the valley mouths upwards in the low places, we have many sentinels and patrols. If an outsider had come inside, how could there be no fresh, clear footprints? I, White Tent King, never make mistakes in anything I do. Before I understand the truth of the matter, you sit there quietly!" He then proceeded to recount Sinba Meruze's cowardly performance during the campaign in front of all the ministers, infuriating Sinba until he trembled with rage. Fortunately, Tangze Yuzhou mediated, easing the tension. However, the rift between White Tent King and Sinba Meruze was likely becoming increasingly difficult to mend. At the turn from the Year of the Dog to the Year of the Pig, during the transition from winter to spring, the Hor region was hit by an exceptionally violent hailstorm, with hail deep enough to submerge knees, killing countless people and livestock. At the Hor River ferry crossings, hail and ice piled up, freezing into ice pagodas. For seven days, the river froze from the bottom up, making it impossible for people to even fetch drinking water. The Old Monk and the Alliance with Prophetic Girl, Gijum Yixi At this time, Gesar transformed into an old monk. He changed his divine chestnut steed into a walking stick and his war helmet and armor into a monk's hat and robe. He came to the midst of the hail and ice, lay down on his back, and faced the sky. Beside him, sunlight shone brilliantly, melting the accumulated ice into clear, rippling water. Yet everywhere else remained covered in hail. People began spreading rumors about this strange event. Tangze surmised that the Great King had come to Hor, but he kept it to himself and told no one. Hearing that there was water, White Tent King's daughter, Langtsuo, led many maidens, each carrying a golden bucket, to fetch water. When they reached the Kanba River where six streams converged, they saw an exceptionally ragged old monk lying at the crossroads. His monk's hat was greasy and grimy; his robe and meditation skirt fluttered in the wind in tatters; his sleeves were torn as wide as the mouth of an earthen jar; his boots, stuffed with wool, were as big as backpacks; his face and the backs of his hands were black as a pot bottom; his wrinkles were as numerous as hairs; his upper eyelids drooped over the lower ones; and his kneecaps were so sharp they could almost plough the ground. As Langtsuo walked, she tossed sweets to her companions, but all the sweets flew into the old monk's mouth. The old monk also blocked the path, with rocks and thorns on both sides, making it difficult to pass. Langtsuo cried out in surprise, "Oh my, what's going on? How did all these sweets end up in your mouth? And why are you blocking the road? What exactly is happening?" The maidens wanted their sweets back, but the monk had already eaten them; even cutting out his tongue wouldn't retrieve them. So they stepped over the old monk and went to fetch water. When they raised their heads to offer the first scoop of water to heaven and earth, that first ladleful flew in a straight line into the old monk's mouth. The maidens were disgusted. They shouldered their water buckets, stepped over the old monk again, and returned to the palace. Afterwards, Yellow Tent King's daughter, Otsuo, and Black Tent King's daughter, Dongtsuo, also went to fetch water, carrying silver and turquoise buckets respectively, each leading a group of maidens. Just like before, they stepped over the monk on their way there and back. Finally, Gijum Yixi, daughter of Prince Garbena of the Garwa tribe, carrying a conch-shell bucket and leading a large group of maidens, went to fetch water. As she walked, she tossed sweets to her companions, but all the thrown sweets again flew into the old monk's mouth. Gijum Yixi said, "In this yellow Hor land that believes in black magic, only my father and I devoutly follow the virtuous white path. Seeing a wise teacher like you brings me joy like seeing sunlight. Consider those sweets an offering to you. Please make a way so we may pass." The old monk replied, "This hail disaster, unseen since ancient times, has injured my head, neck, and legs. I want to get up, but my head and neck lack strength; I want to move aside, but my back hurts and I cannot stand; I want to walk over, but my legs ache and I cannot go. The maidens fetched water before all stepped over me. If you have urgent business, you may step over me too. If you are at leisure and unhurried, please detour around me." Gijum Yixi said, "To step over such an elder would be a great sin." So she detoured through the rocks and thorn bushes beside the old monk. When she raised her head to offer the first ladle of water to the heavens, it too, like with the previous maidens, flew into the old monk's mouth. Gijum Yixi was again filled with surprise. She thought: Could this old monk be King Gesar in disguise? Looking more carefully, the old monk had vanished. In his place stood a snow-white male lion, crouching there, its furious eyes wide open, flashing like lightning as it stared at Yaze City, raising a giant paw as if to strike the city gates. Around it swarmed a hundred thousand bears, and in the sky circled tens of millions of stars. In another instant, these visions disappeared, and the original old monk was back. Gijum Yixi hurried to him and whispered, "Great King, when I interpreted dreams before, I once said that an angry lion striking with its paw would turn Yaze City to dust. This matches the scene you just revealed. If you can transform into an eight- or nine-year-old child and come home with me, I will do my utmost to help you. As the heavenly oracle foretold, everything will be accomplished perfectly." Gesar, understanding her meaning, said, "You go back first. I will come naturally in time." Notes Period of the degenerate age: Also known as the Dharma-Ending Age. Buddhism holds that after the Buddha's passing, the Dharma will gradually decline, divided into three periods: the True Dharma, the Semblance Dharma, and the Degenerate Age. The period with teaching, practice, and realization is called the True Dharma; the period with teaching and practice is the Semblance Dharma; the period with only teaching but no other aspects is the Degenerate Age. Also called the Evil Time or Evil World.

