The Hundred Thousand Songs of Milarepa
Page 23
*16 The three points are probably body, speech, and mind. (DPR)
*17 “Mendri” (T: mendri) is a Tibetanized transliteration of an obscure word most likely in an Indian language. Rockhill states, “it may possibly have a connection with the munga silk of Assam. Perhaps it may be a local term for satin” (Rockhill 1884: 239); Jäschke says this might be a type of fur. I have read sprin chu as a misspelling or alternate spelling of the word srin bal, which is raw silk.
*18 Zhang was an important clan in early Tibet. (TDC, RY)
*19 The Three Vital Points of Mixing (T: gnas bsre ba gsum) is a teaching that came from Marpa (DPR); the three mixings are connected with the Six Dharmas of Naropa: chandali is the mixing of desire and great bliss, illusory body is the mixing of aggression and lack of true existence, and luminosity yoga is the mixing of ignorance and nonconceptuality. (DK)
*20 Chakras (or “wheels”) are centers in the body where there are concentrations of nadis. The chakras are a key component of the yogic subtle body practices.
*21 Shuyé is the clan name of the young man here named Darma Wangchuk. He later became known as Repa Shiwa Ö.
*22 When one dies, one must leave behind all of the wealth that one has hoarded throughout one’s life.
*23 Three traditional Tibetan weapons: arrows, sword, and spear (T: ’khor gsum).
*24 A pouch carried by travelers containing various necessities (tinder-case, smoking implements, weapons, etc.) (T: stag chas).
*25 In traditional Tibetan gear, the bow and arrow are carried in flat pouches that fall on either side of the legs and are attached to a belt tied around the waist. (DPR)
*26 Dralha (T: dgra lha) means “warrior god” and tsan (T: btsan) are fierce spirits usually associated with mountains; both are deities derived from the Tibetan Bön tradition.
*27 This means to let go of attachment to victory and aversion for defeat and see them as equal.
*28 To think in terms of dharma as the young man is doing here, what is more pleasant to hear than that? (DPR)
*29 A female long-life deity.
*30 This is a kriya yoga tantra; when translated literally from the Tibetan it means “The Cycle of the Noble Meaningful Lasso.” Amoghapasha is a manifestation of Avalokitshvara, the bodhisattva of compassion.
*31 Bhumi (T: sa) means “level” or “ground” and refers to the different stages of the path of meditation of realized beings.
18
Meeting Ngendzong Tönpa
NAMO GURU
The Jetsun Milarepa did not have any wealth or material enjoyments of any kind but carried only a single bamboo walking stick with all of his necessities attached to it. One day, while attended by Seben Repa, he went begging for alms in the practice of equal taste at a small castle by the confluence of rivers in the Chim Valley. There were no people living there except for a single old woman. Milarepa went to the old woman and said, “We are here begging for alms.”
The old lady replied, “I don’t have anything to give you, as I am very poor. Outside, in the fields over there is a rich man of Ngendzong named Jangchup Bar. Today he is working on his farm. Go there and he will provide you with something.”
With that, the father Jetsun and his disciple-son went there. When they arrived, the rich man was hauling a big bag of seeds.
The great Jetsun said, “Benefactor, it is said that you are rich. Thus, please give us two yogis today’s provisions.”
The man replied, “I can give you provisions. If you are truly a genuine yogi, then you know how to take appearances and use them as examples. I ask you, please sing a song of realization in connection with my plow here.” Then the Jetsun and his disciple Seben Repa both sang this song of realization in reply:
Well then, arrogant benefactor,
Rich man of Ngendzong, listen here!
In the first month of summer and the three of spring,
When all the Tibetans are plowing their fields,
I, a yogi, also plow a field.
On the hard earth of the field of the afflictions, the base,
I scatter the manure of faith, the preliminary,
And soak it with the moisture of the five amritas.
A wise and intelligent farmer
Plants the seed free of confused conception.
Yoking together the two oxen of nonduality,
He attaches the plow endowed with prajña.
The driver who is endowed with samaya
Sets to work the plow of nondistraction.
Then using the whip of diligence to speed it along,
Though the afflictions are hard, he digs them up.
The sprout of awakening begins to rise;
And at the time of the result, it will be fully ripened.
You’re a farmer of this mundane world;
I’m a farmer of the lasting crop.
Whose harvest is greater, we’ll look and see.
Who’ll have ultimate happiness, we’ll compare and find out!
I have made examples of these appearances
And sung this song of work in the fields.
Be happy now, you arrogant man;
Accomplish self-benefit and accumulate merit.
Thus he sang. Then the man said, “Well then, yogi, what does the walking stick that you hold in your hand symbolize? This thing that seems like a child’s toy, or some crazy man’s tool, must have some kind of meaning. Please explain this meaning.” Then again, the Jetsun sang this song of realization in reply:
Well, benefactor, inquisitive one,
You with great generosity, listen here!
