Marpa - His Life

Marpa

Tenth Chapter : Marpa searches for guru Naropa and receives the Dharma. 

Lord Marpa arrived at Langpona in Sheng in upper Nyang, where he met Lord Atisa who had arrived in Tibet. Atisa had been in charge of discipline at Nalanda during Naropa's time there. He was a peaceful and gentle pandita of ksatriya caste and had received many teachings from Naropa; so Marpa knew who he was. Atisa had not tolerated Master Maitripa's partaking of samaya substance and had criticized him a little. Although he had criticized Maitripa, Atisa did this in order to maintain the monastic discipline of the sangha and not for selfish reasons. He was very peaceful and gentle, and because he was going to Tibet to propagate the teachings of Buddha, Marpa was very glad and experienced sacred outlook. Since Atisa was giving the Vajramala abhiseka, Marpa supplicated him and received it.

Marpa asked him for news of Naropa's whereabouts and Atisa said, "Naropa has entered the action. He presides over the ganacakra of spiritual beings and does not receive humans. I don't know if you will meet him. Rather than going to India, it would be of more benefit to beings if you went with me as a translator.''

Though Marpa thought, "It is not possible that I won't meet Naropa," he said, "Even if I don't meet him, I must, by all means, go to India one more time." Then Marpa departed.

When he arrived in Nepal, Marpa learned from gurus Paindapa and Chitherpa that Naropa had entered the action as Atisa had said. This news was so painful that Marpa felt as though his heart was being torn out. He asked, "Will I not meet him now?"

They said, "Since you are a disciple who keeps samaya and the jetsun has the eye of dharma, you will certainly meet him. Therefore, you should offer ganacakras and supplicate."

"I must do as they say,'' thought Marpa, and he departed for India.

In India, Marpa met the sramanera Prajnasimha, who said, ''You have come too late; last year on the full moon of the New Year, Naropa entered the action. Why did you stay so long in Tibet?"

"I was traveling in Tibet gathering gold when the dakinis urged me to request the hearing lineage," Marpa said, and told his story at length.

"Encouraged by these signs, I came quickly. Now it seems that my merit has not brought about a meeting with the guru. Since the jetsiin is not here, do you have the teachings of the hearing lineage? Was there any message or advice for me?" Crying out Naropa's name, Marpa shed many tears.

The sramanera said, "I have never heard of such a thing as the hearing lineage. Naropa said you would be coming and spoke about you again and again with great affection. As he was leaving, he said, 'Marpa will certainly come. Give him these.' Naropa left his own vajra and ghanta and an image of a yidam. The vajra and ghama were stolen. I kept this image with me at all times."

The sramanera gave Marpa the painting of Hevajra. Marpa longed for the guru with heartfelt desire and, overwhelmed, he shed many tears. The sramanera said, "Since your intense and devoted longing for the guru and the compassion of the jetsun, who possesses the eye of dharma, are in harmony, you will surely meet him. Therefore, you should make a feast offering using golden implements, and supplicate him. First, go to Master Maitripa who was also your guru before, and who is a disciple of the jetsun, and supplicate with him."

Marpa went to Maitripa. There he made feast offerings for a month and received this prophecy that he would meet Naropa. Maitripa said:

I dreamt that the victory banner with a jewel finial fluttered, 
A dancing girl looked at a mirror out of the corner of her eye,
A victory banner fluttered above a soaring bird, 
And a captain sailed a ship. 
You will definitely meet glorious Naropa.

Then Maitripa advised Marpa, "Go to your teacher, Jetsun Sanribhadra, who is both Naropa's master and disciple, and supplicate with him for a month."

Marpa departed and reached the island in the poison lake where he found Sanribhadra under a tamarind tree. Marpa supplicated for a month and received this prophecy, Samibhadra said:

I dreamt that the jetsun, glorious Naropa, 
Gazing like an elephant, 
With his eyes the sun and moon, 
Sent light rays to Tibet. 
You will meet Naropa.

