After a long period of rest, Zumu finally recovered. She carefully thought about Joru’s request: 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 17: "With Divine Help, the Thousand-Mile Steed Is Captured; Zumu's Witty Praise for Jang Gapeibu" Zumu Prepares to Catch the Divine Horse After a long period of rest, Zumu finally recovered. She carefully thought about Joru’s request: “If I don’t capture that horse, there seems to be no other way. Joru is a man of extraordinary abilities, and if he says such a horse exists, it might actually be real. As the saying goes, ‘If you don’t have treasures of your own, how can you find them in the mountains?’ But if it really does exist, it must be an extraordinary divine horse. What does it look like? If I don’t ask clearly and search blindly, wouldn’t that be a wasted effort?” So, Zumu composed a song to ask for the features of the wild horse: "Joru, the divine son, has given me this task, To capture a divine horse from the wild. But animals belong to their owners, And Guomu would never steal a horse. Wild mules cannot be ridden, Wild oxen cannot be tamed. How could I take another’s horse home, And feel shame riding it afterward? This horse is no mountain mule, This horse is not among the usual herds. It resembles a mule but is not a mule, Wandering freely in the wild lands. If it is a gift from the gods, It will naturally come to Joru’s hands. If it is a treasure of the dragon king, It will surely come to Guomu’s home. To find something, you need its name, To retrieve something lost, you need its features. What are the characteristics of this horse? What is its color and how can it be recognized? Please, Joru, tell me clearly, So I can fulfill your command." Joru replied with a smile, “Zumu, you’re right. Without knowing the horse’s features, you won’t be able to catch it.” He then sang a song, describing the origins of the horse and its current location: "My dear mother, who raised me, Beautiful and wise, oh Zumu, listen well! Fields, seeds, and rainwater, Must all come together to grow crops. Arrows, strong bows, and steady hands, Are all needed to defeat enemies. Joru, Guomu, and Zumu, Only together can we capture the divine horse. The horse’s homeland lies in the holy lands of Mazha, On the sacred peaks of Bangle Mountain. It is my destined steed, born alongside me. Its father is Garbo, the divine stallion, Descended from the celestial horses of the east. Its mother is Mada Jormo, A mare born into the wild herds. Its body is not light red but deep crimson, Its fur glistens like polished gemstones, Its ears are tipped with eagle feathers, And its hooves have wind-like swirls. It stands out from all other horses, With nine unique features that you must remember: Its forehead resembles a falcon’s, Its neck looks like a weasel’s. Its face is like a goat’s, And its jaw is as delicate as a rabbit’s. Its eyes are like a frog's, And its pupils shine like a serpent’s. Its nose is soft like silk, And its ears are pointed, adorned with feathers. It has eighteen powerful tendons, And twenty strong joints. This horse is no ordinary creature. It can fly to the skies and speak human words. Among thousands of horses, none are like it. Only with the help of the gods and Guomu’s skills Can this divine horse be captured." Guomu and Zumu Capture the Divine Horse After listening to Joru’s explanation, Guomu and Zumu set out to capture the divine horse, with the assistance of heavenly gods, dragon deities, and protective spirits. When they arrived at the Mulanmu mountain pass, they gazed upon the Bangle Mountain slopes. Some wild horses roamed freely on the mountain peaks, while others grazed on the valley's lush grasslands. Looking closer, they spotted the extraordinary divine horse! It had a tail like jade, a mane as green as emeralds, and fur that shimmered like red rubies. Its coat sparkled with rainbow-like hues, and its hooves danced with an unceasing rhythm. From the front, it resembled a "Rigma," standing tall and proud. From behind, it looked like an eagle swooping down for its prey. Its legs were as agile as a fox’s, with patterns on its skin resembling the flowing movement of fish. Its powerful thighs were well-defined, and its chest resembled the delicate build of a songbird. Each of its four legs had a unique swirl of hair, and its proportions were perfectly balanced. The horse had thirteen distinct abilities, hidden like a gathering of eagles. Upon seeing the horse, Zumu turned to Guomu and sang: "Oh masters, gods, and protectors, I offer you my humble song. This here is the sacred Mulanmu pass, A place of great beauty and renown. Look toward the mountain ahead, Like a king seated upon a throne. The Chinese call it 'Dongqing Nian Nian,' And the Tibetans name it 'Bangle Mountain.' Clouds swirl around its peaks, Green grass covers its slopes, Flowers bloom brightly at its base, Competing in beauty and fragrance. This is where the divine horse resides, Hiding among the wild white-mouthed horses. It plays with hundreds of mares, Frolics with countless foals. Its tail and mane dance with the wind, Its fur shines with rainbow colors. Sometimes it appears, sometimes it vanishes, Creating illusions and countless mirages. Above, a majestic eagle spreads its wings, Behind it, a lion roars with pride, And in front, a tiger leaps fiercely. Its eyes, heart, and legs, Shoulders, cartilage, and ribs, Are as strong as a gathering of hawks. This is no ordinary horse; It has the power to fly to the heavens, And it understands human words. Among thousands of horses, None can compare to this divine creature. Its unique traits are etched in my mind, But capturing it will require the help of gods and protectors, And the skill of Guomu, my dear mother." Guomu Captures the Divine Horse Following Zumu's guidance, Guomu spotted the divine horse and was filled with joy. She thought to herself: "Capturing this divine horse will require more than just effort. Without the blessings of the gods, the power of the Three Jewels, and the karmic connections of past lives, it would be impossible for me to catch it. Since my son Joru said the horse is intelligent and can even speak human language, I should also sing about its connection to Joru while praying to the gods and the Three Jewels. Perhaps the horse will understand." With this in mind, Guomu sang a prayer in the auspicious six-tone melody: "At the crown chakra of supreme bliss, Sits the Master Pema Tochin, Along with the divine Dongchung Garbu. Please, come quickly to help me, Guomu, And cast the celestial lasso to capture the divine horse. At the throat chakra of enjoyment, Sits the deity Hayagriva, Guiding beings with true prophecies. Please, come quickly to help me, Guomu, And cast the celestial lasso to capture the divine horse. At the heart chakra of Dharma, Sits the divine protector Longshu Weichung. Please, come quickly to help me, Guomu, And cast the celestial lasso to capture the divine horse. At the navel chakra of transformation, Sits the countless formless dakinis, Along with the goddess Tara Viga. Please, come quickly to help me, Guomu, And cast the celestial lasso to capture the divine horse. At the secret chakra of bliss, Sit the many protective deities, Along with my own son, Joru. Please, come quickly to help me, Guomu, And cast the celestial lasso to capture the divine horse. Oh gods and protectors, lend me your strength. Together, let us catch this divine horse, And place the lasso's end in my hands." Then, Guomu turned her attention to the horse and continued singing: "Oh divine horse, listen carefully! I have a few words for you: A sharp arrow, sleek in its golden casing, Is a hero's adornment. But if it fails to strike the enemy, Its sharpness matters not. A brave and cherished son, Is regarded as a treasure in the world. But if he cannot protect his kin, His existence matters not. Lush green fields are adorned by crops, Making the land more beautiful. But if the harvest cannot be reaped, Blossoms matter not. A divine horse, like you, Adorns the mighty Mount Meru. But if you are not saddled and ridden, Your speed matters not." The Divine Horse's Song After finishing her song, Guomu stepped forward. The other wild horses scattered in all directions, but the divine horse stayed behind. It showed affection toward Guomu, looking joyful, and neighed loudly as it sang: "If you do not know this place, It is the famous sacred Bangle Mountain. If you do not know who I am, I am the messenger sent by the gods. The celestial spirits regard me as a treasure, And I am the one who determines the fate of all horses. I am the king of horses, Jang Gapeibu is my name. Guomu, listen carefully, I have a few words to say to you: Without taming wild beasts, They cannot become domestic animals. Without hard work and ambition, Dreams will vanish like bubbles. Without good fortune, wealth is hard to gain. Without karmic ties, children cannot grow. I, the king of horses, Spent three years in Nama Xiong, Three years in Kuruja, Three years in Yuzhi’e, And three years grazing on Bangle Mountain. For twelve springs, I have endured hardship. In summer, I had no shelter from rain. In winter, I had no blanket to keep warm, The howling winds pierced my bones. In spring, I had no food to fill my belly, I was hungry and miserable. Twelve long years I have