Do you know who I am, or not?
If you don’t know who I am, I am Milarepa.
I’m a person who’s undergone hardship.
I’m a meditator with great perseverance.
I’m a yogi who’s trained with impartiality.
This bamboo walking stick that I hold in my hand
First grew on the side of a great rock.
In the middle it was reaped with a great curved scythe.
In the end it was strung with a soft leather strap.
As for its source, it came from Mön in the south.
What carried it? It was carried by the dzo*1 of the Mahayana.
Where did it travel? It traveled to the marketplaces.
Who offered it? It was offered by one with faith.
This bamboo walking stick that I have here
Do you know its meaning, or do you not?
If you don’t know what its meaning is,
Then listen well, and I’ll explain.
Cutting the bamboo at the root to begin
Is the sign of cutting the root of samsara.
Cutting the top end of the bamboo
Is the sign of cutting all doubts and deviations.
The measure of the bamboo is two cubits*2 long:
This is a sign of the two measures of a practitioner.
The bamboo from which it is made is excellent and supple:
This is a sign that mind itself, the base, is primordially excellent.
The bamboo’s sap is soft with good color:
This is a sign of having trained in mind’s innate reality.
The bamboo is straight and flexible:
This is a sign of the practice of unmistaken meaning.
The grooves that are on the bamboo
Are a sign of being trained in the continual path of awakening.
The four different sections of the bamboo
Are a sign of having the four immeasurables.
The three joints that are on the bamboo
Are the sign of the three kayas, complete within the base.
The color of the bamboo doesn’t change:
This is a sign that the base, dharmata, is unchanging.
The bamboo is also round in shape:
This is the sign of dharmata, free of elaboration.
The bamboo is primordially pure and shining:
This is a sign of the stainless d
harmakaya.
The hollow center of the bamboo
Is a sign that all phenomena are empty.
The small black marks upon the bamboo
Are a sign of subtle concepts arising
For the yogi repas of Tibet.
The bamboo’s paternal lineage, its nobility from the start,
Is a sign of correctly practicing dharma.
The bamboo is lovely and pleasing to see:
That’s a sign of beings’ faith and yearning.
The metal around the bamboo’s base
Is a sign of yogis roaming in mountain retreats.
The copper handle that wraps around it
Is a sign of bringing the dakinis under control.
The iron nail driven in the bamboo
Is a sign of the yogi’s great perseverance.
The brass ornaments that are attached
Are a sign of the expansion of the inner good qualities.
The leather strap that is attached to it
Is a sign of the suppleness of the yogi’s mind.
The two leather whipcord*3 strands braided together
Is a sign of bringing union to the path.
The mother and child whipcord strands braided together
Are the sign of the three kayas meeting the mother.
The bone ornaments that are attached
Are a sign of the yogi roaming the countryside.
The pouch of flint and steel placed here
Is a sign of taking what appears as one’s friend.
The white conch ornament that is attached
Is a sign of the turning of the wheel of dharma.
The small piece of a beast’s hide attached
Is the sign of no apprehension or dread.
The mirror that is attached
Is the sign of full realization dawning from within.
The sharp razor that is attached
Is a sign of cutting the pain of the afflictions.
The sphere of crystal that is attached
Is a sign of being free of latent tendencies and stains.
The garland of ivory that is attached
Is a sign of great longing for the guru.
The set of bells that is attached
Is a sign of renown in the ten directions.
The white and red woolen cloth attached
Is the sign of the retinue of many disciple-sons.
That it’s beautiful when held in the yogi’s hand
Is a sign of taming ordinary ones through methods.
This question you had of its meaning
Is a sign of an imprint of devotion you have.
That you have met with me
Is the sign of the aspiration you had before.
This song of the white bamboo walking stick’s signs,
Do you understand its symbols, all you devas and humans?
They’ve a dharma meaning. Now with faith and respect,
May you practice genuine dharma happily for a long time!
After the Jetsun sang this song of realization on how his white bamboo walking stick was concordant with dharma, exceeding faith arose in the benefactor. He did prostrations, bringing Milarepa’s feet to his head. “Lama, until I die, please be our object of veneration. Stay here and make this your home.”
But the father Jetsun and his son would not agree to stay for more than seven nights. “I will not be your mundane worldly resident lama,” he said, and prepared to leave.
As he was leaving, the benefactor said, “If the Jetsun guru must leave now, please, before you go, say just a few words about how your meditative experience arose in your mind.” Then the father Jetsun and his disciple-son sang this song of realization:
Well then, benefactor endowed with faith,
You fickle-minded rich man, listen here!
Dharma is easy to speak of, but its meaning is difficult.
