" l}e
promised
her that he would.
Khenchen-Thrangu-Rinpoche-The-Life-Spiritual-Songs-of-Milarepa
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.
The sixth royal possession is the precious horse, the emperor's mount, which takes him easily to any land he wishes to go. I have the royal possession of diligence, which takes me from self-attachment and defilements to selflessness.
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The seventh royal possession is the precious general, whose army destroys the enemies of the emperor. Some say that the precious general subdues enemies just through the power ofhis majesty. I have the royal possession ofwisdom due to learning and contemplation. I have the wisdom gained from hearing the Buddha's words and commentaries to
them and the wisdom gained from analyzing the teachings until certainty is achieved. This wisdom defeats incorrect views, which are the enemy.
Even if you are a king you need these faultless qualities that benefit beings.
The king's messenger said, "You truly follow the dharma. It is marvellous. The king told me to give you these offerings if you refused to come. " He then gave Milarepa the cotton and the yellow myrobalan. Milarepa accepted the offering and recited a dedication and wishing prayer.
Some time later, Rechungpa and a pupil of Milarepa named Shengomrepa came searching for Milarepa to bring him back to Tibet. They couldn't find him until they met some hunters who
. said to them, "You're not real yogins. A yogin should be like Milarepa. Weapons can't pierce him, fire can't burn him, throw him in the water and he won't sink, throw him off a cliff and he'll float right back up. The king even invited him to court and he refused to go. That's what a real siddha is like. " Rechungpa and Shengomrepa gave the hunters a gift, asked them where Milarepa was, and then went to him.
When they arrived, Milarepa gave Rechungpa and Shengomrepa a teaching on practice being essential and then returned to Tibet with them.
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? 9
Entering a Yak Horn
( T h e thirty-eighth chapter of The Hundred Thousand Songs
J
is important because it teaches that the pupil must abandon pride and show respect to the guru. This may seem at first a strange thing to do, but respect for the guru is extremely important. Only ifone believes in the guru can one gain all the benefits and results of dharma practice.
It can seem suspicious when a lama like myself, seated upon a throne, is teaching people that they must have faith and devotion for the lama. But nevertheless, that is how the benefit ofthe dharma is obtained.
This chapter tells us that Rechungpa, Milarepa's moon-like disciple, (which means the next most important disciple after Gampopa, who was Milarepa's sun-like principal pupil) had gone to India.
One day, Milarepa realized in his meditation that Rechungpa had returned from India and was coming to see him. But he also noticed that Rechungpa had become affected by pride. Rechungpa was thinking, "My guru is of course a special person, but I've been to India twice and I've met many special gurus, and received profound instructions from them. I am no longer the same as I
ofMilarepa,53 is entitled "Entering a Yak-Horn. " This story
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used to be. In the past I had to undergo many hardships in my dharma practice, but now that I am a very special lama. I won't have to do that anymore. "
Milarepa, aware of Rechungpa's state of mind, miraculously transferred himselfinto the middle ofthe vast plain that Rechungpa was crossing and approached him. Rechungpa thought, "I am now someone who propagates the Buddha's teachings and helps many beings. That was the reason I went to India. Now my guru has come to greet me. He has greater powers ofblessing than I do, but I am more learned than he is. When I prostrate to him, I am sure that he will prostrate to me in turn. "
The Story ofDarmadode
Rechungpa had been given a staff by Tibupa to give to J\1ilarepa. Tibupa, had been Marpa Lotsawa's son, Darmadode, in his previous life.
Darmadode had died quite young. This came about when he had been practicing in retreat when he saw many people going to a festival. Due to the influence of the maras, Darmadode heard someone say, ''Why is such an important person as Darmadode not going to the festival? " Darmadode . then said to his parents, "Even the old people are going to this festival, so I'm going too. "
At the festival the maras caused him to have a fatal accident while he was riding a horse. Although Darmadode had received the instructions of trong jug, the transference of one's
consciousness into a dead body, he couldn't find a human body to enter, so he entered a pigeon's body instead and flew to the Shitavana charnel-ground in India. 54 There he transferred his consciousness into the dead body ofa young Brahmin, which he
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? Entering a Yak Horn
then reanimated. In that new body he became known as Tibupa, because tibu means "pigeon. "
Tibupa possessed not only the instructions he had received as Darmadode, but he also passed on many instructions that he obtained in India. Due to this, he became known as "the trunk of the mantrayana tree. "
Rechungpa's Shortened Life
Rechungpa had met Darmadode in India, and was receiving instructions from him, when one day Tibupa told him to go to the market place. Rechungpa met a yogin there who said, "How sad, you are such a handsome Tibetan, but you have only seven days to live! "
Rechungpa was very frightened that he was about to die and told Tibupa what the yogin had said. Tibupa said, "Don't worry, go and see Ekamatrika Siddharajni. She's a hundred and fifteen years old, but looks as if she's only sixteen. She will give you the instructions for gaining a long life. "
Rechungpa went to her, received the instructions, practiced for seven days and then Amitayus appeared to him and asked. "How long do you want to live? " ''As long as I wish! " Rechungpa answered. "You can't do that," said Amitayus, "but you're in your forty-fourth year now, and you can live until your eighty-first year," which is exactly how long Rechungpa lived for.
Returning to our story, Rechungpa had brought Tibupa's staff to Tibet, and gave it to Milarepa when they met, and then prostrated to him. Milarepa however did not prostrate to Rechungpa, contrary to Rechungpa's expectation.
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Rechungpa asked, "What have you been doing while I was in India? How are the other yogins? " Milarepa, noticing signs of pride in Rechungpa, smiled and sang a song in which he said:
I am very well, because I am free from the sickness of thefive defilements that I had suffered from throughout beginningless samsara.
Abandoning distractions, I dwell alone, independent, without attachment to anyone. I am well and happy because I live in uninhabited places that are free ofworldly activities.
I am well and happy because I am free of the worries of scholarship, fame, and composing texts, and can accumulate any merit I wish.
In answer to that song, Rechungpa sang of his journey to India in which he said:
The way to India was long and dangerous. Nevertheless I underwent that hardship and achieved success. I met Tibupa and Ekamatsika Siddharajni. Also the yidam appeared to me and I received "the nine dharmas of the disembodied dakinis"55 from Tibupa, and therefore I am very happy.
Now that I have met my guru again, I can offer him these nine dharmas of the disembodied dakinis, and so I am very happy.
To dispel Rechungpa's pride, Milarepa replied with a song:
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? Entering a Yak Hom
Do not boast so much. I will sing you a song, and if you think it's any good, keep it in mind.
These dharmas of the disembodied dakinis are the property of the dakinis. You mustn't go around saying that you have them; their possession should be kept a secret and passed on only to a worthy disciple. Ifyou teach these dharmas indiscriminately, the dakinis will be upset. Don't think your instructions are so special. If you do, your mind will turn bad.
If you give many high teachings, you will encounter an obstacle to your meditation. It is the arrogance o f thinking, "I have accomplished so much'' and it will result in abandoning a guru for a new one.
