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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 84 The Queen's Diplomatic Mission Brings Three Years of Peace Between Ling and Jiang The Queen's Grief and the Divine Prophecy Since the Ling army launched its counter-offensive into Jiang territory, most of the valiant warriors and able-bodied young men had marched off to the battlefield. Queen Sangjang Zumu resided in the royal palace of Dazi Castle in the Ling Kingdom, where day after day she prostrated herself before the heavens, made offerings, and prayed for blessings and protection. She devoted herself to spiritual practice and prayer, wishing peace for all sentient beings, and especially hoping that the white virtuous deeds of the Ling region would flourish and prosper. When Michong and the heroine Adanam arrived at Dazi Castle to report on the war between Jiang and Ling, Zumu was stricken with grief upon learning that her younger brother Buya Zhujie and Rongtsa Malie had fallen on the battlefield. "I am truly a woman without good fortune," she lamented. "No misfortune ever passes me by. My brother has died in battle—I feel as though my very heart has been torn from my chest while I still live." Overwhelmed by sorrow, Zumu's mind grew clouded and confused. Her vision blurred as if leaves covered her eyes, and she collapsed in a faint. Those nearby immediately fetched holy water and sprinkled it on her face, slowly reviving her. Once she regained consciousness, she ordered her attendants to bring refreshing food and sweet tea and wine for Adanam and Michong to enjoy. The two visitors first presented the king's personal letter, which requested that Zumu come to the military camp, and then explained the entire situation to her in clear detail. After hearing their account, Zumu thought to herself: Even if I were to devise clever schemes to reconcile Jiang and Ling, it would be impossible to secure advantages for Ling. Since Meisa had already gone twice without results, and now they ask me to go, it seems unnecessary—yet the king's command cannot be defied. She therefore resolved to set out immediately. That very night, she departed for Jiang territory with two hundred attendants. As she left, everyone offered her farewell libations of wine and ceremonial scarves (khata). Meanwhile, on the front lines, the Jiang and Ling armies clashed like a fierce tiger and a wild boar locked in combat, each side attacking with greater ferocity than the other. As Zumu and her party journeyed, they continuously prayed to the venerable Tara for protection from demonic obstacles of the dark forces, and for safe passage to the Ling camp. The Prophecy and Debate in the War Council Through divine protection, Zumu and her party finally reached the Jiang region. The heroes came out in force to welcome her, and a tent like a white cloud—the great Gyalo Dragon Tent—was pitched on the grassland for her entourage to stay in. That night, the White Brahma King descended from above, riding a white horse and surrounded by divine children amid clusters of brocade-like clouds. He delivered a prophetic song to the King of Ling: "Tomorrow when the sun lights up the earth, The moment for forging peace must not be lost. If reconciliation cannot be achieved, Beware—the enemy will strike again. Tomorrow in the dead of night, The Jiang generals Caima Keji, Baidui, Sela, and Qimei Jiaduo Will each lead two thousand elite troops to surround and attack. The Ling generals Zhale and Niben Daya Will face calamity like Gyatsa once did. Danma Jangcha and Bara Senda Adong Will meet disaster like Yuda once did. Beautiful Queen Sangjang Zumu, If you do not go to make peace with the Jiang, The consequences will be grave beyond imagining— Death itself will come, impossible to resist." Having sung his prophecy, the White Brahma King vanished. Before dawn broke, all the heroes had gathered before the sacred tent. King Gesar recounted the White Brahma King's prophecy and consulted with them on how to proceed. The minister Danma said, "There is no need to repeat the White Brahma King's prophecy. Regarding peace talks, the gods have previously given prophecies and the king has given instructions. Two rounds of negotiations have already been held without reaching an agreement. Even now, we still cannot tell whether brass is truly gold or white lead is truly silver. The only question now is whether Queen Zumu has the ability to accomplish this matter. If she cannot, then no matter how many more casualties we suffer, we have no choice but to fight the Jiang to the end." Rongtsa Chagen said, "Danma speaks wisely. A few days ago, Meisa went twice to negotiate with the Jiang without results. Perhaps Meisa thought too highly of herself and only spoke foolish words that the Jiang ignored. Now we must send Zumu with her attendants and a few heroes to see whether peace can indeed be reached with the Jiang!" Chao Tong interjected, "Has Uncle the Chief Steward grown old and muddled in his thinking? When Meisa was sent the first two times, you seemed to think she was quite capable. Now you treat Zumu as if she is certain to succeed. In my view, sending Zumu again will not accomplish this task either. If the Jiang attack, there are four people who need extra protection, and we must devise better strategies to deal with them. If our forces suffer further losses, that will not do." Everyone ultimately agreed to send Zumu for peace negotiations. The next day, Sangjang Zumu and her party, escorted by two hundred riders including Danma, Bara, and Sinba, galloped toward the Jiang camp. The Exchange of Songs Between the Two Queens When the Jiang saw them approaching, the minister of internal affairs Baidui said, "Here comes another group of people—what can they mean by this? Among those approaching, there are more women in female attire than in previous visits. If they have come to negotiate, then it will fall to the women to respond. Princess Pema Chuzhen is not here at the moment—we must quickly send for her from the palace." Thus Pema Chuzhen was summoned, and both sides met at the same place as the previous two negotiations. Zumu first expressed to the Jiang princess her hope for reconciliation between the two sides. The Jiang believed that whether the Ling side was sincere or insincere in seeking peace, they could not refuse to respond. Under the protection of Minister Baidui and two hundred riders, the Jiang princess and her attendants engaged in talks with the Ling side as before. Sangjang Zumu sang slowly to the princess about the great significance of peace between the two nations: "I am the beloved daughter of Gyalo Dunpa, As if painted by a master artist's brush. When I was born upon this earth, My name was chosen according to auspicious signs. Why do Jiang and Ling wage war? First, because of fate in this lifetime, Second, because King Sadan brought disaster upon us. The two kingdoms have known no peace, Battle after battle, savage combat, So many brave generals and warriors have died. Those caught between black and white deeds Wish only for death to escape their suffering. My little brother Buya Zhujie, How tragic that he died on the battlefield! Disaster has fallen upon the Gyalo family, How can this not grieve Zumu's heart? Zumu has traveled here today To avenge the fallen warriors, To bring the lost stallions home. If compensated, the Ling will not hold a grudge. If Jiang and Ling wish to escape the suffering of war, Peace talks are the only great plan. In this supremely sacred divine realm, Every pure aspiration must be cherished. Let bygones be bygones from this day forward— May Jiang and Ling be friends for all eternity. The war between Jiang and Ling must cease at once, Lest two tigers fight and both suffer harm. Jiang and Ling should be like brothers— Not just on the surface, but in heart and soul. Whether king or subject of Jiang, None may interfere with the flourishing of virtuous deeds. Let us set aside our differences and speak of friendship, Like tea and butter coming together, Meeting by fate in a single dragon bowl. O Princess Pema Chuzhen of Jiang, You are the dakini of the Purple Jiang Kingdom. I, Gyalo Sangjang Zumu, lion queen of Ling, Am the dakini of Ling Gabu. A pearl necklace with red coral strands, A master's prayer beads of countless gems, White precious stones and red agate— I offer them all to you, Princess Chuzhen, for safekeeping. First I present these gifts of greeting, Then let us speak openly of peace. Can sharp weapons be turned into soft silk? I ask you, Princess Pema, to consider this carefully." The Accord and Three Years of Peace After listening to Zumu's song, the Jiang princess thought for a while and then said, "Sangjang Zumu! You claim to be the incarnation of White Tara without the slightest blemish, manifesting your form in mortal flesh. Don't you think you are praising yourself a little too highly?" She then sang: "Listen, Gyalo Sangjang Zumu, Now I have words to answer you. Though my eyes have never seen you, My ears have long heard of your great fame. What Zumu truly thinks in her heart, No one else can ever know. On the surface you seem honest, But perhaps you are truly a deceiver. If Jiang and Ling truly seek peace, Both sides must show genuine sincerity. Know that although Ling has suffered casualties, The Jiang people too have endured losses. Your Ling people always try to show off, Causing death here and injury there, This is Ling's own great fault. The Jiang people have flourished for generations, Like young crops growing strong in the fields. Now like crops struck by hail, Who will compensate us for this poor harvest? Our right-wing vanguard Qula was thrown to his death, Our left-wing young general Yula was captured, The poison man Baigan Tulu lost his life, This grieves us more than losing nine castles. Countless Jiang heroes have fallen, How does Ling plan to compensate for these losses? If the dead heroes could be brought back to life, Then peace talks could become a reality. Across Jiang's mountains, valleys, and plains, The Ling people have covered the land like heavy snow. The Jiang people know no peace and suffer humiliation, How can we even speak of