In general, the perfect Buddha also prophesied Gampopa many times in the Mahayana sutras, such as The King of Samadhi Sutra. In particular, the Mahakarunapundarika Sutra*1 says:
Ananda, in the future time, after I have died, in the northern mountain range, there will be a monk called “the Physician.” He has served the previous Victorious Ones especially well and shown service and respect to many hundreds of thousands of buddhas. He has perfectly entered into the Mahayana, and has entered it in order to bring benefit and happiness to many beings. He has studied thoroughly, holds the pitaka of the bodhisattvas, and praises the Mahayana. He will be an excellent teacher of the Mahayana.
According to this prophecy, at this time when the five degenerations flourish, in this Land of Snows in the north, the one known as “Dakpo Lhajé”*2 is renowned in samsara’s three levels, and for him the offering banner of renown is waved. Within the state of luminosity, the Jetsun saw this bodhisattva mahasattva*3 who manifests the realization of the tenth bhumi. By the blessing of his samadhi, and through summoning him with his mind’s emanation, Gampopa came into the presence of the Jetsun. This biography, which tells how he was like the sun of the Buddha’s teaching and established sentient beings in unsurpassed enlightenment, is like a mere single drop from an ocean.
This great lord was born in Tibet in the Sewa Valley of Nyal, of the Nyip clan. His father was a doctor named Utso Gabar Gyalpo who had two wives, Yanglaza and Samten Drönma. Each of them gave birth to a son, and the older of the two, this lord, was given the name Darma Drak. His father, who was skilled in worldly affairs, trained his son, who also became very skilled and learned in worldly affairs. When he had reached the age of merely fifteen years, he studied the Mantra tradition of the Nyingma school, including the root tantra of Guhyagarhba, the Heruka Gyalpo Tantra, the Tantra of the Peaceful and Wrathful Deities (Shitro), and the Seizing the Net of Great Compassion Tantra. He became learned in many dharma cycles of the Nyingma tradition, as well as becoming supremely skilled in the eight branches of his father’s Dharma Medicine.
At the age of twenty-two, Darma Drak got married to the beautiful daughter of a powerful chieftain named Shang Darma Ö. She gave birth to both a son and a daughter. At one point, the son passed away, and Darma Drak carried the body away to be buried. When he returned, his daughter had also passed away. Then after several days had passed, his wife became bedridden with illness. Though he performed every medical treatment and ritual, there was nothing that helped. She remained sick for some time and the time of her death finally came, though she did not wish to die. The lord read volumes of scriptures written in precious golden ink to her, and he thought to himself, “Though her body’s strength is at its end, still she does not die. She must be attached to something.”
He said to her, “It is due to not understanding the composite nature of samsara that sentient beings suffer. Those who wish to linger in samsara, which is without any true happiness, are afflicted. Seeing these confused sentient beings who suffer greatly over dream-like relatives, I become so disheartened. Your bodily strength has gone, yet you have not died. It seems that you are attached to something. If you are attached to any outer object, I will give it to the monasteries. Any wealth or money you are attached to, put it to virtuous use by offering service and respect to the sangha or by giving to people who are in need. There is nothing you should be attached to. The two of us have met each other because of the connection of our previous aspiration. But, due to the power of negative karma, you have contracted this illness, and everything that I have done to help you has done nothing but cause you more grief. Whether you live or die, there is nothing for me to do but practice the genuine dharma.”
His wife replied, “Now, I am ready to die; I have no attachment to land, food, or wealth, nothing at all. But, Lhajé, I do have attachment to you. So that you are not seduced by another woman, I will send my older brother to stay with you. Furthermore, the householder’s life in samsara is never truly a happy one; therefore, Lhajé, you must wholeheartedly practice the genuine dharma.”
To that the lord said, “Even if you do recover, husband and wife will eventually part. If you die, I will only practice dharma and will not take on any other wife. Would you like me to take an oath?”