Collection of King Gesar Thangka around the world. Include some masterworks. King Gesar thangka Gallery Featured The original version is an ancient thangka collected by Kathok Monastery and created by a lama painter from the Kham region and belongs to the Nyingma school (Nyingma pa). They place great importance on the terma lineage and therefore possess many extremely rare paintings of supreme deities and protectors. Its style often features light green hills and a light blue sky as the background. The painting method for trees and rocks is relatively simple, with thicker coloring strokes. However, the most important feature is that the wrathful deity appears very powerful and exudes a strong sense of mystery. Photo capture from internet. Last update : 8/2/2025 Featured The central and largest figure is that of Gesar Norbu Dradul in Dralha (dgra lha) warrior appearance, the eyes are wide and the eyebrows raised, a moustache and goatee accent the face in the fashion of a Tibetan king, wearing body armor with elaborate decorations, a mirror and auspicious symbols. On the crown of the head is a battle helmet, gold in colour, decorated with jewels, a half vajra and adorned with flags and streamers. The second most important figure in the composition of the single painting is Gesar Dorje Tsegyal (ge sar rdo rje rtse rgyal) located below the large central Gesar Norbu Dradul. Dorje Tsegyal is in the appearance of a Tibetan King with pronounced eyebrows, moustache and goatee. He wears a white hat adorned with ribbons, a half vajra and peacock feathers. The right hand holds to the heart a wish-fulfilling jewel and the left hand held to the side holds a bow and arrow. Date Range 1900 - 1959Lineages Nyingma and BuddhistMaterial Ground Mineral Pigment on Cotton Source : https://www.himalayanart.org/items/46001 Featured This painting depicts Gesar seated on an ornately decorated, high throne with a green bolster, adorned with gilding and mountain scenery. In his right hand, he holds a flaming jewel, and in his left, a bow. He is dressed in a heavy robe embroidered with cloud patterns. Around his neck, he wears a necklace strung with dzi beads and a large amulet, and his ears are adorned with traditional Tibetan gold and coral earrings. His facial expression is stern, and he wears a traditional Tibetan hat with a small vase finial and a feather tucked into the cap. Above his head in the sky, Padmasambhava is centrally seated on a cloud, flanked by Tsangpa on the left and Nammen on the right. Around him, his traditional retinue of thirty heroes and five female figures are depicted in various poses, each identified by inscription. He is typically depicted as a warrior on horseback, or, as in this case, as a king among his retinue of heroes; this latter depiction only became popular in the late nineteenth century. Himalayan Art Resources, item no. 24961. Last update : 22/3/2025

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Log In / Sign Up 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 too / complete the wish (Please login to activate)

While the divine child waited in the heavens for his descent to the human world, the great teacher Pema Tötreng began searching for suitable parents for the divine child. The father was chosen from the ancient royal lineage of the Mu-Bu Dong Clan of Ling. This royal lineage had branched into three families by the time of their ancestor, Chupen Nabu, who had three wives. 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 6 Avenging a Brother – Gyatsa Leads a Campaign Against the Guo Tribe, and SenlUn Wins the Dragon King's Daughter While the divine child waited in the heavens for his descent to the human world, the great teacher Pema Tochin began searching for suitable parents for the divine child. The father was chosen from the ancient royal lineage of the Mukpo Dong Clan of Ling. This royal lineage had branched into three families by the time of their ancestor, Chupen Nabu, who had three wives. The first wife, Saifei, gave birth to Laya Dagga. The second wife, Wenfei, gave birth to Chijang Banjie. The third wife, Jiangfei, gave birth to Zhajie Benmei. The three sons became the leaders of the Senior, Middle, and Junior lineages. From the Junior lineage, Zhajie Benmei fathered Tuola Ben, who in turn fathered Chuna Pan. Chuna Pan married three wives: Rongfei, Gafei, and Mufei. Rongtsa Chagen, the chief of Ling, was the son of Rongfei. Gafei had a son named Yujie, who was later captured during a war with the Hor people. Mufei had a son named Senlun, who was believed to be an incarnation of the Brahmin Raijin and was known for his gentle demeanor and kind heart. Rongtsa Chagen married Meiduo Zaxicuo and had three sons and one daughter: First son: Yupeng Dajie Second son: Lianba Qujie Third son: Ang’ou Yuda Daughter: Namu Yuzhen Senlun married Naga Zhuoma, a woman from the Jhana region, and on the first day of the 12th month in the Year of the Water Ox, they had a son. This boy was extraordinary from birth—his face was round