Shang Shung is the mysterious empire of Tibet. A precious mirror of the ancient history of Shang Shung and Tibet Shang Shung Institute and Publishing House in Russia

This year the Russian Shang Shung Institute turns 5 years old. On this occasion, we decided to talk with the Institute’s employees, members of the board, Kirill Shilov and Vladimir Belyaev. They told the Mirror about how the Institute and School of Tibetan Medicine in Russia appeared, how everything developed, and their plans for the future.

"Mirror": Kirill, tell us how the Institute’s activities in Russia began?

Kirill Shilov: In the early 90s, a group of interested people in Russia began to translate Rinpoche’s books into Russian. In fact, this began to happen even before Chögyal Namkhai Norbu first came to Russia in 1992 and formed the first five local lings of the Dzogchen Community. At some point, when the Russian sangha became stronger, this translation activity began to be coordinated by the Community: Rinpoche’s students formed several publishing groups, which later grew into a publishing house. At first it was not called Shang Shung Publishing House, but in essence it was: we published many books - both publications for a general audience and practical materials for the Dzogchen Community - we were truly inspired by the work of our Teacher and His constant determination in the preservation of Tibetan culture.

Then, in 2008, when Khyentse Yeshe and Luigi Ottaviani, director of the Italian Shang Shung Institute, first came to Russia, the Russian Shang Shung Institute was established as a direct branch of the Italian one. Since then, we have begun to conduct various courses and events related to Tibetan culture and the mission of the Institute. We were mainly engaged in courses and publishing books, until in 2012, during a retreat in Northern Kunsangar, Rinpoche announced the start of a four-year program of the School of Tibetan Medicine in Russia. Also in 2012, the Russian Shang Shung Institute was officially established and registered as a non-profit organization in accordance with Russian law.

Classes at the School of Tibetan Medicine.

"Z": What projects is the Russian Institute currently involved in?

K.Sh.: Now the Russian Institute has two main areas of activity. Besides the Shang Shung Publishing House, another area that has become extremely important to us is the School of Tibetan Medicine. In fact, it was almost a surprise to us when in 2012, during a retreat in North Kunsangar, Rinpoche said: “Next year there will be a school of Tibetan medicine.” Even we, I mean the staff of the Shang Shung Institute, were quite surprised. It was impossible to imagine that something like this could appear within a few months. However, in 2013, the School of Tibetan Medicine opened in North Kunsangar under the academic leadership of Dr. Phuntsog Wangmo. We started four years ago with the first group of students, which consisted of about 60 people. The last trimester of the four-year program has now completed, and students who successfully completed all the difficulties have passed the final exam. This means that we now have more than 30 new Tibetan doctors in Russia - and all this thanks to Dr. Phuntsog Wangmo, who has done absolutely fantastic work over the years! Next year our students will go on an internship to Tibet and receive their graduation diplomas there.

From left to right: Vladimir Belyaev, head of the School of Tibetan Medicine in Northern Kunsangar, executive director of the Russian Shang Shung Institute. Kirill Shilov, director of the Russian Shang Shung Publishing House, member of the board of the International Shang Shung Foundation.

"Z": Tell us more about the School of Tibetan Medicine in Russia.

Vladimir Belyaev: Rinpoche’s decision, made at the Dark Garuda retreat in 2012 in North Kunsangar, became a landmark event in the creation of the school. As Kirill already mentioned, then Rinpoche announced that he wanted to develop Tibetan medicine in Northern Kunsangar and that a branch of the School of Tibetan Medicine would open in Russia, and classes on the basic four-year training program would begin in May 2013. At the same retreat, Rinpoche once again emphasized the importance of preserving the unique knowledge contained in Tibetan culture and medicine, which can greatly benefit everyone. He added that from the very founding of Kunsangar he had a clear idea that Tibetan medicine and culture would develop here, but for many years the circumstances did not work out.