peace talks? You and I are both incarnations of dakinis, With different vows, born in different lands. Now both sides have become enemies, Where to go from here is up to you Ling people." The Jiang princess sang this probing song. After hearing it, Zumu thought: This song is meant to test whether we are truly sincere. I must answer her clearly and directly. So she said, "Princess, do not speak in riddles, and do not be like soft mud that cannot bear examination. Speak plainly like a hen laying an egg—put out the words you truly hold in your heart." Upon hearing this, the princess did not answer immediately but stood silently to one side. "Today you and I come to negotiate. If we do not discuss matters sincerely, but merely attack and slander each other, we will only deepen hostility and hatred. If we raise a great white pillar, both hillside and plain will be blessed. Fish naturally delight in calm waters—I will tell you the truth from my heart. The Jiang people have done wicked things in the past—does the princess not know this even now? Reflect calmly and carefully; if you can understand, my heart will rejoice. Among all the treasures of the snow land of Tibet, salt is the most precious seasoning. The Jiang people were determined to seize it—that is the root of this war between Jiang and Ling. If the Jiang had not first invaded Ling, how would the Ling army have come to press upon Jiang territory? If the Jiang had not attacked us first, how could the Ling have attacked you? The past need not be revisited; the present matters should be discussed anew. From this day forward, let everything begin afresh—Jiang and Ling shall live in friendship and harmony." Zumu then said to the Jiang princess, "Know that this conflict is heavier than a mountain, longer than a river, and wider than the sky. If we do not make peace, the calamities that follow will be endless." Zumu once again conveyed to the Jiang princess that reconciliation was essential no matter what. The Jiang princess also weighed the matter privately, recognizing that true reconciliation between Jiang and Ling would not be easy. As Zumu had said, this war had been provoked by the Jiang. Due to karma from past deeds, when the Ling army pressed upon their borders, her father the king remained secluded in his mourning chamber, and many brave warriors had perished for lack of support. But until her father left that chamber, a temporary peace between the two nations was necessary. So she said, "Sangjang Zumu! You are the incarnation of White Tara, your heart is pure without blemish, your words are sincere without deception. Medicine cannot be mixed with poison, white silk cannot be stained with dust. Perhaps what you say is truly from the heart. Let the war between Jiang and Ling be fought no more—from today, let the fighting cease. For three years, let both sides live in peace and friendship. After three years, we will discuss our relations anew. Feed the fine horses with careful nourishment, let the young men relax their minds and rest. Unstring the mighty bows and store them in their cases, fit the sharp arrows with new fletching. Polish the precious swords and set them aside, hang up the armor and helmets on high. We will gradually discuss what comes after—remember this well in your heart, Zumu." The princess and Zumu exchanged many words of hope for reconciliation, and both expressed mutual trust. Zumu presented the gleaming pearls, coral necklaces, and amber to the princess, and they agreed that the two nations would observe a three-year ceasefire. Only then did both sides finally feel at ease. Zumu and those who had accompanied her to the negotiations, along with the Jiang princess and her attendants, each returned to their own camps. The Jiang forces then withdrew their front-line troops to the rear. The Ling army likewise ceased hostilities on the spot as agreed. For more than two years, no war broke out—the two sides coexisted peacefully. Although the Ling army remained encamped in Jiang territory, the bridge of friendship was cherished by all. During this period, the Ling troops hunted wild game for food, while some of the Jiang soldiers returned to the royal palace and gathered around their king; others garrisoned their own castles, each living a peaceful life.

K i n g G e s a r of Tibet The Legend from ling King Gesar (about 1038-1119 AD) was a legendary Tibetan hero who was born in Dege County, Ganzi Tibetan Autonomous Prefecture. Later generations called him King Gesar of Ling. According to legend, King Gesar is also the incarnation of the Guru Rinpoche and his wisdom, compassion and power. King Gesar is a legendary figure in Tibetan culture, and his story is recorded in the Epic of King Gesar. This epic is considered the longest epic in the world, containing over 600,000 lines of verse. It narrates the heroic deeds of King Gesar and his battles against evil forces. The formation of the epic can be traced back to between 200 BCE and 600 CE. After years of oral transmission, it reached its final form and peak popularity in the 12th century. The epic mainly revolves around King Gesar's birth, growth, battles, and ultimate victory, reflecting the values and cultural traditions of the Tibetan people. The epic is usually divided into several main parts: Miraculous Birth and Early Life: This section tells the story of King Gesar's miraculous birth and the hardships he faced during his childhood. Heroic Deeds: It describes how he became a king, won the throne, and married a beautiful wife. Wars with Enemy Kingdoms: The core part of the epic focuses on King Gesar's wars with four enemy kingdoms, showcasing his bravery and leadership. Unification and Peace: This part describes how he unified the tribes and brought peace and prosperity. Death and Legacy: The final section recounts King Gesar's death and the impact he left behind. Many legends suggest that he will return in the future to save his people. The Epic of King Gesar is a famous epic passed down in Tibet and Central Asia. Currently, there are 140 performers in Tibet, Mongolia, and the Tu ethnic regions who sing this epic. The Epic of King Gesar has been passed down for over a thousand years and contains 600,000 verses, making it the longest epic in the world. Its length is three times that of the Indian epic Mahabharata and fifteen times that of Ramayana. The epic tells the story of the legendary King Gesar of the Kingdom of Ling and has had a significant influence on Tibetan Buddhism. There are more than 50 versions of this epic. In China alone, the Tibetan version has been published in 120 volumes, divided into 29 chapters. The first printed version was published in Mongolian in Beijing in 1716. The Epic of King Gesar first drew the attention of the Western world in the 1770s. German zoologist and botanist Peter Simon Pallas (1741–1811) mentioned the Gesar Temple in his travelogue Travels Through the Provinces of the Russian Empire (1771–1776). Later, French scholars Alexandra David-Néel (1868–1969) and Rolf Alfred Stein (1911–1999), along with American scholar Robin Kornman (1947–2007), translated and introduced this epic, bringing this ancient cultural treasure to the modern world. Table of content Description Table of content Description Chapter 1 Click for here for ch1 The People of the Snowy Land Suffer Great Hardships, Praying for the Gods to Descend and Subdue the Demons Chapter 2 Click for here for ch2 Avalokiteshvara Delivers the Teachings on Ox-Tail Continent:The Rakshasa King and the Divine Son Protected by the Heaven of Ultimate Form Chapter 3 Click for here for ch3 The Divine Child Fears Difficulty and Refuses to Descend. The Heavenly Deities Urge Him with Nine Divinations Chapter 4 Click for here for ch4 Seeking the Divination Deity to Resolve Doubts, Eliminate Disasters, Cure Plagues, and Receive the Dragon Maiden as a Reward Chapter 5 Click for here for ch5 A Good Omen Appears, Chief Seeks Dream Interpretation, and the Great Sage Proclaims Prophecy Chapter 6 Click for here for ch6 Avenging a Brother – Gyatsa Leads a Campaign Against the Guo Tribe, and Senlen Wins the Dragon King's Daughter Chapter 7 Click for here for ch7 Jealousy Arises – Jiafei Bullies the Dragon Maiden, Who Is Banished to the Wilderness Chapter 8 Coming soon Introduction The story begins in the creation era, describing how three great Buddhist masters transformed Tibet from a wild land into an empire (around the 7th to 9th centuries CE). Among them, the most famous was Padmasambhava, who brought order to Tibet with powerful oaths. However, many demons were not completely subdued, and chaos returned. Tibet fell under the rule of man-eating demons and nomadic tribes, splitting into many small kingdoms ruled by evil and greedy kings. To solve this problem, Buddha, Brahma, Samantabhadra, along with underground deities and the dragon clans, decided to send a heavenly hero to subdue these demons. They chose Wenshika (the son of Brahma). Although he was reluctant, he eventually agreed. He descended to Earth and was born as the son of the dragon princess Jemu, becoming a prince of the Kingdom of Ling. The Kingdom of Ling was located in eastern Tibet, between the Yangtze River and the Yarlung River. Jemu had a half-brother named Gyatsa Shega, a great warrior who died heroically in battle. She also had two uncles: Rongtsacha Gen, who was wise and supported her, and Chotong, who was greedy and tried to seize the throne but failed. Chotong later collaborated with enemies. At first, Jemu and her son were exiled to the upper reaches of the Yellow River because of his unruly nature, where they lived a primitive life. At the age of 12, Jemu's son returned to the Kingdom of Ling to compete in a horse race to decide the next king. He won the race, became king, and was honored as "The World Lion King Gesar Lozang Zaba." Later, he married Zhum as his wife. As king, Gesar first defeated the northern man-eating demon Black Marutsan. His wife was later kidnapped by the White Tent King of the Hor Kingdom. Gesar killed the White Tent King and rescued his wife. He then went on to conquer the Kingdom of Jiang (modern-day Yunnan) and the Kingdom of Men (in the Himalayan foothills).

