No More Learning

Having followed my own advice in my own practice of meditation, I enjoy the most perfect happiness.
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The Story of Nyama Paldarbum
( 7 he fourteenth chapter31 of The Hundred Thousand Songs J ofMilarepa contains the teachings that Milarepa gave in response to the questions ofNyama Paldarbum. She asked Milarepa many questions and the answers Milarepa gave her are
profound and beneficial to our own practice.
One autumn Milarepa came to a place named Gepa Lesum,
where the people were bringing in the harvest. He was asking the people for food and a young girl named Nyama Paldarbum said, "Go to that house over there and I will come to you soon and give you food. "
Milarepa went to the door ofthe house and tapped on it with his staff. There was no response. He tapped again and an old woman came out who said, "You so-called yogins do a lot of begging and when there's no one at home you go in and steal, which is exactly what you were planning to do! "
Milarepa then sang her a song describing the suffering of old age and how in the midst ofthose sufferings we must practice the dharma and follow a guru. When he had finished the old woman was filled with regret and felt faith in Milarepa. With her hands together she supplicated him with tears streaming from her eyes.
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Paldarbum arrived at this point and thought that the yogi must have hit her. "What do you think you're doing, hitting an old lady? " she asked him.
The old lady said, "He didn't hit or insult me, I insulted him. Then he gave me dharma teachings that have aroused great faith in the dharma in me. I'm crying because I feel great regret for what I said to him. I'm very old now, but you're still young, so you should serve this lama, Milarepa, and request the dharma from him. "
Paldarbum said, "You are both amazing. Ifyou are Milarepa, then I am very fortunate to J? eet you. I have heard that when pupils listen to the account of your lineage they develop great faith and their perceptions are transformed. I have heard that you have very profound instructions. What are they? "
Milarepa could see that this girl had the karma to be an excellent pupil and so he sang her a spiritual song that described the profundity of his lineage. The usual description of his lineage is the succession of gurus - Tilopa, Naropa, Marpa - however, here he describes his lineage as the dharma which begins with the Buddha. 32 Therefore the source of the Vajrayana teachings is described to be the three kayas. 33
Milarepa sang:
The dharmakaya is the all-pervading wisdom of the Buddha's mind, the all-pervading Samantabhadra, who is not an individual Buddha but represents the compassion and wisdom ofBuddhahood.
The dharmakaya gives rise to the sambhogakaya, which is beautified by the eighty major and minor signs physical signs.
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The sambhogakaya is a manifestation of form for pupils. This is called Vajradhara, which is not to be confused with the dharmakaya Vajradhara. This Vajradhara is not an individual Buddha but represents the changeless continuity of the sambhogakaya.
The nirmanakaya that benefits beings is the Shakyamuni Buddha who has manifested to guide impure beings.
I am a yogin who possesses the lineage that is exceptionally superior because it originates from the three kayas.
Paldarbum said, "This is an excellent lineage, but one needs a root guru from ~hom one can directly receive the instructions. What kind of root guru did you have? " Milarepa could have answered quite simply that his guru was Marpa Lotsawa, but he sang her a song of the outer, inner, and ultimate gurus:
The outer guru is the one who communicates the continuity of knowledge through signs. He or she is the guru who teaches the instructions through symbols and other various methods.
The inner guru is the one who teaches the continuity ofwisdom and causes the direct recognition of the true nature of the mind.
The ultimate guru is the one who teaches the ultimate truth by increasing the clarity ofour wisdom until the final result is attained.
I am a yogin who possesses the lineage of these three gurus.
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Paldarbum then asked, "One needs to receive an empowerment from a good guru. What kind of empowerments have you received? " Milarepa could have answered, "I have received the empowerments ofHevajra and Chakrasamvara, but instead he sang a song in which he said:
I have r. eceived the outer, mner and ultimate empowerment.
The outer empowerment is the vase being placed upon the crown ofthe head and is the symbolic use of ritual objects.
The inner empowerment is the demonstration that one's own body is the body of the deity. It is the meditation that one's body is the body ofthe deity,--so that one receives the blessing and the subtle channels (Skt. nadz) and subtle drops (Skt. bindu) ofthe body are empowered.