The School of Tibetan Medicine is an international project. She has 2 compartments. The first one opened in the USA in 2005, and to date, the American school has already graduated several students who have completed a full training program, including internship in Tibet. Education in the Russian and American schools follows a program that corresponds to the traditional curriculum of Tibetan medicine adopted in modern Tibet, and is based on the unbroken lineage that Tibetan doctors and scientists have maintained for thousands of years.

"Z": Vladimir, please tell us about Dr. Phuntsog Wangmo and the first graduating class of the Russian school.

V.B.: Dr. Phuntsog Wangmo is an outstanding doctor, scientist, and practitioner. She is truly devoted to Rinpoche and gives her all to complete the projects he entrusts to her. This truly inspires and helps you move forward and solve difficult problems. It's a real blessing to be able to be around her and collaborate, work together. Thanks to her knowledge, boundless compassion and wisdom, the development of such labor-intensive projects as the school of Tibetan medicine is feasible. She is a completely unique teacher, a true keeper of tradition and lineage, and I think our students can speak well about this.

You can read her biography in detail.

The school's first graduating class consists of wonderful and completely different students, both in age and in life and professional experience. Some of them have Western medical education, others have studied Tibetan medicine for many years, and some came to study from scratch. 34 students graduated. They showed great diligence and patience, studied a lot, studied theory and practice, in which, among other things, they trained to conduct consultations under the guidance of Dr. Phuntsog.

I would like to thank many of them for the assistance they provided in various organizational matters; There were many tasks, but the students, despite the workload, were always ready to help - this is priceless and instills confidence. Students are the future of the school and I would like that everyone, having successfully graduated from it, could in the future become a reliable support for the development of projects on Tibetan medicine in Russia and the world.

"Z": What are the plans for the development of the school and, in general, the prospects for the development of the Institute in Russia?

V.B.: As for the school and its education system, keeping pace with the modern way of life of a person and the development of technology, as well as taking into account the huge size of our country and the difficulties with a constant presence in Northern Kunsangar, in the Moscow region, and at the same time the great desire among people to study this health science, we decided to slightly modify the main program.

We are now preparing for the transition to a system of part-time and part-time education, in which most of the theory will be taught remotely, using pre-prepared high-quality video recordings translated into Russian. Practical knowledge will be imparted through two to three week intensive courses, held once a semester, which will be organized at our Training Center in Kunsangar North. During face-to-face classes, clarification on theory will also be given, and at the end, at the end of the semester, a face-to-face exam will be held. Moreover, each group will have curators - teaching assistants, whom Dr. Phuntsog will appoint from among the graduates. They will help you follow the material, complete homework, and answer questions in weekly online meetings.

The estimated start time for the next group is September 2018. We will publish more accurate information by the end of the year; the information will be on our website and in the newsletter.

Ku-nye massage practice at the School of Tibetan Medicine.

In addition to the main program, we will continue to offer open workshops on Kunye massage, basic and advanced. Such seminars turned out to be very popular and useful. Now we have a wonderful group that has already reached the second level of Ku-Nye massage and plans to continue. Dr. Phuntsog is also planning to conduct separate special courses for future teaching assistants and for Ku-Nye massage instructors, in which some of her students will participate.

In addition, we plan to conduct various open seminars on individual modules of Tibetan medicine, for example, courses such as “nutrition and behavior”, “hospice”, “nursing in Tibetan medicine”, courses in astrology, pharmacology, Tibetan language and others. As part of the international program of the Shang Shung Institute, we are working on a project to create educational materials, books containing a full four-year course, methodological materials for individual courses and seminars.

And, of course, the school plans to continue the cooperation it has begun with organizations representing Western medicine, scientific organizations involved in traditional medicine, to work on the integration of Tibetan medicine in the modern world, to hold meetings and conferences. There is still a lot of work to be done in this direction, but it is absolutely necessary.

