The Hundred Thousand Songs of Milarepa
Page 19
Now, all of your family gathers within your home and you’re happy.
But when you die, they’ll throw out your remains and you’ll go. Remember this!
Now, many powerful and pompous troops are convened here and you’re happy.
But when you die, without refuge or protector, you’ll go. Remember this!
Now, you have a great retinue of paternal relatives and you’re happy.
But when you die, you’ll be separated from all your relatives and friends. Remember this!
Now, you have servants, retinues, children, and wealth and you’re happy.
But when you die, you’ll be naked, empty-handed, and penniless. Remember this!
Now, you are strong, agile, and vigorous and you’re happy.
But when you die, your body will be taken and folded into three parts.*1 Remember this!
Now, your food is delicious and sweet, and you’re happy.
But when you die, you won’t even be able to swallow water. Remember this!
I always remember these and have practiced the dharma.
Without any worldly enjoyments, I am happy!
This song of the eight things that you should remember
Was sung at the Garakache Inn in Tsang
By me, the yogi Milarepa.
May it serve to remind you and direct you to virtue.
Thus he sang. Great faith arose in the merchant Dawa Norbu and he said, “Lama, everything you said here makes so much sense to me. Now, even I think of the dharma. Please give me some advice on how to practice dharma in this way.” In reply, Milarepa sang this song of realization:
In this rugged*2 mountain retreat, a place with qualities,
With faith and respect I supplicate you,
Precious guru who has the view and conduct.
May all who practice this be unmistaken in the meaning:
When the mind runs wild, apply the view that subjugates it;
The characteristics [perceived by] mind are self-liberated—how marvelous!
When the mind is unhappy, beg for alms with one taste;
All objects are self-liberated—how marvelous!
When meditative experiences are unpleasant, consult one with experience;
Consulting a friend with experience will help your mind.
If you don’t have confidence, read the Victorious One’s teachings;
Through these words of truth, you will gain certainty.
When your heart is heavy, supplicate the lord;
The blessings of the father guru will benefit your mind.
When you look out at those without any faith,
Their bodies lie down in the bed of samsara,
Their heads are placed on the pillow of the five poisons,
And the mucus of their afflictions is flung in all ten directions.
You should seek out the doctor who will heal such an illness
And make an offering of devotion with your three gates.
That doctor—the guru—uses the six excellent herbs,*3
The excellent medicine of pointing out the three kayas.
It will certainly liberate you from the five poisons’ sickness.
Make the offering of your practice to show your gratitude.
Once Milarepa had sung this, supreme faith arose within Dawa Norbu, and he did just as the Jetsun said. Later, he became an excellent householder-yogi.
At that time, while Geshe Yakru Tangpa was teaching the dharma, the Jetsun was staying there acting in the manner of a kusulu.*4 The geshe’s monks would all engage in the dharma activity of reciting and memorizing in the evenings. At night, they would sit straight, meditating in deep samadhi. In the morning, they would again do their dharma activity of reciting and memorizing.
Once at breakfast time, the Jetsun went to beg for something to eat.
The monks said to him with contempt, “You pretend to be a yogi outwardly, but you can’t do any recitation or memorize anything. You can’t meditate in samadhi. You can’t even recite any mantras. Then to come here to a group of the monastic sangha begging for things that were donated to them, what a shame!”
The Jetsun replied, “I practice deity meditation and mantra recitation. I study and engage in dharma activity. I meditate in samadhi. I do them all at once, and this makes me very happy.” Then he sang this song:
The support, the three jewels that are ever-present,
Are perfect in the state of uncontrived awareness;
I don’t need to make supplications to them.
This yogi who’s free of reciting mantras is so happy!
The yidam deities who bestow the two types of siddhi*5
Can’t be created; they’re perfect within luminosity.
So I don’t need to practice the creation stage.
I’m a yogi whose body arises as the deity, so happy!
The host of dakinis who clear away obstacles and adverse conditions
Are perfect in the natural innate state.
I don’t need to offer any tormas to them.
I’m a yogi who rests in the six consciousnesses relaxed, so happy!
The demons that cause obstructions are just my own thoughts.
Appearances of ghosts are perfect in dharmata.
I don’t need to do pujas or bang on drums.
I’m a yogi for whom thoughts arise as dharmakaya, so happy!
All the conventional terms of the scriptures
Are perfect within the experience of luminosity.
I don’t need to do any study of those.
I’m a yogi for whom experiences arise as texts, so happy!
Thus he sang. Geshe Yakru Tangpa said, “Yogi, your practice is truly amazing! But to be a good representative of the Buddhist teachings one must first study, then wear the yellow robes and engage in excellent conduct.”
Then the Jetsun replied, “That is your tradition, so you should do accordingly. But I am Milarepa, and in my tradition, if I am not ashamed of my own conduct, then that is sufficient. When I look at your tradition, it seems to be like this. See if what I say is true.” Then he sang this song of realization:
I go for refuge to the three precious jewels.
Guru, with your compassion, look upon me.