She said, “You have never deceived others or lied to them, but this time, in order for me to have full confidence, please take the oath.”
He prepared to take the oath and since she requested a witness, he made his uncle Palsö witness the oath. Placing a volume of scripture written in precious gold upon his head, he took the oath.
The wife said, “Lhajé, I will be watching from the grave to see whether you practice the genuine dharma or not.” She took his hand and gazed at his face. With a single tear falling from her face, it is said that she took her last breath and died.
Then the lord took all of his wealth and divided it up into three portions. One portion he gave as an offering on behalf of his wife, to pay for the cremation, and to place her remains in tsa-tsas*4 for a stupa that was to be erected. It became known as the Stupa of the Jomo and is still in Nyal. The second portion of his wealth he gave away as charity for the sake of dharma. And the third portion, he retained for his own—the precious lord’s—dharma provisions.
After taking care of his wife’s affairs, his mind felt at ease, and he thought, “Now, I must practice dharma.” He went to meditate alone at Nyithong. His uncle Palsö thought, “My poor nephew has been left behind by his treasured wife and is now truly grieving,” and brought him some meat and beer. The uncle and his nephew talked about the situation in detail, and the lord said, “Uncle, since my wife has passed away, I am truly happy.”
At this his uncle became furious: “You would never be able to find such a good wife as the one you had. If Shang Darma Ö were to hear of this, he would vow to come after you.” Then his uncle threw a handful of dirt at him.
To that the lord questioned,139 “Uncle, have you already forgotten? You were the witness for the oath I took just a few days ago. Am I not practicing dharma as I promised?”
His uncle said, “Nephew, you are right. Though I have become old, I seldom think of the dharma. This really is a great fault. Nephew, practice dharma, I will look after your estate and wealth.”
Then the precious lord, without his relatives being aware, went to Puto Monastery in Penyul. Meeting Putowa Rinchen Sal*5 in person, he said, “Precious guru, I have come from Nyal for the sake of dharma. Please allow me to enter the gateway of the dharma and lend me some food.”
Putowa said, “I have no food to lend you. If you have some yourself, bring it, and I will allow you to enter the gateway of dharma.”
The lord thought, “If I had the means then I wouldn’t ask; this seems a bit pointless. Generally, in the Guhyagarbha Tantra it says that the guru with the four kinds of compassion acts for the benefit of sentient beings. They are unceasing compassion, spontaneous compassion, the compassion of fulfilling supplications and exhortations, and the compassion of meeting the needs of those to be tamed. A guru who has all of these types of compassion acts for the benefit of sentient beings, it is taught. It seems this guru does not have great compassion,” he thought. Because there was no previous karmic connection, he did not have devoted interest in Putowa.
He went back to his homeland for a while and took some provisions for his dharma practice, primarily sixteen measures*6 of gold. He then went to a monastery in Penyul called Gyachak Ri. There, in the presence of Lama Gyachilwa, he became a monk, taking full monastic ordination, and was given the name Sönam Rinchen. Then from Geshe Shawa Lingpa and Jadul Dzinpa, he received many dharma teachings such as the Sutralamkara, the Abhisamayalamkara, and the Abhidharmakosha.*7 From Mangyulpa Loden Sherap, he received many teachings on the tantras, such as Hevajra and Guhyasamaja, as well as the abhishekas and key instructions. From Geshe Nyukrumpa and Gyachak Riwa, he received all of the teachings of the Kadampa lineage. After having received all of these teachings, he thought
, “Now I must practice,” and he remained at Gyachag Ri.
