Chapter – VI

Ling divisions assembled and in Race took part;

Drugmo praised the riders and steeds from above;

Joru while racing along, as a side incident,

Transformed the likes of Ayu Dil into his retinue.


All the people of the upper, middle and lower Ling gathered – those of the families within were numerous like the stars in the heavens; those of the families living outside were like vegetation on passes and then there were the countless isolated and scattered families like mice. From among all these, there were nine hundred young bloods wanting to race and thirty fearless heroes who possessed real chances and were disputing the prize. They all were like brilliant flowers of the three summer months.

Like starry constellations that had been transported to earth, they each went about getting their riders ready for the occasion. Those of the Great lineage, who were guided by the deities, raised aloft the lance-support of the great deity Tsangpa. The Middle lineage, guided by the nyen, kept high the lance-support of Nyenchen and the Lesser lineage, guided by the lu or nagas, raised the lance-support of Lugyel Tsugna – the Jewel headed naga ruler.

They appeared in such a manner, that if seen by their hostile enemies, their heart pulses would tremble; if noticed by close relations, their hearts would be joyous and if observed by highland Tibet, all rumours would subside and everyone would rush making a beeline for Ayu Dil.

Then on the higher pale slate mountain of Gura the tent ‘Meaning to behold – Dawn’ was set up. The golden throne that ‘Intimidates the three realms with powerful charisma’ was erected. The flag of authority ‘Colourful blazing dzi’ was raised. On the tall flag ‘Fulfilment of wishes’ the victory banner ‘Realisation of all desires’ was placed. A walled enclosure was created with long silk fringes and there were many such items that it seemed as if they were in competition with the celebrations of the deities.

On the golden throne that ‘Intimidates the three realms with powerful charisma’ was placed five cushions of zahog brocade. On them was laid the rug of the ‘Eight auspicious symbols’. On the right and left sides were erected two silver thrones with three cushions of silk each. In the remaining area were laid out silk rugs, tiger skin rugs, leopard skin rugs and long woollen rugs.

Moreover there were nine hundred white tents with silver top pieces; nine hundred yellow tents with golden top pieces; nine hundred blue tents with turquoise top pieces and nine hundred multicoloured tents with dzi top pieces. Well displayed were the treasure articles of the naga Lu Migon Karpo; the initiation gift for the Lotus Born of Orgyan; the task-instruments of the formation of the universe and the gems of the world.

The objects of refuge of the Ling people like the lamas and other officials built up an offering torma of incense. They had heaped on flour like mountains of snow and smoke pervaded intermediate space. Having made offerings of worship to the Three Jewels they were pleased and having presented gifts to the local deities for their assistance they then sat down.

At the time the girls of Ling like Sengcham Drugmo of Kyalo, Neuchung of Ngolo Kyi, Pekar Lhanze of Drolo, the Chipon’s Lhamo Yudron, maternal uncle’s daughter Zedron, Yatha’s daughter Sertso, Trothung’s daughter Trotso and others came dressed up in their best clothes and decorated with all their finery and ornaments. They wore gold and silver bangles and bracelets that made tinkling sounds. They flashed askance and oblique glances and moved about in the most graceful manner.

With a beautiful and attractive presence, they each held a ceremonial arrow decorated with silk and at Lha Dilgo, they offered thirteen incense silk scarfs. Then they erected thirteen incense tents. Next they presented praises to the thirteen castles of heroes and performed thirteen ritual incense offerings. Finally they sat down and watched the spectacle from Lu Dilgo.

Additionally, there was an audience that had come from other lands. There was the ruler from upper India, the ruler from lower China, the ruler with wealth from Tagzig, the ruler of Batahor, the Khache ruler with goats, Mutri the ruler with steeds, Aase the ruler with armour, Thale the ruler with arrows, the Nepalese ruler with sheep, Chagmo the ruler with dri, Tise the ruler with crystals, Khasha the ruler with shields, the ruler of Trimar of the North and the ruler of Den Trikar.

Many people from all the numerous countries under the sun like the three – China, Jang and Mon and the Khache, Li and Nepal had assembled. They were all dressed up in clothes and accessories that were in conformity with their own local traditions and they all had set up their own tents and encampments.

Then the thirty fearless heroes – divine ministers were lined up close to each other at the starting point like a row of pearls on a string with their steeds turned up towards Gura Dza – the slate mountain of Gura. They were so fairly placed that not one of the ears of the dhowa steeds could be said to be ahead or behind. On the extreme right was the Chipon and on the left was the mediator Lhadar. These two held the ends of a silk string.

