K i n g G e s a r The Great The Legend from ling King Gesar (about 1038-1119 AD) was a legendary Tibetan hero who was born in Dege County, Ganzi Tibetan Autonomous Prefecture. Later generations called him King Gesar of Ling. According to legend, King Gesar is also the incarnation of the Guru Rinpoche and his wisdom, compassion and power. selected content about king gesar Source : Havard Review Online, Date: Feb 2012 Sources ： https://www.harvardreview.org/content/the-life-of-king-kesar-of-ling/ The Life of King Gesar of Ling translated by Siddiq Wahid and Elizabeth T. Gray Jr. introduction by Siddiq Wahid Introduction In societies where a majority of the population is not literate storytelling assumes an important position in education and cultural life. The Tibetan epic of Ling Kesar (also transliterated as “Gesar”) is just such a story. Like all epics, it is long and instructive, sometimes taking up to a week of evenings of telling. But the story at its core is simple. The story is set in the “land of men” (Tibetan: mi-yul), a middle kingdom between the “land of the gods” (lha yul) above and the “land of serpents” (Tibetan: klu yul) below. At the time it takes place there is much confusion in the land of men because the kingdom has become leaderless. An ancestor asks the chief of the gods to give the people a leader, and after three generations of preparation a prince of the chief of the gods dies in heaven so that he may be reborn in the land of men. This prince, who comes to be known as King Kesar, is part hero, part medicine man, and part trickster. After a childhood spent in disguise, some early adventures as a youth, and various initiations, Kesar sets out to do his work. Through a combination of divine cunning, heroic action, and magical powers of healing, he slays demons, defeats foreign rivals, conjures treatments, and ultimately restores order to the land of men. It is significant that the story does not tell of Kesar’s death; at the end of his mission he presumably departs for the land of gods to await a return. The epic of Kesar of Ling may be as many as a thousand years old but it has only been known to the scholarly community since the middle of the eighteenth century, when a temple dedicated to him was uncovered by an explorer named P. S. Pallas. The first translations of extracts appeared in the early nineteenth century, when the German scholar Benjamin Bergmann translated two chapters from a Mongolian version. J. Schmidt also retold a Mongolian version of “Gesser” (the Mongolian rendition of the name) in a translation published in Beijing in 1839. The next work done on this remarkable story was undertaken by A. H. Francke, a Moravian missionary to the Ladakh wazarat, which then included Baltistan, the westernmost bastion of Tibetan civilization. Francke, who had come across the epic in the late nineteenth century, published an important translation of it in 1905 with accompanying abstracts and notes. In 1934, a Central Tibetan version was retold in translation by Alexandra David-Neel. But the most extensive treatment of the epic was undertaken by R. A. Stein in the 1950s, culminating in two major publications in 1956 and 1959. Curiously, a version also exists in Burushaski a little-known, unclassified, or “orphan” language (that is, one that does not belong to the Tibeto-Burman, Shina, or Indo-European language families) spoken in Hunza and Nagar in the shadow of the Pamirs. This oral recension was transcribed into an invented script (the language has no script of its own) and translated by D. L. R. Lorimer in 1935. Although the name of the hero remains constant, textual and oral versions of the epic can differ radically in temper and content. Broadly speaking, the textual versions have a Buddhist flavor to them. They are defined by Buddhist patron-deities, sometimes memorized by rote, and read or recited with a semi-religious reverence. The versions studied by Stein and David-Neel, and the Mongolian version belong to this group. The western Tibetan (or Ladakhi) and Burushaski versions, on the other hand, are direct transcriptions of traditional oral performances. They have been transmitted by word of mouth from singer to singer, each of whom learned the art of narrative in a way that is different from rote memorization. Even today, singers are invited by patrons to tell the tale during the long Himalayan winter nights for the entertainment of villagers. They chant the Kesar epic in a combination of verse and prose to an audience that is familiar with the story. Part of the problem of studying the Kesar today, in addition to its inherent obscurity, is that there are so many versions. The extracts presented here, for example, are from one narration of one recension of one oral traditional version that was extant during the turn of the nineteenth and twentieth centuries in the western Ladakhi village of Khalatse, and was preserved and studied by Francke. The extracts accompanying this introduction are from the opening of the epic and have to do with the preparations for Kesar’s arrival in the land of men, a mise en scene that combines a foreshadowing of events to come with a kind of pre-theological eschatology contextualizing the arrival of our trickster-hero and his exploits. Although this section is not about the hero Kesar himself—he is barely mentioned—it is indispensable for a proper understanding of the oral traditional narrative. Significantly these “preparatory” episodes are absent in the textual versions of the Kesar. Francke commissioned a local scribe [Urdu:munshi] to transcribe a version of the story that was being told. The flow of the munshi’s text is hampered by many omissions, especially in these early, and arguably conceptually more remote, beginnings of the story. This is a loss. One consolation is that in recent years there have been many new digital recordings of oral retellings of the story which will have saved much of the wisdom contained in living versions of the epic. Until such time as these are transcribed and translated, however, Francke’s work offers us a tantalizing glimpse into the world of oral traditional narrative and the pre-Buddhist, perhaps “shamanic,” context of Tibetan culture. from The Life of King Kesar of LingA Castle Is Constructed The oral versions of the Ling Kesar begin with several episodes that prepare Ling for the arrival of our hero. The segment translated below belongs to this section. In the episodes prior to this an elderly couple—alien, wandering, and childless—is magically granted a child. The old man consults a seer, Nine Lives. The adopted child is named Green-One Three-Faced Man. This episode describes his role in the construction of Ling Castle. Now the neighbors of the old couple had a dog. When the dog gave birth to two puppies, Green-One Three-Faced Man reared them and trained them to hunt. Every day he took the dogs off hunting for ibex and wild yak. He brought back great quantities of meat and gave it to the old couple. One day Three-Faced Man set off, letting the dogs run on ahead. As he followed their tracks, he came into the high pastures of the Cold Country. When he arrived he saw a large boulder behind Elder Nine Lives’ hermitage. On the top of the boulder, trapped by his dogs, Three-Faced Man found a demon with nine heads. When he saw Three-Faced Man approach, the demon sang thus: Alas! Honorable sir, hear me! Alas! Great hunter, hear me! Sir, your dogs have trapped me. The hunter’s dogs have cornered me. Spare me, and I shall be a friend-at-arms. Spare me and I shall be your huntsman. Spare me and I will help you. Listening to the demon’s words, Three-Faced Man did not know whether to slay or spare him. So he sang these questions to Elder Nine Lives: O my Elder, hear me! Teacher Nine Lives, hear my true and essential words! On that lucky rock is a nine-headed demon. My dogs have trapped it on that lucky rock!That demon, should I kill or spare him? Grant me your wisdom. The nine-headed one, should I kill or spare him? Grant me your wisdom. And the Elder sang in reply: O hunter child, hear me! O Three-Faced Man, hear my true and essential words! You must slay this demon. You must slay this nine-headed one! Slay it outright and then ride away. Ride away and make an invocation. Invoke the Precious Lord from the bottom of your heart. If you cut off the Demon’s four heads and cast them down They will become the foundations of Ling castle. If you cut off the demon’s four other heads and cast them down They will become the courtyard of nine-gabled Ling castle. If you cut off the last head of the Demon and cast it down It will become the floor of nine-gabled Ling castle. If you cut off the Demon’s legs and cast them down They will become the pillars of nine-gabled Ling castle. If you cut off the Demon’s arms and cast them down They will become the cross-beams of nine-gabled Ling castle. If you cut off its fingers and cast them down They will become the willow ceiling of Ling castle. If you break off the Demon’s ribs and cast them down They will become the willow trim of Ling castle. If you extract the Demon’s entrails and cast them down They will become the butter-smooth clay roofs of Ling castle. If you extract its lungs and cast them down They will become a yellow mountain of gold.If you cut out its heart and cast it down It will become a white mountain of silver.If you cut out its stomach and cast it down It will become the vast, fertile Plain of Wild Yams. If you cut out its small intestine and cast it down It will become the high valley of Tasty Sausage. If you cut out its large intestine and cast it down It will become the hunting grounds of Soaring Inner Delight.If you gouge out the Demon’s eyes and cast them down They will become the clear spring Complete Pair.If you cut out its nostrils and cast them down They will become the flute Glorious Voice.If you cut out both kidneys and cast them down They will become the boulder Back-Support. By the time all of these body parts had been cut and cast down, seven days had passed. On the seventh day Three-Faced Man and his dogs returned home, hungry and tired. The old man and old woman had been worried and were glad when the boy returned. Raiding Pachi Paldong Castle Ling castle constructed, the seer is again consulted by old man Tashi, resulting in Three-Faced Man’s marriage to eighteen maidens, whom he impregnates simultaneously and who give birth to his eighteen companions on the same day. This episode narrates the first adventure of these heroes of Ling, one of whom begins to emerge as a first among equals. The sons of Green-One Three-Faced Man then marched off in single file, and each of them built a house. The mothers did not remain, but returned to their family homes. Each of the sons took a wife. As none of them had any belongings they discussed a plan. “There are said to be riches in Pachi Paldong castle. We should all go conquer it and bring them here.” It was agreed and off they went. Among them was Pal-le, Prudent Nobleman. Because his mother was born of a blacksmith he was considered polluted and could not go with the others. He cleansed himself often near the house of Elder Nine Lives, in the high pastures of the Cold Country. One day he, too, decided to go to Pachi Paldong castle to find riches. He set off on his horse and after some time came to a wide river. A fox waited on the near side, unable to cross. “Hey, you there,” said the fox, “if you carry me up behind you across the river, I will agree to help you.” “If you will help me, come along,” replied Pal-le, and helped the fox up. The fox led him through a shortcut, and thus Pal-le, Prudent Nobleman, was the first to arrive at Pachi Paldong castle. Why hadn’t the others arrived? Because they could not avoid the difficult path with its thickets and thorns. Cutting their way through the thickets meant that they made only a rope’s length of progress each day and thus were delayed. Pal-le arrived before them because he went with the fox. At the edge of the clearing where Pal-le halted lived an elderly woman. After several days he finally decided to ask her, “Honorable grandmother! What kinds of jewels lie in this castle?” “O son,” she replied, “I shall tell you all that I have heard. It is said that in the land of Ling there will be born to Blue Lady, the Exalted One, a maiden named Digu-ma. There is Tashi, the Auspicious, the blacksmith, who lives beyond Ling castle, and it is said that three daughters will be born to him. The eldest will be named White Spot, the second will be named Black Spot, and the youngest will be named Gogzang-lhamo, Auspicious Goddess of Base and Worthless Birth. Now it is also said that in Heaven three sons will be born to Gyab-zhin, the Lord of the Gods. The eldest will be named Don-dan, the second will be named Don-yod, and the youngest will