Currently, the Shang Shung Institute, in collaboration with the Gakyils of Northern Kunsangar, is preparing a project for a Tibetan medicine clinic in Kunsangar. From Dr. Phuntsog we receive the latest instructions on what should be presented in it. At first, it will be, let’s say, a basic clinic, with the necessary minimum for providing health services. Students will be able to do their internship there, and graduates will be able to work. A project for a Tibetan medicine office in Moscow is also being developed.

K.Sh.: Speaking about the prospects for the development of the Russian branch of the Institute, I would like to note the uniqueness of Russia: for many years, at least since the eighteenth century, we have developed a historical tradition of close ties with Tibet and Tibetan culture. This connection was formed thanks to the Buryats and Kalmyks, who have lived on the territory of Russia since ancient times, as well as outstanding scientists who in the nineteenth and twentieth centuries created a unique school of Tibetology and Buddhology. Likewise, the ancient knowledge of traditional Tibetan medicine, which was revealed to the West several decades ago, has been used and transmitted on the territory of Russia for centuries. That is why we at the Russian Shang Shung Institute strive, among other things, to be a kind of link between the tradition of Tibetan studies that has developed in Russia and the living flow of knowledge that we receive from our precious Teacher, Chögyal Namkhai Norbu.

Among our priorities for the future is the development of Tibetan language training programs. Language is the heart of culture, an environment that shapes thinking, without which traditions and rituals lose their meaning, and objects of material culture become museum exhibits. Especially for practitioners of Buddhism and Dzogchen, studying the Tibetan language helps to bring the understanding of the teaching to a completely different practical level - of course, provided that the essential knowledge is received from the Teacher. Lately I have seen an active increase in interest in the Tibetan language among members of the Dzogchen Community - and this is due in large part to the attention that Rinpoche pays to the Tibetan songs and dances of Kaita.

Another area of ​​work of the Shang Shung Institute is the creation of infrastructure for conducting courses, both open and intended for members of the Dzogchen Community. As you know, in 2015 Chögyal Namkhai Norbu asked the International Shang Shung Foundation to coordinate all open courses and events on Kaitha, Yantra Yoga and Vajra Dance. Currently, the International Shang Shung Foundation is developing the educational platform “Shedra” (Tib. བཤད་གྲྭ, bshad grwa - “place of learning”), which will become an Internet platform for organizing online and on-site courses under the guidance of Dzogchen Community instructors and teachers Shang Shung Institute. Our goal is to facilitate the organization of courses, making it more efficient, and to create a unified certification system for both students and teachers.

"Z": What are the current opportunities for cooperation with the Institute and the school?

B.B.: The Shang Shung Institute School of Tibetan Medicine is primarily a project of Chögyal Namkhai Norbu, and the International Academic Director of the School is Dr. Phuntsog Wangmo. This project is essentially inseparable from the Dzogchen Community. We are open for cooperation. Our work would not be possible without the support of the sangha, caring specialists of the Dzogchen Community in various fields, who from the very beginning of the school's creation tried to help and contribute to this project. Since we began to exist as a fully licensed training organization, the volume of work associated with the availability of professional staff in the field of education has increased. Such assistance, to one degree or another, is provided to us by various specialists. But you may always need additional help from Community specialists. All Tibetan medicine projects are in dire need of sponsors and volunteers. We invite everyone who is interested in the development of Tibetan medicine and has the appropriate skills to cooperate. Get to know our activities, get closer to us. We will be glad!

For all general questions and issues of cooperation with the Shang Shung Institute and the School of Tibetan Medicine, you can contact: [email protected].

Website of the Russian branch of the Shang Shung Institute - shangshunginstitute.ru. Website of the School of Tibetan Medicine of the Shang Shung Institute - tibetanmedicineschool.ru(will be launched by October this year). Online store of Shang Shung Publishing House - https://shangshungstore.ru

A traveler from Munich, ethnologist Bruno Bauman, was looking for the mythical Buddhist shrine of Shangri-La in the Himalayas and ended up in the true cradle of Tibetan culture - the silver palace of the kings of Shang Shung. More than two thousand years ago, the harsh mountain region was ruled by fearless wild warriors and bloodthirsty shamans.