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 76 The Jiang Launch Another Raid, Danma Is Wounded; The Great King Departs For The Divine Realm, The Ling Army Calls A Truce Chao Tong's Vengeful Curse and the Jiang's Retaliatory Assault Qula rode his wounded horse back to camp. As he drank tea and wine, he recounted the results of his raid. Everyone praised him upon hearing his tale. However, his fine steed "Nima Rangxia," struck by Aru's poisoned arrow, died shortly after returning to camp. Wanting to show off in front of everyone, Chao Tong solemnly declared he would immediately avenge for Rongtsa. Furious, he donned his sorcerer's robes and hat, took out his blazing ritual offerings, and with his blood-red beard bristling, he roared like an angry black dragon demon in a tone used to summon deities: "Today I, Chao Tong, cast this curse, ceaselessly tossing ritual offerings while chanting. When the offerings are hurled toward the enemy, they shall taste the flesh and blood of our foes; when cast into the sky, the myriad stars shall lose their light; if they fall from the heavens, they shall strike King Sadan's head; if carried away by a gale, they shall break Qula's spine; if they land upon the earth, the ground shall quake and mountains shake; if scattered to the four directions, black mist shall swiftly shroud all. The Jiang domain of Sadan shall turn pitch black, bringing calamity upon Sadan's subjects. I, the elder of Darong, have long held this wish: to utterly annihilate our enemies. I beseech all deities to aid me, ensuring I gain glory before all." As he chanted, Chao Tong shook his curse-hat three times, his beard-knot swaying. The red ritual offerings glowed like raging fire, lighting up half the sky. Within the red light, a boulder shot toward the Jiang army camp, knocking over a hundred Jiang soldiers and horses. The Jiang troops were terrified, fearing such disaster might strike again, and they scattered in panic. Seeing this, Minister Boidoi was enraged. He immediately mounted his Black Wind Cloud-Chaser steed and declared, "How can we not seek revenge after such losses? Those willing, follow me to battle!" With that, he turned his horse and galloped toward the Ling camp. Qula mounted his Blue-Grey Crane horse, and Caima Keji mounted his Blue Blaze horse, both charging toward the Ling camp alongside him. Simultaneously bursting forth with the three brave generals were Kalin Kala, Serige Bu, and Qindui. Seeing five or six riders charging one after another from the Jiang camp, the Ling army immediately grew alert. The Great King Gesar said, "This morning our army suffered some losses. Now it's hard to predict what will happen next. All heroes must mount up immediately and go to the camp gates to meet the enemy." Bara, Danma, Michong, Gade, Sinba, Gongba, Chao Tong, and the heroine Adanam all swiftly mounted their horses and raced toward the camp gates. The Jiang troops charged at the Ling camp like starving wolves descending upon a flock of sheep. They slashed their way from the camp's west gate to the east gate, then turned back from the east to the west, cutting back and forth. Thanks to the full protection of the Ling kingdom's guardian deities, the Ling forces suffered no major losses in men or horses. Seeing the Jiang troops attacking, the Ling heroes guarding the gates pursued them closely. Unable to withstand the assault, the Jiang troops had to flee backward, with the Ling forces in hot pursuit. Seeing pursuers behind them, the Jiang soldiers reined in their horses and turned back, ready to fight to the death. Fierce Clashes and Verbal Barbs on the Battlefield Sinba angrily shouted, "Ah! You Jiang men, why this madness? These lame horses that cannot gallop will only meet their death against a powerful foe. What use is such frenzy today? If you don't rein it in, you will lose your lives. If you want to fight, you need real skill. If you lack it, you'd best stop now. I am Sinba of the red beard; even a hundred thousand enemies do not concern me. I'll split you from head to heel, scattering your bones and flesh into mud." After Sinba finished, Jiang commander Qula steadied himself on his horse and replied, "The six heroes on the battlefield today will not flee but fight to the death. We wield our weapons in combat, helmets on our heads ready to die. You, who were ever obedient and played the wise counselor to your Hor master, White Tent King, betrayed him to save your own skin when he lost his power and position. Shame on you, Sinba, for your thick-skinned shamelessness, following the Ling people in their wicked deeds! A Hor general acting as a Ling lackey is like making a woman a sorcerer. Jiang brothers, do not hesitate! Follow me, Qula, to meet the enemy! Let's see now who is truly heroic, whose war blade can claim more foes!" With that, Qula charged headlong toward the Ling army without looking back. The Ling heroes, each holding sharp weapons, stood ready in tight formation, with Michong and Chao Tong lagging behind. Gongba then reined in his horse and, alongside the heroine Adanam, Danma, and other heroes, surged forward. Jiang warriors Qindui and Qula, charging at the front, met Danma. Qindui immediately shot an arrow at Danma, shattering his saddle to pieces. Though wounded in the hip by the arrow, Danma ignored the pain. Enraged, he notched an arrow and shot it fiercely, striking Qindui squarely in the heart. The arrow pierced his armor and emerged gleaming white from his back. Qindui fell from his horse, dead. Cheers erupted from the Ling heroes. Infuriated, the Jiang troops charged forward again. Sinba swung his giant axe at Qula. However, as Qula's time had not yet come and he was protected by demon gods, the blow missed. Seeing the situation turn dire, Qula immediately wheeled his horse around and fled. Sinba gave chase. Though he couldn't catch Qula, he encountered Kalin Kala. With one axe stroke, Sinba cleaved both Kalin and his horse in two. Wounds, Pursuit, and the Aftermath of the Skirmish Enduring his wound, Danma continued the pursuit. He shot an arrow at the enemy, hitting Caima Keji in the right shoulder. Wounded, Caima hurriedly fled. Boidoi, now even more enraged, fought desperately alone against the Ling troops. When he charged at Michong, Michong didn't even dare look back, simply fleeing. Boidoi gave fierce chase but was blocked by Bara, allowing Michong to escape. Bara and Boidoi clashed for several rounds without a clear victor, eventually disengaging and each returning to their own camp. Having lost Qindui and Kalin, the Jiang troops were disheartened and retreated to their camp one after another. Among the Ling heroes, concern was high due to Danma's hip wound. In the camp, several heroes were praised, especially Sinba and Danma. Within a few days, thanks to the careful treatment by several renowned army physicians, Danma's wound showed rapid improvement, though due to its severity, it had not fully healed in the short term. Back in their camp, the Jiang troops mourned the loss of two commanders, Qindui and Kalin. Commander Caima Keji, wounded in the right shoulder, was unable to fight for several days and had to remain in camp to recuperate. Gesar's Divine Mission and the Negotiation of a Truce On the Ling side, the Great Lion King Gesar was preparing to follow the prophecy of the heavenly maiden Langman Gam to journey to the divine realm and fetch the white conch key, needed to subdue King Sadan of Jiang's soul-binding snake. He addressed his heroes: "I will go to the divine realm to fetch the white conch key. I hope everyone will guard the camp well during this time and manage military affairs. Riding my swift steed, I will fetch the key and return quickly. There is no need for anxiety." Upon hearing this, his uncle, Chief Steward Rongtsa Chagen, said, "Great King, your intention to fetch the key from the divine realm is excellent. However, we are uncertain whether we can guard the camp effectively here. The Jiang are particularly fierce and often harass us, and Danma is wounded. If you truly must leave the camp, it would be best to first negotiate with the Jiang army for a temporary ceasefire of a few days, to see if an agreement can be reached." The Great King Gesar said, "To set everyone's mind at ease, we can send someone to negotiate with the Jiang. If negotiation fails, it doesn't matter." Thus, Gongba, Michong, Sinba, and a hundred riders went to negotiate with the Jiang. Seeing a group of horsemen approaching their camp, the Jiang troops thought the Ling were launching a raid today and immediately fell into disorder. When the Ling force reached the river, they halted. Sinba and Gongba rode ahead a stretch and shouted their proposal to the other side. A Jiang soldier in golden armor came forward to listen. The soldier then reported to Commander Qula in the Jiang camp: "The Ling have come to negotiate. They propose a ceasefire for several days. I wonder if this would be advantageous for us?" Qula said, "These Ling people are full of fanciful ideas. They wiped out our vanguard troops led by Yula, and now they come to negotiate a truce. Who knows what our king will think of this. Whether we agree to their proposal or not, it's best for Minister Boidoi to consider and decide." Boidoi said, "We cannot agree to the Ling's proposal. It's unclear what benefit a temporary truce holds for them. For our side, a temporary truce offers no advantage. However, Commander Caima Keji is currently wounded in the right shoulder and cannot fight. Agreeing to a brief ceasefire for a few days might be acceptable." Having said this, Minister Boidoi mounted his steed, rode out from the camp, reached the riverbank, reined in his Black Wind Cloud-Chaser horse, and shouted to the opposite side: "If golden wheat grains wish a bountiful harvest, one must see how the seedlings grow. You Ling come to negotiate a truce; we must see what is truly in your hearts. Since you have come to negotiate, there must be give and take. I will state the Jiang position clearly: we can agree to a temporary ceasefire for seven days. Let the warhorses rest temporarily, let the sharp arrows return to their quivers, let the curved bows loosen their strings, let the armor hang on the walls. When the seven days are up, we shall test our mettle again and see who are the true heroes. This seven-day truce is agreed upon today; when the deadline arrives, there will be no further delay." With that, Boidoi turned his horse and immediately returned to the Jiang camp. Note Ritual Offerings:: Filthy substances refined through magic, specifically used to combat demons and evil spirits.