be named Don-dub. This youngest, it is said, will become Kesar, Chief of the land of Ling, which has long been leaderless. “How will this come to pass?” she continued. “It is said that Don-dub will give up his life in the land of the gods and will be born to Gogzang-lhamo, daughter of Tashi the blacksmith. It is also said that the bird Ornament Bestowed will be born to the bird King Cuckoo, and that to Ornament Bestowed will be born the bird the Sun. It is said that on the body of Sun, born of a demon, there are nine jewels, and that this bird is to defeat King Kesar of Ling. Until Kesar is born, in the heavens this bird will mark the boundary between the sun and moon. It is said that this bird’s younger brother, Red-Eyed, Red-Toothed One, will be born and then, on top a high boulder, will be made to listen to the news of Kesar’s birth.” After she had finished, Pal-le again asked her, “O honorable grandmother, I have heard all this. Now can you tell me what kinds of jewels lie in Pachi Paldong castle?” The elderly woman replied, “These are the jewels among the castle’s belongings: The red-edged pot and the beaked pan. The axe known as White Moon. The rope known as Long Speckled Tiger. The cloth bag known as Thousand Holder of the Pure One. At the head of the herd of horses is Feisty Galloper. At the head of the herd of cows is the she-dzo 1 Crooked-Horn. At the head of the herd of goats is White Goat. At the head of the herd of sheep is Warm One. At the head of the herd of asses is White-Mouthed Black One. At the head of the pack of dogs is the bitch White One. At the head of the pack of cats is Black One. There will be the horse Mouth Aflame. There will be the bow of iron. There will be the hearth-tripod of gold. There will be the hearth-tripod of silver. There will be the copper puppy. There will be the coral hand. There will be a ball of pearl. There will be the seed turquoise. These are all the jewels.” So the elderly woman instructed him. Then Pal-le went into the castle and carried off all the items of which the old woman had spoken. He then went to the land of Ling. He built a treasure room in the castle of Ling to hold all that he had brought home. Seven days after Pal-le, Prudent Nobleman had left Pachi Paldong castle, all the other seventeen heroes who had left before him arrived there. Because Prudent Nobleman had taken the jewels, not much remained. They carried away some gold, silver, and copper into the land of Ling, and each went to his own house. Because everything in Pachi Paldong castle had been taken away, it fell to ruins and nothing remains of it. Don-dub Visits the Land of Men This last set represents translations of three consecutive episodes at the end of the “preparations.” Much has happened in between with Pal-le emerging as the first among the eighteen heroes. Earlier he had been helpful in the defeat of a demon who is battling Gyab-zhin, the Lord of the Gods. The latter grants Pal-le a boon. Recognizing the need for “a leader in leaderless Ling,” he asks for one and is promised the fulfillment of this request. Gyab-zhin elects to send one of three sons, institutes contests for a selection in which the youngest, Don-dub, emerges victorious. Meanwhile, the hero Pal-le has forgotten about his own request even as the coming is delayed. He travels to the land of the gods and demands the fulfillment of the promise. The youngest son begins his own preparations. After three days had gone by, Gyab-zhin’s youngest son, Don-dub said, “O Father, I will first go to the land of Ling and look around.” He transformed himself into a beautiful bird and flew off. He flew straight to the house of Sro-thung, Short-Tempered, Chief of the Hawks, one of the heroes of Ling, and landed there. Sro-thung saw that the bird was beautiful and sang to his wife: There is a high-born bird atop our roof today! It appears to be a demon-bird!O Maiden, arise and start a fire in the stove. Once it’s started, place a stone pot on it!Today we will eat bird meat. Go to the chamber of arrows and bring out an arrow.Go to the chamber of bows and bring out a bow. We shall cook a stew of bird-meat today! As Sro-thung, Chief of the Hawks, said this, his wife arose and started a fire. She placed the stone pot on it and brought arrows from the arrow-chamber and bows from the bow-chamber. As she placed these in Sro-thung’s hands, the bird deposited some droppings and flew off. Then Don-dub, the bird, landed on the roofs of the houses of all the other heroes of Ling. They were pleased, and said, “This bird appears to have come from the Land of the Gods!” So Pal-le, Prudent Nobleman, sang to his wife thus: O maiden of mine, hear me! There’s a bird atop our roof today! It appears to be a shining bird from the Land of the Gods. It appears to be a serpent bird from the Nether-World. O maiden, rise and prepare a feast. O maiden, rise and prepare for a gathering. Give a nine-level offering of butter and flour to the Mistress of the Serpents. Thus he spoke, and went up to the roof carrying an incense offering. The bird then flew back to the Land of the Gods. Don-dub Asks for Help When Don-dub the bird arrived back in the Heavens, the Land of the Gods, his father asked him, “O Son! What did you learn about the people and the countryside in the Land of Ling?” His son, Don-dub replied, “Sro-thung, the Chief of the Hawks, appears to be a short-tempered man. Aside from that, all seems well.” Then his father and mother, his brothers, and his younger sister all gathered together in one room. The mother wept and said to her son Don-dub, “There is not a son who can equal you. There is not a man who can equal you. O son Don-dub! You must go to the land of men. If you should have to do battle, I will give you weapons. If there is a debt you must pay, I will pay it. But a father’s promise cannot be unmade. What was sworn cannot be changed!” After his mother spoke, the son Don-dub sang to his father: O my father, hear me! O Lord, hear my essential words! How can I go to the land of men without an earthly mother? How can I go to the land of men without an earthly castle? How can I go to the land of men without an earthly horse? How can I go to the land of men without an earthly elder brother? How can I go to the land of men without bow, arrows, and a scepter? How can I go to the land of men without a pot? How can I go to the land of men without an earthly goat? How can I go to the land of men without a plough-bull? How can I go to the land of men without a Guardian Deity? How can I go to the land of men without a goddess? How can I go to the land of men without an earthly wife? In reply, his father sang: It has come to pass that my son, Don-dub, must go to the land of Ling! Your earthly mother is Gogzang-lhamo, of Worthless Low-Birth. Your earthly castle is Nine-Gabled Ling castle! Your earthly horse is the wild horse Jung-cherba!Your elder brother is Golden Hair! Your younger brother is Turquoise Hair!Your arrow is Arrow White-Notched! Your earthly bow is the bow Invincible Steel!Your scepter is the sword Stone-Cleaver! Your earthly lance is the lance Noble and Long!Your jug is the jug Crooked Spout. Your earthly pot is the pot Red Spout.Your earthly goat is the goat Red-Born Gift. Your plough-bull is the bull-mdzo White Hooves!Your Guardian Deity is Kerzong-nyonpo! Your Protective Goddess is Ane-kurman, the Queen, Esteemed Lady! Your earthly wife is the Crystal Lady, Digu-ma! Thus the father spoke, instructing him, and all those gathered around were moved to tears. Don-dub Dies in the Land of the Gods Now each of the brothers’ spirits was held in a bowl of milk. Because Gyab-zhin controlled all the bowls of milk, he said to his daughter: “O daughter! In the other room are three bowls of milk, each a different size. Bring the smallest of them here.” So the daughter went and brought the smallest bowl. Then the father said, “Pour out the milk and turn over the bowl.” As soon as the younger sister poured out the milk and turned over the bowl, the boy Don-dub died on the spot. At this, great clouds gathered in the Land of the Gods, and a great gale and hailstorm began to move toward the land of Ling. 1 The dzo is a cross between a cow and a yak. Published on February 8, 2012 《岭国格萨尔王的生平》译者：Siddiq Wahid 和 Elizabeth T. Gray Jr.引言作者：Siddiq Wahid 引言在大部分人口不识字的社会中，讲故事在教育和文化生活中占据着重要地位。藏族史诗《岭国格萨尔王》（也被音译为“Gesar”）正是这样一个故事。像所有史诗一样，它篇幅浩大且具有启发性，讲述起来有时需要连续几个夜晚。但其核心故事却很简单。 故事背景设定在“人类之地”（藏语：mi-yul），这是“神灵之地”（lha yul）和“蛇灵之地”（藏语：klu yul）之间的一个中间王国。故事发生时，人类之地因王国无主而陷入混乱。一位先祖向神灵之首请求派遣一位领袖，而经过三代的准备后，神灵之首的一位王子在天界去世，以便转世在人类之地。 这位王子后来被称为格萨尔王，他既是英雄，也是治愈者，同时也是诡计多端的智者。在童年隐姓埋名的生活、少年时期的冒险以及各种仪式洗礼后，格萨尔开始了他的使命。他利用神灵的智慧、英雄气概以及神奇的治愈力量，斩杀恶魔，击败外敌，创造治愈之术，最终恢复了人类之地的秩序。值得注意的是，故事并未提及格萨尔的死亡；在完成使命后，他似乎返回了神灵之地，等待再次降临。 《岭国格萨尔王》的史诗可能已有千年的历史，但直到18世纪中期才被学术界所知。当时探险家彼得·西蒙·帕拉斯（P. S. Pallas）发现了一座献给格萨尔的寺庙。19世纪早期，德国学者本杰明·伯格曼（Benjamin Bergmann）首次将蒙古语版本中的两个章节翻译出来。1839年，J. Schmidt 在北京出版了一部蒙古语版本的“格斯尔”（蒙古语对格萨尔的称呼）翻译。 接下来对这部非凡史诗的研究由摩拉维亚传教士阿尔伯特·弗兰克（A. H. Francke）完成。他在19世纪末发现了这部史诗，并于1905年发表了一部重要的翻译，附有摘要和注释。1934年，亚历山德拉·大卫-尼尔（Alexandra David-Neel）翻译并再现了一个藏语版本。然而，最全面的研究由R. A. Stein 在20世纪50年代完成，其成果在1956年和1959年出版了两本重要著作。 有趣的是，这部史诗还存在于布鲁夏斯基语中，这是一种鲜为人知的、未分类的“孤立”语言（即不属于藏缅语系、希纳语系或印欧语系），使用于帕米尔山脉阴影下的罕萨和那加尔地区。这一口述版本由D. L. R. Lorimer 在1935年用一种发明的文字记录了下来，因为这种语言本身并没有文字。 虽然格萨尔王的名字在不同版本中保持一致，但文本和口述版本在情感风格和内容上可能有很大差异。总体而言，文本版本带有佛教色彩。这些版本由佛教的守护神定义，被人们记忆，并以半宗教的敬意诵读或朗诵。斯坦和大卫-尼尔研究的版本，以及蒙古语版本属于这一类。 另一方面，西藏西部（或拉达克地区）和布鲁夏斯基语版本则是传统口述表演的直接记录。这些版本通过口耳相传从歌者传给歌者，每位歌者学习叙事的方式都不同于机械记忆。即使在今天，歌者仍会被邀请在漫长的喜马拉雅冬夜中为村民讲述这个故事。他们以诗歌和散文结合的形式吟唱格萨尔史诗，而听众对这个故事通常已经非常熟悉。 如今研究格萨尔史诗的一个难题是其版本众多且内容复杂。比如，这里呈现的摘录就来自于19世纪末至20世纪初在拉达克村庄卡拉策（Khalatse）流传的一个口述版本，由弗兰克保存并研究。 本书序言中呈现的摘录选自史诗开头，讲述了格萨尔降临人类之地之前的准备工作。这些场景既是对即将发生事件的铺垫，也是一种预神学式的背景叙述，为我们这位英雄的降临提供了背景。虽然这部分内容与格萨尔本人关系不大——他几乎没有被提及——但对于深入理解这一口述传统叙事却是必不可少的。值得注意的是，这些“准备”情节在文本版本中是缺失的。 弗兰克曾委托一位当地文书（乌尔都语称为“munshi”）记录下正在流传的一个版本。然而，这位文书的记录中省略了许多内容，尤其是在故事的早期阶段，而这些阶段可能在概念上更加遥远且难以理解。这是一个损失。不过值得安慰的是，近年来已有许多口述故事的数字化录音保存了这些活生生的史诗版本中的智慧。直到这些录音被转录并翻译之前，弗兰克的研究为我们提供了一个口述传统叙事世界的诱人一瞥，以及藏族文化中可能存在的前佛教或“萨满教”背景。 《岭国格萨尔王的口述版本》 故事从几个为英雄格萨尔降临岭国做准备的情节开始。以下翻译的片段属于这一部分。在前面的情节中，一对年迈的夫妇——外乡人，无依无靠且无子嗣——被神赐予了一个孩子。老者向一位名叫“九命”的先知求教，收养了这个孩子，取名为“绿面三面人”。这一节描述了他在建造岭城中的作用。 岭城的建造 老夫妇的邻居家养了一条狗。这条狗生了两只小狗，“绿面三面人”将小狗养大，并训练它们打猎。他每天带着狗外出狩猎岩羊和野牦牛，带回大量肉食供养老夫妇。 一天，“三面人”带着狗出发，让它们跑在前面。他沿着狗的踪迹追踪，来到寒冷之地的高地牧场。当他到达时，看见“九命”长者的隐居处后面有一块巨大的岩石。在岩石顶上，他的狗困住了一只九头妖怪。当妖怪看见“三面人”靠近时，唱道： 妖怪歌唱唉呀！尊贵的先生，请听我说！唉呀！伟大的猎人，请听我说！先生，您的狗把我围困住了，猎人的狗把我逼到了绝路上。饶了我吧，我将成为您的战友；饶了我吧，我将成为您的猎手；饶了我吧，我将助您一臂之力。 听到妖怪的话，“三面人”不知是该杀还是该饶他。于是他唱着向“九命”长者提问： 三面人歌唱哦，我的长者，听我说！哦，九命老师，听我真实且重要的话！在那块幸运的岩石上，有一个九头妖怪，我的狗把它困在了那块幸运的岩石上！这个妖怪，我该杀还是该饶？请赐予我您的智慧。这个九头妖怪，我该杀还是该饶？请赐予我您的智慧。 九命长者的回答哦，猎人孩子，听我说！哦，三面人，听我真实且重要的话！你必须杀死这只妖怪，你必须杀死这个九头妖怪！将其彻底杀死，然后骑马离开，离开后做一次祈求，从心底向珍贵的主祈祷。 如果你砍下妖怪的四个头扔下去，它们将成为岭城的地基。如果你砍下妖怪的另外四个头扔下去，它们将成为九重屋顶岭城的庭院。如果你砍下妖怪的最后一个头扔下去，它将成为九重屋顶岭城的地板。如果你砍下妖怪的腿扔下去，它们将成为九重屋顶岭城的柱子。如果你砍下妖怪的手臂扔下去，它们将成为九重屋顶岭城的横梁。如果你砍下它的指头扔下去，它们将成为岭城的柳条天花板。如果你折断妖怪的肋骨扔下去，它们将成为岭城的柳木装饰。如果你取出妖怪的内脏扔下去，它们将成为岭城如黄油般光滑的黏土屋顶。如果你取出它的肺扔下去，它们将成为一座金黄色的山。如果你挖出它的心扔下去，它将成为一座银白色的山。如果你挖出它的胃扔下去，它将成为辽阔肥沃的野山药平原。如果你挖出它的小肠扔下去，它将成为美味香肠的高山谷地。如果你挖出它的大肠扔下去，它将成为“翱翔内心喜悦”的猎场。如果你挖出妖怪的眼睛扔下去，它们将成为“成双美泉”的清泉。如果你切下它的鼻孔扔下去，它们将成为“荣耀之声”的笛子。如果你切下它的两个肾脏扔下去，它们将成为“背靠巨石”。 当所有这些身体部位被砍下并扔下去时，七天过去了。第七天，“三面人”和他的狗回到了家，饥饿且疲惫。老夫妇一直为他担心，看到他回来非常高兴。 抢劫帕奇帕尔东城 岭城建成后，老者塔希再次向先知求教，促成了“三面人”与十八位少女的婚姻。这些少女同时怀孕，并在同一天生下了他的十八位同伴。这一节讲述了这些岭国英雄们的第一次冒险，其中一人逐渐成为领袖。 “绿面三面人”的儿子们排成一列行进，每人建造了一座房子。他们的母亲回到了各自的家族中，而每个儿子都娶了一位妻子。由于他们一无所有，于是商讨计划：“据说帕奇帕尔东城有许多财富，我们都应该去征服它，把它们带回来。”大家同意后便出发了。 他们中有一位叫帕勒的“谨慎贵族”。由于他的母亲是一位铁匠的女儿，他被认为是不洁的，不能和其他人一起出发。他经常在寒冷之地高地牧场的“九命”长者家附近净化自己。有一天，他也决定去帕奇帕尔东城寻找财富。他骑马出发，经过一段时间来到了一条宽阔的河流。河边有一只狐狸，无法渡河。狐狸说：“嗨，你那边的人，如果你带我过河，我将帮你。”帕勒答道：“如果你帮我，那就上来吧。”于是他把狐狸抱上了马背。 狐狸带他抄了一条捷径，因此帕勒成为第一个到达帕奇帕尔东城的人。而其他人为什么没到呢？因为他们无法避开那条荆棘密布、困难重重的道路。他们每天只能砍出一绳之长的路，因此被耽搁了。帕勒因带着狐狸而抢先到达。 在帕勒停留的空地边上住着一位老妇人。几天后，他决定问她：“尊敬的祖母，这座城里都有什么宝物？” 老妇人回答：“孩子，我告诉你我听到的一切。据说在岭国，尊贵的‘蓝夫人’会生下一个名叫‘蒂古玛’的少女。而岭城外的铁匠塔希将有三个女儿，长女名为‘白点’，次女名为‘黑点’，最小的叫‘谷桑拉姆’，意为‘低贱无用之生的吉祥女神’。据说在天界，神之主贾布森将有三个儿子，长子叫‘顿丹’，次子叫‘顿尤’，最小的叫‘顿都布’。据说这个最小的儿子将成为岭国的领袖格萨尔王，而岭国已长期无主。 “这一切将如何发生呢？”老妇人继续说道，“据说‘顿都布’将放弃其天界生命，转世为铁匠塔希的女儿‘谷桑拉姆’的儿子。” 之后，帕勒进入城堡，带走了老妇人提到的所有宝物，并将它们带回岭国。随后，帕勒在岭城建造了一个宝藏室，存放从城堡带回的所有财宝。 七天后，其他十七位英雄才抵达帕奇帕尔东城。由于帕勒已带走了所有宝物，剩下的不过是一些金银铜器。他们带着这些返回岭国，各自回到自己的家。帕奇帕尔东城因被洗劫一空，最终沦为废墟，什么都没有留下。 