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

Discover the best thats belong to you. No one knows what will happen, but the Sun tomorrow will always bring new light. diary from the Producer When my master Yongzhu Tashi Rinpoche was still alive, I often expressed my exhaustion to him, believing that the most glorious days of my life were behind me. However, he repeatedly emphasized that I still had many things to accomplish and should set greater aspirations to achieve better spiritual practice. Honestly, for an ordinary person, even if they make such aspirations, can they truly believe they can achieve them? Without my master’s guidance, I wouldn’t be who I am today. This is an undeniable fact. After my master passed away, I realized that it was my responsibility to continue his unfinished work. G. Sangye we are currently doing a revamp to correct the inconsistence of the english translation. In particular the the people's name and location. Please keep in tune. Gaden 28/10/2025 "It has been a few months since I last updated this diary. A lot has been going on, besides my continued translation and updates for The Epic of King Gesar. The Shechen Center in HK is set for a grand opening soon. Gaden 25/10/2025 On this special day, I extend my deepest gratitude and respect to you. You had been more than a guide—your wisdom, patience, and unwavering belief in me have shaped who I am today. Like a father, you had nurtured my growth, corrected my missteps, and inspired me to reach heights I never thought possible. Your teachings are more than lessons; they are gifts that stay with me forever, a testament to your profound care and dedication. Thank you for being a source of strength, guidance, and inspiration. Gaden 14/6/2025 Source of wisdom The "Epic of King Gesar" is indeed renowned for its rich layers of wisdom, encapsulated within the adventures and trials of its hero, King Gesar. it serves as a multifaceted source of wisdom, offering insights that are applicable to personal development, leadership, conflict resolution, and spiritual growth. Take passage from Chapter 5 as an example: Without failth, blessing cannot be received Without fortune, wealth cannot be gained Without farming, crops cannot grow Without effort, success cannot be achieved Gaden 26/3/2025 Update for 2 new locations Over the past week, I have successfully updated information on two key locations related to King Gesar: Guomariz Castle and the Qinghai Tibetan Culture Museum. These updates are part of my ongoing efforts to enrich the resources available for those interested in exploring the legendary tales and cultural significance of King Gesar. Both locations play a pivotal role in preserving and showcasing the rich heritage associated with this iconic figure. Stay tuned for more updates as I continue to delve deeper into the fascinating world of King Gesar. Gaden 10 March 2025 Busy but happy（Posted 3 March 2025） The period following the Chinese New Year has brought a significant increase in my workload, yet this has not deterred my dedication to promoting the culture of King Gesar. I am thrilled to have the opportunity to spread awareness of this rich aspect of Tibetan heritage. It is my hope that by sharing the stories and values associated with King Gesar, I can contribute to a broader global appreciation of this fascinating culture. Gaden The children are not pitiable (Posted at 9 Feb 2025) The children are not pitiable; you are the ones to be pitied. Many years ago, our master led us to support education efforts in remote location, and we would always look at the children with a sense of pity because the resources were so scarce. Some would even comment on how the school somehow had a TV despite the lack of supplies. But the teacher said firmly: 'The children are not pitiable; you are the ones to be pitied.' Suddenly, I felt a wave of realization within me, and I understood. H. Gaden Way of encouraging (Posted at 13 Feb 2025) from small sketch to logo Many years ago, my master gave me a small sketch of King Gesar. I didn’t understand its meaning at the time. When I was building this website, I happened to need a logo, so I reached out to a creative director I had been collaborating with to design a logo based on it. Perhaps this was my master’s way of encouraging me. H. Gaden The 2nd day of chinese new year (Posted at 3 Feb 2025) aFour miles beach, port douglas The second day of the Chinese Lunar New Year is called "Open day" in cantonese, marking an important day that symbolizes the official beginning of the new year. Although waking up at 6:30 AM meant missing the sunrise, looking up and seeing the magnificent sight of a great roc spreading its wings was undoubtedly uplifting. This wondrous moment felt like a good omen, signaling a year full of hope and strength ahead. With such a good mood and anticipation, 2025 is sure to be a fulfilling and wonderful year with blessing from Rinpoche. Acala (Posted at 6 Feb 2025) left hand acala ? Somtime It took a while to identify the statue. In traditional depictions, Acala a wrathful deity and one of the Five Wisdom Kings, is typically shown holding a sword in his right hand and a lasso (or rope) in his left hand. Acala holding the sword in the left hand, it could signify a rare or unique interpretation Acala is considered the wrathful manifestation of Vairocana Buddha (also known as Mahavairocana, the cosmic Buddha, who is the reward body of Shakyamuni Buddha). One month after the web site was built (Posted at 1 Feb 2025) Posted : while travelling to cairns for my chinese new year holiday. One month after the website was launched, we recorded more than 4,500 visits from 60 countries. This far exceeded my expectations and gave me the encouragement to continue my work. One year after (Posted at 2 Feb 2025) In Loving Memory of Yongzhu Tashi Rinpoche The spring breeze and rain warm my heart within, A lifetime of care, silent and deep. It’s your steadfast and loving gaze, That teaches me courage to face the waves. You remind me to relax, yet never give in, How can I ever repay your kindness fully? Your boundless love is beyond compare, Please let me earnestly say, “I love you.” Yong's Gallery (Posted at 20 Jan 2025) The Statue of Milarepa When establishing Yong’s Gallery (in the name of Yongzhu Rinpoche), the most challenging part was identifying the Buddha statues' origins, craftsmanship, and age. Experts in this field are incredibly hard to find. Fortunately, among the Rinpoches I know, one is highly knowledgeable, which made the identification process much easier. Year 2024 Yong's Gallery (Time : Dec 2024, but this post was added later) Katok Monastery During the cold winter, in order to fulfill a wish I made at the beginning of the year, I went to Katok Monastery for three days to receive a oral transmission of King Gesar . The monastery was on winter break, and a friend took me to visit the local sacred mountain. At that moment, an idea struck me, and I decided to create this website. After returning to Hong Kong, I immediately purchased the domain name kinggesar.com for HKD 60,000. Major site migration (Posted at 15 Feb 2025) moving home After launching the site on Network Solutions, we have successfully attracted more than 20,000 visitors. Now it is time to migrate the site to a better web hosting solution to ensure improved performance and provide a better user experience. We are working on it now but the actual migration are targeted to be done by end of the month. (announced later) H. Gaden WIX site migration completed (Posted at 23 Feb 2025) In the past three days, I visited Tibet, while my assistant handled the task of migrating our website. I hope to share more with you soon. As you have notice the chinese version of this site is coming. Gaden

Jue Ru (King Gesar)s mother, Guomu, lived a quiet and frugal life in the deep valleys and mountains of the Ma region. The area was sparsely populated, with Jue Ru’s only "companions" being the crows, his shadow, and the echoes of the valleys to respond to his voice. 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 10: Teachings from the Machen Mountain God: Ling Heroes Head to Chawarong The Simple Life in the Mountains Jue Ru and his mother, Guomu, lived a quiet and frugal life in the deep valleys and mountains of the Ma region. The area was sparsely populated, with Jue Ru’s only "companions" being the crows, his shadow, and the echoes of the valleys to respond to his voice. One day, the divine child Jue Ru wore a strange outfit: an unsightly red wild-goat-skin hat, an ill-fitting stiff calfskin coat, and awkward bright red horsehide boots tied with horsehair as laces. He carried a long-patterned sling at his waist and wore a short-patterned sling on his finger. Wandering into the central meadow of Mako Ruza, he hunted several deer and mountain goats possessed by demonic spirits. After resting for a while, he felt as if guided by a divine force and soon fell into a deep sleep. The Arrival of Machen Pomra, the Mountain God Amid the vast sky and the gaps between colorful clouds, the mountain god Machen Pomra descended. He rode a pale yellow divine steed, holding a spear in his right hand, its tassel fluttering, and a treasure-weasel in his left hand. Accompanied by 360 celestial warriors, he gazed down at the sleeping Jue Ru with a benevolent smile and sang a prophetic song: "Om Mani Padme Hum! If you do not know this place, It is the expanse of the blue sky, The realm of colorful clouds. If you do not know who I am, My outer form is Machen Pomra Mountain, My inner form is the god of wealth, Vaisravana. Jue Ru and I, Machen, Are inseparable like body and shadow. This year, the Year of the Fire Tiger, Is the time for success. The heavenly stems align, The nine palaces and eight trigrams are in harmony, The auspicious timing has come, With heavenly blessings, success is certain. In the lower region of Chawarong, Where white cliffs rise like eagle feathers, In the dense clusters of stone and rock, Lies the treasure of Pema Tötreng, Buried to liberate future demons. The arrows are hidden in Chawarong, A father’s legacy belongs to his son. The king of Chawarong, the Nangwa King, Is a descendant of the Dragon King, Brave and powerful in sorcery. If you do not conquer him this year, You will lose your chance forever. He is a great enemy to the Dharma, A foe that Ling must subdue. Now, divine child Jue Ru, Transform into the Red Horse-Headed King. Pretend to be Mahakala, And deceive the Nangwa King of Chawarong. Tell him this: 'The blood-drinking eagle-feather arrow Can only belong to the Darong clan.' If you understand, keep this in your heart. If you do not, I will not explain further." After singing, the mountain god Machen Pomra disappeared like a rainbow in the sky. Jue Ru's Resolve to Fulfill the Prophecy When Jue Ru woke from his dream, he saw the mountain god disappearing into the sky like a rainbow. After hunting many demonic beasts, he returned to his mother and shared many casual conversations with her. Finally, Jue Ru said to his mother: "Today, the great lord of this land, the mountain god Machen Pomra, came to me with a prophecy. He instructed me to conquer the Chawarong Arrow Sect and assured me of divine support. If I can take Chawarong, I will be able to invite the teachings of Vajra Dharma and subdue the surrounding great sects. I cannot remain here any longer. I must return to Ling. Mother, please take care of yourself. We will reunite soon. These meats are offerings for you—they are delicacies from the feast of the sky-goers. As for me, I will enjoy the divine nectar of the gods. Please do not worry about me." Guomu thought to herself: "Although my son is young, he is clever, skilled in martial arts, and extraordinary. He does not need me to guide him." Comforted, she rested peacefully. Jue Ru's Return to Ling and His Transformation into a Divine Bird Jue Ru put on his unsightly wild-goat-skin hat, his ill-fitting stiff calfskin coat, and his awkward red horsehide boots tied with horsehair. He crossed mountains in great strides when they were tall and took smaller steps when they were low. Before long, he returned to Ling. On the eastern balcony of the fortress of Darong Anusipan, Jue Ru transformed into a divine bird. The bird’s upper body was golden, shining like gold; its lower body was white, gleaming like silver; its midsection was colorful, as vibrant as agate; and its beak and claws were black, as dark as iron. At that moment, before the sky had fully brightened, before the stars had given way to the sun, before the Milky Way had shifted, and before the morning frost had melted, Jue Ru, in his divine bird form, sang a prophetic song to Darong Anusipan: "Om Mani Padme Hum! If you do not know this place, It is the great hall of Commander Anusipan. If you do not know who I am, I am the northern celestial deity, Horse-Headed King. Commander Anusipan, do not sleep! Those who sleep lose wisdom, A lama’s sleep wastes the altar, A commander’s sleep weakens the law, An elder’s sleep loses respect, A warrior’s sleep ensures defeat, A woman’s sleep ruins the household, A stone’s sleep grows moss, A tree’s sleep rots its roots. Do not sleep—wake up quickly! This is not empty preaching; Listening is as valuable as a sacred scripture. This year, the Fire Tiger Year, The heavens align, The nine palaces and eight trigrams are in harmony, Auspicious blessings have gathered. In the lower region of Chawarong, Where white cliffs rise like eagle feathers, Hidden among the rocks and stones, Lies the treasure of Pema Tötreng: Arrows crafted to drink the blood of Rakshasas. These arrows are treasures of Ling, Their rightful owner is the Darong clan. If you retrieve these arrows, All will go as you wish, For no one else can claim them. Gather the six tribes quickly! The Nangwa King of Chawarong, This year is his time of misfortune. If you do not defeat him now, You will lose your chance forever. He is an enemy of the Dharma, An enemy of Ling. Subdue the Nangwa King, Retrieve the hidden Rakshasa-killing arrows, Conquer the eighteen surrounding sects. With the protection of divine spirits, Lead the warriors of Ling, Attack Chawarong with the strength of a raging river, Camp with the steadiness of the vast ocean. Do not launch small ambushes, For the Nangwa King is powerful. He is the descendant of the Dragon King, Brave and bold like a demon. His brother Lusabenma, Stronger than a god, Clever like a hawk, Fierce as a tiger, Commands twelve generals, Each leading ten thousand troops, All with strong horses and skilled soldiers. But Ling will prevail! The grudge between Chawarong and Ling Has burned for years. Long ago, the Dong clan leader, Nima Letchin, Carried eighteen mule loads of eagle-feather arrows, Only for them to be stolen by the Chawarong people. That hatred remains unavenged. This year, the time has come to settle the score. This is a righteous war, Protected by the war god. Do not let this teaching be wasted! If you understand, it is divine nectar; If you do not, explanations are useless." After singing, Jue Ru, in his bird form, vanished into the sky. The Call to Arms in Ling At dawn, Darong Anusipan woke up, feeling exhilarated by the Horse-Headed King’s teachings. He offered the divine bird abundant buttered barley and other grains as tribute. When the sun rose, ritual drums echoed throughout the land, and conch shells were blown to spread the message across the upper, middle, and lower regions of Ling. Three days later, warriors from Ling gathered in large numbers. Thirty commanders, seven generals, three leaders of the Hawk-Wolf troops, elders as steady as Mount Meru, warriors as straight as bamboo, and youths as beautiful as lotus blossoms assembled. Their helmets and banners gleamed, their swords and spears flashed, and their protective amulets dangled in rows. The sight struck fear into the hearts of enemies and filled friends with joy. Parents and elders prayed for their safety and success. The crowd gathered at the Datang Chamao plains, forming a sea of people and weapons. Everyone entered the grand command tent, “Tongwa Gunmin,” and took their seats according to rank. Butter tea and fine liquor flowed like dancing peacocks, and fresh meat and cheese were served like leaping lions. As the feasting continued, Darong Anusipan entered, dressed in a red silk robe with a honeycomb-patterned belt. He wore a lotus-shaped hat adorned with red silk tassels and a peacock feather, and nine-striped rainbow boots tied with silk laces. Striding in with great authority, he shared the Horse-Headed King’s prophecy with everyone. Anusipan's Song of Prophecy Darong Anusipan sang the prophecy to inspire the gathered soldiers: "If you do not know this place, It is the great assembly ground of Datang Gongma. If you do not know who I am, I am Darong Anusipan, a mighty general. If you do not know this song, It is the Roaring Song of the Darong Tiger. This year, in the Fire Tiger Year, The heavens align, The nine palaces and eight trigrams are in harmony, Auspicious blessings have gathered. In the lower region of Chawarong, Where white cliffs rise like eagle feathers, Hidden among the rocks and stones, Lies the treasure of Pema Tötreng: Arrows crafted to drink the blood of Rakshasas. These arrows are treasures of Ling, A father’s legacy meant for his son. They are weapons to equip the Ling army, Tools to defeat the enemy. The Nangwa King of Chawarong, A descendant of the Dragon King, Is arrogant, self-important, and cruel. His brother, the Red-Arm Dragon, Is powerful, skilled in martial arts, Clever like a hawk, Fierce as a tiger, And commands twelve generals, Each leading ten thousand troops, All with strong horses and skilled soldiers. But Ling will prevail! The hatred between Ling and Chawarong Has burned for years. This is the year to settle the score. This is a righteous war, Guided by divine teachings. If you understand, it is divine nectar; If you do not, no further explanation will suffice." Rongchacha's Decision to Conquer Chawarong Sitting at the head of the right row, on a golden leopard-skin cushion, was the wise steward Rongchacha. Reflecting on the prophecy, he recalled that twelve years ago, it was foretold that Chawarong must be conquered. He realized that now was the time and decided that Ling must not miss this opportunity. Rongchacha sang in a slow, steady tone: "Om Mani Padme Hum! Alata Tarata Rare, Tararu Yilan Rare. If you do not know this place, It is the great assembly ground of Datang Gongma. If you do not know who I am, I am from Ling, at the pass of Chapu Mountain, Where male hawks cry 'gogo,' Where female hawks cry 'soso,' Where young hawks learn to fly— The hawk city of Nangzong Chumu. My wisdom shines as bright as the sky, I am Rongchacha, steward of Ling, Feared as a demon by my enemies. This year, in the Fire Tiger Year, The northern god, the Horse-Headed King, Delivered teachings to Commander Anusipan. He commanded us to conquer Chawarong, And divine teachings never deceive. But this is not the only reason. Not last year, but the year before, I went to Chawarong with the elder, three of us together, To retrieve the famed arrows. The young men of Chawarong Forced us to pay taxes, Rough and unreasonable in their behavior. And this is not the only reason. Long ago, Nima Letchin of the Dong clan, Went to Chawarong to cut bamboo. He carried eighteen mule loads of eagle-feather arrows, But they were completely stolen by the Chawarong people. Failing to avenge this grudge is shameful, Ignoring this blood debt is cowardly. Now, this year, Divine teachings have been bestowed upon us. The prophecies and teachings align, We must conquer Chawarong. Chawarong is a fine land, Its terrain and climate are familiar to me. Especially the Nangwa King, Who is arrogant, self-important, and stubborn. He relies on his own judgment, thinking himself superior. His brother, the Red-Arm Dragon, Is immensely powerful and skilled in martial arts, As clever as a hawk, As fierce as a tiger. He commands twelve generals, Each overseeing ten thousand troops, All with strong horses and skilled soldiers. Even so, the heroes of Ling are stronger. Our warriors are as skilled as gods, As clever as hawks, As vicious as tigers. With such a brave army, We will attack and win every battle. Still, I must offer some words of caution: A mighty eagle soaring in the sky, If it flies too high and uncontrolled, A storm may tear off its feathers and wings. A hungry wolf walking on the hills, If it does not look forward and back, It will be struck by the stones of a shepherd boy. Heroes marching to the frontlines, If they do not unite and surround the enemy, When facing a cunning adversary, They may be devoured instead. When marching south to Chawarong, Advance like a flowing river, And camp like the steady ocean. Do not attack with small forces or ambushes. In the east, establish a camp. Let Niben Daya be the commander, Gedebena as the deputy commander, Along with Barasenda Adong. Do not let the enemy escape eastward. In the south, establish a camp. Let Anusipan be the commander, Niancha Adan as the deputy commander, Along with Dongchu Lubudapan. Do not let the enemy escape southward. In the west, establish a camp. Let Aba Angqingdi be the commander, Jiacha Xiega as the deputy commander, Along with Jiangbu Dorje Yujie. Do not let the enemy escape westward. The remaining heroes, Quickly organize your troops. Once you meet the enemy, Charge forward and achieve glory. Kill the enemy fearlessly, Rewards will be distributed fairly. But for those who surrender to the enemy, Cowards who desert like foxes, Or those who commit shameless crimes, Military law will show no mercy. Three days from now, The Ling armies will march to Chawarong. Strategies and formations Will be discussed further as needed. Remember these instructions, all of you!" After Rongchacha’s song, the warriors of Ling agreed unanimously to proceed. The Soliders Prepare for Departure After Rongchacha finished singing, everyone agreed with his words and returned to their camps. Three days later, at dawn, the thirty generals, seven commanders, and three Hawk-Wolf leaders of Ling gathered with elders as steady as Mount Meru, warriors as straight as bamboo, and youths as fresh as lotus flowers. After eating a hearty meal, they saddled their horses and prepared their weapons. Their swords and spears gleamed, their protective amulets hung in rows, and their banners and flags fluttered in the air. The sight terrified the faint-hearted, delighted the brave, moved friends to tears, and filled parents with prayers. The warriors lined up in their respective formations. They looked bright and dazzling as they set out on their journey. The Women's Farewell Song The women of Ling accompanied the soldiers for three "Saku" distances, offering tea and wine multiple times along the way. Among them, a woman named Jialuo Senjiangzhumu held five scarves of red and white and sang a song of blessings: "Ru Ala Tarata Tara Re, Tararu Yilan Ru Re. I pray sincerely to the Three Jewels, Do not abandon us, remain above our heads. Remain above and grant your blessings. If you do not know this place, This is the great highway of Mayu. If you do not know who I am, I am the girl, Jialuo Senjiangzhumu. On this good and auspicious day: Thirty generals of Ling, Leading their troops, March to Chawarong. Let me use metaphors to give my praise: The Gangdise Snow Mountains are like crystal, The Snow Lion skilled in three arts, Braving fierce winds and blizzards, Only the Green-Maned Snow Lion shows its might. The vast blue sky filled with rolling clouds, The Jade Dragon’s roar shakes the heavens. When thick clouds bring heavy rain, The Jade Dragon’s roar reveals its strength. On the wide plains of the earth, Fertile lands grow bountiful crops. With oxen plowing the fields diligently, The fertile soil proves its worth. Ling’s heroic soldiers, Need a worthy opponent. Only with a challenge, Can heroes show their skills. Today, Ling’s army departs, Aligned with the prophecy of the gods. Conquering the Arrow Sect is certain, Victory is beyond doubt. The guardian deities of Dokham Ling, Will accompany our troops. They will make our warriors braver, And our horses faster. This auspicious white scarf, The sacred blessing of the White Brahma King, Is offered to the Qiju Camp. This is not a farewell, but a reunion wish— May you return soon to reunite with us. This pure yellow scarf, Is offered to the Zhenju Camp. This is not a farewell, but a reunion wish— May you return soon to reunite with us. This clean green scarf, A treasure dear to the White Dragon King Migun, Is offered to the Qiongjue Camp. This is not a farewell, but a reunion wish— May you return soon to reunite with us. May demons be subdued early, May the treasure of the Arrow Sect be recovered soon. May those who leave and those who stay reunite quickly. Blessings fill the sky, And the earth fulfills all wishes." After singing, the women offered tea and wine again and again before bidding farewell to the soldiers. Discussing Jue Ru's Participation After the soldiers departed, the king of Senlun said, "For this battle against Chawarong, should we summon Jue Ru, that child, to join us?" Before anyone could respond, Darong Commander Chaotong said, "This battle against Chawarong will be as fierce as a tiger hunt. It’s better not to call Jue Ru. If we fail to defeat the enemy and end up fighting amongst ourselves, it would be a disaster." While the group was considering the merit of Chaotong’s suggestion, Steward Rongchacha said, "Let’s do as the commander suggested. We won’t summon Jue Ru for now." Although the leaders of the Qiongjue clan were not pleased, they said nothing. The soldiers then mounted their horses, whipped their reins, and set off. Arrival at Chawarong and Jue Ru's Divine Appearance After nine days of travel, the soldiers arrived at the main road of Chawarong. They set up camp, and the area became bustling with activity. Woodcutters leapt about like hailstones, water carriers scurried like sparrows, steam from tea pots mixed with the smoke from cooking fires, and white tents covered the land. Horses grazed across the hills and valleys, creating a scene so lively that it left everyone in awe. After dinner, all the leaders gathered in Steward Rongchacha’s grand tent to discuss the war strategy. At the entrance of the tent, a ceremonial spear stood upright, wrapped in colorful ribbons depicting the Eight Auspicious Symbols and the Seven Treasures of the Universal Monarch. After it was blessed with incense made from camphor and sandalwood, the spearhead suddenly began to glow with golden light. To everyone’s astonishment, Jue Ru, the divine son of Guomu, appeared atop the glowing spearhead, looking like an eight-year-old child, naked and radiant. No one knew where he came from, and everyone was filled with amazement. Jue Ru's Song and Message As everyone watched in amazement, Jue Ru began to sing in the tune of the "Long Life Song": Om Mani Padme Hum, Ala Tara Tara Re, Tararu Yilan Ru Re. If you do not know this place, It is the sturdy spearhead. If you do not know who I am, I am Jue Ru, son of Guomu. From the sacred Jiega Vajra Temple, I call upon the eighty "Zhuqin" masters. First, I call Aunt Langmangamu, Second, my sister Telewochun, Third, my elder brother Dongqiong Gabu, Fourth, my younger brother Longshu Weiqiong. I humbly invite all of you to assist, To help me fulfill my wishes. Heroes of Ling, Do not leave Jue Ru behind. Right now, I am here on the spearhead. If anyone wants to challenge me, Come forward and face me. Brothers and uncles of Ling, Listen to me explain my reasoning: Before dawn, when sunlight first appears, The stars must fade, and patience is required. To drive away the darkness of the world, The red sun must rise. When the sky is filled with dark clouds, The sun may be blocked, and patience is required. To nourish crops and ripen fruits, Sweet rain must fall. When the snow lion shakes its mane in fury, The elephant may dislike it, but patience is required. To intimidate the birds and beasts, The lion must roar as it descends the mountain. When the powerless Jue Ru arrives, Some may be displeased, but patience is required. To accomplish great deeds, My arrival is necessary. I have more to say, so listen carefully: The wild colt of the northern grasslands, If it cannot join the herd of fine horses, Only during a race on the open plains Will it be known who runs the fastest. The young roc perched on a high mountain, If it cannot join the flock of birds, Only when flying in the vast sky Will it be known who soars the highest. I, Jue Ru, dwelling in a remote valley, If I cannot join the ranks of heroes, Only in the face of battle with the enemy Will it be known who is brave and who is timid. Do not take my words too seriously— I am just a naïve child joking around. If my endless chatter offends the elders, Please forgive my foolishness. Ling’s army marching to Chawarong Is a significant event, worthy of this expedition. Everyone must achieve battle merits, Every steed must charge forward. First, for the black-haired Tibetan people. Second, for the interests of Ling. Third, to recover the fine-necked arrows. Fourth, to subdue the demonic enemies. To accomplish these four goals, Heroes must fight together to the end. Please unite and work as one, All four divisions must follow unified command. Ling’s heavenly soldiers, remember this in your hearts. My brothers and elders of Ling, Though you may not need me, Jue Ru, I miss you all deeply. Unable to sit still, I rushed here to join you. I offer three heartfelt words. If they are worth listening to, please remember them. If not, I ask for your forgiveness— I do not intend to stay here long. If you understand, my words are like nectar. If you do not, no further explanation is necessary." Jue Ru's Impact on the Warriors After Jue Ru finished his song, he looked toward the "Qiju" camp of Ling. The warriors and brothers who trusted Jue Ru all nodded in agreement, feeling that it was inappropriate not to notify him about the fierce battle at Chawarong. They were filled with guilt for neglecting him. Chaotong, the elder, thought to himself, “This demon wrapped in human skin, Jue Ru, has come after all. We can’t match his strength, nor can we hate him—if we can’t even defeat our enemies, starting an internal fight would be disastrous. Since he said he won’t stay long, it would be better if he leaves quickly.” At that moment, the divine son Jue Ru jumped a full arm’s length into the air. After pausing briefly, he disappeared like a rainbow. The leaders of the "Qiongjue" camp, along with other officials, warriors, and the people who admired Jue Ru, were filled with amazement and reverence at his divine abilities. They thought, “Ah! Why didn’t he stay a little longer?” Where did Jue Ru go? Notes : Saku : A Tibetan term meaning "section" or "journey," not referring to the actual distance of the journey. Saying "three Saku were traveled" indicates a very long journey. Eight Auspicious Symbols : Also known as the "Eight Treasures of Auspiciousness."