You’re a spiritual friend with the eight worldly concerns.
If, inwardly, your own mind hasn’t been tamed,
Outwardly, how can you tame other unruly beings?
The lama’s white parasols with their peacock plumes
Are impermanent, like a flash of lightning in the sky.
Geshe, think it over; is it not like that?
On the outskirts of town, the monastery serving tea
Is like a signal that invites cheating and disaster.
Geshe, think it over; is it not like that?
The bustle of busyness of the laypeople here
Is like the milling about of aggressive enemies.
Geshe, think it over; is it not like that?
Protecting one’s livelihood—horses, sheep, and livestock—
Is like a dusty wind that blows the dewdrops on grass.
Geshe, think it over; is it not like that?
This illusory body, with its heaps of afflictions,
Is like a human corpse painted in gold.
Geshe, think it over; is it not like that?
As for the leaders of groups of practicing yoginis*6
They start out good but then end up bad.
Geshe, think it over; is it not like that?
The ganachakra feast with its desirable food
Is like the Mongols who come to collect a compulsory tax.
Geshe, think it over; is it not like that?
Village rituals—divinations, Bön rites, and astrology—
Are like schemes to force one to hand over lots of money.
Geshe, think it over; is it not like that?
The little songs sung to deceive female students
Are like the howls of a cat in heat.
> Geshe, think it over; is it not like that?
The owner of a home and fields in his own land
Is like an infant staring at a rainbow.
Geshe, think it over; is it not like that?
The arrogant students in this assembly here
Are like the servants of many ministers.
Geshe, think it over; is it not like that?
Teaching the dharma when you haven’t grasped its meaning
Is like the swindling of a liar.
Geshe, think it over; is it not like that?
In short, with a crop that doesn’t benefit oneself,
It’s awfully hard to act for the benefit of others!
Thus he sang. Then boundless faith and devotion arose in Geshe Yakru Tangpa. Shedding tears, he rose from his cushion and did prostrations before the Jetsun. “What you have said is true!” Then he requested teachings in order to make a connection with the dharma.
From among his monks present, there was one named Seben Tönchung who became a follower of the Jetsun. Milarepa gave him abhishekas and instructions and after meditating he perfected his experience and realization. He became one of the heart-sons of Milarepa, named Seben Repa of Dotra.
This is the cycle of meeting Seben Repa at the Garakache Inn of northern Yeru in Tsang.
*1 This is a reference to how bodies are handled at the time of death.
*2 T: gnyan sa. This term can mean either “rugged place,” or “a place with powerful local spirits.”
*3 One enumeration of the six traditional medicinal herbs used in Tibetan medicine is nutmeg, clove, cubeb, cardamom, saffron, and bamboo. Other lists include myrobalan, musk, and solidified elephant bile (JV, RY). Here, however, “six excellent herbs” should be understood in the general colloquial sense of “good medicine.”
*4 Kusulu generally means “beggar” or “do-nothing”; it refers to someone who does nothing but eat, sleep, and defecate. (KTGR)
*5 The two types of siddhi are the common siddhis (higher perceptions, magical power, etc.) and the supreme siddhi of full enlightenment.
*6 Yoginis are female yogis.
16
Meeting Drigom Repa
NAMO GURU
Once, the Jetsun Milarepa was doing his practice while residing at Gyal-gyi Shri Mountain*1 in Latö. At that time, the leader of a band of bandits, along with several of his henchmen came upon the Jetsun. When they saw that Milarepa had no material possessions or provisions of any kind and that he was practicing the genuine dharma, faith arose in them.
“Lama, why are you staying in this place with such poor quality water and so few resources? Please come to our home; we will offer you service.”
The Jetsun replied, “Although this place has poor water and few resources, it’s because of this that what I really need, my meditative concentration, is flourishing. Though your home may have nice amenities, I will not go. That said, if any of you are fortunate and have karmic propensity, come to Gyal-gyi Shri Mountain to meditate.” Then he sang this song of realization:
The marvelous site, Gyal-gyi Shri Mountain:
The journey there is long, but it’s a site near the path.
If there is a fortunate one here with karmic propensity, go to Gyal-gyi Shri Mountain.
If there’s someone who’s let go of this life, then go to Gyal-gyi Shri Mountain.
The marvelous site, Gyal-gyi Shri Mountain:
There, water is distant but experience and realization are near.
If there is a fortunate one here with karmic propensity, go to Gyal-gyi Shri Mountain.
If there’s someone who’s let go of this life, then go to Gyal-gyi Shri Mountain.
The marvelous site, Gyal-gyi Shri Mountain:
There, water and firewood are rare but many dakinis gather.
If there is a fortunate one here with karmic propensity, go to Gyal-gyi Shri Mountain.
If there’s someone who’s let go of this life, then go to Gyal-gyi Shri Mountain.
The marvelous site, Gyal-gyi Shri Mountain:
There, the yidam with blessings, Chakrasamvara,*2 resides;
He is a yidam who bestows the siddhis.