Don't be like that.
Then Milarepa used his miraculous powers to run offat great speed, taking Tibupa's staff and Rechungpa's texts with him.
Rechungpa was soon exhausted trying to catch up with him, and so he called to him to stop by singing a song in which he said:
I have the teachings of the dakinis. Please read them. I have the deity-meditation of Siddharajni, which I offer to you. I have many instructions for protection, health, and countering demons, which I offer to you. Accept them and stop for moment, I'm exhausted.
Milarepa stopped and sang a song in which he said:
For one who follows the path of the dharma, the teachings of the disembodied dakinis brings neither benefit nor harm.
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Tibupa has a greater connection with me than with you, and I am also a pupil ofSiddharajni. I have been many times to Tibupa's dwelling place to take
part in his ganachakras.
What you have to tell me is of no importance.
What we need to do now is go to a solitary place in the mountains and meditate.
Rechungpa began to think negative thoughts about Milarepa, thinking, "If this had been any other lama, I would have had a great welcome party on my return from India. What kind of welcome is one old man in a cotton robe. I'm going to go back to India! My meditation practice should now be conjoined with the enjoyment of sensory pleasures. "
Milarepa, being aware of Rechungpa's thoughts, pointed to a yak horn lying nearby and said, "Bring me that yak horn. " Rechungpa thought, "My guru always says that he doesn't need anything, that he has no attachment for anything, but now he desires to possess this yak horn. " He then said aloud to Milarepa,
"What is the point of carrying such a useless thing? You can't eat it, or wear it. "
Milarepa answered, "I have no attachment to it, but if I keep it, it will prove useful sometime. " They then carried on walking across the great plain ofTibet that was known as Palmo Pahang. While they were still in the middle of it, black clouds gathered and they were caught in a severe hailstorm.
As the hailstones began to strike Rechungpa, without looking to see what Milarepa was doing, he hid under his cotton robe. As the hail began to lessen he wondered, "What happened to my guru? " and peeked out. There was no sign of Milarepa anywhere. "Where has he gone? " Rechungpa wondered, looking all around.
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? Entering a Yak Horn
Then he heard Milarepa singing, but the sound ofMilarepa's voice was coming from inside the yak horn.
Rechungpa thought, "This is the yak horn Milarepa was carrying" and tried to pick it up, but it was so heavy h<;_ couldn't move it. He looked inside and saw that Milarepa was sitting inside, singing. However Milarepa's bpdy had not become any smaller and the yak horn had not become any larger. Milarepa sang a song:
Rechungpa's view is like a vulture. Sometimes it's high up and sometimes it's low down. Don't run about so, your robe will be soaked. You should come inside this yak horn with me. It's very nice in here.
Rechungpa is like the sun and moon, it's sometimes clear, and sometimes obscured. Rechungpa's conduct is like the wind, it's sometimes gentle, and sometimes brisk. Don't run around out there, come inside this yak horn. It's very nice in here.
I've never been to India. I'm just an old man, so I sit in the back end of the narrow tip of the yak horn. You've been to India and you are a great scholar, so you should sit in the wide front end of the? yak horn, at the mouth.
Rechungpa thought, "Well, who knows? There might be room for me in there," but no matter how hard he tried, he couldn't even get his hand in. Rechungpa started shivering with cold and sang into the yak horn a song in which he said:
It is true what you say about the lack of stability in my view, meditation, and conduct. But whether my
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robe is dry or soaked, you are my root guru, and I pray to you.
Milarepa came out from the yak horn and looked up into the sky. The clouds parted and the sun shone, drying Rechungpa's robe.
After sitting in this place for a little while, Milarepa said, "You didn't need to learn sorcery in India. I know how to do that. As for the dharma, I didn't go to India because I have the Six Yogas of Naropa, which are so profound that I am perfectly satisfied by having just them. But it is very good that you went to India and obtained the dharmas of the disembodied dakini as they will be needed by people in the future.
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? 10
The Story ofGampopa
( J' ( l a r e p a ' s principal disciple, who was known as his sun- J . 1, ~ like pupil, was Gampopa. The account of how Gampopa met, learned from, and practiced under Milarepa serves as an example for us. If we can practice in the same way, we can become like Gampopa. This story is found
in the forty-first chapter in The Hundred Thousand Songs of Mila repa. 56
Marpa Lotsawa had prophesied, on the basis of a dream that Milarepa had, that Milarepa would be one of the four "pillars," that is, one of the four main pupils who would preserve and transmit Marpa's lineage. Marpa also prophesied that Milarepa would have an unrivalled pupil who would make Marpa's lineage flourish for a long time and he would benefit countless beings. Milarepa also received a prophecy from Vajrayogini, who said that he would have three pupils that would be like the sun, the moon and the stars. The pupil who was like the sun was Gampopa. Gampopa was also prophesied by the Buddha in the King of Samadhisutra,intheMahakaruna-pundarika57 sutra,andothers, where the Buddha said that there would be a physician monk in
the land of the Himalayas who would follow the Mahayana and benefit the Buddha's teachings and many beings. Gampopa is also
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known as Dagpo Lharje, which means "the Physician from Dagpo" in Tibetan.
Gampopa combined the teachings ofthe Kadampa tradition, which was one of the eight lineages of Tibetan Buddhism, with the teachings ofMilarepa. So Gampopa's lineage, called the Dhagpo Kagyu, contains both an introductory path for beginners and the profound path of the Mahamudra and the Six Yogas of Naropa. From this lineage of vast and profound instructions there have been many exceptional siddhas.
From about the age of fifteen Gampopa learned many practices. As his father was a doctor, he also studied medicine. He married a very beautiful woman, but she became very sick. Even though his examination of her indicated that her vital physical elements were exhausted, she still did not die, but clung onto life. Gampopa decided that she must be clinging onto life simply out of attachment to something and said to her, "There is nowhere that is free ofdeath. Give up your attachment to this
life. If you are attached to the land, I will offer it to a temple. If
you are attached to possessions, I will use them to sponsor
? ' 00? ,,
vutuous act1v1t1es.
She answered, "I don't have any attachment to land or
possessions, as the things of samsara have no essence, but I want you to practice the dharma well.
" l}e promised her that he would. Then his wife died, and in accordance with his promise, he left home in order to follow the dharma.
He went to Penpo, a place to the east of Lhasa, where there were many masters of the Kadampa tradition. There he took monastic ordination and received the name Sonam Rinchen
(meaning precious merit). He studied many sutra teachings, such as the Sutralamkara and the Prajnaparamita. He also studied many tantras such as the Guhyasamaja. He received the general
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Kadampa teachings on impermanence, bodhichitta, sending and takingpractice (Tib. tong len), and many other instructions from numerous lamas.
He practiced these instructions and developed great wisdom, compassion, faith and diligence. He diminished his defilements and became an excellent monk. During the day he received teachings and contemplated them and during the night he meditated, attaining many good signs. For example, he had no insects on his body, and he could pass four or five days in a state of bliss in which he did not eat but felt no hunger.