The ultimate empowerment is that which causes the direct recognition of the nature of the mind.
I am a yogin who has received these three empowerments.
Paldarbum said, "Those are very good empowerments. But having received these empowerments, one needs instructions so that one can follow the path. What kind of instructions did you receive? " Milarepa replied with a song:
I have received the outer, inner and ultimate instructions.
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The outer instructions are to listen, contemplate, and meditate in order to gradually understand the meanmg.
The inner instructions are to be resolute, have intense diligence in meditation that will be the basis for the accomplishment of the final result.
The ultimate instructions are to have the continuous presence of realization and experience, which comes from diligence in meditation.
I am the yogin who has these three instructions.
Paldarbum said, "You have received good instructions. But when one has received instructions, one needs to go into the mountains to practice the dharma. What kind ofdharma practice have you done? "
In reply Milarepa sang ofthe outer, inner and ultimate Gocara practice,34 which are forms ofthe "cutting practice in which one cuts through one's attachment to the self:
The external cho is to wander in fearful places where there are deities and demons.
The internal cho is to offer one's own lSody as food to the deities and demons.
The ultimate cho is to realize the true nature of the mind and cut through the fine strand of hair of subtle ignorance.
I am the yogin who has these three kinds o f cho practice.
Paldarbum said, "That is a very good cho practice. When yogins do this practice, they recite "pai"35 in order to transform
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bad circumstances into the path. What is the meaning of this phat? To this Milarepa replied with a song about the outer, inner and ultimate phat:
The outer phat is the dispelling of the thoughts that prevent a stable meditation and it is also the gathering in of these thoughts.
The inner phat is clearing away the dullness or ~gitation that affects the mind's awareness in meditation.
The ultimate phat is resting in the true nature of the mind.
I am the yogin who has these three kinds of phat.
Paldarbum said, "This phat is very good. When you practice in this way what kind of mental states occur? " Milarepa sang of the mental states of the uncontrived ground, path, and result:
The uncontrived ground is resting in the all-pervading true nature, the true nature that pervades all phenomena.
The uncontrived path is not a gradual progress, but a direct arrival. 36
The uncontrived result is the true nature as Mahamudra.
I am a yogin who has those three mental states.
Paldarbum said, "This is marvelous, it's like the sun shining upon me. What kind of confidence have you gained from your practice? " Milarepa sang of the confidences of view, meditation, and result:
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The confidence in the view is the realization of emptiness. This is the view that there are no deities nor any demons so that one cannot obtain benefit from deities or receive any harm from demons.
The confidence in meditation is the absence of an object ofmeditation. This means that there can be no distraction.
The confidence in the result is the absence ofhope to achieve it. This means there is the absence of fear of failure.
I am a yogin who has these three confidences.
Paldarbum felt great faith in Milarepa. She prostrated to him, invited him in, served and honored him, and said, "I am definitely going to practice the dharma, so please keep me in your compassion. " Then she sang a song to Milarepa describing her many faults with the basic meaning of the song being, "I will sincerely practice the dharma. Please give me a practice that is simple to understand and easy to do. " Milarepa, pleased with her,
replied with a song:
Although you truly wish to practice the dharma, it is not enough to give up worldly activities. You must follow my example and practice without distraction.
Paldarbum then described in a song what her normal life is like:
In the day there is never-ending work. In the night I am fast asleep. Morning and evening I am a slave to
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food and clothes. I have never had the chance to practice the dharma.
Milarepa then sang to her a song on the four aspects of renunciation necessary for true dharma practice:
The next life is far away from this life. Have you prepared for this journey with food and clothes? The way to prepare for that journey is to practice generosity.
In order to receive food, clothes, and wealth in future lives you should give them in this lifetime. There is, however, an obstacle that prevents this generosity to future lives, miserliness. Miserliness or hoarding may seem beneficial in this lifetime in that one accrues food and clothes and other possessions,
but in the long run it harms you because miserliness causes poverty in the next lifetime. Therefore you must recognize that miserliness is an enemy and cast it away behind you.