waited, Longing for a saddle and bridle that never came. Twelve years have passed like flowing water, And no master has come to seek me. I have never been adorned with a fine saddle, Nor have I ever rested in a warm stable. My mouth has never tasted exquisite food, And all my hopes remain unfulfilled. I have never heard Joru’s name, Nor have I seen Guomu’s face. Now, I am old and weary, Unable to be trained or fulfill my destiny. If seeds are not sown in spring, How can crops be harvested in autumn? If cows are not fed in winter, How can butter be churned in spring? If horses are not trained in times of peace, Where will steeds be found in times of war? I cannot stay here to suffer, Nor will I roam the world to help mortals. If Joru does not regret losing me, I would rather return to the heavens. If you understand my song, it will sweeten your ears. If you do not, I have no regrets." After finishing its song, the divine horse prepared to take flight, spreading its wings like an eagle soaring into the sky. Realizing the urgency, Guomu focused all her attention on praying to the gods and spirits. From the clouds above, countless gods, dragon deities, and celestial spirits descended, as numerous as dust illuminated by sunlight. Leading them were Joru’s divine siblings—Dongchung Garbu, Longshu Weichung, and Tara Viga. They cast a celestial lasso around the horse’s neck and handed the other end to Guomu. The gods scattered auspicious flowers, created rainbows in the sky, and revealed countless miraculous signs. Guomu successfully captured the divine horse. Slowly, she descended the mountain, thinking: "This divine horse is truly extraordinary. It understands human emotions, Speaks human words, And has wings to soar through the heavens. No other horse in the Ling Kingdom can compare." Turning to Zumu, Guomu asked: "Oh Zumu, from the wealthy Gyalo family, Your family has thousands of fine horses, And every noble in Ling owns an exceptional steed. Have you ever seen a horse like this?" The Divine Horse's Escape and Song After Guomu finished her question, she was about to sing a song praising the divine horse. However, the horse's abilities had yet to be fully demonstrated, and it was not yet the right time for Zumu to offer her praise. Suddenly, the divine horse became frightened by the thought of being captured. With a powerful leap, it soared into the sky like an eagle spreading its wings. Guomu clung tightly to the horse’s neck, hanging on like an ornament. As the horse ascended higher into the air, the lands of Jhara, Jaga, Persia, Tibet, Jiang, and the Demon Kingdom clearly appeared beneath their feet. At that moment, the divine horse neighed loudly and sang: "Oh gods of bliss residing within my body, Oh dakinis flowing through my veins, Oh Buddhas who guide my soul, Please watch over me, And help me fulfill my mission to benefit all beings! If you do not know this place, It is the celestial realm where birds soar freely. Look below at the beautiful lands! There lies the sacred Jaga Vulture Peak, Like an eagle resting on the ground. There lies the holy Mount Emei of Jhana, Like a great reclining elephant. There lies the sacred Wutai Mountain, Like the crown of five Buddhas. And there lies Mount Kailash, Like a crystal vase of enlightenment. These are the Four Sacred Mountain of the Jambudvipa in the southern continent. Majestic and revered by all. That place, where clouds shroud the peaks, Where day becomes as dark as night, Is the Muba Chuchu Mountain in the north. That mountain, where black braids sway like dancers, Is Jowo Langri Mountain in the far north. That fortress, sharp as a black iron stake, Is the Demon Stronghold of Sharulangmu City. It is also called Bangnaka Ruogu Jiao. It is where Joru will subdue demons, And where I, the divine horse, will benefit all beings. Please, Guomu, remember it well! That which resembles the sacred mountain worshipped by the White Torma, Is the Balozheji Mountain of the White Tent King of the Hor Kingdom; That which resembles the blood-red seal, Is the Hor Yasai Guomu Palace. It is the battlefield that Joru and I must go to, The place where Zumu first wandered, The place where divine transformations and strategies were displayed, Please, Guomu, remember it well! That which resembles a figure clad in black, Is the Kasha Niuri Mountain of the Southern Gate Region; That which resembles an iron pestle driven into the ground, Is the Xueruo Baofei Mountain of Su Region. That which resembles the red rocks of a Rakshasa's wrath, Is the broken bank of Sogariba, That which resembles an iron-cast and stone-built fortress, Some call it Bangang Reyu Zong, Some also call it Sangmen Zhulin Zong, King Xinchi resides in this castle. This is the place where the Black Demon hangs by the rope of heaven, This is the place where Joru will embark on his expedition, This is the land where my precious horse gallops, This is the place where white-feathered arrows are supplied, Please, Guomu, remember it well! That mountain that looks like an old man on patrol, Is Dingri Miqiankachi Mountain; That mountain that looks like a cuckoo perched on a rock, Is Lada Lachae Mountain, That mountain that looks like boiling poison, Is Baibaiduge Poison Lake, That mountain that looks like a black pillar standing tall, Is the ancestral home of King Sadan of the Jiang Kingdom, Also called Yato Shengmuchi. This is the place where Joru will teach in the future, This is the place where my precious horse will benefit all beings, This is the remote land where good Dharma cannot be propagated, This is the land where the hundred-belly fish fulfill their wishes, Please, Guomu, remember it well! If no one in Ling praises me, If Guomu does not sing my virtues, Then I cannot stay in the Ling Kingdom. I would rather return to the celestial heavens. If you understand my song, it brings sweetness to your ears. If you do not, I have no regrets." At that moment, the divine horse performed a miraculous act, transporting itself to the mainland in Wutai Mountain, where Joru was already waiting. Guomu and Zumu Deliver the Divine Horse to Joru Joru lightly struck the divine horse three times with his whip. The horse swayed and dashed forward, ultimately flying back to the summit of Bangle Mountain. When Guomu landed on the ground, she was overjoyed to take hold of the horse and began leading it down the mountain. Seeing this, Zumu quickly exclaimed, "Guomu! Since we’ve already captured the horse, let’s hurry and deliver it to Joru. Once the horse is handed over, our mission will be complete." As they spoke, the two women led the horse toward Joru. However, before they could reach him, the horse broke free and ran directly toward Joru. Despite their efforts, neither Guomu nor Zumu could catch it again. Zumu, alarmed, shouted, "Joru! Joru! The horse is running away!" Joru, calm and composed, said to Guomu, "Mother, let go of the rope. This thousand-mile steed is destined to be with me. Today is the day of our fated reunion—it will not run away again." Guomu thought to herself, What my son says is true. Based on past experiences, I cannot capture this horse with my strength alone unless divine power intervenes. With this realization, she released the rope, letting it fall onto the horse’s back. The divine horse, upon seeing Joru, ran toward him with affection, like a child reuniting with its mother. Joru gently stroked the horse for a long while, took hold of the celestial lasso, and then turned to Zumu, saying: "Ah, Sister Sangjang Zumu! Now the celestial thousand-mile horse is mine, and it’s time to head to the Ling Kingdom. In the past, my mother and I were unfamiliar with horses. But you, as a daughter of the wealthy Gyalo family and the owner of countless fine steeds, must be well-acquainted with the thirty steeds of the Ling brothers. Please examine this horse and tell me: Does it rank as superior, average, or inferior? Can it stand alongside the brothers’ steeds? What are the advantages of ordinary horses, and what unique traits does this one possess? Please share your thoughts." Zumu’s Song of Praise for the Divine Horse Zumu, born into wealth and the owner of nine herds of fine horses, naturally knew how to distinguish the qualities of horses. From a young age, she had learned from her father about the traits of excellent steeds. Thus, she began to describe the characteristics of ordinary horses and the unique traits of the divine horse, singing in the Nine Lions Six Variations Melody: "I pray sincerely to the Three Jewels, May my words today come true. Joru, son of Guomu, I have a few things to tell you. As Tibetans say: "If one does not understand the guru’s virtues, Worshiping is like smearing butter on a rock. If one does not comprehend the teachings, Chanting scriptures is no different from a parrot’s mimicry. If one does not know their origins, They are like a monkey lost in the forest. If one cannot distinguish treasure from stone, They are like a stranger lost on the road." Without understanding the traits of fine horses, One might mistakenly call an ordinary horse a steed. Good horses are divided into four types: Jining, Mukeng, Bodu, and Dowa. Among them, Dowa horses are the best when long-bodied. Bodu horses are excellent when sturdy. Mukeng horses are praised for their strong build. And Jining horses are admired