Video : One hour of LECTURE for GESAR, KING OF THE VAJRA LIFE SSIUK Lecture: Gesar, King of the Vajra Life with Dr. Gregory Forgues The Tibetan epic of Gesar is considered to be the largest in the world. It narrates the life, adventures, and deeds of Gesar, a manifestation—as a human being—of Padmasambhava, who is sent to earth to protect the Buddhadharma and to destroy demons threatening the land of Gling. First and foremost a versified oral narrative in the form of cantos (sgrung) told by bards (sgrung pa or sgrung mkhan), this living storytelling tradition, first mentioned in rLangs po ti bse ru (15th c.), has been in constant expansion since its inception, with new episodes continuously added to the vast corpus of existing songs. A later religious development in Mongolia and Tibet that finds its source in this epic is the propitiation of Gesar as a Dharma protector, and later, as a yidam. Gesar, as a manifestation of Padmasambhava, is usually associated with Buddhist tantric rituals pertaining to auspiciousness, happiness, and protection. In the region of Khams, Ris med masters revealed important gter ma cycles of rituals and practices in which Gesar is the main deity. In these texts, Gesar is worshipped as a protector as well as the manifestation of the ultimate guru. Historically, these gter mas constitute a vast corpus of Vajrayāna practices that is inextricably related to the epic. However, the gradual integration of Dzogchen teachings in these Ris med rituals gave them a unique character at the intersection between the Buddhist path and the Tibetan culture as exemplified by Mipham Rinpoche’s famous prayer to Gesar, the King of the Vajra Life. Dr. Gregory Forgues is Director of Research at Tsadra Foundation. Before joining the foundation, Gregory was part of the Open Philology research project with Professor Jonathan Silk at the University of Leiden. He also worked as a post-doctoral researcher at the University of Heidelberg and a Visiting Professor of Buddhist Studies at the University of Bochum. Gregory has published on a wide variety of topics including Mahāyāna sūtra translations, Tibetan tantric rituals, Dzogchen teachings, and digital humanities methods. His PhD dissertation on Jamgon Mipham’s interpretation of the two truths under Prof. K. Mathes’ supervision was reviewed by Professor Birgit Kellner and Professor Matthew Kapstein, receiving a distinction from the University of Vienna. Video : The art of King Gesar Gesar is a folk hero of Eastern Tibet and predominantly known through literature and live performance. He is believed to have lived around the 10th century. The stories of Gesar, epic in size, are brought to life through dramatic performances, song and public readings of his many adventures. It is quite possibly the longest epic poetry in the world. Despite the popularity of all of this there is relatively little found in the way of art: paintings, murals and sculpture. What objects are known are also dated very late - 19th and 20th centuries. The general depiction of Gesar is of a Tibetan warrior, atop a horse, clad in armor and a helmet with elaborate flag pennants and streamers, accompanied by eight horseman up to thirty horsemen

Meza hesitated. It wasn’t that she didn’t want Luzan defeated, but she feared Gesar might lose and get hurt. She took him to Luzan’s palace and said, “Great King, look—this is Luzan’s bed, this is his bowl, and these are his iron balls and arrows.” K i n g G e s a r of Tibet The Legend from ling King Gesar (about 1038-1119 AD) was a legendary Tibetan hero who was born in Dege County, Ganzi Tibetan Autonomous Prefecture. Later generations called him King Gesar of Ling. According to legend, King Gesar is also the incarnation of the Guru Rinpoche and his wisdom, compassion and power. CHAPTER 30 SETTING A TRAP TO OBTAIN THE DEMON KING'S FATAL SECRET; DEFEATING LUTSAN TO SAVE THE DEMON KINGDOM FROM SUFFERING Meisa Helps Gesar Destroy Lutsan’s Soul Anchors “Great King, take me away quickly!” Meisa pleaded. “Do not worry, my queen,” Gesar replied. “We will escape, but only after I defeat Lutsan.” Meisa hesitated. It wasn’t that she didn’t want Lutsan defeated, but she feared Gesar might lose and get hurt. She took him to Lutsan’s palace and said, “Great King, look—this is Lutsan’s bed, this is his bowl, and these are his iron balls and arrows.” Gesar lay on Lutsan’s enormous bed, but, like a baby, he only took up a small corner. He tried to lift Lutsan’s bowl, iron balls, and arrows, but they were too heavy. Seeing this, Meisa warned him, “Defeating the demon king will be extremely difficult!” “Does this mean I should give up on defeating Lutsan?” Gesar asked. “Meisa, you must know how to defeat him. Please help me!” “In that case,” Meisa said, “I’ll kill Lutsan’s yellow cow and cook it for you to eat. After you eat it, you’ll grow stronger.” Meisa slaughtered the yellow cow, cooked it, and served it to Gesar. After eating the entire cow, his body grew taller and stronger. He now completely filled Lutsan’s bed and could effortlessly lift the demon’s bowl, iron balls, and arrows. Excited, Gesar exclaimed, “Now I can defeat Lutsan!” Meisa smiled. “There’s hope now,” she said. Meisa sent Gesar back to stay with Qinen for the night, promising to teach him the next steps to defeat Lutsan the following day. Lutsan’s Weaknesses Are Revealed That night, Meisa spoke to Lutsan and said, “My king, I had a terrible dream last night. I dreamed that the braid on the right side of my hair was cut off. I fear this is an ill omen. If something happens to you, what will I do? Yesterday, I heard from Qinen that Gesar is coming to the north to defeat the demons. You must protect your Soul Sea, Soul Tree, and Soul Bull carefully!” Lutsan laughed and said, “My queen, you worry too much. My Soul Sea is just a bowl of poisonous blood in the storeroom—only if it’s spilled will the sea dry up. My Soul Tree will only fall if struck three times with the golden axe in the storeroom. My Soul Bull can only die if shot with the jade-feathered golden arrow.” He continued, “My body is protected by many safeguards. I have eighteen horns on my head connected to Mount Meru, which can only be broken by the Garuda bird. There’s a scorpion-shaped tumor on my head that only the great black eagle of Kang can devour. My eyes can only be plucked out by the white-breasted eagle of Jaga. The tiger hair on my forehead can only be torn off by the small black eagle of Jhana. My back tumor can only be dug out by the seven iron-flower birds. My stomach and intestines can only be eaten by the red bronze dog. My nails, sharper than swords, can only be removed with the nine-foot poison serpent rope from the Dragon King of No-Heat Sea. Even if I’m injured, I can heal with just a sprinkle of dust. But my true life force lies in a small glowing fish on my forehead that appears when I sleep. Only if it is struck by an arrow while glowing can I die.” After revealing all this, Lutsan suddenly regretted his words. “My queen, you must never let anyone know this. If my secrets are exposed, I am truly doomed!” Feigning interest, Meisa asked, “How much treasure do you have? What will happen to me if something happens to you?” Lutsan replied, “If we ever encounter Gesar, take the white bag while I take the black bag. All our treasures will fit inside, and we can flee with them.” Meisa pretended to be relieved and said, “My king, why don’t you patrol the area tomorrow to ensure everything is secure?” Lutsan, fully trusting her, left the next morning to patrol. Gesar Destroys Lutsan’s Soul Anchors After the demon king Lutsan left, Gesar came to Meisa. She said, “Great King, I’ve discovered all of Lutsan’s soul anchors—his weaknesses.” After cooking a delicious meal for Gesar, Meisa explained, “Go to the storeroom and take the skull bowl filled with poisonous blood. Ride to the fork in the upper valley and pour the blood into Lutsan’s Soul Sea. Do not look back—return immediately.” Gesar went to the storeroom, took the skull bowl, mounted his divine steed, and rode to the Soul Sea. He poured the poisonous blood into the sea and stirred it with a stick. Using his magic, he transformed into a crow, flew to Lutsan’s Soul Owl, and pecked it to death before flying away. When Lutsan saw the dead owl, he felt uneasy. “I’ve been patrolling the upper valley for eight days, and now this ominous sign appears. Could it mean Gesar is here?” He rushed back to his palace. Gesar returned to Meisa before Lutsan arrived. Meisa cooked another meal for him and then dug a nine-layer deep pit beneath the hearth. She told Gesar to hide inside the pit and sealed it with a large stone. On top, she placed a bowl of water sprinkled with bird feathers, ashes all around, handprints, cow intestines, and finally, random grass and twigs. When Lutsan returned, he entered the room and exclaimed, “Another bad omen! Is Gesar here? Why does my body feel so unwell? Meisa, bring me my divination books and magical tools!” Meisa brought the tools but secretly performed rituals to confuse Lutsan. She passed the divination strings under her armpit three times, stepped on them three times, and dragged them across the threshold three times before giving them to Lutsan. Lutsan performed divinations three times. The first said, “Gesar is right in front of you.” Shocked, Lutsan said, “What?! What does this mean?” The second divination said, “Gesar is still far away, separated by a desert, a sea, nine mountains, and nine valleys.” The third divination said, “Bird feathers pile up, and grass grows on his bones—he’s already dead.” Feeling reassured, Lutsan finally went to sleep. Gesar Cuts Down the Soul Tree The next morning, Meisa suggested, “You should go to the three-way fork and check things out again.” Thinking this made sense, Lutsan left. Once Lutsan was gone, Gesar emerged from the pit. Meisa prepared a delicious meal for him once more. After he finished eating, she handed him a golden axe and said, “Go to the valley and chop down Lutsan’s Soul Tree. Strike it three times, but do not look back—just return directly.” Gesar followed Meisa’s instructions and rode to the valley. He struck the Soul Tree three times, and as it was about to fall, Gesar transformed into a wild boar and dug up all the dirt around Lutsan’s Soul Sea. When Lutsan saw this, he grew furious. He grabbed a large rock and hurled it at the boar, but he missed. Instead, the rock fell into the sea, causing it to churn violently. The Soul Sea dried up immediately. Lutsan’s Defeat and the Final Battle When Lutsan saw his Soul Sea dried up and his Soul Tree felled, he became deeply suspicious and hurried back to the palace. However, Gesar had already returned and hidden himself in the pit prepared by Meisa. As usual, Meisa sat alone, pretending everything was normal. The moment Lutsan entered, he exclaimed, “I smell the scent of humans! Has Gesar come to Ling Gabu? My Soul Sea is dry, and I feel unwell. Meisa, bring me my divination tools!” Meisa replied calmly, “What are you saying? Of course, there’s the smell of humans—I’m human, aren’t I?” She handed Lutsan his divination tools, just as she had done before. Lutsan performed three divinations. The first divination said, “Gesar is right in front of you!” Lutsan shouted in disbelief, “What?! This can’t be true!” The second divination said, “Gesar is far away, separated by mountains, rivers, islands, and endless obstacles.” The third divination said, “Gesar is dead! His bones are covered in grass, and he’s long gone.” Reassured by the third divination, Lutsan finally relaxed and went to sleep. The next morning, Lutsan announced, “I’m going to patrol the mountains and valleys for thirty days.” Once Lutsan left, Gesar emerged from the pit. Meisa prepared a meal for him and handed him the jade-feathered golden arrow. “Today, you must go to the middle valley and kill Lutsan’s Soul Bull with this arrow. Do not look back—return immediately,” she instructed. Gesar followed her instructions, rode to the middle valley, and shot the Soul Bull. The bull fell, barely breathing. Gesar then transformed into an eagle and landed on the Soul Tree. When Lutsan saw this, he was furious. He hurled a large rock at the eagle but missed, striking the Soul Tree instead. The tree toppled over, leaving Lutsan even more suspicious. The Final Trap for Lutsan When Lutsan returned, Gesar had already hidden himself again. Meisa sat calmly as before. Lutsan stormed into the room and exclaimed, “I smell human blood again! Is Gesar here? My Soul Tree is gone, and my body feels weak!” He demanded his divination tools again, and Meisa handed them over with her usual tricks. Lutsan performed another series of divinations. The first divination said, “Gesar is near!” Lutsan shouted in anger, “How can this be?” The second divination said, “Gesar is far, separated by countless obstacles.” The third divination said, “He is long dead, his bones buried beneath the earth.” Satisfied once more, Lutsan said, “I’ll patrol for another ten days.” Once Lutsan left again, Meisa told Gesar, “Tonight is the time to finally defeat Lutsan. Eat this meal and gather your strength.” After Gesar ate, Meisa hid him in the house again. When Lutsan returned, he felt a strange unease but couldn’t pinpoint the source. He muttered, “Meisa, why do I feel that Gesar is closer than ever before?” Meisa dismissed his concerns, saying, “You’re overthinking things, my king. Rest now.” Lutsan finally fell asleep. The Final Battle and Lutsan’s