If you wish to be freed from the prison of samsara,
Put effort in meditation without distraction.
If you take great delight in nirvana,
Abandon all activities of samsara.
If from your heart you think, “I will practice the dharma,”
Listen to my words and follow me.
If you want to bring your practice to completion,
Think of cause and effect, and the uncertainty of the time of death.
If you practice for a long time,
The buddhas of the three times will be deeply pleased.
If you are not hypocritical toward the dharma,
Then repay the kindness of the guru.
If you don’t mistake these words and their meaning,
Then you will have interest in it,163
And by this, later you’ll have certain bliss.
When Milarepa had sung this, they all were overjoyed. Then, letting go of this life, they exerted themselves in practice.
This is the cycle of Bönpo Mountain.
*1 T: ang drug. Literally, “the six angs.” Ang, in Tibetan, is a word with no meaning alone but when used at the end of a sentence indicates a strong urging. Its presence is indicated in the translation here by the word “Oh.”
*2 Or studied.
*3 In traditional Buddhist teachings, Shalmali is said to be a type of tree found within the hell realms that has razor-sharp leaves.
47
Bestowing Abhisheka and Consecration
NAMO GURU
When the Jetsun Milarepa was staying at the Nyanang Belly Cave, he had a direct vision of Vajrayogini. In a prophecy, she released the command-seal of the single-lineage key instructions of the dakinis’ whispered lineage and gave him permission to teach them to a few worthy vessels.
While he was bestowing the vase abhisheka that grants the abhisheka of the whispered lineage to a few of his heart-like disciple-sons such as Rechungpa and Ngendzong Tönpa, he said, “I am now an old man. Vase, go and bestow the abhisheka upon the disciples.”
The vase then lifted itself into the air and bestowed the abhisheka upon each of the disciples. At the same time, many sounds of music and cymbals came from the sky; a fragrant scent unlike any they had experienced wafted through the air; and divine flowers rained from the heavens. Many excellent signs like these appeared. Then all of the disciples present actualized the wisdom of the abhisheka. All of the disciple-sons were amazed, and the Jetsun sang this song of realization:
In the stainless mandala of the whispered lineage,
Offerings, without attachment, were arranged.
When the abhisheka of the precious vase water was bestowed,
That pointed out the wisdom of the Buddha.
With the offerings of the mandala deities given,
And the many kinds of music resounding,
The vase, on its own, bestowed the abhisheka,
And wondrous wisdom dawned. How excellent!
This is the compassion of the Kagyu gurus!
Thus he sang. Then all of the disciples were sealed by the command of keeping this secret for some time.
Rechungpa, upon completing a painting of Vajrayogini, went to Milarepa to have it consecrated.
The now aged Milarepa said, “I don’t know anything about elaborate rituals, so I will invite the jñanasattvas*1 to remain here within the samayasattva.*2 May this flower arise as a banquet offering!”
When the Jetsun threw the flower, many supports of body, speech, and mind made of rainbow light came and dissolved into the painting as the painting vibrated and shook. Then many celestial flowers rained down, and as they touched Milarepa’s head, he took them, and the flowers then pervaded his entire body. Everyone was amazed. Then the Jetsun sang this song of realization:
The assembly of the dharmakaya jñanasattvas
Entered the form of the samayasattva.
Supports of body, speech, and mind made of light came
And dissolved, giving the pointing-out consecration.
Milarepa, who is old, did not rise up
But the assembly of the wisdom dakinis
From the dharmakaya pure realm of the Victorious Ones
Were invited with the rupakaya flowers
And directly dissolved into the yidam deity.
In order to observe this consecration,
I took up these wondrous flowers
And beautifully adorned my head and body.
Further, the yidam dissolved into me.
And everyone was amazed at that.
It’s a sign that all here have great fortune.
Then Rechungpa and everyone there saw the Jetsun and Vajrayogini as completely inseparable.
This is the cycle of “Bestowing Empowerment and Consecration.”
*1 Literally, “wisdom beings”; in the Vajrayana creation state practice, jñanasattvas represent the essence of the yidam deity.
*2 Literally “samaya, or commitment being”; in the Vajrayana creation stage practice, this is the practitioner who arises as the deity.
48
Shendormo and Leksé Bum
NAMO GURU
The couple Shendormo and Leksé Bum, benefactors who had great faith from the very beginning, invited the Jetsun Milarepa to Tsarma. Immediately upon meeting him, Shendormo took Milarepa’s hand.
“Now that I have become old, I am afraid of my impending death. I regret not having had the opportunity to practice dharma in the presence of the Jetsun,” he said as he wept openly.