The Second Chapter Narrates Avalokiteshvara Bodhisattva’s Compassionate Mission To Save Sentient Beings. Transforming Into A Rakshasa Youth, He Ventured Into The Northern Continent Of Ox-Tail, A Dangerous Land Inhabited By The Rakshasa Tribe. At Its Center Stood The Awe-Inspiring Great Bliss Self-Arising Palace, So Fearsome That Even Yama, Brahma, And The Demon King Pinayaka Avoided It. 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. GESAR EPIC sTORY CHAPTER 2 - AVALOKITESHVARA DELIVERS THE TEACHINGS ON OX-TAIL CONTINENT: THE RAKSHASA KING AND THE DIVINE SON PROTECTED BY THE HEAVEN OF ULTIMATE FORM The second chapter narrates Avalokiteshvara Bodhisattva’s compassionate mission to save sentient beings. Transforming into a Rakshasa youth, he ventured into the northern continent of Ox-Tail, a dangerous land inhabited by the Rakshasa tribe. At its center stood the awe-inspiring Great Bliss Self-Arising Palace, so fearsome that even Yama, Brahma, and the demon king Pinayaka avoided it. Concealing his true form and shielding himself with white light, the Bodhisattva entered the perilous land but was confronted by the Rakshasa minister, Recha Gordun. Responding with wisdom, the Bodhisattva revealed himself as the "Compassionate Child Who Benefits All Beings" and insisted on meeting King Pema Tochin. Pema Tochin, a manifestation of Amitayus Buddha, recognized the Bodhisattva’s true nature, accepted the mission of salvation, and foretold the descent of Dönchuk Garwa. Blessed by the Five Buddhas, Dönchuk Garwa was born with extraordinary powers to subdue demons and liberate beings. Ox Tail Island is located to the north of Jambudvipa and is a place inhabited by Rakshasas. The hall of Great Joy Self-Arising in the Lotus Light Immeasurable Palace on Ox Tail Island is majestic and awe-inspiring, so much so that even the Hell Emperor Yama fears it, the God Brahma retreats from it, and the demon king Binayaga avoids it. Ordinary people simply cannot and dare not approach this place. However, in order to save beings from the sea of suffering, Avalokiteshvara decides to venture into this chilling place. He conceals his true form and transforms into a Rakshasa child wearing a clamshell on his head, enveloped in a large shield of white light. This auspicious Buddha light protects the Bodhisattva from being disturbed by evil spirits. This Ox-Tail Continent is located to the north of Jambudvipa and is the dwelling place of the Rakshasas¹. In this land stands the magnificent and imposing Great Bliss Self-Arising Palace within the Infinite Light Lotus Palace. Its grandeur and majesty are unmatched. Even the King of Hell, Yama, trembles in fear here; Brahma retreats in caution, and the Demon King Vinayaka avoids this place altogether. Ordinary people cannot and dare not approach this terrifying location. However, in order to save all beings from the sea of suffering, Avalokiteshvara resolved to visit this fearsome land. The Bodhisattva concealed his true form and transformed into a Rakshasa child wearing a conch shell crown, surrounded by a large shield of radiant white light. This auspicious Buddha light protected the Bodhisattva, shielding him from all evil influences. When Avalokiteshvara Bodhisattva arrived at the eastern gate of Ox-Tail Continent, he was spotted by the Rakshasa minister, Recha Guodun. Recha Guodun looked at Avalokiteshvara’s transformed appearance and felt very puzzled:"Who is this person? If he’s a deity, he looks like a Rakshasa child. But if he’s a Rakshasa, he’s surrounded by an auspicious white light. For most beings, Ox-Tail Continent is a place so terrifying that even hearing about it is enough to send chills down their spines and fill their hearts with dread. Yet this unfamiliar child dares to come here. He must have some important purpose." Recha Guodun couldn’t figure it out and had no idea why this child was here, so he asked: Strange child, where do you come from? Why have you come here? Ox-Tail Continent is a blood-soaked sea of evil. The hunger of the Rakshasas burns hotter than fire, The claws of the female Rakshasas stretch farther than water, And the flesh-hunting Rakshasas move faster than the wind. As the ancient saying goes: If your heart does not bear unbearable pain, There is no need to drown yourself in water. If you have not suffered great injustice, There is no need to hand your treasures to officials. You, a child still wet behind the ears, Why have you come to this place? Where are you from? And who are your parents?" Notes: Rakshasa: One of the eight classes of demons. The eight classes include: Gananda demons, Pisacha demons, poison-distributing demons, ghosts, dragons, stinking hungry ghosts, yakshas, and rakshasas. After Recha Guodun finished asking, he blinked and waited for an answer. Avalokiteshvara Bodhisattva thought for a moment and replied: "My name is Compassionate Son of Benefiting All Beings. My father is the Great Bodhisattva, Savior of All¹, and my mother is Lady Lamp of Emptiness². This morning, I came from Deqing Valley to discuss an important matter with Lord Pema Tochen." Recha Guodun looked at the child and said disdainfully, "If it's something important, tell me directly!" Avalokiteshvara replied calmly: "As the saying goes, 'Grains scattered on grass will not grow crops; seeds sown in fertile fields will yield abundant harvests.' Telling you would be of no use. Please just report my arrival. I must see the Guru Pema Tochen." The Rakshasa minister grew angry when he saw the child refusing to speak to him directly: "In the kingdom ruled by our Rakshasa King Pema Tochen, during ancient times, the laws were stricter than thunder, the territory was vaster than the heavens, and the power was fiercer than the star Rāhu³. Not even a wandering child like you, but even high-ranking ministers like me are often punished without fault. However, since our new king has taken the throne, people have gradually developed the four virtues: emptiness, compassion, bravery, and peace. Everyone's actions have become harmonious, like robes cut from the same pattern or prayer beads strung to the same standard. But just as no weeds are allowed to grow in a sacred temple, here in Ox-Tail Continent, we cannot allow idle wanderers to roam freely. If you wish to see our king, do you have the sacred scarf (khata) for worshiping the temple? Do you have offerings for the Guru? Or do you carry gifts for meeting the lord? The child listened to the Rakshasa minister's words and, without hesitation, replied: "Of course I have gifts. I have thirty offerings: In the realm of teachings, I have the Six-Syllable Mantra. In the realm of the path, I have the Six Paramitas. Externally, I have the six objective senses; Internally, I have the six subjective consciousnesses; And in between, I have the six sensory organs. Do you think these are sufficient as offerings for an audience?" The Rakshasa minister saw that the child spoke to him without the slightest fear, instead radiating an air of righteous integrity. This greatly displeased him, and he responded: "If you want to worship the sacred Mount Zhari, you need a nine-jointed vine staff! If you want to travel through the valleys of Jiawu, you must at least offer silver ingots. So tell me, are your so-called gifts great or small?" The child answered calmly: "They are neither truly great nor truly small. My body may only be the length of a single bow, but it is the precious human form.It may seem small, but if you can understand its value, it is the inexhaustible wealth and sustenance of this life and the next, a rare wish-fulfilling jewel that can provide anything you desire.However, if you don’t understand its value, it becomes the sinking stone of samsara, weighed down by the three poisons. It is the root of both joy and suffering, a mere vessel of filth and impurities." "Very well then, wait here while I go and inform the king," said the Rakshasa minister. Having no words to counter the child’s reply, he left and entered the palace to report to the king. Guru Pema Tochen, the Long-Life Buddha, transforms into different forms based on the needs of others to save living beings and spread virtuous deeds. To educate and guide the fierce Rakshasas, he took on a majestic form and came to Ox-Tail Continent, where he is known as Guru Pema Tochen. At this moment, he was seated on a beautifully arranged cushion atop a throne adorned with golden ornaments. His eyes were half-closed as he meditated, contemplating the significance of the Dharma nature for humanity. Although he was fully aware of everything happening outside, including the conversation between Recha Guodun and the child, he pretended not to know when Recha Guodun entered. He asked: "Hey, who was singing such unpleasant songs and speaking meaningless words this morning? Is he trying to entrust someone with an important matter?" The Rakshasa minister thought to himself:"There’s a saying: 'The king sits on the throne, and his sharp eyes see all directions; the sun moves across the sky, and its light shines upon the world; dark clouds cover the heavens, and rain nourishes the earth.' By this reasoning, the king already knows everything. But still, I must answer his question truthfully." He respectfully replied:"O great king who shakes the four directions, at the gate of the Merciful Great Hall in the outer city of Deqing Benzhuang Chamu in Rakshasa City, there is a child who is neither human nor demon. If you say he is not divine, he has a ring of white light around his back. If you say he is divine, he looks like a Rakshasa child. He claims to have an important mission to benefit all beings and wishes to report it to you." Notes: 1. Savior: Refers to the Three-Time Saviors, also called the Three Saviors, which are Manjushri, Avalokiteshvara (Guanyin), and Vajradhara. 2. Emptiness: A Buddhist term meaning the nature of "no self-nature" or "lack of inherent existence." 3. Rahu: A term from ancient Indian astrology. In ancient Indian astronomy, the descending node where the "ecliptic" and the "lunar orbit" intersect is called Rahu, and the ascending node is called Ketu. Together with the Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn, they are referred to as the "Nine Planets" (Navagraha). Since solar and lunar eclipses occur near the intersection of these two paths, Rahu is also known as the eclipse demon. In ancient Indian astrology, Rahu was believed to influence human fortunes and misfortunes. 4. Emptiness (Sk. Śūnyatā): A central concept in Buddhism, indicating the absence of intrinsic existence in all phenomena. The Divine Child is Prophesied to Save All Beings The one who will save all beings is the Divine Child, Thöpa Gawa.The five Buddhas have made predictions about his greatness,And the savior of the three times (past, present, and future) has blessed him. Upon hearing this, the great master Pema Tötreng smiled with immense joy and recited: "Ah, how wonderful, great Bodhisattva!A Bodhisattva who liberates beings upon hearing their cries,Like the brightest moon among the stars,Like the snow lotus on the grasslands.The deeds of all Buddhas are manifest in you,The wisdom of all victors is gathered in you.May all beings escape the ocean of sufferingAnd reach the shores of happiness." With this, the compassionate Avalokiteshvara, seeing that Pema Tötreng had embraced the task entrusted by the Buddhas of all ten directions, returned to Mount Potala. The Divine Child’s Descent is Prepared On the tenth day of the month, a sacred festival of the dakas (sky warriors) was celebrated. Master Pema Tötreng chose this auspicious day for the Divine Child to descend into the world. Seated in a meditative state called the "Samadhi of Universal Dharma," Pema Tötreng began to chant sacred mantras. From the top of his head, a green light emerged and split into two beams:One beam entered the heart of Samantabhadra, the primordial Buddha of the Dharma Realm.The other beam entered the heart of the holy mother, Lanka Yingchuma.From Samantabhadra’s chest emerged a five-pronged green vajra, inscribed with the syllable "Yé." This vajra flew into the Zasong Gawa Vihara grove and entered the head of the celestial prince Detshe Angya, transforming him into Hayagriva, the wrathful deity with the horse head. From Lanka Yingchuma’s chest emerged a sixteen-petaled red lotus, with the syllable "Ah" shining brightly in its center. This lotus floated into the head of the celestial maiden Juma Dezema, transforming her into Vajravarahi, the wrathful feminine deity. The transformed Hayagriva and Vajravarahi then entered a deep meditative state, emanating a harmonious sound that resonated with the hearts of all Buddhas. All the Buddhas of the ten directions condensed their blessings into a vajra cross. This cross melted into fire and entered Hayagriva’s head, which was then transferred into Vajravarahi’s womb. Instantly, a radiant child, whose presence brought joy and liberation to those who saw or heard him, was born. The child rested on an eight-petaled lotus in Vajravarahi’s arms. The Divine Child’s First Words As soon as the child was born, he chanted the Hundred-Syllable Mantra and sang a song about cause and effect: “Om Mani Padme Hum!Five Tathagatas, please bear witness.May I and all beings achieve the wisdom of the Five Buddhas.To escape the six realms of samsara,One must take refuge in the Three Jewels.To leave behind the abyss of suffering,One must cultivate a compassionate mind. In this world, countless beings suffer:The powerful fear losing their position,The lowly suffer exploitation,The strong suffer from incomplete success,The weak suffer oppression,The rich worry about losing wealth,The poor endure hunger and cold. Life is filled with suffering,And death is unavoidable.Even the brave leave nothing but a mound of earth,The wealthy depart with empty hands.In the end, the high and low all meet the same fate. Therefore, O worldly beings,Do not be reckless!Leaders, do not invert cause and effect.The strong must not oppress the weak.The rich must practice generosity,And all people should recite the Buddha’s teachings.With diligence and care, success will come.” Pema Tötreng Calls Upon the Buddhas for Empowerment On Gaya Sandho Mountain, the great master Pema Tötreng heard the Divine Child’s song and realized the time for his empowerment and blessings had come. He also understood the child needed the protection of the Buddhas. In deep meditation, Pema Tötreng chanted sacred mantras, and rays of light began to shoot from his body:- A white light from his forehead reached the heart of Vairocana Buddha in the Ultimate Form Heaven, inspiring him.- A blue light from his chest touched the heart of Akshobhya Buddha, inspiring him.- A yellow light from his navel reached the heart of Ratnasambhava Buddha, inspiring him.- A red light from his throat inspired the heart of Amitabha Buddha in the Western Pure Land.- A green light from his lower body reached the heart of Amoghasiddhi Buddha, inspiring him. While summoning their blessings, Pema Tötreng sang a song to express the truth: "Om! The wisdom of the five Buddhas clears the five poisons.From the unborn realm, the great vow arises.The five pure elements of the five sky maidensDescend from the formless realm to serve all beings.Ordinary people say:‘A teacher without teachings,No matter how skilled, cannot win respect.A disciple who breaks vows,Even with many apologies, cannot repair the damage.A leader without support,Even with great power, cannot command.A servant without courtesy,Even with talent, cannot be trusted.’'A weapon without a blade,No matter how fine the hilt, cannot defeat an enemy.Medicine without a cure,No matter how sweet, cannot heal.Land without fertilizer,No matter how many seeds, cannot yield crops.’Grant strength and honor,Provide sharp weapons and their hilts,Give protective medicine to heal the six realms,And teach the Dharma to liberate beings!" Hearing Pema Tötreng’s call, the Buddhas began to act. The Buddhas’ Empowerment of the Divine Child Vairocana Buddha sent a golden eight-spoked wheel into the Divine Child’s forehead and sang: "Om! O warrior born of the wisdom of the Dharma Realm,Your name shall be Thöpa Gawa (He Who Brings Joy to All Who Hear).May you conquer the four enemies,May those who meet you never fall into evil paths,May those who see you reach the pure lands,And may those who hear your voice be liberated from sin.You have received the empowerment of the Dharma." Akshobhya Buddha sent a five-pronged blue vajra into the child’s chest, saying:"This vajra is the treasure of Samadhi.May your heart remain unshakable, like a vajra,And may you crush all obstacles to liberation.You have received the empowerment of the vajra." Further Blessings of the Buddhas Ratnasambhava Buddha sent golden light from his navel, transforming it into treasures symbolizing the merits of all Buddhas. These treasures entered the Divine Child’s navel as Ratnasambhava said: "May you wear the crown of greatness,Your position noble and auspicious.May you wear earrings and necklaces,Your name renowned throughout the world.May you wear these precious garments,Destroying all demonic forces.You have received the empowerment of treasures." Amitabha Buddha, from his throat, sent a red lotus into the Divine Child’s throat, granting him the blessings of sixty melodious tones. He also placed a golden five-pronged vajra in the child’s right hand, proclaiming: "This vajra represents the vows of the Buddhas.May you fulfill your promise to save all beings.May you conquer all demons.You have received the empowerment of the lotus." The Completion of the Empowerments Finally, Amoghasiddhi Buddha sent a green cross into the Divine Child’s lower body, symbolizing limitless power and success in all endeavors. He also placed a white silver bell in the child’s left hand, representing the natural fulfillment of all Buddha activities. Amoghasiddhi proclaimed: "You are the embodiment of the Buddha’s deeds.From clouds of peace and compassion,Lightning sparks of wisdom flash forth,Shattering the mountains of karmic obstacles. The teacher who chases wealth,Must be subdued by the teachings of the wise.The arrogant and proud ruler,Must be subdued by the law of cause and effect.The boastful and self-important woman,Must be subdued by calamities. A vajra weapon is placed in your hand,Your mind pervades the Dharma Realm and Vajra Realm,The compassion of the Bodhisattvas gathers within you.May you naturally fulfill the work of defeating all enemies. Divine Child Thöpa Gawa,You have received the empowerment of activity. After the five Buddhas completed their empowerments, the wrathful deities and other divine beings bestowed four additional empowerments upon the Divine Child, Thöpa Gawa. From that moment, Thöpa Gawa became endowed with unparalleled virtues and immeasurable blessings. He was destined to protect the weak, suppress oppressors, and guide the black-haired Tibetan people. By day, he would serve as a fierce warrior, subduing demons, and by night, as a compassionate teacher, liberating beings. This extraordinary Divine Child, a wise ruler and a powerful protector, was now fully prepared to descend into the human world and fulfill his mission of saving all beings. Notes: Five Buddhas: Refers to the Yellow Buddha of Sequential Arising, Red Infinite Light Buddha, Green Accomplishing Buddha, White Immovable Buddha, and Blue Immovable Buddha. In Vajrayana, they are called the Five Buddhas. Prophecy (授记): A Buddhist term meaning "prediction" or "designation," and one of the twelve divisions of Buddhist scriptures. It involves the Buddha predicting the future rebirth, enlightenment, land, name, and lifespan of disciples. Blessing (加持): A Buddhist term generally referring to the Buddha's power assisting and protecting sentient beings. In Vajrayana, it is explained as the mutual response between Vairocana and sentient beings. "Blessing" (加) refers to Vairocana's great compassion for sentient beings, while "acceptance" (持) refers to sentient beings' ability to receive this help. Dakinis (空行): Female deities; Vajra Fathers (勇父): Male deities, consorts of the dakinis. Samadhi (三昧): A transliteration of the Sanskrit term, meaning "concentration," "right absorption," or "equanimity." It refers to the cessation of scattered thoughts, focusing the mind on one object with clarity and steadiness, avoiding dullness or distraction. It is one of the methods of Buddhist practice. Syllables in Sanskrit Mantras: In Sanskrit mantras, three common syllables are "Om," "Ah," and "Hum," representing body, speech, and mind. Among them, "Om" symbolizes the body, "Ah" symbolizes speech, and "Hum" symbolizes the mind. Hayagriva (马头明王): A type of Dharma protector deity. Vajravarahi (金刚亥母): A female deity. Cause and Effect (因果): Based on the Buddhist theory that "what has not been done will not arise, and what has been done will not be lost," it holds that every phenomenon has a cause and a corresponding result. "Good causes" lead to "good results," and "bad causes" lead to "bad results." Three Jewels (三宝): A Buddhist term. The Sanskrit term translates as: the "Three Jewels" in Buddhism are Buddha, Dharma, and Sangha. "Buddha" refers to Shakyamuni Buddha; "Dharma" refers to Buddhist teachings; "Sangha" refers to the Buddhist monastic community that inherits and spreads these teachings. Posthumous Rituals: Refers to the dead body being tied with black yak ropes and sent for sky burial or water burial. Empowerment (灌顶): A Vajrayana Buddhist ritual for transmitting teachings. Five Poisons (五毒): In Buddhist texts, these are greed, hatred, ignorance, jealousy, and doubt. Five Wisdoms (五聖智): Equivalent to the Five Buddhas. Five Practices (五行): In Buddhist scriptures, these refer to the practice of generosity, morality, patience, diligence, and meditation. In The Nirvana Sutra, they also refer to sacred practice, pure practice, heavenly practice, infant-like practice, and illness practice. Five Goddesses (五天女): The five dakinis of the five Buddha families. Dakinis are female deities. Yellow Khokhon (黄霍尔): Refers to the ancient nomadic tribes living in regions north of Tibetan areas. Visible and Invisible (有形无形): A Buddhist phrase referring to enemies that are both tangible and intangible. Wrathful Deities (愤怒明王): A type of Dharma protector deity. Four Empowerments (四种灌顶): These are the Vase Empowerment, Secret Empowerment, Wisdom Empowerment, and Word Empowerment, which are part of Buddhist rituals.