for their lightness. The best Dowa horse is like the rising sun, Its four sides built as if perfectly aligned. The middle Dowa horse resembles a drawn string, Loose on the outside but tight within. The lowest Dowa horse is like an iron ox, Its body long but its skin thin. The appearance of a horse falls into three categories: A phoenix-shaped face is the finest, A goat-shaped face is average, And a deer-shaped face is inferior. The legs of a horse fall into three categories: Cow’s legs rank first, Deer legs come second, And goat legs are the least desirable. The teeth of horses fall into seven categories: First, like a wild mule’s teeth, wide and deep—this is the best. Second, like a white-faced yak’s teeth, slightly crooked. Third, like a sheep’s teeth, white and fine. These three types of teeth belong to the best horses. Fourth, like a tiger’s fangs, sharp and long. Fifth, like a camel’s teeth, drooping outward. Sixth, like a pig’s teeth, with rough bumps all over. These three types of teeth belong to inferior horses. Seventh, like a riding horse’s teeth, with narrow grooves—this is average. The quality of a horse’s coat falls into five categories: First, like a deer’s coat—coarse and long—this is the best. Second, like a tiger’s coat—short and strong. These two types of coats are ideal. Third, like a fox’s coat—soft and long. Fourth, like a bear’s coat—short and rough. These two types of coats are the worst. Fifth, like a donkey’s coat—neither soft nor strong. This is considered average. The hooves of horses fall into seven categories: First, hooves shaped like wooden bowls. Second, edges worn smooth like copper petals. Third, short, upright hooves resembling iron pig hooves. These three types of hooves belong to the best horses. Fourth, curled edges with no indentation in the center. Fifth, flat hooves with no heel. Sixth, hooves that are round and smooth with no edges. These three types of hooves are inferior. Seventh, hooves that are four-curved and three-straight—these are average. The structure of a horse’s bones and joints is critical: The topmost joint is the neck. A neck with round, evenly spaced vertebrae is excellent. The middle joint is the spine. A spine with three slightly curved segments is ideal. The lowest joint is the hoof. Short, thick hoof bones are considered superior. Behind the ears is the skull. A lower skull is better than a higher one. Behind the tail is the rump. A higher rump is better than a lower one. The calf should resemble the udder of a pregnant mare. A flatter shape is better than a protruding one. The top of the head should be straight and thick. A higher head is better than a lower one. The mane should flow like white silk. Longer is better than shorter. Upright manes resemble pillars reaching to the sky. Taller is better than shorter. The throat and neck should be stretched taut like a ribbon. A longer neck is more desirable than a shorter one. The collarbone should house small lungs, Smaller lungs are better than larger ones. The outer ribs should house the kidneys. Protruding ribs are better than sunken ones. Rounded ribs gathered beneath the chest are ideal. The abdomen should have symmetrical ribs. The lungs should be wide and spacious. The liver should be small and compact. The intestines should be thick and strong. The heart should be thin and light. These internal organs define a fine horse. A large head needs a crown. Large ears resemble a hat on the head. Small legs need shoes. Hooves should look like sturdy, well-fitted footwear. The first of the sixteen vertebrae Should be able to hold a liter of barley. The space between the eyes and ears should be hidden. The top of the head and the nose should be narrow. The mane should be neatly tucked between the shoulders. The four limbs should appear as though carved, Resembling four lambs standing apart. Now let me describe five types of swift horses: First, a hawk-chested, bull-shouldered horse, Which can herd a group of horses with a whip. Second, a horse with upright manes and a sharp snout, Which can lasso wild oxen even at night. Third, a horse with an arched waist and wide flanks, Which can crack a deer’s skull with its bite. Fourth, a rabbit-headed, round-nosed, buckwheat-eyed horse, Which can snatch a rabbit from the mountains. Fifth, a horse that leaps like a tiger or a rat, Which can chase the clouds and catch the moon, Racing faster than even the birds of the sky. Next, I’ll describe four types of long-distance horses: First, the ‘Jajang Wu Ba Paibo’ horse, Which can gallop a hundred miles without sweating. Second, the ‘Tongjang Zhu Gu Bai Xie’ horse, Which can travel a thousand miles tirelessly. Third, the ‘Chijang Ka Wa Gang Bo’ horse, Which can gallop ten thousand miles without fatigue. Fourth, the ‘Benza Chang Ba Ben Deng’ horse, Which can cover a hundred thousand miles with ease. This divine horse is unlike ordinary ones. On its head are seven animal-like features: First, the forehead of a yak. Second, the eye sockets of a frog. Third, the fierce eyes of a viper. Fourth, the snow-white nostrils of a lion. Fifth, the lips of a tiger. Sixth, a tuft of eagle feathers near the ears. Seventh, the lower jaw of a stag. These seven features make up the perfect steed. Additionally, every fine horse has eighteen tendons, Each unique and unlike those of ordinary horses. The tendons resemble the following: Like crows crossing necks, They are found on the horse’s forehead. Like a tiger’s embrace, They are found on the back of the head. Like a water-filled stomach, They are found on the cheeks. Like a fish swimming, They are found along the ribs. Like a jade dragon drilling through, They are found in the horse’s armpits. Like heaps of wool, They are found on the top of the head. Like a pig’s nest, They are found on the horse’s thighs. Like a bag of barley, They are found on its shinbones. Like a coiled thread, They are found on the inner thighs. Like a drum, They are found on the belly. Like thick fingers, They are found along the tail. This divine horse possesses every single one of these traits. It is perfect in every way. Its coat shines brighter than rubies. It races like a shooting star. It was born from the deity Hayagriva. Those who ride it will not fall into hell, But instead will ascend to the heavens. This horse is the very embodiment of liberation." Zumu's Continued Praise for the Divine Horse At this point, Zumu paused for a moment, thought deeply, and then continued singing: "To praise ordinary horses in such a way would not be right, This divine steed truly deserves such admiration. Oh, how happy I am! A thousand-mile horse, how miraculous! A divine steed from the heavens, praised by all. Among the thirty fine horses of the Ling Kingdom, There is Dongzan’s Jade-hued Iron-Blue Horse, Said to have the strength of a great roc bird. But this ability is not so special, For it is merely an animal’s natural instinct. There is Chaxiang Danma’s ‘Divine Silver-Grey Steed,’ And Chao Tong’s mount, the ‘Black-Tailed Jackal.’ These are said to understand human emotions and speak human language. While all praise them as extraordinary, It is not worth being amazed, For clever animals can also mimic speech. Yama Senda’s ‘Qianshanteng,’ Gyatsa’s ‘White-Shouldered Phoenix Horse,’ And the Chief Steward’s ‘Mule-Headed Chestnut Steed’ Are all said to have the abilities of a thousand-mile horse. Yet, there is no need for astonishment. Their outward appearance and inner nature, Are no more than what ordinary animals possess. But your divine steed is truly exceptional. Though it has the body of an animal, Within it lies the heart of a Buddha. It was born from the deity Hayagriva. Seeing it ensures one will not fall into hell. Riding it will carry you to the heavens. Such an extraordinary divine steed, To see it today is truly rare. What I have witnessed firsthand is even more astonishing: It was captured by heavenly gods, dragon deities, and celestial spirits. The lasso used to capture it was a miraculous celestial rope. In the sky, it has wings to fly, On the ground, it has hooves to gallop. It is as gentle as a domesticated horse, Yet such a magnificent steed is hard to find in this world. When it flies, it spreads its wings through the nine heavens, Even a great roc cannot match its height. When it runs, it races as fast as the wind, No steed in the Ling Kingdom can compete with it. Joru, your Red Rabbit-like Divine Steed, Is truly a thousand-mile horse that chases the wind and rides the clouds. Now that the divine horse is in your hands, Joru, quickly return with me to the Ling Kingdom. Winning the horse race will be as easy as turning your hand. Your divine steed will certainly take first place. With this horse, Joru will undoubtedly ascend to the throne, And Zumu will always belong to you. Oh, divine steed! Every word of Zumu’s praise is true. Ling Gabu needs you, And my entire life depends on you! If you understand my song, you are truly fortunate. If you do not, I will not explain further. Joru, please remember this in your heart." The divine steed’s past karmic connection with Zumu made her praise perfectly fitting. After hearing her song, the divine steed felt deeply joyful. It stood obediently by Joru’s side, waiting for its master to mount its back. It was ready to carry Joru to victory in the horse race.

