Yogi, how truly amazing you are!
We five ladies, in these bodies, have come here miraculously.
With poetic words and gentle speech,
We offer you whatever enjoyments you like.
Lotus, conch, picturesque, and elephant:
Do we here have these four, or not?*2
Will you grant us permission to practice karmamudra?
Descending, swirling, reversing, and spreading:
Do you know how to apply these?
If you know, it is the supreme swift method.
You are definitely one of the messenger path.
The anuttaratantras of the Kagyu teachings say,
“You should summon different females:
Goddesses, nagas, and yaksha spirits.”
Among all the kinds of service
Mudra is the most marvelous, it is taught.
Thus, we do accordingly here.
Now, understand this, O great yogi,
With naked body so radiant!
Thus with this song, they exhorted him. The Jetsun then replied:
In the first part of this night,
You gave an answer in your brilliant, clear song.
Upon the Khyung-go Snow Mountain with crystal top,
With a canopy of dark southern clouds,
Are the many flowers of the stars and planets.
Men-tsun-mo, this is your palace.
With great power and long life you remain for an eon:
This results from the abandonment of taking life.
Your wealth equal to that of Vaishravana*3
Is the result of abandoning avarice.
That your excellent retinue heeds your command
Comes from assiduously practicing patience.
To have enthusiasm and delight in virtue
Is diligence free of laziness.
That you, now, have met me here
Is from excellent aspirations that you have made.
This song, up to now, with profound auspicious connection,
To join with meaning, here I’ll explain:
With my lineage of the great pandit Naropa,
One gains control in the nadi-prana path.
Among all offerings that can be made,
This offering of a genuine mudra
Is truly the most extraordinary.
I’ll give the characteristics of the four qualified mudras:
The lotus with radiance makes bliss blaze;
The conch makes joy and bliss quickly come;
The picturesque makes it stable and undefiled;
With the elephant one realizes the true nature of things.
Free of any fault or flaw,
Men-tsun-mo Tashi Tseringma,
In your secret prajña lotus
Is the space of E which is marked with VAM.
The jewel of upaya is a blue HUM
And PHAT will bind the bindu of both.
Joining upaya and prajña together
Is the offering of the bliss of union.
The four joys and the four moments
Are the nature of the very essence of the four kayas.
When descending, it descends like a turtle’s crawl.
When swirling, it swirls in the avadhuti.
When reversing, it reverses like the ways of four animals.
When spreading, spread it with the liberating mudra.
Thig refers to the path of nirvana.*4
Lé is the bliss of equal taste.
Lay means the various types of [action].
Kyi is the bliss-emptiness joining.
Chak is when “this” meets with “that.”
Gya is the sealing of samsara and nirvana.
Lay is to do “this” and “that.”
Kyi goes together as a companion of that.
Chak is the inseparability of bliss-emptiness.
Because nothing is beyond that, it is gya.
This samapatti*5 is the swift messenger path.
It’s the path that fills one with undefiled bliss.
It’s the path that’s the source of clarity-emptiness siddhi.
It’s the path of dharmakaya, nonconceptual, free of elaborations and concepts.
It’s the path of the sambhogakaya of great bliss.
It’s the path of the nirmanakaya, variety in clarity-emptiness.
It’s the path of the union of bliss, clarity, and nonthought.
This is called the swift messenger.
Therefore by engaging in the path of passion,
You too will surely attain liberation.
I will also seize the fortress of birthlessness.
You are so fortunate, you qualified ladies!
Having sung this song of realization, from that time forth, the ladies acted as the Jetsun’s karmamudra and were his benefactors for provisions of food and drink. Through the offering of their three gates, they fulfilled their sacred bond and pleased him.
Generally, Tashi Tseringma, Zulema of the medicinal pasture of Lachi Snow Mountain, the menmo of Lingpa Rock, the lake menmo of the Nepal Road, and the local goddess of the Yolmo Snow Mountain, these five, acted as karmamudra for the Jetsun. The most superior of these was Tashi Tseringma.
The song of request and response between the being with the power to summon spirit women to be his mudra, the glorious Shepa Dorje, and the goddess of the land, Tashi Tseringma, is called “Garland of the Clouds of Bliss-Emptiness Wisdom.” The two brother repas, having made a request and offering a mandala, were happily granted permission [to write this down].
SAMAYA GYA GYA GYA
For these dharma cycles of Tseringma, the command seal is the Glorious Shepa Dorje, the one who taught them. The secret seal is the requester, the five dakini sisters. The two samaya seals are the compilers, Acharya Bodhiraja and Repa Shiwa Ö. By placing these three seals, this wondrous and supreme dharma is thus completed.
*1 Lhamen (T: lha sman) literally means “medicine goddess” and, here, is a reference to Tashi Tseringma.
*2 These names refer to the four types of female consorts, which each have their own particular traits.
*3 Guardian King of the North who is considered to be a deity of wealth.
*4 The following ten lines give an explanation of each syllable in two Tibetan phrases: “thiglé lay kyi chagya” (thig le las kyi phyag rgya; in Sanskrit, bindu karmamudra) and “lay kyi chagya” (las kyi phyag rgya, S: karmamudra).