The Jetsun replied, “Benefactor, apart from the truly noble dharma practitioners, the suffering of birth, old age, sickness, and death is something that all sentient beings will experience. If you have fear of death, then it would be fitting for you to practice dharma at the time of death.” Then he sang this song of realization:
As for us mundane, worldly beings,
There’s not a single one who is without
The four rivers of birth, old age, sickness, and death.
Again and again, we spin in the ocean of samsara
And, not realizing it, we are distracted by the waves of suffering.
While not having a single moment of happiness,
Through fearing we will suffer, we create suffering.
In hopes of gaining happiness, we engage in negativity.
If you want liberation from this suffering,
It’s good to be free of bad conduct and negativity.
It’s fitting to practice the sublime dharma at the time of death.
Then Shendormo said, “Since I do not remember the suffering of birth, please teach about it.” Then Milarepa sang this song of realization in reply:
Well then, faithful benefactor,
To explain about the suffering of birth:
The all-base consciousness wanders in the bardo
And through passion and aggression, it enters the womb.
When you enter into the mother’s womb,
It’s like a fish getting caught in a net.
While lying within the fluids and blood,
You take such filth as your bed.
Through the power of bad karma, you take an inferior body
And experience suffering in negative places.
Though you remember the previous life, you can’t say a word.*1
You experience many types of heat and cold.
For nine or ten months, you have a hell being’s body.
When the time has come to be born from your mother,
It’s like being pulled through a tight drawing die.*2
When you come forth from the womb’s opening,
It’s like leaving behind a pit of brambles.
When you’re taken onto your mother’s lap,
It’s like a hawk snatching up a little bird.
When the fluids from the womb are cleaned off your body,
It’s like being flayed alive.
When the umbilical cord is snipped,
It’s like y
our life-line is being cut.
When you are placed into the cradle,
It’s like being bound and put into a dungeon.
If you don’t realize the reality of birthlessness,
The suffering of birth is fathomless.
The sublime dharma that’s needed at the time of death,
By putting it off, you’re wasting your good fortune.
It is fitting to apply yourself to practicing the sublime dharma.
Thus he sang. Then Shendormo said, “Please also tell us something about the suffering of old age.” Then Milarepa sang this song of realization in reply:
Well then, you honorable benefactors,
To explain about the suffering of old age:
The body’s four elements degenerate;
This suffering of old age brings such despair.
Though straight at birth, your body starts to bend.
Though you place your foot firmly, you totter and reel.
Though it’s black at birth, your hair turns white.
The clear eye faculty becomes obscured.
The head, the main part, gets confused.
The ears that heard sounds begin to go deaf.
The color in the cheeks fades away.164
The nose on your face also shrivels up.165
Those strong, bright bones, the teeth, fall out.
The king of speech, the tongue, gets tied.
The debts of killing lice grow many.
Though you gathered food and relatives, they all depart.
Suffering and worry are abandoned just to return.166
Though you speak the truth, no one will listen.
The children you lovingly raised get angry.
You give away all you’ve amassed, without thanks in return.
Many curse you for taking too long to die.
If you don’t realize the reality that is beyond “old age”
Then the suffering of old age is fathomless.
If you don’t remember the sublime dharma when you get old,
Your previous karma will fully ripen.
Right now for as long as you breathe,
To practice the genuine sublime dharma would be excellent!
Thus he sang. Then Shendormo said, “We have taken what you said to heart. Now, please tell us about the suffering of sickness.” Then Milarepa sang this song of realization:
Well then, benefactors who have revulsion,
To explain about the suffering of sickness:
Sickness suddenly attacks the body,
And pain comes unexpectedly.
The demons of wind, bile, and phlegm come upon you.
When blood and pus start to boil and cause pain,
Sickness and discomfort cause the senses to collapse.
Though you lie in a comfortable bed, you toss and turn a lot.
By the power of your previous karma of avarice,
Though you’re given good food, it just comes right back up.
Though you stay in a cool place, the fire element makes you hot.
Though you wear warm clothes, the water element makes you cold.
Though friends and relatives surround you,
There’s no way they can take your suffering of sickness.
Though Bön doctors are experts in healing,
It’s difficult to eliminate the illness of previous karma.
If you don’t realize the reality beyond “sickness,”
The suffering of sickness is fathomless.
Since you don’t know when sickness will come your way,
For fear of suffering, it’s fitting to practice the sublime dharma.
Thus he sang. Then Shendormo said, “When I die, I will see if I will be able to practice dharma. Teach about the suffering at that time.” Then Milarepa sang this song in reply:
Well then, benefactors with renunciation,
The suffering of death is so fearsome.