K i n g G e s a r of Tibet Axu Grassland The birthplace of King Ling Gesar is located on the Axu Grasslands near Lingtsang Chacha Monastery in Dege County, Ganzi Tibetan Autonomous Prefecture, Sichuan Province. The exact location is a place called Jisuyag Kangdo, where two streams meet, flowing gently, two grasslands lie like carpets, and two cliffs face each other like arrow feathers. place that Connected with King Gesar Axu Grassland A Brief Introduction to the Birthplace of King Ling Gesar (Axu grassland) King Ling Gesar was born in 1038 (the first Rabjung Year of the Earth Tiger in the Tibetan calendar). His father was Sengchen, the youngest lineage king of Ling, and his mother was Gotsa Lhamo. At the time of his birth, the great master Atisha was 57 years old, and the renowned translator Marpa was 27. King Gesar passed away in 1119 (the second Rabjung Year of the Earth Pig in the Tibetan calendar). As a child, Gesar was called Joru. Since his mother, Gotsa Lhamo, was not Sengchen's principal wife, the mother and son lived in a small, modest tent near Sengchen’s main tent, leading a life of poverty. When Joru turned six, he began to exhibit unusual behavior and often clashed with his uncle, Darong Choten Wang. At Darong Wang's request, the king of Ling convened the ministers and officials, who decided to expel Joru and his mother from Ling. In 1045, Joru and his mother left Ling and settled in Mame Yulong Songdo. Later, when the aging chief of Ling needed to determine which branch of Ling’s three lineages—elder, middle, or younger—would inherit the throne, and who would marry the daughter of the Gajalo family, disputes arose. Eventually, it was decided that a horse race would determine the next king of Ling, and all male descendants of the Ling family were eligible to compete. It was also explicitly stated that no one of Ling descent should be excluded from the race. In 1049 (the Year of the Earth Ox in the Tibetan calendar), while Joru and his mother were still living in Mame Yulong Songdo, a messenger from the younger lineage of Ling was sent to invite Joru to participate in the horse race. Although Joru and his mother lived in poverty, they had a fine chestnut horse. Due to destiny, divine prophecies, and other factors, Joru traveled back to Ling, participated in the horse race, and emerged victorious. In 1050, he ascended to the throne, becoming the King of Ling and earning the title "Ling Gesar." At the time, Tibet was in a period of fragmentation. In regions such as Shangshung and Ladakh, there were tribes that revered Bon and opposed Buddhism. Nearby areas like Jiang and Sopo were plagued by dark forces that harmed living beings. King Gesar used his strength to conquer these malevolent forces, spread the teachings of Buddhism, and benefit all sentient beings. Many scholars later composed the famous epic of King Gesar, chronicling his heroic deeds, including his conquest of 18 great tribes and 25 smaller ones. Additionally, many ordinary people received mystical teachings and became storytellers, passing down the epic of King Gesar through oral traditions. The birthplace of King Ling Gesar is located on the Axu Grasslands near Lingtsang Chacha Monastery in Dege County, Ganzi Tibetan Autonomous Prefecture, Sichuan Province. The exact location is a place called Jisuyag Kangdo, where two streams meet, flowing gently, two grasslands lie like carpets, and two cliffs face each other like arrow feathers. It is near a rock shaped like a giant frog, at the back entrance of the treasure vault of the Dragon King Zuna, where King Gesar was born. To this day, the area still holds remnants of his legendary deeds, such as the footprints left by his divine horse, the traces of his mother setting up a tent, and the site of Joru defeating the three demon brothers known as Black Ravens. There are also ruins of caves where he subdued Gongpa Ranza in Zhanalong, evidence of his victory over the demon Kektsen Ruru in the Xiqiong Nibi Gorge, and remnants of the castle at Guoda on Andong Mountain in Jiyimanlong Valley, where Joru and his mother once lived. In addition, a rebuilt King Gesar Memorial Hall stands in the area. The hall contains statues of King Gesar and his 30 heroic warriors, including the three eagle-wolf warriors led by Chakshong Dama, the seven elite soldiers led by Gacha, the eight deities of Ling led by Brahma, the eight heroines of neighboring lands led by Senshang Jumu, and the 80 great achievers.

Total number of reciting : - Make a wish for the world with King Gesar You have make a wish in DD/MM/YYYY Number of reciting for King Gesar Mantra Target to complete By Display name Confirm Complete

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.

Zhumuo carried the twelve tail feathers of the disaster bird and went straight to the Datang Chamotan meeting site. She placed the feathers in the center of the gathering of heroes and anxiously sang 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 32: THE HEROES OF LING DISCUSS THE CALAMITY BIRD WITH PASSION; THE VETERAN DANMA BRAVELY SCOUTS ENEMY MOVEMENTS Zumu Warns the Heroes of Ling Gabu Zumu carried the twelve tail feathers of the disaster bird and went straight to the Datang Chamao meeting site. She placed the feathers in the center of the gathering of heroes and anxiously sang: In this Datang Chamao field, Heroes of the holy Ling divine tribes, Revered lamas under the sacred parasols, Officers in shining armor, Youths with fluttering banners, Girls as radiant as mountain flowers, Children with fluttering longevity knots, Those above, sit under the trees and listen, Those below, sit by the lake and hear. Please listen to my report, Zumu's words: Yesterday morning, at that time, A thief bird came flying by. It was so ugly and strange, Words can hardly describe it. Its right wing stretched eastward, Its left wing extended westward. Its body was larger than three oxen, Its sharp teeth resembled green peaks. Each feather was thick and long, As strong as a warrior’s arm. Suddenly, it landed on the treasure canopy, Breaking the sturdy ropes that held it. I told my servant Yuda, “Quickly fetch the precious bow, Quickly kill this beast!” Yuda didn’t miss his mark, He shot down twelve massive tail feathers. Chiefs of the tribes, take note, This matter is as heavy as a mountain! If you ask about its origin, You must think back three years ago. It was the year our Lion King went north. Heroes from all tribes escorted him, The cavalry guarded for eighteen stops, The oxen carts guarded for twenty stops, On foot, they escorted him for twenty-five days. They escorted him to the northern land of Qulong Nacha Gongma. The king gave instructions to all the officers. “If I return early, it will be two years, If late, it will not exceed three years. No matter what, within these three years, I will triumph and return home.” Before mounting his horse, He reined it in and stood before it, Saying: “I will go north to subdue demons. Enemies may invade in my absence. Patrol frequently on the three great mountain peaks, Station sentries at the three great valleys, Conduct reconnaissance on the three mountain slopes, Guard the three great plains carefully.” The king spoke to us earnestly, “Do not invade others without cause. If enemies come to attack, Fight bravely without regret!” Did everyone remember the king’s words? Now, this strange event has occurred. I, Zumu, find it suspicious. First, ominous signs appeared during the day, Second, bad dreams plagued the night, Third, the disaster bird’s arrival is truly unlucky. Do not hope for good fortune from this! I urge all heroes to discuss this carefully. After her song, Chao Tong of the Darong tribe thought to himself: These tail feathers look like they belong to the Hor disaster bird “Gangga Raosang.” It’s likely that the White Tent King is planning to lead an army to invade Ling Gabu, and this bird was sent ahead to scout. From Zumu’s song, it’s clear she’s urging the tribes to prepare for defense. The Hor Kingdom will certainly suffer if they attack! But what if I claim this bird is actually a divine messenger from Gesar? I’ll say the king sent it to deliver news of his return. Wouldn’t that be better? Pretending to be wise, Chao Tong said, “Zumu, daughter of the Gyalo family! Don’t twist auspicious signs into something negative. I alone know the origin of this bird and can recognize these feathers!” He then fabricated a story, claiming these feathers were divine symbols sent by Gesar. He insisted the bird was a messenger bringing news from the king, urging everyone to stop worrying and to halt patrols and sentries. However, Chief Steward Rongtsa Chagen saw through Chao Tong’s lies and immediately stopped him. “Chao Tong! You’re pretending to know what you don’t understand, spouting nonsense. I know very well where these feathers come from. This is a serious matter for Ling Gabu! The Yellow Hor Kingdom is surely planning to attack the holy Ling divine tribes with a sudden assault!” The crowd, alarmed by the Chief Steward’s words, listened closely as he continued: “I have visited the Hor Kingdom many times. They have such birds, called ‘Gangga Raosang,’ also known as the ‘disaster bird.’ It is the soul bird of the White Tent King. This white feather belongs to the White Tent King, the black feather to the Black Tent King, the yellow feather to the Yellow Tent King, and the purple feather to Sinba Meruze. The other feathers belong to the chiefs of various Hor tribes. People of the divine Ling tribes, heed the king’s instructions! Station sentries at the valleys, patrol the mountain peaks, and conduct reconnaissance on the slopes. Be vigilant against enemy invasion!” Gyatsa Proposes a Reconnaissance Mission When Gyatsa Xiega heard these words, his face darkened like storm clouds, and his angry eyes flashed like lightning. He jumped off his horse and shouted to his brothers, “Hor and Ling Gabu have never had old grudges or new conflicts. The White Tent King has no reason to stir up trouble and create enmity. However, the world is unpredictable, so we should send someone to patrol and investigate. I, the brave Gyatsa, will go. Agile Danma can go. Swift Dongzan can go as well. If a single rider is not enough, then let the Senior lineage send seven riders, the Middle lineage send seven riders, and the Junior lineage send seven riders. A total of twenty-one knights can go together to investigate what is happening in Hor.” Gyatsa advised everyone, “Young trees are easy to cut, small fires are easy to extinguish, and tiger skins must be tanned starting at the head. When dealing with enemies, we must strike first and strike hard!” Chief Steward Rongtsa Chagen responded, “Brave Gyatsa! When you are calm, you are as compassionate as the Bodhisattva Avalokitesvara. But when you are angry, you are like the wrathful Hayagriva. Please listen patiently to this old man’s advice. The Senior, Middle, and Junior lineage should each send three riders to investigate. However, among so many heroes here, determining who should go requires careful discussion.” Gyatsa grew even more anxious after hearing this. He said impatiently, “Chief Steward Rongtsa Chagen, don’t act so superior just because you’re older! Since you’ve decided to send someone to investigate, why say this person can’t go or that person can’t go? Who exactly should we send? Who is truly the right person for this task?” Gyatsa’s gaze swept over the heroes from all the Ling tribes until finally, it landed on Danma. Danma’s family had always been as close as kin to the royal family of Ling. There was no hero in Ling like him, nor a marksman as skilled as him. Danma was calm, sharp, and resourceful. Any mission entrusted to him was completed flawlessly. For this reconnaissance mission, no one was more suitable than Danma. Thus, Gyatsa entrusted this critical task to him. Danma, who regarded Gyatsa as a brother, would never hesitate to follow Gyatsa’s orders, even if it meant going to a demon’s lair to face death. After bidding farewell to his brothers, Danma leapt onto his silver-gray horse and rode off without delay. At that moment, Zumu’s maid on her right carried a golden jug filled with fragrant tea, while the maid on her left carried a silver jug filled with fine wine. Zumu herself held a longevity knot, auspicious silk, and a khata scarf as gifts to sincerely wish the hero Danma a safe return. Danma, accompanied by twenty-one knights, left Ling Gabu and rode forward. Before long, he sped ahead, riding alone. He reached the white road of Hor and climbed to the top of the highest mountain to survey the Hor Kingdom. From there, he saw the red plain of Yulang Gongwa, teeming with troops from the twelve black and red divisions of Hor. The plain was packed with people, smoke from cooking fires covered the land, and the area was so crowded it seemed as if even a single embroidery needle couldn’t fit. Looking more closely, Danma observed that the right flank of the Hor army consisted of the White Tent Division, the left flank was the Yellow Tent Division, and the center was the Black Tent Division. The remaining nine divisions were divided into three groups following behind the main forces. Leading the vanguard was a force of 20,000 Hor warriors, the elite Baturu soldiers of Sinba. All their camps gates pointed toward Ling Gabu. Notes Baturu: Means "warrior" or "brave man."