Defeat At this moment, Meisa said to Gesar, “Now is the perfect time to subdue the demon king.” She filled a bag with stones, wrapped it in her clothing, and placed it next to Lutsan to make it look like she was sitting beside him. Meanwhile, the divine arrows in Gesar’s quiver were trembling with eagerness to strike. Lutsan heard the noise and asked, “Meisa Bungji, I hear the sound of arrows. What is that?” Meisa replied calmly, “That’s the sound of my spinning wheel.” Lutsan said, “Spinning wheels make such a sound?” Gesar tightened the string on his sacred bow, and Lutsan heard it again: twang. “Meisa Bungji, what is this sound?” Meisa answered, “That’s the sound of me coiling yarn into a ball.” “Is that what coiling yarn sounds like?” Lutsan muttered. At that moment, Meisa whispered to Gesar, “Great King, look at the glowing light on Lutsan’s forehead. It’s like a little fish. Quickly, aim there and shoot!” Gesar sang a prayer to the gods of arrows. Hearing him, Lutsan stirred and said, “Meisa, I hear singing. What’s that sound?” Meisa replied, “It’s the sound of the soul bees from the coral jar of my elder sister, Droma.” “Ah, my queen, you’re right,” Lutsan said and drifted back to sleep. Gesar then took three grains of white rice from his quiver, tossed them into the air, and sang a song to summon divine support for his arrow: “If you do not know this place, It is the land of the Eight Mountains of Northern Yarlkhon, Home to the Nine-Spired Demon Citadel. If you do not know me, I am the lion king of the Great Ling Realm, Gesar, the demon-slaying king. I shoot arrows that strike the demon’s head, I act to benefit all beings. In my homeland, I offer butter the size of a square inch; In foreign lands, I offer three grains of white rice. Frost has never withered its sprouts, Bugs have never gnawed its roots. With this offering, I invoke the heavenly gods, dragon gods, and wrathful gods— All come to aid me in slaying my enemy. The White Brahma King crafted my bow's upper limb, The Dragon King Zuna shaped the lower limb, The Red Wrathful God forged the grip. Thunder dragons in the sky, come together! Strengthen my arms to shoot this arrow. Let the arrow pierce the demon king’s head, And let everything I wish come true!” Upon finishing the song, Gesar released the arrow. The sky was dark, and he couldn’t see clearly, so the arrow missed its mark. Lutsan awoke with a start and asked, “What was that noise?” Meisa replied, “I dropped a golden ladle into a golden bucket.” Unfazed, Gesar took another arrow, a raven-feathered shaft, and shot again. This time, it struck the glowing fish on Lutsan’s forehead. Lutsan leapt up, screaming, “Meisa! You’ve betrayed me! If not for Gesar, who else could be my enemy?” In a furious rage, Lutsan lunged at Meisa, but all he grabbed was the empty bag of stones wrapped in her clothes. He frantically searched the area and found Meisa standing nearby. Gesar wanted to shoot another arrow but feared hitting Meisa, so he rushed forward. Unable to use weapons effectively indoors, the two began grappling. They dragged each other outside, where Meisa cried, “Stop using weapons! Fight with your bare hands so we can see who the real hero is!” Both agreed and began wrestling. Lutsan’s immense strength began to overpower Gesar. Seeing this, Meisa shouted, “Let’s count this round as Lutsan’s victory! But there will be a second match. Whoever wins the next round will decide it all!” The two grappled again. This time, Gesar began to gain the upper hand. Lutsan, using all his strength, threw Gesar to the ground. Meisa grew anxious, but Gesar quickly stood up and said, “Ancient wisdom says: A true contest requires three rounds. Let’s fight one more time!” Meisa agreed eagerly. During the third round, as they wrestled, Meisa ran to fetch ashes and beans. She scattered the ashes under Gesar’s feet and the beans under Lutsan’s. Lutsan noticed and asked, “Meisa, what are you doing? Why scatter beans under my feet and ashes under his?” Meisa replied, “The ashes under his feet will seal his mouth, and the beans under yours are a sign of your impending victory!” Satisfied, Lutsan continued the fight. Gesar secretly prayed to the heavenly, dragon, and wrathful gods. Summoning divine strength, he threw Lutsan onto the beans. Lutsan slipped and fell to the ground. Gesar seized the moment to pin him down. Meisa quickly joined him, and together they bound Lutsan with a nineteen-foot-long rope, wrapping him like a ball of yarn. Meisa said, “Great King, I’ll go fetch the soul bees of Lutsan’s sister. If she isn’t killed, she’ll come for revenge, and we won’t be able to defeat her. While I’m gone, do not let anyone touch Lutsan’s body!” After Meisa left, Gesar, exhausted, rested. Suddenly, a small bird approached and pleaded, “Please, let me touch Lutsan just once!” The bird wept, and Gesar thought, What harm can a small bird do? He allowed it to touch Lutsan. The bird pecked Lutsan’s lips and flew away. When Meisa returned with the soul bees, she asked, “Did anyone touch his body?” Gesar replied, “No one, except a small bird that came and touched him briefly.” Meisa exclaimed, “This is terrible! That bird was Lutsan’s soul bird! If we wait any longer, the silver fluid flowing through his body will revive him. Once his body is fully restored, arrows won’t pierce him, and blades won’t harm him. Quickly, smear the silver fluid on yourself and your divine steed!” The Defeat of Lutsan’s Sister At this moment, Lutsan’s sister, Droma, appeared. Her mouth was like a dark cave, her eyes like glowing tunnels, her teeth like long spears. One of her long breasts rested on her shoulder, while the other was carried in her hand. She shouted loudly, “Who killed my brother?” After shouting, she leapt forward. Gesar stood up, furious. Meisa handed Gesar the coral jar, and Gesar released the soul bees inside. He grabbed one bee by its waist, tilted it upward, and Droma’s head also tilted upward. Then he bent the bee downward, and Droma’s head followed. Finally, he cut the bee’s waist, and Droma opened her mouth wide and fell dead. After subduing the demon king Lutsan and his monstrous sister, Gesar burned a bag of foul insects belonging to Lutsan and buried his body under a black tower. There, he built a compassionate stupa to release Lutsan’s soul into a pure and peaceful realm. At this point, Gesar had been in the demon kingdom for only three months and nine days. Afterward, Gesar continued to rule the demon kingdom with Qinen as his minister. He performed many good deeds in the demon land and stayed there for two years and three months.

The demon who kidnapped Meza was Luzan, a powerful black demon king who lived in the northern land of Yar Kong in a magical palace with nine spires. This palace was located in the Eight Mountains, Four Ghost Lands, and the Cairanmubu Plain. 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 24: To Save Meisa, the Lion King Vows to Defeat the Demon; Wishing to Keep Her Husband, Zumu Offers Medicinal Wine The Demon King Lutsan The demon who kidnapped Meisa was Lutsan, a powerful black demon king who lived in the northern land of Yar Kong Demon Kingdom in a magical palace with nine spires. This palace was located in the Eight Mountains, Four Ghost Lands, and the Cairanmubu Plain. Lutsan was a terrifying figure, as tall as a mountain, with nine heads and eighteen horns growing from them. His body was covered in venomous black scorpions, and nine poisonous black snakes coiled around his waist. His hands and feet were armed with thirty-six iron claws, sharper and stronger than an eagle’s talons. When Lutsan was happy, his face looked fierce and murderous. When he was angry, he exhaled smoke from his mouth like a volcanic eruption, and his nose spewed toxic winds like a raging storm. Surrounding him were his loyal demon ministers and servants: the Outer Minister Dog Mouth Sheep Teeth, the Inner Minister Blood-Drinking Demon Boy, the Diplomatic Minister Winged Crow, the Administrative Minister Black-Tailed Male Wolf, the Witch All-Knowing Sorceress, the Maid Flower-Toothed Slave, the Guard Chanting Old Crone, and twenty-nine powerful wizards. Most fearsome of all were Lutsan’s father, the Black Strongman, and his sister, Adanamu, both of whom were unmatched warriors. On the seventh day of Gesar’s retreat, Lutsan was resting in his palace when Chao Tong, a rival of Gesar, sent him a secret letter. The letter revealed that King Gesar was in retreat and that Meisa had been left behind at home, making it the perfect time to invade Ling Gabu. When Lutsan read the letter, he grinned wickedly. He had long heard of the beauty of Ling Gabu’s thirteen queens, especially Meisa, who, apart from Zumu, was the most beautiful. The thought of possessing Meisa filled him with excitement he could no longer suppress. He gathered his demon ministers, flew on black clouds, and invaded Ling Gabu, kidnapping Meisa. By the time Gesar learned of this, Lutsan had already returned to his demon land. The Mother Goddess’s Call to Action Following the goddess Langman Gam’s prophecy, Gesar dedicated himself to practicing demon-subduing magic and martial arts. One day, Gesar went to the vast grasslands of Jue Ma Hai. He herded the horses to the right, the cattle to the left, and the sheep to the center. Feeling content, he lay in a circular sleeping position and drifted into a deep sleep. Suddenly, in the sky above, clouds swirled, rainbows gleamed, and the goddess Langman Gam appeared amidst the brilliant colors. Her divine presence dominated the three realms as she called out to Gesar, urging him to wake up. “The time to subdue the demon kings has come!” she declared. This was the moment Gesar had been waiting for. He immediately sought out his queen, Zumu, and told her about the goddess’s command: “Above, the snowy mountain crystal palace, The lion with jade-green mane is king of beasts. It subdues demons and evil with unmatched might. But beware, if it falls to the blue dragon, Its jade mane will be wasted. Below, in the sandalwood forest, The tiger with fiery stripes is king of the four-clawed beasts. Its stripes are its pride, But if it loses to the old dog in the village, Its stripes will bring it shame. In Ling Gabu's majestic palace, The Lion King shines in golden armor. You are the king of all beings, A hero who can subdue the four great demons. Look north to the demon land, The dying old demon is Lutsan. If you cannot defeat him, Even the golden armor will bring disgrace.” Gesar said to Zumu, “My beloved queen, I must head north to the demon land. Please take care of the palace.” Zumu’s Scheme and the Goddess’s Warning After Gesar shared his plans, he mounted his divine steed, Jang Gapeibu, and was ready to set off. But Zumu grabbed the reins and pleaded with him, “My king, my beloved! The white lion of the snowy mountains should display its power in the snowy peaks. The striped tiger of the forest should show its might in the woods. You, the Lion King of all beings, should demonstrate your strength here in Ling Gabu. Even though the goddess has given her decree, there’s no need to rush. Eat some sweets, drink some wine, and you won’t feel hungry or thirsty on the journey.” As she spoke, Zumu helped Gesar off his horse and offered him sweets and fine aged wine. Unbeknownst to Gesar, Zumu had secretly added a potion to the wine that would make him forget his mission. After finishing the food and drink, Gesar succumbed to the effects of the potion, fell into a deep sleep, and completely forgot about going to the northern demon land to battle Lutsan. Days passed. On a bright full moon night, the goddess Langman Gam appeared again in Gesar’s palace. At that moment, Gesar and Zumu were sound asleep in bed. The goddess leaned close to Gesar’s ear and whispered, “Gesar, O Lion King, it is not right for you to remain idle in leisure. The day to subdue the demons and rescue Meisa has arrived. If you continue to delay, you will lose the chance to defeat the demons and be humiliated instead.” Gesar sat up with a start, but the goddess had already disappeared, leaving behind her melodious voice echoing in the air: The Lion King of the snowy mountains, Must show his emerald mane when it is full. The striped tiger of the great forest, Must reveal its vibrant patterns when ready. The golden-eyed fish of the deep sea, Must display its six fins when complete. The Lion King of Dazi Palace, Must demonstrate his courage and strength. If you fail to heed my words today, The people of Ling Gabu will suffer great loss. Gesar rubbed his eyes and suddenly remembered the goddess’s earlier instructions. He realized that his indulgence in wine had caused him to forget his important mission. Seeing Zumu sound asleep beside him, Gesar decided not to wake her, to avoid further delays or arguments.