On the fifteenth day of the twelfth lunar month in the year of Renwu, the fifth anniversary of Jue Ru’s birth in Ling, he had a dream at dawn. In this dream, he received a prophecy from his master, Pema Tötreng: 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 9: Receiving the Prophecy and Being Banished Through Illusions The Prophecy of Pema Totreng On the fifteenth day of the twelfth lunar month in the year of Renwu, the fifth anniversary of Jue Ru’s birth in Ling, he had a dream at dawn. In this dream, he received a prophecy from his master, Pema Tötreng: "Listen, divine child Jue Ru! There is something you must know. The young fledgling of the king of birds, With a feather that rides the wind, If it does not take to the skies, What difference do six wings make? The descendant of the courageous beast king, With green mane and three skills, If it does not climb the snowy peaks, What use is the mastery of the three arts? A divine child born into the human world, Possessing invincible powers, If it does not conquer the world, What meaning do these powers hold? Born in the beautiful land of Ling, Living by the banks of the Yellow River, In the blessed land of Lotus Valley, On the auspicious day of the first of the first month in the year of Jiashen, Great events shall unfold, And the six tribes will naturally come under your command." After singing, Pema Tötreng spoke quietly by Jue Ru’s ear for a long time before vanishing into the air. Jue Ru firmly remembered his master’s words. He decided to follow his master’s prophecy to leave Ling and journey to the Yellow River Valley. However, to leave Ling, he would need to follow the methods instructed by his master. Jue Ru's Strange Attire and Decision to Depart One day, Jue Ru said to his mother, Guomu: "Mother, I need a hat for my head, shoes for my feet, and proper clothes for my body." After saying this, he left, riding his magical staff named Jiangga Beiga. When Jue Ru reached Saiyu Mountain, he killed three demon brothers in the form of antelope spirits. From their remains, he made an ugly hat with antelope horns sticking upright from it. Later that night, he sneaked into the cow pen of the old steward and killed seven cow demons. From their hides, he made a crude leather coat with cow tails tied to it, dragging behind him. At midnight, he entered Chao Tong’s horse pen, killed the horse demon, and crafted an ugly pair of red bird-skin boots. He even sewed grass roots upside down onto the boots for decoration. When Guomu saw Jue Ru dressed in such frightening and unappealing attire, she was both puzzled and concerned. She asked him why he had done this. Jue Ru replied: "As the saying goes, solving your own problems is better than relying on the golden decrees of officials; taking charge of your own destiny is better than sitting on a thousand golden thrones. I want to leave the land of the Ben clan. This way, I will have no superiors above me, no subordinates beneath me, and even if the entire world becomes my enemy, I will have nothing to fear. Since we have no family wealth, there is no need to worry about preserving it. Since we have no close relatives, we do not need to waste energy on maintaining appearances or pleasing others. Let us go, mother. Wherever the sun is warm and the land is peaceful, we will go there." Jue Ru Turns Into a Demon in the Eyes of the People Guomu didn’t object to Jue Ru’s plans, so he continued with his preparations. Transforming his living space into a horrifying scene, Jue Ru made mountains of flesh and seas of blood. He used human flesh as food, human blood as drink, and human skin as rugs. This terrifying transformation frightened not only humans but also gods and demons. Even the fierce Rakshasas were horrified. Rumors began to spread that Jue Ru, the divine child, had turned into a demon, a red-faced Rakshasa. Yet, no one dared to confront him. Jue Ru Defeats the Rakshasa and Water Demon Jue Ru and his mother traveled to the banks of the Lancang River. Suddenly, Jue Ru recalled that there was a Rakshasa demon living on a mountain across the river who preyed on children. Determined to vanquish her, he asked his mother to tie him to the back of a twin foal and send him across the river. Upon reaching the opposite shore, Jue Ru saw the Rakshasa feasting on four or five children. He greeted her, saying: "Long life to you, Rakshasa sister! Please give me some fire, and I will share a great idea with you." The Rakshasa asked suspiciously: "If I give you fire, what idea could you possibly offer me?" Jue Ru replied: "You’ve been living here, eating nothing but children. Why not move to the mountain on the opposite side? There you might find better opportunities." The Rakshasa frowned: "But I have no way to cross the river." Jue Ru cunningly tied the Rakshasa’s neck to the tail of his twin foal and said: "Follow me, and I will show you the way." When they reached the center of the river, Jue Ru used all his strength to pull the foal’s tail, breaking the Rakshasa’s neck. She immediately sank to the bottom of the river. Later, Jue Ru and his mother arrived at Snakehead Mountain Pass, where they encountered a narrow path resembling a child’s throat. Here, they met a water demon who was out hunting. Sensing it was the right moment to strike, Jue Ru told his mother: "Mother, wait here. Let me go ahead and check if the road is safe." As he approached the path, the water demon opened its enormous mouth, waiting to devour him. Jue Ru silently prayed to the gods and tied an iron hook to the end of an eighty-foot leather strap. He cast the hook into the demon’s body, piercing its heart, and dragged it out of the water, killing it. Living in Snakehead Mountain Pass and Creating a Terrifying Scene Following these battles, Jue Ru and his mother settled in Snakehead Mountain Pass. Jue Ru began hunting by climbing mountains to catch deer and throwing stones at wild horses. He killed the surrounding wildlife and used their remains to create a horrifying scene. He built walls from dead flesh, encircled his home with animal skulls, and let rivers of blood flow into pools. He also captured merchants passing through the nearby mountain valleys, locking them in cells. When hungry, he ate human flesh; when thirsty, he drank human blood. He used human skin as cushions and scattered corpses across the area. This horrifying display frightened even ghosts and demons. Rakshasas were disgusted, and the eight classes of malevolent beings were terrified. Jue Ru’s actions completely cut off trade and travel in the region for about a year and a half. The Hunters and the Old Steward's Concerns One day, seven hunters from the Darong clan came to the area near Jue Ru’s dwelling to hunt. Before they began hunting, they camped in the forest overnight. Jue Ru summoned seven black men and seven black horses and ordered them not to let the hunters leave for three months. He blessed the hunters and horses to prevent them from dying during this time. Later, Jue Ru created an illusion, making it appear as if he had killed the seven hunters and their horses. He arranged their bodies into a pile. When people came to search for the missing hunters and horses, they saw what appeared to be human and horse corpses. Rumors spread quickly: "The hunters were eaten by Jue Ru." However, no one dared approach him. Hearing of these events, the old steward Rongchacha became deeply worried. From the omens, Jue Ru was undoubtedly a divine child sent to conquer demons. But his behavior now seemed to violate the laws of Ling. If left unchecked, the laws of Ling would be destroyed. The Prophecy from Langmangam and Jue Ru's Exile The old steward Rongchacha was filled with worry. One night, in a half-dreaming, half-awake state, he saw Gesar's celestial aunt, Langmangam, descending from the heavens on a white lion without a saddle. She spoke to him in a prophetic tone: "Oh great chief on a golden throne, Listen carefully, Rongchacha! The young fledgling of the king of birds Appears to have fallen into another’s hands. But when the time comes to spread its wings, If it does not reach the branch of the wish-fulfilling tree, The dust of the master’s house will scatter. The jewel on the head of a venomous serpent, Though temporarily in the hands of the poor, Without the fortune to use it, It will fall to a stronger protector, For the poor cannot claim it forever. The divine child has taken human form, Born in an auspicious place. If he does not establish a base to subdue demons— The lands on both sides of the Yellow River— What use is it for him to remain in Ling? On the lands between the Lancang and Jinsha rivers, Elephants find the paths too narrow, And racing horses find the routes too short, While the distance to educate the Hor people is too far. The signs and omens that appear upside-down, Indicate misfortune for the white-war god. To cleanse Ling's laws from corruption, Do not let Jue Ru remain—banish him. Within three years, The Lancang and Jinsha will be covered by white silk. Wild horses will raise their hooves to the heavens, And the white conch pillars in the Yellow River Valley Will be adorned with five treasures." After delivering this prophecy, Langmangam disappeared. Rongchacha felt as though a great clarity had dawned upon him, and his recent worries were instantly resolved. The Decision to Inform Jue Ru of His Exile At this time, the Darong clan sent a servant to report to the steward Rongchacha about Jue Ru. The servant exaggerated the story of how Jue Ru had brutally killed and eaten the seven hunters. Annoyed by the servant’s endless complaints, Rongchacha stroked his beard and said: "Are these rumors even reliable? After all, Jue Ru is the brother of the Benpa King. As the saying goes, a person capable of swallowing the sea must have a heart as vast as the sky; a person able to lift mountains must have strength as great as the earth. I think it’s best to leave them alone. Jue Ru and his mother are relatives of the Dragon King. Even if they are Rakshasas or demons, there’s nothing we can do. If even Chao Tong, Ling’s most skilled sorcerer, doesn’t dare confront Jue Ru, what can we possibly do?" After dismissing the servant, Rongchacha went to Jiacha and shared Langmangam’s prophecy with him. The two of them, now knowing the divine will, agreed to keep the matter a secret. On the eighth day of the month, under Chao Tong’s insistence, a grand Ling Council was convened. In front of everyone, Chao Tong said: "Brother Rongchacha, nephew Jiacha, and all the sons and daughters of the sacred Ling nation gathered here today, this meeting is not meant to trouble my nephew Jue Ru. Think of me, the Darong King—when have I not prioritized the honor of Ling? For me, Jue Ru is like the saying goes: 'The body feels no pain, but the heart suffers from a great illness.’ I always wonder if he has been bewitched by the Rakshasa demons. What kind of exorcism ritual should we perform? How do we cure him of his madness?" Chao Tong exaggerated Jue Ru’s actions even further in front of the council and declared that they must consult an oracle. When the divination was performed, the result stated: "Only by removing Jue Ru can Ling achieve peace." Rongchacha Sings of Justice, and the Council Prepares for Exile The prophetic result caused Jiacha great worry. Rongchacha, stepping forward, addressed the council with a song: "In the land of Ling, in Datang Chamao, Listen carefully to Rongchacha’s song. Like the Tibetan saying goes: Butter, meat, and sugar are delicious, But eating too much can still make you sick. Though Jue Ru, the divine child, May temporarily harm Ling, Ling’s fortunes may appear to have ended, But this is merely a jest to make you think. As long as there is moisture in the earth, Green grass will always grow again. As long as destiny is etched on the brow, Misfortune can turn into blessings. A brave young man, No matter how many enemies he faces, Will still seize the spoils of war. Hear these truths, people of the six tribes. The law is as solemn as water, And we must trace it to its source. If you claim Darong hunters were killed, Who can truly prove it was Jue Ru’s doing? Now you wish to exile Jue Ru from Ling, Punishing him as a lawbreaker. But tell me, how will you drive him away? With a hundred lamas blowing conch shells? With a hundred youths firing arrows? Or with a hundred women scattering ashes? If Jue Ru is innocent, If he has not harmed a single life, When the truth is revealed, Who will bear the burden of false accusations? Jue Ru is a descendant of the noble Mu Bu Dong clan, And the grandson of the Dragon King Zounar. If he is punished without guilt, it is unjust. Therefore, Jiacha Xiega, listen carefully— The task of preparing for his exile, Everything he needs, it falls on you. Now, from the Datang assembly ground, Who among Ling’s brave youths, Dares to stand and say: ‘I will go?’ Whoever is willing to take the task, Come forward and state your name. People of Ling’s six great tribes, Remember these words in your hearts." Despite Rongchacha’s plea for fairness, the council ultimately decided to exile Jue Ru. Danma Volunteers to Approach Jue Ru After the council decided to exile Jue Ru, no one dared to deliver the message to him. Jiacha sighed sorrowfully and said: "Since none of the brothers here are willing to go, I will personally inform my younger brother." Seeing Jiacha’s deep sadness, the minister Danma Jangcha stepped forward and said: "Honorable Jiacha, please remain seated on your golden throne. Allow me, Danma, to take on this mission." Danma Jangcha mounted his horse and rode to Jue Ru’s dwelling. Upon arrival, he was confronted with a horrifying sight: a tent made of human skin, ropes woven from intestines, short walls constructed of human and horse corpses, and a mountain of bones piled high. Danma was terrified but began to suspect that such a vast number of corpses could not be real. He concluded that these must have been illusions created by Jue Ru. Gaining his courage, Danma removed his hat and waved it toward Jue Ru. Jue Ru quickly ran down the slope and invited him into the tent. When Danma approached the tent, the terrifying scene vanished like smoke. The corpses disappeared, and the unclean illusions dissolved. Inside the tent, a delightful fragrance filled the air, bringing peace to the heart and clarity to the mind. Jue Ru treated Danma with divine food and drink. Their exchange was warm and close, like that of a ruler and his loyal minister. Jue Ru shared many prophecies with Danma and hinted at his true nature. Deeply moved, Danma vowed: "In every lifetime, I will serve as your minister, never to be separated." Jue Ru replied: "Minister Danma, return to Ling and tell them you did not dare approach me directly, but merely called out from afar. The things I told you and what you have seen—keep them secret for now. Remember this! Remember this!" Jue Ru's Exile and the People's Reactions Danma returned to Ling and told the council: "Jue Ru is truly a living Rakshasa." At that moment, news arrived that a few more people from Ling had been eaten by Jue Ru. Chao Tong immediately commanded: "Everyone, put on your armor, helmets, and arm yourselves!" Jiacha, however, disagreed, saying: "There is no need to make such a fuss. Simply send the Darong officials to deliver the message, make him repent for his actions, and exile him from the land. There’s no need to disturb others." The old steward Rongchacha ordered one hundred women to each carry a handful of ashes to curse and drive Jue Ru away. However, Jiacha felt deeply uneasy and said: "Jue Ru is a descendant of the noble Mu Bu Dong clan, the grandson of the Dragon King Zounar Renqing, my heart’s own brother, and Guomu’s firstborn son. To curse him with ashes would be disrespectful to the war god. Such actions are inappropriate. However, to uphold the laws of Ling, we can replace the ashes with a hundred handfuls of tsampa to drive him away." Guomu and Jue Ru were summoned before the council. Jue Ru wore his ugly antelope-skin hat, his crude cowhide coat, and his bright red horsehide boots. He rode his magical staff, Jiangga Beiga. However, he dressed his mother, Guomu, in such stunning attire that she looked even more beautiful than before. She rode a fine steed, Zhulotuo Jia, appearing as radiant as the rising sun. When the people of Ling saw them, their minds were immediately captivated. They began murmuring among themselves: "How pitiful Jue Ru is!" "How beautiful Guomu is!" The hearts of the Ling people were moved, and they forgot all the frightening stories they had heard. They became deeply concerned for Jue Ru’s fate, tears welling up in their eyes. Jue Ru's Farewell and the Divine Signs of His Departure Jiacha had already prepared horses, pack animals, supplies, and escorts for Jue Ru’s journey. Everything was ready for his departure. Jue Ru, reluctant to leave his brother, spoke in a low voice that only Jiacha could hear: "Brother Jiacha, I am leaving because the time foretold by the gods has come. After I leave, you need not worry about me. I do not need the escorts, the supplies, or anything else that has been prepared. The mountain god Machen Pomra and the land spirits of the Yellow River Valley have already sent their envoys to welcome me, and they arrived here yesterday." Jiacha was suddenly enlightened and was about to respond to Jue Ru when Jue Ru turned to address the crowd. Standing tall, he declared: "Good people of Ling, I, Jue Ru, have not done anything to harm sentient beings. In time, you will understand this. Though I am being exiled without guilt, it is due to my uncle’s command; though this decision is unjust, it is the result of past karma. After I leave, you must act with kindness and discern the truth of this situation. For now, under my uncle’s stern order, I will not linger but will move forward immediately." Having said this, Jue Ru mounted his magical staff, Jiangga Beiga, and headed north from the Jipu region. The lamas blew conch shells to curse and drive Jue Ru away, but the sound seemed to welcome him instead, resonating warmly before him. Warriors shot arrows to banish the demon, but the arrows fell before Jue Ru like offerings of colorful banners. The tsampa offerings, meant to drive him away, drifted down like snowflakes, landing gently in Guomu’s hands as if they were blessings. Guomu cried out loudly: "Forgive us, revered Pema Tötreng master, divine protector Wangchen Repa, sky-goer Yeshe Gyatso, goddess Langmangam, life goddess Juwei Jema, sister-in-law Guojia Gam, brother Dongqiang Gab, younger brother Longshu Weiqiong, war god Nendama Bu, father King Zounar Renqing, mountain god Gezuo Nianbu, and regional deity Jijie Dari—please watch over me and my son and protect us on our journey. May the blessings of Ling’s people, wealth, and prosperity follow us like rivers flowing into the sea, like foals following mares, like children following their parents!" Her voice echoed through the mountains, and the spirits of the thirteen valleys, along with the forested mountains and the deity Jijie Dari, seemed to gather in the direction of Guomu and Jue Ru’s path. To this day, the terrain of the Jipu region retains the shape it had at that time.

Although Guomu had endured hardship during her pregnancy, her days passed peacefully with the help and care of her dragon family and the celestial beings. On the fifteenth day of the twelfth lunar month of the Year of the Tiger, she felt different from usual. Her body became soft like cotton, translucent inside and out, and completely unblocked. At the same time, the land of Ling began to shake. 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 8: The Auspicious Birth of the Divine Child in Ling and the Failure of Chao Tong’s Plot The Auspicious Signs of the Divine Child’s Birth Although Guomu had endured hardship during her pregnancy, her days passed peacefully with the help and care of her dragon family and the celestial beings. On the fifteenth day of the twelfth lunar month of the Year of the Tiger, she felt different from usual. Her body became soft like cotton, translucent inside and out, and completely unblocked. At the same time, the land of Ling began to shake. Around dusk, Guomu gave birth to a long black snake, which sang as soon as it landed: "I am the Black Poisonous Snake, a friend of Brahma. Call for me, and I will come." After singing, it disappeared. Next, she gave birth to a golden-hued human, who said: "I am the elder brother, the Golden Toad. Call for me, and I will come." Then, a turquoise-colored human emerged and said: "I am the younger brother, the Jade Toad. Call for me, and I will come." Afterward, seven black iron eagles were born, announcing: "We are the Seven Iron Eagle Brothers. Call for us, and we will come together." Then came a human-headed vulture, who declared: "I am the Human-Headed Vulture. Call for me, and I will come."Finally, a red copper-colored dog appeared, saying: "I am the Red Copper Dog. Call for me, and I will come."Each of these beings disappeared right after they were born. Lastly, Guomu gave birth to a round fleshy egg, smooth and plump like a sheep’s stomach. Exhausted from labor, she didn’t examine it before falling into a deep sleep. That very night, all the female cows, sheep, and horses in the household of King Senlen gave birth to young ones. Thunder roared in the sky, flower petals rained down, celestial music resounded, and Guomu’s tent was surrounded by a colorful cloud. Chao Tong’s Attempt to Kill the Divine Child When Princess Jiafei Naga saw the golden light emanating from above Guomu’s tent, she was astonished and immediately informed Chao Tong. Together, they arrived outside Guomu’s humble tent. Hearing no movement inside, Chao Tong called out mockingly:"Guomu, you’re usually outside milking the cows before sunrise. Why are you being lazy today?" Receiving no response, Chao Tong and Jiafei entered the tent. They found Guomu weak and barely conscious, lying near a large fleshy egg at her feet. Feeling uneasy, Chao Tong drew his blade and struck the egg. To his surprise, the egg split open, revealing a radiant child, his face glowing red. The child stood up, pointed his finger at the sky, and made a gesture as if pulling a bow. In a loud voice, he declared:"I will become the ruler of the black-haired people and defeat all cruel and tyrannical oppressors!" Shocked by this newborn’s ability to speak, Chao Tong and Jiafei were terrified. Fearing the child’s future power, they decided to eliminate him before others found out. Chao Tong lifted the child by one leg. Weak as she was, Guomu tried to stop him, but Chao Tong scolded her: "You wicked witch! No woman in Ling or beyond has ever given birth to such a monstrosity. If this child is allowed to live, he will bring disaster to Ling!" With that, Chao Tong slammed the child’s head against a rock three times and pressed him into the ground. However, the child stood up, laughing fearlessly, and stared defiantly at his attacker. Chao Tong Buries the Divine Child, but the Child Lives Although Chao Tong was startled by the child’s fearless laughter, he quickly regained his composure. With Jiafei Naga’s help, he wrapped the child tightly in an old cloth, dug a large pit near the tent, and placed the child inside. He covered the child with layers of thorny branches and heavy stones, then buried him alive. After finishing the task, the two left without looking back. Meanwhile, Guomu, weak and trembling, crawled to the burial site. She cried bitterly, saying: “My poor child! What just happened is all due to the karma and causes of past lives. I will pray to the masters to guide you to the Western Pure Land.” Suddenly, the child’s voice came from beneath the ground: “Mother, don’t cry. I’m not dead. I am the son of the celestial beings; death has no connection with me. The suffering I endured at Chao Tong’s hands is an auspicious sign. His attempt to bury me symbolizes that I will gain land to rest upon. The stones he placed on me represent my authority, as solid as a rock. The thorns signify my sharp weapons—swords, knives, and spears. And the cloth he wrapped me in will become my royal robe in the future. Mother, do not grieve for me. I am going to visit my seven celestial brothers. I will return in three days.” As the child finished speaking, a beam of white light descended from the sky and landed on the burial site. The celestial beings arrived, removed the stones, dug up the soil, and lifted the child. They cleaned him and carried him to their celestial realm. The Divine Child’s Return and the Reaction of Chao Tong After burying the child, Chao Tong returned home. The more he thought about the child’s survival and boldness, the more unsettled he felt. He reported the unusual incident to the head of the court, but he lied, claiming the child was a monstrous stillborn, and he had buried it out of necessity. The court head sighed deeply, stroked his beard, and said: “It seems the time has not yet come for Ling to welcome its destined noble one.” However, knowing Guomu was the Dragon King’s daughter and aware of her misfortunes—being exiled and now losing her child—he ordered Senlen to visit her. Senlen’s son, Jiacha, did not believe the claim that his younger sibling was a stillborn. He accompanied his father to Guomu’s tent, where they were surprised to see the tent surrounded by colorful clouds. Inside, Guomu held a healthy, radiant child in her arms. Jiacha exclaimed in joy: “This is truly wonderful! My wish has finally come true—I now have a brother. Although he was born today, he already has the strength of a three-year-old. He must be one of the extraordinary children of the Mubudong lineage, like those fed by white lions’ milk and nurtured under the wings of great eagles. This child, skilled in all six arts even before birth, must have a special destiny.” The divine child, recognizing Jiacha, immediately sat up and affectionately interacted with him. Jiacha embraced the child warmly and said: “It is said that two brothers together are like a hammer that can defeat any enemy. Together, we will achieve great things. I will name him Jue Ru for now.” He handed the child back to Guomu and advised her: “Take good care of him with fine silk and three kinds of vegetarian food.” Chao Tong’s New Plot to Poison the Divine Child Chao Tong grew increasingly restless after Guomu gave birth to Jue Ru. He thought to himself: "In the lineage of the Qupanna Bu clan, the elder, middle, and younger branches all come from the same root, with no one branch superior to another. However, ever since Hanfei gave birth to Jiacha Xiega, the younger branch has grown stronger and more influential. Now Guomu has given birth to a son with Senlen as his father, the Dragon King as his maternal grandfather, and the dragon princess as someone sent and supported by divine forces. With such a strong father and a powerful mother, if this child is not eliminated early, he will surely pose a great threat in the future." With these thoughts, Chao Tong devised a new plan. On the morning of the third day, he mounted his horse Gugu Raodzong and brought some food items, including white butter mixed with the deadly Yum Joga poison, along with honey and sugar. He arrived at Guomu’s tent and greeted her with a smile: "Ah, what a joyous occasion! Guomu has given birth to a son, my dear nephew. Even though he was born only a few days ago, his body already resembles that of a three-year-old. This is no surprise among the descendants of the Mubudong lineage. As his uncle, I have specially brought clean vegetarian food for him. Eating this will help him gain power and strength in the future." Saying this, Chao Tong offered all the food he had brought to Jue Ru. Secretly, he felt satisfied with his plan: "With so much rich and oily food, even a grown man would struggle to digest it, let alone a baby. Moreover, the poison I’ve added will surely kill him." Chao Tong watched Jue Ru intently, expecting him to show signs of illness or death, but nothing happened. What he didn’t know was that Jue Ru had already used his divine abilities to transform the poison into black smoke, which he expelled through the gaps in his fingers. Chao Tong Seeks the Help of a Dark Sorcerer Seeing that his poisoning attempt failed, Chao Tong thought of another plan. He decided to seek the help of a black sorcerer named Gongba Reza, a master of dark arts who specialized in stealing the souls of living beings. In the past, whenever Chao Tong sought his help, Gongba Reza had fulfilled his requests. This time, Chao Tong was determined to use Gongba Reza’s power to kill Jue Ru. Concealing his true intentions behind a false smile, Chao Tong said: "This child is as uncontainable as heaven and earth. We must invite a master to perform an empowerment ritual and pray for his long life. I will go at once to make arrangements. Prepare a clean mat for the ceremony."Meanwhile, Gongba Reza, who had anticipated Chao Tong’s arrival, thought to himself: "Killing Jue Ru within three days will not be difficult. The child has not yet matured, and the blessings of the dragon lineage are not fully complete. My powers, which can shatter mountains and bring dragons from the south to the plains, will surely be enough to defeat him." Although confident in his abilities, Gongba Reza pretended to hesitate, saying: "Ah, my lord, it is not that I disrespect your orders. But if I make a vow I cannot uphold, I will be condemned to hell. I fear I may not be able to fulfill this task."Chao Tong quickly knelt and performed nine deep bows, pleading: "Your power is unmatched between heaven and earth. Please, I beg you to take this task. If you eliminate Jue Ru, I will reward you generously. Your living expenses for both winter and summer will be fully covered." Hearing Chao Tong’s sincerity, Gongba Reza finally agreed, saying: "Very well, since you insist, I will go immediately. By tonight, Jue Ru will surely be dead." The Clash Between Jue Ru and Gongba Reza Chao Tong returned to Guomu’s tent, pretending to be concerned. He said to Guomu: "I planned to visit the master Gonga today, but on my way, I met the elder Gongba Reza. He read an omen and said that within three days, a great calamity is coming. Because of the kindness shown to him by Princess Jiafei and Jiacha, he has decided to come here to protect you and the child." When Chao Tong left in a hurry, Jue Ru laughed and said to his mother: "Mother, now is the time for me to subdue the old demon Gongba Reza. Quickly bring me four stones." Guomu handed him four stones. Jue Ru arranged them in the four directions—front, back, left, and right. He closed his eyes, sat in meditation, and silently called upon the divine protectors. Meanwhile, Gongba Reza began his journey. At the first mountain pass, he chanted “Pha!” and all the celestial beings in the sky vanished. However, nine hundred armored deities still surrounded Jue Ru. At the second mountain pass, Gongba Reza chanted “Pha!” again, and all the dragon kings disappeared, but their nine hundred retinue members remained. At the third mountain pass, where Gongba Reza could see the tent, he chanted “Pha!” a third time, and the fierce spirits vanished. Yet, the protective deities Jue Ru had summoned still stood guard. When Gongba Reza arrived at the tent, Jue Ru threw the four stones into the air. Instantly, nine hundred deities in white armor, nine hundred in blue armor, nine hundred in yellow armor, and nine hundred skyward warriors appeared before Gongba Reza. Terrified, the old sorcerer turned and ran. Jue Ru left an illusion of himself with his mother and pursued Gongba Reza in his true form. Gongba Reza’s Defeat Gongba Reza ran as fast as he could, returning to his mountain cave. Jue Ru used his divine powers to move a massive boulder, as large as a yak, and blocked the entrance to Gongba Reza’s cave. Inside the cave, Gongba Reza, in desperation, began throwing out his offerings to the gods. First, he threw out his daily offerings, causing the cave walls to rumble. Then, he threw out his monthly offerings, which created a crack in the boulder. Finally, he threw out his annual offerings, producing a loud thunderous explosion. Jue Ru transformed into the appearance of the great master Pema Tötreng and sat outside the cave. Unable to break free, Gongba Reza threw out his most powerful offerings, but none of them escaped the cave. Instead, they backfired, reducing Gongba Reza to ashes. Jue Ru, having defeated Gongba Reza, took on the sorcerer’s form and went to meet Chao Tong. Disguised as Gongba Reza, he said: "Your task is complete. Now, repay me for my efforts. I do not ask for much—only your magical staff as a token of gratitude." This staff, known as Jiangga Beiga, was a celestial treasure gifted by demons to the sages of the Zhangzhung black sect. It could grant its wielder incredible speed and the ability to act freely. The staff was tied to a sandalwood pillar alongside ceremonial arrows used for praying for blessings, and no one dared touch it. Jue Ru decided it was time to claim the staff as his own. Chao Tong’s Suspicion and the Discovery of Gongba Reza’s Fate When Chao Tong heard from the disguised Jue Ru (posing as Gongba Reza) that Jue Ru was dead, he was overjoyed. However, upon hearing Gongba Reza’s request for the magical staff, he hesitated. This staff, gifted by celestial demons to the sages of the Zhangzhung black sect, was a priceless treasure. It could grant its wielder incredible speed and freedom of action. Chao Tong was reluctant to part with it, but he feared that Gongba Reza might reveal his attempts to kill Jue Ru. If the court head or Jiacha discovered his crimes, Chao Tong’s life would be in peril. Reluctantly, Chao Tong convinced himself: "What choice do I have? If I give him the staff, I can at least protect myself. After all, I am old and won’t live much longer. Once I die, the staff will return to my family." With this thought, Chao Tong handed over the magical staff to the disguised Jue Ru. The next day, suspicions gnawed at Chao Tong. He began to question whether Jue Ru was truly dead and if Gongba Reza had fulfilled his task. To confirm his doubts, he decided to visit both Guomu’s tent and Gongba Reza’s mountain cave. Chao Tong first went to the cave. From a distance, he saw smoke rising and assumed Gongba Reza was inside. As he approached the entrance, he found the cave blocked by a massive boulder with two small cracks. Peeking through the cracks, he saw the interior in complete disarray. Gongba Reza lay dead, his head down, his face blackened, and his lifeless body sprawled on the ground. Chao Tong noticed the magical staff lying near Gongba Reza’s body. He thought: "I must retrieve the staff and return it to myself." Transforming into a mouse, Chao Tong squeezed through one of the cracks to reach the staff. However, as he got close, the staff suddenly disappeared. Confused, he reverted to his human form, thinking his mouse form had made the staff invisible to him. But even in human form, the staff remained missing. Chao Tong’s Final Humiliation and Jue Ru’s Four Years of Good Deeds Realizing something was wrong, Chao Tong tried to escape the cave. He chanted a spell to turn his head back into a mouse’s form, but the transformation failed. Panicking, he attempted to fully return to his human body, but that too didn’t work. To his horror, he found himself trapped in a bizarre state—his head was human, but his body remained that of a mouse. At that moment, Jue Ru arrived at the cave entrance and pretended not to recognize Chao Tong. He said: "What is this strange creature? It must be a man-eating demon. I will kill it using the same methods it used to harm others." Chao Tong, terrified, began trembling uncontrollably. His lips quivered like leaves in the wind, and his teeth chattered. He begged: "Merciful Jue Ru, you are no ordinary being. You are a divine child, a Buddha, and a great teacher. Even though you may be angry, please do not hold grudges. I am your uncle, Chao Tong. Please spare me. I will do anything you ask." Jue Ru replied calmly: "Ah, uncle. Your current condition is the result of your own evil intentions toward Ling. You believed the strength of your army in Darong could dominate, but such strength only leads to internal strife, harming the land of Ling. Swear to me now that you will never again harm Ling or sow discord. If you promise this from your heart, I will restore your body to normal." Desperate, Chao Tong immediately swore an oath. Jue Ru summoned three witnesses—Mahakala, Dralameba, and the teachings of the Great Prajnaparamita Sutra—to bear witness to his promise. After the oath was made, Jue Ru restored Chao Tong to his human form and returned to his mother. Jue Ru remained in Ling for four years after defeating Gongba Reza and subduing Chao Tong. During this time, he subdued countless formless ghosts and spirits along the Zhaqu River and Jinsha River. He performed many benevolent deeds for the benefit of all beings, earning respect and devotion from the people. Notes: - Three types of vegetarian food: Refers to milk, butter, and sugar.