The next lifetime is darker than this lifetime. Therefore you must prepare a torch to illuminate that darkness. This is done by meditation on the fundamental clarity of the mind. Ignorance is the obstacle and the enemy ofclarity. Ignorance may seem
pleasant and beneficial superficially, but it is actually harmful and you must recognize it as an enemy and cast it away behind you.
The next lifetime is more frightening than this lifetime, so you must find a guard that will protect you. This guard is the practice ofthe dharma. Relatives
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dissuading you from dharma practice are the enemy. They may be helping and loving towards you, but ultimately they are harming you. Therefore you must recognize these relatives to be an obstacle and cast them away behind you.
The next lifetime is a longer, more desolate road than this lifetime, so you will need a horse so that you can travel along it easily. That horse is diligence. The enemy of diligence is laziness that will deceive you into thinking it is beneficial, although ultimately it is harmful. Recognize laziness to be an enemy and cast it away behind you.
When Milarepa had sung this song, Paldarbum felt great faith in Milarepa. He told her, "You don't have to change your name or cut off your hair. 37 A person can have hair and also accomplish Buddhahood. " Then Milarepa taught her how to practice through a song of four analogies and five meanings:
0 young lady, Paldarbum, listen wealthy lady, endowed with faith. Look up into the sky, and practice meditation free from fringe and centre. Look up at the sun and moon, and practice meditation free from bright and dim. Look over at the mountains, and practice meditation free from departing and changing. Look down at the lake, and practice meditation free from waves. Look here at your mind, and practice meditation free from discursive thought.
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Then Milarepa instructed her in the physical and mental practices and sent her to meditate. When she returned some time later she sang of her experiences and doubts:
0 Jetsun Rinpoche, 0 supreme yogin, I am able to meditate on the sky;. but when clouds arise, how should I meditate? I am able to meditate on the sun and moon; but when heavenly bodies move, how should I meditate? I am able to meditate on the mountains; but when trees and shrubbery blossom, how should I meditate? I am able to meditate on the lake; but when waves arise, how should I meditate? I am able to meditate on the mind; but when discursive thoughts occur, how should I meditate?
This means that she can look at the mind, nevertheless she is disturbed by the thoughts arising within it. Milarepa sang her a song to further her understanding and clear her doubts:
0 young lady, Palderbum, listen wealthy lady, endowed with faith. If you are able to meditate on the sky, clouds are manifestations of the sky. Once more resolve this manifestation; once more resolve your mind.
Ifyou are able to meditate on the sun and moon, the stars and planets are manifestations of the sun and moon. Once more resolve this manifestation; once more resolve your mind.
Ifyou are able to meditate on the mountains, the trees and shrubbery are manifestations of the
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mountain. Once more resolve this manifestation; once more resolve your mind.
Ifyou are able to meditate on the lake, the waves are manifestations ofthe lake. Once more resolve this manifestation; once more resolve your mind.
If you are able to meditate on your mind, discursive thoughts are manifestations ofyour mind. Once more examine the root of discursive thought; once more resolve your mind.
What this means is that ifyou see your own mind, then what you see is that the mind's essence or nature is emptiness. When you see that, you also see that the nature of whatever thought arises in the mind is also emptiness. When this is experienced directly, then these thoughts dissolve in their own place, which means right there or right here. Thoughts are not driven out or sent somewhere else; they do not go away, they simply dissolve
naturally because they are seen.
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? 7
The Encounter with Naro Bonchung at Mount Kailash
(//0any Westerners now go to see Mount Kailash. It is a J . . 1j placewhereMilarepapracticedandperformedmiracles, leaving his handprints on the rocks and so on. 38
Therefore I shall go through the twenty-second chapter of The Hundred Thousand Songs ofMilarepa39 that describes Milarepa's experience there.
In the Abhidharma it is said that north of Bodhgaya, beyond nine dark mountain ranges and a snow mountain range there is the mountain Gandhamadana and the lakeAnavatapta. 40 Milarepa believed Mt Kailash to be Gandhamadana, and the nearby Lake Mansarovar to be Anavatapta. On the other hand, the Sakya Pandita believed that Kailash and Mansarovar were not Gandhamadana and Anavatapta. However, the eighth Karmapa, Mikyo Dorje, and many other Kagyu masters have stated this mountain and lake is Gandhamadana and Anavatapta.