The lord had exceedingly great wisdom and compassion, and his avarice and attachment were very small. He had extremely great faith and diligence and very little laziness and sloth. During the day he exerted himself in the action wheel of dharma activity and the study wheel of hearing and contemplating; then at night, he turned the renunciation wheel of meditation.140 His body, tireless in such virtuous activity, was never harmed by insects or parasites. Although he only ate once every five or six days, he was never hungry, and his body always experienced bliss. He could sit within a single stretch of samadhi for many days. Coarse attachment and aggression disappeared. When sleeping, his dreams showed the signs that appear for someone who is approaching the tenth bhumi, as explained in the Sacred Golden Light Sutra.*8
At one point, he had a vision within his meditative experience, and there appeared a dark-skinned yogi with an enormous body. He carried several tattered rags upon his shoulders and a bamboo walking stick in his hand. In the vision, the yogi placed his hand upon Gampopa’s head, spat on him, and then left. With this, Gampopa’s shamatha meditation became excellent, and the certainty of vipashyana grew within him. With an experience of great joy, his mind became very clear. Seeing some of his fellow monks, he explained what had appeared to them. They said, “If visions such as yogis and villages appear to fully ordained monks who have kept their discipline perfectly such as yourself, it is the magical work of Pekar,*9 and there is a danger that obstacles will come. You should go to the abbot and request the transmission of White Achalanatha, and receive the blessings of making torma offerings to the ordained sangha in puja practice. If you do this, that will ward off any obstacles.”
He received the transmission of White Achalanatha from the abbot, made one hundred torma offerings to the sangha, and did mantra recitations. But the vision of the yogi came to him more often than before.
At that time, the Jetsun Milarepa was staying in the Kyipuk Nyima Fortress at Poto Red Rock with Rechung Dorje Drak, Shiwa Ö, Seben Repa, Drigom Repa, Ngendzong Tönpa, and so on—the greatest of his heart-sons. The students Dzesé and Khujuk from Drin and others were also gathered there. While turning the wheel of dharma of both the provisional and definitive meaning, the senior repas said to the Jetsun, “Now the Jetsun’s body has grown old. If you should pass on to another pure realm, we will need someone who can come in your stead to dispel our hindrances, enhance our practice, and be an object of merit for the benefactors. Jetsun, in whomever you have trust to be able to do this, it would be fitting for you to give them the instructions completely, like filling a vase, and invest them with power. Without this, the current gathering of disciples will not be able to carry on and protect our lineage.”
The Jetsun, slightly displeased, said, “There is a disciple who will be able to spread and make my activity flourish. I will look to see where he is tonight. Come back tomorrow morning and I will tell you.” The following morning, the Jetsun arose earlier than usual and summoned all the disciples to gather in front of him, and so all the repas and students came.
The Jetsun said, “The noble being who will hold my teachings, the vase who will be filled with the key instructions and who will be able to spread the teachings in the ten directions, is one who has been ordained as a fully ordained monk with the name ‘Lhajé.’ He will come very soon. Last night in my dream, this son was carrying an empty white crystal vase, and I filled it with amrita from my own white silver vase until his was completely full. A son was born to an old father. He will be like the sun of the Buddha’s teachings and will be able to benefit limitless beings. Ha ha!” He laughed and sang this song of realization:
I prostrate to the lord gurus.
I supplicate the one who is so kind.
The milk of the white lioness of the east
Is certainly milk with greatness and potency.
But there is no greatness before its potency is experienced;
The greatness one knows after it is experienced
Is what is experienced by Indra, the lord of devas.
The leap of the striped tiger in the south
Is certainly a leap with greatness and might.
But there is no greatness before vying with that leap.
The greatness known after vying with it
Is seen in Dombi Heruka’s ride.*10
The bile of the fish in the west141
Is certainly a bile of bitterness.
But there is no bitterness before experiencing it.
The bitterness after one experiences it
Is only experienced by the nagas Gawo and Jokpo.*11
The powerful turquoise dragon in the north
Certainly has greatness and powerful strength.
But one cannot feel his greatness before vying with his strength.
The greatness after vying with him
Is seen in the vying of the champions Lhaga and Luga.*12
The milk of the lioness in the east
Must be poured with a ladle of precious gold.
It cannot be poured into an ordinary container.
If you pour it into an ordinary container,
The container will break and its contents will spill.