King Gesar epic ch79 Chapter 79 Chao Tong Uses Magic To Rescue The Heroine; King Sadan Vows Not To Leave His Place Of Asceticism Previous Item Next Item

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 47 Zumu Repeatedly Sends Letters Longing For The King's Return; Maidservant Willingly Marries In Her Stead To Seek Peace Zumu's Desperate Longing and the Heartbreaking Discovery Ever since the army of the Ling Kingdom retreated to defend the city of Dazi, a series of ominous portents had occurred, filling Queen Zumu's heart with immense anxiety. Her heart burned with worry, and she found it difficult to sleep day and night. Her thoughts churned endlessly: "A woman as ill-fated as I, if I fall into the hands of the Hor King, I won't be able to escape, nor will I be able to die. It seems now that unless the Hor King seizes me, he will not give up. What should I do? If I could use a scheme to deceive the Hor King for a while, perhaps the Great Lion King will return soon. As long as King Gesar returns, he will naturally repel the Hor's million-strong army." But, Great King, when will you return to the Ling Kingdom? Zumu wrote a letter and entrusted her Soul-Binding White Crane to fly to the Demon Kingdom. However, a long time had passed, and there was still no news. Meanwhile, the Hor army had arrived at the city walls, constantly clamoring for the Ling Kingdom to hand over Zumu. Sinba Meruze was reluctant to force Queen Zumu to abandon Ling and submit to marrying the White Tent King. But whenever he thought about sparing the common people from disaster, his heart felt as if struck by a stag's antler, and he galloped in pain towards Dazi. One day, Zumu climbed alone to the highest peak in the Ling Kingdom. Reaching the summit, she didn't pause to catch her breath and took out a crystal treasure mirror she carried with her. This was a divine mirror that could clearly show every corner of the world. She had climbed the peak this time precisely to see if her Great King was still in the human world. Through the treasure mirror, Zumu not only saw King Gesar but also saw Meisa Bungji and another girl as beautiful as a celestial maiden, both drinking and singing with the King. If Zumu hadn't looked, it would have been better; seeing this was like ten thousand arrows piercing her heart, the pain reaching her very bones. This heartless King, had he truly forgotten her? Forgetting me, Zumu, is a small matter, but how could he forget the people of Ling! Now, the Yellow Hor troops were besieging Ling, killing people, plundering horses, and seizing goods. The ministers, common people, women, children, and elderly of Ling were suffering profound calamities. Everyone was hoping the King would return to Ling one day earlier, to soon defeat the Hor troops and rescue the people from their suffering. But the Great King, he paid no heed to letters sent, cared not for the kingdom's ruin and the people's peril, and still had the heart to drink and sing. What a heartless man! "Heavens!" Zumu cried out and fainted. A little magpie's chattering woke Zumu. Her eyes blurred with tears, she saw the magpie and hurriedly asked it to go see King Gesar: "Flower Magpie, please tell the heartless King to return quickly to Ling." Then she sang: Day and night, Zumu's heart burns with anxiety, The White Tent King pressures her daily. Please, Great King, return tomorrow, Do not linger abroad and forget your home. Even if you do not remember me, Zumu, You should still see your birth mother, You should still miss elder brother Gyatsa, You should still care for the women and children of Ling. Flower Magpie, auspicious bird, Fly quickly, do not delay. After singing, the flower magpie flew away, and Zumu slowly descended the mountain. Further Disappointment and a Fox's Offer Several more days passed. Zumu again climbed the mountain peak with the crystal treasure mirror. Using the mirror, she saw the King and his two consorts still drinking and singing. The flower magpie that had delivered her letter was shot dead at the entrance of the great tent. Zumu's heart shattered. The heartless King truly cherished no past affection and had even shot the magpie delivering her letter. Heavens! Heavens! What was she, Zumu, to do? Zumu fainted once more. When Zumu awoke again, she saw a beautiful red fox lying beside her, licking her wrist. Stroking the fox's neck, Zumu felt only despair and coldness. "Queen Zumu, I am willing to find the Great King for you. I am willing to deliver a letter for you," the fox spoke. "Didn't you see the little magpie delivering the letter was shot dead by the King?" "That was because it annoyed the King with its noise. I won't anger the King. Please, speak quickly whatever message you have." Seeing the fox's sincere feelings, Zumu tremblingly took off a gold ring from her finger and said through sobs: "Sister Fox, take this ring to King Gesar. Tell him that in Dazi city, a girl is suffering. She waits day after day for the King to return and save her. Now, she has been driven to the point of having no way out. If the King still pities her, he must return quickly. If he delays further, it will be too late. The Hor King wants to seize her, and the Ling Kingdom will also perish at the hands of the Hor people." The red fox, carrying Zumu's gold ring, left. Zumu descended the mountain again, her eyes red. Stalling Tactics and a Daring Plan Sinba Meruze saw Zumu coming down the mountain and waited for her at a bend on the mountainside, urging her to consider the greater good and go with him to Hor. This was who knows which time; he hoped this time the Queen would agree to go back with him. Seeing Sinba Meruze, Zumu spoke before he could urge her: "My aunt is gravely ill. I need to attend to her for a few days before I can leave." Sinba Meruze saw Zumu's red, swollen eyes. Not knowing it was from crying over King Gesar, he truly thought Zumu's aunt was seriously ill and, moved by compassion, nodded in agreement. The White Tent King waited three days, then another three, and finally could endure no more. He again sent Meruze to urge Zumu to set off. Zumu thanked Meruze and then said: "My aunt's condition has improved, but I also have an elder sister living in Middle Valley. I must bid her farewell." "You women always have so many matters," Sinba Meruze said somewhat impatiently, but still went with Zumu to Middle Valley. When Zumu emerged from her sister's home, her expression was again clouded with sorrow, tears welling in her eyes. Seeing this, Sinba Meruze thought, could her sister also be ill? This time, he could not delay further. Any more delay, and the White Tent King would become furious. Zumu remained silent, following Sinba Meruze back quietly. It was Meruze who couldn't contain himself: "Queen Zumu, is your sister well?" "Very well," Zumu replied tersely, unwilling to say more. She just lowered her head and followed slowly behind Sinba, thinking as she walked. As they neared Dazi, Zumu's eyes suddenly lit up—she had an idea. "If the Queen's affairs are all settled, shall we depart?" Meruze probed. "Alright!" Zumu no longer demurred, agreeing with unexpectedly swift readiness. "You go back first and tell your White Tent King that we will go to Hor once we select an auspicious day. Rest assured, this time I will not break my word!" Zumu added. "Good, I will go back and report to the King immediately," Sinba Meruze said. With that, Sinba Meruze happily returned to bring the good news to the White Tent King, while Zumu hurried towards the palace. She was eager to put her plan into action. Her two loyal maidservants and childhood companions, Azhongji and Lizhongji, came out to greet her. Seeing them, Zumu immediately took Lizhongji's hand: "Azhongji, tell me, does Lizhongji look like me?" "Hmm, please don't be angry, Queen. People in Ling all say Lizhongji resembles you, though she is not as beautiful as you." "Hmm, good, but..." Zumu suddenly felt she couldn't find the words to voice her plan. Seeing the Queen hesitate at this point, Lizhongji roughly understood the reason in her heart. She had accompanied Zumu since childhood, and Zumu had treated her like a sister. Now, the Yellow Hor army was pressing on the border precisely to force the Queen to submit. If sacrificing her alone could bring peace to all of Ling, then whatever arrangement the Queen made, Lizhongji was willing. "Sister Zumu, I have long had this thought, but dared not presume. If the Queen permits, I am willing..." Lizhongji seemed prepared, her expression unusually calm. "Then, I... how could I face you..." Hearing this, Zumu couldn't help but cry again. Azhongji also seemed to understand something. She appeared very excited: "This is wonderful, wonderful! Lizhongji, you silly girl, why didn't you say so earlier?" The Substitution and the Hor Retreat Having found a compromise, Zumu immediately sent Azhongji to invite the Old Chief Steward and Gyatsa. Rongtsa Chagen and Gyatsa Xiega arrived quickly. Lizhongji