At first glance, there is nothing special in this area in the southwest of the Tibetan Plateau. The village of Kyunlung is nestled in a deep mountain valley. No road leads there. Bruno Bauman traveled by kayak along the mountain river Sutlej. He swam in a narrow gorge between steep cliffs, where there was not even a few meters of gently sloping shore to get out of the water and take a break. More than once the traveler risked his life, and once survived only by a miracle. He carefully moved among the rocks and suddenly saw something that he could not immediately believe his eyes: beyond the bend of the river in front of him stood a sheer wall, in which a high arched passage opened, leading to an endless labyrinth of huge caves. A number of dilapidated monasteries, temples, defensive structures stretched for many kilometers... In the rays of the setting sun, the walls of the buildings shone with silver and copper.

Bauman is considered one of the best experts on Tibet. He wrote twelve books dedicated to this mountainous country and made several films. After China opened Tibet to foreigners in the mid-1980s, Bauman visited there more than once. He already thought that he would not see anything unexpected in this region.

But the picture that opened before him in the Kyunlung Valley overshadowed his previous impressions. “This is exactly what a piece of paradise should look like, a fabulous Shangri-La, a mysterious world where time stands still,” says Bauman. Is it possible for a European to find a way to the shrine of Tibet?

However, at that moment the traveler did not have to think twice: the village lies in a restricted area, close to the border with India. He hastily took a few photographs and was immediately spotted by a Chinese officer.

Three years have passed. The scientific world started talking about a sensational discovery. Experts recognized that in the valley where Bruno Bauman was able to look, there is the oldest center of Tibetan culture - a legendary kingdom, whose rulers owned a significant part of the Himalayas and Central Asia, when Buddhist monks had not yet founded their monasteries there.

In Munich, Bauman consulted with Tibetologist Michael Hens, who supported his idea to continue his search in Tibet. The name of the village “Kyunlung”, where there are many amazing caves, means “Valley of Garuda”. Perhaps, Hens suggests, Bauman found the "Silver Palace in the Garuda Valley" - the residence of the last kings of Shang Shung. Scientists considered this place to be fictitious, something like Atlantis in the Himalayas.

Around the world, not many more than ten scientists are working on this topic. In addition, most of the works in China about the Tibetan region were destroyed during the Cultural Revolution.

The reports on travel in Tibet in the early years of the 20th century turned out to be very useful. At that time, Tibet was ruled by the thirteenth Dalai Lama, who lived in the capital Lhasa. The Buddhist state was virtually independent and very closed; foreigners were not allowed there. Only a few travelers and explorers, disguised as pilgrims, risked their lives to make their way to the forbidden country in the snowy highlands.

The most famous was the Swede Sven Hedin, who, in his book published in 1909, first told the general public about the amazing Tibet and Lamaism. Russian artist and traveler Nicholas Roerich assured that the mysterious Buddhist kingdom of Shambhala is located in Tibet.

The location of Shambhala is hardly possible to determine, because it is a fantastic or spiritual place from which the saviors of mankind supposedly come when terrible disasters befall the planet.

The English writer James Hilton, in his novel Lost Horizon, sent four travelers to the paradise valley of Shangri-La. The name of the valley clearly hinted at Shambhala, and the novel itself became a bestseller. The name “Shangri-La”, invented by the writer, has gained enormous popularity and is used in cases where we are talking about Eastern mysticism and a state of meditative calm.

Bauman found valuable information in the diaries of Tibetan explorer Giuseppe Tucci. An Italian scientist traveled to western Tibet in 1935 and stayed in the Kyunlung Valley. Together with the Italian, a young Tibetan monk, Namkhai Norbu, came to Rome. He is now over eighty, he lives secluded in Tuscany and is considered one of the best experts on the history of the kingdom of Shang Shung.