Marpa had told Milarepa that if he practiced at Lachi and Kailash mountain he would gain exceptional experiences and realizations, and would develop the great qualities that will benefit his pupils. So, to fulfil his guru's instructions, Milarepa went to Mount Kailash. The local deities ofKailash and Mansarovar greeted
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;him on his arrival, prostrating to him and making offerings to him. They offered the mountain and the lake as places ofpractice to Milarepa and all his pupils. The deities also promised to help them when they practiced there by increasing the conditions that were conducive to their practice.
Naro Bonchung was in residence there at this time. He was an excellent practitioner of the Bon tradition41 and had thereby attained some miraculous powers and clairvoyance. He had heard that Milarepa possessed inconceivable miraculous powers and clairvoyance, so he came to welcome Milarepa and his pupils as they arrived at the shore of Mansarovar.
Though he knew who Milarepa was, he pretended he didn't and asked, "Where have you come from and where are you going? " Milarepa answered, "We are going to Mount Kailash to practice meditation. "
Naro Bonchung then asked, "And who are you? " and Milarepa answered, "I am Milarepa. " Naro Bonchung then said, "Kailash and Mansarovar are very famous, but when you actually see them they're not anything special. You're the same, very famous, but nothing special in person. But even if Kailash and Mansarovar and you are really wonderful, this area is under the control of my tradition. Ir is our land and our mountain. So those who stay here have to follow the Bon tradition.
Milarepa said, "This mountain and lake belongs to the Buddhist tradition because the Buddha foretold oftheir existence. In particular my guru Marpa told me that I must practice meditation here. I am not just following mYown wishes. That you live here is very good. It will be better ifyou continue to live here and follow the Buddhist tradition. If you're not going to practice Buddhism it will be best that you go somewhere else. "
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The reason Milarepa and Naro Bonchung argued in this way was not due to sectarianism, but because it is best that people keep to their own particular tradition; that way they will gain the final goal. Bur if they mix different traditions, their practice will not progress.
The Bonpo said, "If it's true that you have great miraculous powers, we should have a miracle contest. Whoever wins will be the master of Mt. Kailash. Now I shall perform a miracle. " Naro Bonchung then straddled the lake with his left foot on the near shore and his right foot on the opposite shore. Standing thus he sang a song in which he said:
Mount Kailash is very famous, but when: you see it, it's just a snow covered mountain-peak. There's nothing wonderful about it.
Lake Mansarovar is very famous, but it's just a depression filled by river water. There's nothing else there.
Milarepa is very famous, but he's just a naked old man lying on the ground and singing. There's nothing wonderful about him.
We Bonpos have an exceptionally superior teaching. There is the Bon Kaya, and the Bon deity who is the great King of wrathful deities, who has nine heads and eighteen arms and many emanations. His sister is Sipay Gyalmo ("Queen of Existence").
The Bon dharma is superior. As a sign of that superiority, I manifest this miracle.
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Milarepa then did a miracle. Without his body growing larger or Lake Mansarovar becoming smaller, he covered it entirely with his body and then he sang a song in which he said:
Buddha Shakyamuni sits upon a lion throne on Gridhrakuta42 mountain. The Buddha's teachings are exceptionally superior. His body, inseparable from his wisdom, is the dharmakaya Vajradhara. The one who rests in the meditation united with that dharmakaya, is Tilopa, the nirmanakaya. His pupil is the great
pandita Naropa, and Naropa's pupil is Marpa Lotsawa. The blessing has been transmitted from Vajradhara through Tilopa, Naropa and Marpa to me.
I have gained superior realizations and experiences. I am the famous Mifarepa. In accordance with Marpa's command, I have come to meditate at Kailash. Meditating here I will accomplish complete benefit for myself and for others. Mount Kailash is very famous. The snow covered peak is a symbol of the
purity of the Buddha's teachings. Mansarovar lake is very famous, being filled with water is a symbol of the cessation ofphenomena into a state ofequanimity.