Total number of reciting: - Make a wish for the world with king Gesar 1. Make a wish 2. Decide number of reciting for King Gesar Mantra 3. Set target and finish date * required 4. Display name Target set

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. 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. K i n g G e s a r of Tibet Chapter 11 Joru transforms into a beautiful woman Chapter 12 Danma’s divine arrow kills little Lusa, and Nangwa charges alone into the great Ling camp Chapter 13 A palace is built to repay the merchant's kindness, and the people of Ling relocate to Ma region to escape natural disasters Chapter 14 Chao tong’s fury and Dan Sa’s silent resolve Chapter 15 Chao Tong hosts a grand banquet to plan the horse race, the people of Ling make good wishes to welcome Joru Chapter 16 The pearl maiden shows gratitude and searches for Joru and his mother, the divine son transforms to test the maiden's heart Chapter 17 With divine help, the thousand-mile steed is captured; Zumu's witty praise for Jang Gapeibu Chapter 18 Testing Zumu's affection with an illusion, confirming true intentions to grant the saddle and bridle for the divine horse Chapter 19 Chao Tong schemes to seize the divine steed, Dunpa Kyenzen sacrifices the precious saddle for the greater good Chapter 20 The horse racing festival: heroes display their might, seven women harbor different intentions Chapter 21 Defeating three demons, the divine heir rides across the racetrack; testing the crowd, Joru probes loyalty and betrayal Chapter 22 Winning the horse racing championship and ascending the golden throne, the Lion King grants titles to benefit the mountain region Chapter 23 The heavenly mother commands the King to practice the true dharma; the Black Demon causes havoc, and Meisa is captured Chapter 24 To save Meisa, the Lion King vows to defeat the demon; wishing to keep her husband, Zumu offers medicinal wine Chapter 25 Campaigning in the northern lands, Gesar manages state affairs; bidding farewell, Queen Zumu pleads with her loved one to stay Chapter 26 Devoted Zumu rides to pursue the Great King; the affectionate divine son aids his wife in returning to her hometown Chapter 27 Tuibagawa captures the Demon Kingdom's beauty; Adanamu teaches the secret method to subdue demons Chapter 28 Using strategy and a token to pass three trials; wielding divine power to defeat demons and subdue Qinen Chapter 29 The Celestial crane carries out its mission to confuse the soul-binding bird; Meisa speaks of her resentment and pours out her inner suffering Chapter 30 Setting a trap to obtain the Demon King's fatal secret; defeating Lutsan to save the Demon Kingdom from suffering Chapter 31 The White Tent King sends four birds to search for the beauty; the black crow spreads slander and brings calamity Chapter 32 The heroes of Ling discuss the calamity bird with passion; the veteran Danma bravely scouts enemy movements Chapter 33 Detailed account of reporting the calamity bird and receiving rewards; divining omens of fortune and misfortune, the diviner woman is punished Chapter 34 Danma uses strategy to cleverly seize the hor horses, sinba goes to battle and loses his skull cap Chapter 35 Gyatsa rides alone to brave the hor camp, Zumu's sharp words secretly mock the Darong King Chapter 36 Using illusions, Chao Tong bravely enters the enemy camp three times; cowards, fearing death, attempt to rebel Chapter 37 Setting a deadly trap, they deceive Yuda into marching to war; haunted by a nightmare, Dasa's desperate pleas go unheeded Chapter 38 Falling for a treacherous plot, Yuda perishes on the battlefield; losing his young son, the Chief Steward endures his grief Chapter 39 The Hor army invades Ling Gabu; two armies face off in a great battle on the Yellow River plains Chapter 40 Praying to the spirits, the Ling army receives divine protection; bravely defeating the Hor army, Gyatsa achieves military glory 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

KING Gesar connected by Person mipham rinpoche LEARN MORE The Fifth Dzogchen Rinpoche, Thubten Chökyi Dorje LEARN MORE YangthANG rinpoche LEARN MORE

When Senlen brought the beautiful Dragon Maiden, Meiduo Nazé, home, the house immediately became radiant and bright. However, Jiafei, Naga Zhuoma, was unhappy. Since Meiduo Nazé was not only extraordinarily beautiful but also carried auspicious signs, Jiafei grew jealous and feared that the Dragon Maiden might overshadow her. Because of this, she refused to live in the same house as Meiduo Nazé. 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 7 Jealousy Arises – Jiafei Bullies the Dragon Maiden, Who Is Banished to the Wilderness When Senlun brought the beautiful Dragon Maiden, Meto Naze, home, the house immediately became radiant and bright. However, Jiafei, Naga Zhuoma, was unhappy. Since Meto Naze was not only extraordinarily beautiful but also carried auspicious signs, Jiafei grew jealous and feared that the Dragon Maiden might overshadow her. Because of this, she refused to live in the same house as Meto Naze. The old chief, Rongtsa Chagen, noticed this and thought to himself: "The master’s prophecy foretold that a divine child would be born in the Ling tribe, and the child’s mother must be this Dragon Maiden. If that is true, then Gyatsa and the divine child will not share the same mother. I do not know if Gyatsa will live to fulfill his destiny, but I cannot speak of this aloud. At least Jiafei does not know of these matters, so for now, the situation remains manageable." To resolve the tension, Senlun set up a small, beautiful tent for Meto Naze near Jiafei’s tent and provided her with clean household items for daily use. Jiafei also gave the Dragon Maiden a mule, a horse, an ox, a yak, and a sheep. The Dragon Maiden’s new home was named “Four Gates of Prosperity,” and her name was changed to “Guo Fei Namu,” shortened to Guomu. The reincarnation of the Wise Dakini, Meto Naze, gracefully accepted her new circumstances. However, the green-horned dragon cow only produced milk when Meto Naze milked it herself. The cow’s milk seemed endless no matter when she milked it, and people began to spread rumors: “The auspicious white cow has 130 teats. Only the Dragon Maiden can milk it, and only a bucket made of a specific stone can hold the milk.” The more people admired the Dragon Maiden, the more resentful Jiafei grew. She constantly picked petty fights with her, which disrupted the household’s peace. Senlun, who loved tranquility, became increasingly troubled by these disputes. Feeling overwhelmed, he eventually packed his belongings and left for a distant pilgrimage. After Senlun left on his pilgrimage, Jiafei, outwardly kind but inwardly scheming, pretended to treat Guomu (Meto Naze) well. One day, she called the Dragon Maiden over and said: “Guomu, please take my son Gyatsa’s fine white horse, saddle it, and lead it to graze on the Tuo Yangsen Qima mountain pastures nearby. Last night, I had a wonderful dream. A deity told me that an auspicious and virtuous woman should take the horse to those emerald-like grasslands. The horse’s hooves will uncover treasures, bringing great fortune to our Ling land. Among all the people of Ling, who could be more fitting than you, a celestial maiden from the Dragon Palace?” Guomu was inwardly distressed. Everyone knew that to reach the Tuo Yangsen Qima pastures, one had to cross a dangerous mountain pass frequented by demons. However, since Jiafei spoke with such authority and painted the task as an honor, Guomu couldn’t refuse. Fearing that rejecting the task would tarnish the Dragon Palace’s reputation, she silently prayed to her father, the Dragon King, and Master Pema Tochin for protection. Alone, she led the white horse toward the mountain pass. When she reached the pass, the fierce winds carried dark shadows dancing in the air. There was no sign of her father or the master. Reflecting on how, back in the Dragon Palace, her mother and sisters had cherished her like a precious jewel, she realized how much hardship she had endured since coming to Ling. Not only was she burdened with heavy chores, but she also suffered Jiafei’s relentless bullying. Overwhelmed with sorrow, she broke down in tears at the mountain pass and cried bitterly, eventually falling into a dreamlike state. In her dream, White Brahma King, surrounded by 600 celestial beings, descended from the sky and softly spoke to Guomu: “Beloved daughter of the Dragon King Zuna, do not be afraid, and do not lose faith in your pure-hearted deeds. You are destined to bear great responsibility for the benefit of all beings in the three realms. In the future, you will face even greater hardships.” Saying this, White Brahma King walked toward her, holding a golden cup filled with holy water. “This water has been blessed by 110 accomplished masters. Drink it, and it will protect you from demonic energy and harmful magic. Your father and Master Pema Tochin will always watch over you.” He poured the water into a white jade bowl engraved with the Eight Auspicious Symbols and handed it to Guomu. She drank it all in one go. White Brahma King then disappeared into the music of the heavens. When Guomu woke up, she could still taste the sweetness of the holy water in her mouth. Her heart filled with renewed confidence. The demonic winds at the mountain pass had ceased, and the blue sky was filled with auspicious breezes. Feeling lighthearted and full of energy, she crossed the pass and let the horse graze on the lush green pastures. That evening, she returned home with the well-fed horse, her heart brimming with joy. When Jiafei saw her return unharmed, she was shocked. Without saying a word, Jiafei retreated into her tent. Over the next few months, everything seemed peaceful. One night, Guomu had a dream where a master spoke to her: “Underneath the corner of your tent is a stone that looks like a toad. Move your tent to face it, and make sure to tell Senlun to keep this a secret.” When Guomu told Senlun about the dream, he gladly agreed and moved her tent to face the stone. Guomu’s needs were all provided for by Gyatsa, and she treated him like her own son. This made Rongtsa Chagen very happy. He thought to himself: “It is rare to have a child as kind and considerate as Gyatsa.” One day, after finishing her meal, Guomu went for a walk by the lake. The clear water rippled gently. She scooped up a handful of water and drank it. Immediately, she felt refreshed and energized. As she gazed at her reflection in the lake, thoughts of her parents and the Dragon Palace filled her heart. It had been three years since she left her home. Guomu could no longer hold back her emotions and began to sing a lament for her family: “How can I not sing? How can I hold back my tears? Songs bring joy in happiness, And comfort in sadness. Oh, my savior, my Yidam, my Buddha, Please do not abandon me, your Dragon Maiden!” As she sang, tears rolled down her cheeks and fell into the lake, turning into pearls that sank to the bottom. The Dragon King Zuna Rinchen transformed into a blue-faced man, riding a blue horse, and came before his daughter. He said with concern, "My daughter, do not complain. It is not that your master and I have neglected you, nor that your mother and I do not think of you. It is simply that everyone's fate is different." Seeing his daughter's face stained with tears, the Dragon King recited a proverb for her: The sun and the moon born in the sky Must be governed by the heavens above. The golden sun circles the four continents, While the dark night veils the bright moon, This is the destiny they are bound to. The grass-covered hills on the earth Change color with the seasons. Yet the stone mountains remain forever white, Unaffected by summer or winter, This is the fate of grass and stone mountains. I, Zuna the Dragon King, have three daughters. The eldest and second daughters remain in the dragon realm. The master has summoned my youngest daughter to the human world, This is the destiny you are meant to fulfill. After finishing, the Dragon King took out a wish-fulfilling jewel and said to Meto Naze: "My daughter, do not resent your father. This is your fate, and now you live in happiness. Gyatsa Xiega treats you as if you were their own child, and soon you will have your own son. I give you this wish-fulfilling jewel. Whatever you need, it will provide. Remember, do not let this jewel leave your side before your son is born." With that, the Dragon King disappeared into the water. Meto Naze held the jewel given by her father and immediately felt as though she were at home. A sense of warmth and comfort washed over her, and before she knew it, she fell asleep. A white cloud drifted in from the southwest, carrying the great master Pema Tochin. The master approached Meto Naze and placed a golden five-pronged vajra on her head. He said: "Blessed woman, ever since you parted with your father, I have never left your side. Now is the time for you to do good deeds for the people of Tibet." The master continued, "Remember, on the 8th day of the 3rd month, the divine son will descend to this world. He will be the leader of the Four Great Cities, Eight Small Towns, and Twelve Border Nations around Tibet. He is the fierce deity who will subdue demons and the black-haired Tibetan people's king. "Also remember: when the divine child is born, apply the master's long-life water to the roof of his mouth. For his first meal, place food on the crown of his head. When he wears his first clothing, it must be blessed by the war god. His first act of defeating enemies must be accompanied by a sacrifice to the heavens. Remember all of this carefully." When Meto Naze woke up, the master Pema Tochin was already gone. Her heart was filled with gratitude, and her respect for the master grew even deeper. On the night of the 8th day of the 3rd month, Meto Naze and Senlun slept together. In her dream, she saw a golden-armored man who stayed by her side. The vajra she had seen in her earlier dream emitted a vibrating sound and entered her head. When she woke up in the morning, she felt light and joyful. Over the next few days, she no longer needed ordinary food or clothing. When it was confirmed that she was pregnant, both Senlun and Guomu were overjoyed. Yet, two people were deeply troubled. Naga Zhuoma feared that if Guomu gave birth to another son, it would threaten Gyatsa's position as heir. Another person, Lord Chao