When Senlen brought the beautiful Dragon Maiden, Meiduo Nazé, home, the house immediately became radiant and bright. However, Jiafei, Naga Zhuoma, was unhappy. Since Meiduo Nazé was not only extraordinarily beautiful but also carried auspicious signs, Jiafei grew jealous and feared that the Dragon Maiden might overshadow her. Because of this, she refused to live in the same house as Meiduo Nazé. K i n g G e s a r of Tibet The Legend from ling King Gesar (about 1038-1119 AD) was a legendary Tibetan hero who was born in Dege County, Ganzi Tibetan Autonomous Prefecture. Later generations called him King Gesar of Ling. According to legend, King Gesar is also the incarnation of the Guru Rinpoche and his wisdom, compassion and power. Gesar EPIC story chAPTER 7 - Jealousy Arises – Jiafei Bullies the Dragon Maiden, Who Is Banished to the Wilderness When Senlen brought the beautiful Dragon Maiden, Meiduo Nazé, home, the house immediately became radiant and bright. However, Jiafei, Naga Zhuoma, was unhappy. Since Meiduo Nazé was not only extraordinarily beautiful but also carried auspicious signs, Jiafei grew jealous and feared that the Dragon Maiden might overshadow her. Because of this, she refused to live in the same house as Meiduo Nazé. The old chief, Rongtsa Chagen, noticed this and thought to himself: "The master’s prophecy foretold that a divine child would be born in the Ling tribe, and the child’s mother must be this Dragon Maiden. If that is true, then Gyatsa and the divine child will not share the same mother. I do not know if Gyatsa will live to fulfill his destiny, but I cannot speak of this aloud. At least Jiafei does not know of these matters, so for now, the situation remains manageable." To resolve the tension, Senlen set up a small, beautiful tent for Meiduo Nazé near Jiafei’s tent and provided her with clean household items for daily use. Jiafei also gave the Dragon Maiden a mule, a horse, an ox, a yak, and a sheep. The Dragon Maiden’s new home was named “Four Gates of Prosperity,” and her name was changed to “Guo Fei Namu,” shortened to Guomu. The reincarnation of the wise Dakini, Meiduo Nazé, gracefully accepted her new circumstances. However, the green-horned dragon cow only produced milk when Meiduo Nazé milked it herself. The cow’s milk seemed endless no matter when she milked it, and people began to spread rumors: “The auspicious white cow has 130 teats. Only the Dragon Maiden can milk it, and only a bucket made of a specific stone can hold the milk.” The more people admired the Dragon Maiden, the more resentful Jiafei grew. She constantly picked petty fights with her, which disrupted the household’s peace. Senlen, who loved tranquility, became increasingly troubled by these disputes. Feeling overwhelmed, he eventually packed his belongings and left for a distant pilgrimage. After Senlen left on his pilgrimage, Jiafei, outwardly kind but inwardly scheming, pretended to treat Guomu (Meiduo Nazé) well. One day, she called the Dragon Maiden over and said: “Guomu, please take my son Gyatsa’s fine white horse, saddle it, and lead it to graze on the Tuo Yangsen Qima mountain pastures nearby. Last night, I had a wonderful dream. A deity told me that an auspicious and virtuous woman should take the horse to those emerald-like grasslands. The horse’s hooves will uncover treasures, bringing great fortune to our Ling land. Among all the people of Ling, who could be more fitting than you, a celestial maiden from the Dragon Palace?” Guomu was inwardly distressed. Everyone knew that to reach the Tuo Yangsen Qima pastures, one had to cross a dangerous mountain pass frequented by demons. However, since Jiafei spoke with such authority and painted the task as an honor, Guomu couldn’t refuse. Fearing that rejecting the task would tarnish the Dragon Palace’s reputation, she silently prayed to her father, the Dragon King, and Master Pema Tötreng for protection. Alone, she led the white horse toward the mountain pass. When she reached the pass, the fierce winds carried dark shadows dancing in the air. There was no sign of her father or the master. Reflecting on how, back in the Dragon Palace, her mother and sisters had cherished her like a precious jewel, she realized how much hardship she had endured since coming to Ling. Not only was she burdened with heavy chores, but she also suffered Jiafei’s relentless bullying. Overwhelmed with sorrow, she broke down in tears at the mountain pass and cried bitterly, eventually falling into a dreamlike state. In her dream, Mahabrahma, surrounded by 600 celestial beings, descended from the sky and softly spoke to Guomu: “Beloved daughter of the Dragon King Zouna, do not be afraid, and do not lose faith in your pure-hearted deeds. You are destined to bear great responsibility for the benefit of all beings in the three realms. In the future, you will face even greater hardships.” Saying this, Mahabrahma walked toward her, holding a golden cup filled with holy water. “This water has been blessed by 110 accomplished masters. Drink it, and it will protect you from demonic energy and harmful magic. Your father and Master Pema Tötreng will always watch over you.” He poured the water into a white jade bowl engraved with the Eight Auspicious Symbols and handed it to Guomu. She drank it all in one go. Mahabrahma then disappeared into the music of the heavens. When Guomu woke up, she could still taste the sweetness of the holy water in her mouth. Her heart filled with renewed confidence. The demonic winds at the mountain pass had ceased, and the blue sky was filled with auspicious breezes. Feeling lighthearted and full of energy, she crossed the pass and let the horse graze on the lush green pastures. That evening, she returned home with the well-fed horse, her heart brimming with joy. When Jiafei saw her return unharmed, she was shocked. Without saying a word, Jiafei retreated into her tent. Over the next few months, everything seemed peaceful. One night, Guomu had a dream where a master spoke to her: “Underneath the corner of your tent is a stone that looks like a toad. Move your tent to face it, and make sure to tell Senlen to keep this a secret.” When Guomu told Senlen about the dream, he gladly agreed and moved her tent to face the stone. Guomu’s needs were all provided for by Gyatsa, and she treated him like her own son. This made Rongtsa Chagen very happy. He thought to himself: “It is rare to have a child as kind and considerate as Gyatsa.” One day, after finishing her meal, Guomu went for a walk by the lake. The clear water rippled gently. She scooped up a handful of water and drank it. Immediately, she felt refreshed and energized. As she gazed at her reflection in the lake, thoughts of her parents and the Dragon Palace filled her heart. It had been three years since she left her home. Guomu could no longer hold back her emotions and began to sing a lament for her family: “How can I not sing? How can I hold back my tears? Songs bring joy in happiness, And comfort in sadness. Oh, my savior, my guardian, my Buddha, Please do not abandon me, your Dragon Maiden!” As she sang, tears rolled down her cheeks and fell into the lake, turning into pearls that sank to the bottom. The Dragon King Zouna Renqing transformed into a blue-faced man, riding a blue horse, and came before his daughter. He said with concern, "My daughter, do not complain. It is not that your master and I have neglected you, nor that your mother and I do not think of you. It is simply that everyone's fate is different." Seeing his daughter's face stained with tears, the Dragon King recited a proverb for her: The sun and the moon born in the sky Must be governed by the heavens above. The golden sun circles the four continents, While the dark night veils the bright moon, This is the destiny they are bound to. The grass-covered hills on the earth Change color with the seasons. Yet the stone mountains remain forever white, Unaffected by summer or winter, This is the fate of grass and stone mountains. I, Zouna the Dragon King, have three daughters. The eldest and second daughters remain in the dragon realm. The master has summoned my youngest daughter to the human world, This is the destiny you are meant to fulfill. After finishing, the Dragon King took out a wish-fulfilling jewel and said to Meiduo Nazé: "My daughter, do not resent your father. This is your fate, and now you live in happiness. Jiacha Xiega treats you as if you were their own child, and soon you will have your own son. I give you this wish-fulfilling jewel. Whatever you need, it will provide. Remember, do not let this jewel leave your side before your son is born." With that, the Dragon King disappeared into the water. Meiduo Nazé held the jewel given by her father and immediately felt as though she were at home. A sense of warmth and comfort washed over her, and before she knew it, she fell asleep. A white cloud drifted in from the southwest, carrying the great master Padma Tötreng. The master approached Meiduo Nazé and placed a golden five-pronged vajra on her head. He said: "Blessed woman, ever since you parted with your father, I have never left your side. Now is the time for you to do good deeds for the people of Tibet." The master continued, "Remember, on the 8th day of the 3rd month, the divine son will descend to this world. He will be the leader of the Four Great Cities, Eight Small Towns, and Twelve Border Nations around Tibet. He is the fierce deity who will subdue demons and the black-haired Tibetan people's king. "Also remember: when the divine child is born, apply the master's long-life water to the roof of his mouth. For his first meal, place food on the crown of his head. When he wears his first clothing, it must be blessed by the war god. His first act of defeating enemies must be accompanied by a sacrifice to the heavens. Remember all of this carefully." When Meiduo Nazé woke up, the master Padma Tötreng was already gone. Her heart was filled with gratitude, and her respect for the master grew even deeper. On the night of the 8th day of the 3rd month, Meiduo Nazé and Senlen slept together. In her dream, she saw a golden-armored man who stayed by her side. The vajra she had seen in her earlier dream emitted a vibrating sound and entered her head. When she woke up in the morning, she felt light and joyful. Over the next few days, she no longer needed ordinary food or clothing. When it was confirmed that she was pregnant, both Senlen and Guomu were overjoyed. Yet, two people were deeply troubled. Naga Zhuoma feared that if Guomu gave birth to another son, it would threaten Jiacha's position as heir. Another person, Lord Chotong, was also worried. That night, Chotong had a dream. In a barren wasteland, a sudden wind arose, and miraculously, the ground became covered in grass. On each blade of grass sparkled not dew, but dazzling jewels. The grassland began to grow wildly, spreading across the land. He awoke before dawn and performed a divination, which revealed that a great figure would soon arrive in Ling. Chotong remembered the prophecies circulating in Ling and became anxious. He thought, "If the young tiger isn’t killed in its mother’s womb, it will grow claws and fangs and rule over us in the future." On this day, Darong Wang went to Senlen's great tent, but he was not there to visit his brother. Instead, he turned to Jiafei and said:"Honorable sister-in-law, you were once a great beauty who left the palace to marry into this remote pastureland. For the sake of the family line, you raised my nephew Jiacha, who shines like the moon. Yet my brother is ungrateful! Ever since he brought the young dragon woman into the family, it's as though your contributions have been forgotten. Even Jiacha follows her around every day. Outsiders might even think she is his mother!" Naga Zhuoma knew Chotong loved stirring trouble, and she usually ignored him. But these words pierced her heart like needles. Naga Zhuoma, who usually disliked Chotong for stirring up trouble, found that his words pierced her heart. She replied sarcastically, "Chotong, you don’t need to worry about me. Look at how you treat your own wife, Dan Sa. Is it any better than how Senlen treats me? What makes you think you can criticize me?" Chotong laughed and said, "Oh, sister-in-law, how could you compare yourself, a noble princess from the royal palace, to my wife? Gold cannot be compared to brass. I’m only thinking of you. Speaking of my nephew Jiacha, I’m proud of him. Everyone in Ling, young and old, sees him as the sun of tomorrow. But ever since the news of the dragon woman’s pregnancy spread, people are changing their minds. They believe only a child of the dragon race can strengthen Ling’s power. Everyone eagerly awaits the dragon child’s birth, and Jiacha’s achievements are being forgotten. Even Jiacha himself is foolishly anticipating the child’s birth." Naga Zhuoma felt her heart sink. After a moment of thought, she said to Chotong, "The people of Ling have been blinded by delusions. I know exactly what to do now." A few days later, Naga Zhuoma approached King Senlen with a smile and said, "Guomu comes from the noble Dragon Palace and is now carrying a child. Such great news deserves a grand celebration! You should hang banners on the mountains and burn incense at the foothills. We should host a grand feast of meat and wine, inviting all the people of Ling to celebrate." Hearing this, King Senlen was overjoyed. He thought, "This child isn’t even born yet, and already there are such auspicious omens. Even Jiafei has opened her heart to celebrate. Surely, the people of Ling will unite in harmony in the future." He praised Jiafei’s idea and said, "You’re right. Let’s prepare a grand feast!" Jiafei added, "I’d love to host the feast myself, but we lack wild game for the banquet. You should take your uncles and go hunting far away to bring back some wild oxen and other animals. We’ll make sure this feast is the greatest celebration Ling has ever seen." King Senlen found her words reasonable and, after praising her idea to the steward, set off with the men for the hunt. Jiacha, being a bold and enthusiastic man, was especially excited to join the hunt. The group set off with great energy. Not long after, the heroes of the Youxi hunted down many wild animals like bison and antelope, so many that they couldn’t bring them all back to the camp at once. Chao Tong volunteered to go back and bring more people to help with transportation. Everyone agreed, so he went back to deliver the message. A few days later, ChoTong returned, looking troubled. Senlen asked him why he seemed so upset. Chao Tong replied, "To welcome the birth of the divine child, our tribe has worked tirelessly to hunt in this distant land. But have we been too protective of the Dragon Lady? She’s becoming more and more dismissive of us. She even said, ‘My son is the grandson of the Dragon King and the leader of the Black-Headed Tibetans. Why should I go and welcome them?’ Such words are truly outrageous!” Senlen frowned but kept silent. Chao Tong stopped there. What had actually happened? It turned out that after the men left for hunting, Naga had poisoned Guomu’s food. However, thanks to the holy water bestowed by the White Brahma King, Guomu and her son survived, though Guomu’s mind became clouded. When Chao Tong returned, he and Naga devised a plan. First, they got the people of the tribe to drive her out of the camp, then they would figure out the rest. Senlen, knowing Guomu’s personality, didn’t immediately react to Chao Tong’s words but felt suspicious. He led the brothers to hurry back to the camp day and night. The people of the Youxi tribe came to the mountain pass to welcome the victorious hunting party, but Senlen didn’t see Guomu among the crowd. Seeing his disappointment, Chao Tong said again, "Didn’t I tell you yesterday? This woman is like a helmet too large for your cap to hold. You’re tired from the journey; why don’t you have some wine first?" Senlen drank cup after cup of bitter wine. Meanwhile, back at home, Naga Zhuoma took advantage of Guomu's muddled state to cut off her braid. She then presented a golden tray of wine to her husband. When Senlen asked about the situation at home, Naga sneered, "Guomu says she is a noble Dragon Lady and is now carrying the descendant of the Lingga gods. How can she lower herself to serve you common folks wine?" Hearing this, Senlen flew into a rage. Fueled by the wine, he rushed home. Hearing her husband shouting angrily outside the tent, Guomu finally regained her senses. She touched her head and found her braid missing. What would she do if he saw her like this? So, she locked herself in the room and refused to answer or open the door no matter what Senlen said. Drunk and furious, Senlen fainted from anger. Chao Tong quickly splashed cold water on him, saying, "Oh, my dear brother! You’re the leader, and I’m your follower. If something happens to you, what am I supposed to do? Since your ties with Guomu are broken, at least show mercy to her for being a descendant of the Dragon Clan. Give her some property and send her back to her family." The chief steward thought there was something suspicious but felt it was inappropriate to interfere too much since this was his younger brother’s family matter. However, he remembered the prophecy made many years ago by Master Tongdongjiebu and firmly believed that the child in Guomu’s womb would be the hope of the Ling Kingdom. No matter what, he couldn’t let Guomu return to the Dragon Palace. Under his persuasion, Senlen didn’t send Guomu back. Instead, under Naga’s arrangement, they gave Guomu some old and weak cattle and sheep, along with a tattered tent, forcing her to live in the gloomy valley to await childbirth. Notes: - Wisdom Dakini: A name for a female deity in Vajrayana (Tantric Buddhism), one of the Dakini Mothers. - Yidam: The unique meditation deity or enlightened being in Vajrayana Buddhism, including Buddhas and Bodhisattvas, who serves as a special object of reliance.

While the divine child waited in the heavens for his descent to the human world, the great teacher Pema Tötreng began searching for suitable parents for the divine child. The father was chosen from the ancient royal lineage of the Mu-Bu Dong Clan of Ling. This royal lineage had branched into three families by the time of their ancestor, Chupen Nabu, who had three wives. K i n g G e s a r of Tibet The Legend from ling King Gesar (about 1038-1119 AD) was a legendary Tibetan hero who was born in Dege County, Ganzi Tibetan Autonomous Prefecture. Later generations called him King Gesar of Ling. According to legend, King Gesar is also the incarnation of the Guru Rinpoche and his wisdom, compassion and power. Gesar EPIC story chAPTER 6 - Avenging a Brother – Gyatsa Leads a Campaign Against the Guo Tribe, and Senlen Wins the Dragon King's Daughter While the divine child waited in the heavens for his descent to the human world, the great teacher Pema Tötreng began searching for suitable parents for the divine child. The father was chosen from the ancient royal lineage of the Mu-Bu Dong Clan of Ling. This royal lineage had branched into three families by the time of their ancestor, Chupen Nabu, who had three wives. The first wife, Saifei, gave birth to Laya Dagga. The second wife, Wenfei, gave birth to Chijang Banjié. The third wife, Jiangfei, gave birth to Zhajie Benmei. The three sons became the leaders of the Senior, Middle, and Junior lineages. From the Junior lineage, Zhajie Benmei fathered Tuola Ben, who in turn fathered Chuna Pan. Chuna Pan married three wives: Rongfei, Gafei, and Mufei. Rongtsa Chagen, the chief of Ling, was the son of Rongfei. Gafei had a son named Yujie, who was later captured during a war with the Hor people. Mufei had a son named Senlen, who was believed to be an incarnation of the Brahmin Raijin and was known for his gentle demeanor and kind heart. Rongtsa Chagen married Meiduo Zaxicuo and had three sons and one daughter: First son: Yupeng Dajie Second son: Lianba Qujie Third son: Ang’ou Yuda Daughter: Namu Yuzhen Senlen married Naga Zhuoma, a woman from the Jiana region, and on the first day of the 12th month in the Year of the Water Ox, they had a son. This boy was extraordinary from birth—his face was round like the full moon, his eyebrows were clean and distinct, and he grew remarkably fast. In one month, he grew as much as other children did in a year. The family named him Xielu Nima Rangxia, but outsiders called him Bumba Gyatsa Xiega. On the 13th day after his birth, the family held a grand feast in celebration. Leaders from the Senior, Middle, and Junior lineages—Rabulang Kaxie, Lingqing Tawi Suolang, and Rongtsa Chagen—each tied a ceremonial scarf around Gyatsa’s neck as a blessing. Rongtsa Chagen declared: “This is a sign of happiness for the Radgabu Clan, A symbol of rising power, The beginning of a fulfilled prophecy, And the start of conquering the four demons.” Gyatsa grew up quickly and was soon known as Gyatsa Daren. One day, the emperor of Jiana summoned his three nephews to the royal palace: Nyechi Gaqing, prince of the Jiang Kingdom; Laburei Bao, prince of the Hor Kingdom; Gyatsa Xiega, prince of Ling. The emperor gave them many treasures, including gold, silver, and jewels. The most precious gifts were a horse, a sword, and a suit of armor for each of them. The three princes were overjoyed and returned to their respective countries with their attendants. During Gyatsa’s time away, a war broke out between the Guo Tribe and the Ling Tribe over a border dispute. In the conflict, Lianba Qujie, the son of Rongtsa Chagen, was killed by the Guo Tribe. The people of Ling, knowing Gyatsa’s bravery and fiery temperament, decided to hide the news from him. One day, while hunting, Gyatsa killed a deer by a mountain spring. As he prepared to divide the meat, a beggar woman and her son arrived at the spring. Hoping for a share of the meat, the beggar woman said: “Honorable Gyatsa Daren, it is good that you have returned! Last year, while you were in Jiana, the Guo Tribe went to war with the Ling Tribe. During the fighting, the chief’s son, Lianba Qujie, was killed by the Guo people. Everyone in Ling says that if you were here, this tragedy could have been avoided. Without you, Ling is truly in danger!” The woman then explained the entire war in detail. Gyatsa listened, and his anger burned fiercely. It was as if a million arrows had pierced his heart. Without hesitation, he mounted his horse and rode straight to Rongtsa Chagen. When Rongtsa Chagen saw that he could no longer hide the truth from his nephew, he tried to dissuade Gyatsa from seeking revenge. He said: “It is true that Lianba Qujie has died, but we have already avenged him. We killed all the men of the Guo Tribe, leaving only widows behind. The only group untouched is Ranluo Dunba’s clan, because they are protected by the Dragon King and powerful spirits. The Dragon King’s daughter resides in their camp. This is not an enemy we can easily defeat. Nephew, it’s best not to act impulsively.” But Gyatsa was determined to avenge his cousin. No matter how much Rongtsa Chagen tried to persuade him, it was useless. Seeing that Gyatsa could not be stopped, Rongtsa Chagen reluctantly agreed to lead an expedition to the Guo Tribe for revenge. Gyatsa’s other uncle, Chao Tong, had different thoughts. He reasoned: “Gyatsa is brave enough to grab a lion by its ears and strong enough to capture a white lion alive. If we let him lead the army to the Guo Tribe, he will surely destroy them. And if that happens, the Dragon King’s daughter and the treasures of the Dragon Palace will all belong to him. How can I let this happen?” Chao Tong came up with a plan. He decided to warn the Guo Tribe. Writing a letter, he said: “To Ranluo Dunba Kyanzen, From Darong official Chao Tong: To avenge the chief’s son, Gyatsa and his men are gathering forces and will march on the Guo Tribe the day after tomorrow. You will not be able to resist them in battle. It’s better to retreat early. I am doing you a favor this time, and I hope you will repay it in the future by giving me the Dragon King’s daughter.” Chao Tong tied the letter to an arrow, recited a spell, and shot it toward the Guo camp. When Ranluo Dunba Kyanzen received the letter, he immediately warned the remaining women, children, and elderly of the Guo Tribe to flee. He also packed up his own belongings and prepared to escape with his family. However, the treasures of the Dragon Palace, including the Dragon Palace’s tent and the Great Prajñā Sūtra, were too heavy for any yak, horse, or mule to carry. Only the green-horned dragon cow could bear the load. As the Guo Tribe began their retreat, the green-horned dragon cow suddenly ran in the opposite direction. Strangely, no one except the Dragon King’s daughter, Meiduo Nazé, could see the cow. The Dragon Princess, who had been riding a horse, turned her mount around and tried to chase after the cow. However, her horse refused to move in that direction. Left with no choice, she dismounted and followed the cow on foot. The usually docile green-horned dragon cow became wild, leaping and running, staying just out of reach. Whenever Meiduo Nazé tried to catch it, the cow would run farther. When exhausted, she would stop to rest, and the cow would also stop to graze, keeping just enough distance between them. Hungry and thirsty, Meiduo Nazé was completely drained but continued to chase the cow. Meanwhile, Gyatsa led the Ling army to the Guo Tribe’s territory. When they arrived, they found nothing but an empty wasteland—only traces of animal dung remained. Seeing this, Gyatsa was puzzled. He wondered aloud: “Where could the Guo people have gone? How could they have fled so suddenly? Could it be divine intervention, preventing us from destroying them? No matter where they’ve gone, we must pursue them.” Gyatsa’s determination inspired the younger warriors of Ling, who were eager to track down the Guo Tribe. However, his uncle Chao Tong objected: “We don’t know where they’ve gone. How can we chase them aimlessly? It’s better for us to return home.” Some of the older, more cautious members of the army agreed with Chao Tong, but Rongtsa Chagen intervened: “The warriors of Ling never return empty-handed. Let’s ask Senlen to perform a divination to see where the Guo people have gone and what we should do.” Everyone agreed. Lacking proper divination tools in the wilderness, Senlen performed an arrow divination. The result was clear: “After one meal’s time, you will not need to unsheathe your swords or notch your arrows. Both treasures and a beautiful woman will be delivered to you.” Chao Tong scoffed at the prediction and mockingly said: “If we’re going to get treasures and a beautiful woman without even fighting, then everything we gain should belong to you, Senlen.” As Gyatsa’s army rested and ate, Meiduo Nazé was still chasing the green-horned dragon cow. Exhausted and desperate, she tripped and fell. She lay on the ground, too tired to move, and soon fell asleep. In her dream, a child dressed in red silk appeared before her, holding a bucket of milk. The child said: “This milk is from your elder sister. She asked me to tell you to keep following the cow—it will lead you to where you need to go. The time has come for you to fulfill your purpose for the sake of all beings.” When Meiduo Nazé awoke, the bucket of milk was beside her, but the child was gone. Grateful for her father and sister’s blessings, she drank the milk and felt her strength return. The dragon cow, sensing her renewed energy, ran even faster. Meiduo Nazé chased it with all her might. Eventually, the cow led her to Dajilongduo Valley, where she encountered Gyatsa’s army. As Meiduo Nazé approached, the green-horned dragon cow suddenly stopped and waited for her. She finally caught up and grabbed the cow’s horns, only to realize she was now standing before Gyatsa’s army. Startled, she looked around and saw the thousands of soldiers. The Ling warriors, in turn, were stunned by the sight of the Dragon Princess. Her beauty was unparalleled: her face glowed like a lotus flower under sunlight; her eyes sparkled like bees dancing on a lake; her figure was graceful like bamboo swaying in the summer breeze. Her smooth skin shone like polished butter, wrapped in the finest silk from Jiana. Her hair was as soft as silk threads, glistening like molten glass. Chao Tong, captivated by her beauty, stepped forward and asked: “Oh, heavenly maiden, did you come to join us in Ling? We are pursuing the Guo Tribe. Can you tell us where they are? And where do you come from?” The Dragon Princess thought to herself: "I am the adopted daughter of Ranluo Dunba Kyanzen. I cannot betray the Guo Tribe and reveal their whereabouts." After considering her response, she said: “You may not know me. In my past life, I was a dakini;In this life, I was born in the prosperous Dragon Palace. My father is the Dragon King Zoné. I am the youngest of three daughters, And my name is Meiduo Nazé.I was gifted to Master Pema Tötreng, Who entrusted me temporarily to the Guo Clan. When the Guo Tribe was struck by misfortune, They scattered to unknown places. I was chasing this dragon cow And unknowingly arrived here. If this is the work of gods, I beg for mercy. If it is the work of demons, it cannot be avoided. As the ancient saying goes: Parents, spouses, and homes— All are determined by past lives. Joy, sorrow, wealth, and misfortune— All are preordained by destiny. My only wish is to return to the Dragon World. I did not come here by my own will. While I live, I will follow the dragon cow. After I die, I will continue to serve all beings.” The Ling warriors listened to her words with a mix of belief and skepticism. Rongtsa Chagen decided it was time to retreat, but Senlen reminded everyone: “Chao Tong said earlier that whatever treasures we obtain during this campaign should be given to me as payment for my divination.” Chao Tong immediately protested: “This woman is not a treasure of war!” The mediator, Weima Lada, stepped in to resolve the dispute: “Since this woman comes from Ranluo Dunba Kyanzen’s household, she is indeed a war prize. As the saying goes: ‘Words once spoken, like a galloping horse, cannot be taken back. Arrows once released cannot be caught by hand.’ The sixteen bundles of the Dragon Palace’s Great Prajñā Sūtra and the Dragon Palace tent should belong to Ling and serve as collective property. However, the woman and the green-horned dragon cow should go to Senlen as his divination reward.” Everyone agreed, and even Chao Tong, though reluctant, had no choice but to accept the decision. The Ling warriors prepared to return home. They invited Meiduo Nazé to ride a horse, but one without a saddle. The Dragon Princess suddenly remembered something and said to Rongtsa Chagen: “Last summer, while playing near the stone mountain, a child gave me a golden saddle and a bridle made of mystical material. The child whispered to me: ‘Do not take these anywhere else or tell anyone about them. When the time comes, you’ll know where to use them.’ I left them in a cave near the stone mountain. Perhaps they are still there.” Rongtsa Chagen immediately sent several people to search for the saddle and bridle, but no one could find them. Finally, Meiduo Nazé herself went to retrieve them. She returned with the golden saddle, and everyone was convinced that she was truly the Dragon Princess. With a shout of “Geso!” (a call to the gods and Buddha), the Ling warriors and the Dragon Princess set off for home.