like the full moon, his eyebrows were clean and distinct, and he grew remarkably fast. In one month, he grew as much as other children did in a year. The family named him Xielu Nima Rangxia, but outsiders called him Bumba Gyatsa Xiega. On the 13th day after his birth, the family held a grand feast in celebration. Leaders from the Senior, Middle, and Junior lineages—Rabu Langka Senxie, Lingqing Tawi Suolang, and Rongtsa Chagen—each tied a ceremonial scarf around Gyatsa’s neck as a blessing. Rongtsa Chagen declared: “This is a sign of happiness for the Radgabu Clan, A symbol of rising power, The beginning of a fulfilled prophecy, And the start of conquering the four demons.” Gyatsa grew up quickly and was soon known as Lord Gyatsa. One day, the emperor of Jhana summoned his three nephews to the royal palace: Nyechi Gaqing, prince of the Jiang Kingdom; Laburei Bao, prince of the Hor Kingdom; Gyatsa Xiega, prince of Ling. The emperor gave them many treasures, including gold, silver, and jewels. The most precious gifts were a horse, a sword, and a suit of armor for each of them. The three princes were overjoyed and returned to their respective countries with their attendants. During Gyatsa’s time away, a war broke out between the Guo Tribe and the Ling Tribe over a border dispute. In the conflict, Lianba Qujie, the son of Rongtsa Chagen, was killed by the Guo Tribe. The people of Ling, knowing Gyatsa’s bravery and fiery temperament, decided to hide the news from him. One day, while hunting, Gyatsa killed a deer by a mountain spring. As he prepared to divide the meat, a beggar woman and her son arrived at the spring. Hoping for a share of the meat, the beggar woman said: “Honorable Lord Gyatsa, it is good that you have returned! Last year, while you were in Jhana, the Guo Tribe went to war with the Ling Tribe. During the fighting, the chief’s son, Lianba Qujie, was killed by the Guo people. Everyone in Ling says that if you were here, this tragedy could have been avoided. Without you, Ling is truly in danger!” The woman then explained the entire war in detail. Gyatsa listened, and his anger burned fiercely. It was as if a million arrows had pierced his heart. Without hesitation, he mounted his horse and rode straight to Rongtsa Chagen. When Rongtsa Chagen saw that he could no longer hide the truth from his nephew, he tried to dissuade Gyatsa from seeking revenge. He said: “It is true that Lianba Qujie has died, but we have already avenged him. We killed all the men of the Guo Tribe, leaving only widows behind. The only group untouched is Ranluo Dunpa’s clan, because they are protected by the Dragon King and powerful spirits. The Dragon King’s daughter resides in their camp. This is not an enemy we can easily defeat. Nephew, it’s best not to act impulsively.” But Gyatsa was determined to avenge his cousin. No matter how much Rongtsa Chagen tried to persuade him, it was useless. Seeing that Gyatsa could not be stopped, Rongtsa Chagen reluctantly agreed to lead an expedition to the Guo Tribe for revenge. Gyatsa’s other uncle, Chao Tong, had different thoughts. He reasoned: “Gyatsa is brave enough to grab a lion by its ears and strong enough to capture a white lion alive. If we let him lead the army to the Guo Tribe, he will surely destroy them. And if that happens, the Dragon King’s daughter and the treasures of the Dragon Palace will all belong to him. How can I let this happen?” Chao Tong came up with a plan. He decided to warn the Guo Tribe. Writing a letter, he said: “To Ranluo Dunba Kyanzen, From Darong official Chao Tong: To avenge the chief’s son, Gyatsa and his men are gathering forces and will march on the Guo Tribe the day after tomorrow. You will not be able to resist them in battle. It’s better to retreat early. I am doing you a favor this time, and I hope you will repay it in the future by giving me the Dragon King’s daughter.” Chao Tong tied the letter to an arrow, recited a spell, and shot it toward the Guo camp. When Ranluo Dunba Kyanzen received the letter, he immediately warned the remaining women, children, and elderly of the Guo Tribe to flee. He also packed up his own belongings and prepared to escape with his family. However, the treasures of the Dragon Palace, including the Dragon Palace’s tent and the Great Prajnaparamita Sutra , were too heavy for any yak, horse, or mule to carry. Only the green-horned dragon cow could bear the load. As the Guo Tribe began their retreat, the green-horned dragon cow suddenly ran in the opposite direction. Strangely, no one except the Dragon King’s daughter, Meto Naze, could see the cow. The Dragon Princess, who had been riding a horse, turned her mount around and tried to chase after the cow. However, her horse refused to move in that direction. Left with no choice, she dismounted and followed the cow on foot. The usually docile green-horned dragon cow became wild, leaping and running, staying just out of reach. Whenever Meto Naze tried to catch it, the cow would run farther. When exhausted, she would stop