explained their scheme. The Chief Steward praised repeatedly: "Excellent, a brilliant idea!" Gyatsa was not so optimistic: "The idea is indeed good, but it's hard on Miss Lizhongji alone." "Brother Gyatsa, don't say that. For the sake of Ling, for the Queen, I... I am willing..." Lizhongji's voice choked with emotion. Zumu and Azhongji silently bowed their heads, their hands tightly holding Lizhongji's. Zumu's plan gained the Chief Steward's approval. Although Gyatsa did not fully agree, considering the Ling army's heavy losses and the people's profound suffering, he thought that if they could use a scheme to stall the Yellow Hor people until King Gesar's return, it would be for the best. The Old Chief Steward then sent a message, stating that to end the conflict between the two kingdoms sooner, Queen Zumu agreed to follow the White Tent King back to Yellow Hor. However, Yellow Hor must abide by the agreement: once Queen Zumu reached the Hor camp, Hor must withdraw its troops. Upon receiving the letter, the White Tent King was overjoyed. Three years of war had wearied him, but to marry Zumu, he was willing. Today, the flower from his dreams, the moon in the water, was now tangibly before his eyes. How could he not be delighted! Sinba Meruze and Tangze Yuzhou felt somewhat puzzled. But for the sake of an early withdrawal and peace, they pretended ignorance and said nothing. On the auspicious day, Zumu adorned Lizhongji with her most beautiful jewelry and silk wedding attire. After meticulous dressing, Lizhongji looked utterly stunning and even more strikingly resembled Zumu. If one didn't look carefully, one might truly mistake them for the same person. When the auspicious hour arrived, the thirty-women bridal escort team selected by the Chief Steward from Ling's aunts and sisters-in-law was also ready. The accompanying dowry items were fully loaded onto twelve mules. Zumu tearfully bid farewell to Lizhongji, urging her to take good care of herself. Amidst the farewells of the crowd, the bridal procession set off. The Hor troops stood in orderly ranks, awaiting the arrival of the exquisitely adorned Ling "Queen" at the Hor camp. When he saw the beautiful Queen he had longed for so deeply walking towards him, the White Tent King suddenly couldn't believe his eyes. He ordered Sinba Meruze and Qiangla to verify her identity: "Meruze, Qiangla, go quickly and see if it's the real Zumu. Don't be deceived by those Ling scoundrels! Go quickly!" Tangze Yuzhou said: "Great King, look at such a grand bridal procession. Could it possibly be fake? Who else could it be but the Zumu you've dreamed of day and night?" The White Tent King laughed heartily, his joyous voice nearly shaking all the leaves from the trees. After welcoming "Zumu," the bridal escort team bid farewell and returned. According to the agreement, the White Tent King immediately ordered the troops to withdraw and held a grand wedding banquet, creating a scene of great festivity. Early the next morning, the Hor million-strong army set off in its entirety back to the Hor Kingdom. The people of both the Hor Kingdom and the Ling Kingdom also settled their minds, believing the war was about to end. After the Hor army's retreat, the heroes of Ling also breathed a sigh of relief. The various heroes bid each other farewell and began returning to their own tribes.

King Gesar epic ch42 Chapter 42 Chaos in the Ranks as Chao Tong Betrays the Army Repeatedly; Upholding Justice, Adan Seeks to Punish His Wicked Father Previous Item Next Item

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 - song, story, dance Ling Gesar of Tibet epic: World's Longest Story Ling Gesar of Tibet epic: World's Longest Story The Ling Gesar song was composed by Khenchen Jigme Phuntsog Original sacred dances of Ling Gesar sung by Ngodrub Dolma and Getse Purba Kyab, recorded in Tibet on 2016

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

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 95 The Ling Scouts Fall to the Enemy, and the Heavenly Mother's Prophecy Prompts a Night Raid The Men Kingdom Minister Plots Revenge and Slays the Ling Scouts On that day, as the sun was about to disappear behind the western mountains in the Men region, Minister Gula Tuojie of the Interior paced through eighteen circuits of thought, unfolded twenty-five strategies, and opened ninety-nine doors of cunning, all while scheming within his tent. He burned with hatred over how two Ling heroes had charged side by side into the Men camp and turned the Men soldiers into a sea of blood. He resolved to launch a night raid on the Ling camp in retaliation. Summoning his four subordinate commanders, he sang the Song of the Night Raid on the Ling Camp: "Among the heroes of the Ling encampment, Two vicious warriors wrought their evil, Stirring our Men troops into a sea of blood, Slaying thirteen of our wise ministers. Gatekeeper Dawa Chacheng, Let the black rope ensnare him and cast him into prison! Yuzhu Dajie fell to enemy arrows, His flesh and blood splattered like molten rock, Boulders shattered into a rain of stone, Dust filled the heavens above, War cries shook the valleys. These wicked black warriors of Ling, With their murderous air and savage ferocity, Can only frighten cowards, Minister Gula does not fear them! The sun and moon travel through the high heavens, Thinking themselves supreme and unrivaled, But let them not boast in their pride, They too shall fall into Rahu's mouth! Wild yaks roam the rocky mountains, Relying on their horns, thinking themselves invincible, One day they shall be ambushed and slain! Deep in the forests, the striped tiger, Trusting in its six arts above all beasts, Shall one day be caught in the snare! The king and ministers of Ling, Gesar and the rest, May call themselves the strongest in Jambudvipa, But little do they know that beyond strength there is greater strength, They shall be trampled beneath Gula's feet! Before the Ling people know what's good for them, They flaunt their martial skills before the Men troops! Listen now! Dongde Yuega,One; Flower-Mouthed Keguo, one; The Strongman Alu Yuben, one; Zhongzanbu Dala Yueba, one; And myself, the mighty Gula, one, Tonight we raid the Ling camp! We'll scatter their bones across the fields, Fill the lowlands with their fresh blood, And victory shall surely be ours! Just watch, see what magic Gesar can conjure tonight! And see how fierce those arrogant Ling heroes truly are!" After the song, Zhongzanbu Dala Yueba, the Strongman Alu Yuben, Flower-Mouthed Keguo, Gatekeeper Dongde Yuega, and Gula, the five ministers of the Men Kingdom, ate and drank their fill. Then, mounting their warhorses, they rode directly toward the great Ling camp. From afar, Gula spotted smoke rising from the Abeng rocky mountain, and said, "There's cooking smoke rising from the Abeng rocky mountain, Ling scouts must surely be stationed there." They removed the bells from their horses' necks and continued forward. Before long, they saw the Ling scout leader Pachu Dajiebu, along with Jaga Mani Pala, Riba Puyi Agu, and Jiasi Dazi Minzhu, as well as forty scout soldiers, keeping watch from the summit of Abeng rocky mountain. At that moment, the Ling scouts spotted a red-crested white-feathered bird, the manifestation of the Nine-Top-Knot Protective Deity of the Men Kingdom, circling in the sky not far from the Ling lookout post. One scout remarked, "We've never seen such a bird in these parts before. How strange it is!" Jiasi Dazi Minzhu said, "This must surely be a demon bird." No sooner had he spoken than he shot an arrow and brought the bird down. Examining it closely, they confirmed it was indeed a demon bird. The scout leader Pachu Dajiebu said, "Seeing this bird is by no means a good omen. We must strengthen our watch and stay vigilant! That demon Gula of the Men could strike at any moment. The enemy is like a whirlwind, we cannot predict when it will blow. The enemy is like a thief in the night, we cannot predict when he will come to steal. Last night at midnight, horses neighed; at the hour of the tiger, we heard the gate dogs crying; at the hour of the boar, foxes howled. Many ill omens surround our lookout post. Tonight we must be on high guard. Jaga Mani Pala, one; Riba Puyi Agu, one; Jiasi Dazi Minzhu, one; and I, Pachu Dajiebu, we must hold our arrows, spears, and swords close, and stay alert, leaving nothing to chance." He added, "Judging by today's circumstances, none of these signs bode well. The enemy may launch a surprise attack at midnight. We better go to sleep early." So they gathered together and lay down to sleep. That night, Jiasi Dazi Minzhu felt different from usual, his heart pounded like a drum, his hair stood on end like a tangled thicket, and he awoke from a nightmare drenched in cold sweat. Before long, he heard the sound of hooves echoing between the rocky crags and shouted, "Hey! Scouts, get up quickly!" But before the words had even faded, Old Monkey