Tong, was also worried. That night, Chao Tong had a dream. In a barren wasteland, a sudden wind arose, and miraculously, the ground became covered in grass. On each blade of grass sparkled not dew, but dazzling jewels. The grassland began to grow wildly, spreading across the land. He awoke before dawn and performed a divination, which revealed that a great figure would soon arrive in Ling. Chao Tong remembered the prophecies circulating in Ling and became anxious. He thought, "If the young tiger isn’t killed in its mother’s womb, it will grow claws and fangs and rule over us in the future." On this day, Lord Darong went to Senlun's great tent, but he was not there to visit his brother. Instead, he turned to Jiafei and said: "Honorable sister-in-law, you were once a great beauty who left the palace to marry into this remote pastureland. For the sake of the family line, you raised my nephew Gyatsa, who shines like the moon. Yet my brother is ungrateful! Ever since he brought the young dragon woman into the family, it's as though your contributions have been forgotten. Even Gyatsa follows her around every day. Outsiders might even think she is his mother!" Naga Zhuoma knew Chao Tong loved stirring trouble, and she usually ignored him. But these words pierced her heart like needles. Naga Zhuoma, who usually disliked Chao Tong for stirring up trouble, found that his words pierced her heart. She replied sarcastically, "Chao Tong, you don’t need to worry about me. Look at how you treat your own wife, Dan Sa. Is it any better than how Senlun treats me? What makes you think you can criticize me?" Chao Tong laughed and said, "Oh, sister-in-law, how could you compare yourself, a noble princess from the royal palace, to my wife? Gold cannot be compared to brass. I’m only thinking of you. Speaking of my nephew Gyatsa, I’m proud of him. Everyone in Ling, young and old, sees him as the sun of tomorrow. But ever since the news of the dragon woman’s pregnancy spread, people are changing their minds. They believe only a child of the dragon race can strengthen Ling’s power. Everyone eagerly awaits the dragon child’s birth, and Gyatsa’s achievements are being forgotten. Even Gyatsa himself is foolishly anticipating the child’s birth." Naga Zhuoma felt her heart sink. After a moment of thought, she said to Chao Tong, "The people of Ling have been blinded by delusions. I know exactly what to do now." A few days later, Naga Zhuoma approached King Senlun with a smile and said, "Guomu comes from the noble Dragon Palace and is now carrying a child. Such great news deserves a grand celebration! You should hang banners on the mountains and burn incense at the foothills. We should host a grand feast of meat and wine, inviting all the people of Ling to celebrate." Hearing this, King Senlun was overjoyed. He thought, "This child isn’t even born yet, and already there are such auspicious omens. Even Jiafei has opened her heart to celebrate. Surely, the people of Ling will unite in harmony in the future." He praised Jiafei’s idea and said, "You’re right. Let’s prepare a grand feast!" Jiafei added, "I’d love to host the feast myself, but we lack wild game for the banquet. You should take your uncles and go hunting far away to bring back some wild oxen and other animals. We’ll make sure this feast is the greatest celebration Ling has ever seen." King Senlun found her words reasonable and, after praising her idea to the steward, set off with the men for the hunt. Gyatsa, being a bold and enthusiastic man, was especially excited to join the hunt. The group set off with great energy. Not long after, the heroes of the Junior lineage hunted down many wild animals like bison and antelope, so many that they couldn’t bring them all back to the camp at once. Chao Tong volunteered to go back and bring more people to help with transportation. Everyone agreed, so he went back to deliver the message. A few days later, Chao Tong returned, looking troubled. Senlun asked him why he seemed so upset. Chao Tong replied, "To welcome the birth of the divine child, our tribe has worked tirelessly to hunt in this distant land. But have we been too protective of the Dragon Lady? She’s becoming more and more dismissive of us. She even said, ‘My son is the grandson of the Dragon King and the leader of the Black-Headed Tibetans. Why should I go and welcome them?’ Such words are truly outrageous!” Senlun frowned but kept silent. Chao Tong stopped there. What had actually happened? It turned out that after the men left for hunting, Naga had poisoned Guomu’s food. However, thanks to the holy water bestowed by the White Brahma King, Guomu and her son survived, though Guomu’s mind became clouded. When Chao Tong returned, he and Naga devised a plan. First, they got the people of the tribe to drive her out of the camp, then they would figure out the rest. Senlun, knowing Guomu’s personality, didn’t immediately react to Chao Tong’s words but felt suspicious. He led the brothers to hurry back to the camp day and night. The people of the Junior lineage came to the mountain pass to welcome the victorious hunting party, but Senlun didn’t see Guomu among the crowd. Seeing his disappointment, Chao Tong said again, "Didn’t I tell you yesterday? This woman is like a helmet too large for your cap to hold. You’re tired from the journey; why don’t you have some wine first?" Senlun drank cup after cup of bitter wine. Meanwhile, back at home, Naga Zhuoma took advantage of Guomu's muddled state to cut off her braid. She then presented a golden tray of wine to her husband. When Senlun asked about the situation at home, Naga sneered, "Guomu says she is a noble Dragon Lady and is now carrying the descendant of the Lingga gods. How can she lower herself to serve you common folks wine?" Hearing this, Senlun flew into a rage. Fueled by the wine, he rushed home. Hearing her husband shouting angrily outside the tent, Guomu finally regained her senses. She touched her head and found her braid missing. What would she do if he saw her like this? So, she locked herself in the room and refused to answer or open the door no matter what Senlun said. Drunk and furious, Senlen fainted from anger. Chao Tong quickly splashed cold water on him, saying, "Oh, my dear brother! You’re the leader, and I’m your follower. If something happens to you, what am I supposed to do? Since your ties with Guomu are broken, at least show mercy to her for being a descendant of the Dragon Clan. Give her some property and send her back to her family." The chief steward thought there was something suspicious but felt it was inappropriate to interfere too much since this was his younger brother’s family matter. However, he remembered the prophecy made many years ago by Master Tondon Jepo and firmly believed that the child in Guomu’s womb would be the hope of the Ling Kingdom. No matter what, he couldn’t let Guomu return to the Dragon Palace. Under his persuasion, Senlun didn’t send Guomu back. Instead, under Naga’s arrangement, they gave Guomu some old and weak cattle and sheep, along with a tattered tent, forcing her to live in the gloomy valley to await childbirth. Notes: Wisdom Dakini: A name for a female deity in Vajrayana (Tantric Buddhism), one of the Dakini Mothers. Yidam: The unique meditation deity or enlightened being in Vajrayana Buddhism, including Buddhas and Bodhisattvas, who serves as a special object of reliance.

After Joru tamed the thousand-mile divine steed, Jiangga Peibu, the three of them immediately set off to return to their lodging. Zumu, after praising the divine horse, firmly believed that it would win the horse race and that Joru would undoubtedly become her husband. Because of this, she began treating Joru and Guomu like family, feeling assured that her future was secure. 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 18: Testing Zumu's Affection with an Illusion, Confirming True Intentions to Grant the Saddle and Bridle for the Divine Horse Joru Tames the Horse and Teases Zumu After Joru tamed the thousand-mile divine steed, Jang Gapeibu, the three of them immediately set off to return to their lodging. Zumu, after praising the divine horse, firmly believed that it would win the horse race and that Joru would undoubtedly become her husband. Because of this, she began treating Joru and Guomu like family, feeling assured that her future was secure. The three should have returned home peacefully and without issue, but Joru suddenly thought about Zumu’s past relationship with the handsome youth of Jaga. This stirred irritation in his heart. Seeing Zumu’s cheerful and excited demeanor, Joru couldn’t help but feel the urge to test and tease her. Joru said to Zumu: "Although the thousand-mile horse has been captured, it hasn’t been fully trained yet, and it’s still without a saddle or bridle. If I ride it now, I could fall and die. If I die, wouldn’t that be your fault, Zumu? I think it’s better for my mother to lead the horse from behind while you and I go ahead. But if you ride your horse while I walk with a stick, I’m afraid I won’t be able to keep up with you!" Zumu trusted Joru completely and never suspected that he was teasing her. "Alright then," said Joru, as he casually mounted Zumu’s mule, Tromu. He rode ahead leisurely, swaying back and forth, while Zumu followed on foot without a single complaint. Joru’s Trick with the Demon Deer As they walked, a deer appeared on a nearby mountain, peeking at them. Pretending not to see it, Joru whispered to Zumu: "That creature is the demon deer, Pengla Ruoqiong, from the Yin Mountain. It’s eyeing us. Sing a song to distract it—it can understand songs. While it listens, I’ll use a rope to capture it." Zumu looked at the deer and noticed it was different from ordinary ones. Suspicion crept into her mind: "Could this be one of Joru’s tricks? How could there be a deer on such a mountain? Even if there is one, catching it shouldn’t be difficult. Why does he insist that I sing?" However, since Joru had asked, she couldn’t refuse. After a moment of thought, Zumu began to sing: "On the mountain path of the Yin Mountain, Stands a demon deer. It wants to leave but cannot, Joru has already set his sights on it. I, Zumu, think of its musk and venison." Before Zumu could finish her song, Joru had already lassoed the deer’s neck. However, the deer was surprisingly strong. It dragged Joru forward and charged straight at Zumu. The rope in Joru’s hand tangled around Zumu, and she struggled to free herself. Zumu Kills the Deer In desperation, Zumu grabbed a stone and struck the deer once. To her surprise, the deer collapsed instantly and died. Zumu was startled and couldn’t believe her eyes. She thought to herself: "How did such a large deer die from just one hit? How could I, a young woman, have the strength to kill it with a single blow? Seeing the deer dead, Joru became upset. He said, "Zumu, subduing this demon deer was my responsibility. Why did you kill it first? You even said you were thinking about its musk and meat. I didn’t expect such a beautiful woman to be so greedy and materialistic. The people of Ling Gabu clearly don’t know the real you. I’ll make sure to tell them about your flaws." Zumu Agrees to Joru’s Request "Joru, please don’t say such things. Killing the deer wasn’t my intention, but now that the demon deer is dead, what do you want me to do?" Zumu wasn’t afraid of hardship or death, but she feared losing her reputation. She thought, My good name has already spread across Ling. How can I allow Joru to ruin it by exposing my flaws? Joru noticed Zumu’s fear of losing her reputation and took advantage of the moment to make a request. "Well, in that case, if you agree to do something for me, I’ll keep this a secret." "Tell me," Zumu replied. "As long as it’s something I can do, I promise to agree." "This is a very simple matter for you," Joru said. "I need you to borrow two treasures from your father’s treasury. The first is the golden bridle, called ‘Wish-Fulfilling Jewel,’ and the second is the golden whip, called ‘May All Be Accomplished.’ These two items will perfectly equip the divine horse for the race." "Joru, I agree," Zumu said. She knew that taking these two beloved treasures from her father’s treasury wouldn’t be an easy task. However, for the sake of her reputation and Joru’s victory, she felt she had no choice. She believed her father would eventually agree. The two of them stopped speaking and continued walking in silence. When they reached a place near Magaling Lalonggongma, Joru suddenly began hitting Zumu’s mule, Tromu, with his stick for no apparent reason. Tromu, never having been subjected to such harsh treatment, panicked. The mule reared up on its hind legs, then bolted forward in a frenzy, quickly disappearing over a mountain pass and leaving Zumu far behind. Zumu’s Shock and Fear Zumu was heartbroken and distressed to see Joru beating her beloved mule, Tromu. She was about to stop him when the mule suddenly disappeared over the mountain pass, out of sight. Zumu ran as fast as she could to catch up. When she finally crossed the mountain pass, she was met with a horrifying sight that froze her in place. Joru’s head was lying next to a rock, staring wide-eyed at the sky. A short distance away, an arm, still clad in a robe sleeve, hung from a small tree. Not far from the tree, a booted leg was lying on the ground. Scattered across the area were Joru’s entrails—his flesh and organs were a bloody mess. The gruesome scene was unbearable to look at. Zumu had never seen such a horrifying sight in her life. She was so afraid of blood that she couldn’t even watch animals being slaughtered at home. Just moments ago, Joru had been alive, asking her for the bridle and whip, and now he was in pieces. What had happened? Zumu turned her head and saw that Tromu was standing nearby, covered in sweat. One of Joru’s legs was hanging from the stirrup. Terrified, Zumu looked around for Guomu, but there was no sign of her. Despite her fear, Zumu forced herself to remain calm. She collected Joru’s head, arm, and leg, and placed them together. However, no matter how much she tried to close Joru’s wide-open eyes, they wouldn’t shut. She remembered hearing from elders that people who die with unresolved matters are unable to close their eyes in death. "Joru," Zumu said, tears streaming down her face, "I know you couldn’t rest in peace because your great ambitions were unfulfilled. This is why you