to rest, and the cow would also stop to graze, keeping just enough distance between them. Hungry and thirsty, Meto Naze was completely drained but continued to chase the cow. Meanwhile, Gyatsa led the Ling army to the Guo Tribe’s territory. When they arrived, they found nothing but an empty wasteland—only traces of animal dung remained. Seeing this, Gyatsa was puzzled. He wondered aloud: “Where could the Guo people have gone? How could they have fled so suddenly? Could it be divine intervention, preventing us from destroying them? No matter where they’ve gone, we must pursue them.” Gyatsa’s determination inspired the younger warriors of Ling, who were eager to track down the Guo Tribe. However, his uncle Chao Tong objected: “We don’t know where they’ve gone. How can we chase them aimlessly? It’s better for us to return home.” Some of the older, more cautious members of the army agreed with Chao Tong, but Rongtsa Chagen intervened: “The warriors of Ling never return empty-handed. Let’s ask Senlun to perform a divination to see where the Guo people have gone and what we should do.” Everyone agreed. Lacking proper divination tools in the wilderness, Senlun performed an arrow divination. The result was clear: “After one meal’s time, you will not need to unsheathe your swords or notch your arrows. Both treasures and a beautiful woman will be delivered to you.” Chao Tong scoffed at the prediction and mockingly said: “If we’re going to get treasures and a beautiful woman without even fighting, then everything we gain should belong to you, Senlun.” As Gyatsa’s army rested and ate, Meto Naze was still chasing the green-horned dragon cow. Exhausted and desperate, she tripped and fell. She lay on the ground, too tired to move, and soon fell asleep. In her dream, a child dressed in red silk appeared before her, holding a bucket of milk. The child said: “This milk is from your elder sister. She asked me to tell you to keep following the cow—it will lead you to where you need to go. The time has come for you to fulfill your purpose for the sake of all beings.” When Meto Naze awoke, the bucket of milk was beside her, but the child was gone. Grateful for her father and sister’s blessings, she drank the milk and felt her strength return. The dragon cow, sensing her renewed energy, ran even faster. Meto Naze chased it with all her might. Eventually, the cow led her to Dajilongduo Valley, where she encountered Gyatsa’s army. As Meto Naze approached, the green-horned dragon cow suddenly stopped and waited for her. She finally caught up and grabbed the cow’s horns, only to realize she was now standing before Gyatsa’s army. Startled, she looked around and saw the thousands of soldiers. The Ling warriors, in turn, were stunned by the sight of the Dragon Princess. Her beauty was unparalleled: her face glowed like a lotus flower under sunlight; her eyes sparkled like bees dancing on a lake; her figure was graceful like bamboo swaying in the summer breeze. Her smooth skin shone like polished butter, wrapped in the finest silk from Jiana. Her hair was as soft as silk threads, glistening like molten glass. Chao Tong, captivated by her beauty, stepped forward and asked: “Oh, heavenly maiden, did you come to join us in Ling? We are pursuing the Guo Tribe. Can you tell us where they are? And where do you come from?” The Dragon Princess thought to herself: "I am the adopted daughter of Ranluo Dunpa Kyenzen. I cannot betray the Guo Tribe and reveal their whereabouts." After considering her response, she said: “You may not know me. In my past life, I was a dakini; In this life, I was born in the prosperous Dragon Palace. My father is the Dragon King Zuna. I am the youngest of three daughters, And my name is Meto Naze.I was gifted to Master Pema Tochin, Who entrusted me temporarily to the Guo Clan. When the Guo Tribe was struck by misfortune, They scattered to unknown places. I was chasing this dragon cow And unknowingly arrived here. If this is the work of gods, I beg for mercy. If it is the work of demons, it cannot be avoided. As the ancient saying goes: Parents, spouses, and homes— All are determined by past lives. Joy, sorrow, wealth, and misfortune— All are preordained by destiny. My only wish is to return to the Dragon World. I did not come here by my own will. While I live, I will follow the dragon cow. After I die, I will continue to serve all beings.” The Ling warriors listened to her words with a mix of belief and skepticism. Rongtsa Chagen decided it was time to retreat, but Senlun reminded everyone: “Chao Tong said earlier that whatever treasures we obtain during this campaign should be given to me as payment for my divination.” Chao Tong immediately protested: “This woman is not a treasure of war!” The mediator, Weima Lada, stepped in to resolve the dispute: “Since this woman comes from Ranluo Dunpa Kyenzen’s household, she is indeed a war prize. As the saying goes: ‘Words once spoken, like a galloping horse, cannot be taken back. Arrows once released cannot be caught by hand.’ The sixteen bundles of the Dragon Palace’s Great Prajnaparamita Sutra and the Dragon Palace tent should belong to Ling and serve as collective property. However, the woman and the green-horned dragon cow should go to Senlun as his divination reward.” Everyone agreed, and even Chao Tong, though reluctant, had no choice but to accept the decision. The Ling warriors prepared to return home. They invited Meto Naze to ride a horse, but one without a saddle. The Dragon Princess suddenly remembered something and said to Rongtsa Chagen: “Last summer, while playing near the stone mountain, a child gave me a golden saddle and a bridle made of mystical material. The child whispered to me: ‘Do not take these anywhere else or tell anyone about them. When the time comes, you’ll know where to use them.’ I left them in a cave near the stone mountain. Perhaps they are still there.” Rongtsa Chagen immediately sent several people to search for the saddle and bridle, but no one could find them. Finally, Meto Naze herself went to retrieve them. She returned with the golden saddle, and everyone was convinced that she was truly the Dragon Princess. With a shout of “Geso!” (a call to the gods and Buddha), the Ling warriors and the Dragon Princess set off for home.

When Gyatsa and the other heroes of the Ling Kingdom arrived at the city of Dazi, they found it empty, its gates wide open. The precious treasures from the vaults had all been plundered by the Hor people. The great hero Gyatsa was so enraged he felt as if smoke were rising from his seven orifices. 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 49 FURY DRIVES GYATSA IN PURSUIT OF FOES; KARMA UNAVOIDABLE, THE HEAVENLY DOG DEVOURS THE BRIGHT MOON The Chase Begins When Gyatsa and the other heroes of the Ling Kingdom arrived at the city of Dazi, they found it empty, its gates wide open. The precious treasures from the vaults had all been plundered by the Hor people. The great hero Gyatsa was so enraged he felt as if smoke were rising from his seven orifices. Like a man possessed, he neither consulted with the others nor made any battle plans. Alone, he charged off in the direction the Hor army had retreated. How could Gyatsa not be frantic? When Gesar had gone north to subdue the demons, he had entrusted all state affairs to him, charging him with protecting the Ling Kingdom, guarding the queen, and defending the herds at home. But now? The queen had been abducted, the treasures looted. How could he face King Gesar upon his return? As the proverb says: "The true hero among brave men is recognized in times of crisis; the thousand-league steed among fine horses is distinguished in races across the great plains; the wise man among the people reveals his capability when great events arise." Now, in this moment of crisis, it was time for him, Gyatsa, to show his true mettle. As Gyatsa galloped forward furiously, he spoke to his white-shouldered steed beneath him: O White-Shouldered Horse, my White-Shouldered Horse, Today in battle, I rely on you. Leap over cliffs and scale rocky mountains, Let your four hooves tread as if on level ground; Jump across great rivers and broad streams, Be like the golden-eyed fish in the water; Possess the skill of the white eagle, Run swifter than a flash of lightning; Today I go to slay our foes, In this fight, my only companion is you; Together we'll charge into the Hor camp, And turn their world upside down! Listen well, my horse, my horse, Today you are truly needed, To defend our homeland in this hour, To charge and triumph in this fray. The White-Shouldered Horse understood its master's words and ran as if its hooves were borne by the wind, swift as lightning across the sky. After an unknown length of time, both Gyatsa and his horse saw them: the Hor troops covering the mountains and plains, their weapons dense as a forest. Gyatsa recklessly plunged into the Hor ranks. His white-tasseled sword swung left and right, cutting down Hor soldiers until blood and flesh flew; his thunderous arrows shot in all directions, felling Hor troops who rolled on the ground. The Hor army was thrown into immediate chaos, crying for their fathers and mothers, scattering into two fleeing groups. One group, led by Sinba Meruze, Duoqin, and Prince Lawu Laibu, fled along the direction of the Jieri Sandy Mountains. The other, led by the Black Tent King and Tangze, fled toward the Dujia Koxiu Azalea Stone Mountain. A Fated Duel Niben, Gade, and Danma swiftly pursued the Hor troops fleeing toward the Azalea Stone Mountain. Gyatsa spotted a figure who seemed to be Duoqin behind the retreating red-tasseled troops and flew after him like a bird. Duoqin recognized the pursuer as Gyatsa and dared not look back, only urging the main Hor force to flee desperately. Unable to catch Duoqin, Gyatsa turned back and encountered another Hor contingent, at the front of which walked Prince Lawu Laibu. Gyatsa quickly lashed his white horse three times and charged toward them like a flash of lightning. The Hor soldiers