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

K i n g G e s a r The Great Person that Connected with King Gesar Thubten Chökyi Dorje Thubten Chökyi Dorje, was born in 1872 in Chamdo, Kham. According to a prophecy revealed by the first Jamyang Khyentse Wangpo, it was stated:"The emanation of Pema Nyingthig will appear in southern Kham, born in the Year of the Monkey, named Chökyi Dorje. If he overcomes obstacles, his Dharma activities will bring boundless benefit." Based on this prophecy, he was recognized and enthroned as the Fifth Dzogchen Rinpoche. He took novice vows and became a monk under the guidance of Pema Vajra (Pema Bangdza) and later received full ordination from Demo Awang Losang. He studied extensively under great masters such as Patrul Rinpoche, the first Jamyang Khyentse Wangpo, and Khenpo Ngawang Lodro Taye. He received teachings on the Five Sciences, Dzogchen (Great Perfection), and other profound instructions, achieving great realization. He displayed extraordinary signs of accomplishment, such as levitating a vase in the air, creating an endless flow of water from it, and leaving footprints in solid rock. In recognition of his spiritual achievements, the 13th Dalai Lama, Thubten Gyatso, conferred upon him the title of "Khutuktu" (a high-ranking spiritual title). The Dance of King Gesar was revealed through the spiritual visions of the Fifth Dzogchen Rinpoche, Thubten Chökyi Dorje, during his meditation in the 19th century. It is said that based on these visions, eighty unique dance masks were created, each with distinct characteristics and expressions. Since then, the tradition of the Dance of King Gesar has spread to over one hundred neighboring monasteries. What makes the Dance of King Gesar particularly special is that it not only re-enacts the legendary stories of the Kingdom of Ling but also incorporates the sacred dances of the Vajra deities from esoteric teachings. As a result, this dance is not only spectacular to watch but also carries immense blessings. Dzogchen Monastery has also been the source of many important works on the subject of King Gesar. Among the most famous are texts composed by the First Dzogchen Rinpoche, Pema Rigzin; Patrul Rinpoche; the Great Khenpo Pema Bangdza; Mipham Rinpoche; and the Fifth Dzogchen Rinpoche, Thubten Chökyi Dorje.

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

Chaotong, the Lord of Mayu, crossed the mountain and unexpectedly stumbled upon the Hor army, consisting of the twelve black-and-red divisions, training their forces. 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 36 Using Illusions, Chao Tong Bravely Enters the Enemy Camp Three Times; Cowards, Fearing Death, Attempt to Rebel Chao Tong’s Encounter with the Hor Army Chao Tong, the Lord of Ma region, crossed the mountain and unexpectedly stumbled upon the Hor army, consisting of the twelve black-and-red divisions, training their forces. On the right wing was the White Tent army, with white helmets and banners that seemed to blot out the sky. On the left wing was the Yellow Tent army, their yellow helmets and banners filling the heavens. In the center was the Black Tent army, with black helmets and banners stretching across the earth. Behind them were three Flower Tassel regiments from the Bumba tribe, three Green Tassel regiments from the Riba tribe, three Iron Blue Feather regiments from the Garwa tribe, three Water Pattern Tiger Stripe regiments from the Nianjia tribe, and three White Cloth Leopard Tail regiments from the Gengga tribe. Additionally, the Chabao, Chaxiao, and Dunba tribes had nine white and black tassel regiments. At the front, the Sinba warriors led the Blood Tassel Regiment. They shot arrows that rained down like hail from the sky. Long banners fluttered in the wind, weapons filled the air, and men and horses covered the grasslands. The sight terrified Chao Tong, leaving him trembling and speechless. He was so overwhelmed that he fainted on the spot. After a while, Chao Tong regained consciousness and nervously spoke to his horse: “Oh, my black-maned bow-backed horse, look down there! The Hor twelve-division army is as numerous as the stars in the sky. There’s no way we can go any further. They look like they’re coming straight for us. Let’s hurry back home!” The horse replied calmly, “They are not coming this way. They’re just training their soldiers. Wait a bit, and everything will be fine.” After some time, all the Hor divisions returned to their camps. The ground grew quiet, with only wisps of smoke rising from the cooking fires. Chao Tong, regaining a bit of confidence, said to his horse, “Perhaps they saw me, the great and furious Lord, and didn’t dare to advance any closer!” However, deep down, he thought: With so many soldiers, who knows what great things they could accomplish? How did Gyatsa and Danma dare to charge into such a massive camp and come back with so many horses? They must have used some cunning tricks. The horse, sensing Chao Tong’s cowardice, teased him, saying, “Back in Ling, you wore armor in front of your uncles and packed food in front of your aunts, boasting about your bravery. Now, if you can’t achieve anything, you’ll surely lose face. Even I, a mere animal, feel embarrassed for you. Aren’t you the one who was so good at pretending back in Ling—turning green stones into pine resin and yellow brass into real gold?” The horse’s half-mocking, half-encouraging words gave Chao Tong an idea. Using his knowledge of illusions, he disguised himself as Gyatsa, closed his eyes, and let his horse charge into the Hor camp. Though his heart pounded with fear, he managed to grab a small herd of horses and bring them back to Ling Gabu. Chao Tong’s Deception and Capture At the Hor camp, Sinba Meruze immediately recognized Chao Tong’s disguise as Gyatsa. Remembering the words of the seer, he chose not to expose him. The other Hor leaders, however, were dumbfounded watching the “courageous Gyatsa” return to attack again. Yet, none dared to send troops in pursuit, unsure of what to do. Chao Tong drove the stolen horses to a valley and entrusted them to his own horses for safekeeping. Then, riding a fine chestnut horse he had just taken from the Hor camp, he disguised himself as King Gesar. He boldly rode to the Hor camp, thrust his whip diagonally into his saddle, crossed his legs atop the saddle, and sat in a meditative “vajra pose.” With a voice that shook the heavens, he shouted at the White Tent King: “You dare to oppose Ling Gabu? You dare to challenge me, King Gesar? You deserve punishment! I will drive away countless herds of your fine horses. If you wish to stop me, let the White Tent King come himself so we can discuss face-to-face whether the two nations should break apart entirely or if peace can still prevail. Think carefully, White Tent King!” The White Tent King, terrified by the imposing figure of the “King Gesar,” did not dare utter a word. He quietly whispered to his Black Tent and Yellow Tent brothers, “It seems we’ve encountered a great bandit today. Just stay quiet and let Gesar do whatever he wants.” Taking advantage of their fear, Chao Tong managed to steal another herd of fine horses and added them to the ones he had already taken. At this point, his horse, the “Black-Tailed Jackal,” said to him, “It’s time to return to Ling Gabu. A wise man knows when to seize the moment and retreat. A prudent woman knows how to balance meals. A clever merchant knows when to close a deal. Let’s not overstay our welcome. We’ve gained enough; it’s time to go home.” But Chao Tong, emboldened by his success, refused to stop. “How can I leave now?” he exclaimed. “Look at those Hor warriors—they’re terrified of Gyatsa and Joru, a couple of black-faced brats who eat tailless marmots and wear stolen calfskin coats. The White Tent King is so scared he won’t even step outside his tent! If I, the great Chao Tong, step forward and roar like a tiger, I’ll scare him into fainting. If I can steal three herds of horses, as the saying goes, ‘When there’s oil on the surface of the bowl, there’s sure to be richness at the bottom.’ Not only will I have food and drink, but my reputation as a brave warrior will spread throughout Ling Gabu!” Despite his horse’s repeated attempts to dissuade him, Chao Tong was determined. Left with no choice, the horse carried him back to the Hor camp. Chao Tong’s Arrogance Chao Tong arrived at the Hor camp, his eyes glowing red, his mouth twisted, and his face contorted. He began shouting boastful threats at the White Tent King: “Hey! Hey! White Tent King, Since the time of Hor’s King Tomo, The Hor and Ling nations have always been at peace. There has never been a war between us. But you young fools, Act recklessly, Like wild colts running aimlessly. Your red banners fill the battlefield. Are you chasing someone who killed your father? If not, then why are you running around like this? Is your Yellow Hor claw trying to grasp The sacred valleys of Ling? Let me tell you: With one swing of my blade or one arrow from my bow, I’ll take your head, White Tent King! I’ll make the waters of your Hor Wuji River flow backward, And your horses’ corpses fill the valleys. If I don’t turn your Achin grasslands into a wasteland, Then I, the Hayagriva, have no power. Then I, the Lord of Ma region, am worth nothing! Do you hear me, White Tent King? Quickly offer tea and gifts, Lay down your saddles as offerings. If you don’t act now, Misfortune will soon come your way!” Chao Tong’s Escape and Capture Upon seeing that the intruder was Chao Tong, the Lord of Darong, the White Tent King was unimpressed. Chao Tong’s reputation for cowardice was widely known, and the White Tent King thought to himself, If I feared even Chao Tong, how could I call myself a hero? Five highly skilled Sinba warriors immediately armed themselves and rushed out from their respective camps. Faced with this formidable display, Chao Tong’s earlier bravado vanished. He quickly turned his horse around and fled. As Meruze gave chase, Chao Tong grew desperate. He threw away his helmet and armor, eventually abandoning his horse, and ran frantically into a ravine. He disappeared into a marmot hole, leaving only half a footprint behind. The Sinba warriors followed his tracks to the marmot hole. Peering inside, they saw Chao Tong’s hair and beard trembling like blades of grass in the wind. His dirt-covered face revealed two glowing green eyes that flickered nervously. Drawing his golden blade, Meruze shouted, “Chao Tong! How dare you compare your goat-like beard to the mane of a white lion? How dare you match the howl of a fox to the roar of a heavenly dragon? You’ve overestimated yourself! And now, you’re hiding in a hole? I’ll cut your body into pieces and cast your soul into hell! Is there anything you’d like me to tell your family before I end this?” Terrified by Meruze’s words, Chao Tong crawled out of the hole on trembling knees. From his protective charm box, he took out five lengths of red silk khata scarves and a crystal reliquary with five peaks. Offering them as gifts, he kowtowed nine times to Meruze, as reverently as one would to a spiritual master. “Great Sinba, mighty as Mount Meru,” pleaded Chao Tong, “even if you take my life, it won’t help Hor’s cause. Please spare me! I’ll surrender to the White Tent King and devote my entire being to Hor!” Chao Tong’s Humiliation Before the White Tent King Meruze considered the situation. If I don’t kill this man today, who knows what kind of trouble he’ll cause when he meets the White Tent King? He raised his blade, ready to strike, but the other Sinba warriors began arriving at the scene. Realizing he couldn’t act impulsively, Meruze tied Chao Tong up with a black rope, rolling him into a ball, and secured him to his “Black-Tailed Jackal” horse. They escorted him to the White Tent King’s camp. The White Tent King’s grand tent was a majestic sight. On either side, banners, ceremonial weapons, and musical instruments were displayed with grandeur. In the center of the tent, the White Tent King sat upon a golden throne. To his left and right, the Yellow Tent King and the Black Tent King sat on silver thrones. Behind them stood Sinba warriors, their red tassels fluttering in the wind. At the entrance, rows of armored soldiers held weapons, standing in solemn formation. At a distance of one arrow shot, Meruze untied Chao Tong and placed him before the White Tent King. Chao Tong, trembling like a leaf in the wind, offered a khata scarf and a golden reliquary and said, “Oh great White Tent King of Hor! I, the Lord of Ma region, Chao Tong, surrender my life and all I possess to you. I bow to the White Tent King and devote myself to the Sinba warriors.” His teeth chattered, his body shook like a leaf, and he collapsed to the ground in terror. The White Tent King, disgusted by Chao Tong’s cowardice, nevertheless saw him as a useful tool. Suppressing his contempt, he addressed Chao Ttong: “The Hor army will march to Ling Gabu. We will kill all the men, Destroy all the cities, Seize all the wealth, Take all the women, And spread our heroic deeds far and wide. Chao Tong! Do you think my vision can be achieved? The thirty heroes of Ling Gabu— How strong are they, truly? The nephew of the Guo tribe, Gesar, Is said to have gone north to Yar Kong Demon Kingdom. What news is there of him now? I will raid Ling Gabu for treasure. I will capture the beautiful Zumu. Quickly, Chao Tong, give me your best plan! You, Lord of Ma region, Chao Tong, And I, White Tent Tiger-Hat King— The two of us are united in heart and mind. Before the gods, let us swear an oath: When Ling Gabu is conquered, I will be the Hor Achin King, And you will be the Eastern Ma region King. I will marry my daughter, Princess Gamucuo, To you as your queen. Between heaven and earth, We will stand like a tiger and a lion, side by side. When Gesar returns to Ling Gabu, We will face him together. Surely, we will destroy Joru! Sinba Meruze, come quickly! Untie the black rope binding the Lord of Ma region, Chao Tong. Let him sit on a flowered cushion. Bring him the finest yak meat, And the tenderest mutton ribs. Serve him strong tea and fine wine. Today, gaining Chao Tong is like gaining Ling Gabu itself. In time, the plans of Yellow Hor will succeed. You will all see this soon enough!” Chao Tong’s Continued Betrayal and Ling’s Growing Suspicion After the White Tent King completed his dramatic speech, the quick-handed Sinba warriors untied Chao Tong and seated him on a luxurious leopard-skin cushion. They brought him fine wine, strong tea, and a platter piled high with yak and mutton. Shaken from his earlier ordeal, Chao Tong greedily ate and drank, gradually regaining his composure. Once finished, he wiped the grease from his lips and began reporting to the White Tent King. He meticulously described the situation in Ling Gabu, detailing the strengths and weaknesses of its various tribes, and suggested strategies for an invasion. When Chao Tong concluded, the White Tent King beamed with delight and said, “Everything you’ve said perfectly matches my vision. Once I conquer little Ling Gabu, your power, Chao Tong, will be as vast as the sky. If you doubt me, just wait and see. I’ll now select fifty horses from the twelve Hor tribes for you. It’s no big deal—these animals will eventually return to their tribes anyway.” The two sealed their pact by making a blood oath. They drank hot blood and ate raw meat together, laughing and talking as if they were lifelong allies. Chao Tong then revealed his plan: “Tomorrow, I will provoke the Chief Steward’s son, Angou Yuda, into raiding a herd of horses. Let him steal them first, and then send two or three of your bravest Sinba warriors to pursue him. No matter what, they must take his head and strip his helmet tassel. Once this is done, the Chief Steward will feel as though a bucket of ice water has been poured over his heart. He will never again consider defending the cities. Within three years, Hor will achieve total victory. If not follow this plan, and Ling’s merchants and farmers unite under the Chief Steward to fortify their strongholds, then even after nine years, Yellow Hor may lose countless soldiers and still fail to conquer them!” The White Tent King nodded enthusiastically, fully agreeing with Chao Tong’s devious plan. To reward him, he sent Meruze to select horses for Chao Tong. Meruze deliberately picked 300 of the worst horses—those with missing manes, broken tails, and sores on their backs—and gave them to Chao Tong. As the sun began to set, Chao Tong herded these horses back to Ling Gabu. Dan Sa’s Warning and Ling Gabu’s Growing Distrust The next morning, as sunlight spread across the land, Chao Tong began distributing the horses among the tribes of Ling Gabu. However, he deliberately excluded the Chief Steward and Gyatsa. His wife, Dan Sa, observed his actions and couldn’t hold back her criticism. “Lord Chao Tong,” she said, “are these horses ones you truly captured yourself? Or were they simply given to you by others? Not a single one of them is fit for riding. If you distribute such poor horses to the people, it will only bring shame upon you and may even spark unnecessary disputes.” Chao Tong, who had always found Dan Sa’s words irritating, became even more annoyed. He thought of the promises made by the White Tent King—power, wealth, and the hand of a beautiful princess. These thoughts deepened his resentment toward Dan Sa. “You foolish, filthy woman!” Chao Tong snapped. “Nine thick ropes couldn’t tie you down, a full bucket of yogurt couldn’t satisfy you, and even double-wide doors couldn’t contain you! If there’s any gossip or trouble, it’s all because of your big mouth!” Ignoring her advice, Chao Tong distributed the horses among the various tribes. As expected, his actions immediately aroused suspicion among the people of Ling Gabu.