I am the famous Milarepa. An old man lying naked is a symbol ofthe abandonment ofthe concepts of perceiver and perceived. I sing because all appearances appear to me as books, as teachings. Then I give these teachings in the form of songs. That is why Milarepa is famous.
In my realizatio. n and experience, outer appearances and the internal mind are inseparable. Thus, by gaining power over the mind I have gained
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power over external appearances and can accomplish miracles.
I have no need of miracles such as yours that depend upon the help ofa deity. As my miracles are superior to yours, Mount Kailash belongs to me. If you practice the Buddha's dharma that will be beneficial to all. If not, as you are defeated by my miracles you must go and live somewhere else.
Then Milarepa performed another miracle. He lifted up the entire Mansarovar lake upon his fingertip, without causing any harm to the creatures that lived in its waters.
Naro Bonchung said, "This time your miracle is a little better than mine, but I was here first, therefore we should consider this a draw. You say that I should leave ifl refuse to practice Buddhism, but I will never abandon the Bon tradition. Therefore I will perform another miracle and ifyou can do a better one I will leave this place and go and live somewhere else. "
Then Naro Bonchung proceeded to circumambulate Mount Kailash counter-clockwise,43 while Milarepa circumambulated clockwise, until they eventually met each other.
Naro Bonchung seized Milarepa's hand and said, "You must circumambulate counter-clockwise. " Milarepa answered, "No you must go clockwise," and they pulled each other in opposite directions leaving their footprints on stone as they did so. Due to the superiority ofMilarepa's powers Naro Bonchung was made to go round the mountain clockwise.
When they had nearly finished going around, Naro Bonchung said, "Now this next time we should go counter-clockwise," but Milarepa said, "Well, that depends entirely on how strong you are. If you pull me along I'll have to go. " So Naro Bonchung
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replied, "Well, we can find out which one ofus is the strongest by seeing who can carry the biggest stone. "
Naro Bonchung carried a large stone to where they were, but Milarepa brought a bigger one and placed it on top. Naro Bonchung said, "You've defeated me twice, but twice is not conclusive. We must compete once more. " Milarepa answered, "There is no real contest between us, it's just like a game for me. I am bound to win, but so that future generations ofpractitioners can see the superiority of the dharma I'll do a another miracle. "
Naro Bonchung went to the eastern side of Kailash and Milarepa went to the western side. Milarepa extended his leg through and under the mountain and made a footprint in Naro Bonchung's retreat. Milarepa said, "Now you do the same thing back," but Naro Bonchung couldn't.
Naro Bonchung insisted that they should have another contest, as a few miracles didn't prove anything. Again they circumambulated in opposite directions until they met. It then began to rain heavily so Milarepa said, "We should build ourselves a shelter. "
Milarepa gathered rocks by simply pointing at them, and then told Naro Bonchung to bring some, but he failed to bring any by miraculous powers. Milarepa, just by staring at rocks, placed one on the right, one on the left, one at the rear and one on top as a roo? He then decided it was too high so he climbed on top and pressed it down with his foot, leaving a footprint on the stone.
After he had come down, he decided it was now too low, so he went inside and pushed it up with his hand leaving a handprint on the ceiling. In this way he created what is now called Zutrul Puk44 or "The Miraculous Cave" which can be seen today.
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After this miracle Naro Bonchung conceded. Milarepa then sang a lengthy song explaining how these mirades could be done. He does this by explaining it in terms ofview, conduct, and result:
The Buddhist view is free from extremes and transcends the intellect. The beliefthat things are real is the source of thoughts and defilements. There is also the view that things do not exist. That is also a delusion. One might think that if there is nothing that exists, that there must be nothing. But if the existence of things has no reality, then their non- existence has no reality either.
The true nature of phenomena transcends existence and non-existence, and also neither existence or non-existence. The view that transcends these extremes also transcends the intellect, because it is
not a view gained by thoughts that conceive the identity ofsomething, but it is gained by the wisdom of meditation. This view is beyond the scope of the ordinary mind and therefore is a source of power to accomplish miracles.