You worldly people, so confused,
Hoping you’ll have leisure, you let the seasons pass.
Merely thinking about practicing, you waste your human life.
It would be good if you practiced some dharma.
Spring water from rocky mountains and the three cooling medicines
Can certainly clear up the illness of jaundice.
But only the mountain snow grouse*4 can reach it;
Creatures in the lowlands have no ability to drink it.
The sword that is made of meteoric iron
Can certainly repel an attack in battle.
But only the King of Elephants*5 can wield it;
Others, small elephants, cannot put it on.
The deathless amrita of the gods
Certainly accomplishes rasayana*6 for the body.
But they are from the master Nagarjuna,
It is not the domain of all dharma practitioners.
The golden locket of vetalas
Can certainly clear away poverty;
But apart from Prince Chandraprabha,
It is not the domain of ordinary subjects.*7
A jewel that comes from the depths of the ocean
Can certainly satisfy all needs and desires.
But apart from the naga kings Nanda and Takshaka,
It is not the domain of people of Jambudvipa.
The celestial palace of Tushita*8
Is certainly a great spectacle;
But apart from the great master Asanga,
Ordinary people cannot see it.
The power of the six excellent medicines
Can certainly cure any illness of heat or cold.
But apart from the fragrant sandalwood,
They won’t develop within all ordinary trees.*9
Karma, cause and effect, and the ten pure virtues
Can certainly make one see the higher realms.
But they are only for those endowed with faith;
It is not the domain of those with great negativity.
The upadeshas of the Kagyu gurus
Can certainly make one attain enlightenment.
But they are only for those with karmic connection;
They are not the domain of unqualified ones.
The precious upadeshas of the whispered lineage
Can certainly actualize buddhahood.
But they are only for those with great perseverance;
Meditation is not the domain of you distracted ones.
The ganachakra with its food and drink
Is able to clear away poverty.
But it is only for those who give to the poor,47
It is not the domain of miserly ones.
The generosity of giving material wealth
Is certainly a provision one can make for oneself.
But apart from you, the rich man of Ngendzong,
All others with wealth do not dare to give.
I, the yogi Milarepa,
My attendant Seben Repa here,
And you, the rich man from Ngendzong Chim Valley, we three:
For seven nights we’ll sleep in the same place;
That’s because of the connection of our aspiration.
But I will not stay; I must roam around.
For you, benefactor, and your retinue of family,
May your life be long and free of illness.
After Milarepa sang this, he said to the rich man, “Your giving me food, my teaching you dharma, along with this place to sleep: these three things are important.
“Devotion is called ‘the seed of the mind’; if you always have such faith then that is the cooperating cause for the next life. For creating the connection of aspiration, it isn’t necessary to teach a lot of dharma, nor do we have to be together for a long time. The condition of a focal object and the mind’s seed of devotion must come together and mingle for just a short time. It is by the power of aspiration that we have come together.
“The mind of faith and intent is important. These days, people have not accumulated merit, and so they cannot see many inner qualities of people. Instead
all they see are the tiny outer faults. Having devotion doesn’t depend on being near or far from me. If you are near me and become very close, then you will just become full of resentment, and your dharma practice will not progress. You need to habituate [to dharma and virtue]. I will make aspirations for you. You should also make supplications to me and give rise to devotion.
“If the conduct and level of faith that you have right now doesn’t change, then there is no doubt that in the next life you will have an exceptional rebirth and have abundant enjoyments. For practicing the dharma, you don’t need to travel to many different lands.
“Furthermore, when you see lots of negative conduct [in others], then your mind becomes twisted. Engaging in the dharma of the worldly customs of your own country is good; accumulate merit on the side. But simply giving to beggars without hesitation is also sufficient if it is done with the intention of bodhichitta. There is no other good thing called ‘dharma’ besides that.
“You will not be able to imitate me. If a fox tries to jump where a lion jumps, he will break his spine. Most dharma practitioners are not able to practice in the way that I do. So therefore, householder, do not waver from this strong faith you have now.”
Then the master Jetsun and his disciple went on, begging for alms in the practice of equal taste. They came to a village where there was a teacher of the mantra tradition. The teacher said, “Yogis, where are you from? From the looks of you, it seems you are enhancing your practice of perfectly pure view and meditation through the conduct of equal taste.”
The Jetsun replied, “Do you have the practice of view, meditation, and conduct, or not? As for mine, I could explain it, but you wouldn’t understand. Therefore, to make a good karmic connection, this morning we have come to ask you for some provisions.”
The teacher said, “I can certainly give you provisions. As I am a teacher of a tradition of mantra, I have some understanding of those practices. In my own tradition, I practice view, meditation, and conduct in this way.” Then, explaining his tradition’s view, meditation, and conduct in great detail, he asked, “Is it concordant with your own?”