can’t close your eyes. It’s all my fault. I didn’t stay close enough to you. It’s my Tromu’s fault for running too fast. But why, Joru—why did you beat my poor Tromu so harshly?" Zumu’s Grief and Decision As Zumu carefully arranged Joru’s body, she couldn’t stop blaming herself. Joru’s unblinking eyes seemed to stare directly at her, as if accusing her. Zumu thought, People say that the dead shouldn’t be allowed to see the affairs of the living. I can’t let Joru’s open eyes follow him to the underworld. With no other choice, Zumu sprinkled a handful of ash into Joru’s eyes and used white stones to build a small grave for him. After burying Joru, Zumu knelt before the grave and began to cry uncontrollably. "Joru," she sobbed, "I, Zumu, thought that with the divine horse and its saddle and bridle, you would win the horse race and secure a future for me. Now I see that in this life, your great ambitions will never be fulfilled. Since you’ve passed away, what’s the point of me living in this world? Joru, if your spirit resides in the heavens, please wait for me. If we can’t be husband and wife in this life, we’ll reunite in the afterlife." Zumu Attempts to Sacrifice Herself After crying her heart out, Zumu mounted her mule, Tromu, and headed toward the poisonous waters of the Black Sea. When she reached the shore, she dismounted, clasped her hands together in prayer, and looked to the heavens. "May the heavens bless me, Zumu, and Joru’s soul, so that we may ascend together to the Pure Land of the West," she prayed. After finishing her prayer, Zumu prepared to leap into the turbulent black waters. The waves surged violently, roaring as though they wanted to swallow everything in their path. Zumu covered her eyes with her sleeve, squeezed her legs against Tromu’s sides, and urged the mule forward into the sea. But to her surprise, Tromu refused to leap forward. Instead, the mule backed away, as though something was pulling it away from the water. Zumu thought, Could it be that Tromu doesn’t want to follow me into death? Well, if that’s the case, I’ll let Tromu return by itself. At least it can take the news to Guomu. Zumu patted Tromu’s neck and said, "Tromu, my beloved mule. If you don’t wish to follow me, then return to Ling Mingbu. Now that Joru is dead, I, Zumu, no longer wish to live in this world. My heart and Joru’s are united, in life and in death. He has already gone ahead to the Pure Land, and I, Zumu, must follow him. My wish will be fulfilled, and though death is painful, it is also a blessing. Tromu, I hope you return safely, and I wish my father and mother health and happiness." Hearing Zumu’s heartfelt words, Tromu retreated even farther. Zumu, puzzled by the mule’s behavior, dismounted. When she looked back, she was shocked to see Joru standing behind Tromu, holding onto its tail. Zumu let out a startled cry and fell to the ground in disbelief. Realizing that this was all one of Joru’s tricks, Zumu couldn’t help but burst into laughter through her tears. Joru Teases Zumu Further Joru, seeing Zumu laugh, grinned mischievously and said, "Ah! What a fine Sangjang Zumu! There’s a saying: ‘The stag cries when it’s overwhelmed with joy, The owl laughs when it’s in unbearable pain, The old wolf worries about meat when it’s too full.’ “So, Sangjang Zumu, what about you? Are you laughing because your family is wealthy? Or is it because your power and privilege are too burdensome? If not, why were you trying to jump into the Black Sea? If you think dying is more peaceful, why were you so afraid that you covered your eyes? What’s the point of that? Covering your eyes doesn’t block out reality. "The people of Ling Gabu all know that you’re beautiful and kind-hearted, but do they know that you’re afraid of death? I should tell them everything about you." "You—you…!" Zumu stammered, unable to form a response. Joru continued teasing her. "I wasn’t even dead! Yet you filled my eyes with ash and buried me under stones. What was that about?" At first, Zumu didn’t want to respond, but when she heard Joru’s words, she became both angry and flustered. "Joru! How can you say such things? I acted out of good intentions, but now you’re accusing me of being heartless? I thought you were truly dead. I was shocked and scared, which is why I was so grief-stricken. How was I supposed to know that you were playing tricks and teasing me? How can you tell these things to the people of Ling Gabu?" Zumu’s Shame and Confession Joru, seeing Zumu’s reaction, continued teasing her. "It’s just in my nature to joke around and lighten the mood. Don’t take it so seriously. If you don’t want me to tell anyone, I won’t—but you’ll have to lend me two things!" "What do you want?" Zumu asked. "As long as I can do it, I’ll definitely lend it to you." "Of course," Joru replied. "I want the floral-patterned golden saddle from your family, and the square nine-section felt blanket. Only with these two items can I properly decorate my divine steed for the horse race." "Don’t worry, Joru," Zumu said confidently. "I will make sure you get them!" Zumu readily agreed. The two of them continued walking for a while until they reached the Seven Sand Mountains, the very place where Zumu had once met with the Borga, a minister of Jaga. On one of the large stones nearby, there were still clear markings from that encounter. When Zumu saw the stone, her heart raced wildly. She hurriedly urged Joru to keep walking, but Joru insisted that he was tired and wanted to rest for a while. Zumu, unable to push him too hard, reluctantly sat with him, though her heart was filled with unease. Joru leaned against the stone in a casual manner, and his posture was identical to that of the handsome Jaga youth. Zumu’s face turned pale as she began to realize what was happening. Her cheeks flushed red, then turned pale again. She was filled with panic, but Joru seemed entirely unaffected. He appeared calm and even closed his eyes, as though he were about to fall asleep. Zumu, seeing his relaxed demeanor, was slightly relieved. Suddenly, a swarm of tailless rats appeared, squeaking and running around Zumu and Joru. The rats surrounded them, moving chaotically in all directions. One particularly large rat, with a white silk ribbon tied around its neck, stopped in front of them. The ribbon was the very one Zumu had once gifted to Minister Borga. The rat spoke: "I am Tunga Barimi, the Great Minister of the Tailless Rats. Today, I have come to meet Joru. This nine-knotted white silk ribbon was a gift from Zumu to Minister Borga, and it was tied with three vows. The minister gave it to me before he left and asked me to deliver a message to you, Joru." The rat cleared its throat and began to sing: "If you entrust all your wealth to a horse, One day, you’ll be left a beggar. If you give your heart entirely to a woman, One day, you’ll be doomed to loneliness. If you overly cherish the horses you raise, One day, they’ll kick you to the ground. If you love your children too much, One day, they’ll treat you as an enemy. If you hoard food and treasure excessively, One day, your life will be lost for it. If you believe too strongly in a woman’s chastity, One day, you’ll find yourself betrayed. Zumu, with beauty but no sense, Fluctuates like the weather—hot one day, cold the next. A woman like this, used as a wager, Will surely lead Joru astray." After finishing the song, the rat threw the white ribbon toward Joru and scurried into a nearby hole. The rest of the rats quickly disappeared along with it. Zumu’s Humble Plea and Joru’s Forgiveness Joru looked at Zumu’s pale face and, feeling triumphant, said, "Ah! I thought I knew the kind of person you were, but who would’ve guessed that you’d do something so scandalous? I’m sure that rat wasn’t lying. Let’s head home, and we’ll talk more about this there." With that, Joru tucked the white ribbon into his robe, stood up, and walked away. Zumu was so frightened and ashamed that she didn’t even have the strength to explain herself. She couldn’t think of any justification for her actions. Her mind was in complete turmoil, tangled like an unsolvable ball of thread. With no other choice, she silently followed behind Joru, leaving her fate entirely in his hands. As they continued walking, they approached the spot where Zumu had encountered the black figure and the black horse earlier. Suddenly, they heard the sound of a bee humming. The buzzing sound was soft and melodious, gradually becoming clearer. To Zumu’s surprise, the bee began to speak. "Joru," the bee said, "do you see the golden ring on that flower over there? That’s the ring Zumu gave to Bari Nima Genzan, as a keepsake. I stole it for you." Joru immediately walked over to the flower, picked up the ring, and held it up to the sunlight. The golden ring sparkled brightly in the light. "Ah," Joru said smugly, "it really is a Gyalo family ring. This golden ring would look better on your hand, Sangjang Zumu. But how could you simply give it away so easily?" Holding the ring, Joru walked straight to Zumu and held it up to her. "Zumu, isn’t this ring yours?" Zumu’s Shame and Confession Zumu was so ashamed that she didn’t have the strength to reply. She simply lowered her head in silence, unable to meet Joru’s gaze. Joru sighed dramatically and said, "You, the beautiful and renowned Sangjang Zumu, famous across all of Ling Gabu, have managed to create so many shameful incidents just on this short journey. Who knows how much more trouble you’ll stir up in your lifetime? I must report this to the Chief Steward and Gyatsa and also tell your father. What kind of upbringing did he give you to make you so bold and reckless?" At that moment, everything became clear to Zumu. The black figure, the handsome youth, the tailless rats, and even the bee—all of them were transformations created to test her. She realized how shallow and naive she had been, unable to distinguish truth from illusion. Her actions, born of ignorance, had disappointed Joru deeply. Thinking of her past interactions with Minister Borga and her flirtatious behavior, Zumu was overcome with shame. Tears streamed down her face as she fell to her knees before Joru. "Joru, my most honorable and wise Joru," she pleaded, "please listen to my confession with compassion: 'To sin unknowingly is the nature of sentient beings. To sin knowingly is to stray from the Buddha’s teachings.' "In the past, I acted out of ignorance and made mistakes. Now I understand them, and I deeply regret my actions. "I was wrong to be captivated by the guest from Mayulongdo, Minister Borga. I was wrong to fail to distinguish truth from illusion in the rainbow of your transformations. I was wrong to let my restless heart and wild thoughts lead me astray. In my delusions, it was your bridle that kept me from falling. "My mind, like a wild elephant, ran rampant in the past. From now on, I vow to follow your heart unwaveringly. "I, Zumu, make this solemn pledge to you now and also offer my blessings: First, may your wisdom be as vast as the ocean. Second, may you never abandon or despise me. Third, may you display your power and ascend the throne as king. Fourth, may the people of Ling Gabu live in happiness and prosperity." Zumu’s Redemption and the Divine Horse’s Preparation Zumu, overwhelmed with shame, hung her head low, unable to respond to Joru. Her silence only seemed to encourage him, and he sighed dramatically. "You, the beautiful and renowned Sangjang Zumu, praised across all of Ling Gabu, have already caused so much scandal just on this short journey with me. Who knows how much more trouble you’ll stir up in your lifetime? I must report this to the Chief Steward, Gyatsa, and your father. How has he raised you to become so bold and reckless?" At this moment, everything became clear to Zumu. The black figure, the handsome youth, the tailless rats, and even the bee—all of them were transformations created to test her. She realized how shallow and naive she had been, unable to distinguish truth from illusion. Her actions had disappointed Joru deeply. Thinking of her past with Minister Borga and her flirtatious behavior, Zumu became even more ashamed. Tears streamed down her face as she fell to her knees before Joru. "Joru," she pleaded, "O honorable and wise Joru, please listen to my confession with compassion: 'To sin unknowingly is the nature of sentient beings. To sin knowingly is to stray from the teachings of the Buddha.' "In my ignorance, I made many mistakes in the past. Today, I finally understand and deeply regret my actions. I was wrong to be captivated by the guest from Mayulongdo, Minister Borga. I was wrong to fail to distinguish between truth and illusion in the rainbow of your transformations. I was wrong to let my restless heart and wild thoughts lead me astray. In my delusions, it was your guidance, your bridle, that kept me from falling. "My mind, like a wild elephant, ran rampant in the past. From now on, I vow to follow your heart unwaveringly. I, Zumu, make this solemn pledge to you now and also offer my blessings: First, may your wisdom be as vast as the ocean. Second, may you never abandon or despise me. Third, may you display your power and ascend to the throne as king. Fourth, may the people of Ling Gabu live in happiness and peace." Joru, hearing Zumu’s heartfelt confession, was secretly pleased, but he maintained a calm demeanor. He said, "What you’ve said is not bad. Recognizing your mistakes and correcting them leads to true virtue. My heart, Joru’s heart, is free from illusions, and your heart, Zumu, is now free from errors. Errors and illusions must be clearly distinguished. Errors will vanish, just like a rainbow fades after the rain." Hearing these words, Zumu realized that Joru had forgiven her. Her heart filled with joy, and she became even more certain that Joru was her destined husband—there could be no other. At that moment, Guomu arrived, leading the thousand-mile divine steed, Jang Gapeibu. Seeing the divine horse, Zumu immediately thought of something. She turned to Joru with a smile and said, "You don’t need to say a word—I’ll make sure to get you the whip and bridle to complete the set for your divine horse." Joru couldn’t help but laugh, his face lighting up with joy. Zumu, too, smiled brightly, her face glowing like a blooming flower. Even Guomu, who didn’t quite understand what had just happened, couldn’t help but smile when she saw how happy Joru and Zumu looked.