There are two reasons why meditation is the source of miraculous power: non-distraction and objectlessness. Meditation is habituation to a state free of distraction. If meditation has an object on which the mind thinks, there will be attachment and that will give rise to the defilements that create the sufferings of samsara. Therefore I rest in a state of meditation that has no object, in which I directly see
the true nature. That meditation is a source ofpower to achieve miracles.
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Conduct can also yield the power ofmiracles and clairvoyance. I have a conduct that is free ofthe effort to reject or cultivate the various thoughts that arise in the mind. I rest relaxed in the true nature, which results in an uncontrived, relaxed, spontaneous manifestation ofpower to accomplish perfect miracles.
The result, the "self-liberation," also brings powers which when it is attained, causes the continuity of compassion, wisdom and power to not cease. There is a variety of qualities that are free from worldly attachment that are self-liberating.
This power ofthe result is derived from the direct recognition ofone's own true nature. It is not a new creation, the developing of it is not going to some other place. Ignorance and delusion are due to not realizing the true nature as it is. The direct recognition ofone's own true nature brings freedom from extremes and conceptual elaborations, and this leads to miraculous powers.
The purity of commitments (Skt. samaya) in which there has been no transgression also brings the power to achieve miracles. This is due to fulfilling the guru's instructions on meditation, diligence and
particular practices, and it is due to the commitments to be free ofany stain.
Practice is a source of the power to perform miracles, because all appearances are made to aid the development of realizations and experiences. If circumstances conducive to meditation occur, they can then facilitate diligence in meditation without the presence ofpride. When deleterious circumstances
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and obstacles occur, they don't overpower or depress the practitioner, but are themselves made the basis for meditation. Therefore difficult circumstances are preferable in terms of the development of powerful meditation that has the power to perform miracles.
I, the yogin Milarepa, have the power to do miracles. This is due to my diligence, dedication, and endurance. When there are difficulties I do not feel afraid. My diligence does not last for just a month or year, but continues until the final goal is attained.
Due to my miraculous powers the Buddha's teachings will prosper at Mount Kailash. This has occurred due to the kindness of the Buddhas.
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? 8
Invitation from the King ofKathmandu ofMon
( 1 n chapter twenty-seven of The Hundred Thousand Songs of J /:Iilarepa,45 Milarepa was staying in solitude in a cave on Katya mountain in the Nyishang Gurta,46 in the area of Mon. 47 While there he was keeping silence and resting in a
continuous stream of meditation.
During that time some hunters came along and saw Milarepa,
motionless and staring. They thought he was a demon, and ran away, but then summoning up their courage, they returned ready to shoot him with their poisoned arrows. They asked him, ''Are you a human being or a demon? " but Milarepa did not respond at all. They fired their arrows at him but they could not pierce his body. They decided to throw him over a cliff, but they couldn't lift his body. They stacked wood around him and set it on fire, but Milarepa didn't burn. They carried him to a wide river and threw him in, but Milarepa, rose up out of the water, perfectly dry, still in the vajra posture, and floated back up to his cave and back onto his meditation seat.
The astounded hunters left the mountain and told the nearby inhabitants about this amazing yogin that was living there. Milarepa's pupil Chirarepa, who had only recently become his
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pupil when he was a hunter who had come across Milarepa on the mountain, said, "That must be my Tibetan lama that you are talking about. He is a true siddha. He even taught the dharma to my dog and the deer when I was hunting, making them sit together and meditate. "48
The reputation of Milarepa spread throughout Nepal. The King of Patan49 and Bhaktapur50 developed great faith and devotion towards Milarepa. The King dreamt that Tara told him, "You have Benares cotton and a yellow myrobalan51 fruit,. There is a great Tibetan yogin presently staying at the Katya cave. Ifyou offer these things to him it will be ofgreat benefit to you. "
The king sent a man who could speakTibetan to find Milarepa. When he came to Milarepa's cave and saw how he had forsaken material life and was remaining in meditation all the time, he felt great faith and was certain that he had found Milarepa.