scattered in all directions, regardless of the path. Wherever Lawu fled, Gyatsa pursued. Lawu naturally knew that encountering Gyatsa meant there was no escape from fate. He nocked an iron arrow with pheasant feathers on his precious bow, looped the ring of his white-backed treasured blade inlaid with cat's eye agate onto his thumb, and said, "Gyatsa! Today, it seems I am fated not to escape alive. But before I die, I must loose one arrow!" With a whoosh, the iron arrow flew out, passing right through the middle of the red silk tassel on Gyatsa's helmet. Enraged, Gyatsa drew his Yasi blade and charged at Lawu. Lawu dared not look back, only fled forward—from the top of the ravine to the snow-capped mountains, from the mouth of the valley to the riverbank, across the great plains, along the mountainsides, and back onto the main road—with Gyatsa in close pursuit. Finally, they returned to the front of the Jieri Anqing Sandy Mountains. Just as Gyatsa was about to catch up, his mount unexpectedly refused to continue the chase and instead backed away. Gyatsa quickly dismounted, drew a golden-tailed arrow, and shot. It struck Lawu squarely in the back. Lawu arched his back, struggled forward a few steps, and then fell from his horse. Gyatsa severed Lawu's head and began walking down the mountain path! At that moment, sparse raindrops began to fall from the sky. A rainbow appeared between the clouds, black grouse cried mournfully, white vultures circled overhead, and a pure white cloud drifted slowly northward. Suddenly, immense sorrow welled up in Gyatsa's heart. The image of King Gesar appeared vividly in his mind. Overwhelmed by longing, his tears fell like leaves struck by frost. He dismounted to catch his breath and rest briefly, his thoughts calming slightly. Resolutely, he thought: "The mountains and rivers of Ling are already shattered. I am separated from Gesar in life, and forever parted from heroic brothers like Yuda and Maerle in death. Truly, it would be better to die than endure this!" Unable to suppress the grief and anguish in his heart, he entrusted these feelings to the messenger of the white clouds and sang a song in the melodious tune of "Fresh Flower's Wonderful Sound": In the vast, ethereal sky, The wandering white cloud is like a beauty from afar. From whence do you come? And where will you go tonight? In the north, at Xiameri Jie, King Gesar is my younger brother. Does he have any good news? O white cloud! If you are going north, Please carry a few words for me. Tell the Great Lion King: Do not linger long in the northern lands. If you do not return to Ling soon, The Hor will devour the Ling Kingdom. Seeing our people suffer such humiliation, You went to that distant demon kingdom, Yet your own homeland slips from your grasp. My life's span is nearing its end, No need to speak of how desolate, how melancholy! In the summer of the Wood-Tiger year, You, Great Lion King Gesar, With your purple face clenching white conch teeth, Round eyes glaring like purple-red coral, The silk tassel on your helmet fluttering, Vulture feather plumes trembling, Lightning-warding armor gleaming brightly, Chestnut steed's hooves spinning like the wind, Rode alone, ceaselessly, to the north, Leaving me behind like a bird abandoned on a desolate shore. Just like the eye on the forehead and the heart in the chest, We are torn apart, alive yet separated. Though I speak these words, When I think of Joru, I pray and call his name. Gesar's protection knows no distance, In our hearts, we brothers are not apart. If you think of me, Xiega, Please also call the name of me, Gyatsa. These are the heartfelt words I send him. Had the great king not gone north, We brothers, arm in arm, Though the sun and moon are revered, their halos would tremble; Though the Garuda is skilled, its wings would quiver; Though the wild lion is fierce, its four paws would leap. He possesses miraculous transformations, I have courage and martial prowess. The masses fight like fierce tigers, Even turning heaven and earth is within our grasp. Though not destined by the lines on my forehead, This was to be the fortune of the Ling people. This War God's purple longevity robe, And that guardian Vajra armor, I ask the Dakini Heavenly Mother to take back, Or else return them to Gesar, For those who need them to wear! Though vexation arises, it is my nature; Though tears flow, they are but dew. May, in the luminous deeds for all beings, The tale of Xiega be widely sung. The Final Confrontation Gyatsa laid down his weapons, removed his armor, and placed the War God's purple longevity robe and guardian golden armor on a square stone. He kowtowed to it three times, wrapped it in a seamless divine silk undershirt, placed it in a marmot hole, and blocked the entrance with three white stones, praying: "I return these gifts to the War God!" He then mounted Lawu's warhorse and pursued the fleeing Hor troops. He caught up with Sinba Meruze and the five hundred red-tasseled troops who had originally hidden in a