Gula of the Men Kingdom came swinging his blade in continuous strokes, cutting down the Ling scouts until not a single one escaped alive. Gula inspected the bodies, then continued onward toward the main Ling camp. The Heavenly Mother's Prophecy Warns Gesar of the Night Raid At that moment, above the great lion king's divine tent, a rainbow canopy appeared in the sky, and flower petals rained down from above. Amidst the thunderous roar of a celestial dragon, the heavenly mother Langman Gam descended from the upper realms, riding bareback upon a lion. Her turquoise hair was adorned with a white conch top-piece, and her crown of the White Conch Buddha King sat perfectly upon her head. The silk ribbons on either side rustled in the wind, her robes swirled and drifted, and from her lips flowed a melodious song. On her right she bore the treasure emblem; on her left she offered the wish-fulfilling bowl. Her right hand held a golden vase of longevity, her left grasped auspicious conch powder. To her right stood the five-colored arrow, to her left the five-colored spear, and around her circled a hundred thousand dakinis. The heavenly mother sang this prophecy to the lion king Gesar: "King Gesar, listen well! Early yesterday morning, Yula Toju of the Jiang Kingdom and Bara Senda Adong, those two, Stirred the flowered Men camp into a sea of blood, Slaying thirteen of Aqiong's men, And countless common soldiers besides. Hero Yula used his lasso To capture gatekeeper Dawa Chacheng, Who now is tied at the entrance of the Ling camp, Those two are truly great heroes! But today, as the sun set, Gula Tuojie of the Men Kingdom, Leading four heroic commanders, Arrived at Abeng rocky mountain, And attacked Pachu Dajiebu and The forty-four scout officers and men, Not one escaped alive! Even now he inspects the bodies, And tonight he will come to raid the Ling camp! Lion King of Ling, Gesar, Quickly select your finest heroes And rush to face the wicked Gula! The hundred thousand dakinis' life-force, And the hair of a thousand Buddhas, I grant to your warriors for added strength! If you do not guard against this tonight, When Aqiong of the Men Kingdom raids your camp, You may lose even your Baturu warriors! O guardian deities of Ling, Aid the king in destroying the enemy! Tomorrow at the break of dawn, The thirteen kings and ministers of Ling, Shall march forth and journey onward To the deep ravine of Nyimu Ruochu, Where the three demon souls reside, Go quickly and subdue them, remove them! Upon the altar-like ground, There lies a great boulder like a box, Smash it into powder, Dig thirteen layers beneath the earth, And buried there you'll find a great meteorite, Treasured deep below like hidden wealth! Use the self-arising emptiness lasso To bind it fast in an instant, Then take the mountain-cleaving great axe And split it into two halves, Just like opening a golden amulet box! At the center of this meteorite Lives a nine-headed iron scorpion! The nine-headed scorpion has eighteen horns, Their tips glowing red like bonfires, Its eyes flashing like crimson lightning, Its eye sockets like bowls filled with blood! Warriors of Ling, join your strength, Do not let the scorpion escape! Pierce it together with arrows and spears, It is King Xinchi's very soul! Then continue a little higher up, There stands a red crag, Shaped like a bird of disaster in flight! The disaster bird has flesh-wings, And upon those wings are strange markings, Markings of dice, bone-tiles, and chess-pieces! The red crag is called Disaster Bird Rock, And upon it clings the soul of The one-footed master, Go quickly and destroy it! Not far from this Disaster Bird Rock Lives a nine-mouthed copper fox, With copper tail and iron fangs, savage beyond compare! When it howls its strange cries, Many men's souls are frightened away, This is Gula's very life-root! Among the heroes of the Ling camp, The steadfast Kamba Yuden, one; Adanam of the northern eight mountains, one; And Chaxiang Danma Jangcha of Ling, one, These three are master archers! You must first subdue the fox spirit! Upon this copper fox's forehead Grow seven white tufts of fur, If you do not remove them first, There is no way to slay it! If you destroy these three souls, You will have eliminated the three evils of Men! Nephew, listen well to what I say, Tomorrow, the day after, and the day after that, The third day from now is an auspicious day! Gula Tuojie, that demon minister of the South, Riding alone and flaunting his might, Shall charge into the Ling camp! When that time comes, among your heroes, Let Gade Chujiong Benna in his black cloak lead the vanguard! Let Red Sinba of the Hor tribe Ride to meet the enemy from the right flank! Send Jiang's prince Yula Toju To engage the enemy from the left flank! Dispatch Niben to strike like a hammer at the enemy's rear! When all four sides unite in battle, Bind Gula with the black iron chain! Beneath that drum-shaped ground, At the crossroads of three forest valleys, Dig a great pit nine layers deep! Set up eighteen sandalwood pillars, And nail Gula to the wooden frame, Skin that demon alive! When you must cross the great fire-land of Persia, You shall need that demon's skin! King Gesar, remember this well, I shall continue my prophecy." With that, the heavenly mother vanished into the sky like a fading rainbow. Michong and Qinlun immediately sounded the gong and beat the drums. In an instant, all the heroes and champions of Ling gathered before King Gesar, believing the gods of the upper realms had delivered some great prophecy. They waited with boundless joy for the king's command. After a moment, Gesar spoke: "Brothers of Ling, tonight we shall pretend to sleep. Extinguish all red flames, put out all blue cooking smoke. Let every civil and military minister return to his own camp, don his armor, and ready his arrows, spears, and swords. Let each man saddle his horse and wait for the wicked enemy to come raiding." The Night Battle Unfolds as Gula's Raid Meets Fierce Resistance After the command was issued, the heroes swiftly returned to their respective camps. Within the time it takes to drink a bowl of tea, Danma spotted Gula and his followers advancing slowly through the rocky thickets. Danma immediately saddled his horse, pricked up his ears to listen, and stared with wide eyes, watching as Gula and Zhongzanbu Dala Yueba charged forward, one behind the other. Danma swiftly mounted his steed, drew his bow, and shouted: "Hey! You thieves of the Men Kingdom, what business do you have coming in force at this dead of night?" He sang: "You five traitorous ministers of Men, Why did you not come boldly in the light of day? Now in the middle of this night, You great thieves, great villains, great deceivers, You who grope in the dark of midnight, Do not come to rob this rich man's house! Do not come to sneak after women in the dark! Unless you are cowards, that is! If you were a righteous army, You would be ashamed to attack under cover of night! You frog-children of the Men Kingdom, Early yesterday morning, Your five ministers of the Men Kingdom Slew our scouts of Ling into a sea of blood! The upper slopes were covered with corpses, The lower slopes ran with blood! And now, not content with that, You scheme to raid the great Ling camp by night! Through the dim and hazy darkness, You come to assault the flowered camp of Ling! The one who faces you spear-to-spear in this night battle Is none other than I, the hero Danma! Do you know me, Gula? The day before yesterday, at the Auspicious Bridge, You shot a great poison arrow at me, The poison spread through me, And I fell unconscious for a time! Then you boasted before all, Declaring that Danma had been slain! You bragged and blew your own horn, Feasting and celebrating your 'victory'! But at this very hour tonight, Danma blocks your path, Are you at a loss, little one? Are you ashamed, Commander Gula? If you don't know how to shoot arrows, Then learn from Danma by watching me! This arrow on my string, I'll shoot you two one by one! First I'll shatter your frame like a snow fortress, Then destroy your soul like a snuffed-out lamp, If I fail to do so, I'm no Danma!" With that, he loosed two arrows. The first struck Gula's black arrow-proof cloak on his right arm, merely sparking off it without wounding him. The second arrow pierced Zhongzanbu Dala Yueba squarely between his heart and lungs, he toppled from his horse instantly, and the Men Kingdom ministers had no time to attend to him. Gatekeeper Dongde Yuega and the other three champions joined forces and charged into the Ling camp. There, Gade Chujiong Benna, Wenbu Alubasen, and Mujang Renqing Daru of the Ling side shot arrows and thrust spears together, surrounding Gula in multiple rounds of combat. But Gula's swordsmanship was extraordinary, the four Ling generals could not withstand him and were forced to retreat. At that moment, the invincible King Gesar loosed an arrow from his throne in the divine