*5 Union, or joining.
32
Repa Dorje Wangchuk
NAMO GURU
When the Jetsun Milarepa was staying above the Rekpa Dukchen Boulder at Dingma Drin, he instructed his disciple-sons and several other students and had them meditate. All of them developed excellent experience in general. In particular, there was a young man of the Tak clan*1 who had faith and diligence. Attaining some realization, he gained unwavering faith in the Jetsun.
While sitting in the rows at a feast offering held by the practitioners who had received teachings, the man said, “Jetsun, after contemplating the faults of samsara and the good qualities of liberation, I would feel devastated to remain for even a moment idly doing meaningless things. Having attended and followed the Jetsun, I have meditated day and night without distraction; therefore, please guide me. In comparison to the good qualities of the Jetsun’s form and the lineage of gurus, mundane, worldly virtue is useless and false. Please teach me dharma connected with this meaning.”
Then the Jetsun sang this song of realization:
My lineage is that of Great Vajradhara.
My great-grandfather is Tilopa Sherap Sangpo,
My grandfather is the great pandit Naropa,
My old father is Marpa Lotsawa,
And I, myself, am Milarepa.
This is the continuous lineage of profound instructions.
These are the six points about the lineage.*2
Now Milarepa will explain six falsehoods:
In solitary places that have water and wood,<
br />
To say that one needs attendants is false.
Eating companions, too, are of little use;
They assault the ears with negative speech.
When chandali blazes within the body,
To say one needs woolen blankets is false.
Such a load to carry is of little use;
I have no desire for such a nest for lice.
When I’m eating the food of samadhi,
To say one needs meat and beer is false.
Things that make me vomit are of little use;
I’ve no desire for things that are cooked or boiled.
When attachment has reversed from within,
To say you need material wealth is false.
Hoarding and protecting are of little use;
Busy merchants irritate the ears.
When developing perseverance in meditation,
To say one needs disciple-sons is false.
Having many audiences is of little use;
They’ll definitely interrupt your virtuous activity.
When meditating on the whispered lineage instructions,
To have many dharma explanations is false.
This kind of study is of little use;
It’s sure that you’ll just develop pride.
This upadesha of six falsehoods, this vajra song,
Understand and remember it well!
Thus he sang. Again, the young man asked, “This is truly wondrous! For the sake of all ignorant sentient beings such as myself, please teach the dharma by giving more sets of six that tell of the Jetsun’s own great qualities.” Then Milarepa sang this song of realization:
There’s never been anything great about me,
But to express the greatness of my lineage,
I will explain the six greatnesses.
To explain Mila’s six greatnesses:
The guru and three jewels’ kindness is great.
The assembly of yidam deities’ blessings are great.
The dharmapalas’ power is great.
The profound instructions of the whispered lineage are especially great.
Milarepa’s perseverance in meditation is great.
The monks and disciple-sons’ faith is great.
Now to explain Mila’s six types of bliss:
The appearance of empty, uninhabited places is bliss.
For the mind, the guru’s instructions are bliss.
Having this hard little cushion beneath me is bliss.*3
To stay in an empty cave is bliss.
The equality of being hungry and full in this illusory body is bliss.
Trulkhor, the body’s method of settling, is bliss.107
Now to explain Mila’s six things that gather:
In the daytime, people gather in assemblies.
At night, the dakinis gather in assemblies.
Bodhichitta gathers in the life-force chakra.
My own mind gathers in the object of nonduality.*4
Day and night, food and clothing are gathered in assemblies.
Now to explain Mila’s six fortresses:
They are Rakma Enlightenement Practice Fortress,
Chonglung Red Rock Garuda Fortress,
Poto Red Rock Sky Fortress,
Mönyul Tiger Cave Lion Fortress,
Katya Crystal Cave Water-Wood Fortress, and
White Rock Horse Tooth Central Channel Fortress.*5108
Now to explain Mila’s six excellences:
The view of Mahamudra is excellent.
The practice of the Six Dharmas of Naropa is excellent.
Profound conduct of the path of means is excellent.
The fruition, the spontaneously present three kayas, is excellent.
The blessings of the Kagyu gurus is excellent.
The instructions of Milarepa are excellent.
You benefactors and disciple-sons staying here,
There are few who practice the dharma that brings benefit.
People rush to engage in negativity that’s harmful.
Suffering is the result of negativity
And happiness is the result of virtue.
Do not make suffering for yourself;
Help yourself and accomplish your happiness!
Make aspirations that we meet again and again!
When Milarepa had sung this, all of the students and disciple-sons greatly rejoiced and went back to their own abodes. The young man stayed to follow and attend Milarepa. He became one of the close sons of the Jetsun, known as Takgom Repa Dorje Wangchuk.
This is the cycle of meeting Repa Dorje Wangchuk.
*1 Tiger clan (T: stag rus).
*2 This line is difficult to translate into English. It could more literally say, “There are six ‘is-es’ here,” meaning each of the above lines indicates an “is” about the lineage (T: de ni yin pa rnam drug lags).