According to Norbu, he belongs to the ancient Tibetan religion Bon, one of its directions that is not related to Buddhism. In Tibet, this cult is practiced secretly - it requires bloody rituals to expand consciousness. The English orientalist, a contemporary of the Italian Buddhologist Giuseppe Tucci (1894-1984), Alexandra David-Neel, says that the monks cut out the tongues of the dead, which then served as a miraculous remedy in the fight against evil spirits. Such rituals, as Norbu assures, arose long before the appearance of Buddhist monks in Tibet. The high priests of the Bon cult were located in the “Silver Palace in the Garuda Valley.”

Bauman became convinced that to understand the history of the kingdom of Shang-Shung, he needed to find traces of the dark ancient cult of Bon. In May 2005, he set off on a new expedition.

The journey began in the Nepalese capital of Kathmandu, a kind of “backup center” of Tibetan culture. In 1950, Tibet was captured by the Chinese People's Liberation Army. The fourteenth Dalai Lama fled to India, and Nepal became a second home for thousands of Tibetans.

Three days later, Bauman's expedition was already on a plane flying to the Simikot region in western Nepal. At an altitude of 4,500 meters on the Nara mountain pass, the Tibetan-Nepalese border passes.

The transition continued for six days. On the other side of the border, Bauman and his companions boarded Chinese trucks. After a day of driving on bumpy roads, the 6,714-meter-high ice pyramid looms on the horizon - Mount Kailash.

In 1987, the region was reopened to foreign tourists. That same year, Bauman walked around the sacred mountain for the first time along the Kora pilgrimage trail.

At first, Bauman perceived this ritual as purely Buddhist. Then it seemed to him that he recognized in it traces of the forgotten culture of Shang-Shung.

At an altitude of 5,000 meters, the foundations of a large settlement are piled up, made of rocks. The stone foundations are not related to the abandoned Lamaist temples - their buildings were made of adobe. “The cradle of Tibetan culture is not in Lhasa,” Bruno Bauman realized after visiting Mount Kailash many times. – It should be sought in the dark history of the kings of Shang-Shung.

Scientists are now also inclined to this point of view and question all previous theoretical constructions of their science. They argue with Chinese historians regarding the history of Tibet, and with the official position of the Dalai Lama on this issue.

The Tibetan diaspora claims that the first state formation in Tibet is associated with King Songtsen Gampo (620-649), who used Buddhism to strengthen his power. Then the Tibetan troops became so strong that they besieged and even stormed Chang'an, the capital of the Chinese Empire during the Tang Dynasty (618-907) many times. One of the emperors of the Tang dynasty gave a Chinese princess as a wife to a “savage from Lhasa.” Beijing still cites this fact as justification for Chinese dominance in Tibet.

The name of the village “Kyunlung”, where there are many amazing caves, means “Valley of Garuda”

Both sides - China and the Tibetan diaspora - are silent about the fact that Songtsen Gampo was forced to give his sister Sadmarkar as a wife as a tribute to the Western powerful enemy - King Shang-Shung Ligmigya. The Shang Shung Empire stretched from Northern India to the deserts of Central Asia, and it is simply impossible not to pay attention to the history of such a significant state.

The Shang Shung Institute for Tibetan Studies was founded in 1989 by Chögyal Namkhai Norbu and inaugurated in Merigar in 1990 by His Holiness the 14th Dalai Lama. The Institute is a non-profit cultural organization that does not pursue political goals. The institute is named after the legendary kingdom of Shang Shung, which arose in Tibet more than 4,000 years ago - it is in Shang Shung that Tibetan history and culture originate. The Institute's mission is to preserve Tibetan culture in all its purity and completeness.

The unique Tibetan culture remains alive for thousands of years, pure and unpolluted, passed down from generation to generation and represents one of the treasures of our planet. Since there is now a real danger of losing this unique treasure, the Shang Shung Institute promotes the development of knowledge about Tibetan culture in its various aspects: religious, philosophical, artistic, historical, social, thus making its contribution to their preservation and protection.