If there is a fortunate one here with karmic propensity, go to Gyal-gyi Shri Mountain.
If there’s someone who’s let go of this life, then go to Gyal-gyi Shri Mountain.
The marvelous site, Gyal-gyi Shri Mountain:
There, the wondrous dharmapalas Mahakala and Mahakali reside;
They’re the dharmapalas who clear away obstacles.
If there is a fortunate one here with karmic propensity, go to Gyal-gyi Shri Mountain.
If there’s someone who’s let go of this life, then go to Gyal-gyi Shri Mountain.
Thus he sang. Then the bandits’ leader developed great faith and he prostrated, taking the Jetsun’s feet to the crown of his head. “May we meet in the very near future,” he said, and left.
Later, when the man went to meet the Jetsun, he brought a large piece of turquoise. He wondered if it were really best to offer it to Milarepa, thus giving rise to some misguided doubts. So, holding it back, he brought another gift to offer in place of the turquoise. First, when he offered the smaller gift, the Jetsun smiled and said, “You don’t need to have doubts about offering the turquoise that you intended for me. I have no need for turquoise, but if you offer it, it will perfect your accumulation of merit.”
Thinking that Milarepa had the unimpeded higher perceptions, the man offered the turquoise, and Milarepa accepted it.
Milarepa then returned the turquoise saying, “Here, use it for your retreat provisions.”
“He really has no attachment to wealth,” the man thought, and attained unwavering faith. He then followed the Jetsun as an attendant and was given the abhishekas and instructions. Through meditation, he perfected his experience and realization.
Thus, that man became one of Milarepa’s heart-sons, Drigom Lingkhawa.
This is the cycle of meeting Drigom Repa at Gyal-gyi Shri Mountain.
*1 T: rgyal gyi shrI ri. Quintman states, “An alternate, and ancient name, for the sacred mountain (gnas ri) Rtsib ri” (2008: 378). The name also appears in the Black Treasury as Tsib-ri (rtsib ri) (DN: 375).
*2 A yidam deity of the mother class of the anuttarayoga tantras; Chakrasamvara is one of the main yidams practiced in Milarepa’s tradition.
17
Repa Shiwa Ö
NAMO GURU
The lord of yogis, the Jetsun Milarepa, had been meditating during the summer in the south of Shri Mountain. When the autumn harvest time came, he went out begging for alms in the practice of equal taste. While he was sleeping at Upper Koktang, it is said, in a dream, a lady with dark skin and bright yellow hair appeared leading a young man who was about twenty years of age. She said to the Jetsun, “Milarepa, of the eight portions of your heart, one belongs to him. Therefore, give it to him,” then she vanished.
The Jetsun awoke and thought, “This lady was a dakini. Of my destined disciples, eight will complete the path and are like my heart. Today, I will meet one of them, an individual who has awakened karma. I definitely must help him.”
He went up the path of Lower Bong and right at the Silver Spring Stupa he sat sleeping for a little while. Then a young man appeared riding a horse that was black as a crow.*1
“Yogi, what are you doing sleeping?” he said.
The Jetsun replied, “Benefactor, where are you going?”
He said, “I’m crossing this river and going to Dingri Khokna.”
“Well then, since this old yogi cannot cross the river, I must ride on the back of the benefactor’s horse.”
The young man said, “I’m in a hurry to get to the east for a festival. If you ride with me, it will injure the horse.” With no desire at all to take the Jetsun along, he went on ahead, it is said.
Then, while immersed in a guru yoga of devotion, the Jetsun held his prana,33 he glided over to the other side without sinking into the water. When he l
ooked back at where he had been before, in the middle of the river, it is said he saw the young man coming, splashing, and making white frothy waves. Though the young man had seen the Jetsun leap to the other side right before him without sinking into the water, he couldn’t believe it. He thought, “Were my eyes deceived? Did he really cross the water without sinking into it?” He went on and crossed to the other side.
The young man shouted, “Lama, wait!” then went up to him. He looked at Milarepa’s feet and saw his soles had barely touched the water. At that, heartfelt faith arose in him.
“I didn’t realize that the guru was a siddha. Please forgive me that I didn’t let you ride my horse earlier.” Right then he got down from his horse and prostrated to the Jetsun many times, placed Milarepa’s feet up on his head, and with intense devotion said to the guru, “Lama, where are you from? Where have you studied? What is the name of your guru? Where is your monastery? What kind of meditation experiences have you had? From where have you come today? Where will you go tonight?” Thus, the young man asked Milarepa many detailed questions. Then the Jetsun replied with this song of realization:
Well then, my handsome young man,
If you want to know, then listen here.
Do you know who I am, or not?
If you don’t know who I am,
I am Milarepa.
My cord*2 was cut in Lower Gungtang.
I did my studies in Ü and Tsang.
Beginning with the father Gyetön Ngokme,
All the way up to Rangtön Lhaga,
I’ve had ten gurus who were very kind.
The dharma I received from them was the early-school tantras.*3
They had high understanding of the dharma view.
In particular, in the presence of Lhajé Nupchung