Pacifying, Enriching, Magnetizing, and Wrathful

The so-called Reversal and Obstruction Method was as follows:

Reversal: returning all malicious power directed at Qu Zan to its source.

Obstruction: blocking and isolating the intrusion of outside sorcery, establishing a protective barrier.

"So this is the uncanny power of the [Lion-Headed Dakini]!"

Qu Zan grew even more wary of this God-and-Demon Power.

"Gyatso, congratulations on gaining power and coming out alive," the steward said with a smile as he approached.

As Qu Zan put his clothes on, he asked, "Alive? Does that mean some die?"

"Of course," the steward said calmly. "The power of ghosts and gods is mysterious and unfathomable. You can never know whether you might provoke them. Some recipients enter the red door and never come out again! The ghost feasts on them."

"What!" Qu Zan shuddered in alarm. "Then why didn't you tell me beforehand..."

"What use would telling you have served, other than making you needlessly afraid?" the steward said with a smile.

The reasoning did make sense, but Qu Zan still felt somewhat uncomfortable about having it concealed from him.

The steward led Qu Zan away.

Qu Zan asked quietly, "Was that High Monk just now a Binding Monk?"

"Exactly! How did it feel to meet a Binding Monk?" the steward asked with a smile.

"Mysterious, powerful, and a little... a little frightening," Qu Zan said.

"Yes!" the steward said with feeling. "Even I feel my hair stand on end when I meet those elders."

"Their condition is very different from the abbot's."

"That's what makes the abbot so powerful!" the steward said with a sigh. "These Binding Monk elders are already one in a hundred for being able to subdue ghosts and gods. Yet all they can do each day is sit motionless, facing a wall.

"Our abbot, though somewhat frightening, is in a condition more like a living person's."

Perhaps their methods of binding are different, Qu Zan thought.

"Now that you've mastered uncanny power, you can learn the Four Activities of [Pacifying, Enriching, Magnetizing, and Wrathful]," the steward said.

The Four Activities of [Pacifying, Enriching, Magnetizing, and Wrathful] were four means of spiritual practice in Mìdì.

Qu Zan had seen accounts of the Four Activities in scripture, but what he had read were only mundane accounts. Their extraordinary powers were not recorded in those scriptures.

"Teaching the Four Activities requires a ritual master. In a day or two, when she has time, I'll arrange for her to teach them to you," the steward said with a smile.

"She?" Qu Zan realized there was something unusual about that word.

"She is a Jomo," the steward said.

In the esoteric tongue, Jomo was an honorific for a female practitioner, similar to the Chinese term for a Buddhist nun in his previous life.

Qu Zan said in surprise, "Our monastery actually has a Jomo?"

"Her? She didn't take her vows at our monastery," the steward said. "She's staying here as a guest. Though reclusive by nature, her mastery of the Four Activities is extremely profound..."

"...I originally intended to find you an ordinary ritual master. But since the abbot said to find you a good one, naturally I must find you the best to study under. All right, that's all for today. Go back!"

Reclusive by nature, with profound mastery of the Four Activities... Qu Zan was somewhat curious about this Jomo. More than anything, though, he looked forward to learning something new.

Qu Zan returned to his quarters. Opening his door and seeing the room filled to the brim with prizes, his heart immediately blossomed with joy.

Especially those hundred taels of secret silver-what a dazzling sight.

Qu Zan unwrapped the prizes one by one and tried on the clothes. The monastic robe was a little too large.

"Larger is fine. I'm still growing."

The more Qu Zan looked, the happier he felt.

On the third day, the Dharma Assembly entered its latter half.

The Geshes and other Scripture Masters of the branch academies expounded the scriptures, analyzing the meanings of the Five Great Treatises line by line, the logic of Pramāṇa, the essentials of spiritual practice...

Huode said, "Gyatso, listen carefully. Though you've secured guaranteed admission to become a Geshe, you mustn't neglect your study of the Five Great Treatises."

Qu Zan nodded. "Yes, Lama."

Many people glanced toward Qu Zan, some deliberately, others casually. Some even pointed at him, while others craned their necks to look his way, brimming with curiosity.

Refuting five people single-handedly had made his name resound throughout the monastery. Not only the Sutra Academy, but many monks from the other branch academies were curious about him.

Especially that peculiar debate proposition, "A White Horse Is Not a Horse."

The monks from the small scripture hall sat together to listen.

Rusu said, "Junior Brother, your name is known throughout the monastery now."

"It's just a passing novelty to everyone," Qu Zan said.

"Not necessarily," Chima said. "You defeated those five through your own ability."

Qu Zan looked at Chima in some surprise. Hadn't this fellow always been at odds with him? Why was he speaking up for him today?

Rusu could not help laughing. "He was furious after losing to you in debate before. Now you've won one against five, while he only lost to you one against one... He's holding his head high now, considering himself second only to the branch academy's Druptsawa."

Qu Zan shook his head and laughed. "What's the point of such empty fame?"

As the sun set, the third day of the Dharma Assembly ended.

In a reception hall at Corpse Camel Temple.

Seating rugs were arranged in rows through the hall. On raised cushions in the center sat the abbots of the various academies and the monastery's elders. Dongzi Zongben occupied the seat of honor on the left, with his family seated below him.

Before everyone stood broad, gilt-painted long tables, set with matching gilt silver tableware. The platters held an assortment of foods: clear-stewed beef and mutton, silverweed root rice, white tsampa, milk cakes...

Holding silver pots in both hands, young novices topped up everyone's butter tea in order of rank...

Caiwang, the Dzongben of Dongzi, stroked his mustache and said, "Watching the monastery's Dharma Assembly these past few days has been truly fascinating. I've learned many principles of spiritual practice and benefited greatly."

An elder seated above said amiably, "Everyone in our humble monastery is honored that you enjoyed it, Lord Dzongben."

"Especially that debate on 'A White Horse Is Not a Horse.' It was truly splendid," Caiwang said. "These days, the world has suffered one calamity after another, and the disasters caused by ghosts and monsters are growing ever worse. Such diversion is a rare pleasure for me."

The monks chanted the Buddha's name in unison and said, "Thank you for your efforts, Dzongben."

Caiwang asked, "Why haven't I seen the lord abbot today?"

Lhapa was the presiding abbot of Corpse Camel Temple, also known as the Great Dharma Throne of the Entire Monastery, its supreme leader.

"The Dharma Throne is still in seclusion," an elder said, pressing his palms together.

"On my journey here from the official residence in Dongzi, I found many Mani Piles along the road broken and collapsed. The prayer scriptures and offerings stored within them were all rotted and ruined..." Caiwang said.

"Such a thing happened?" a monk asked in surprise.

Someone said, "It seems a powerful ghost or god passed through, one even the Mani Piles could not suppress."

Caiwang said, "I summoned the estate owners of the various Shika and ordered them to send serfs to repair the Mani Piles. Your monastery will need to provide the scriptures and evil-suppressing incantations to go inside."

"Of course. Leave it to the Sutra Academy," the Sutra Academy Abbot promised, pressing his palms together.

Caiwang smiled. "I've brought some offerings for the monastery this time, a token from everyone throughout Dongzi." As he spoke, he took a document from inside his robe.

A young novice beside him accepted it and passed it up.

With the Hutuktu currently in seclusion, the monastery's affairs were being managed by three Tsokchen Gyisos.

A Tsokchen Gyiso was a Chief Steward of the Entire Monastery, responsible for all its finances and administration.

Their authority and responsibilities encompassed all the monastery's Manors, lands, and subjects, as well as allocating money and grain to the various branch academies.