*3 Using the hard rock as a cushion is very comfortable for Milarepa. (KTGR)
*4 The mind “gathers” in the object that is free of the duality of perceived and perceiver. (KTGR)
*5 In Tibetan these are pronounced Rakma Jangchup Drupé Dzong, Drakmar Chonglung Khyung-gi Dzong, Drakmar Poto Namkha Dzong, Mönyul Takpuk Senge Dzong, Katya Shelpuk Chushing Dzong, and Drak-kar Ta-so Uma Dzong.
33
Meeting Dharmabodhi
NAMO GURU
The Jetsun Milarepa, along with Rechungpa and his other disciples, was staying at the Nyanang Belly Cave, turning the wheel of dharma of the essential meaning. At that time, there were five contemporary siddhas: Guru Tsemchen of Latö, Dampa Sangye of Dingri, Shila Bharo of Nepal, Dharmabodhi of India, and Milarepa of Nyanang.
Shila Bharo had invited Dharmabodhi, and while he was residing at the Nepal Fortress to turn the wheel of dharma, many people of Tibet and Nepal came to see Dharmabodhi in person. Milarepa’s disciple-sons also wanted to meet him, and so Rechungpa gave many reasons to the Jetsun as to why it was good to meet Dharmabodhi. The Jetsun sang this song of realization in reply:
By the lord guru’s blessing, many siddhas have come.
The teachings of the Buddha, so wondrous, have spread
And the happiness of beings has gloriously shone.
That many people have met the siddha lords
Is a sign that a few are qualified.
Dampa Sangye of Dingri and
Guru Tsemchen of Latö, as well;
Shila Bharo of Nepal;
Dharmabodhi of India;
And Milarepa of Gungtang:
All of them have mind, that which is merely aware,
And each became self-sufficient through meditation.
They each understand mind’s self-luminous nature.
They all have the power of miracles and transformations.
They all are fully trained in compassion and emptiness.
They display temporary wondrous shows.
But I am the expert in songs of experience;
I have greater perseverance and renunciation;
The others don’t have these special qualities.
Thus, I myself, won’t go to meet them,
But you, my sons, by all means go.
It is not because they have any faults,
But because I am so old that I will not set out.
I aspire that we will meet in the land of Uddiyana.
Do not be doubtful; I have confidence we will.
Thus he sang. Rechungpa spoke up, “If they haven’t any faults, then the people will slander you, saying that, out of attachment and aggression, you did not come.” Milarepa sang this song of realization in reply to the argument that it was proper for him to go:
I supplicate all the siddha lords:
Grant your blessing that my faults be purified.
If you give rise to doubts over unfavorable speech,
Then you will just become confused.
When you are wholeheartedly practicing meditation,
A lot of coming and going is an obstacle.
When meeting wit
h the guru lord,
If there’s lots of contrivance, friends and deities will get upset.
On the path of means of the profound Secret Mantra,
If your mind is divided, nothing can be accomplished.
The siddhas, indeed, do have great blessing,
But there’ll just be irritation with so many gathered.
But son Rechungpa, you and your brothers, please go!
Thus he sang. Rechungpa said, “Because people will accumulate negativity if you do not, please, you must go! It would also be beneficial for us.”
Then the Jetsun relented, “Very well, I will go to greet Dharmabodhi.” With that, Rechungpa and the other monks were very happy and said, “If the Jetsun is going, since Indians like gold, it’s best if we could obtain some gold before he goes.” Then the Jetsun sang this song of realization in reply:
I supplicate all the siddha lords:
Grant your blessing that this beggar’s desires be exhausted.
May all deeds turn to the dharma.
If all deeds have not turned to the dharma,
Then you’ve little understanding of the practice of bodhichitta.
When meditation’s samadhi has arisen, there is no desire for companions.
If you desire a companion when the meditation of self-liberation dawns,
Then you’ve little understanding of continual meditation.
Milarepa doesn’t work to obtain any wealth.
If Milarepa did work to obtain wealth,
He would have little understanding of letting go of activity.
Dharmabodhi does not wish for gold.
If Dharmabodhi wished for gold,
He would have little understanding of being a siddha.
Rechung Dordrak desires no profit.
If Dorje Drakpa did desire profit,
He would have little understanding of relying on a guru.
Thus he sang. Milarepa said, “All of you go on ahead, I will come along afterward.”
Thus, he sent his disciples ahead of him, and they arrived at the Nepal Fortress still doubting that the Jetsun would come. Then, the Jetsun emanated as a crystal stupa, went flying through the sky like a shooting star with nothing impeding him, and then came down among the disciple-sons. Dharmabodhi, seeing this, was amazed. The disciples who had misgivings about the Jetsun were overjoyed that he had come flying through the sky. Together, the master and his disciples approached Dharmabodhi, surrounded by many people, and Dharmabodhi of India came down from his throne and prostrated to Milarepa of Tibet. Because of this, all the people had confidence that Milarepa was even more excellent than Dharmabodhi, and the whole assembly came to continuously perceive them both as buddhas.
The Hundred Thousand Songs of Milarepa Page 42