From Gura Dza, the lamas like Ka Rabsel Choekyi Jungne waved the silk flag. The three – the White conch of the law that broadcasts, the Drum of the law that is clear and shining and the large cymbals ‘Sunshine and thunder’, were blown, beaten and sounded. Just as the two – the Chipon and the mediator placed the silk string on the ground, at that very moment all the dhowa steeds raced off together in a flash.

The courageous heroes when ascending were like a hailstorm directed upwards; when descending they were like boulders rolling down and on the straight they were like the soaring Thangkar vulture. On the vast fields the steeds took large steps and on the smaller areas they took smaller steps. Each rider raced after another rider and in this manner they were connected and presented a spectacle that enveloped and mesmerised the entire kingdom. It was a spectacle that could have brought all gossip in the three realms to a standstill.

Some from unfamiliar countries asked the people of Ling, “What have you kept as the trophy? I was on a night stop at Ayu Dil and Gura Dza.”

Those from Ling answered, “The wager that has been kept are items such as our paternal property of seven pairs of gems, a small box of instruments for the task, Kyalo’s men, property and attendants and the pasture areas in Ayu Dil and Gura Dza that cover thirteen night stations.”

The newcomers were amazed, “Wow! So big! Such a great wager and such a long race!” they all remarked.

Those from other nations and the Ling people enquired, “Who will be the great man who will win this big wager?”

Most replied, “This time ‘Turquoise Bird’ is certain to achieve it. There is no worthy owner except for Dongtsen” and in this way they appeared to be unanimous in their choice and beliefs.

At the time, the two – Joru and his steed appeared pale and erect and people enquired of them, “Who is that?”

Insiders remarked, “He is the fellow known as the Abra catcher.”

Everyone said, “Oh, he does not have it in him – the merits to possess the property of Kyalo; the birth year to welcome Dugmo; the charismatic power to overpower the eighteen fortresses or to be the hope of the people to protect the realm of Tibet.” It seemed that all the praises were lavished on Dongtsen and his steed and all the criticisms were of Joru and his horse.

At the time, among the seven girls at Lha Dilgo who were related, Neuchung of Ngolo Kyi reflected, “Last night in my dream Joru arrived at the throne and Kyang Goe took the silk trophy for the swiftest steed. Although my dream could not be mistaken, yet since all – within and without, high and low are praising Dongtsen and critical of Joru, it would not be appropriate to relate the dream. The higher authorities would scold me. As highland Tibet is filled with dislike and hostility, it’s better to leave it aside”, so she let things be. But the mother dakinis transformed her mind and she could not resist relating her dream.

So she sang it to the tune of the ‘Pleasing melody of the skylark’:

Lu ala lamo ala len;
Lu thala lamo thala len.

From the pure realms that are not manifest,
Omniscient Dorje Phagmo – the only mother;
This day come and assist Neuchung.

If me, you do not recognise;
A servant with little holdings’ Neuchung I am;
Neuchung with the fine lambskin I’m called.

The three – Kyalo, Ngolo and Drolo;
If possessing wealth, they are father and uncles three;
If not, then father and uncle – master and servant be.

Sengcham Drugmo of Kyalo,
Pekar Lhanze of Drolo
And Neuchung of Ngolo Kyi;
If possessing wealth, they are three related girls;
If not, the girls are just master and servants.

Girls isn’t this our reality?
Forgive me, it was just a joke.

The essence of true reality is this:
That in the dream that I dreamt last night,
I dreamt of a vast, four cornered grassy field,
Dreamt first of there being a kyang;
Dreamt of wool on top of the kyang;
Dreamt of gold on top of the wool;
Dreamt of a lion on top of the gold;
Dreamt of a barren mountain on the lion;
Dreamt of snow on the barren mountain;
Dreamt of a vulture on the snow;
Dreamt of a leopard on the left;
Dreamt of a yak watching over those behind the leopard;
Dreamt of a tiger on the right;
Dreamt of a vulture watching over those behind the tiger;

Last night’s dream was truly excellent;
If examined various conclusions there are;
Kyang Goe’s acquired the life essence of a kyang;
The woollen rug’s acquired the life essence of wool;
The gold saddle’s acquired the life essence of gold;
The great lion’s acquired the life essence of the lion;
The white armour’s acquired the life essence of the barren mountain;
The white helmet’s acquired the life essence of snow;
The silk dartru’s acquired the life essence of the vulture.