This excerpt from The Epic of King Gesar describes the prophetic dream of Rongtsa Chagen, governor of the Ling region, which foretells the birth of the hero Gesar. The story highlights the interaction between gods and humans and the unification of tribes, embodying the Tibetan belief in the "heaven-sent hero." 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. GESAR EPIC STORY CHAPTER 5 - A GOOD OMEN APPEARS, CHIEF SEEKS DREAM INTERPRETATION, AND THE GREAT SAGE PROCLAIMS PROPHECY This excerpt from The Epic of King Gesar describes the prophetic dream of Rongtsa Chagen, governor of the Ling region, which foretells the birth of the hero Gesar. The story highlights the interaction between gods and humans and the unification of tribes, embodying the Tibetan belief in the "heaven-sent hero." In his dream, Rongtsa Chagen sees the sun (symbolizing compassion), a vajra (representing heroism), and a parasol (signifying authority), all pointing to the arrival of a divine savior in Ling. The renowned practitioner Thönpa Tönje was invited to interpret the dream. He revealed that it foretold the birth of a heroic savior who would bring prosperity to the tribes. He also advised holding a grand ceremony to welcome the divine child. The tribes of Ling assembled, preparing the celebration with great care and precision, reflecting their structured social order and shared faith in the divine prophec In the human world, within the southern continent of Jambudvipa, there was a fertile and prosperous region in the eastern part called Ling Gabu, located in the Dokham area of the Snow Land. Ling Gabu, meaning "the White and Auspicious Land," was divided into three parts: upper, middle, and lower Ling. Upper Ling had vast, scenic landscapes with vibrant flowers and lush green grass covering its plains.Middle Ling was a region of rolling hills often draped in mist, resembling a fairy maiden wearing a translucent veil.Lower Ling was as flat as a frozen lake, gleaming like silver under the sun. To the front of Ling Gabu stood towering mountains, and behind it stretched winding peaks. The tents of various clans dotted the land like stars in the sky, and the herds of cattle and sheep moved like drifting clouds. Ling Gabu was truly a vast, wealthy, and picturesque land. The chief of Ling Gabu, Rongtsa Chagen, lived in a small house called "Lotus Sunrise" in Upper Ling. He was considered an incarnation of the great sage Gugu Ripa¹. Among the thirty heroes of Ling, he was the leader; among the thirty chiefs of Ling, he held the highest rank; and among the thirty rulers of Ling, he was the most prominent. One night, Rongtsa Chagen went to bed early and slept deeply. In his dream, it seemed as though dawn had arrived. From the eastern peak of Mount Maje Bongri, a golden sun rose, illuminating the entirety of Tibet. At the center of this radiant sun was a golden vajra (a sacred thunderbolt-like symbol). Suddenly, the vajra descended and landed on the summit of Mount Jiji Daring, a sacred mountain in the middle of Ling. While the sun still shone brightly in the sky, a moon also rose. This moon, unlike any he had seen before, appeared on the peak of Mount Manlan, surrounded by stars. Its light bathed the surrounding sacred mountains in brilliance. In the dream, Rongtsa Chagen saw his younger brother, King Senlen, holding a grand parasol made of white silk, bordered with green silk, adorned with yellow tassels, and with a handle made of gold. King Senlen emerged from the horizon, and the parasol’s shadow extended over all the lands: From Mount Banghe in the east of the Great Western Kingdom,To War Pavilion Mountain in Jiana to the west,From Riman in Jiega to the north,To Unchi Bay in Hor to the south. In the southwest sky, a colorful cloud appeared. On it was a master wearing a lotus crown, riding a white lion. In his right hand, he held a vajra, and in his left, a trident. He was guided by a woman dressed in red, wearing ornaments made of bones. The master approached Rongtsa Chagen and said: "Chief, wake up! Do not sleep. The sun is rising over Mount Potala. If you wish for its light to shine on Ling Gabu, listen to the song I will sing!" The master then sang:"Today, the 8th day of the waxing moon,In early summer on the Fire Rooster year,A good omen will appear in Ling Gabu! The eldest will be of noble phoenix lineage,The middle of the mighty dragon lineage,The youngest of eagle, hawk, and lion lineage,And the people of the clans will be like striped tigers. On the 13th day, gather the people for an assembly.From high-ranking lamas to ordinary people,Before the 15th day, when sun and moon align,Recite prayers to the war gods. Build thirteen prayer halls from the finest wood,Raise thirteen auspicious banners with the war god’s flag at the center.Establish thirteen rites for summoning blessings,Using the multicolored cloak of the Knowledge Holder as the symbol. Before the great king of fortune,With noblewoman Lunju as the leader,Perform thirteen celebratory dances. Before the fortunate women,With Gyalo Gapei as the leader,Sing thirteen songs of prayer. Serve the most delicious sweets as offerings,Thirteen varieties of vegetarian dishes for the honored guests. The omen will surely arrive in Tibet;Ling Gabu will be blessed with great fortune. On the day of the grand feast,Keep everything in perfect order—do not panic!When tea and wine are offered,Let the young women serve gracefully, without trembling.When guests arrive at your home,Be composed and welcoming. On the day the omen manifests,Let the men remain calm.If you understand this is a joyous event,You will know it is a once-in-a-lifetime occurrence.May all auspicious wishes come true!" Rongtsa Chagen was about to ask for further explanation when the master and the woman vanished, along with the sun and moon. Startled, he awoke and realized it had all been a dream. Awaking from the dream, Rongtsa Chagen felt refreshed, joyful, and unusually clear-headed. He remembered every detail of the dream vividly. He immediately called for his servant, Gaden Darlu, but his tone lacked its usual calmness. When Gaden Darlu hurried into the room, he found the chief already dressed neatly, sitting upright on his throne. This was highly unusual, as the chief typically started his day with elaborate rituals, including reciting 50,000 mantras, 21 prayers, and performing water offerings and incense burning. As Gaden wondered what had happened, the chief spoke: "Listen! I just had a dream—a dream that none of our ancestors ever spoke of. It is something that neither heaven nor earth could fully contain. I don’t know if we, the black-haired Tibetans, are ready to handle it. What could this dream mean? I must invite the great sage Töndön Jepo to interpret it. But will he come?" Gaden replied confidently, "Yes, Töndön Jepo will surely come." The chief then said, "Good! Along with inviting Töndön Jepo, write to Lunju and Gyalo Dunpa Kyenzen, asking them to come to Ling Gabu to help interpret the dream. Now, go and prepare tea." Gaden went to the kitchen and prepared tea in the "Great Fortune Kettle," with the help of the firekeeper, Sonam Yabei. Singing a tea-offering song, he returned to the chief’s room: "This tea vessel of gold,Symbolizes the eight clans of Upper Ling.This butter-filled brew,Symbolizes the six families of Middle Ling.This flame that burns bright,Symbolizes the four clans of Lower Ling.The first offering of tea goes to the Buddhas,Higher than the heavens.The second offering goes to the local deities,Bringing harmony and fame to all directions.The third offering goes to the Dragon King,Whose wealth pours like rain.The fourth offering goes to the chief,Who subdues all enemies.May happiness and prosperity arise,May good fortune and longevity endure.May life be as firm as a vajra rock,May authority be as steady as Mount Meru,May blessings flow like a wish-fulfilling tree,And may destiny be as vast as the earth." The chief, pleased by the song, instructed his attendant Sherab Gyatso to write letters to Lunju and Gyalo Dunpa Kyenzen, inviting them to help interpret the dream. Messengers, swift as sparrows, were dispatched to the eight clans of Upper Ling, the six tribes of Middle Ling, and the four families of Lower Ling, as well as other nearby regions, summoning everyone to gather for a grand assembly on the 15th day of the month. Everyone who could be invited has already been invited, except for the great sage Töndön Jepo. He is a wandering ascetic with no fixed home, living a life of travel and seclusion. Who knows where he is right now? Where should we send someone to find him? Rongtsa Chagen was anxious about how to find Töndön Jepo, a wandering ascetic with no fixed residence. But Pema Tötreng, knowing all, sent a beam of light to Töndön Jepo, commanding him: "Go quickly to Ling Gabu! The people there have an important matter that requires your help. Go now!" Following Pema Tötreng’s guidance, Töndön Jepo arrived at Upper Ling on the 10th day of the month. At the city gates, he sang: "Hear me, generous chief!Being born in Jambudvipa is full of challenges.Without cultivating the Dharma for eternal happiness,It is like going to a treasure mountainAnd returning empty-handed.A miserly rich man,Is like a demon guarding a warehouse,Lacking the courage to enjoy his wealth—how pitiful!If one does not give,Wealth is like rotten wood—Lifeless and meaningless.Generosity is the path to fortune,Generosity increases wealth and fame,Generosity eliminates disasters and misfortune.Thus, practice generosity often!To this wandering ascetic,Offer food to create a karmic connection.I will pray for you and perform rituals.May the world be filled with auspicious Buddhas,May high positions bring perfect blessings.May the Dharma spread across the land,May power grow with perfect blessings.May the Sangha flourish on the earth,May great fortune arise with perfect blessings.I sing this song of celebration,May Ling Gabu be perfectly blessed!" Hearing this extraordinary song, Rongtsa Chagen felt his spirits lift. Looking out through the golden-patterned window, he saw a man with long hair and a flowing beard. He wore a brown vest adorned with a blue prayer cord, a white shawl draped over his shoulders, conch shell earrings, and carried a rattan staff. Hearing this extraordinary song, Rongtsa Chagen felt his spirits lift. Looking out through the golden-patterned window, he saw a man with long hair and a flowing beard. He wore a brown vest adorned with a blue prayer cord, a white shawl draped over his shoulders, conch shell earrings, and carried a rattan staff. At first glance, Rongtsa Chagen was filled with respect and admiration, realizing this must be Töndön Jepo. He thought: "How incredible! Just as the saying goes:'With fortune, the path is smooth;With courage, weapons are sharp;With destiny, blessings abound.' I was wondering how to find this great sage, and now he has arrived, guided by the Bodhisattvas themselves." Still, to be cautious, Rongtsa Chagen decided to test the sage. He said: "O great sage, you have traveled far. As they say:'If one cannot liberate oneself, it is hard to show compassion to others.' Tell me, wandering ascetic, where have you come from? What is your purpose here?" Rongtsa Chagen carefully observed the sage: His earrings were white conch shells,His staff was white rattan,His robe was white.These "Three Whites" made him seem as if he had descended from heaven.His hair was blue-black,His beard was blue-black,His prayer cord was blue-black.These "Three Blues" made him seem as if he had emerged from the Dragon Palace.His skin was brown,His vest was brown,His drinking vessel was brown.These "Three Browns" made him seem as if he belonged to the Dong clan².Rongtsa Chagen waited to hear the sage’s reply. Rongtsa Chagen saw that the sage did not answer his questions, so he asked again: “Great Sage, what spiritual experiences have you gained? What precepts and rules do you follow? What wisdom do you have to teach others? What profound knowledge have you mastered? Do you have the power to subdue demons? Can you command authority over the four directions? Do you possess the prestige to rule the lands? Do you have supreme spiritual attainments? If you can answer me, I will offer you the food as your reward.” No matter how much Rongtsa Chagen scrutinized him and how many questions he asked, Töndön Jepo remained calm, his steady expression as serene as an autumn lake. Finally, after being questioned at length, Töndön Jepo spoke: “You, the powerful chief of a great clan, are trying to test me with your words and challenge me with your questions. But as the saying goes:‘If one does not have a sharp blade, one cannot cut meat for others to eat.If one does not have wealth, one cannot lend to others for profit.If one does not have knowledge, one cannot overpower others with teachings.’ People call me Töndön Jepo, the Great Sage.” Then he began to sing: “Om! May I see the true nature of Dharma!Ah! May the Buddha’s pure lands be revealed!Ye! May the deeds of the emanation body succeed!I save the weak and suffering beings from samsara,And thus the name Töndön Jepo is known. My understanding is vast and unbiased,My practice is long and well-honed,My heart is free of deceit or hypocrisy. Esteemed chief, your fame spreads far and wide,How could you not have heard of Töndön Jepo?If a benefactor does not offer with faith and devotion,Why should a sage resent them for withholding food? I had no intention of coming here,But the great master Pema Tötreng instructed me to.So I have come to discuss important matters with you. But if you doubt me,I should leave here at once!” After finishing his song, Töndön Jepo turned and began to walk away. After finishing his song, Töndön Jepo turned and began to walk away. Rongtsa Chagen hurriedly picked up a silk scarf embroidered with a thousand lotus flowers, knelt before the sage, and kowtowed three times. He said: “Compassionate Great Sage Töndön Jepo, the realized and accomplished master, It is my ignorance that I failed to recognize your greatness. It is my rudeness that offended you with my words. Please show compassion for us beings. I offer you this scarf of a thousand lotus flowers, And humbly beg for your forgiveness.” Seeing that Töndön Jepo did not respond, Rongtsa Chagen sang again:“The sun is an uninvited guest,But if it does not shine its warm light,What use is its journey across the four continents? The rain is an uninvited guest,But if it does not nourish the vast fields,What use are the dark clouds that fill the sky? You, O Master, are an uninvited guest,But if you do not teach and guide the people of Ling,What use is the realization you have attained? Please stay in Ling Gabu,And teach the people for three full years.I beg your forgiveness,For saving all beings is the greatest cause.” Hearing Rongtsa Chagen’s sincere words, Töndön Jepo realized it was indeed time to teach and guide the people. The prophecy of Pema Tötreng had come true. He agreed to stay in Ling Gabu for three years. Before Rongtsa Chagen’s messengers arrived with letters, Jewel Lunju, living in Gawu Setrong, had a dream. In his dream, a man riding a yellow horse, wearing armor and a horned helmet, said to him: “The great task of the six tribes of Ling depends entirely on you. Whether it will succeed or fail, you must prepare quickly.” After saying this, the man disappeared. Lunju awoke, puzzled by the dream. He quickly performed a divination to understand its meaning, and the result was extremely auspicious. Just as he was putting the divination tools away, a servant came to announce that messengers had arrived. When the messengers entered, they presented Rongtsa Chagen’s letter and gifts to Lunju, explaining the prophecy and the invitation to discuss an important matter in Ling Gabu. Lunju pondered for a moment and said: “If I agree to go, it is like the saying: ‘A great man, a great ocean, and a great mountain are best kept stable and unmoved. If a leader becomes too busy, they may end up exiled to the borders. If Mount Meru shakes too much, houses across the land will collapse. If the great ocean stirs violently, the earth will flood.’ But if I refuse, the dream I had last night matches what the chief’s letter describes.And the chief rarely speaks lightly—this must be an important matter.Though I cannot predict the outcome, I should go.” With this decision, Lunju mounted his white horse, known as Thousand-Mile Lantern, and rode toward Upper Ling with eight attendants. Meanwhile, Dunpa Kyenzen, resting in his large tent called "Thönshyak Gongku," also had a dream. In it, he saw a sage dressed in white, wearing a silk turban, and carrying a golden wish-fulfilling bowl. The sage introduced himself as Gyalkyong Dongrao and rode a divine bull called Snow Mountain Lion. The sage said to him: “Rich man Dunpa, wake up quickly! Go outside and see clearly.Messengers are outside your door, discussing the good omen of Ling Gabu.You will understand what needs to be done.” Waking from the dream, Dunpa Kyenzen immediately went outside and found messengers from Upper Ling waiting for him. The messengers greeted him and explained Rongtsa Chagen’s dream and the prophecy. After reading the chief’s letter and hearing the messengers’ account, Dunpa Kyenzen immediately mounted his horse, Nine-Horned Unicorn, and, with two attendants, rode toward Ling Gabu. On the 13th day of the month, the leaders of Ling Gabu gathered in the Zashi Gole Assembly Hall. These included: Töndön Jepo, the Great Sage with spiritual power,Jewel Lunju, the nobleman with authority,Dunpa Kyenzen, the wealthy benefactor,Rongtsa Chagen, the wise chief of Ling. Rongtsa Chagen, the chief, presented three fine ceremonial scarves to honor the guests: “Daylight Peace,” “Auspicious Coiled Dragons,” and “Thousand Lotus Flowers.” He also offered them a golden bowl with dragon carvings, a magical ritual tool, and three bolts of golden silk embroidered with dragons. The feast was lavish. Golden bowls were filled with butter tea and cream, while the tables were covered with three types of sweet treats, tender meat from three kinds of livestock, and pastries made from three types of grains. Rongtsa Chagen spoke excitedly:“Today, we raised an eight-spoked ceremonial canopy to symbolize the auspicious signs in the heavens. We laid eight-petaled lotus cushions to show the blessings of the earth, and hung banners of the Eight Auspicious Symbols to celebrate the success of our religious and political endeavors. On the morning of the 8th day, I had a dream unlike anything seen in heaven or on earth. If I share it, some might laugh, saying, ‘Spring dreams can be wild, and in summer, all kinds of things grow on the grasslands!’ But if I hide it, I fear the gods will punish me, and the six tribes of Ling will face calamities. So, I have called upon the all-knowing master to interpret my dream, the wise leaders for guidance, and the blessed benefactors for advice. Please tell me what it means!” Rongtsa Chagen then described in detail the dream he had on the 8th day. Töndön Jepo smiled and sang:“Om! The nature of Dharma is beyond birth and death.Ah! Out of compassion for the endless suffering of beings,Ye! I will now explain this wondrous dream. Chief, listen carefully!You are a descendant of divine beings,A rightful heir to the sacred lineage.You possess great intelligence and wisdom,And so, this dream is no delusion. The sun rising from Mount Machen,Its light shining on Ling Gabu,Represents the compassionate light of the Buddhas,Symbolizing the flourishing of all endeavors in Ling. The golden vajra flying downAnd landing on Mount Jiji,Represents a hero descending from the heavens,Who will be born in your land. The gathering of local deities,Means they are preparing to welcome this savior. The crescent moon on Mount Manlan,Represents the elder brother, an embodiment of wrathful Vajra. The stars shining on the golden mountain,Represents the ministers destined to serve. The rainbow over Mount Gertro,Represents your ancestors, born as gods. The divine light over Lake Mapang,Represents the mother, born from the Dragon King’s palace. The parasol held by Senlen,Represents the father, a protector of the land.Its white top symbolizes virtue,Its red sides symbolize authority over the three realms.The green edges symbolize powerful deeds,The golden tassels symbolize prosperity in all directions. The parasol’s shadow covering the four lands,Represents the hero’s authority over the world.Ling Gabu, home to gods and men,Will be united under this blessing. Do not miss this opportunity—Quickly organize the assembly in Ling Gabu!From this day forward,All your wishes will be fulfilled.” Töndön Jepo’s words filled everyone with clarity and joy. Jewel Lunju said: “Today’s events prove the old saying:‘Without faith, blessings cannot be received.Without fortune, wealth cannot be gained.Without farming, crops cannot grow.Without effort, success cannot be achieved.’ We must quickly gather the six tribes of Ling,Hold a grand assembly,Perform rituals to honor the war gods,Pray for blessings,And prepare for a great celebration!” Everyone agreed enthusiastically. The preparations began. White tents were set up in countless numbers, like flowers blooming across the grasslands. Smoke from cooking fires rose like thick clouds. People dressed in their finest festival clothes, as colorful as a field of flowers. Horses moved in perfect unison, like ripened crops swaying in autumn. The tents were arranged in a circle, with a massive ceremonial tent in the center. This grand tent, with its golden top shining like the rising sun, resembled a snow-capped mountain. Inside, the seats were covered with tiger and leopard skins, and the walls were decorated with vibrant silk banners, creating a magnificent sight. The sound of conch shells signaled the start of the gathering. - The Long Clan, led by Daruong Söpön, arrived like tigers emerging from the mountains. - The Middle Clan, led by Serkye Aga, moved like dragons rising from the sea. - The Young Clan, led by Bönpa Churu Darpön, rushed in like arrows flying through the air. Everyone sat according to their rank and status: The golden seat at the highest place was given to Töndön Jepo, the great master.The silver seat to the right was for Rongtsa Chagen, the chief.The conch-shaped seat to the left was for Jewel Lunju, the nobleman.The sandalwood seat in the front was for Serkye Aga.The tiger-skin seat was for Daruong Söpön.The leopard-skin seat was for Matsi Chöje.Other seats were assigned in descending order of rank: Elders and respected leaders sat at the top.Youth and junior members sat at the bottom.Everything followed the principles of hierarchy and tradition, ensuring order was maintained. Once everyone was seated, Rongtsa Chagen explained his dream and Töndön Jepo’s interpretation. The crowd was filled with excitement. People began discussing: “A divine hero is going to be born in Ling! What should we do to welcome this great hero? There is so much to prepare!” Jewel Lunju gave instructions: Dunpa Kyenzen, the wealthiest benefactor, was put in charge of organizing the grand feast.Leaders like Mitsen, Söpön, and Taba were tasked with gathering people and supplies.Resources such as food, incense, offerings, flags, and ceremonial items were to be collected.He also instructed the noblewomen—such as Gapei, Rönpei, and Drönpei—to prepare songs and dances for the celebration. Finally, he reminded the heroes of Ling:“Remember your responsibilities! On the 15th day, under the full moon’s light, the Bodhisattva will send us the divine hero we have been waiting for.” With great excitement, the people of Ling prepared to welcome the birth of the hero who would bring blessings to their land. Notes: Gugu Ripa: A revered Tibetan sage. Mount Meru (Sumeru) A mythical mountain from ancient Indian tradition, also called "Miaogao Mountain" in Chinese. It is believed to be at the center of the world, with the sun and moon circling around it. The three realms of existence (heaven, earth, and underworld) are layered around it. Surrounding Mount Meru are four continents: - Purvavideha (East), - Jambudvipa (South), - Aparagodaniya (West), - Uttarakuru (North). Skull Cup: A ritual drinking vessel made from a human skull, often used in Tibetan spiritual practices. Dong Clan: One of the six ancient Tibetan clans. They are traditionally associated with the color brown as their symbol. Nine-Horned Horse: Horses do not naturally have horns, but in legend, one or two horned horses may appear in a herd. These are considered the best and rarest horses, similar to the concept of a "unicorn." The number "nine" is used to emphasize rarity and abundance. Ganzi: A vessel used for holding sacred water. Zaijinmu: A mythical magical object that is said to have the ability to transform itself. Eight Auspicious Symbols: These are sacred symbols in Tibetan Buddhism, representing good fortune and spiritual blessings: 1.Parasol: Symbolizing protection from harm and obstacles. 2.Golden Fish: Representing freedom and liberation. 3.Treasure Vase: Symbolizing inexhaustible wealth and prosperity. 4.Lotus Flower: Representing purity and enlightenment. 5.Right-Turning Conch: Symbolizing the spread of Dharma (Buddhist teachings). 6.Endless Knot: Representing interdependence and harmony. 7.Victory Banner: Symbolizing triumph over ignorance and negativity. 8.Wheel of Dharma: Representing the teachings of the Buddha. Colorful Arrows: In Tibetan weddings, these are symbolic arrows adorned with colorful silk scarves. They are given to the bride or placed on the roof as a blessing.