One day Gampopa had a vision in his meditation of a dark- skinned58 yogin dressed in a cotton robe who put his hand on his head and spat upon him, and then his meditation and insight improved. He told the other monks of his experience but they said, "You are a good monk, so a vision of a yogin must be the manifestation of a Gyalpo spirit. 59 You must go to the abbot and
request the empowerment of the protector Acala60 so that its blessing will remove this obstacle to your practice. " Gampopa did as his friends advised and recited mantras and prayers, but nevertheless the visions of the yogin became more frequent. Gampopa thought, "Surely this can't be a delusion caused by demons. "
At that time Milarepa was teaching his pupils in the Boto Chipuk cave at Tramar. His older pupils said, "You are now quite old. If you leave us for another Buddha realm, we will need a regent to remove our obstacles, to make our practice progress, and have someone to whom patrons can make offerings so that they can accumulate merit. We need someone to whom you have transmitted the entirety ofyour instructions. Otherwise our lineage will have no future. "
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Milarepa answered, "I will examine my dreams tonight and tomorrow morning you should all assemble here. " The next morning Milarepa told them, "There is an exceptional disciple who can take care ofmy pupils and spread the Buddha's teachings. He is a Kadampa monk who is coming from the west. I dreamt last night that this pupil brought an empty crystal vase and that I filled it with the entire contents of a golden vase, filling it to the
brim. This is a good dream foretelling the future growth of the Buddha's teachings. " Then Milarepa sang a song, which contains many poetical images, but the principal meaning is as follows:
We practice the teachings of Naropa and Maitripa. You all know that they are very profound. If they are not meditated upon, there will be no profound result. But if we do meditate upon them, we can gain the
full profound result.
These profound instructions were obtained in
India by my root guru, Marpa Lotsawa. They are the instructions that Milarepa practices. In the future I will transmit these to one who is worthy.
Meanwhile, one day when Gampopa was circumambulating he saw three beggars, who were in fact emanations of Milarepa. While Gampopa was wondering whether to speak to them or not, he heard one say, "If only we had good clothes and good food so that our stomachs were completely stuffed, we would be so happy. "
Another of the beggars said, "It's not good to wish for food. If I could have a wish fulfilled, I would become like the Lord of yogins, Milarepa, whose food is meditation, whose clothing is a single cotton robe and the heat oftummo, and who meditates day and night in the Mahamudra state. When he wants to go
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somewhere, he just flies through the sky. I wish I could be with him, abandoning all care for this life, practicing as he does. And if that i~ not possible, I would wish to just see him sometimes to practice the dharma under him. That is the kind of wish you should make. "
On hearing this, Gampopa felt overwhelming faith in Milarepa and thought about him well into the night. When he woke up the next morning, he prostrated himself in the direction of Milarepa and prayed to him. He then invited the beggars into his room and gave them good clothes, food, and drink. He said to them, "Yesterday you were talking about someone named Milarepa. If you can take me to him, I will give you half of all I own. And if
you practice the dharma it will be very beneficial for you. "
Two ofthe beggars said that they did not know where Milarepa was, but the older beggar said, "I know where he is. I can take you there. " Gampopa made offerings and recited prayers, and when he slept that night, he dreamed that he was blowing a long horn
very loudly, so that many humans and animals gathered around him. Then a woman came to him, carrying a drum and a bowl of milk. She said, "Beat this drum for the humans and give this milk to the animals. " When Gampopa wondered, "How can I give milk to all these animals when I only have one bowl? " the woman said, "If you drink the. milk, all these animals will obtain milk in the future. "
The humans in the dream were the followers ofthe Hinayana who could not practice one-pointedly. Therefore their minds must be trained through the gradual path of the Kadampas. The animals were the practitioners to whom he could transmit Milarepa's instructions on Mahamudra. In order to do so, he would have to
first practice these instructions himselfand then he would be able to transmit them to others, greatly benefiting beings.
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Gampopa, with the old beggar as his guide, set off to find Milarepa, but halfway through their journey the beggar fell ill and said, "I can go no further. I don't know exactly where Milarepa is anyway. Carry on by yourselfand you are sure to find someone who will take you to him. " Gampopa continued on his own, but when he had nearly reached his destination he became too weak
to go any further due to a lack of food. He could only pray, "May I meet Milarepa, if not in this life, then in the next! "
That day a Kadampa monk happened to come along and came to Gampopa's aid. The monk asked him where he was going and Gampopa said, ''I'm going to see Milarepa. " The monk said, ''I'm going to see him too. " So they travelled on together and reached the area where Milarepa was staying.
Gampopa met one ofMilarepa's female patrons. She said to him, "You mu'st have come from central Tibet to meet Milarepa, I know because Milarepa has already said that you are coming. " Gampopa thought, "I must be a worthy pupil if he knows that I am coming," and became somewhat proud. But then Milarepa refused to see Gampopa for two weeks to eliminate that pride. At least, that is what is described in the text, but since Gampopa was a special being who was prophesied in the sutras by the Buddha, it is not possible that he could have been subject to
pride. Gampopa must have manifested this pride in order to demonstrate to future generations that pride is something to be avoided on meeting the guru.
When Gampopa finally met Milarepa, Gampopa offered him sixteen ounces of gold in a mandala offering. He also made a request that Milarepa tell his life-story. Milarepa sat with his eyes half-closed for a little while and then took a pinch of gold from the center of the mandala offering and scattere~ it into the air, saying, "I offer this to you, Marpa Lotsawa. " Milarepa had been
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drinking beer from a skull bowl. He handed this to Gampopa, saying, "Drink this. " Gampopa hesitated,61 but Milarepa said, "Don't think so much, drink! "
Gampopa thought, "This lama is omniscient. He knows whatever is in my mind. So this must be a very auspicious thing to do," and he drank the beer to the last drop, which was indeed very auspicious. Milarepa said, "That you had faith in me and have come here is a wonderful thing, so I shall tell you the story of
my life. " Milarepa then sang a song:
Naropa and Maitripa's instructions contain all that is taught by the Buddhas in the three times. Marpa Lotsawa possessed these instructions. I felt faith in him on just hearing his name and I received all these instructions from him.
Marpa Lotsawa told me, "This is the age of degeneration; life is short and uncertain. There are many causes ofdeath, therefore do not make the error in believing the instructions are the mere acquisition of knowledge because practice is their essence. " Due to the kindness of the guru, that has been my view. I meditated upon the fear of death; I meditated with diligence in caves; my meditation transformed my
thoughts and wrong views into merit.
The three poisons ofanger, desire, and ignorance
appear"to be the powerful causes ofthe accumulation of negative karma. But when their essence is seen to be emptiness, those poisons are recognized to be the dharmakaya, sambhogakaya, and nirmanakaya.
