King Gesar
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
Gesar EPIC story ch 3 -
The Divine Child Fears Difficulty and Refuses to Descend
The Heavenly Deities Urge Him with Nine Divinations
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!
Annotation :
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.