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