Nevertheless, in order to avoid any . tnistake he asked, "What is your name? Isn't it terrible to live like this, without anything to eat or drink? Why have you given up all possessions? "
Milarepa replied, "I am Milarepa, the yogin from Tibet. There is a great purpose to not having possessions. " He then explained what he meant in a song:
I have no desire for wealth or possessions, and so I have nothing. I do not experience the initial suffering ofhaving to accumulate possessions, the intermediate suffering of having to protect and keep possessions, nor the final suffering oflosing these possessions. This is a wonderful thing.
I have no desire for friends or relations. I do not experience the initial suffering of forming a mental attachment, the intermediate suffering of
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having a disagreement, nor the final suffering of parting from them. Therefore it is good to be without friends and relations.
I have no desire for pleasant conversation. I do not experience the initial suffering of seeking conversation, the intermediate suffering ofwondering whether it will continue, nor the final suffering of the conversation deteriorating. Therefore I do not delight in pleasant conversation.
I have no desire for a homeland and have no flxed residence. I do not experience the initial suffering of partiality of thinking that "this is my land and that place isn't. " I do not experience the intermediate suffering of yearning for my land. And I do not experience the final suffering ofhaving to protect my land. Therefore it is better to have no flxed abode.
When Milarepa had sung this song, the man felt great faith in him and returned to the king and gave a detailed account of his meeting with Milarepa. The king said, "You must go back and invite Milarepa to come here. Ifhe refuses, offer him this Benares cotton and yellow myrobolan from me.
The king's emissary returned to Milarepa and said to him, "A Dharma king is reigning in Kathmandu and Patan. He has sent me to invite you there. You must come there. "
Milarepa replied, "I don't go into towns, and I don't know anyone who lives there. I certainly don't know any kings. I don't like flne food or drinks and I don't like having any possessions. I don't know any stories about dharma practitioners who die of hunger or cold. A lama who stays with a king will become lost. In
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obedience to Marpa Lotsawa's commands, I travel from place to place, practicing. It is best if you return to your king. "
The emissary said, "He is a very great king. You're just an ordinary lama, so he has only sent one man on foot to invite you. It would be better if you came back with me. " Milarepa replied, "No, that's not how it is. I'm not an ordinary person, I am a great king, a world-emperor, a Chakravartin. There is no one who is my equal, no one who is as powerful as me. "
The king's man said, "If you're a world-emperor, you must have the seven royal possessions of a chakravartin. So where are they? No, you're just an ordinary person. Ifyou're a wealthy king you'll have to prove it to me. " In reply Milarepa sang a song that taught the seven aspects of enlightenment as the seven royal possessions ofa chakravartin:
Your king and ministers yearn for happiness, but with a kingdom like mine, this life and all future lives are filled with bliss.
The first of the seven royal possessions is the precious wheel that can take the king anywhere swiftly and easily. I possess the precious wheel of faith. It takes me from samsara to nirvana. With faith and devotion I can enter any virtuous activity easily, so
that I am swiftly taken to nirvana.
The second royal possession is the precious wish-
fulfilling jewel that spontaneously fulfils one's own wishes and the wishes of others. My second royal possession is wisdom, the wisdom of ultimate and relative truth, which brings the attainment ofthe state of Buddhahood. By knowing the individual capabilities and aspirations ofbeings, I turn the wheel
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? Invitation from the King ofKathmandu ofMan
ofdharma52 for them fulfilling the hopes ofall- the Hinayana vehicle for the lower pupils, the pratyekabuddha state for those of medium capability, and the Mahayana for those with superior capability.
The third royal possession is the precious queen who is very beautiful and adorned by a variety of jewellery. My third royal possession is good conduct - the dharma practitioner who maintains correct
conduct is beautiful, because he or she is free of the stains of faults. Correct conduct develops all good qualities, like being adorned by jewellery.
The fourth royal possession is the precious minister who maintains and improves the kingdom's wealth. I have the royal possession of meditation through which I gather the accumulations of merit and wisdom.
The fifth royal possession is the precious elephant that can carry the great burden of the emperor's wealth. I have my conscience, so that if someone benefits me I know that I must not ignore them, but repay their kindness. All beings have shown me kindness and so I must help them all. Ifl give them the Buddha's teachings they will eventually reach Buddhahood. Therefore I take upon myself the burden, the responsibility, of giving the Buddha's teachings to all beings.