remote ravine of the Xieri Sandy Mountains. Since the red tassel on his helmet had been shot off by Lawu, Gyatsa inserted two pieces of silk on either side of his helmet crest. From afar, it looked like Lawu's white horsetail tassel. The Hor troops initially thought it was Lawu, but when Gyatsa came within an arrow's shot, drew his treasured blade, and charged to kill, they realized it was Gyatsa and scattered in panic. Sinba Meruze quickly shouted, "Please charge no further! Gyatsa! To pursue the weak without restraint—must you force everyone to the cliff's edge for a life-and-death struggle?" At this point, Gyatsa would not listen to any admonition. He hacked and slashed his way, driving the last remaining Hor stragglers into a small stream gully beside a pale gray cliff. Sinba turned and leaped up the cliff. Gyatsa pursued fiercely from below, outflanked him, and blocked the path ahead. With no escape, Sinba hid in a bend of the cliff, dismounted, and stood facing the direction of Hor, confronting Gyatsa who remained on horseback. Lawu's horse, overdriven by Gyatsa and with Gyatsa brandishing his sword before it, suddenly reared in fright, throwing the unprepared Gyatsa off. He landed directly on a spear point and was gravely wounded. As the prophecy "the bright full moon of the fifteenth falls upon the plain" foretold, he could not rise for a moment. Seeing the situation, Sinba thought to leave, but unexpectedly, Gyatsa summoned strength from somewhere. He hurled his treasured blade with force and shouted, "Sinba Meruze! I am done for. Better you give me a clean end! Then you can go claim merit and reward before the White Tent King!" But Meruze's eyes streamed with tears as he wept, "Must I truly exhaust all evil deeds? My heart has always yearned for the cause of the Great Lion King. Since following the White Tent King on this campaign, I have avoided conflict at every turn. I never imagined that today fate would demand I commit this evil against the Bumba King! Yet, it must be said, your Ling troops, insisting on sheer force, showed no restraint at all, ruining my lifelong aspirations." Saying this, he wept like a child. Hearing his words, Gyatsa felt a touch of solace. Since the war between the two armies began, Sinba had indeed consistently avoided conflict. That they had come to such a pass was simply the inescapable karma of them both! So, in a very gentle tone, he said, "Sinba Meruze! To starve rather than eat rotten chaff is the nature of the white-mouthed wild horse; to die of thirst rather than drink ditch water is the nature of the red-haired wild yak; to suffer unto death without shedding a tear is the character of a true man. There's no need for alarm; this is our destined lifespan! Who lives and who dies is still unknown, but neither of us wants to leave behind the reputation of a fox fleeing battle. Let us have one final archery contest and let fate decide victory!" Since fate had driven these two natural adversaries to such a point, despite his extreme reluctance, Sinba, with tears streaming, agreed. Gyatsa picked up a bow and arrows, a slight smile at the corner of his mouth. He shot an arrow that struck the tassel atop Sinba's helmet without harming him in the least. When it was Meruze's turn to shoot, tears already blurred his vision. It seemed fate had decreed that no matter how he tried to avoid it, he must fulfill the tribulation of Lord Bumba's destined end. Helplessly, he silently called the name of the Great Lion King, sorrowfully thinking that his own destiny was originally to assist King Gesar in achieving great deeds, yet now he had become the enemy who killed the king's own brother. The arrow flew out and struck Lord Gyatsa squarely in the forehead. He stiffened, fell to the ground, and passed from this world. The Heavenly Mother Langman Gam believed that if Sinba did not sever Gyatsa's head and hang it on the golden roof of Yaze City, it would not ignite King Gesar's immense hatred. So, she transformed into the appearance of a demon deity, used a yellow thunderbolt treasured blade to cleave Gyatsa's body from his head, and spoke from the air: "Red-Armed Sinba! Take this enemy's head to boast before your foes and claim merit before your kin! Hang it on the golden roof of Yaze City, and the White Tent King will have his wish fulfilled!" While Sinba was still hesitating, Danma and Gade, seeing the ominous rainbow light, rushed over. Sinba had no choice but to hastily discard all his weapons and depart, taking only Gyatsa's head. Ling's Grief and a Vow of Vengeance The grievous news reached Ling, plunging all into mourning, a pain beyond words. Compounded by the abduction of Queen Zumu and the continued absence of the Great Lion King, the skies over Ling grew dark with despair! Upon hearing of Gyatsa's death, Chief Steward Rongtsa Chagen, Danma, and other Ling heroes rushed to the scene. The moment the Chief Steward saw Gyatsa's body, he let out a great cry and fainted. A long time passed before he regained consciousness. Rongtsa