The blessings, experiences and realizations of Naropa and Maitripa are transmitted through the
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lineage to the worthy pupil. I shall give their profound instructions to you. Practice them correctly, and spread the Buddha's teachings for the benefit of beings.
I have no need for the gold you have offered me. Gold does not agree with this old man. If you want to practice the dharma properly, observe my conduct and my practice, and do as I do.
The monk who had come with Gampopa came to receive a blessing from Milarepa. Milarepa asked the monk to offer him everything that he had in order to receive a blessing. The monk said that he didn't have anything to give. But Milarepa said, "You have a lot of gold concealed about your body, so your statement that you don't have anything is truly wonderful. If you have no faith you are incapable of receiving a blessing. If you have no faith, the instructions that you receive will not benefit you. Your inner thoughts are of going to Nepal to do business, so that is the best thing for you to do. I will pray that you meet no obstacles. "
Gampopa thought, "This lama knows what people think. It is impossible to deceive him. I will have good control over my mind and think carefully before I ask him anything. He truly is a Buddha. "
Milarepa asked Gampopa, "Have you received any empowerments? What instructions have you been given? What practices have you done? " Gampopa answered Milarepa's questions and described his success in meditation, but Milarepa just laughed and said, "You can't get oil by grinding sand, you have to use mustard seeds. These empowerments you have received are useless for seeing the true nature of your mind. If you meditate on my tummo instructions you will see the true nature of your mind. "
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Milarepa then gave Gampopa the Vajravarahi empowerment, using a sindhura62 mandala. Then he gave Gampopa the instructions and Gampopa put them into practice.
Gampopa had good experiences and realizations, and had many thoughts on view, meditation, and conduct. He asked Milarepa to explain them, and in answer, Milarepa sang a spiritual song describing the view, meditation, conduct, commitment and result, in terms of the true nature as the basis of the path:
The ultimate view is to look at your own mind.
What does Milarepa mean by that line? If one has never practiced that may seem a simple thing to do, but this is the ultimate view in Vajrayana practice. The sutra tradition teaches emptiness and selflessness which are to be understood through analysis by searching vainly for the self from the crown of the head to one's toenails. Deduction brings conviction that the body
and all phenomena have no reality. This is the understanding of emptiness. Meditation upon this conviction will then lead to the ultimate goal. The sutra path is therefore called "the path of deduction. " The Vajrayana, however, does not use deduction, but uses the direct perception of emptiness, of the true nature of phenomena. So it is called "the path of direct experience. "
The true nature cannot be seen directly in outer phenomena, but, by looking into one's own mind and seeing that the mind cannot be found. 63 The mind is the embodiment of emptiness, the essence of emptiness, but throughout beginningless time we have never looked at our own mind. The emptiness ofthe mind is notavacuitybutaclarity. 64 Itisamistaketotryandfindemptiness other than in the mind.
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To illustrate this there is a story of a man who had a jewel iqset into his forehead. Whenever he was tired the skin on his head sagged. One day when he was very exhausted and the skin sagged and covered the jewel completely. The man felt his forehead and thought he had lost the jewel, and ran around anxiously trying to find it, only becoming more tired in the process, so that the jewel was more deeply hidden.
In the same way, Milarepa says, "to search for the true nature anywhere other than our own mind, is like a blind monster looking for gold. "
Milarepa then described meditation to Gampopa in a single line ofsong:
The ultimate practice is not to consider lethargy and excitability as faults.
A beginner of meditation, of course, does need to work on eliminating lethargy and excitability in meditation, but the nature of lethargy and excitability is the nature of the mind and this nature never changes. If you see these two qualities of mind as obstacles or faults, you will not be able to see the essence of the . mind. Therefore you should not attempt to eliminate them, which
would as Milarepa says "be as pointless as lighting a candle in the daylight. " Next, Milarepa described conduct:
The ultimate action is to cease to accept and reject.
The usual Buddhist practice is to accept what is positive and to reject what is 'negative. In terms of the true nature there should be no adoption ofgood actions or abandonment ofnegative actions.
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Whatever arises in the mind has the ultimate nature of the clarity and emptiness ofthe mind, so we should not think, "this is good and has to be cultivated or this is bad and has to be rejected. " Ifwe attempt to adopt and reject, we will be like a fly struggling in a cobweb, which only binds itself tighter the more it does.
Next Milarepa describes commitment:
The ultimate discipline is to rest in the ultimate view.
Discipline is usually made by promising to keep all our commitments and vows. But remaining in the realization of the true nature of our mind is truly keeping the commitment. If we strive to maintain a commitment that is other than the mind, we will always fail. It is just as Milarepa says, "we can't stop water's natural propensity to flow downward. " Next Milarepa describes the accomplishment or result of our practice:
The ultimate accomplishment is full conviction in one's mind.
The ultimate result is the true nature ofthe mind manifest. If one seeks a result that does not already exist, that would be like as Milarepa says, "a frog jumping up into the sky," which is inevitably going to fall back onto the ground. The result can only be found in the mind itsel?
The Buddha's wisdom is described as "the sudden result" even in the sutra tradition, because the wisdom spontaneously appears as soon as the defilements are eliminated without having to be created. In the Vajrayana tradition, the result is described as the manifestation of the true nature of one's mind. This nature is
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primordially present, but unrecognized, within all beings. Once the nature ofthe mind is recognized, the ultimate result is attained.
In the next verse Milarepa describes the guru: The ultimate guru is one's mind.
On the relative level one has a root guru whose instructions one follows. On the ultimate level the guru is one's mind. If one can look at and question one's own mind, the instructions of the ultimate guru will be received. If one seeks a guru that is other than the mind, it is as Milarepa says, "trying to leave one's mind" which is impossible. All appearances are nothing other than one's
mind, so there is no gr1=ater guru than the true nature ofthe mind. On hearing this song, Gampopa felt great faith. He then meditated with diligence practicing the tummo meditation. On the first night, his body filled with warmth and bliss. At dawn he fell asleep briefly and when he woke up his body was cold as stone. After seven days of meditation he had a vision of the five
Buddhas of the five Buddha families. He thought this was very important and told Milarepa. Milarepa said, "If you press your eyes you see an illusion of there being two moons. In the same way, the particular movement of airs in your body caused your experience, which was neither good nor bad. Just carry on with your meditation.
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Victory over the Four Maras
g will conclude this introduction to the songs of Milarepa with this sixtieth chapter65 that describes victory over the maras. This is very auspicious from the Tibetan point of
view. The Buddha taught that there were four maras: the divine mara (Skt. devaputra-mara), the disturbing emotion mara (Skt. klesha-mara), the aggregate mara (Skt. skandha-mara), and the death mara (Skt. matyupati-mara). They cause obstacles, bring suffering, and prevent the attainment of liberation.
The "divine mara'' is traditionally portrayed as a beautiful and attractive being. This mara represents the attachment to the sensory pleasures of samsara, which seems very beautiful at the time, but from the ultimate point of view, these attachments lead people astray and create an obstacle to liberation and omniscience. Therefore it is called the "divine mara. "
The "mara ofdefilement," or the disturbing emotion mara, is the attachment to a self, which leads to the defilements of ignorance, anger, and desire.