This story details Guru Pema Tochin's careful preparations for the descent of the divine son, Dönchuk Garwa (King Gesar), to the human world. Through divinations, the Guru chose the Ling region, at the center of "Dokham's Six Peaks," as the birthplace, recognizing it as a sacred land of "self-arising sunlight," ideal for spreading enlightenment. 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. GESAR EPIC STORY CHAPTER 4 - SEEKING THE DIVINATION DEITY TO RESOLVE DOUBTS, ELIMINATE DISASTERS, CURE PLAGUES, AND RECEIVE THE DRAGON MAIDEN AS A REWARD This story details Guru Pema Tochin's careful preparations for the descent of the divine son, Dönchuk Garwa (King Gesar), to the human world. Through divinations, the Guru chose the Ling region, at the center of "Dokham's Six Peaks," as the birthplace, recognizing it as a sacred land of "self-arising sunlight," ideal for spreading enlightenment. The Guru searched among Tibet’s ancient clans and found Senlen, a descendant of the Mukpo Dong lineage, whose kind and virtuous nature made him a suitable choice as the divine son’s father. To find the mother, the Guru afflicted the dragon clan with a plague, forcing Dragon King Zuna Rinchen to seek help. Divinations revealed that offering his daughter would end the calamity. The Guru selected the youngest daughter, Meto Nazé, who, despite her plain appearance, had extraordinary spiritual potential. She was entrusted to Ling’s Dönpa Kyenzan, along with sacred dowries, to await the divine son’s birth. Pema Tötreng thought to himself, "For the divine child to save sentient beings, he needs the right conditions to fulfill his mission. I must choose a fertile, pure, and auspicious place for him to be born, along with suitable parents and a noble family." Thus, Pema Tötreng began using divination to determine the best place for Pöpa Gawa’s birth. The gods opened their divine eyes and looked across the snowy lands of Tibet, examining the upper, middle, and lower regions. The upper region, Ngari, had three distinct areas: Purang surrounded by snow mountains, Guge surrounded by rocky cliffs, and Mang-yul surrounded by glaciers—known collectively as the "Three Surroundings of Ngari." The middle region, Ü-Tsang, was divided into four territories: Yuru, Weiru, Yeru, and Yenru, also called the "Four Rurus of Ü-Tsang." The lower region, Dokham, was divided into the "Six Ridges": Mazha Ridge, Bobo Ridge, Chawa Ridge, Semo Ridge, Maikan Ridge, and Muya Ridge. This region also boasted the four great rivers—Yellow River, Yangtze River, Mekong River, and Salween River—as well as four fertile farming regions, four major cities, and four mysterious lands. Pema Tötreng looked carefully at all these places but could not find one that perfectly matched the conditions for Pöpa Gawa’s descent. Sighing deeply, Pema Tötreng closed his eyes in thought. He knew he must find a pure and auspicious place for the divine child to be born. After a moment of contemplation, he reopened his eyes and examined the land again. Suddenly, he noticed a region in the center of Dokham called Ling. Ling was divided into Upper Ling with its eight large clans, Middle Ling with its six Wenbu tribes, and Lower Ling with its four Mujang clans. At the border of Middle Ling and Lower Ling was a thriving, prosperous community—an ideal place, like the rising sun of happiness itself. With the location chosen, the next step was to select the divine child’s parents and family. Among the ancient Tibetan clans, the six oldest lineages were: 1.The Gyure clan of Drigung, 2.The Ngase clan of Darlung, 3.The Kun clan of Sakya, 4.The Lang clan of the Dharma Kings, 5.The Jya clan of Kyungpo, 6.The Ra clan of Nedong. Although these clans were prominent, they lacked the karmic connection for such a divine mission. Pema Tötreng then turned his attention to the nine most renowned Tibetan clans: 1.The Ga, Dro, and Dong clans, 2.The Sai, Mu, and Tong clans, 3.The Ban, Ta, and Za clans. In the Ling region, he found a family from the Mu-Tong clan. This family had three daughters, the youngest of whom was named Jangmu Sa. Jangmu Sa married Chüna Pan and gave birth to a son named Senlen, who was kind-hearted, broad-minded, and gentle by nature. Senlen was an ideal candidate to be Pöpa Gawa’s father in the human world. Now that the father had been found, the question remained: who would be the divine child’s mother? She needed to be from the dragon clan. Thus, Pema Tötreng decided to search among the dragons for the perfect candidate. Among the dragon clan, there were four castes: 1.Royalty, 2.Brahmins¹, 3.Commoners, 4.Outcasts. To select the divine child’s mother, Pema Tötreng naturally had to choose from the pure and noble dragon royalty. He thought of the perfect candidate—Meto Naza, the youngest daughter of the Dragon King Tsuna Rinchen. If Meto Naza descended to the human world, she would naturally receive the protection of the nine heroic brothers and the Horse-Headed Wisdom King (Hayagriva). She would be the perfect mother for Pöpa Gawa. But how could he bring Meto Naza out of the Dragon Palace? After a moment of reflection, Pema Tötreng came up with a plan. In the Dragon Palace of King Tsuna Rinchen, the dragons lived peaceful and free lives under the sea. But one day, a loud rumble was heard as a four-year-old hybrid bull² charged into the ocean. The bull rampaged everywhere, and wherever it went, an uncontrollable plague spread. The dragons could not cure the disease, nor could they figure out its source. The once peaceful Dragon Palace was plunged into chaos. Dragons groaned in pain, and the sound of their suffering echoed throughout the realm. Little did they know that this was Pema Tötreng’s doing. He had stuffed the plague’s poison into the bull’s horns and cast a spell on it, deliberately causing havoc in the Dragon Palace to create an opportunity to bring Meto Naza to the human world. The dragons hurried to report the situation to their king, Tsuna Rinchen, crying out about their suffering: "Oh great Dragon King Tsuna Rinchen, seated upon the crystal throne, Listen to our cries!A great disaster has struck our world— A plague has descended upon us, And our realm is filled with sickness. Is this the result of past karmic debts, Or is it a temporary misfortune? We do not know how to cure it! We never value health and happiness Until sickness takes them from us. We never appreciate life’s joys Until death looms near. Without great disaster, We forget the kindness of our teachers. Without severe loss,We forget the protection of our leaders. Without famine, We do not understand the importance of frugality. Perhaps our behavior has gone astray, And the Bodhisattvas have punished us. What is happening? What should we do?" The Dragon King, disturbed by the dragons’ groaning and lamenting, could not calm his mind. He, too, was puzzled by the sudden outbreak of the plague. It had come without warning or signs, and its severity was unlike anything they had ever seen. The king thought to himself: "No bird flies without a thunderclap, No horse panics without a bird’s flight, No head bleeds without a startled horse. What is the cause of this disaster in the dragon world? There must be a great sorcerer at work in the human world. But why didn't our seers foresee this?Have their eyes been blinded, their ears blocked, their senses dulled?Or is this truly one of those rare times when fate catches us unprepared, like the sayings go: A teacher loses his voice when students need guidance, A donor’s hand stiffens when charity is needed, A horse’s neck quivers during a race, A hunting dog wheezes during the chase." The Dragon King decided that they needed to bring in help from outside their realm to find the source of this plague. He said to the dragons: "In the snowy region of Lethoma, there is a divination deity named Dorje Ongga. Send my son, Langwa Sidan, to invite this deity here to uncover the truth." The dragons, hearing the king’s decision, found some comfort in his plan and awaited the results. When Pema Tötreng learned that the Dragon King had sent his son to invite the divination master Dorje Ongga, he immediately cast a spell and instructed the divination master: “When you reach the Dragon Palace, this is what you should say to the Dragon King…” Meanwhile, the Dragon King’s son, Langwa Sidan, using his magical powers, quickly arrived at Lethoma Snow Mountain, where Dorje Ongga resided. He presented a jeweled mirror to the divination master and said: “Respected leader of divination, the all-knowing king of prophecy with divine sight, our pure Dragon World has been struck by an unprecedented disaster. Eighteen different plagues are spreading across the Dragon Realm.We do not know the cause of this calamity, nor what mistake might have led to it. We do not know the cure, nor the medicines required. My father, King Tsuna Rinchen, has sent me to invite you, the most renowned diviner of Jambudvipa, Dorje Ongga. Please, come quickly to save the beings of the Dragon World!” Dorje Ongga recalled Pema Tötreng’s instructions and replied, “Ah, of course! The dragons of the middle realm and the spirits of the lower realm are as close as brothers. As the saying goes: ‘Though the grass grows in different directions, it bends the same way when the wind blows;Though stars are scattered across the sky, they rise and set together.’ If the Dragon World is in trouble, how could I refuse to go?” Dorje Ongga gathered his tools for divination: -360 divination cords, -500 divination boards, -150 divination dice, - 32 sacred arrows, -360 divination charts, andhis sacred texts. He loaded them onto 50 magical mules and set off with Langwa Sidan to the Dragon Palace. When they arrived at Sipayutso Lake, near the Dragon Palace, the Dragon King Tsuna Rinchen was already waiting for them. After exchanging greetings, the Dragon King, unable to contain his urgency, said: “Our Dragon World has been struck by disaster! We do not know the right prayers to offer. Please, divination master, cast your divinations for us! Lay out the divination cords, Set up the divination charts, Roll the sacred dice,Place the divine arrows on the altar. Whatever you need, we will prepare it immediately. We only ask for swift answers!” Dorje Ongga did not delay and replied: “To perform divinations for the health of the Dragon King, the causes of the dragons’ illnesses, and the fate of your kingdom, we must prepare the proper items for the ritual. Without these, it would be disrespectful to the divine spirits.” The Dragon King, humbled, asked, “What do you need? Please tell us.” Dorje Ongga solemnly instructed: “Prepare a pure, white divination cloth, 13 sacred arrows tipped with gold feathers, 50 varieties of treasures,Feathers from a white vulture, The right front leg of a white sheep, And a flawless, unblemished crystal mirror.” The treasures of the Dragon Palace were plentiful, so these items were quickly assembled. Once everything was ready, Dorje Ongga began the divination. He meticulously arranged the items: The white divination cloth was placed before him, The 13 golden arrows were decorated with silk, The white vulture’s feather was tied to the sheep's leg, The crystal mirror was positioned carefully, The 50 treasures were laid on a rug, The 360 divination charts were hung, The wooden divination pieces were aligned, The 360 divination cords were tied. Chanting prayers, Dorje Ongga recited: “Oh, divine spirits of the sacred temple above, Guardians of prophecy, The three noble sons, Banse, Tose, and Dase! Oh, war gods with the tradition of divination, Oh, Gungun, lord of the Nyen clan! Oh, Tambo, who knows all in the mortal world! Bless this divination, Remove the fog that clouds the signs, Dispel the obstacles and the interference of unseen demons. Wipe away the mist above, Clear the fog below, Remove the dust-like haze in between. Make it brighter than the purest crystal, More polished than the whitest jade. In this pure Dragon World, Let the impurity of disease be vanquished. Where did this disaster originate? What caused this calamity? What can be done to resolve it?” As Dorje Ongga chanted, a gentle breeze arose. The vulture feather tied to the sheep’s leg quivered slightly, the silk tied to the sacred arrows fluttered, and the divination charts rustled. The divination master remained calm, his eyes closed in focus. Meanwhile, the Dragon King and his attendants grew increasingly anxious, holding their breath as they awaited the results. After a long time, Dorje Ongga opened his eyes. Without looking at the kneeling dragons, he cleared his throat and recited: “Ah, the divination is clear! Listen carefully to what it reveals! The signs are heavy, the omens grave. Trouble comes from afar, And prayer and offerings are the only solutions. Such a disaster has never occurred in the Dragon World before. Its cause lies in the human world. Long ago, the Tibetan King invited a master to build a temple, But the dragons did not repay their karmic debt. This neglect has brought punishment. Strife has arisen within your world, The fire of chaos spreads like a wildfire. If no measures are taken, The Dragon World will become a wasteland. In Jambudvipa, in the human world, There is a master named Pema Tötreng, A purifier of corruption. If he is not invited, There is no remedy, no solution. As the Tibetan saying goes: ‘When death is near, do not cling to wealth. When treasure appears, do not hesitate. When action is needed, act decisively.’ Dragon King, remember this well!” The Dragon King, hearing this, understood the cause of the disaster and the solution. Reflecting on the futility of wealth without life, he prepared 13 loads of precious treasures as a reward for Dorje Ongga, thanking him for his great wisdom in uncovering the truth. Since only Pema Tötreng could save the Dragon World, the next question was: who would be sent to invite him? And where could they find him? A dragon named Yewa Jenga, the son of a commoner, volunteered to go. His offer brought joy to the dragons, who cheered in relief. The Dragon King, pleased, said: “Dragon child Yewa Jenga, You are our messenger, An arrow shot forth. When you find Pema Tötreng, Accept whatever he says, And do whatever he requires.” He gave Yewa Jenga a jeweled vase of wish-fulfilling nectar and a cooling, fire-extinguishing treasure as gifts for the master. Yewa Jenga set off immediately. Pema Tötreng, foreseeing the Dragon World’s invitation, used his powers to travel instantly to a Crystal Lotus Cave by the Yellow River on Mount Dandi. Yewa Jenga, guided by Pema Tötreng’s divine power, knew exactly where to find him. He arrived at the cave and offered his gifts to the master. Pema Tötreng, feigning ignorance, asked: “Child dressed in fine silk, Wearing a right-coiled conch shell on your head, Wrapped in a blue scarf, Riding a long-horned antelope, Holding a jeweled vase in your hands— Are you from the gods, dragons, or Nyen? Why have you come here?” Yewa Jenga bowed deeply and said: “Savior of this life and the next! I am from the Dragon Realm, Sent here by Dragon King Tsuna Rinchen. I have come to tell you about the disaster in our world.” Yewa Jenga recounted everything that had happened in the Dragon World, including Dorje Ongga’s divination, and pleaded with the master to save the dragons from their suffering. Pema Tötreng, eager to help, pretended to hesitate and said: “If I am to go to the Dragon Realm, You must understand: To invite a great mountain as a guest, You need a vast plain to settle it, Or the mountain will not move. To guide a river through a gorge, You must pave its path with gold, Or the river will not flow.” Recalling the Dragon King’s instructions, Yewa Jenga immediately replied: “Whatever you ask, we will provide. However you want it done, it will be done.” Satisfied with Yewa Jenga’s response, Pema Tötreng said: “Very well. Go ahead, and I will follow shortly.” Pema Tötreng arrived at the Dragon Palace near Lake Mazho and saw a heartbreaking sight: sick dragons lying weakly everywhere, their horns twitching uncontrollably, their tails wagging in pain, and their groans like thunderous roars. The suffering was unbearable. On the glass dome of the dragon city, the Dragon Prince, Lepa Chabe, writhed like a fish in a boiling pot, restless and distressed. Seeing their misery, Pema Tötreng felt deep compassion. Sitting on the golden throne in the Dragon Palace, the Dragon King, Tsuna Rinchen, personally offered him a red pearl plate filled with the finest fruits and a cup of fragrant nectar tea. The Dragon King said: "O savior of this life and the next, we are endlessly grateful for your arrival! Please save our dragon people from this suffering. "Pema Tötreng replied: "As the saying goes: 'If the sky is high, build a ladder; If the ground is low, dig a tunnel; Carve stone cliffs with chisels, Build bridges over flowing waters.' Illnesses can always be cured, but what gift do you plan to offer in return?" The Dragon King asked respectfully, "Please, Master, tell us what you require." Pema Tötreng said: "Prepare offerings of: - Various nectars, sacred woods, and pure waters, - Yellow gold, white silver, red copper, green turquoise, and clear crystals, - A mighty lion, a wish-fulfilling yellow bull, a fierce yak, a white sheep, and a strong mountain goat, - A pure white tablecloth, a right-coiled white conch, a full-petaled white lotus, and a three-sectioned white sacred arrow.Tomorrow morning, gather all the sick dragons on the green grasslands, and I will treat them." The next morning, on the lush green grasslands, the sick dragons came from all directions: The lame leaned on others, The blind were led by companions, The weak and frail crawled or were carried, The ones in excruciating pain summoned their courage to come. Pema Tötreng built a sacred mandala called "The Lion’s Roar of the Holy One". He blessed the purification items with sacred mantras and mixed the milk of five animals with herbal medicines. He poured these into five sacred vessels, burned fragrant woods as offerings, and dipped celestial grass into five types of pure water to sprinkle on the offerings. He recited purification prayers over the ceremony. Before long, the sick dragons were healed: The lame began to dance,The mute started to sing, The blind could see the faces of the Buddhas, The deaf could hear the sound of the Dharma. The Dragon King, Tsuna Rinchen, was overjoyed and exclaimed, "How can we ever repay the Master? How can we express our gratitude for his kindness?" The Dragon Prince, looking at Pema Tötreng seated on the golden throne, said to his father: "Master’s kindness is immeasurable. Even offering treasures to fill the three thousand worlds would not be enough. However, Master is unlikely to accept many gifts. Let us present a modest offering to express our gratitude." Following the Queen’s instructions, the Dragon Prince offered: 13 wish-fulfilling jewels, 13 jewels that dispel darkness, 13 jewels that bring coolness, 80 loads of precious lapis lazuli, 15 large measures of gold, and A pearl rosary. To their surprise, Pema Tötreng’s face darkened as soon as he saw the offerings. His cheerful demeanor vanished, and he said: "Your dragon clan, do you not understand the virtue of gratitude? Is this how you repay kindness?" Startled, the Dragon King hurried forward, bowing deeply: "O compassionate Master, please do not be angry! If these gifts are too small, tell us what you wish for, and we will do as you say." Pema Tötreng replied, "In that case, bring your Queen, De Gana Nam, to see me. I have something to say to her." The Dragon King and his family were stunned. They thought: "What could the Master possibly want with the Queen? Could this be a test of her virtue? How can we refuse?" Despite their unease, they had no choice but to comply. The King brought the Queen to meet Pema Tötreng, who then asked everyone else to leave the room. This left the dragons, especially the Dragon King, feeling deeply anxious. When they were alone, Pema Tötreng said to the Queen: "The gifts your dragon clan has offered are far too little. Not even sweet food or beautiful women were included. Those turquoise stones and gold nuggets are just worthless rocks from the wilderness—they cannot be eaten or worn.What I want as a gift is something your Dragon Palace has. But are you willing to give it to me?"The Queen, trembling, replied, "Of course, if it is something we have, you may take it."Pema Tötreng said, "I’ve heard your family has several famous princesses. Can you offer one to me?"The Queen, blushing with embarrassment, could only nod and retreat. When the Queen told the Dragon King about Pema Tötreng’s request, he sighed deeply. "This Master is truly shameless… but refusing him is not an option." The King considered his options. Of the three princesses: 1.The eldest, Guoqiong Gamu, was already promised to the son of the northern Yaksha King, Gakan. 2.The second, Kacha Rumtso, was engaged to King Hamibaza of Jiana. 3.The youngest, Meto Naza, was not yet betrothed, but she was small and plain-looking. Surely the Master wouldn’t accept her. The King was at a loss, but his ministers offered advice: "Why limit yourself to just the princesses? We can select more beautiful maidens from the dragon clan and let the Master choose from among them." The King was delighted by this suggestion. He selected four beautiful maidens along with the three princesses and dressed them up in fine silk and jewels. The six maidens looked radiant, like the new bamboo of spring, the blossoms of summer, and the full moon of autumn. Unfortunately, Meto Naza’s dark complexion and short stature made her stand out unfavorably. When the seven maidens were presented to Pema Tötreng, the six beauties stood nervously, fidgeting, while Meto Naza remained calm. Pema Tötreng examined them carefully and pointed to Meto Naza, saying: "This young woman, with her almond-shaped eyes and peach-like cheeks, is perfect. As the saying goes: 'Too much beauty isolates, Too much fullness overflows.' Her beauty is just right." His words caused an uproar: The elderly laughed so hard they nearly fainted, The young adults clutched their sides in disbelief, The youth stared with bloodshot eyes, stunned. Ignoring the reactions, Pema Tötreng insisted on taking Meto Naza. The Dragon King reluctantly agreed. Pema Tötreng added, "She will need three items as a dowry: A green tent called ‘Tangshé Kongku, ’16 bundles of the Great Perfection Scriptures (Prajnaparamita), A green-horned milking cow." Though reluctant, the Dragon King agreed to the demands. Turning to his daughter, he said: "For the peace of the Dragon World, I must part with you, my beloved daughter. As the saying goes: 'Only vultures die in their nests; Daughters cannot grow old in their father’s house.' This is your duty and destiny. Whatever you desire for your dowry, I will provide." Meto Naza, knowing she had an important destiny, thanked her father and accepted her fate. The next morning, the entire Dragon Palace gathered to bid farewell to Meto Naza. The Dragon King sang: "O Pema Tötreng, hear my words: We invited you to the Dragon Palace, To save us from strange diseases. With your great compassion, You healed us with five wisdom medicines, And purified us with sacred smoke. To repay your kindness, We offer you our daughter. May she fulfill her destiny,And may the bond between dragons and humans grow stronger." With this, Meto Naza tearfully said goodbye to her family and followed Pema Tötreng as they floated across the sea. Pema Tötreng brought Meto Naza to the Snow Land of Tibet, the highest and holiest place in the world. He decided to find a suitable family to entrust her to and asked her opinion. Meto Naza, unsure of her future, remained silent. Seeing her hesitation, Pema Tötreng removed his hat and said, "Let me consult the divination." He threw the hat into the air, and it transformed into a red light that landed on the tent of Dunpa Kyenzen. Pema Tötreng told Meto Naza, "The place where the red light shines is your new home. Stay there for three years, and I will send someone to find you." The night before Meto Naza’s arrival, Dunpa Kyenzen had a strange dream. A radiant man surrounded by light appeared, holding a nectar vase, and said: "Tomorrow morning, someone will come to your door. Whatever they say, accept it, and you will receive great blessings." The next morning, Dunpa Kyenzen woke, dressed, and waited at his door. Soon, he saw a dignified man, clearly a spiritual master, accompanied by a beautiful young woman leading a hybrid bull loaded with goods. Curious, Dunpa Kyenzen asked: "O travelers from afar, where have you come from, and where are you going? What is the purpose of your visit? Please, come in and rest so we can talk." Pema Tötreng replied: "We have come from the land of the Bull’s Tail and are returning there. Our journey is for the benefit of all beings, and it is also for you, Dunpa Kyenzen." Pema Tötreng, standing before Dunpa Kyenzen, sang these words: "I come from the land of the Bull’s Tail,For the benefit of all beings in the Three Realms.To save the dragon clan from their suffering,And in gratitude for the Dragon King’s offering of his daughter,I have brought her here to the land of Guo. My purpose here is clear:Meto Naza, the daughter of the Dragon Palace,Will now be your good daughter in the land of Guo. The green tent, ‘Tangshé Kongku,’Will become part of Dunpa Kyenzen’s household.The sixteen bundles of the Great Prajnaparamita SutraWill serve as your spiritual offering.The green-horned milking cowWill be part of your wealth. Most importantly, Meto Naza, the Dragon Palace daughter,Will be your daughter—do not reject her. Dunpa Kyenzen, you are a man of great renown,With vast lands in the Guo clan.Whatever you wish can be fulfilled. Good man!I cannot stay here long; I must return to the land of the Bull’s Tail.If I stay too long, the demons (Rakshasas) will grow bold. Everything I’ve said is sincere.One day, when the rightful master comes,You must return to him both the girl and the gifts.Until then, her happiness and wellbeing are in your hands." After listening to Pema Tötreng’s song, Dunpa Kyenzen responded cheerfully: "Very well! As the saying goes:‘A lush meadow is blessed—without asking, the rain comes;In the spring of March, blessings abound—without asking, the cuckoo arrives;A wide rice field is blessed—without asking, the southern clouds gather;Dunpa Kyenzen is blessed—without asking, the Dragon Maiden arrives.’" Dunpa Kyenzen then sang his reply to Pema Tötreng: "The Dragon King’s precious daughter,Will now be a lady of the Guo clan.The Dragon Sutra will be our sacred field,The hybrid bull will be the best of our herd. How could I dare disobey the Master’s words?If a disciple disobeys their teacher,It leads to the karma of falling into hell.If a servant disobeys their master,Their food and shelter are wasted. I will always ensure her happiness,Treating her as a divine presence in my home.I will never let her suffer,Serving her as if she were my own parents. When the Master returns,I will hand over all her property to the rightful owner.I swear by the Three Jewels:If I break this vow,May I fall into hell,And never find liberation." Pema Tötreng, pleased with Dunpa Kyenzen’s sincerity, nodded in approval. He gave some final instructions on caring for Meto Naza, then transformed into a beam of white light and ascended into the sky. Meto Naza lived with the Guo clan for two months. During this time, all the conditions required by the divine child Pöpa Gawa were prepared, and everything was arranged perfectly. Pema Tötreng then returned to Pöpa Gawa and gave him his final teachings:Pema Tötreng chanted: "Om Amitabha!In the Pure Land of the Five Radiant Lights,May the Five Buddhas bear witness! May the five poisons of sentient beings be purified,And may they see the face of sacred wisdom! Fortunate one, listen well!The time has come to complete the fourfold mission:Peace, increase, authority, and wrath. Teach the sentient beings of this degenerate world,For now, the methods and support are ready. The land and its people are prepared,Your parents have been chosen,The Buddhas and Bodhisattvas will protect you,The Dakini guardians will support you,The local deities will safeguard your righteous deeds,And the Vajra protectors will ensure your success. Fulfill your duty to save the world,And act in accordance with the prophecies! For the people of the Snow Land,Let your compassion be boundless, good man!For the sinful beings who need your teaching,Let your strength be limitless, good man!"Realizing that the time to descend to the human world and liberate sentient beings had arrived, Pöpa Gawa accepted his destiny. He ended his life in the heavenly realm to be reborn in the mortal world, ready to fulfill his mission. Notes: Brahmin (婆罗门): Refers to the noble priestly caste in Indian tradition. In this context, it represents a higher dragon caste. Hybrid Bull (编牛): A crossbreed between a male yellow cattle and a female yak. Male hybrids are infertile, and their presence was used symbolically in this story. Dakini Guardians (护法空行): Female deities who protect and assist in spiritual practices. Rakshasas (夜叉): Demonic beings mentioned in Buddhist and Hindu cosmology