The key instructions of Lords Naropa and Maitripa
Are certainly very profound. Though this is so,
There is nothing profound before one has meditated.
Only after meditating can one understand its profundity.
My venerable father Marpa has received them
And Milarepa has meditated upon them.
A few words of Milarepa’s meditative experience,
Though they certainly will liberate the vital points,
Are not given to unworthy vessels.
If a worthy vessel comes, I will give them freely.
If my son the teacher arrives, I will give them to him!
Thus he sang.
At that time, the precious lord*13 had gone out for a while to do circumambulations. That year, there was a great famine in that land, and below the monastery gate there were three beggars sitting there hoping to receive something.
One of them said, “How wonderful it would be if for the sake of this year’s famine, this evening, the excellent sangha of Gyachak Ri were to give out food as charity to everyone. If they did not discriminate against anyone who comes for the distribution, we could be included among them. Then, after each of us ate our fill, we could gather some bits of leftover tsampa and go over near Gyachak Ri and enjoy ourselves as much as we like by eating what we collected.”
Another one of the beggars said, “I have a better idea that’s easier to fulfill than yours. It would be nice if we could gather up one dré or so of greens whether ripe or not, add some chili, cook it, make a big pot*14 of soup, eat it, and go back inside to rest.”
The elder of the three said, “We’re men! Even if we’re hungry, we should still smile and laugh. If a bird is hungry, it will still soar like a garuda.*15 Don’t make such talk focused on your bellies. There is a monk who is pure coming to do circumambulations at the mountain in the west. If he heard us talk like this, it would be shameful for us. If you want to make an aspiration, you should make it a big aspiration. Aspire to be an immaculate descendant of the luminous deities, a dharma king who spreads the Buddha’s teachings throughout Tibet, the Land of Snows; to be a sovereign like Tsé Dé*16 would, indeed, be wonderful; to rule the land of Tibet in this life would be good.
“Or else, consider the Lord of Yogis, Milarepa, in the western Lachi Snow Mountain Range, who lives on the food of austerity and samadhi, wears only a single cloth, and survives with the heat of chandali. He meditates day and night and remains in the state of luminous Mahamudra. When he moves to different places, he goes by flying through the air. To be in his presence would be the greatest thing; how wonderful it would be to renounce this life and practice as he does. Or else, even just to see his face would be so wonderful.” As he spoke, tears began stream
ing down his face.
At that moment, when he heard the Jetsun’s name, Gampopa uncontrollably gave rise to great faith. So great was his feeling that he fainted and did not regain consciousness until midnight. When he came to, while shedding many tears, he stood up and prostrated in the direction of where the Jetsun resided. Many times he supplicated, “Jetsun, Jetsun, please accept me!”
Then again and again, he performed the seven branches,*17 the main practice of virtuous activity, and had experiences and samadhi unlike any that had arisen before. The next morning, thinking, “Will I meet the guru Jetsun?” he called the three beggars. He gave them quality food—meat, butter, and so forth—even more than they had wished for. The beggars were completely satiated, and the lord said, “I wish to meet this guru that you speak of. It seems you know a lot about him. Could you please lead me to him? In my stash of wealth, I have sixteen measures of gold, and I will give you half, which you can use to practice dharma yourselves.”
“We do not know anything about this guru,” the two younger beggars replied.
The elder of them said, “I can help you.” That night they made offerings to the three jewels. In a dream filled with supplication, Gampopa blew a long radung*18 whose sound pervaded the entire world. There is no trumpet in all of Ü and Tsang today with as great a sound. Then while in the sky without any support, he beat a great drum with a sound that was loud yet pleasant and pure, that was heard by countless humans and animals. A young girl who looked to be from Mön said to him, “You sounded the drum for the people, but it also was heard by the animals.” Then she gave him a skull-cup full of milk. “This will not be enough for the animals here, but drink this and it will help not only these animals but all the sentient beings of the six realms.”
The Hundred Thousand Songs of Milarepa Page 53