tent, striking Gula's white helmet and diminishing his ferocity somewhat. Gula and his men charged into the Ling southern camp, cutting down soldiers left and right amid shouting and clamor. Jiang's Prince Yula Toju, Prince Yuchi, and the Jiang commander Yucao, three great generals, each mounted their horses and surrounded the Men ministers with arrows, spears, and swords. Yula cast his silk lasso and looped it around Gula's neck. But Gula, wielding his crescent-moon eight-bladed sword, sliced the lasso in two. He then charged into the western camp, wounding some hundred Darong red-tassel armored soldiers. The Darong lord's son La Guo Benglu, along with Mani Garan and Langka Tuojie, three young lords, each mounted their horses and joined battle with sword, spear, and arrow against the Men enemies. Gula and his four followers, unable to overcome them, turned and charged into the northern camp, the Hor and northern soldiers' encampment. They threw the Hor and northern troops into complete disarray, scattering in all directions. Gula's Narrow Escape and the Men Kingdom's War Council Outside the northern camp, Adanam stepped onto her bronze-white flying horse, drew her divine serpent-tongue spear from its sheath, and blocked Gula's path. Aiming at his vital point, she thrust fiercely, striking his right leg and wounding him gravely. Gula's arrogance was immediately halved. He wheeled his horse around and headed back toward his own camp, cutting down some fifteen soldiers of the Bara tribe's white-tassel regiment along the way. As dawn just began to break, Gula said, "Apart from Zhongzanbu Dala Yueba being killed, the other warriors have not suffered serious wounds. The most important thing now is to return to our main camp." No sooner had he spoken than the demon ministers fled like a whirlwind, not even looking back, racing toward the Men Kingdom's main camp. They quickly sought an audience with King Xinchi. After exchanging a few words in the upper council hall of Qiongzong, Gula rose and reported: "O King Xinchi! Fighting against those wicked Ling armies is most difficult. We can no longer delay like this, we must immediately send out troops to attack the enemy, and every man should strive to earn merit in battle! If we merely wait without striking, what use is sitting guard in our castles? I ask all you ministers and the king to think carefully!" The ministers and king of the Men Kingdom all pondered how to repel the enemy. Aqiong Guru and Muqiong Guru once again placed their six-fold brocade cloud-patterned ceremonial robe in the center of the assembly hall, and addressed the assembled king and ministers: "We two are advanced in years and no longer have the strength to fight on the battlefield. Please allow us to retire to our homeland in our old age." Seeing them, King Xinchi's anger flared, and he said to them, "You two can no longer go to the front lines to fight, but you must hold the Jiabei Maojia Castle, do not lose it!" Gula Tuojie and his commanders swiftly departed for the assembly camp of Yimu Tang. After arranging their battle formations with great care, they swore to fight to the death with arrows, spears, and swords against the enemy.

King Gesar epic ch68 Chapter 68 A Cunning Scheme Forges An Alliance With Sinba Yula; A Prince Of The Jiang Kingdom Is Captured While On A Mission Previous Item Next Item

King Gesar epic ch100 Chapter 100 Chao Tong Wants To Marry Danma's Daughter, Stole the Tagzig Kingdom’s Horse Previous Item Next Item

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 75 Craftsmen Restore The Iron Soul-House In Jiang; Qula's Raid Costs Ling A Young General A Dire Prophecy and a Divine Task On the night the demon soul was vanquished, King Sadan remained in his mourning chamber. At midnight, through a rift in the lightless clouds, the White Hungry Ghost Demon God of the Jiang region, riding an ash-grey horse, sang a prophetic song from the sky to King Sadan: Seven white hairs from the demon soul's body, Have been shot down to earth by the Ling king. The pillar of its life-soul is severed, What use is mourning in your chamber now? Prince Yula, the vanguard commander first, And all the knights under his command, Along with Dharma King Queji Gongga and others, Have long been finished off by the Ling men. A great pity, my King Sadan, Quickly shed those black mourning robes. Don your protective armor swiftly, String your bow, grasp spear and sword—the three weapons. Upon your head, fasten the red war-helmet, Plant your feet firmly in the golden stirrups. Mount that black whirlwind steed of yours, And charge to your death against the enemy camp. Let Qula lead the right flank to battle, Let Caima Keji lead the left flank to attack. Let Baidui command the vanguard, Coordinating closely to slay the foe. Now, the three fierce Poison-Brothers, And the three heroic Long-Arm Brothers, Six capable men ordered as the vanguard, Unite and go forth to meet the enemy. If you yourself take to the field, Your little finger could subdue a great foe. To protect your rule, miss not this chance, What comes hereafter is hard to foresee. Hearing this prophetic song from the White Hungry Ghost Demon God, King Sadan was deeply agitated. He secretly resolved: If this is true, and the demon soul—the deity of our Jiang people for generations—has been slain by the Ling men, then tomorrow I will slaughter every last one of them without exception, to avenge the demon soul. At that moment, King Gesar's heavenly aunt, Langman Gam, descended from the Trayastrimsha Heaven's Infinite Palace. Riding a white lion without saddle or pad, led by a bird-like humanoid figure, and surrounded by dakinis amidst the clouds, she delivered a prophecy to the Great King: "Yesterday, the Jiang Kingdom's demon soul was destroyed—a victory achieved through righteous Dharma. Tonight, as King Sadan mourns, he received a prophecy from the White Demon God. Tomorrow, the Jiang people will go to inspect the site of that Soul-Binding Iron House. If they find the iron house destroyed, King Sadan will be furious. His wrath is terrible; he will churn the Ling men into a sea of blood, and will capture you, Great King Gesar, along with your ministers and people, delivering you to your deaths. Furthermore, he will seize all your troops and civilians, like dust grasped by demon claws, and cast them into a poisonous sea to perish. From midnight tonight until sunrise tomorrow, you must go and restore the black iron house where the demon soul resided to exactly how it was before, leaving not a trace. Only by deceiving King Sadan in this way can you lull his vigilance. Only through such cunning can the Ling army avoid missing its chance. At the foot of the Tiger Mountain in the Jiang region dwells a nine-headed black demon. It is the soul-binding place for the Jiang populace, a deity of King Sadan. That mountain is the life-soul mountain of hungry ghosts, housing a seven-headed poisonous serpent. Unless that serpent is killed, subduing King Sadan will not be easy. To later obtain King Sadan's head, you must first acquire the white conch key to the earth-gate. There are seven white conch keys from the heavenly gods; you, Great King, must personally go to retrieve them. Go now to the divine realm, fetch those white conch keys, and see how victory in this great war between Jiang and Ling below can be achieved." Hearing his heavenly aunt's prophecy, King Gesar was greatly alarmed. He immediately summoned an assembly. At the meeting, he relayed all this information in detail. Everyone listened, feeling fear. Most agreed to follow the King's arrangements without objection. A few individuals thought of fleeing overnight but, unsure of the King and ministers' plans, dared not act rashly. The Miraculous Restoration of the Iron House Following the heavenly aunt's prophecy, King Gesar led fifteen knights and arrived at the site of the smashed iron house at dawn. They found the original location in ruins. Large pieces were broken into seven or eight fragments; smaller pieces were crushed like barley grains; some were already powder, scattered by the wind. It seemed impossible to repair. The King could only pray to the deities for assistance in restoring the iron house: I pray to the White Brahma King in the pure lands of the heavenly realm. I pray to the powerful god Indra in the palace of the Trayastrimsha Heaven. I pray to the deity Jiaoyaozi Panrong dwelling atop Mount Meru. Today I beg all gods to help me restore this demon soul's iron house. Restore this iron house, the demon soul's abode, without leaving a single trace. First, repair its four gates; with gates restored, we can subdue the demon foe. Let white conch craftsmen repair the eastern gate; Let golden hammer craftsmen repair the southern gate; Let coral craftsmen repair the western gate; Let iron hammer craftsmen repair the northern gate. In the half-dome Infinite Wind Palace, Warm Wind Fairies and all wind maidens, Take your wind-filled bags