The left leopard shaft case’s acquired the life essence of the leopard;
Behind the leopard, the yak that watches over,
Is the supreme white bow that’s acquired the life essence of the yak;
The right tiger skin quiver’s acquired the life essence of the tiger;
Behind the tiger, the vulture that watches over,
Is the notched shaft that’s acquired the life essence of the vulture.

The divine prince – Gogmo’s Joru
Though small in build, yet is a radiant being;
This day as the sun sets at eventide,
Joru will ascend the throne.

May the teachings and supreme ones remain revered;
May the enemy Hor and Demon’s nape be oppressed;
May the doctrines of pure Ling flourish;
An omen of happy auspiciousness for joyous Tibet.

After these words had been chanted, Drugmo thought, “If one looks at, not only Joru’s miracles, Kyang Goe’s skill in racing and Neuchung’s dream but also the amazing events at the time Kyang Goe was captured, then only Joru can be the owner.” She listened to what Neuchung related as the likely outcome and remained quiet.

But Trothung’s daughter Trotso’s sore points had been aggravated by the narration of the dream. So she slithered her dark snake like form and raised her nostrils. Her face was a black cloud that was brewing a storm.

“Hey! You daughter of Ngolo, that’s a blue wrapping cloth. You wench whose father roams the path of beggars, hold yourself in esteem higher than the blue sky. A girl whose mother has died of famine, waves her forelocks in space. Of course beggar females praise beggar males. This Joru of the wicked mother Gogmo is a radiant being of small proportions. If you think he’s a shining being, you can wait for him.

My father, the chief Trothung while receiving the prophecy of the Red deity Tamdrin was told, ‘You will be the owner of father Kyalo’s men, property and attendants’ it is said. Above on the deity plains of Kala of Ma, the blue banner that appears as if being carried by the wind is the steed of Dongtsen ‘Turquoise Bird that knows flight’. It’s certain that he will win the prize.” Then she spat and scowled at Neuchung and sat down.

At this, Neuchung thought, “This seems to be a case of:

‘In the sky, unseemly black birds fighting with claws;
In the mountains, ill-suited stags fighting with horns;
In the towns, unbecoming females fighting with nails.’

If the two of us bring disgrace upon the top leaders of Mugpo Dong, then the rumour mills among the three thousand families would spread so wildly that we would not be able to have any answers for them. Until Joru appears on the throne I must remain humble and keep my mouth silent” she felt and sat without taking any notice of the situation.

Then Sengcham Drugmo wanting to calm the two girls said, “Among us women, it is said of the counsel of relatives and parents:

‘Even if expectations are high as the blue sky yet bend down to them;
For though there’s no need to worry of knocking our heads,
Yet it helps to keep the colourful tribe’s rumour mills propitious and lucky.
Even if congested earth is hard, yet be relaxed;
For though there’s no need to worry of the ground giving way under us,
Yet it helps to look good in the eyes of the thousands of families.’

Now, you people, please keep quiet. I’ll provide for you all an account of the riders and an account of the steeds. For each male rider I’ll offer a ‘Praise’ and for every steed there is, I’ll provide a ‘Praise of their gaits’. So listen,” she said and chanted this song to the tune of the ‘Pleasing melody that selects all’:

Lu ala lamo ala len;
Lu thala lamo thala len.

Omniscient White and Green Taras,
Omniscient Dorje Phagmo – the form that accomplishes
And others like Namsey – the deity of wealth;
This day come and assist your daughter.

O companions, all you who have been playmates;
Hearken to me, for I have such words to relate:
The three – biases, applying pressure and verbal disputes,
Are the roots of quarrels within and without;
The two – Trotso and Neuchung, master and servant,
Don’t quarrel and dispute, better it is to sit down.

The two – the deity’s prophecy of Trothung
And the experiences perceived by Neuchung;
What need for these to be the basis of a dispute;
Who’s right will now clearly come to pass.

This day when the sun of happiness smiles,
Look up to the interiors at the spectacle there;
On the shoulders of the slate mountain of Gura –
On the right corner and on the left corner, look.

The person that goes forth first;
It’s Apen the son of chief Trothung of Dongtsen
On the dhowa ‘Turquoise Bird that knows flight’;
It’s a steed bought from the land of China;
It’s traversed great passes and shades;
It’s crossed and covered great waters and horse tails;
It’s rolled up white pages of vast plains;
It’s equalled the speed of feathered birds.
It’s an unusual rider, looks like he’s flying;
It’s as if he’s going forth to another rebirth.
For such a male to be born – it’s extraordinary;
For a little foal reared on jakma grass,
To possess such vigour and stamina is truly amazing.