The Institute organizes courses, training seminars, conferences, exhibitions; publishes numerous books; boasts a state-of-the-art digital archive; offers study scholarships to deserving young Tibetans. One of the Institute's main activities is the translation of authentic Tibetan texts into major Western languages.

The location of the central Shang Shung Institute is West Merigar, Arcidosso, Italy, other branches are located in Austria and the USA, branches are being developed in the UK, Argentina and Russia. Over the years, the Institute has collaborated with various universities, foundations and museums, developing and nurturing interest in Tibetan culture throughout the world. The Institute's activities are carried out in four main areas: archives and multimedia; culture and events; traditional Tibetan medicine; teaching and research of the Tibetan language.

Shang Shung Institute and Publishing House in Russia

Thanks to your support and cooperation, the International Shang Shung Institute is now represented in Russia. Our main projects in Russia at the moment: webcasts (Internet broadcasts); publishing books and other materials for the Dzogchen Community; publishing books for a wide range of readers; CD and DVD in Russian or with Russian subtitles; Russian-language version of the newspaper “The Mirror”; Tibetan medicine - training courses on moxa, kunya, publications; Tibetan language courses.

I also often remember this story. For some reason, I am interested in the technical side of it - the ritual of the “golden bomb,” as Namkhai Norbu Rinpoche called it. He said that this ritual precisely belongs to the body of practices of the Bon cycle of Tso, from which most of the rituals and mantras of Hayagriva came to Tibetan Buddhism. Moreover, they were not preserved in such quantities in the bonds. But even among Buddhists, few people now know the history of the origin of these mantras.
Bo

Ligmincha, the king of Shang-Shung, had three wives, and the youngest of them, Queen Sa Nangdron Legme of the Gurub clan, was only 18 years old. It was to her that the wise Srontsengampo, who knew women’s nature well, sent his most eloquent courtier, the cunning and treacherous minister Nangnam Lagdrub. The minister came to Ligme with a wild yak horn full of golden sand and said that the noble king of Tibet could no longer tolerate the fact that such a beautiful and worthy woman was just Ligmincha's younger wife. Now, if he managed to overthrow King Shang-Shung, Leg-me would immediately become the main wife of the King of Tibet and would receive exactly two-thirds of his kingdom as a gift.

The younger wife had no children from Ligminch, and the interests of Shang-Shung were deeply indifferent to her. Therefore, she answered like this: “The king of Shang-Shung has such an army that it can easily fill the whole of Tibet, but the army of the king of Tibet will fit on the white stripe running along the ridge of a motley cow, and therefore he will never defeat Ligminch in a fair fight. But he can be defeated by cunning and deceit. Know that next month Ligmincha and her retinue will go to Sumpa, where she will participate in a gathering in Langi Gimpod. Hide in an ambush and kill him! I myself will be your liaison.” They agreed, and to communicate the exact date, Lagme promised to leave symbols on a stone pyramid built at the top of the pass.

When the time came, Srontsengampo, together with his ministers and
several thousand soldiers arrived at the appointed place. The king climbed to the top of the pass and found a bowl of water in which there were three objects: a piece of gold, a piece of shell and a poisoned arrowhead. The king understood everything. The bowl filled with water meant that Ligmincha would arrive on the full moon day of the next month, and the pieces of gold and shell told him that he should keep soldiers at the ready in the Golden and Mother of Pearl caves, which are located near Lake Dangra. The poisoned arrowhead offered to lure King Shang-Shung into an ambush and kill him there. Everything was done exactly. Ligmincha was killed, Shang Shung fell, and soon the traces of this great civilization were lost in the centuries.