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

The death of General Sipan brought endless wailing and sorrow to the Ling kingdom. The entire nation was consumed by grief, and everyone held a burning desire for revenge. Their emotions surged like stormy waves and roared like a fierce wind. Heroes from all over volunteered to fight, their requests never ceasing. K i n g G e s a r of Tibet The Legend from ling King Gesar (about 1038-1119 AD) was a legendary Tibetan hero who was born in Dege County, Ganzi Tibetan Autonomous Prefecture. Later generations called him King Gesar of Ling. According to legend, King Gesar is also the incarnation of the Guru Rinpoche and his wisdom, compassion and power. CHAPTER 45 A BOLD RAID, MAERLE’S DEATH, AND NOBLEWOMEN MOURNING ON THE BATTLEFIELD General Sipan’s Death and Ling’s Revenge Plan The death of General Sipan brought endless wailing and sorrow to the Ling kingdom. The entire nation was consumed by grief, and everyone held a burning desire for revenge. Their emotions surged like stormy waves and roared like a fierce wind. Heroes from all over volunteered to fight, their requests never ceasing. The next day, Niben donned his “Fortress of Protection” golden armor, armed himself with a bow, arrows, and the “Three Peaks of the Snow Mountain” treasured blade, and mounted his steed, the “Flying Golden Goose”. His nine hundred knights, each clad in iron armor trimmed with gold, wore white helmets with golden brims and yellow plumes for shade. They carried tiger-skin quivers and bow bags, held shields, sharp blades, and long spears, and rode golden-yellow warhorses, marching in a majestic formation. Together, they crossed the Yellow River and approached the Hor camp. At the same time, the Hor soldiers were also preparing for battle, armed and armored. The White Tent King ordered his troops to remain calm and disciplined. He commanded the Yellow Tent division to fully mobilize. Led by the Yellow Tent King’s brother, the heroic warrior Baturu Tangze Yuzhou, and Sinba Saiguo Dongtu, the seven-thousand-strong Yellow Plume Army set out in an orderly formation. The Hor soldiers dressed in yellow, mounted yellow horses, and wore yellow plumes. They carried quivers, bow bags, treasured blades, and spears, assembling into an impressive army. Sinba Saiguo Dongtu led the front, while the Yellow Tent King and Tangze followed at the rear. On the Ling side, Niben was surrounded by his cavalry. When the Hor army came within an arrow’s distance, Niben shouted, “Today, I fight for three reasons—first, to avenge my brother Yuda; second, to seek justice for the fallen heroes; and third, to avenge General Sipan. If I fail to achieve these, I am nothing but a cowardly fox!” The Yellow Tent King laughed arrogantly and said, “Niben, you think you are the sun warming the earth. But I, the Yellow Tent King, am the poisonous star spewing venom into the skies! My Yellow Plume troops are like a constellation, spreading deadly toxins everywhere. Today’s victory will belong to the Yellow Plume Army of Hor, while the disgrace of cowardice will belong to Ling’s children. If you want to pray, do so quickly, for the earth will grant you only this one day!” With that, the Yellow Tent King drew his blade and charged forward. Niben’s Victory Niben did not shoot his arrow immediately. Instead, he tightened his armor and stood firm, confident in the protection of the golden-red cloak granted by King Gesar, which made him immune to blade strikes. The Yellow Tent King, who had never encountered such a formidable opponent, was shocked and turned to flee. At that moment, Dacha Dongnian, a young warrior from Ling’s Golden Plume Army, shot an arrow that struck the Yellow Tent King’s horse. Niben also fired an arrow, hitting both the Yellow Tent King and his horse. Man and horse rolled to the ground in a golden heap. The Ling forces unleashed a barrage of arrows for hours. By noon, they switched to spears for close combat, and by dusk, they engaged in fierce sword fights. The battle raged until nightfall, and the Ling army killed over thirty thousand soldiers from Hor’s Yellow Plume Army. Sinba Saiguo Dongtu, injured by an arrow, was killed by Dacha Dongnian of the Serba Division. In the darkness, Tangze feigned resistance and casually fired a few arrows, killing seventeen soldiers from the Darong Chao Tong tribe. Meanwhile, the cowardly King of Darong Chao Tong, terrified by Hor’s massive army, quietly fled into a cave in the mountainside. He remained hidden until the battle ended, then sneaked out to cut off a bagful of fingers from the corpses of Hor soldiers. Proud of his “achievement,” he leisurely followed the army back to camp. As night fell, both armies halted their fighting and retreated. Gyatsa’s Worries By the time night had fallen completely, the armies of Hor and Ling ceased fighting and retreated. Gyatsa Xiega grew increasingly worried. The battle had raged from dawn to dusk, and Niben and the others had yet to return. Unsure if they had been injured or killed, Gyatsa ignored the chief steward’s attempts to stop him, crossed the Yellow River alone, and rode out to find them. Fortunately, Ling’s troops were already on their way back, celebrating their victory. Gyatsa met them halfway, and his brothers surrounded him like sparrows flocking together, escorting him back to Ling’s camp. After returning to camp, the soldiers held a ceremony to mourn the great hero General Sipan. Following the ceremony, Gyatsa awarded Niben a hero’s banner in recognition of his extraordinary achievements in battle. However, Darong Chao Tong was displeased with Niben receiving such an honor. He brought out a bag full of fingers he had cut from fallen Hor soldiers and spilled them onto the ground, loudly boasting about his own “heroic deeds.” When no one paid him any attention, he angrily mounted his horse and rode out of the camp. Unfortunately, both he and his horse fell into a deep, treacherous mud pit. After struggling for some time, he finally managed to climb out, humiliated. Rongtsa Maerle’s Heroic Charge and His Tragic Death Three days after Niben killed the Yellow Tent King of Hor, the young hero Rongtsa Maerle from Ling mounted his steed and crossed the Yellow River as swiftly as a red spirit of vengeance. He charged directly toward Hor’s camp. Sinba Meruze was the first to spot him and immediately ordered the camp’s defenses to be fortified. Three Hor warriors—Qiangla, Duoqin, and Baqing—readied their lassos, mounted their horses, and charged forward to face Maerle. They thought he would be intimidated by their advance, but Maerle fearlessly swung his treasured blade and rushed straight at them. His heroic display stunned the three warriors, leaving them momentarily frozen. Before they could even throw their lassos, they turned back and retreated to the camp. Meanwhile, Maerle had already reached the rear of the Hor camp. He beheaded a Sinba warrior named Luoqiu Tuoma and destroyed the White Tent and Black Tent banners, slashing through them three times with his blade. He smashed their tea stoves and killed hundreds of armed guards. The ground was soaked with blood, but he spared those who were unarmed. He then charged toward the western gate and escaped through the rear gate. At this moment, the three Hor warriors who had fled earlier—Qiangla, Duoqin, and Baqing—regrouped and caught up to Maerle. They simultaneously threw their lassos. Qiangla’s white lasso caught Maerle’s left arm, Duoqin’s red lasso snagged his right arm, and Baqing’s black lasso hooked onto his back. Maerle swung his treasured blade with one hand, cutting through the white and black lassos. However, the red lasso held firm. With his free hand, Maerle thrust his blade into Duoqin’s stomach, spilling his intestines onto the ground. Several other Sinba warriors took the opportunity to surround Maerle. Thanks to his divine armor, their attacks failed to harm him. But Duoqin pulled hard on the red lasso, dragging Maerle off his horse. The Sinba warriors swarmed him, managing to remove his heavenly armor. Without the protection of this god-blessed armor, the heroic Rongtsa Maerle was finally overwhelmed and killed by their blades. Gyatsa's Despair and the Arrival of the Mothers On the opposite bank of the Yellow River, Gyatsa watched helplessly as yet another brother fell in battle. Overcome with grief, tears streaming down his face, he hastily donned his armor and grabbed his weapons. “Today, I will add my life on top of Maerle’s!” he declared, mounting his horse. But just as he was about to ride off, Niben and Dapan rushed to him, grabbing his hands and pleading desperately: “Brother, please endure for one more day! Tomorrow, the two