The Descent of Dönchuk Garwa recounts the journey of the divine son, Dönchuk Garwa (also called Boddo Garbu), chosen by the gods to descend to the human world to vanquish demons and save sentient beings. Having endured immense suffering through countless lifetimes, the divine son grew fearful of the human realm and repeatedly fled from his mission. He sought refuge in snowy mountains, the dragon palace, and mandalas but was persistently found and brought back by Guru Pema Tochin and the gods. 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. GESAR EPIC STORY CHAPTER 3 - THE DIVINE CHILD FEARS DIFFICULTY AND REFUSES TO DESCEND THE HEAVENLY DEITIES URGE HIM WITH NINE DIVINATIONS The Descent of Dönchuk Garwa recounts the journey of the divine son, Dönchuk Garwa (also called Boddo Garbu), chosen by the gods to descend to the human world to vanquish demons and save sentient beings. Having endured immense suffering through countless lifetimes, the divine son grew fearful of the human realm and repeatedly fled from his mission. He sought refuge in snowy mountains, the dragon palace, and mandalas but was persistently found and brought back by Guru Pema Tochin and the gods. Finally, the gods promised to fulfill his nine conditions, which included granting him a divine father, a dragon mother, a celestial steed, and sacred weapons. With their assurances and repeated guidance, the divine son overcame his fears and vowed to reincarnate as King Gesar. His birth marked the beginning of his legendary mission to subdue demons and free the beings of the snowy plateau from suffering. The story begins with the divine child, Thupa Garwa(推巴噶瓦), living in the Blissful Celestial Palace within the Thirty-Three Heavens. He enjoyed the extraordinary luxuries and happiness that could only be attained after millions of years. Immersed in his carefree and contented life, he had long forgotten his great vow to descend to the human world to defeat demons and save beings. When the revered master Pema Tötreng announced that Thupa Garwa was to reincarnate into the human world, he was very unwilling and strongly resisted, fearing he might fail. He vividly remembered the tremendous suffering and torment of reincarnation. He had already been through countless cycles of rebirth in the realms of gods, dragons, and spirits, enduring indescribable hardships. Thus, he chose to avoid it all, perhaps waiting for something or someone. Unable to explain his struggles to the other deities, Thupa Garwa silently left the celestial hall. The Great Brahma King, noticing the concerns and doubts in the child’s heart, understood his hesitation. It came from the unusual experiences he had endured. Long ago, this divine child had been the fifteenth son of the Brahma King, ruler of the Thirty-Three Heavens. Clever, virtuous, and kind by nature, he had been the most beloved of all the divine children. Before becoming a celestial prince, he had already reincarnated in the Pure Realms above five hundred times and in the Impure Realms below another five hundred times. He had practiced meditative stillness as a heavenly deity in the upper celestial realms for three hundred celestial years¹, as a spirit deity in the intermediate "Nyen²" realm for nearly one hundred Nyen years, and as a dragon deity in the lower dragon realm for nearly sixty dragon years³. Afterward, he reincarnated countless times into the human world, sometimes as a noble, other times as a poor commoner. Finally, one day, he was reborn in the Great Perfection’s Infinite Light Buddha Hall, becoming my beloved son, named Podo Garbu. However, all the deities believed that only Podo Garbu could fulfill the sacred mission of defeating demons and saving beings. As his father, I had no choice but to agree. The Brahma King then recalled that time: Podo Garbu sat peacefully on a massive yellow lotus in the lotus pond of the Infinite Light Buddha Hall. He resembled a brilliantly vibrant flower about to bloom. Deep in thought, Podo Garbu reflected on his life, his countless reincarnations over eons, and the endless hardships he had endured. He lamented that, despite everything, he had never had a few days of peace and comfort. "Why," he wondered, "must I go to the mortal world again?" His mind was overwhelmed by sorrow as he questioned fate and the injustice of the deities. At that moment, a divine messenger arrived at the lotus pond and, without explanation, summoned him to the celestial hall. The deities were seated solemnly on their thrones. On behalf of the Infinite Light Buddha, they proclaimed to Podo Garbu: "Demons are wreaking havoc in all directions, and the virtuous deeds of white karma are in danger of being destroyed. The snowy land has become a vast slaughterhouse, and sentient beings are suffering deeply. You, Podo Garbu(博朵噶布), must be the butcher who slays demons by day and the teacher who saves beings by night. Only you can bear this great responsibility." Podo Garbu knelt with his hands pressed together and pleaded with the deities: "I do not wish to reincarnate in the human world again. I have endured endless suffering and countless rebirths. I cannot bear such pain any longer." The deities, one after another, insisted: "You must descend to the human world. Only you can complete this important mission." Podo Garbu thought to himself, "I have endured unimaginable suffering through countless reincarnations. After so much hardship, I finally returned to the Pure Realms, where I can enjoy happy days with my father and brothers. Now they want me to go back to the chaotic and painful mortal world? There’s no way I’ll go." But seeing that all the deities were united in their demand, he realized that no amount of pleading or prayer would change their minds. So, the divine child came up with a plan to hide and avoid his responsibility. The white light shot straight to the peak of the eastern snow mountain, arriving at the residence of the Immovable Arhat, a being of immense spiritual power. Podo Garbu believed that since the Arhat lived high on the snowy mountain, it would be difficult for the gods and Buddhas to find him there, and he could remain safe. The gods had no idea where the divine child had gone and searched everywhere in vain. In the Blissful Realm, the Lord of Infinite Light Buddha and the revered White Tara² scanned the four directions with their all-seeing wisdom. Suddenly, they discovered that the divine child was in the backyard of the Immovable Arhat’s residence at the peak of the eastern snow mountain, picking flowers. They instructed Master Pema Tötreng to transform into an eight-year-old boy and go to the garden to gather flowers as well. Disguised as the boy, Master Pema Tötreng arrived at the garden and casually asked Podo Garbu, "What are you doing here?" Podo Garbu turned around and saw a radiant, handsome young boy. He replied, "I’m here enjoying endless treasures." After answering, the two of them lingered in the garden, playing and spending a lovely time together. When Master Pema Tötreng felt it was time to bring Podo Garbu back, the boy said, "Let’s go to the summit of the snowy mountain. I’ve heard there are many fun places there." Podo Garbu, delighted by the idea of exploring somewhere even more exciting, agreed and followed him up the mountain. When they reached the summit, the first thing they saw were two snow-white lions chasing each other and playing. This captivated Podo Garbu, and he watched in fascination, feeling very happy. He still didn’t realize the true purpose of the boy beside him. Suddenly, Podo Garbu exclaimed, "Look at that!" But when he turned to the boy, he saw that the child was not watching the lions but staring intently at him. Upon closer inspection, Podo Garbu realized it was actually Master Pema Tötreng in disguise. Before the master could say a word, Podo Garbu transformed into a beam of white light and flew toward the sacred Vulture Peak, the place where the Buddha had once taught the Prajnaparamita Sutra. Near Vulture Peak was a vast grassland called Mahapala, where a herd of fine horses roamed freely. Podo Garbu transformed into a magnificent multicolored steed and ran joyfully among the herd. Master Pema Tötreng recognized that Podo Garbu had deliberately transformed into the mythical "Wisdom Steed¹" to avoid being identified. Still, the master saw through his disguise and brought him back to the heavens. On the way back, they passed Mount Wutai in the eastern land of Jhana. There, Podo Garbu saw a beam of light shining from the chest of the Great Manjushri Buddha, forming a massive mandala. Thinking to himself, "If I could hide in this mandala, no one would be able to find me," he transformed into a beam of white light and approached Manjushri Buddha. Bowing with hands pressed in prayer, he sincerely said, "The gods want me to go to the human world to subdue demons and spread the Dharma. But I don’t want to go. Please, Great Buddha, allow me to stay here for a while to hide." Moved by compassion, Manjushri Buddha hid Podo Garbu under a large alms bowl². Unable to find Podo Garbu, Master Pema Tötreng (白玛陀称祖师) returned to the heavens and informed the gods that the divine child had escaped along the way and his whereabouts were unknown. The Infinite Light Buddha, Shakyamuni Buddha, Amitabha Buddha, Vairocana Buddha³, Samantabhadra Buddha⁴, and Avalokiteshvara, the Bodhisattva of Compassion, realized that Podo Garbu was being protected by Manjushri Buddha. They sent Master Pema Tötreng again to ask Manjushri to release him and return him to the heavens. Manjushri Buddha, however, was furious and said, "I have not seen any Podo Garbu. No god or Buddha has come to me." Pema Tötreng, not wanting to provoke Manjushri further, returned to the heavens and reported the situation to the gods. Hearing that Manjushri Buddha had lied and feigned anger, Avalokiteshvara, the Bodhisattva of Compassion, became even more enraged. She went to Manjushri and reprimanded him: "When sentient beings are suffering from great disasters and desperately need the divine child’s help, how dare you refuse to hand over Podo Garbu? If you do not return him, I will destroy your sacred Mount Wutai and leave no trace of it!" Saying this, Avalokiteshvara transformed her body into a towering mountain that stretched from the heavens to the earth. With her right hand, she lifted Mount Wutai and prepared to smash it into ruins, shaking the entire land. Manjushri Buddha, seeing this, thought to himself, "The divine child sought my protection in his time of need, and I should help him. But if I don’t return him, a great calamity will occur." Understanding Manjushri’s predicament, Podo Garbu emerged from beneath the alms bowl and agreed to return to the heavens with the gods. Thus, the gods brought Podo Garbu back to the celestial realm. The divine child returned to the heavenly palace and spent about two months in deep thought. However, he still wasn’t ready to descend to the mortal world and remained highly reluctant. One day, he secretly left the celestial realm and wandered through the void. Suddenly, he saw Danjin Ngawana Bu, the ruler of worldly destinies who resided in the void. Danjin Ngawana Bu wore the ritual hat of Jaga from the upper world in the morning, the boots of Jana from the lower world at night, and a belt representing the "Four Wings of Ü-Tsang²" tied around his waist. With an awe-inspiring presence that commanded the Three Realms³, he held a giant bellows in his hands that could shake the world. The divine child had an idea and immediately transformed into a gust of wind, slipping into the bellows. He thought, "If I hide here, the gods should no longer be able to find me." Danjin Ngawana Bu didn’t notice anything entering the bellows, though he did feel that it had suddenly grown heavier. He gave it a shake, and out of the bellows emerged a child more radiant and translucent than crystal. Surprised, Danjin asked, "Who are you? What are you doing here?" The divine child joined his palms in respectful greeting and replied humbly, "I am Podo Garbu, the son of the Great Brahma King. In the past, I have suffered greatly and now live in the temple of the Infinite Light Buddha. However, the gods of the realms of Gods, Dragons, and Nyen all insist that I descend to the mortal world to defeat demons and subdue evil. I don’t want to go, so I've come here to hide." Danjin said, "If you have left the splendor of the divine temple to seek refuge here, then stay. I will protect you to the best of my ability. You can rest easy." When Avalokiteshvara Bodhisattva learned that Danjin Ngawana Bu was hiding the divine child, she transformed into a child as radiant and translucent as crystal and approached Danjin. She asked, "Danjin, what are you doing here in the void?" Danjin replied, "I am forging weapons—arrows, swords, and spears." The crystal-like child asked, "Have you seen a little boy?" Danjin answered, "As I wander through the void, I haven’t seen anything." The child pressed further, "Have you seen a boy as radiant as crystal?" Laughing, Danjin said, "You yourself are a crystal-clear child. Why are you looking for another one?" Avalokiteshvara thought to herself, "It seems he won’t return the divine child unless Pema Tötreng uses his powers to subdue⁴ him." She immediately went to Pema Tötreng and said, "Danjin is hiding the divine child. If you don’t use your extraordinary powers to subdue him, he won’t give up the boy." Pema Tötreng went straight to Danjin, placed one hand on his hip, and held a vajra in the other. With a stern face, he demanded, "What are you hiding in your bellows?" Danjin was so frightened that he couldn’t speak and could only stare at Pema Tötreng. Pema Tötreng continued, "You wear the ritual hat of Jaga, the boots of Jana, and the belt of Ü-Tsang’s Four Wings. You wield an aura that shakes the Three Realms. How impressive! Yet you’ve gone against the Buddha’s teachings, slaughtering beings and committing great sins. Today, I will subdue you." Terrified, Danjin fell to the ground and said, "Respected master, I was wrong in the past. From now on, whatever you command, I will do." Pema Tötreng said, "Then bring me the divine child immediately." Danjin placed the bellows before Pema Tötreng, and the divine child emerged from it, bowing respectfully. Pema Tötreng said to the divine child, "Come with me back to the heavenly realm now." Turning to Danjin, he added, "From today on, you must promise not to kill or commit evil deeds. Instead, you must perform good deeds for all beings. If you continue your wicked ways, I will subdue you with the harshest of powers." Danjin repeatedly bowed in agreement, handing over his tools—hammer, tongs, and bellows—that were used to forge weapons. He promised never to use them for sinful purposes again. While Pema Tötreng was advising Danjin, the divine child Podo Garbu transformed into a rainbow and disappeared. Unable to locate him, Pema Tötreng returned to the heavenly realm and reported to the Infinite Light Buddha. The Buddha convened an assembly to consult divination and prophecies to determine the child’s whereabouts. Pema Tötreng himself threw his ritual crown to the sky and onto the ground, studying the signs. After careful observation, it became clear that the divine child was hiding in a magical tent on a distant sea, protected by Queen Pema Sultan. To safeguard the child, the sea was surrounded by raging storms, and the tent was shrouded in mystery, making it nearly impossible for others to find him. Pema Tötreng, accompanied by tens of thousands of sky-goers (dakinis), traveled to the tent and demanded that Queen Pema Sultan hand over the divine child. The queen argued, "I haven’t seen any divine child. If he wanted to come here, he would first have to cross the vast sea, which is impossible. Even if he could cross the sea, he could not pass through the fierce storm. Even if he could pass through the storm, he could not enter this magical, rainbow-like hall." Pema Tötreng said, "Queen, do not speak this way. Right now, the southern continent of Jambudvipa is overrun by demons. White virtues are on the verge of destruction. Do not hide the divine child—he has a critical mission to subdue the demons and save beings." The queen stepped out of the magical hall and looked down, seeing that sentient beings were indeed suffering tremendous hardship, as Pema Tötreng had said. She brought out the divine child and handed him over, saying, "Take him back to the celestial realm to fulfill his mission." The divine child returned to the celestial palace but remained restless. One day, while the gods weren’t paying attention, he secretly went to Shakyamuni Buddha and shared his doubts. He said, "Respected Shakyamuni Buddha, you are the savior of beings and the great teacher of the Dharma. I seek your help." The Buddha asked, "Are you the divine child Podo Garbu?" The child replied, "Yes." The Buddha said, "I am glad you've come to me." The two had a deep and pleasant conversation, and the divine child stayed with the Buddha for twelve days. Once again, in the temple of the Infinite Light Buddha, the gods could not find the divine child, Podo Garbu. They were frantic, searching everywhere. Pema Tötreng performed a divination and said, "In the Ü-Tsang region, there is a magical hall where Shakyamuni Buddha resides. Could the divine child be there?" The Infinite Light Buddha replied, "Then I must trouble you to go and see." Pema Tötreng followed a rainbow path, riding the rays of the sun, and arrived at the entrance of Shakyamuni Buddha’s hall faster than lightning. He said to the gatekeeper, "I once subdued seven evil spirits here, but now two of them have escaped." At that moment, Shakyamuni Buddha came out of the hall. The two masters greeted each other. The Buddha nodded slightly and asked, "Master, why have you come here?" Pema Tötreng smiled and said, "I have come to find the divine child, Podo Garbu." Shakyamuni Buddha(佛祖释迦牟尼) invited Pema Tötreng into the hall. They talked deeply over tea, and after a while, Shakyamuni called Podo Garbu to come out. The Buddha gently persuaded him, saying, "You should now return to the heavens with us." Podo Garbu had no choice. Seeing that the Buddha would not allow him to stay, he reluctantly agreed to return to the celestial realm. Before leaving, Shakyamuni Buddha kindly reminded him, "I have already told you many times that in order to save sentient beings from suffering, you must overcome all obstacles and descend to the human world as soon as possible." Podo Garbu stood up, respectfully bowed three times to both masters, and bid them farewell. Back in the celestial temple, Podo Garbu spoke honestly to the gods: "You want me to go to the human world to save the suffering Tibetan people. But after thinking it over again and again, I still cannot go to that place. Please consider this: In that land, the people raise female yaks¹, female dzos (a crossbreed of yak and cow), and yellow dairy cows. They milk these animals, drinking milk as abundant as the sea, and make precious butter, piling it up like mountains. But when these animals grow old and produce no more milk, they slaughter them. Their children eat the meat, drink the blood, and wear clothes made from their hides. Male yaks, dzos, and cows are used for plowing fields and carrying heavy loads. When they grow too weak to work, they are sent to the slaughterhouse. People sharpen their knives while savoring the thought of eating the animals' meat. Their children eat the meat, drink the blood, and wear clothes made from their hides. Horses, mules, and donkeys are used as tools for trade. They carry tea from eastern Jhana to Tibet and silk fabric from western Jaga to Tibet. Along the way, they are whipped to keep running without rest. They are given only a little water and food, and when they grow old and useless, they are fed to wild dogs. Even while still alive, vultures peck out their eyes, and before they die, wild dogs tear them apart. Where is the compassion and kindness in such a place? The people there don’t chant prayers or believe in the Buddha. When happy, they sing and dance so loudly it shakes the heavens. When sad, they cry so loudly it echoes across the earth. They hate and kill each other out of resentment. They slander and disrespect the noble ones. Monasteries and temples are destroyed. In such a place, I absolutely will not go. There are many among you who can go. Please, send someone else to save the suffering people." The Great Buddha Vairocana(大日如来) listened to Podo Garbu and smiled slightly. He said, "Divine child, you should not speak like this. Many Buddhas from the heavens can go to the human world, but only you have the power to subdue the demons of the four directions. This is your sacred mission." Podo Garbu did not respond directly to Vairocana. Instead, he said he was feeling unwell and left the temple. He went to the lotus garden and began playing on a giant yellow lotus. The gods of the realms of Gods, Dragons, and Nyen knew that Podo Garbu was unwilling to go to the human world. They thought to themselves, "He has been traveling tirelessly between heaven and earth recently. He must be very exhausted. Let him rest and play in the garden for now." But Podo Garbu noticed that they had relaxed their vigilance. Suddenly, he leaped from the lotus and transformed into a white frog. He flew to the Dragon Palace of Ludu Tsang. In the Dragon Palace, Podo Garbu said to the dragon god Ludu Tsang, "I have come from the celestial world and wish to stay in your palace. Please protect me and do not tell anyone." The dragon god thought, "What a beautiful divine child from the celestial world. His arrival is a blessing for our dragon realm and a sign of great fortune." He invited Podo Garbu into a small palace filled with snakes and frogs and offered him the finest food from the Dragon Palace. In the heavenly realm, the gods of the Three Realms—Gods, Dragons, and Nyen—noticed that the divine child, Podo Garbu, was missing. They searched everywhere but could not find him. Even their divinations failed, as if the entire world had been shrouded in mist. Not even the sharp eyes of the celestial beings (dakinis) could see through it. Avalokiteshvara Bodhisattva (Guanyin) became very angry. He removed the crystal prayer beads from his wrist and scattered them into the void. Instantly, violent winds arose, mountains trembled as though shaken by a powerful earthquake, and the oceans churned with massive waves. The crystal beads fell like hail onto the snakes and frogs in the Dragon Palace. One particularly large bead landed on the back of a white frog and embedded itself so deeply that it could not be removed. After some time, Avalokiteshvara used his all-seeing wisdom eye and discovered that the divine child was hiding in the palace of Ludu Tsang, the Dragon King. Avalokiteshvara knew that retrieving the divine child from the Dragon Palace would be a very difficult task and wasn’t sure how to proceed. At that moment, White Tara approached and said, "Go to Mount Sandong Bairi¹ and request the help of Master Pema Tötreng. He will know what to do." Avalokiteshvara immediately went to Mount Sandong Bairi to meet Pema Tötreng and told him, "The divine child is hiding in the Dragon Palace of Ludu Tsang. Please go and bring him back." At the sacred land of Fuchen Continent², within a hall illuminated by lotus light, Pema Tötreng sat on a jewel-encrusted throne. He wore a lotus crown adorned with blooming lotus flowers, topped with a vajra needle and decorated with feathers from the mythical Garuda bird. Draped in three layers of ceremonial robes, he held a sacred alms bowl in his hands. Together with Avalokiteshvara, Pema Tötreng went to meet the gathered gods. The gods said to him, "The divine child is hiding in Ludu Tsang’s palace. What can we do to bring him back?" Pema Tötreng replied, "There is a way, but unless you agree to meet Podo Garbu’s conditions, even if I bring him back, he will escape again." The gods said, "We are willing to fulfill any conditions the divine child sets. Please go and retrieve him." Pema Tötreng transformed himself into three divine healers and entered the Dragon Palace. At that time, the Dragon Palace was suffering from a severe plague, with diseases such as leprosy and festering sores spreading throughout. Many dragons had become blind, deaf, mute, or disabled, and the entire palace was in misery. The three healers immediately began treating the sick. The mute dragons regained their speech, the blind could see, the disabled became healthy, and the plagues were cured. The Dragon King, grateful for their help, invited the three healers into the palace. To express his gratitude, he offered them rare treasures, herds of horses, cattle, and sheep. The healers gave these treasures to the leaders of nearby human settlements and performed rituals at the palace’s sacred spring, using six healing herbs and reciting prayers. Not only were all diseases cured, but the bodhi tree in the palace bore enormous fruit for the first time, and treasures like silk, gold, silver, coral, pearls, and agate became abundant. The food supplies—meat, dairy (butter, cheese, etc.), and sweets'—grew even more plentiful. The Dragon King’s son, Sangma Yunden, also became more handsome. When he met the divine healers (who were actually Pema Tötreng in disguise), they all felt great joy. Pema Tötreng blessed the dragon prince with divine nectar and prophesied that he would achieve great things in the future. The Dragon King and his son were deeply grateful to the "healers." At this point, Pema Tötreng revealed his true form and said, "My son is here in the Dragon Palace. Where is he?" The Dragon King replied, "There are no children here. How could your son have come to the Dragon Palace?" He added, "You have cured our diseases and brought us blessings. If you want any treasure from the Dragon Palace—horses, cattle, sheep, or anything else—I will gladly offer it to you." Pema Tötreng said sternly, "I want no treasure. The son of the White Brahma King, Podo Garbu, is here. Bring him to me immediately." The Dragon King hesitated and refused to hand over the divine child. Furious, Pema Tötreng decided to take action. He transformed into a massive, powerful Garuda bird. Its sharp beak gleamed like bronze, and its claws were as hard as iron. The Garuda spread its left wing, covering the upper world of Jaga, and its right wing, covering the lower world of Jana. Its body was so large that it overshadowed the entire continent of Jambudvipa. The Dragon King realized that this enormous Garuda was Pema Tötreng in disguise. In response, he transformed into a nine-headed black serpent, larger and longer than the Garuda. If the serpent stretched across the ocean, even the slightest movement would cause waves to surge to the sky and the earth to shake as if struck by a massive earthquake. The two engaged in a fierce battle. Pema Tötreng, as the Garuda, grabbed the serpent by the neck with its powerful claws and bit at its heads with its sharp beak. He tried to drag the serpent into the sky, but even when the serpent’s head reached the heavens, its massive body was still submerged in the ocean. The Dragon King thought, "Even Pema Tötreng’s Garuda form cannot lift half of my body. Let’s see what else he can do." But Pema Tötreng changed his strategy, using his sharp iron beak to bite and swallow the serpent piece by piece. Now frightened, the Dragon King thought, "If he keeps eating me, he’ll devour my entire body. I can’t resist him any longer." The Dragon King finally relented and said respectfully, "I regret going against your will, Master Pema Tötreng. Please forgive me. From now on, I will follow your teachings. Please spare me, and I will bring you the divine child immediately." Pema Tötreng returned to his true form and blessed the Dragon King. The Dragon King, now loyal, offered a mandala² made of blue gemstones and a sacred white cord to Pema Tötreng. He then led Pema Tötreng into the Dragon Palace, where colorful frogs resided. Among them was a white frog with a crystal bead embedded in its back. The Dragon King said, "This is the divine child, Podo Garbu." He removed the crystal bead, and the white frog transformed back into the handsome divine child. Pema Tötreng gently said to the divine child, "Let us return to the celestial realm together." Slowly, they walked out of the Dragon Palace and surfaced from the water. After bidding farewell to the dragons, Pema Tötreng brought the divine child, Podo Garbu, back to the heavenly realm. While the gods were holding a council, Podo Garbu went to play in the celestial garden. One day, Pema Tötreng called Podo Garbu over and said to him: "The black-haired Tibetan people are suffering greatly. Divine child, do not go against the expectations and will of the gods. Do not indulge in comfort and pleasure. You must go to the Snowy Land, subdue the demons, and save all beings. Avalokiteshvara Bodhisattva will bless you, and your aunt Langman Gam will guide you with prophecies and directions. If you have any requests or needs, don’t hesitate—speak freely." Hearing this, Podo Garbu stood and replied: "Respected Master Pema Tötreng, you are the embodiment of the virtues of the Buddhas of the past, present, and future, and you possess boundless power. But in Jambudvipa, especially in the land of the black-haired Tibetans, demons run wild, and righteousness is nearly extinguished. Darkness prevails everywhere—how can I possibly spread the white path of virtue in such a place?" At that moment, Samantabhadra (Primordial Buddha) and Avalokiteshvara approached him and said: "Do not worry, divine child. When you go to subdue the demons and spread the Dharma, the Great Bliss Bodhisattva will bless you, the Five Buddhas¹ will empower you, and 100,000 dakinis will protect you. The gods, dragons, nyen, and war gods will all assist you. Without suffering, sentient beings would have no need for the Dharma. Divine child, go quickly to the human world and save the black-haired Tibetans who are in great pain." The gods and Buddhas offered their teachings, and the celestial beings promised their support. With no more excuses, Podo Garbu finally said to the gathered gods: "If all of you are willing to help me, then bring me 80 great accomplished masters and 80 eagles from the birthplace of the Buddha." Before long, the 80 accomplished masters arrived in the heavenly realm and said to Podo Garbu:"We are willing to help you accomplish your mission." Podo Garbu, standing on a yellow lotus, declared:"The black-haired Tibetans in the human world are suffering. It is my responsibility to subdue the demons and save sentient beings." The 80 eagles then said:"We will transform into 80 warhorses and follow you." Podo Garbu responded:"This is not enough. I still need the help of the nine heroic brothers and an uncle skilled in strategy and cunning." The deity Hayagriva (Horse-Headed Wisdom King) stepped forward, thumped his chest, and said:"I can be your uncle. I can create such enormous chaos that it would be like a mountain of snow or a sea of trouble." Podo Garbu nodded with satisfaction and added:"I also need someone skilled in preparing tea²." White Tara replied:"I can serve as your tea-maker and take care of your daily needs." After thinking for a moment, Podo Garbu said:"The 80 warriors will need 80 dakinis to serve them as tea-makers. Who can provide them?" The gods agreed to select 80 dakinis from the residence of Vajrayogini to serve the warriors. At this point, Langman Gam, the goddess and sister of Brahma, approached Podo Garbu and said:"As Brahma’s sister, I can provide you, my dear nephew, with prophecies to guide you." Pema Tötreng added:"I too will provide prophecies when the time comes." Danjin Ngawana Bu, the blacksmith deity, promised to forge nine weapons for Podo Garbu and vowed to create any weapon needed to subdue demons. Podo Garbu was delighted and said: "That is very good. But I also need you to summon 100,000 celestial blacksmiths from the heavens, 100,000 nyen blacksmiths from the middle realm, and 100,000 dragon blacksmiths from the lower realm to forge the weapons needed by the warriors. I will tell you more later." Podo Garbu then went to pay respects to the Sixteen Arhats³ and the Eight Great Bodhisattvas⁴. He asked them: "I will face many dangers and uncertainties in my mission to subdue demons. How will you protect and help me?" The Sixteen Arhats replied: "Divine child, we will help remove the obstacles in your mind. We will pray for your long life, good health, the flourishing of the Dharma, and the happiness of all beings." The Eight Great Bodhisattvas said: "We will help you destroy both visible and invisible demons, and we will guide their souls to the Pure Land. We will also subdue the land spirits and water demons, making them serve you. To benefit all beings, we will pray for favorable weather, abundant harvests, and prosperity year after year." Podo Garbu asked the gods: "After subduing the demons, their souls must be guided to the Pure Land. Otherwise, they will reincarnate as demons and continue to harm sentient beings. Who can help me with