The person that sets forth after him;
It’s Zikphen – the chief of Tagrong
On the dhowa ‘That can soar over mountains’.

The person that goes forth after him
It’s Nyatsa Aten of Trothung;
On the dhowa ‘Friendly male of a thousand dances’.

The person that goes forth after him;
It’s Nyibum Daryag of Serwa
On the dhowa ‘Goose with golden eggs’;
These are the Great lineage’s four riders and steeds.

The person that goes forth after them;
It’s the capable Sengtak Adom
On the dhowa ‘Smooth silk over a thousand mountains’;
He’s called the ‘Lion bear’s son – the wolf among men’;
The steed’s called the ‘Treasury of wealth’.

The person that goes forth after him;
It’s Choekyong Bernak of Gadhe
On the dhowa ‘Stormy dark wind’.

The person that goes forth after him;
It’s Lhundup of Michen Gyelwa
On the dhowa ‘Matchless white forehead’.

The person that goes forth after him;
It’s the great minister – Guru Gyaltsen
On the dhowa ‘Little Brown, smooth as silk’.
These are the Middle lineage’s four riders and steeds.

The person that goes forth after them;
It’s the nephew of the Chinese ruler Chen;
It’s Shellu Karpo of Dong Bumpa
On the dhowa ‘White Mongolian phoenix’;
Its forelock can summon the deities;
Its manes can summon the nyen;
Blue armour is hidden behind the cloak;
Blue weapon’s being used as a stirrup stone.
This day as the sun sets at eventide,
There’s risk of internal violence among the brothers;
It’s certain roots of pollution on Drugmo will be blamed;
What has been done, mothers and dakinis do know.

The person that goes forth after him;
It’s the son possessing perfect skills of archery;
It’s maternal uncle Jangtra Denma
On the dhowa ‘Little Peach Vajra’.

The person that goes forth after him;
It’s younger brother Rongtsa Lhadar
On the dhowa ‘Peacock with Patterns’.

The person that goes forth after him;
It’s Darphen – the great trunk of poison
On the dhowa ‘Little Brown that can soar’.
These are the Lesser lineage’s four riders and steeds.

The person that goes forth after them;
The elder of three generations of humans;
The elder of three generations of deities;
It’s the Chipon – Shawa Tragen
On the dhowa ‘Assembly of a hundred deers’.

The person that goes forth after him;
He’s the damaru rattler that destroys outsiders;
He’s the great drum beater that destroys insiders;
He’s Uncle – Aku Trothung Gyalpo
On the dhowa ‘Black tailed Jackal’.

The person that goes forth after him;
It’s the mountain with mu thread intact – Mount Gerzoh;
It’s the river with uninterrupted flow – River of Ma;
It’s the chief with dynasty intact – Senglon
On the dhowa ‘Vermillion red’
These are the three related father uncles of Ling.

At the ‘Thirteen peak deities’ at the waist of Ma,
The person that goes forth first;
It’s Bendhe Marpo – the commander of a hundred
On the dhowa ‘Peacock that knows flight’.

The person that goes forth after him;
It’s Pabo Shechen – commander of a thousand
On the dhowa ‘Runs thousands leisurely’.

The person that goes forth after him;
It’s Chagnak Gonpo Sing Sing
On the dhowa ‘Soaring Black Khyung’.
These are the three related chiefs of Ling.

The person that goes forth after them;
Possesses the dralha of eyes when observing;
It’s Tragyal of Gungwa Bu
On the dhowa ‘Black Stripes that knows flight’.

The person that goes forth after him;
Possesses the dralha of ears when listening;
It’s Pasar Dawa of Choenga
On the dhowa ‘Vermillion Tiger that knows dance’.

The person that goes forth after him;
It’s the lucky charm since white Ling formed;
It’s the Chipon Nang-ngu Yutag,
On the dhowa ‘Wheatish with Turquoise manes’.
These are the three related dear children of Ling.

The person that goes forth after them;
It’s Lhadar of Zuchen Werma,
On the dhowa ‘Golden fish that transforms greatly’.

The person that goes forth after him;
It’s Darlu – the lord that judges
On the dhowa ‘Cuckoo that knows flight’.

The person that goes forth after him;
It’s Abar Phentak of Khepa,
On the dhowa ‘Blue turquoise egg’.
These are the three related wise men of Ling.