of us will go with you. Together, we will surely capture the White Tent King!” The two clung to him tightly, refusing to let him go. At the same time, Danma, Senda, Gade, and Niancha knelt before Gyatsa and bowed their heads, saying: “Today, we entreat you, noble general, to remain seated on your throne. Let us, your ministers, take the field in your stead. Any one of us can go to battle in your place.” They grabbed the stirrups of Gyatsa’s horse from both sides, firmly holding him back. At that moment, Gyatsa’s father, Senlun, emerged and began to advise him: “Today, you must endure and remain seated. The Lion King lingers in the northern lands, and now Maerle and Yuda have fallen to the hands of Hor. They aim to sever the roots of the Mubudong clan, to shred the Sacred Ling lineage like frayed rope, and to churn the peaceful southern continent into chaos, as if mixing blood into milk. To subdue such a powerful enemy, we must be vigilant, swift, resolute, courageous, and tenacious—just like the Lion King. Do not recklessly charge in without a plan. You cannot turn your back on me, your aging father, and the chief steward, nor can you stubbornly rely on brute force against the enemy. Such a sacrifice would be meaningless.” As he spoke, the chief steward Rongtsa Chagen rode into the camp. He was clad in battle armor with a flaming plume on his helmet. A treasured blade hung at his waist, a prized bow rested on his arm, and his quiver was filled with three hundred iron-tipped arrows. Mounted on a fierce and steady red horse, he looked both imposing and majestic. Reining in his horse, he declared: “Sons of the Sacred Ling Mountains! Today, this old man will achieve great glory in battle. If all we do is fight recklessly, then we are no better than fools who seek death!” The Song of Sacred Ling's Defiance He then started to sing: The White Tent King of Hor’s Yazhe City, Leads his army to invade our Sacred Ling. Warhorses so numerous they’ve devoured the grass, Tents so many they’ve overwhelmed the land. Armor burns the earth with its blazing light, Spears and plumes cover the skies in shadow. Above, they block the clouds that roam the heavens, In the middle, they obstruct the gentle breezes, Below, they stomp sweat from the earth’s crust. They’ve wrought every evil imaginable! Heroes of the Sacred Ling! Arms hang limp but still strike tirelessly, Horse spines bow but still gallop relentlessly, Blades have dulled but still hack away, Arrows nearly spent, yet still fired, Bows drawn to the limit, yet still pulled. The people of Ling have set a heroic example, Yet the enemy forces remain vast. Now comes a critical moment: The few cannot defeat the many. I, the chief steward, though old and frail, Will not sit idly in anguish. Dying today is no short life, Dying tomorrow is no long life. As the Tibetan saying goes: “Fathers and uncles with many children, Their hearts feel as steady as Mount Meru. Fortunes are like treasures from the ocean, Admired like butter in a golden bowl, Enjoyed like nectar in a turquoise vessel. But an old man left without descendants, Feels worry like a flag on a mountain peak, His heart heavy as a black hole, Mocked by others like a dead wind’s howl, And his sorrow like frost upon the earth.” If anyone should die, it is your steward. Even if stopped, I must go to die. If anyone should live, it should be Gyatsa. He must stay to rule from the golden throne. Haha! I jest, but my words are true. Though my body is failing, My determination is as firm as a snow mountain. I know how to advance and retreat wisely. Old tigers remain cautious despite their age. Old bulls still bring fortune. Old fish still swim with agility. And this old steward still knows how to fight! Sons of the Sacred Ling Mountains! “A blade too hard will snap at the spine, A bow too stiff will break at the center, A horse too fast will stumble at the knees, A youth too reckless will ruin his own name.” Such are the wise words of the ancients. When subduing the enemy’s right wing, Advance like a rolling boulder, Retreat like a flash of lightning. Do not force matters unnecessarily— These maxims you must remember! Today, this old man will, Chase the White Tent and Black Tent foxes, And the Sinba jackals from their rear. I’ll scatter the Sinba across the plains, Like startled birds fleeing in fright! This is the glory I’ll achieve today, So watch closely, everyone! Gyatsa’s Struggle and the Arrival of the Women The Chief Steward was preparing to lead the troops into battle, but Gyatsa was filled with anguish. Sincerely, he said, “Uncle, how can you go to war while leaving me behind to sit idly in the camp? How could I bear this? Just as the old saying goes, ‘If nephews cannot share the worries of their uncles, having many nephews is no better than having pigs or dogs.’ I must go! I must go and tear the heart out of the White Tent King myself! Even if it costs me my life, I will have no regrets!” Despite his determination, Gyatsa could not overcome the heartfelt persuasion of those around him. His brothers, Niben and Dapan, as well as the other warriors, all refused to let him go into battle. Overcome with frustration and sorrow, Gyatsa remained silent, his face downcast and full of grief. Meanwhile, the tragic news of Maerle’s death had reached the capital. Upon hearing it, the royal women of the family, including the Queen Mother Guomu Jiasa, Rongsa, Sangjang Zumu, Naiqiong, Rousa, Kagaruozong, and Namu Yuzhen, all mounted their horses and rode to the camp to mourn. The sight of the women approaching the military camp caused a stir among the warriors. After receiving word of their arrival, Gyatsa frowned and said, “It’s not a good omen for women to come and go in the military camp. Send them back immediately!” However, Danma, one of the senior warriors, strongly objected. “No, no! Guomu is the biological mother of King Gesar, and she is the reincarnation of the Dragon Maiden of Meto Naze. Jiasa is the princess of the Eastern Emperor and your own mother. Rongsa, Maerle’s mother, is the princess of the Rong Kingdom. The other five or six wives and daughters are also prominent figures from the royal family of Bumba in Junior lineage. No harm will come of their presence. If they are not allowed to join the mourning for Maerle and meet with everyone, it might actually bring misfortune. It is better to let them come.” Although Niben and Dapan privately agreed with Gyatsa’s concerns, they did not speak up. On the other hand, warriors like Gade, Senda, and the witness Suwanachong supported Danma’s opinion. Finally, the Chief Steward intervened and said, “There is no need to avoid having our own family members in the camp. Let the mothers and sisters come inside.” The women, dressed in flowing white mourning robes, approached the camp. When they reached a distance of about an arrow’s flight away, they dismounted from their horses and bowed deeply toward the military camp. Their robes, long and light, swayed gently in the wind, trailing behind them. Upon seeing this, Gyatsa reluctantly said, “Raise the ‘Wishful White Tent’ for them to rest under. We, the warriors, do not need to leave the camp to meet them. Let them rest for a while.” The Seating in the Wishful White Tent Although Gyatsa had agreed to allow the women into the camp, he still felt uneasy about their presence. To accommodate them, Danma, Zhujie, and junior officials such as Dayu and Guru Jianzang raised the “Wishful White Tent” as a shaded pavilion. At the central position of the tent, they prepared a tiger-skin throne for Gyatsa, symbolizing his leadership. On either side of Gyatsa’s throne, leopard-skin seats were arranged for Niben, Dapan, Alubasen, Renqing Daru, and the other key warriors. To the right of the tent, the central position was left vacant in honor of the Chief Steward Rongtsa Chagen’s absence, while on the leftmost side, soft satin cushions were prepared for the other heroes and commanders. The ministers and warriors all dressed ceremonially, wearing long silk robes, white hats, and carrying their treasured swords. Mounted on their horses, they arrived at the pavilion one after another. The officials who had arrived early dismounted to welcome the others, and soon everyone had taken their seats in an orderly fashion. Notes As a horseback-based nation, they had no permanent camps. In daily life, they lived a nomadic lifestyle, moving with the water and grasslands. During wartime, they fought wherever the battle took them, setting up makeshift kitchens and camps on the spot. Thus, the "tea stove" became the center and base of their daily life and military operations. Destroying the tea stove symbolized the conquest of a tribe or a military unit.