this?" The gods replied: "Only you, Podo Garbu, have the power to guide their souls to the Pure Land and help them take rebirth. No one else can do it." Podo Garbu doubted his ability and asked:"Do I really have such power?" Pema Tötreng replied:"You do have this power." He added:"I will also help you open the gates to the twelve treasures⁵ hidden in the mountains." Pema Tötreng then asked him sternly:"Do you have any other requests or unfulfilled needs?" Podo Garbu replied:"I have many more needs. Let me think about them and get back to you." Suddenly, the divine child transformed into a beam of white light, flew onto a giant yellow lotus, and disappeared into its petals like a rainbow. In truth, Podo Garbu was still unwilling to descend to the human world. Taking advantage of the gods’ distraction, he hid again and flew to the palace of the Six-Armed Protector. The attendants of the Six-Armed Protector respectfully welcomed Podo Garbu into the protector's presence. In a hall ablaze with flames, the Six-Armed Protector sat majestically on a throne, exuding an aura of solemnity and power. When Podo Garbu entered, the protector joined his palms in greeting and said: "Welcome to my palace. You are a warrior destined to subdue demons and spread the Dharma. You bear great responsibility in defeating the forces of darkness and promoting virtue. I am willing to help you and serve as your strong ally." At that moment, Pema Tötreng used his magic to appear in the protector’s hall and asked: "Has a celestial child come here?" The protector replied: "A divine child has indeed come to me, but I do not know if it is the one you seek." The protector brought out Podo Garbu. Pema Tötreng said: "This is the one." The Six-Armed Protector said: "To help you achieve your mission of subduing demons, I will give you my most powerful weapon." Podo Garbu, expressing his gratitude, said: "Since all of you are so supportive and helpful, I will no longer hesitate. I am determined to descend to the human world, defeat the demons, and bring blessings to the people." Pema Tötreng was overjoyed and said: "Good! Tonight, we will stay in the protector’s hall. Tomorrow morning, we will return to the heavenly realm together." That night, the Six-Armed Protector prepared the finest delicacies for Pema Tötreng and the divine child, Podo Garbu. The hall echoed with heavenly music, rarely heard in the mortal world, and countless dakinis danced gracefully, mesmerizing everyone. Amidst this beautiful scene, Podo Garbu fell into deep thought: "If I go to the human world, it is full of demons running rampant, endless wars, rivers of blood, and mountains of corpses. Natural disasters and human suffering are everywhere—people live in misery, starving and freezing, with dead bodies scattered across the land. How could I possibly enjoy such a beautiful life there?" Perhaps the time was not yet right, for Podo Garbu’s resolve wavered again. He thought: "I should not go to the human world. It’s better to find a quiet and remote place to hide." Taking advantage of the moment when the Six-Armed Protector and Pema Tötreng were distracted by delicious food, heavenly music, and joyful conversation, Podo Garbu sat on a cloud and flew to the northern palace of Vajrapani Bodhisattva and Vaishravana (the Great King of the North). He approached Vaishravana's son and asked for protection. The Great King’s son, knowing that Podo Garbu was a divine child with an important mission, said: "All the gods, as well as the beings of the Three Realms—Gods, Dragons, and Nyen—have placed their hopes in you. Do not hesitate, do not waver, and do not seek comfort. You must go to the human world and fulfill your mission. I will do everything I can to help you achieve greatness." Hearing this, Podo Garbu felt both disappointed and enlightened: "I came here seeking protection from the Great King, but instead, he is like the others—telling me to go to the human world." At that moment, Pema Tötreng and the Six-Armed Protector arrived at Vaishravana’s palace. The Great King respectfully welcomed them and requested Pema Tötreng to bless him and perform an empowerment ceremony. He offered many precious treasures in gratitude and then sent Podo Garbu back to the heavenly realm with Pema Tötreng. Together, Pema Tötreng and Podo Garbu flew along a rainbow to the Western Pure Land to meet the Infinite Light Buddha (Amitabha). Amitabha Buddha gave Podo Garbu teachings: "It is good that you have returned to the heavenly realm. You are the foremost disciple of the master (Pema Tötreng), unparalleled in wisdom and strength, with boundless power to bring blessings to sentient beings. You have been reborn and endured hardships countless times, gaining the abilities and merits to subdue demons and protect the Dharma. Do not hesitate or waver any longer—descend to the human world quickly!" Hearing this, Podo Garbu felt deeply moved. He respectfully bowed three times to Amitabha and said: "Seated on a lotus throne made of gold in the Western Pure Land, Infinite Light Buddha, I bow to you with devotion. I, Podo Garbu, have been reborn countless times in the Three Realms, experiencing both pure and impure worlds, but I have accomplished nothing of significance. The Buddhas of the Ten Directions, the dakinis, the gods, and the protectors have entrusted me with this great responsibility. Yet, blinded by ignorance, I have failed to understand my mission and have tried to escape nine times. I ask for forgiveness from all the gods for my foolishness and recklessness. Demons run free, and the black-haired Tibetans are trapped in a sea of suffering and pain. I vow to follow the instructions of the gods and Buddhas, descend to the Snowy Land, subdue the demons, and rescue sentient beings. I will hesitate and waver no longer." Hearing Podo Garbu’s vow, the Infinite Light Buddha performed the Great Perfection empowerment. Pema Tötreng blessed Podo Garbu with the sacred syllables: - On his forehead, he placed a white "OM" in a halo of light, giving him the wisdom eye. - On his throat, he placed a red "AH," bestowing a powerful voice to spread the Dharma across the Three Realms. - On his chest, he placed a blue "HUM," symbolizing blessings from the Buddhas of the Eastern Pure Land. - From his navel, a yellow light with the syllable "DU" appeared, representing blessings from the Southern Buddha, Ratnasambhava. - From his secret place, a green light with the syllable "SHA" emerged, signifying the perfection of all teachings. These five syllables—"OM, AH, HUM, DU, SHA"—manifested in the sky as five radiant lights, merging into Podo Garbu's body, speech, and mind. They emitted a melodious sound that echoed through the heavens and the earth, bringing blessings to Podo Garbu. Although Podo Garbu had received the guidance and blessings of the Buddhas, he was still reluctant to descend to the human world. His mind was clouded, and he avoided his mission nine times, only to be summoned back by the gods each time. After the ninth attempt to escape, Podo Garbu finally made a vow to descend to the human world and subdue the demons to bring blessings to sentient beings. However, the gods in the heavenly realm discussed the situation and decided that the time was not yet ripe. They believed Podo Garbu needed to endure one more trial before he could fully understand the suffering of the human world. To prepare him, the gods arranged for Podo Garbu to be reborn several times as an ordinary mortal, experiencing the hardships of human life. Eventually, he was reborn as the son of the celestial prince Dechok Angya, named Thöpa Gawa. Even though he had received the blessings of the Five Buddhas, Thöpa Gawa remained attached to the pleasures of the heavenly realm and was reluctant to descend to the human world. He said: "Although Amitabha predicted that a celestial prince would be born in the human world to relieve the suffering of the black-haired people, does it have to be me? My heavenly father has three sons—why must I be the one? Here in the heavens, I enjoy endless happiness and bliss. Now you want me to take off my beautiful robes and put on the clothes of mortals? That is a step backward, and it fills me with sorrow. No, I cannot bear to go to the human world." Hearing this, Thöpa Gawa’s elder brother Dongchung Garbu and younger brother Longshu Weichung also expressed their unwillingness. They reasoned: "The mortal world is far worse than the heavens, and we would have to give up our divine bodies and die in order to reincarnate there. None of us wants to endure that." The three brothers debated endlessly, each trying to avoid the responsibility. Finally, Thöpa Gawa proposed: "If none of us wants to go, let’s settle this with a fair competition. We will compete in three rounds: 1.Archery, 2.Stone throwing, 3.Dice rolling. Whoever loses must go to the human world." Pöpa Gawa's suggestion of a competition was quickly agreed upon by his two brothers, and even the other gods thought it was a good idea. Under the watchful gaze of the gods, they held three rounds of competition. Pöpa Gawa didn’t win a single round. His golden, radiant face now looked as if it had been touched by frost. He sat silently on a throne inlaid with red coral and turquoise, determined to never give in. To persuade him, Pema Tötreng repeatedly described the immense suffering in the human world and explained how failing to promote the white path of virtue would impact the heavens. The gods patiently said to him: "Only you can conquer the demons. Their power is growing stronger every day. They are enemies of virtue and the celestial realm. Divine child Pöpa Gawa, do not refuse this glorious mission. Only you can create greatness, bless the people, and free sentient beings from suffering. Let them live joyful lives under your great deeds!" Faced with Pema Tötreng's lengthy and impassioned speech, Pöpa Gawa could find no reason to argue back. But he still couldn’t accept bowing to their will. Suddenly, an idea came to him, and he said to Pema Tötreng: "In this blissful realm of the Thirty-Three Heavens, my grandfather is the great White Brahma King Vidan Gar, and my grandmother is the renowned Queen Mother Mandana Tsa. I am the unrivaled son of the gods. How can there be a family in the mortal world worthy of my divine status? If you insist that I descend to the human world, you must meet my nine conditions. Otherwise, you should assign the task to another god." Pöpa Gawa then confidently listed his nine conditions, fully believing they would be impossible to fulfill: 1.A Good Bow for My Arrow "I made a vow to teach and protect sentient beings by subduing demons. I already have the arrow of compassion, but I need the perfect bow to hit the target." 2.Rain from the Sea "To bring sweet rain to the human world, I require steam to rise from the vast ocean, thick as smoke." 3.Parents Worthy of a Divine Birth "If parents do not create blood and flesh, how can a divine child be born in the human world? My father must be a god from the realm of Nyen, capable of granting all wishes. My mother must come from the dragon clan, impartial and unshaken by worldly biases." 4.An Immortal Horse "I need an immortal horse, swift as lightning, capable of crossing the sky and the four great continents in the blink of an eye. It must also understand and speak the language of both humans and animals." 5.A Jeweled Saddle "I need a saddle adorned with precious gemstones." 6.Heavenly Armor and Weapons "I need a helmet, armor, and a sword—not forged by mortals. I also need a bow and matching arrows, with shafts made of horn rather than wood." 7.Two Companions "I need two companions who are in their prime—neither too young nor too old—and as strong and skilled as the Asuras (demigods)." 8.A Peerless Wife "I need a wife of unparalleled beauty, so captivating that anyone who sees her would gladly give their life to serve her." 9.Divine Assistants "I need some gods from the Pure Land to descend to the human world and assist me. The rest of the gods must always answer my call whenever I need them." Pöpa Gawa concluded: "Honored gods, now you decide. Respected Pema Tötreng, you also decide whether my nine conditions can be fulfilled." After finishing his demands, Pöpa Gawa sat back on his throne, looking very pleased with himself. He watched with satisfaction as Pema Tötreng and the gods began discussing his conditions intensely. Pema Tötreng took Pöpa Gawa’s nine conditions seriously and performed nine divinations to determine if they could be met. Afterward, he said to Pöpa Gawa: "Divine child, there is no need for hesitation. Fighting the demons is your inescapable responsibility. Your conditions were already foreseen when you were still Podo Garbu. Let me explain how you will receive everything you have requested." "White Tara will be your wife." "Jara Dozhi and Shara Aba will be your two companions." "Your father will be King Senlen of the beautiful country of Ling in the realm of the Nyen." Pema Tötreng then turned to the gods and said: "Those who have been named must immediately prepare for their roles." He continued speaking to Pöpa Gawa: "As for the weapons and armor, I sealed them away long ago using sacred spells. When the time comes, you will receive them intact. Langwa Zaya will transform into your divine steed and be reborn with you in the human world. It will have a magnificent appearance and will help you accomplish your great mission. All the gods, goddesses, and masters present will grant your requests and fully support you in battle. I will also remain by your side in the void, accompanying you until your mission is complete. The only one missing is the woman who will become your mother. She belongs to the dragon clan. I will find a way to bring her to the human world. Divine child Pöpa Gawa, I will ensure all your conditions are fulfilled. I hope you will not go back on your word!" Pema Tötreng then offered this teaching to Pöpa Gawa: "You once made a great Vajra vow with the supreme bodhicitta of the Mahayana path. The time has come to fulfill it. In the clear sky, the sun and moon have no right to rest. When plagues and illnesses arise, medicinal herbs have no right to remain idle. In the cycle of love and hate between enemies and allies, the black-haired people of the world have no right to rest. To teach the people of Tibet, To help them understand the law of cause and effect, To praise the power of the Three Jewels, You must go to the Snow Land without delay. The mountain gods, war gods, local gods, and the protector deity Wilma will accompany you. I will send the dakinis of the Great Bliss Hand Seal to destroy visible enemies and subdue invisible demons across the eighteen surrounding kingdoms. Good man, do not be lazy. Remember these earnest teachings! Notes: A "celestial year," according to Tibetan Buddhism, is said to be equivalent to tens of thousands of human years. Nyen: A kind of fierce deity in ancient Tibetan folklore. There is no exact equivalent word in Chinese, so it is translated as "Nyen." One "Nyen year" is also equivalent to tens of thousands of human years. A "dragon year" is similarly equivalent to tens of thousands of human years. Immovable Arhat (不动罗汉): According to Buddhist teachings, this is one of the six types of Arhats. The Immovable Arhat is characterized by having the highest wisdom and the sharpest faculties. Whether subjected to or free from the enticements of worldly desires and attachments, they remain firmly rooted in the bliss of the Dharma and never regress from their spiritual realization. White Tara (白度母): Tara is a female deity in Buddhism, and there are 21 forms of Tara, each representing different aspects of her compassionate and protective nature. Endless Treasures (无尽的资粮): A Sanskrit term often translated as samadhi. It refers to boundless spiritual and material merits or blessings, which bring joy and fulfillment to both body and mind. In the Buddhist context, these treasures are the accumulation of virtuous deeds and meditative absorption that lead to spiritual and worldly contentment. Wisdom Steed: A legendary horse from the area near Vulture Peak, known for its intelligence and spiritual significance. Alms Bowl: A bowl used by monks for receiving offerings of food. In this context, the large alms bowl was used by Manjushri Buddha to hide the divine child. Vairocana Buddha: Also known as the Buddha of Infinite Light. One of the Five Wisdom Buddhas in Buddhist teachings. Samantabhadra Buddha: Known as the "Perfect Buddha" or "Universal Worthy." In Tibetan, he is called "Kuntu Zangpo," meaning "completely pure and perfect." Danjin Ngawana Bu: A worldly protector deity known as the "Goat-Riding Guardian." Four Wings of Ü-Tsang: Refers to the central region of Tibet divided into four main areas. These belts from Ü-Tsang were considered very prestigious. Three Realms: The Buddhist concept of the Desire Realm, Form Realm, and Formless Realm. Subdue with Power: In Tibetan Buddhism, this refers to using sacred powers to control or subdue negative forces, often in a compassionate manner, to bring them under one’s guidance. Female yak (牝牦): The female yak, known as dri in Tibetan, is raised for milk production. Mount Sandong Bairi: A mythical sacred mountain believed to be the pure land of Pema Tötreng. Fuchen Continent: Also called the "Land of Rakshasas," it is a place associated with demons and spirits in Buddhist mythology. Pema Tötreng is believed to have special powers to subdue these beings. Red, White, and Sweet Foods: Refers to meat (red), dairy products such as butter and cheese (white), and sweet foods, considered the most precious delicacies in traditional nomadic cultures. Mandala (曼扎): A Sanskrit term referring to a sacred offering often made of jewels or other precious materials. Five Buddhas: These are Vairocana, Akshobhya, Ratnasambhava, Amitabha, and Amoghasiddhi, representing different aspects of enlightenment. Tea-maker: This term can refer to a servant who prepares tea or a household matriarch responsible for managing the home. In nomadic societies, women played a central role in domestic affairs, often symbolizing strength and leadership. Sixteen Arhats (Luohans): According to Buddhist teachings, these disciples of Shakyamuni Buddha were tasked with preserving and spreading the Dharma. Eight Great Bodhisattvas: These include Manjushri, Avalokiteshvara, Vajrapani, and others, who are considered Shakyamuni Buddha’s closest disciples. Reincarnation: A religious ritual used by both our religion and Buddhism. It refers to the death of a person. After death, the master should help the soul of the deceased to be reborn in the pure land, or enter other corpses to resurrect the soul. Twelve Treasures: Symbolic of the abundant treasures hidden in the mountains, not necessarily referring to a literal twelve. Vaishravana (多闻子): Known as the Great King of the North, he is a guardian deity in Buddhist tradition. Ratnasambhava (宝生如来): One of the Five Wisdom Buddhas, representing the southern direction and associated with generosity and abundance. A branch of Buddhism emphasizing the bodhisattva ideal—working for the enlightenment and liberation of all beings.

The Epic of Gesar first attracted Western attention in the 1770s. At that time, the German zoologist and botanist Peter Simon Pallas (1741–1811) mentioned the Temple of Gesar in his travelogue Travels Through Various Provinces of the Russian Empire (1771–1776). K i n g G e s a r of Tibet The Legend from ling King Gesar (about 1038-1119 AD) was a legendary Tibetan hero who was born in Dege County, Ganzi Tibetan Autonomous Prefecture. Later generations called him King Gesar of Ling. According to legend, King Gesar is also the incarnation of the Guru Rinpoche and his wisdom, compassion and power. King gesar's legend begins here The Epic of Gesar first attracted Western attention in the 1770s. At that time, the German zoologist and botanist Peter Simon Pallas (1741–1811) mentioned the Temple of Gesar in his travelogue Travels Through Various Provinces of the Russian Empire (1771–1776). Later, French scholars Alexandra David-Néel (1868–1969) and Rolf Alfred Stein (1911–1999), as well as American scholar Robin Korman (1947–2007), successively translated and introduced this epic, bringing this long-buried ancient culture into the modern world. In China, Ren Naiqiang (1894–1989) published his article A Brief Introduction to the Tibetan Three Kingdoms in 1944, marking the first time Chinese readers could better understand this great epic through academic research. GESAR EPIC STORY CHAPTER 1 - THE PEOPLE OF THE SNOWY LAND SUFFER GREAT HARDSHIPS, PRAYING FOR THE GODS TO DESCEND AND SUBDUE THE DEMONS This chapter is set on the Qinghai-Tibet Plateau and tells the story of how the beings of the snowy region fell into suffering due to rampant demons. To save all sentient beings, the gods decided to send the divine son, King Gesar, to be born in the human realm. The legend originates from three iron scorpions that were suppressed beneath a black boulder shaped like a yak. Out of compassion, Vajra released them, but due to their past sins, they were reborn as nine-headed snow pigs... Surrounded by snowy mountains, the Tibetan Plateau is the highest place on our planet. People call it the place closest to the sun. On this ancient and magical land, which lies so near the sun, a timeless legend has been passed down through generations. From the sources of the Yangtze and Yellow Rivers to the Yarlung Tsangpo River basin; from the Jinsha, Lancang, and Nu River valleys to the Shiquan, Xiangquan, and Peacock Rivers; from the Animaqin, Tanggula, Kunlun, and Himalaya mountains to the surrounding regions; from the Gyarong area to the Ali Plateau; from the picturesque Zoige Grassland to the vast and boundless grasslands of northern Tibet; from the endless Guoluo and Yushu grasslands to the warm and humid Menyu region; from the colorful Derge and Seda to the spring-like warmth of Bomi and Nyingchi; from Qinghai Lake at the source of the Three Rivers to the magical and beautiful Yamdrok Lake; from the Dadu River and Jinsha River valleys to the Yarlung Tsangpo Grand Canyon—the deepest canyon in the world—Tibetan ancestors have, for generations, told and retold an epic poem. This poem, passed down through the ages, is called Gesar. A long, long time ago, between the northern polar region and the heavenly lake, the land was lush with plants and filled with fierce beasts. In the middle of a canyon, there was a giant black boulder shaped like a yak. Under the boulder were three iron scorpions, tightly coiled together, each biting the tail of the other. They were trapped, unable to free themselves, and suffered greatly. One day, a Vajra (a divine being) came from Mount Wutai in the east. Seeing the three scorpions trapped under the boulder, he felt compassion for them. He threw his iron staff at the boulder, shattering it into pieces. The three scorpions were freed and felt immense joy. They prayed to the heavens for salvation and hoped to be liberated from their suffering forever.However, due to the heavy sins they had committed in their past lives, they were reincarnated as a nine-headed snow boar. Their new form was ugly, clumsy, and pitiful to behold, adding to their misery. In the realm of the Thirty-Three Heavens, the Brahma King witnessed this scene and saw it as an ominous sign. He immediately swung his crystal sword and cut off all nine heads of the snow boar in one strike. The heads transformed instantly into four black heads, three red heads, one multicolored head, and one white head.As the four black heads rolled down the hill, they prayed to the heavens, saying: "We are the spirits of demons. May we, in our next lives, become enemies of virtuous deeds and good karma¹, and rulers of the world." True to their wish, these four black heads were reborn as the four kings of the northern demon kingdoms: King Lutsan, the White Tent King of the Hor Kingdom, King Sadan of the Jiang Kingdom, and King Xinchi of the Men Kingdom. Thus, they became the Four Great Demon Kings, who brought chaos to the world and caused endless suffering to living beings. The three red heads rolled down the hill. The first red head rolled into the hilly region and was later reborn as Sinbamey Ruzé. The second red head rolled up a mountain and was reborn as the monk Sangye Gyä. The third red head was eventually reborn as Tangze Yuzhou of the Hor Kingdom. The multicolored head rolled far away, praying as it went: "May I be reborn in a land where good karma and virtuous deeds flourish." Later, it was born in the Ling Kingdom as Chexi Guru, but it was unable to achieve great deeds. The last white head threw a yellow flower into the sky and prayed sincerely: "May I be reborn as a warrior who defeats the black demons, a teacher who saves all beings, and a king who rules the world." His compassion moved the heavens, and he was reborn as the great hero Gesar, a name known far and wide for his bravery and greatness. At that time, the sky above the snowy land was suddenly shrouded in mist. A gray and murky haze spread across the once-clear, tranquil blue sky. Strange flashes of black, white, purple, and red light appeared intermittently, scattering in all directions around Lingkarbu, only to vanish as quickly as they came. Wherever these lights touched, they left deep, black marks. Anything they struck turned to ash or charred remains. Soon after, chaos spread across the land. Wild animals fled in panic, crops withered, grass and trees dried up, livestock grew weak and sick, and harvests failed. These ominous signs plunged the people into great fear and despair. Notes: ¹ Good karma (referred to as “white karma” in Buddhist teachings) represents positive, beneficial actions that lead to good outcomes. The black heads’ desire to become enemies of good karma and virtuous deeds highlights their demonic nature and serves as a dramatic inversion of values in the story. Amitabha Buddha, while turning his prayer beads, realized that this was an omen of the reincarnation of the four black heads. They were destined to become the Four Great Demon Kings: the Northern Demon King Lutsan, the White Tent King of the Hor Kingdom, King Sadan of the Jiang Kingdom, and King Xinchi of the Men Kingdom. These demon kings would destroy virtuous deeds and good karma, bringing immense harm to the common people. The black-haired Tibetan people of the Snowy Land would fall into a deep abyss of suffering. Reciting a mantra, Amitabha Buddha sent a beam of divine light down to the Palace of Infinite Light on the Ox-Tail Continent. Seeing this, Pema Totreng Tsen, the ancestral master, clasped his hands together in reverence and welcomed the divine light. He saw a Vajra placed on an eight-petaled lotus, radiating five-colored light. He memorized the teachings of Amitabha Buddha, waiting for the destined day to arrive. In the years that followed, the black-haired Tibetans of the Snowy Land lived as if in a bottomless abyss. Misfortune struck them at every moment, and resentment and anger filled the air. This gave rise to evil winds that swept through the land, bringing sin and demons with them. The once-clear skies turned dark, the lush green grasslands withered to yellow, and even kind-hearted people became cruel and wicked. Chaos erupted everywhere, with wars breaking out and smoke of conflict filling the air. The people of the land prayed to the heavens for help, pleading for the compassionate deities to save them from their suffering. The gods, moved by the people’s sincere prayers and filled with pity for their suffering, resolved to destroy the demons and bring peace to all beings. To this end, the gods performed three rituals to subdue the demons, hoping to bring happiness back to the people. However, wicked ministers in the royal court, burdened by their own sins, did everything they could to obstruct the rituals. As a result, the rituals to subdue the demons could not be completed. The missed opportunity to defeat the demons allowed them to grow even stronger. They invaded deeper into the heart of the Snowy Land from its borders. Groups of demons roamed unchecked, committing countless atrocities. They ate human flesh, drank human blood, devoured bones, and peeled off skin. The once-sunny, beautiful, and prosperous Snowy Land became a sea of suffering, and the once-peaceful people faced unprecedented destruction and despair. The compassionate and merciful Avalokiteshvara (Guanyin), seeing the beings of the Snowy Land suffering greatly, felt deep sorrow and could not bear it. Avalokiteshvara humbly pleaded to Amitabha, the savior of the Western Pure Land: "Amitabha, Lord of the Western Pure Land,please look upon this impure realm of samsara!²Your compassion knows no bounds or limits,please send a beam of Buddha's light to relieve the suffering of the beings in the Snowy Tibetan Land." The World-Honored Amitabha slightly turned his neck, and a golden light immediately shone forth, pointing the way to Avalokiteshvara. Amitabha then said to Avalokiteshvara: "In the celestial realm of the Thirty-Three Heavens, there is a king named Brahma Vidangkar and a queen named Mandanazé. They have a prince named Dechok Anya. This prince and his consort have a son named Tönba Gawa³, whose previous life was as the fifteenth divine son of White Brahma King, Bodokarbu. He will be reborn in the human realm of Jambudvipa in the southern continent. As the son of a celestial being, he will be born into the world as a great hero. He alone has the power to teach and guide beings, liberate the Snowy Land from evil paths, and bring peace and happiness to all beings. Please go to the Ox-Tail Continent⁴ and deliver my message to the ancestral master Pema Totreng Tsen. He will understand what to do." Receiving the World-Honored One's instructions, Avalokiteshvara immediately set out for the Ox-Tail Continent. Notes: Avalokiteshvara Bodhisattva: Also known as Guanyin Bodhisattva, one of the great figures in Buddhism. Typically depicted alongside Mahasthamaprapta as the attendants of Amitabha Buddha, collectively known as the "Three Saints of the Western Pure Land." Buddhist scriptures describe this bodhisattva as widely saving sentient beings, manifesting in various forms, referred to as "Universal Manifestations." Some accounts mention 33 manifestations, while others mention 32. In general representations or images, Avalokiteshvara is depicted in a female form, but in Tibetan regions, Avalokiteshvara is portrayed in a male form. Samsara: In Buddhism, the "Six Realms of Samsara" refer to the continuous cycle of existence in the six realms: Devas (heavenly beings), Asuras (demigods), Humans, Animals, Hungry Ghosts, and Hell beings. It signifies the endless cycle of birth, death, and rebirth within the three realms of existence. Among the six realms, the first three are known as the "Three Good Paths," while the latter three are called the "Three Evil Paths," also referred to as the "Three Poisons." Tönba Gawa: The name means "One Who Brings Joy to All Who Hear."Ox-Tail Continent: Also known as "Dust-Whisking Continent," it is described in Buddhist texts as a western sea island of Jambudvipa, one of the eight continents.