A few days later, Chaotong, the commander of Mayu, dressed in full armor, stood in the Ling camp and loudly boasted. Standing on his stirrups and clenching his teeth, he shouted: 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 42 Chaos in the Ranks as Chao Tong Betrays the Army Repeatedly; Upholding Justice, Adan Seeks to Punish His Wicked Father Chao Tong's Taunts and Niancha's Fury A few days later, Chao Tong, the commander of Ma region, dressed in full armor, stood in the Ling camp and loudly boasted. Standing on his stirrups and clenching his teeth, he shouted: “Hey, you thirty so-called heroes of Ling! You’ve only managed to kill a few grass-cutters and wood-gatherers from Hor, and you think that’s impressive? If you’re really so capable, why haven’t you killed the White Tent King yet? Killing random people while ignoring the White Tent King means nothing—you’re just sowing more seeds of sin. If you want to prove your strength, why not defeat Duoqin? If you want to show off your archery, why not take Tangze’s life? If you think your blade is sharp, why not cut off Sinba Meruze’s head? And if you think your horse is fast, why haven’t you captured the White Tent King? If you can’t do these things and claim your victories, then even children can tie lambs, women can shear sheep, old grannies can slit the throats of cattle, and sisters-in-law can race horses. These comparisons suit you perfectly! In the entire Ling camp, the only one truly capable of achieving something is me, the old man Chao Tong!” This open taunt, filled with insults, was ignored by the heroes of Ling. Even the Lion King and King Senlun, the father of Gyatsa Xiega, tried to calm Chao Tong down, saying, “Chao Tong, if someone must go to battle, let Adan handle it.” Chao Tong, however, was enraged. He cursed loudly, “That foolish boy Adan! He doesn’t know right from wrong, just like you, Senlun, an old fool with a black heart! You’re like the Chief Steward, an old dog who does everything without thinking. And Joru—he’s no better. If you send Adan to fight, he’ll accomplish nothing, just like you, Senlun! The descendants of the Mukpo Dong clan—only Gyatsa is like me. As his uncle, I’m the fierce tiger, and he’s the snow lion of the mountains. Isn’t that true? But you and your nephew are just filled with the stench of filth. Stop your sweet-talking and nonsense, Senlun!” Instead of anger, Chao Tong’s tirade amused the Ling heroes, and they broke into loud laughter. Humiliated and furious, Chao Tong whipped his horse and galloped off. While crossing the Yellow River, he was nearly swept away by the current. Once ashore, he charged toward the eastern gate of the Hor camp. Meruze from the Sinba division spotted him and shouted, “He’s here! He’s here! Kill him! Rip out his heart!” Terrified, Chao Tong quickly removed the golden plume, banners, and ornaments from his white helmet. He replaced them with a white horsehair tassel taken from his quiver to disguise himself. Then, he circled around to the western gate, dismounted, and entered the camp. Niancha’s Lament and Resolve The Ling people, seeing this situation, were confused and at a loss for words. They sat silently as Niancha Adan, fully armored and carrying an assortment of weapons, mounted his horse “Snow Mountain Soar” and rode to the center of the camp. He spoke with sorrow: “Ah, my thirty brothers of Ling! Did you see the disgraceful actions of my father, Chao Tong? There is bound to be chaos within Ling—fathers killing sons and sons killing fathers!” Then, with deep grief, he began to sing: “In the eight divisions of Senior lineage in Seba, In the Upper Darong Ducuodi, The chief is Niben Daya, His advisor is Anu Sipan, And the brave man is me, Niancha. But there has never been such disgraceful behavior. My father, Chao Tong, that stinking fox, Spoke boldly in the Ling camp, But when he reached the Hor camp, He replaced his golden plume with a white horsehair tassel, As if he were a close friend of the Hor. He would hand over the people of Ling and the golden stupa, To the White Tent King. He would trade his family and the ancestral lightning sword, For fatty meat to fill his stomach! He brings worry to Ling’s uncles, Disgrace to the Mukpo Dong clan, Shame to his brothers, And humiliation to his nephews. The ancestral legacy supported by thirty heroes, Will all be destroyed by Chao Tong. The castles and temples built by the divine people, Will be toppled by Seba Chao Tong. In the tiger-skin quiver filled with sacred arrows, Chao Tong is like a useless fire poker mixed in. While the divine people look eastward, He alone turns his face westward. The heroes are like the six healing medicines, But Chao Tong is like the poison aconite among them. Ling is like pure white silk, But Chao Tong smears grease upon it. He will lead the enemy to our gates, And the sacred city of Ling will likely fall. He is the black wind that brings storms, He is the sheep that invites the wolves. The sacred Ling Gabu of the East, Will not rest unless Chao Tong is smashed like hail upon thatch. There is a saying: ‘Losing faith in one’s parents is unbearable, Breaking a golden Buddha leaves none to protect you, And being humiliated by your kin is intolerable.’ My father has done such evil deeds, Of course the White Tent King grows more arrogant. The White Tent King of Hor and Chao Tong, Are both mortal enemies of Ling. They won’t fold their hands in prayer to the right, Nor offer sacred water to the left. They will do no good deeds. Though I am Chao Tong’s son, I will trample him beneath my feet. If I meet him on a mountaintop, I will kill him like a wild deer. If I meet him in a valley, I will kill him like a yellow goat. If I meet him by the river, I will kill him like a fish. I will smash his nose and collapse his eyes. I will fill his insides with blood. Whether I chop off the White Tent King’s head, Or cut off Chao Tong’s head, Either one will be a great victory. In my heart as a man, I have decided to sever my father-son bond. No matter who kills whom, Niancha will be remembered as a hero. Whether it’s the Hor White Tent King, Or the Ma region Commander Chao Tong, Today, beneath my sword, They are both the same. Their blood will flow like water, Their heads will be tied to my horse’s tail. May my loyal and sincere heart Fulfill my ambitious dream. Even if I don’t meet the White Tent King, Chao Tong will surely return. May the deed I do today, Spread far and wide in this world. If I do not eliminate this treacherous traitor, Then I, Niancha, am no true hero!” After singing, Niancha rode forward, crossed the Yellow River, and charged directly toward the Hor camp. Niancha's Duel and Gyatsa’s Bold Attack The White Tent King saw someone storming toward the camp and immediately asked Chao Tong, “Hey! Another rider on a white horse has charged out from the Ling camp. Who is it?” Chao Tong recognized his son and quickly responded, “Great White Tent King! That rider on the white horse is my eldest son, Niancha, one of the six sons of Chao Tong, the commander of Ma region. That horse is the mighty steed ‘Snow Mountain Soar.’ In terms of courage, he is no different from Gyatsa, and in terms of skill, they are equally matched. If he charges into the Hor camp, he will not bring any good, especially for you or me. If we need to escape, we’d better find somewhere to run or hide quickly!” Chao Tong’s pleading, fox-like words spilled out of his mouth, causing panic among the Hor soldiers. The camp became chaotic, and Duoqin said, “This rider on the white horse must not be allowed to enter the camp. We should intercept him halfway by sending a fierce Sinba warrior along with a thousand soldiers to surround and attack him.” Sinba warrior Gongjie, mounted on a white warhorse with a helmet adorned with a white plume resembling clouds, led a thousand soldiers from the Chabao and Chaxiao tribes. The ground cracked under the pounding hooves, stones flew in all directions, and gusts of wind sent dust swirling. The soldiers surged forward in waves. When Gongjie was about an arrow’s length away from Niancha, he shouted, “Hey, little beggar from the Ling camp! Are you here to seek death or to deliver your head? Don’t panic—I’ll deal with you right now!” With that, Gongjie fired an arrow. Niancha whipped his horse, causing it to leap sideways, dodging the arrow just in time. He then fired three arrows in rapid succession, killing many black- and white-plumed soldiers. Drawing his Green-hilted Nine-layered Golden Treasure Blade, he charged forward. The Hor soldiers panicked and fled. Gongjie, preparing to shoot another arrow, found Niancha already upon him. With a swift swing of his blade, Niancha struck Gongjie, who tumbled head-over-heels from his horse like a sacrificial offering. Niancha continued his charge, scattering the remaining Hor soldiers, who fled back to the camp. Unscathed, both Niancha and his horse crossed the Yellow River and returned to the Ling camp. Chao Tong and the White Tent King, finally daring to emerge from hiding, were still worried about Niancha’s safety. Chao Tong nervously asked his attendants, “Where is that rider on the white horse? Where did he go?” But no one answered, as they were all preoccupied with their own survival. Gyatsa’s Bold Challenge and Victory After another seven or eight days, Bumba Gyatsa prepared for battle. He loaded his tiger-skin bag on the right side with silver cups, equipped his leopard-skin bag on the left with a treasured bow, and strapped the renowned sword "Yasi" to his waist. Mounted on his white warhorse, "Jiaxia," he crossed the Yellow River and stopped near the Hor camp. Pulling his horse to a halt, he stood on his stirrups and called out to the camp: “Listen here, White Tent Dog King of Hor! If you’re truly brave, come out and face me. If you have a good bow, shoot it at me. If you have a fine blade, swing it at me. Don’t just hide in your stone caves like a coward. You Hor White Tent rulers and ministers! Either surrender your bodies and heads to me, or drop your saddles, lay out your rugs, and prepare some tea to serve me. Better yet, offer gifts quickly—otherwise, I’ll send your souls to the afterlife!” Gyatsa’s taunts terrified the White Tent King of Hor, who trembled all over and didn’t even dare to breathe loudly. He quietly hid in a corner. The Sinba warriors and soldiers pretended to string their bows and brandish their weapons, but no one dared to step forward. Gyatsa charged into the Hor camp, slashing left and right. The soldiers abandoned their helmets and armor and fled in all directions. Gyatsa cut down Hor warriors and horses, leaving chaos in his wake. As Gyatsa pursued the fleeing soldiers toward the outskirts of the camp, Baturu Qiangla appeared. Qiangla wore a blood-red helmet, carried blades and arrows at his waist, and rode a black warhorse as swift as the wind. Wielding his long spear, he charged straight at Gyatsa, shouting: “Bold young warrior of Ling! If you are truly wise, you should know when to stop. Reckless bravery will cost you your life! Oh, mighty War God of the Sinba, Jue La, protect me today! Let me melt this white man and his white horse like snow beneath the sun!” With that, Qiangla lunged toward Gyatsa. Gyatsa tightened his armor and prepared for combat. Though Qiangla thrust his spear three times in quick succession, Gyatsa’s armor was strong, and with the protection of the War God’s purple sash, the spear couldn’t pierce him. Seizing the opportunity, Gyatsa swung his treasured blade and sliced Qiangla’s spear in half. Realizing the situation was hopeless, Qiangla turned his horse and fled. Gyatsa, swinging his blade, chased after him, but Qiangla and his horse managed to escape into the Hor camp. Gyatsa thought to himself, “Never chase a desperate enemy. Today’s battle ends here. There will be other opportunities to let him taste the power of my Yasi treasure blade!” With that, Gyatsa returned to the Ling camp.

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

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

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