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.
The sixth royal possession is the precious horse, the emperor's mount, which takes him easily to any land he wishes to go. I have the royal possession of diligence, which takes me from self-attachment and defilements to selflessness.
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The seventh royal possession is the precious general, whose army destroys the enemies of the emperor. Some say that the precious general subdues enemies just through the power ofhis majesty. I have the royal possession ofwisdom due to learning and contemplation. I have the wisdom gained from hearing the Buddha's words and commentaries to
them and the wisdom gained from analyzing the teachings until certainty is achieved. This wisdom defeats incorrect views, which are the enemy.
Even if you are a king you need these faultless qualities that benefit beings.
The king's messenger said, "You truly follow the dharma. It is marvellous. The king told me to give you these offerings if you refused to come. " He then gave Milarepa the cotton and the yellow myrobalan. Milarepa accepted the offering and recited a dedication and wishing prayer.
Some time later, Rechungpa and a pupil of Milarepa named Shengomrepa came searching for Milarepa to bring him back to Tibet. They couldn't find him until they met some hunters who
. said to them, "You're not real yogins. A yogin should be like Milarepa. Weapons can't pierce him, fire can't burn him, throw him in the water and he won't sink, throw him off a cliff and he'll float right back up. The king even invited him to court and he refused to go. That's what a real siddha is like. " Rechungpa and Shengomrepa gave the hunters a gift, asked them where Milarepa was, and then went to him.
When they arrived, Milarepa gave Rechungpa and Shengomrepa a teaching on practice being essential and then returned to Tibet with them.
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Entering a Yak Horn
( T h e thirty-eighth chapter of The Hundred Thousand Songs
J
is important because it teaches that the pupil must abandon pride and show respect to the guru. This may seem at first a strange thing to do, but respect for the guru is extremely important. Only ifone believes in the guru can one gain all the benefits and results of dharma practice.
It can seem suspicious when a lama like myself, seated upon a throne, is teaching people that they must have faith and devotion for the lama. But nevertheless, that is how the benefit ofthe dharma is obtained.
This chapter tells us that Rechungpa, Milarepa's moon-like disciple, (which means the next most important disciple after Gampopa, who was Milarepa's sun-like principal pupil) had gone to India.
One day, Milarepa realized in his meditation that Rechungpa had returned from India and was coming to see him. But he also noticed that Rechungpa had become affected by pride. Rechungpa was thinking, "My guru is of course a special person, but I've been to India twice and I've met many special gurus, and received profound instructions from them. I am no longer the same as I
ofMilarepa,53 is entitled "Entering a Yak-Horn. " This story
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used to be. In the past I had to undergo many hardships in my dharma practice, but now that I am a very special lama. I won't have to do that anymore. "
Milarepa, aware of Rechungpa's state of mind, miraculously transferred himselfinto the middle ofthe vast plain that Rechungpa was crossing and approached him. Rechungpa thought, "I am now someone who propagates the Buddha's teachings and helps many beings. That was the reason I went to India. Now my guru has come to greet me. He has greater powers ofblessing than I do, but I am more learned than he is. When I prostrate to him, I am sure that he will prostrate to me in turn. "
The Story ofDarmadode
Rechungpa had been given a staff by Tibupa to give to J\1ilarepa. Tibupa, had been Marpa Lotsawa's son, Darmadode, in his previous life.
Darmadode had died quite young. This came about when he had been practicing in retreat when he saw many people going to a festival. Due to the influence of the maras, Darmadode heard someone say, ''Why is such an important person as Darmadode not going to the festival? " Darmadode . then said to his parents, "Even the old people are going to this festival, so I'm going too. "
At the festival the maras caused him to have a fatal accident while he was riding a horse. Although Darmadode had received the instructions of trong jug, the transference of one's
consciousness into a dead body, he couldn't find a human body to enter, so he entered a pigeon's body instead and flew to the Shitavana charnel-ground in India. 54 There he transferred his consciousness into the dead body ofa young Brahmin, which he
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then reanimated. In that new body he became known as Tibupa, because tibu means "pigeon. "
Tibupa possessed not only the instructions he had received as Darmadode, but he also passed on many instructions that he obtained in India. Due to this, he became known as "the trunk of the mantrayana tree. "
Rechungpa's Shortened Life
Rechungpa had met Darmadode in India, and was receiving instructions from him, when one day Tibupa told him to go to the market place. Rechungpa met a yogin there who said, "How sad, you are such a handsome Tibetan, but you have only seven days to live! "
Rechungpa was very frightened that he was about to die and told Tibupa what the yogin had said. Tibupa said, "Don't worry, go and see Ekamatrika Siddharajni. She's a hundred and fifteen years old, but looks as if she's only sixteen. She will give you the instructions for gaining a long life. "
Rechungpa went to her, received the instructions, practiced for seven days and then Amitayus appeared to him and asked. "How long do you want to live? " ''As long as I wish! " Rechungpa answered. "You can't do that," said Amitayus, "but you're in your forty-fourth year now, and you can live until your eighty-first year," which is exactly how long Rechungpa lived for.
Returning to our story, Rechungpa had brought Tibupa's staff to Tibet, and gave it to Milarepa when they met, and then prostrated to him. Milarepa however did not prostrate to Rechungpa, contrary to Rechungpa's expectation.
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Rechungpa asked, "What have you been doing while I was in India? How are the other yogins? " Milarepa, noticing signs of pride in Rechungpa, smiled and sang a song in which he said:
I am very well, because I am free from the sickness of thefive defilements that I had suffered from throughout beginningless samsara.
Abandoning distractions, I dwell alone, independent, without attachment to anyone. I am well and happy because I live in uninhabited places that are free ofworldly activities.
I am well and happy because I am free of the worries of scholarship, fame, and composing texts, and can accumulate any merit I wish.
In answer to that song, Rechungpa sang of his journey to India in which he said:
The way to India was long and dangerous. Nevertheless I underwent that hardship and achieved success. I met Tibupa and Ekamatsika Siddharajni. Also the yidam appeared to me and I received "the nine dharmas of the disembodied dakinis"55 from Tibupa, and therefore I am very happy.
Now that I have met my guru again, I can offer him these nine dharmas of the disembodied dakinis, and so I am very happy.
To dispel Rechungpa's pride, Milarepa replied with a song:
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Do not boast so much. I will sing you a song, and if you think it's any good, keep it in mind.
These dharmas of the disembodied dakinis are the property of the dakinis. You mustn't go around saying that you have them; their possession should be kept a secret and passed on only to a worthy disciple. Ifyou teach these dharmas indiscriminately, the dakinis will be upset. Don't think your instructions are so special. If you do, your mind will turn bad.
If you give many high teachings, you will encounter an obstacle to your meditation. It is the arrogance o f thinking, "I have accomplished so much'' and it will result in abandoning a guru for a new one.
Don't be like that.
Then Milarepa used his miraculous powers to run offat great speed, taking Tibupa's staff and Rechungpa's texts with him.
Rechungpa was soon exhausted trying to catch up with him, and so he called to him to stop by singing a song in which he said:
I have the teachings of the dakinis. Please read them. I have the deity-meditation of Siddharajni, which I offer to you. I have many instructions for protection, health, and countering demons, which I offer to you. Accept them and stop for moment, I'm exhausted.
Milarepa stopped and sang a song in which he said:
For one who follows the path of the dharma, the teachings of the disembodied dakinis brings neither benefit nor harm.
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Tibupa has a greater connection with me than with you, and I am also a pupil ofSiddharajni. I have been many times to Tibupa's dwelling place to take
part in his ganachakras.
What you have to tell me is of no importance.
What we need to do now is go to a solitary place in the mountains and meditate.
Rechungpa began to think negative thoughts about Milarepa, thinking, "If this had been any other lama, I would have had a great welcome party on my return from India. What kind of welcome is one old man in a cotton robe. I'm going to go back to India! My meditation practice should now be conjoined with the enjoyment of sensory pleasures. "
Milarepa, being aware of Rechungpa's thoughts, pointed to a yak horn lying nearby and said, "Bring me that yak horn. " Rechungpa thought, "My guru always says that he doesn't need anything, that he has no attachment for anything, but now he desires to possess this yak horn. " He then said aloud to Milarepa,
"What is the point of carrying such a useless thing? You can't eat it, or wear it. "
Milarepa answered, "I have no attachment to it, but if I keep it, it will prove useful sometime. " They then carried on walking across the great plain ofTibet that was known as Palmo Pahang. While they were still in the middle of it, black clouds gathered and they were caught in a severe hailstorm.
As the hailstones began to strike Rechungpa, without looking to see what Milarepa was doing, he hid under his cotton robe. As the hail began to lessen he wondered, "What happened to my guru? " and peeked out. There was no sign of Milarepa anywhere. "Where has he gone? " Rechungpa wondered, looking all around.
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Then he heard Milarepa singing, but the sound ofMilarepa's voice was coming from inside the yak horn.
Rechungpa thought, "This is the yak horn Milarepa was carrying" and tried to pick it up, but it was so heavy h<;_ couldn't move it. He looked inside and saw that Milarepa was sitting inside, singing. However Milarepa's bpdy had not become any smaller and the yak horn had not become any larger. Milarepa sang a song:
Rechungpa's view is like a vulture. Sometimes it's high up and sometimes it's low down. Don't run about so, your robe will be soaked. You should come inside this yak horn with me. It's very nice in here.
Rechungpa is like the sun and moon, it's sometimes clear, and sometimes obscured. Rechungpa's conduct is like the wind, it's sometimes gentle, and sometimes brisk. Don't run around out there, come inside this yak horn. It's very nice in here.
I've never been to India. I'm just an old man, so I sit in the back end of the narrow tip of the yak horn. You've been to India and you are a great scholar, so you should sit in the wide front end of the? yak horn, at the mouth.
Rechungpa thought, "Well, who knows? There might be room for me in there," but no matter how hard he tried, he couldn't even get his hand in. Rechungpa started shivering with cold and sang into the yak horn a song in which he said:
It is true what you say about the lack of stability in my view, meditation, and conduct. But whether my
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robe is dry or soaked, you are my root guru, and I pray to you.
Milarepa came out from the yak horn and looked up into the sky. The clouds parted and the sun shone, drying Rechungpa's robe.
After sitting in this place for a little while, Milarepa said, "You didn't need to learn sorcery in India. I know how to do that. As for the dharma, I didn't go to India because I have the Six Yogas of Naropa, which are so profound that I am perfectly satisfied by having just them. But it is very good that you went to India and obtained the dharmas of the disembodied dakini as they will be needed by people in the future.
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The Story ofGampopa
( J' ( l a r e p a ' s principal disciple, who was known as his sun- J . 1, ~ like pupil, was Gampopa. The account of how Gampopa met, learned from, and practiced under Milarepa serves as an example for us. If we can practice in the same way, we can become like Gampopa. This story is found
in the forty-first chapter in The Hundred Thousand Songs of Mila repa. 56
Marpa Lotsawa had prophesied, on the basis of a dream that Milarepa had, that Milarepa would be one of the four "pillars," that is, one of the four main pupils who would preserve and transmit Marpa's lineage. Marpa also prophesied that Milarepa would have an unrivalled pupil who would make Marpa's lineage flourish for a long time and he would benefit countless beings. Milarepa also received a prophecy from Vajrayogini, who said that he would have three pupils that would be like the sun, the moon and the stars. The pupil who was like the sun was Gampopa. Gampopa was also prophesied by the Buddha in the King of Samadhisutra,intheMahakaruna-pundarika57 sutra,andothers, where the Buddha said that there would be a physician monk in
the land of the Himalayas who would follow the Mahayana and benefit the Buddha's teachings and many beings. Gampopa is also
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known as Dagpo Lharje, which means "the Physician from Dagpo" in Tibetan.
Gampopa combined the teachings ofthe Kadampa tradition, which was one of the eight lineages of Tibetan Buddhism, with the teachings ofMilarepa. So Gampopa's lineage, called the Dhagpo Kagyu, contains both an introductory path for beginners and the profound path of the Mahamudra and the Six Yogas of Naropa. From this lineage of vast and profound instructions there have been many exceptional siddhas.
From about the age of fifteen Gampopa learned many practices. As his father was a doctor, he also studied medicine. He married a very beautiful woman, but she became very sick. Even though his examination of her indicated that her vital physical elements were exhausted, she still did not die, but clung onto life. Gampopa decided that she must be clinging onto life simply out of attachment to something and said to her, "There is nowhere that is free ofdeath. Give up your attachment to this
life. If you are attached to the land, I will offer it to a temple. If
you are attached to possessions, I will use them to sponsor
? ' 00? ,,
vutuous act1v1t1es.
She answered, "I don't have any attachment to land or
possessions, as the things of samsara have no essence, but I want you to practice the dharma well.
" l}e promised her that he would. Then his wife died, and in accordance with his promise, he left home in order to follow the dharma.
He went to Penpo, a place to the east of Lhasa, where there were many masters of the Kadampa tradition. There he took monastic ordination and received the name Sonam Rinchen
(meaning precious merit). He studied many sutra teachings, such as the Sutralamkara and the Prajnaparamita. He also studied many tantras such as the Guhyasamaja. He received the general
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Kadampa teachings on impermanence, bodhichitta, sending and takingpractice (Tib. tong len), and many other instructions from numerous lamas.
He practiced these instructions and developed great wisdom, compassion, faith and diligence. He diminished his defilements and became an excellent monk. During the day he received teachings and contemplated them and during the night he meditated, attaining many good signs. For example, he had no insects on his body, and he could pass four or five days in a state of bliss in which he did not eat but felt no hunger.
One day Gampopa had a vision in his meditation of a dark- skinned58 yogin dressed in a cotton robe who put his hand on his head and spat upon him, and then his meditation and insight improved. He told the other monks of his experience but they said, "You are a good monk, so a vision of a yogin must be the manifestation of a Gyalpo spirit. 59 You must go to the abbot and
request the empowerment of the protector Acala60 so that its blessing will remove this obstacle to your practice. " Gampopa did as his friends advised and recited mantras and prayers, but nevertheless the visions of the yogin became more frequent. Gampopa thought, "Surely this can't be a delusion caused by demons. "
At that time Milarepa was teaching his pupils in the Boto Chipuk cave at Tramar. His older pupils said, "You are now quite old. If you leave us for another Buddha realm, we will need a regent to remove our obstacles, to make our practice progress, and have someone to whom patrons can make offerings so that they can accumulate merit. We need someone to whom you have transmitted the entirety ofyour instructions. Otherwise our lineage will have no future. "
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Milarepa answered, "I will examine my dreams tonight and tomorrow morning you should all assemble here. " The next morning Milarepa told them, "There is an exceptional disciple who can take care ofmy pupils and spread the Buddha's teachings. He is a Kadampa monk who is coming from the west. I dreamt last night that this pupil brought an empty crystal vase and that I filled it with the entire contents of a golden vase, filling it to the
brim. This is a good dream foretelling the future growth of the Buddha's teachings. " Then Milarepa sang a song, which contains many poetical images, but the principal meaning is as follows:
We practice the teachings of Naropa and Maitripa. You all know that they are very profound. If they are not meditated upon, there will be no profound result. But if we do meditate upon them, we can gain the
full profound result.
These profound instructions were obtained in
India by my root guru, Marpa Lotsawa. They are the instructions that Milarepa practices. In the future I will transmit these to one who is worthy.
Meanwhile, one day when Gampopa was circumambulating he saw three beggars, who were in fact emanations of Milarepa. While Gampopa was wondering whether to speak to them or not, he heard one say, "If only we had good clothes and good food so that our stomachs were completely stuffed, we would be so happy. "
Another of the beggars said, "It's not good to wish for food. If I could have a wish fulfilled, I would become like the Lord of yogins, Milarepa, whose food is meditation, whose clothing is a single cotton robe and the heat oftummo, and who meditates day and night in the Mahamudra state. When he wants to go
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somewhere, he just flies through the sky. I wish I could be with him, abandoning all care for this life, practicing as he does. And if that i~ not possible, I would wish to just see him sometimes to practice the dharma under him. That is the kind of wish you should make. "
On hearing this, Gampopa felt overwhelming faith in Milarepa and thought about him well into the night. When he woke up the next morning, he prostrated himself in the direction of Milarepa and prayed to him. He then invited the beggars into his room and gave them good clothes, food, and drink. He said to them, "Yesterday you were talking about someone named Milarepa. If you can take me to him, I will give you half of all I own. And if
you practice the dharma it will be very beneficial for you. "
Two ofthe beggars said that they did not know where Milarepa was, but the older beggar said, "I know where he is. I can take you there. " Gampopa made offerings and recited prayers, and when he slept that night, he dreamed that he was blowing a long horn
very loudly, so that many humans and animals gathered around him. Then a woman came to him, carrying a drum and a bowl of milk. She said, "Beat this drum for the humans and give this milk to the animals. " When Gampopa wondered, "How can I give milk to all these animals when I only have one bowl? " the woman said, "If you drink the. milk, all these animals will obtain milk in the future. "
The humans in the dream were the followers ofthe Hinayana who could not practice one-pointedly. Therefore their minds must be trained through the gradual path of the Kadampas. The animals were the practitioners to whom he could transmit Milarepa's instructions on Mahamudra. In order to do so, he would have to
first practice these instructions himselfand then he would be able to transmit them to others, greatly benefiting beings.
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Gampopa, with the old beggar as his guide, set off to find Milarepa, but halfway through their journey the beggar fell ill and said, "I can go no further. I don't know exactly where Milarepa is anyway. Carry on by yourselfand you are sure to find someone who will take you to him. " Gampopa continued on his own, but when he had nearly reached his destination he became too weak
to go any further due to a lack of food. He could only pray, "May I meet Milarepa, if not in this life, then in the next! "
That day a Kadampa monk happened to come along and came to Gampopa's aid. The monk asked him where he was going and Gampopa said, ''I'm going to see Milarepa. " The monk said, ''I'm going to see him too. " So they travelled on together and reached the area where Milarepa was staying.
Gampopa met one ofMilarepa's female patrons. She said to him, "You mu'st have come from central Tibet to meet Milarepa, I know because Milarepa has already said that you are coming. " Gampopa thought, "I must be a worthy pupil if he knows that I am coming," and became somewhat proud. But then Milarepa refused to see Gampopa for two weeks to eliminate that pride. At least, that is what is described in the text, but since Gampopa was a special being who was prophesied in the sutras by the Buddha, it is not possible that he could have been subject to
pride. Gampopa must have manifested this pride in order to demonstrate to future generations that pride is something to be avoided on meeting the guru.
When Gampopa finally met Milarepa, Gampopa offered him sixteen ounces of gold in a mandala offering. He also made a request that Milarepa tell his life-story. Milarepa sat with his eyes half-closed for a little while and then took a pinch of gold from the center of the mandala offering and scattere~ it into the air, saying, "I offer this to you, Marpa Lotsawa. " Milarepa had been
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drinking beer from a skull bowl. He handed this to Gampopa, saying, "Drink this. " Gampopa hesitated,61 but Milarepa said, "Don't think so much, drink! "
Gampopa thought, "This lama is omniscient. He knows whatever is in my mind. So this must be a very auspicious thing to do," and he drank the beer to the last drop, which was indeed very auspicious. Milarepa said, "That you had faith in me and have come here is a wonderful thing, so I shall tell you the story of
my life. " Milarepa then sang a song:
Naropa and Maitripa's instructions contain all that is taught by the Buddhas in the three times. Marpa Lotsawa possessed these instructions. I felt faith in him on just hearing his name and I received all these instructions from him.
Marpa Lotsawa told me, "This is the age of degeneration; life is short and uncertain. There are many causes ofdeath, therefore do not make the error in believing the instructions are the mere acquisition of knowledge because practice is their essence. " Due to the kindness of the guru, that has been my view. I meditated upon the fear of death; I meditated with diligence in caves; my meditation transformed my
thoughts and wrong views into merit.
The three poisons ofanger, desire, and ignorance
appear"to be the powerful causes ofthe accumulation of negative karma. But when their essence is seen to be emptiness, those poisons are recognized to be the dharmakaya, sambhogakaya, and nirmanakaya.
The blessings, experiences and realizations of Naropa and Maitripa are transmitted through the
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lineage to the worthy pupil. I shall give their profound instructions to you. Practice them correctly, and spread the Buddha's teachings for the benefit of beings.
I have no need for the gold you have offered me. Gold does not agree with this old man. If you want to practice the dharma properly, observe my conduct and my practice, and do as I do.
The monk who had come with Gampopa came to receive a blessing from Milarepa. Milarepa asked the monk to offer him everything that he had in order to receive a blessing. The monk said that he didn't have anything to give. But Milarepa said, "You have a lot of gold concealed about your body, so your statement that you don't have anything is truly wonderful. If you have no faith you are incapable of receiving a blessing. If you have no faith, the instructions that you receive will not benefit you. Your inner thoughts are of going to Nepal to do business, so that is the best thing for you to do. I will pray that you meet no obstacles. "
Gampopa thought, "This lama knows what people think. It is impossible to deceive him. I will have good control over my mind and think carefully before I ask him anything. He truly is a Buddha. "
Milarepa asked Gampopa, "Have you received any empowerments? What instructions have you been given? What practices have you done? " Gampopa answered Milarepa's questions and described his success in meditation, but Milarepa just laughed and said, "You can't get oil by grinding sand, you have to use mustard seeds. These empowerments you have received are useless for seeing the true nature of your mind. If you meditate on my tummo instructions you will see the true nature of your mind. "
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Milarepa then gave Gampopa the Vajravarahi empowerment, using a sindhura62 mandala. Then he gave Gampopa the instructions and Gampopa put them into practice.
Gampopa had good experiences and realizations, and had many thoughts on view, meditation, and conduct. He asked Milarepa to explain them, and in answer, Milarepa sang a spiritual song describing the view, meditation, conduct, commitment and result, in terms of the true nature as the basis of the path:
The ultimate view is to look at your own mind.
What does Milarepa mean by that line? If one has never practiced that may seem a simple thing to do, but this is the ultimate view in Vajrayana practice. The sutra tradition teaches emptiness and selflessness which are to be understood through analysis by searching vainly for the self from the crown of the head to one's toenails. Deduction brings conviction that the body
and all phenomena have no reality. This is the understanding of emptiness. Meditation upon this conviction will then lead to the ultimate goal. The sutra path is therefore called "the path of deduction. " The Vajrayana, however, does not use deduction, but uses the direct perception of emptiness, of the true nature of phenomena. So it is called "the path of direct experience. "
The true nature cannot be seen directly in outer phenomena, but, by looking into one's own mind and seeing that the mind cannot be found. 63 The mind is the embodiment of emptiness, the essence of emptiness, but throughout beginningless time we have never looked at our own mind. The emptiness ofthe mind is notavacuitybutaclarity. 64 Itisamistaketotryandfindemptiness other than in the mind.
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To illustrate this there is a story of a man who had a jewel iqset into his forehead. Whenever he was tired the skin on his head sagged. One day when he was very exhausted and the skin sagged and covered the jewel completely. The man felt his forehead and thought he had lost the jewel, and ran around anxiously trying to find it, only becoming more tired in the process, so that the jewel was more deeply hidden.
In the same way, Milarepa says, "to search for the true nature anywhere other than our own mind, is like a blind monster looking for gold. "
Milarepa then described meditation to Gampopa in a single line ofsong:
The ultimate practice is not to consider lethargy and excitability as faults.
A beginner of meditation, of course, does need to work on eliminating lethargy and excitability in meditation, but the nature of lethargy and excitability is the nature of the mind and this nature never changes. If you see these two qualities of mind as obstacles or faults, you will not be able to see the essence of the . mind. Therefore you should not attempt to eliminate them, which
would as Milarepa says "be as pointless as lighting a candle in the daylight. " Next, Milarepa described conduct:
The ultimate action is to cease to accept and reject.
The usual Buddhist practice is to accept what is positive and to reject what is 'negative. In terms of the true nature there should be no adoption ofgood actions or abandonment ofnegative actions.
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Whatever arises in the mind has the ultimate nature of the clarity and emptiness ofthe mind, so we should not think, "this is good and has to be cultivated or this is bad and has to be rejected. " Ifwe attempt to adopt and reject, we will be like a fly struggling in a cobweb, which only binds itself tighter the more it does.
Next Milarepa describes commitment:
The ultimate discipline is to rest in the ultimate view.
Discipline is usually made by promising to keep all our commitments and vows. But remaining in the realization of the true nature of our mind is truly keeping the commitment. If we strive to maintain a commitment that is other than the mind, we will always fail. It is just as Milarepa says, "we can't stop water's natural propensity to flow downward. " Next Milarepa describes the accomplishment or result of our practice:
The ultimate accomplishment is full conviction in one's mind.
The ultimate result is the true nature ofthe mind manifest. If one seeks a result that does not already exist, that would be like as Milarepa says, "a frog jumping up into the sky," which is inevitably going to fall back onto the ground. The result can only be found in the mind itsel?
The Buddha's wisdom is described as "the sudden result" even in the sutra tradition, because the wisdom spontaneously appears as soon as the defilements are eliminated without having to be created. In the Vajrayana tradition, the result is described as the manifestation of the true nature of one's mind. This nature is
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primordially present, but unrecognized, within all beings. Once the nature ofthe mind is recognized, the ultimate result is attained.
In the next verse Milarepa describes the guru: The ultimate guru is one's mind.
On the relative level one has a root guru whose instructions one follows. On the ultimate level the guru is one's mind. If one can look at and question one's own mind, the instructions of the ultimate guru will be received. If one seeks a guru that is other than the mind, it is as Milarepa says, "trying to leave one's mind" which is impossible. All appearances are nothing other than one's
mind, so there is no gr1=ater guru than the true nature ofthe mind. On hearing this song, Gampopa felt great faith. He then meditated with diligence practicing the tummo meditation. On the first night, his body filled with warmth and bliss. At dawn he fell asleep briefly and when he woke up his body was cold as stone. After seven days of meditation he had a vision of the five
Buddhas of the five Buddha families. He thought this was very important and told Milarepa. Milarepa said, "If you press your eyes you see an illusion of there being two moons. In the same way, the particular movement of airs in your body caused your experience, which was neither good nor bad. Just carry on with your meditation.
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Victory over the Four Maras
g will conclude this introduction to the songs of Milarepa with this sixtieth chapter65 that describes victory over the maras. This is very auspicious from the Tibetan point of
view. The Buddha taught that there were four maras: the divine mara (Skt. devaputra-mara), the disturbing emotion mara (Skt. klesha-mara), the aggregate mara (Skt. skandha-mara), and the death mara (Skt. matyupati-mara). They cause obstacles, bring suffering, and prevent the attainment of liberation.
The "divine mara'' is traditionally portrayed as a beautiful and attractive being. This mara represents the attachment to the sensory pleasures of samsara, which seems very beautiful at the time, but from the ultimate point of view, these attachments lead people astray and create an obstacle to liberation and omniscience. Therefore it is called the "divine mara. "
The "mara ofdefilement," or the disturbing emotion mara, is the attachment to a self, which leads to the defilements of ignorance, anger, and desire.