in hand, Please stir the winds from all four directions. If this iron house is not restored, The Ling people will be devoured by King Sadan. Black forces will rise to heaven's height, White virtuous deeds will be suppressed. The happiness of all beings will be destroyed, The debt of evil karma will be bottomless. I beseech all deities of the white side, To exert your strength in restoring the iron house. Hearing King Gesar's plea, deities descended from the heavens, the mid-air, and the earth. Some gathered firewood, some lit fires, some fanned the flames, some smelted, some repaired and constructed, some decorated. Swiftly, they restored the demon soul's dependent iron house to its former state. With the iron house repaired, the King and his ministers returned to camp, their minds at ease. Deception and a Skirmish King Gesar had restored the Jiang region's demon soul iron house as per the prophecy of the heavenly aunt Langman Gam. King Sadan knew nothing of this. In his mourning chamber, he trusted only the prophecy from the White Demon God and was consumed by grief. Early the next morning, King Sadan summoned Minister Baidui in his mourning chamber and said, "I have orders. Listen well, Minister, and keep them firmly in mind. Last night in a dream, I heard the White Demon God prophesy that the iron house where our generational divine lineage's life-soul resides has been smashed by that villain Joru. Send a few men to investigate and see what state the iron house is in." Minister Baidui thought to himself that if it was the Demon God's prophecy, the iron house must surely be destroyed, and looking would be pointless. But this was the King's command and could not be disobeyed, so he withdrew. Following the King's order, Baidui and Qindui led fifty knights to investigate. Seeing the Jiang troops move out, the Ling men knew they were going to inspect the iron house. They immediately discussed ambushing and attack the enemy on the road. At this point, Chief Steward Rongtsa Chagen said, "Rushing into battle rashly will bring disadvantage. Today, we need not pay a high price to deal with so few enemies. Before their fate is exhausted, it's better to subdue them slowly with strategy." Minister Baidui and his knights arrived at the demon soul's site to find the iron house standing intact, with no trace of damage visible. They turned their horses around and returned immediately. On their way back, they galloped past the front of the Ling army camp. The Ling men, seeing the white-clad rider on a white horse at the front, thought he was coming to raid the camp. Chaos ensued. Some heroes immediately charged out from the camp in pursuit; others reined in their horses, not giving chase. At that moment, Danma and Adanam charged forward together. Seeing two pursuers, Baidui let the others go ahead while he reined in his horse and waited. When Danma was within range, Baidui shot an arrow at him. Protected by the life-garment of the war deity, Danma's armor was pierced, but his skin was unharmed. Danma pondered that this man could not be killed by arrows; he would have to be subdued by other means later. He shouted, "Hey! White-clad rider on the white horse! Which of us is the hero will be proven in combat. If one only boasts without action, isn't that shameful?" With that, he charged forward, reached out, grabbed Minister Baidui's right arm, and pulled. Baidui was nearly dragged from his saddle. Only because Jiang demon gods transformed into black and white evil winds supporting him from left and right did he not fall. Danma, momentarily buffeted by the winds, also nearly lost his seat. As the two struggled, the heroine Adanam shook her reins and charged up. She shot two arrows in quick succession at the enemy. One struck Baidui's horse, which immediately collapsed. Baidui abandoned his mount and fled. Jiang's Qindui came to his rescue. They fought several more rounds without a clear outcome, eventually each returning to their own camp. The Ling army, having encountered such a capable Jiang man in Baidui, was astonished. Some showed fear on their faces. A King's Denial and a Costly Raid Minister Baidui returned on foot to the palace and reported to King Sadan: "Your Majesty, hear my report. I obeyed your command and went to inspect the iron house where the demon soul resides. I found it completely intact. Neither on the high mountains nor the plains did I see any footprints of men or horses. Now, I beg the King to ascend the throne hall quickly, order the troops to mobilize, and annihilate the invading enemy in one stroke." King Sadan reasoned that if the iron house binding the demon soul was intact, it proved even the heavenly White Demon God could lie. Recalling that previous dispatches, like for Yula and others, were also based on the White Demon God's words, he found it hard to predict whether it would bring fortune or disaster now. He said, "Minister Baidui, remember this: As long as the iron house is intact, it shows that villain Joru has no power to harm me. My word is final. I said before that for nine years I would not leave my mourning chamber for my mother's memorial rites. Do not trouble me with this again." With that, he shut the door securely and remained in his chamber to mourn. Seeing the King's attitude, Minister Baidui was filled with worry but could do nothing. He withdrew with a sorrowful expression. The next day, the commander of the Jiang army's right flank, the golden-armored officer Qula, mounted his steed, donned his armor, girded himself with his three companion weapons, and went to the Jiang camp. He encouraged the ministers: "I, Qula, am aged, my temples grey. If the King wishes to discuss important matters, he cannot omit this bearded Qula. The realm requires heroes to uphold it; strong enemies need brave men to subdue them. From this day and hour forth, let each fulfill his duty to slay the enemy. Though the King mourns and neglects governance, ministers must protect the kingdom." After these bold words, Qula spurred his horse and galloped towards the Ling army camp. The Ling army saw a rider on a wheat-yellow steed charging towards them but did not know who it was. Chief Steward Rongtsa Chagen said, "Judging by this man's valor, his horse's gait, and its color, the rider is likely Qula or the long-armed youth Chitu Dama Laren. Whomever it is, this man is certainly coming to raid the camp." King Gesar instructed, "Do not engage this man in direct combat today. Let the army guard the camp perimeter tightly like a bracelet. Those with bows hold them ready, those with swords grip them, those with spears brandish them." Before he finished speaking, Qula had already reached the camp front and charged straight for the central command tent. However, the central tent was protected by guardian deities like stars guarding the sun and moon, preventing Qula from entering. He pulled his horse's head around and charged to the right, where he encountered Danma and Seba Niben Daya. Blocked by them, he failed to breach the camp, only killing a few armored guards. Qula then charged towards the rear camp of the Rongba tribe. General Angwa Rongtsa Malie engaged him alone. They first exchanged arrows, then clashed with long spears at close quarters, finally fighting hand-to-hand with swords. Unfortunately, Rongtsa was slashed by Qula, blood streaming from his wound, and had to turn his horse and flee. Qula pursued fiercely into the camp, churning through it like a stick stirring chaff, wounding many men and horses. Finally, he charged into the left camp. Wenbu Alubasen shot an arrow at him, wounding his horse slightly, but it could still run. Qula then wheeled his horse around and galloped away. Because Angwa Rongtsa Malie had suffered sword wounds, all the heroes came to see him. The King concernedly asked his ministers, "How severe is young Rongtsa's injury? Is his life in danger? Can he be brought to me?" Danma reported, "His injury is severe, the wound large. His ribs are split open, his heart and lungs exposed." Hearing this, the King prayed, "Compassion knows no partiality. O Greatly Compassionate One, dispel the mist for him, help him see light again." Witnessing this, all the heroes shed tears of profound sorrow. King Gesar himself went to Angwa Rongtsa Malie's side to inquire carefully. However, Rongtsa no longer had the strength to answer; he merely opened his eyes, glanced at the King, and then closed them in death. The King and all ministers were deeply grieved. The King said, "The loss of young Angwa Rongtsa Malie is greater than losing a hundred thousand troops! Those heinous Jiang men will one day fall into my hands!" Chao Tong beat his chest and wailed loudly, "Good men are hard to keep in this world! Rongtsa is gone! Why can't this old bones die in his place?" Though his cries were loud, not a single tear fell. Seeing this, people looked at him with contempt. The heroes remained silent, cremating Rongtsa's body amidst boundless sorrow.