Chagen felt as if a knife were twisting in his heart, his aged face streaked with tears. Queen Zumu had been seized, Ling's treasures plundered, and now Gyatsa was slain—what face did the heroes of Ling have left to live in this world! "Detestable, hateful Yellow Hor people! Deserving of death and dismemberment, you Sinbas! What sins have you committed!" The gathered brothers could not hold back their tears. "To starve rather than eat rotten chaff is the nature of the white-mouthed wild horse; to die of thirst rather than drink ditch water is the nature of the red-haired wild horse; to suffer unto death without shedding a tear is the character of a true man. We heroes of Ling would rather die in battle than sigh or weep. We must rally our spirits and avenge Gyatsa!" The hero Danma's eyes blazed with fury, his words resolute and forceful. The heroes of Ling checked their tears. Danma waved his blade, and the brothers prepared to follow him in pursuit of the Hor army. King Senlun stopped them: "Halt, young men! Stop quickly. Gyatsa is already dead. Do you still wish to throw your lives away?" "No! Without killing the White Tent King, without killing Sinba Meruze, my rage, Danma's rage, will not be quelled." "We must go, King Senlun. Please wait here with the Chief Steward for news of our victory." The young warriors brandished their blades and spears, determined to chase and slay the Hor. "Which of you has martial skill surpassing Gyatsa's? Who among you is more valiant than Gyatsa?" The young men looked at each other, unable to answer. "Good, no one. In Ling, aside from Gesar, no one could match Gyatsa. Now Gyatsa is dead. Relying on you will not bring back the queen or recover the treasures." "Then, is it all over?" "No! This account is not settled. Our Great Lion King will return soon. Once he does, the White Tent King, the Yellow Tent King, the Black Tent King of Hor—none shall keep their lives." King Senlun patiently reasoned with the young men, for many men of Ling Gabu had already died. To continue such a reckless pursuit would not kill the Hor but would instead lead to ambushes and the same fate as Gyatsa. The grief-stricken Chief Steward Rongtsa Chagen nodded repeatedly. He agreed with King Senlun's stance, unable to bear seeing more young men of Ling die like Gyatsa. "This... this... this... how can I swallow this anger!" The hero Danma's eyes reddened with pent-up fury, his large fists clenched until they cracked. "Then let it be this way. We, uncles and nephews, shall each shoot an arrow toward the Hor city. Each arrow shall strike a target, letting the White Tent King understand that the heroes of our Ling Kingdom are as numerous as grass on the earth, sand on the riverbanks—impossible to kill off or exhaust." King Senlun proposed another idea. The heroes drew their bows and nocked arrows, each silently praying for heavenly aid. They would shoot their arrows directly into the palace where the White Tent King of Hor resided. The heroes sang: One arrow pierced your golden spire's crest, symbolizing the splitting of the celestial demon's skull; One arrow flew towards the yak-hair net of the treasure banner, symbolizing the suppression of the sky demon¹ to the earth; One arrow struck the joint of the flying eaves, symbolizing the command of the earth demon to serve; One arrow shattered the sun-facing window's glass mirror, symbolizing the scattering of the White Tent King's soul; One arrow shot straight into the royal palace, Symbolizing the plucking of the White Tent King's heart. The heroes will have their successors, Who will carve a path upon your snowy mountains, Who will dance the warhorse dance upon your vast plains, Who will reduce the thousand-peaked Yaze City to ashes, Who will sever the heads of all remaining Sinba, Who will place a horse's saddle upon the neck of you, White Tent King, Who will make the wild grasses across your land sing a mournful tune, Who will ensure the twelve tribes of Achin Never again have a place of peaceful dwelling... After this invocation, several arrows were loosed together. As if guided by the prayer, they struck precisely the places the heroes had intended. Although Danma's resentment was not fully quelled, his fury had subsided considerably.

K i n g G e s a r The Great The Legend from ling King Gesar (about 1038-1119 AD) was a legendary Tibetan hero who was born in Dege County, Ganzi Tibetan Autonomous Prefecture. Later generations called him King Gesar of Ling. According to legend, King Gesar is also the incarnation of the Guru Rinpoche and his wisdom, compassion and power. selected video from youtube - mantra, praying Brief Offering Prayer to Gesar & King Gesar Mantra｜Drukmo Gyal 格萨尔王祈请颂及心咒 Life Story of the Buddha Gesar of Ling On May 26, 2012 during the Gesar Windhorse Retreat at Padma Samye Ling, Venerable Khenpo Tsewng Dongyal Rinpoche taught the brief life story of Gesar of Ling, the direct emanation of Guru Padmasambhava, and an emanation of the Three Lords Manjushri, Chenrezig, and Vajrapani.