The person that goes forth after them;
It’s Nyima Gyaltsen of Guru
On the dhowa ‘Matchless among Ten thousand’.

The person that goes forth after him;
It’s Tharwa Gyaltsen of Nagru
On the dhowa ‘Black with Drong’s trot’.

The person that goes forth after him;
It’s Rinchen Darlu of Muwa
On the dhowa ‘Red painting of lightning’.

The person that goes forth after him;
It’s Anu Paseng of Wombu
On the dhowa ‘Wheatish crystal egg’.
These are the four mediators of Ling.

At the lowest point in Ma – the silk crossroad,
The person that goes forth first;
It’s Mamo Kunsheh – the ‘All knowing Accurate Diviner’
On the dhowa ‘Black Raven that dances’.

The person that goes forth after him;
It’s Kunga Nyima the physician
On the dhowa ‘Excellent gathering of Geese’.
These are the two knowledgeable ones of Ling.

The person that goes forth after them;
It’s the sheep faced Ngolug of Buyag Tsang
On the dhowa ‘White silk over a thousand continents’.

The person that goes forth after him;
It’s the supreme Kechok Tharwa of Yatha
On the dhowa ‘Pale yellow that knows flight’.
These are the two related excellent sons of Ling.

The person that goes forth after them;
It’s the ‘Little man with Big mouth’ of Ling
On the dhowa ‘Buzz that knows flight’.

The person that goes forth after him;
It’s sickle-nosed Zorna of Akhoh Tharwa
On the dhowa ‘White mouthed Little gazelle’.

The person that goes forth after him;
It’s the reliable hero Yutag Gyel
On the dhowa ‘Nine hundred with horns’.
These are the three related serfs of Ling.

The person that goes forth after them;
It’s Guru, son of Khishi – the dead dog;
He carries loads that cannot be lifted;
He’s a have-not pretending to have;
He’s on the dhowa ‘Aase Guru’.

The remaining person that goes forth;
His father is the ruler Senglon;
His mother is Gogza Lhamo;
The prince himself is the divine prince Joru.

The dhowa being ridden under his legs;
It’s paternity – ‘White steed of the sky’;
It’s mother – ‘Wheat steed of the earth’;
It’s the capable steed ‘Kyang Goe’.

Its upper body – flashes of a deity’s painting;
Its middle – a stormy nyen’s painting;
Hind parts – a destructive naga’s painting.

Blazing like fire are the blessings of the Jewels and deities;
Stormy like winds are the assistance of the lu and nyen;
Collected like a lake, is the gift offering of the Jewel headed naga.

He’s the one that with four hoofed legs circles the four continents;
He’s the one that defeats the four foes;
He’s the one that vanquishes the harmful deity spirits.

Upwards ascended the race horses of the thousands of families;
The boy Joru descended, racing down the slope;
That’s either an omen of great evil
Or else the beginning of auspicious portents;
Whether excellent or evil, tonight it will be clear.

All the others – the countless mice,
Without names and from various countries raced.
To the fine white snows the Great lineage has arrived;
Akin to great lions rattling turquoise manes they are.
To the sandalwood forest the Middle lineage has arrived;
Akin to ferocious tigers with well-endowed stripes they are.
To the fine slate mountain the Lesser lineage has arrived;
Akin to yellow faced drongs with well-endowed horns they are.
Isn’t it so, O friendly sister maidens.

In this manner she chanted. Then some of the girls developed an attachment to the smarter and more handsome males and others became arrogant and conceited about the swifter steeds. So in this way, there was a variety of thoughts and feelings.

But Neuchung felt that since all these riders were accomplished beings who had actualised attainments, just to have caught a glimpse of their physical appearance was a fortunate opportunity. She developed an excellent vast mind of bodhicitta by praying that all ordinary beings would make use of the ritual services of the lamas, repay the kindness of their parents, purify their negativities and obscurations and obtain their share of Dharma.

At the time, the local spirit – the great Ayu Dil Chen – one with the tiger’s head, the leopard’s head and bear’s head, thought, “Last time, the house of the Lesser lineage, did not listen to the Great and Middle lineage. The corpse son Gade spoke up and said that the steeds should direct their heads to the Gura mountains and their hind parts towards me Ayu Dil.

Today, I have been shown the dark area of the occiput, the dented area of the calves and the protruding area of the fleshy buttocks. When offerings are made to me, Ayu Dil it’s not as if one is not looked after and when not worshipped it’s not that there is no jealousy.