When that single time of death arrives,
And the death lord’s messenger comes to take you,
He’s not deceived by wealth and riches,
And there’s no place a hero can fight with his sword.
He is not deceived by the learned and wise,
And scholars can’t use their stories on him.
It’s no use for the poor to beg and plead.
Evil ones can’t use deception at all.
Fox-like cowards have no place to run.
The branch nadis withdraw inward from the extremities,
Like being pressed between two mountains.
The objects of the sense faculties all withdraw.
Healers who have hopes of helping are left behind.
The Bönpos of divination, who hope to protect, run away.
The deities and protectors above for whom you do recitation and practice
Will give no reply to your signs and words.
Though the movement of breath hasn’t yet ceased,
Still, the body starts to reek of death;
The last spark of heat is drawn within.
Then some look at the astrology of stars and planets
And some cry out from their suffering.
Some contemplate their food and wealth—
How others will use all that they’ve amassed.
Though there are many who love you, you will go alone.
Though you have good friends, they’ll be sickened to look at you.
Your precious body will be folded into thirds.*3
They’ll take your body far away, then flee.
Whether burned with fire, thrown in the water, or thrown in a pit,
When you’re no more, this is sure to happen.
Can you bear all of this, you faithful ones?
On the morning that your breath comes to a halt
No amount of worldly wealth
Will be of help to you at all.
So, what is it that those with avarice think?
Though loved ones gather all around you,
They have no way to help for even a moment.
When you see that you will be parted from them,
Alas, what can your loved ones do for you?
When such a time arrives,
Anything that isn’t connected with the genuine dharma
Won’t be of any benefit at all.
At the time of death, you should have no regrets.
Don’t have any fear at the time of death!
Thus Shendormo, having entered the gateway of dharma, received the guiding explanations and meditated on them so that at the time of death he took hold of the path.
At that point, Leksé Bum said, “Although the Jetsun and his disciples will not remain here permanently, please, you must stay for at least a few nights.” Because she fervently made this request to him, Milarepa and his disciples stayed for seven days. During that period, there was a gathering of all the people of Nyanang to make tsa-tsas.
After that, Leksé Bum asked, “Would the Jetsun and his disciples like to go for some entertainment?”
“I will not go,” Milarepa replied.
“Very well. Since today is a meritorious day, please help me make offerings in my shrine room and make tsa-tsas. Since it is for the sake of sentient beings, I ask you to please also look after my child and the goats and sheep. Also help me by cleaning the house and dishes.” With that she put on fine clothes and jewelry and then went off.
The Jetsun and disciples were immersed deep in their practice, so they did not help with anything that the lady had asked of them. The sheep went out into the fields to eat the crops and when she returned home, her baby was crying.
Seeing that they had done nothing at all, she said to the Jetsun, “It’s fine that you didn’t do the other things I asked of you. But being a dharma practitioner requires that one has great compassion; a bit of trouble for my baby, the goats, and sheep is virtuous activity. It couldn’t possibly be a fault.”167 Then the Jetsun sang this song of realization:
In my a
bode, the vast field of great bliss,
Caring for the goats and sheep of the changeless ground,
I did not look after those of flesh and blood.
Those with flesh and blood are for Leksé Bum to look after.
The mother of compassion and loving-kindness
Cares for the infant of awareness,
So I wasn’t free to look after the one with snot and poo.
The infant with snot and poo is for Leksé Bum to look after.
On the stable mountain of changeless meditation,
I made the tsa-tsas of undistracted mindfulness,
So I wasn’t free to make any tsa-tsas from clay.
The round clay ones are for Leksé Bum to make.
Upon the offering shrine of the upper torso,
I offered lamps of luminosity meditation,
So I wasn’t free to place those with white cotton wicks.
Those with white cotton wicks are for Leksé Bum to offer.
In the run-down house of this illusory body,
I scrubbed and cleaned the latent tendencies,
So I didn’t scrub and clean your house.
To scrub and clean that house is for Leksé Bum to do.
Toward the variety of mundane things of existence,
I trained and trained in the skill of illusoriness,
So I wasn’t free to clean your cups and plates.
The work of washing and rinsing is for Leksé Bum to do.
Thus he sang. Leksé Bum replied, “Jetsun, please do not disregard the virtue that we worldly people do. Besides you, I have also served other resident lamas.” Then Milarepa sang this song in reply:
Resident lamas without any compassion
Are like revering a Te’u-rang*4 deity.
How frightful is the ruin of self and other!
The dharmic activity devoid of good intention
Is like a fool caught in the web of deception.
How frightful is the burning of desire!
The generosity of those with bias
Is like having to pay back a banquet feast.
The Hundred Thousand Songs of Milarepa Page 62