However, not all wives hated Ligminch and not all of them were indifferent to the fate of the state of Shang-Shung and the Bon faith inextricably linked with it. The first and main wife of Ligminch, Kyungsa Tsogel, burned with anger and thirsted for revenge. And although the main culprit of the tragedy, King Srontsengampo, had already died and Trisong Deutsen became the king of Tibet, Tsogel decided that it was he who should fully drink the cup of wrath. And she invited the great Teacher Bon Nangsher Lodpo to her place. Having given him all the due honors, Kyungsa Tsogel, sobbing, said that her husband was treacherously killed, as a result of which Tibet was split, the great teaching of Bon was destroyed and it was impossible to leave all this unpunished.

Then the great Bon Teacher thought about it and, considering her words fair, offered her a choice of three options for his actions. If for three years he, possessing one ounce of gold, practices the pu ritual, and then throws a special device - rubbish, which can be any object charged during ritual meditation with the concentrated energy of a magician - then all of Tibet will be wiped off the face land. If, possessing half an ounce of gold, he practices the kyung ritual for three months and then throws rubbish of the appropriate design, then only the Yarlung region will be destroyed, as well as King Trisong Deu-tsen with his entire retinue. You can also, having only one tenth of an ounce of gold, practice the tuba ritual for exactly a week, and then only the king will be killed.

No matter how furious hatred clouded Tsogel’s eyes, she was a wise woman and understood that the more deaths, the more revenge would be required, and therefore she chose the third option.

Then Nangsher Lodpo retired to the tiny island of Tarog on Lake Tsoling. Here he sat on a seat of nine brocade cushions, raising a white painted canopy above him. Teacher bon practiced the shub ritual for exactly a week, and then divided one tenth of an ounce of gold into three parts. He threw the first part into the lake near Yarlung, and it immediately dried up. He threw the second third of the gold onto Mount Sogka Tsunpo, and two deer died there, and five remained immobilized. Finally, at dawn, he threw the last piece of gold at the fortress of Chiwa Tagtse, and King Trisong Deutsen was struck by a sudden illness.

The wise king immediately realized that this was the result of the anger of the great Bon Teacher, who had something to be angry about. It became clear to the king that only the one who caused the disease also knows the means of healing it, and therefore he immediately sent his messengers to Nangsher Lodpo.

The messengers wandered for a long time in search of the Bon Teacher. Finally, the shepherds showed them the way, warning them, however, that Nangsher Lodpo can take on absolutely any form and therefore appears under different guises each time. The envoys built a boat, sailed on it to the island of Tarog and saw that under a white canopy on nine brocade pillows sat... a large transparent Crystal Horn. However, the messengers, accustomed to everything in this world, were not at all embarrassed by this, and therefore they made a circle around the seat of the Horn, prostrated themselves before him and presented him with a gift of a wild yak horn filled with gold, which had been given to them in advance by Trisong Deutsen. After this, the Crystal Horn turned into Nangshera Lodpo.

So, satisfied with the honors bestowed upon him, Nangsher Lodpo spoke. Having decided to take revenge for the sad fate of the Bon teachings, the wise Teacher immediately realized that with the death of King Trisong Deutsen, all of Tibet would perish, and this was not part of his plans. Therefore, the Bonets outlined his demands to the messengers. Firstly, the king should not destroy the 360 ​​sections of the teachings of Bon Shang-Shung. Secondly, members of the Gurub clan, to which Nangsher Lodpo belongs, as well as the young traitor Legme, should be revered in every possible way in Tibet and freed from any taxes. Thirdly, the king should make a life-size golden statue of the murdered Ligminch. And finally, fourthly, Kyungsa Tsogel must receive compensation for the loss of her husband.

The messengers immediately agreed to all the conditions set. Then the Bon Teacher himself came to King Trisong Deutsen and performed the opposite ritual to what he had done earlier. Nangsher Lodpo extracted nine silk-thin golden threads from the nine orifices of the king's body. These threads were weighed, and their weight turned out to be exactly one-third of one-tenth of an ounce. Then a lot of blood, lymph and pus came out of the king’s body, and his illness immediately disappeared, as if it had never existed.