Earlier all these people – the lamas with yellow hats, the chief with turban, the chieftain with white helmet, the meditator requesting dharma, the Sakya requesting land, the Red hat togden, the Kargyupa with colourful hat and others and also whoever it was – they have always offered me Ayu Dil the first offering of hat. There have been none among the hundreds going up who have not offered incense and none among the thousands going down who have not offered tea. But today if I do not cause a catastrophic misfortune on the rider and steed of the house the Lesser lineage I am not Ayu Dil.”

So she summoned the ‘Eight classes’ of harmful spirits to assist her and immediately from the top of Ayu Dil of Ma a dark cloud the size of a bird’s corpse arose. This gradually got larger to the size of a goat’s corpse and then a yak’s corpse and then it still increased and covered half of the sky. Light flashes filled the heavens. Hail and thunderbolts descended simultaneously.

Happy Joru the true buddha, turned his face backwards and chanted this song to the tune of the dro dance of Ayu Dil Chen of Ma that’s called ‘Great grace and minor restrictions’:

Lu ala lamo ala len;
Lu thala lamo thala len.

Omniscient dharmakakya – Buddha Boundless Light;
Omniscient sambhogkaya – the Great compassionate one;
Omniscient nirmankaya – the Lotus born one;
From the great bliss palace of my crown,
Omniscient kind-hearted root master;
This day, come forth and assist Joru.

Tsangpa, one with a top knot of conch;
Lugyel, with the confidence of snakes;
Nyenchen, with a great tiger’s head;
This day come forth and assist Joru.

Elder brother Dungkhyung Karpo,
Grasp in your hand the White deity lasso;
Help and hold the Tiger’s head with your lasso.

Younger brother Ludrul Woeden,
Grasp in your hand the Blue lu lasso;
Help and hold the Leopard’s head with your lasso.

From among the dralha – Metak Marpo,
Grasp in your hand the Red nyen lasso;
Help and hold the Bear’s head with your lasso.

Ayu Dil of Ma with tiger, leopard and bear’s head;
If not seen, is greatly renowned at a distance;
If seen, is but a barren mountain with head chopped off.

If this day, I do not vanquish and bind you to oath,
It’s a sign of not being a close disciple of the supreme ones;
Or else, if you do abide by your vows,
If at a distance, swiftly bring your ceremonial scarf;
If nearby, quickly come and serve your tea.
Ki cho ya cho ya Ayu Dil

As soon as the words of the song had been chanted the lord of dhowa steeds – the capable Kyang Goe danced the arm movements of the dro with its forelegs and the leg movements of the dro with its hind legs. Dancing with all its four limbs together caused the middle of the mountain to collapse and the top of the mountain broke off. The seas almost turned upside down. The three – Dungkhyung, Ludrul and Metak each carrying their own lassoes flashed about like lightning and hooked the necks of the three Ayu Dil heads. The ‘Eight classes’ of harmful spirits fled the scene and escaped to the safety of their own homes. The power of the demonic planet deteriorated. The roar of the turquoise dragon – thunder decreased. The clouds were scattered and destroyed by the winds. The tarnished sky was cleansed.

As soon as the sun’s rays shone brightly, the owner of the treasures of good fortune of Ma emanated into the form of a sixteen year old grown up maiden. She brought forth the ‘Wish fulfilling gem’ desired by all and the ninety nine gold keys and offered them to the divine prince Joru.

She pleaded, “O Have mercy. Please don’t pound and completely decimate the local deities. We will protect the teachings of the Buddha. We will spread peace and happiness among sentient beings. We will offer you the rich treasures of good fortune of Ma. We will be your subjects and do whatever tasks commanded by the speech of your enlightened activities.” They displayed respect and offered prostrations.

As for the divine prince he struck three times with the sleeve of his garments and roared, “Ho ya. Ho ya” and then continued, “ From this moment onwards you must give up eating the flesh of beings, drinking their blood, killing them and taking away their breaths. Work hard and volunteer to spread goodness among all sentient beings and hinder negativities and I will not vanquish you completely.”

She too vowed, “We will not forsake your commands. We will not give up our oaths. Do not destroy us” and thus was transformed into a guardian protector of the white side.

to continue …

Published on Monday, February 25, 2008 at 1:52 pm  Leave a Comment  

The URI to TrackBack this entry is:

RSS feed for comments on this post.

Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Google+ photo

You are commenting using your Google+ account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )


Connecting to %s

%d bloggers like this: