By the power of his awakened karma, he gained unwavering faith in the Jetsun. He offered to the Jetsun all of the gifts that had been given to him from reciting scriptures and he stayed with Milarepa to study dharma.
His mother and uncle looked into the situation and saw the boy was staying with Milarepa but no longer receiving gifts for his recitations. They thought, “Have the benefactors stopped giving him money?” They went around to each of the patrons who had been giving money for the scripture recitations, asking, “Have you been giving my son his wages?” They all said that they had.
Then, realizing that the money had been offered to the Jetsun, the boy’s mother and uncle did all they could to stop the boy, but to no avail. They both became angry and very spiteful. The boy, however, received instructions from the Jetsun, began to meditate, and excellent experience and realization arose. Due to the heat from his chandali practice, he was even able to wear a single cotton cloth, and thus received the name Rechungpa.*2
At this time, Rechungpa’s mother and uncle forcibly took him back, and when they had put Rechungpa to work plowing the fields he was stricken by an illness caused by the earth-lord spirits.*3 While he was on retreat in hopes of curing himself of the illness, there were five Indian acharyas*4 who came to him begging for food. Rechungpa offered them some puffed barley that had been given to him by his mother and uncle. While they were eating, they all cried out “Chiti-jvala!” as they realized Rechungpa had contracted leprosy.26
Rechungpa asked, “Do you have any methods to heal this illness?”
The leader of the group said, “Poor thing! You really are in a pitiful state. I have a guru named Varachandra;27 I can take you to him.” Putting off his travels in Tibet, he then committed to go to India [with Rechungpa].
Rechungpa went to the Jetsun to get permission to go to India, to which he consented and sang this song of realization, on the dharma of travel:
I supplicate the lord with supreme kindness.
Bless my son, Rechungpa, here.
Son, for this life’s ultimate aim, focus on dharma.
Not merely with words, you should supplicate
The guru, yidam, and the three precious jewels.
Now go and travel in the land of India.
For food eat the food of endurance in samadhi;
As a connection with the a-tung,*5 wear the cotton cloth;
Then ride the illusory horse of prana and mind.
Now go and travel to the land of India.
Scrub the mind that is free of stain.
For that, always observe, free of regret,
The white silver mirror of samaya.
Now go and travel to the land of India.
Should the bandits of desire for fame outwardly overtake you,
Keep watch by equalizing the eight worldly concerns.
Hide your good qualities within the unobservable state.
Rousing excellent bodhichitta, go and travel!
Son, I pray your life be long and free of illness.
With the Jetsun remaining within his retreat cave, Rechungpa sealed him inside with mud. Then following the acharya, he went to India where he met the guru Varachandra.
The guru gave Rechungpa complete instructions on the Winged Garuda of Fierce Vajrapani28 on which he meditated. Through that, he was cured of his illness. Rechungpa then returned to Tibet. From the town of Kyidrong onward, he went along asking of his guru’s whereabouts. He heard from someone who said that previously they had heard of a yogi there named Mila but had not heard anything about him recently.
“Has my guru died?” he thought. With heavy heart, he went to Silk Cave to see. The mud seal that he had put on the cave was undisturbed as before. Then he thought, “Has he died while still in the cave?” He tore down the mud seal and went inside. There, the Jetsun was sitting perfectly straight, practicing. Seeing this, Rechungpa was overjoyed and asked after Milarepa’s health. In response the Jetsun sang this song of realization:
I bow at the feet of Marpa, so kind.
Having cut ties with my family, I feel good.
Relinquishing clinging to my homeland, I feel good.
With no care over local matters, I feel good.
Not corrupted by sangha donations, I feel good.
Not becoming a householder, I feel good.
Not needing this or that, I feel good.
Wealthy with the noble riches, I feel good.
Without the suffering of keeping provisions, I feel good.
With no worry of them getting lost, I feel good.
With no fear of them running out, I feel good.
With resolve about mind, I feel good.
Not needing to please benefactors, I feel good.
With no weariness or irritation, I feel good.
Without hypocritical conduct, I feel good.
Whatever I do is dharma, and that feels good.
No weariness of wishing to roam around feels good.
Without fear of being killed, I feel good.
Without fear of burglary, I feel good.
Having conducive conditions for virtuous activity feels good.
Abandoning negative actions, I feel good.
With my efforts in merit, I feel good.
With no anger or malevolence, I feel good.
Having abandoned pride and jealousy, I feel good.
Seeing the faults of the eight concerns, I feel good.
Resting in equality, I feel good.
With mind looking at mind, I feel good.
With no hope or fear, I feel good.
In the expanse of luminosity, free of fixation, I feel good.
In the space of nonconceptual wisdom, I feel good.
In the primordial state of spontaneity, I feel good.
With the six consciousnesses in their own place, I feel good.
With the clarity of the five gates’ consciousnesses, I feel good.*6
With the cutting of mind’s coming and going, I feel good.
I have so many ways of feeling good.
This is a yogi’s happy song.
I do not aspire for any other happiness.
In death I feel good, for I’ve done no negative deeds.
In life I feel good, for virtuous activity flourishes.
Benefactors give me food and clothes.
This is the kindness of the three jewels and the guru.
To practice for the sake of yogic bliss feels good.
Rechungpa, are you well; did you get what you went for?
When Milarepa had sung this, Rechungpa replied, “Yes, I am also well, and I got what I went for. Please accept me and continue to give me instructions.” Then the Jetsun again gave Rechungpa instructions and had him meditate in the Silk Cave. There he perfected his experience and realization.
This is the cycle of meeting his heart-son Rechungpa at the Silk Cave.
*1 In Tibetan, Ralé Pu Za-Ok Puk (T: ra la’i phu za ’og phug).
*2 The name Rechungpa could be translated as “Little Repa” or “Junior Repa.”
*3 In Tibetan, Sa-dak (T: sa bdag). It is common in the Tibetan tradition to attribute the onset of illness to local deities or spirits that are thought to have a sense of ownership over the region they inhabit. When the land is disturbed in some way, here by means of plowing a field, these spirits are thought to seek retribution causing illness or other mishaps for the perpetrator.
*4 In this context, these are Indian yogis.
*5 T: a thung. Literally, “short A.” This is synonymous with ashé.
*6 The five sense consciousnesses.
11
Meeting Tsaphu Repa
NAMO GURU
The Jetsun Milarepa went from the Silk Cave to the Luminosity Cave of Rönphu.*1 While staying there, several young people from his own native land of Tsaphu*2 came to meet him.
“First, you destroyed all of your enemies, and now you have become an outstanding dharma practitioner. How wondrous! When we are near you, we all feel
like practicing dharma, but when we go back home, we just do worldly things. What can be done to help this?”
The Jetsun answered, “If you have resolve toward becoming liberated from the sufferings of samsara, such as birth, old age, sickness, and death, then whatever you do will be good. If not, then the sufferings of future lives will be longer and more intense. Therefore it is important to make some provisions for the next life. It’s like this.” Then he sang this song of realization:
All we worldly beings here
Are carried by the river of birth, old age, sickness, and death.
The next river will be even bigger than this one.
Have you made the provision of a vessel?
In the next life, our fear of demons, rakshasas,
And the Lord of Death will become even greater.
Have you made the provision of a guide?*3
The attachment of desire, aggression,
And stupidity in the next life will be even stronger.
Have you made the provision of an antidote?
In the next life, our journey in this great land
Of the three realms of samsara will be even longer.
Have you prepared food for the journey?
If you’re not prepared, then practice the sublime dharma!
When Milarepa had sung this they said, “This is very helpful for our minds. We will also practice dharma near the guru.” Milarepa thought, “They aren’t bad; therefore, the guru should let his disciples and benefactors care for him.”
“Please keep just a little money from each of us. Also, we did not understand what you just sang, please explain the meaning further.” In reply Milarepa sang this song:
Following a learned guru
Is called the guide of samsara and nirvana.
Giving generously with no sense of regret or loss
Is making the provisions of food for the journey.
Shining the moon of experience upon the darkness
Is making the provision of a guide.
Giving what you’ve accumulated to the dharma
Is making the provision of a vessel.
When one has the view that is without bias,
That is meditation without distraction.
When your conduct is in accord with dharma,
This samaya is what pleases the guru.
Its result is having no regrets when you die.
Friends, benefactors, and disciples, these three:
This yogi has little need for them.
You worldly ones do have a need.
Obeisance, honorifics, and hypocrisy, these three:
This yogi has little need for them;
A person with the eight concerns has a need.
Material things, belongings, and busyness, these three:
This yogi has little need for them.
That’s something one who wishes for fame would need.
Washing, hygiene, and concepts, these three:
This yogi has little need for them.
These are something that young ones need.
These are called the “Twelve Things You Don’t Need”;
They’re not everyone’s cup of tea.
This boasting of a repa yogi,
You who’ve gathered here, keep it in mind.
If you want to be happy, then practice the genuine dharma.
If you’re disillusioned with busyness, keep to solitary places.
If you have great perseverance, stay all alone.
If you wish for enlightenment, develop endurance in meditation,
And you’ll certainly be victorious over the four enemy maras.
Thus he sang. Among the disciples there was one young man who had faith, diligence, prajña, compassion, and love. He said, “Lama, we are attached to the needs of this life, and because of that we have not made the necessary provisions for the next life. Now, following after the guru, I will give up this life and start to make provisions for the next life.” This he offered with great earnestness.
The Jetsun said, “Obtaining the precious human birth with the freedoms and resources and being able to practice the dharma are very difficult. Even if one does practice the dharma, to amass all the perfect conducive conditions, such as finding a guru, is also very difficult. Now, while these conditions have come together, please practice the sublime dharma.” Then he sang this song of realization:
Getting this human birth with the freedoms and resources
Where one is free of the eight freedomless states is difficult.
Having let go of the mundane happiness of this life,
To make the freedoms and resources meaningful is difficult.*4
Having seen the faults of samsara,
To accomplish the state of nirvana is difficult.
Even if someone should practice genuine dharma,
To gather the perfect conditions is difficult.
To have a guru endowed with compassion
Who knows the scriptures, logic, and upadeshas is difficult.
To have a disciple who is able to practice
With untiring faith is difficult.
To have a retreat with everything one needs
And with nothing that is fearful or harmful is difficult.
To have a friend with the same mindset and action
That’s concordant with the tenets’ view and conduct is difficult.
To have a body that’s workable—
Free of sickness or pain—is difficult.
Even if these should come together,
To practice one-pointedly is difficult.
These nine difficult things that I have sung here,
Even though they are difficult, you should engage in practice.
Thus he sang. The young man uncontrollably gave rise to faith and he was accepted as an attendant. He was given the abhishekas and key instructions through which he was ripened and liberated. Thus, he became the close son named Tsaphu Repa.
This is the cycle of meeting Tsaphu Repa at Luminosity Cave.
*1 In Tibetan, Rönphu’i Ösal Puk (T: ron phu’i ’od gsal phug).
*2 Upper Tsa.
*3 An escort who also functions as a bodyguard (T: skyel ma).
*4 Literally, “To take on the essence of the freedoms and resources is difficult” (T: dal ’byor snying po len pa dka’).
12
The Later Visit to Rakma
NAMO GURU
The Jetsun Milarepa went from the Luminosity Cave down to Kyidrong in Mangyul to refresh himself. While begging for alms in the practice of equal taste, he came across a large group of people at the town’s center.
“Benefactors, I am a yogi and have come here seeking today’s provisions.”
“Yogi, are you the one who they say previously stayed at Rakma?” they asked.
“I am.”
“Well then, you are truly one of great wonder,” they said, and everyone developed devotion.
Among them was a couple unable to have children who invited Milarepa to their home. Offering their respect and service, they asked Milarepa, “Lama, where are you and your relatives from?”
“I am a beggar who has left behind my country and relatives, and my country and relatives, too, have left me behind.”
“Then please be our adopted son. We also have an excellent estate you can live on. There you can take a beautiful wife and then have your own family.”
“I don’t have any need for those things,” Milarepa said. “I have renounced them all.” Then he sang this song of realization:
At first one’s homeland is happy and pleasant
But it becomes like a rasp scraping at one’s body, speech, and mind.
In the middle, one plows with so much toil;
Then one plants seeds, but they do not come up.
That city of famine, that terrible land,
Is like a realm of gandharvas*1 without a protector.
Finally, leaving it behind, one goes.
In this abode of amassing
negativity, one’s mind is troubled.
I do not wish for this temporary dungeon.
I will not become your adopted son.
When Milarepa sang this, the couple said, “Please don’t say that. We will invite a girl of good pedigree suitable for you to take as your bride.” In reply he sang this song:
This companion, she’ll first be a smiling goddess,
With a face so lovely you’ll never have enough of looking.
Then in the middle, she’ll be a rakshasa with the eyes of a corpse.
Say one thing to her, and she’ll snap back twice.
If you take hold of her hair, she’ll grab your knee.
If you hit her with a stick, she’ll brandish her ladle.
In the end, she’ll be an old cow, without any teeth.
She’ll be an angry-eyed rakshasa, and your mind will be troubled.
I have abandoned demonic adversaries;
I have no wish for your young female friend.
When he had sung this, the couple replied, “Lama, when you get old and are ready to die, it won’t be like when you are young. If you don’t have a son, you will be depressed beyond measure. Don’t you need to have a son?” In response, he sang this song of realization:
This son would first be a handsome divine prince;
You love him so much the passion is hard to bear.
In the middle, he’ll be fierce creditor;
You give everything but he’ll never be pleased.
Then he’ll bring someone’s girl into the home
And the parents who were kind get kicked out.
Though the father cries, there’ll be no response.
The Hundred Thousand Songs of Milarepa Page 15