Then Santibhadra advised Marpa, "Go to Naropa's disciple, Yogini Adorned with Bone Ornaments, who lives in a charnel ground, and supplicate with her for one month."

Marpa went there, supplicated, and received this prophecy. The yogini said:

I dreamt that trumpets sounded from three mountain peaks
And guided you from the confluence of three valleys. 
A lamp burning inside a vase 
Filled Jambudvipa with light. 
You will meet Naropa.

Then the sramanera Prajnasimha said, "I have not been unimportant to the jetsun. Supplicate with me for one month. Marpa supplicated and received this prophecy. Prajnasimha said:

I dreamt that on the great plain of misery
I led a blind man and handed him over to someone else,
Who opened his ignorant eyes.
He looked at himself in the mirror of his mind.
You will meet Naropa.

Then Prajnasimha advised Marpa, "Go to Naropa's vajra brothers Riripa and Kasoripa and supplicate with them." Marpa went to Riripa, supplicated with him for one month and received this prophecy. Riripa said:

Just as formerly the Kulika Dharmaraja 
Supplicated the Brahman Bhadrika, 
Witnessed by Kalyana and Bhadra, 
Just so you will attain the fruition of meeting Naropa.

Then Riripa explained the meaning of this. "Through the powerful combination of guru Naropa's kindness and your strong yearning as a devoted disciple, this morning I remembered and understood an incident of a former life of mine. Naropa was the Brahman Bhadrika. You, the translator, were Kulika Dharmaraja of the northern direction. I was the Rsi Kalyana and Kasoripa was the Brahman Bhadra. We were the two witnesses. You supplicated Bhadrika to meet you again and he promised to do so."

Then Marpa supplicated with Kasoripa for a month and received this prophecy. Kasoripa said:

At immovable Phullahari,
The pure mandala of the moon,
Naropa will show you
The dharmakaya mirror of mind.

Thus, all prophesied that he would meet Naropa, and Marpa felt joyous and confident.

Longing with heartfelt desire for the jetsun, Marpa was unable to remain there. Sometimes he searched with friends and sometimes he searched alone, wandering over mountain sides and through jungles and cities. Once he lost his way and came to a city of outlaws in the East ruled by an evil king. Because the king desired Marpa's gold, he asked Marpa to be one of his priests, but kept him a prisoner instead.
Marpa said, "I am going to look for my guru, Naropa. I don't have time to stay here," and prepared to go.
The king said, "You are very amusing; take these provisions and go." He gave Marpa a large white-bellied fish and six dre of rice, and said, "You should go straight east from here." Marpa went as advised and searched for eight months.

The first month, Marpa saw Lord Naropa in a dream, riding on a lion flanked by two consorts called Jnanamati and Gunasiddhi. They all were singing and dancing on the sun and moon. Marpa supplicated and the two yoginis said:

Naropa is nondual unity. 
Flanked by two consorts, 
He rides a lion
And sings and dances on the sun and moon. 
Are you not deceived by the confusion of dream?

The second month, guru Paindapa arrived in India, and Marpa took him along on his search. Sometimes he also took a brahman boy Suvarnamala with him. They searched, but could not find Naropa. When they were exhausted and sluggish, a voice from the sky said:

If the horse of continual devotion 
Is not urged on by the whip of exertion, 
Like the deer of grasping and fixation 
Are you not caught in the trap of reality, wandering in samsara?

The third month, Marpa left his companions and searched alone. He questioned a man who looked like a herdsman and who said that he had seen Naropa. Marpa rewarded him and searched on. He saw Naropa's footprint and touched some dust from it to his head. As he searched farther, a voice said:

The footprint is like the imprint of a bird in the sky. 
If you do not recognize this free from reference point, 
Like a dog chasing the shadow of a flying bird 
Won't you stray into the abyss of futility?

The fourth month, Marpa searched farther. He saw a yogin clad in a yellow robe, walking on a mountainside. Marpa stopped and thought, "Is it he or not?" Naropa said:

If you do not loose the snake knot of doubt 
In the dharmakaya, the dharmata of mind 
In which all is unborn,
You will not accomplish your purpose with a double-pointed needle.

Then Naropa disappeared.

The fifth month, Marpa searched, saw a glimpse of Naropa's face, and attachment arose in him. Naropa said:

Like a rainbow, the body is free from attachment.
If you do not recognize this free from reference point,
Like a blind man sightseeing
How can you understand the truth?

Then Naropa disappeared.

The sixth month, Marpa searched and had a vision of Naropa sitting in a sandy barren place. Marpa supplicated him, offered a mandala of gold, and requested teaching. Naropa said:

Since apparent existence is primordially pure, 
If you do not offer the mandala of dharmata. 
But rather this mandala of precious metal to which you are attached, 
Are you not chained by the eight worldly dharmas?

Then Naropa disappeared.

The seventh month, Marpa searched and had a vision of Naropa in an earthen cave. Naropa disemboweled the body of a human corpse and opened the skull. He was taking out brains, intestines, ribs, and the rest, and eating them. Marpa supplicated him and requested oral instructions. Naropa gave him a handful of ribs. Marpa felt nauseated and could not eat them. Naropa said:

In the great vessel of great bliss, 
Great bliss and enjoyment are pure in equal taste. 
If you do not enjoy this as great bliss, 
The enjoyment of great bliss will not arise.

Then Naropa abruptly disappeared.

Marpa looked around, but the corpse was no longer there except for a bit that was smeared on the side of the wall. Marpa licked this; the taste was wonderful and good samadhi arose in him.

The eighth month, Marpa searched farther. He had a vision of Jetsun Naropa and chased after him, but could not catch him. When Marpa was exhausted, the jetsun sat down. Marpa supplicated him and requested oral instructions. Naropa said:

If the horse of nonaction, dharmata, and luminosity 
Does not gallop free from coming and going, 
Like a deer pursuing a mirage 
Are you not wandering on the plain of futility?

Then, in his vision, Marpa conversed with Naropa further. Up to this point, Marpa's experiences occurred in the form of these visions.

When the eighth month had passed, Marpa was very depressed. While he was sadly looking at his books, suddenly he remembered Mahapandita Naropa. Overwhelmed, he immediately stopped reading and went to search for Naropa on the Dark Forest Mountain. He questioned a herdsman who said he first wanted a reward. Marpa gave him some gold and asked him again. The herdsman showed him Naropa's footprint on a crystal boulder. Marpa experienced immeasurable joy, as if he had met the jetsun.

He supplicated with intense yearning and saw clearly a manifestation of Naropa's mind. At the top of a sandalwood tree luxuriant with foliage was a sphere of dense rainbow light, almost touching the branches. Within it he saw the mandala of bhagavat Hevajra of nine emanation devis, with all their colors, scepters, ornaments, and other attributes vividly clear. Realizing that this was a manifestation of the guru, Marpa prostrated, made offerings, and supplicated. From the heart center of the consort Nairatmya, from the astamanua wheel, drawn as if with the tip of a single hair, light streamed forth, dissolving into Marpa's heart center. By this he received the blessing of body and the empowerment of speech, and he realized that this was Mahapandita Naropa's kindness. He rejoiced, but still filled with intense yearning for the guru, he wept and cried out in a wailing supplication. Suddenly Mahapandita Naropa appeared, adorned with the charnel ground ornaments and manifesting gracefulness and the rest of the nine moods of a heruka.

Naropa said, "Now the father has arrived in front of the son," and he revealed himself in person. On seeing him, Marpa experienced inconceivable joy, as if attaining the first bhumi. Words of deep feeling and many tears poured forth from him.

He placed Naropa's feet on top of his head. Not content with that, he embraced Naropa. He fainted, and when he regained consciousness, without hesitation he arranged an abundant mandala of gold and offered it.

Naropa said, "I don't warn gold," and would not accept it.

Marpa said, "Lord, though you do not need it, you must accept this gold for the sake of perfecting the accumulation of myself, those who helped gather these offerings, and all sentient beings."

As Marpa insisted again and again, Naropa said, "In that case, may this be an offering to the guru and the three jewels," and threw all the gold into the forest. Although joyful at meeting the guru, Marpa recalled with what hardship he had gathered the gold in Tibet and felt great loss. Naropa beckoned with his hands, joined his palms, and then opened them and returned the gold—complete and unspoiled—saying, "If you feel a loss, here it is again. I don't need gold. If I needed it, all this land is gold." He struck his foot on the earth and the ground turned to gold.

Then Naropa said, "I shall arrange a welcoming feast for the arrival of my son, Chokyi Lodro.'' He looked into the sky with a yogic gaze and a large, fresh, beautiful fish landed in front of them. Naropa said, "You should cut open this fish."

Marpa did so and from within the fish arose the five meats, the five amritas, and innumerable other exotic and excellent ganacakra substances. Many offering devis appeared and offered these substances to the gurus, yidams, dakinis, and dharmapalas, thus pleasing them. The master and disciple also partook of it with great delight.

Then Marpa supplicated for teaching. Naropa said, "You have been drawn here through Tilopa's kindness. As Tilopa gave a command-prophecy, I will give you oral instructions at Phullahari."

Marpa said, "Please tell me this command-prophecy."

Naropa said:

With the sun of self-liberated wisdom, 
At the monastery of Phullahari 
Dispel the darkness of Man's ignorance. 
Let the light of wisdom pervade everywhere.

While master and disciple were on the way to Phullahari, dakinis possessive of the dharma created huge magical attacks of obstructing spirits. Whether Marpa went in front of or behind the gum, he felt great fear. Particularly, when they arrived at Phullahari, his fear became greater. Marpa circumambulated and supplicated Naropa, saying, "Jetsun, please protect me," but the dakinis and obstructing spirits boldly showed their terrifying forms and came to seize Marpa. Marpa went through a rock mountain as if passing through a cloud as he followed after Naropa, but the obstructing spirits chased after them unhindered. Though he could have protected Marpa, Naropa supplicated Tilopa, saying:

This son prophesied by the guru 
Is the worthy vessel, Marpa Lodro. 
Please bless him by removing the obstacles 
Caused by these she-maras, so-called dakinis.

Manifestations of Tilopa, immeasurable hosts of wrathful deities wielding various weapons, came instantly and the obstructing spirits could not follow after Marpa. Unable to bear the radiance of the wrathful deities, they fled in all directions. The wrathful deities pursued them through crevices in the rocks. At that time, Marpa also saw part of Tilopa's form amidst heaps of clouds and light. Seeing him, Marpa danced with joy. Between the gaps in the rocks. Lord Marpa's footprints and the footprints of the fleeing obstructing spirits can still be seen these days at Phullahari.

When the wrathful deities had subjugated the obstructing spirits, the terrified dakinis joined their palms together and said:

This terrifying body with terrifying speech 
Is well armed with terrifying weapons. 
In this great terrifying body, we take refuge. 
We will do no harm.

You are as bright as two moons. 
We will drive you in a great chariot. 
Jetsiin, glorious Naropa,
According to prophecy, we will receive you in the self-liberated celestial realm.

Saying that, they disappeared.

In general, Lord Marpa requested from Lord Naropa the hearing lineage and, in particular, the ejection and transference of consciousness. Naropa asked, "Did you remember to request the transference of consciousness yourself, or did you receive a revelation?"

Marpa replied, "I neither received a revelation, nor did I think of it myself. I have a student called Thopaga who received a revelation from a dakini.''
Naropa said, "How wonderful! In the dark country of Tibet there is a being like the sun rising over the snow." Naropa placed his joined palms on top of his head saying:

In the pitch-black land of the North 
Is one like the sun rising over the snow. 
To this being known as Thopaga 
I prostrate.

He closed his eyes and bowed his head three times. And the mountains, trees, and greenery in India bowed three times. Even now the mountains and trees of Phallahari bow toward Tibet.

Naropa said, "I will grant you special teachings known only to a few before—the Cakrasamvara of the dakini hearing lineage." By means of sand mandalas, Naropa performed the abhisekas of Cakrasamvara with sixty-two deities, thirteen deities, five deities, as well as the coemergent father alone. By means ofsindura mandalas, he performed the abhisekas of the consort Vajravarahl with fifteen devis, seven devis, five devis, and the coemergent mother alone. Then by means of the mandala of the guru's body, speech, and mind, Naropa gave Marpa the sign abhiseka, as well as the oral instructions for everything.

"If you attend to the oral instructions of these special teachings, the oral instructions given to you previously will be like the outer husk. These supreme oral instructions are the innermost essence. It should be a teaching restricted to a single lineage holder for thirteen generations. Give it to your student called Thopaga and buddha activity will spread and flourish. Are these oral instructions different from the previous ones?" Naropa asked.
Marpa thought, "Basically, they are the same, but there are differences in the profundity of the methods of bringing about actualization, and differences in the speed of bringing about confidence, actual experience, and actualization without too much effort. Especially, both the three teachings on mixing and ejecting of consciousness and the teaching of mixing and equal taste are special teachings that no one else has.

"Knowing one thing liberates all. Therefore, since this king of teachings alone is enough, it would have been sufficient to give me this in the beginning."
Marpa told Naropa what he had thought, and Naropa said, ' 'When you visited on the two previous occasions, it was not yet the appropriate time to give this teaching to you. In particular, if you had not made sacrifices for the dharma, you would not have realized the rarity and great value of these teachings and you would not have been able to practice them properly. Even if you had attempted to practice them, their virtues would not have arisen in you. As I told you before, under Tilopa I underwent twelve great trials and twelve lesser trials of body and life in order to receive and practice this teaching. Now, since I have attained power over phenomena, I go to the twenty-four sacred places and the buddha fields and I am well received in the ganacakra gatherings of dakas and dakinls. Sometimes I am even the master of the gathering.

“Undergoing great difficulties in collecting gold and paying no attention to dangers on the journey, you endured hardships for the sake of dharma. Tilopa saw that you would be a worthy vessel for these teachings and gave me a prophecy. Out of my irresistible love for you, I thought that I must give you this teaching. When you came this time, numerous auspicious signs coimcided. Because I requested and urged the dakinis and dharmapalas, you arrived here. In order to receive the blessings of the lineage, you were delayed and made to undergo hardships.”

Although at that time Naropa gave Marpa the abhiseka and oral instructions of Cakrasamvara, Marpa’s personal yidam was Hevajra. Therefore glorious Naropa thought, “Since Marpa Lotsawa of Tibet is very loyal to me, he has repeatedly visited me, bringing gold. Because he is so good, I should see what auspicious coimcidences arise conserning his ability to hold the lineage, and in accordance with these I should make a prophecy.” Then glorious Naropa gave a ganacakra for Lord Marpa. 

That night they slept near each other and at dawn Mahapandita Naropa manifested the mandala of Hevajra with the nine deities, bright and vivid in the sky. He said, “Son, teacher Marpa Chokyi Lodro, don’t sleep, get up! Your personal yidam Hevajra with the nine emanation devis has arrived in th sky before you. Will you prostrate to me or to the yidam?” Marpa prostrated to the bright and vivid mandala of the yidam. Naropa said, “As is said,

Before any guru existed
Even the name of Buddha was not heard.
All the buddhas of a thousand kalpas
Only come about because of the guru.

This mandala is my emanacion.” Then the yidam dissolved into the guru’s heart center.

“The main point of this incident is that the lineage will not last long within your family. This is the lot of sentient beings. However, your dharma lineage will last as long as the teachings of Buddha remain. Therefore rejoice."

Marpa thought, "Previously, I studied and contemplated that seeing and hearing the guru is greater than witnessing the yidam. When meditating, one always visualizes the guru above the yidam's head. The other day when searching for the guru, I saw the yidam Hevajra at the top of a sandalwood tree, but I wasn't satisfied and continued to search for he guru. That I made this mistake must be the result of my former karma.'' After this incident, Marpa felt very upset. He began having nightmares and, at the same time, he became sick with fever and came near to death thirteen times. He also went into a coma three times.

Glorious Naropa said, "Since these hearing lineage teachings are very powerful and sensitive, various obstacles ofMara are occurring. Since you and I cherish the Buddha's teachings, I will supplicate the three jewels. They will protect you from the harm of the maras; I assure you that your life will not be endangered. Since this is the way of exhausting the suffering due to evil karma, you should realize that this illness is the blessing of the three jewels. Continue to be mindful of the practice of friendliness and compassion for sentient beings." With these loving words, Naropa extended his kindness.

Marpa replied, ''Whether I live or die, I will think of nothing other than the kindness of the three jewels. Just as you have extended your kindness to me, please extend it to all sentient beings." When Marpa said this, Naropa was pleased.

While Marpa was ill, some vajra brothers and sisters close to him practiced their sadhana and set up a boundary of protection around him. They came again and again, discussing what medical treatment, rites of aid, and supplications to the three jewels would be most effective.

Marpa said, "All my belongings are dedicated to the guru. I have no personal possessions. It would not be appropriate to use the guru's possessions for a rite of aid for myself. Therefore this should not be done. As for medical treatment, if the merit of the sentient beings of Tibet does not suffice, I will die in any case. If it does suffice, I will recover from my illness even without medical treatment. Therefore there is no need for it. There is no greater protection than supplication to the three jewels and the kindness of glorious Naropa. Therefore I will continuously supplicate the guru. It all depends on whether the dharmapalas protect the teachings or not." So without medical treatments or any rites of aid, Marpa recovered completely from his illness through the power of his guru and his dharma brothers and sisters.

Although Marpa recovered from his illness, his sadness was not dispelled. The vajra brothers and sisters consoled him with a thanksgiving feast for his recovery from illness. Glorious Naropa also gave a thanksgiving feast for his recovery from illness. At that time, in order to console him by means of oral instructions for practice, Naropa sang this vajra song summarizing the six yogas:

I bow at the feet of the kind lord. 
You, Marpa Lotsawa of Tibet, 
With a free and well-favored body 
And a mind of sadness this summer, hear these words.

The method of resting the mind is confidence in the view. 
The method of resting the body is the pith of meditation. 
Outside is only the illusory form of devas. 
Inside is just the three nadls and four cakras. 
Below is the A stroke, candali. 
Above is the form of the letter HAM. 
Above and below are the wheels of prana.
Practice holding the life force in a vaselike manner. 
In between the letters, experience bliss, emptiness, and luminosity.
This we call the oral instructions of candali. 
Lotsawa, have you captured prana with precision?

Outer appearance is only illusion. 
Inner experience is inexpressible. 
Day and night, experiences are simply nirmanakaya. 
This we call the oral instructions of illusory body. 
Lotsawa, have you experienced revulsion toward attachment?

When experiencing the confusion of dreams, 
Visualize at the throat the syllable OM radiating light.
Through the creation of habitual thoughts:
If you dream of a man, he is said to be a male ghost;
If you dream of a woman, she is a female ghost;
If you dream of animals, they are regarded as nagas;
If your dream is happy, you feel exalted;
If your dream is unhappy, you feel unhappy. 
If you do not realize that ghosts arise from the root of mind,
You will not exhaust the ghosts of discursive thought. 
Self-liberating good and evil is the meaning of this teaching.
This we call the oral instructions of dreams. 
Lotsawa, have you realized their nature?

In the period between falling asleep and dreaming, 
In that state of delusion, which is the essence of dharmakaya,
Inexpressible bliss and luminosity are experienced. 
Then, seal that with luminosity 
And the deep sleep of luminosity occurs. 
This we call the oral instructions of luminosity. 
Lotsawa, have you realized mind as unborn?

The eight doorways are the openings of samsara.
The one doorway is the path of mahamudra.
When the eight doorways are closed and the one doorway is opened,
With the bow of prana, the arrow of mind 
Is propelled by the bowstring HIK 
And so consciousness is shot through the aperture of Brahma.
This we call the oral instructions of the ejection of consciousness. 
Lotsawa, can you stop your prana at the right time?

When the time to leave the body comes,
One finds another body as an authentic sacred object.
Then the seed syllable rides the horse of prana.
By means of the wheels of prana,
One abandons one's body like an empty house
And enters the other body, which is the essence of nirmanakaya. 
This we call the oral instructions of the transference of consciousness. 
Lotsawa, is your prana workable?

The mind at the time of dreaming
Should be mixed with the mind of pardo.
Its essence is sambhogakaya.
Both the pure and impure aspects of the two kayas of form
Are attained when the time of the pardo comes.
The pith of dream pardo is the mixing and ejecting of consciousness.
This we call the oral instructions of pardo. 
Lotsawa, are you trained in the pardo?

It is necessary to study the outer and inner teachings. 
Comprehending them will enable you to overcome the two extremes.
When uncertainty as to existence and nonexistence is cut, 
That is the one path from which one does not stray. 
On this path, how could there be sadness?

Thus Naropa sang.

Marpa's mind was set at ease and his depression was dispelled. Later, whenever he was moved, he spoke of the guru and these other experiences.
When Lord Marpa's sickness had ceased and his mind was relieved of depression, Naropa said, "From among the seven yogas, we should do the bathing yoga," and Marpa went with him as an attendant. While bathing in a pool possessing the eight qualities, Marpa took off his powerful protection yancra and set it down. A crow snatched it and carried it away. Naropa thought, "This is an obstacle created by spirits." With the threatening yogic gaze and mudra, he paralyzed the bird and it fell from the sky. He picked up the protection yancra and returned it to Marpa, saying, "From now on, you are victorious over the obstacles of Mara."

Marpa's Farewell to Naropa

The great and glorious Naropa said, "I establish this Marpa Chokyi Lodro as my regent."

As they were celebrating the farewell ganacakra, Naropa gave this command-prophecy. "You, the translator! Previously, I gave you the transmission of the five skandhas as the five bud-dha families, and the five klesas primordially existing as the five wisdoms. Since, in essence, they are free from accepting and rejecting, all the dharmas of the phenomenal world are the essence of the five buddha families. Recognizing these as the manifestation that dawns as unobstructed dharmata, there is not a single dharma beyond this unity.

"Therefore, practice in the space of dharmata, unobstructed, like a bird flying in the sky. This is turning the dharmacakra of what has been realized, like a cakravartin king. You naturally turn the dharmacakra of what has been told, just as a universal monarch possesses the seven royal treasures. In general, you hold the teachings of the Buddha, both the sutras and tantras, by means of what has been told and realized. In particular, you make what has been told and what has been realized of the mantrayana teachings shine like the sun.

“Although in this life your family lineage will be interrupted, your dharma lineage will flow on like a wide river as long as the teachings of the Buddha remain. In the view of some impure ordinary men, you will appear to gratify yourself in this life with sense pleasures. Your desires will seem unchanging, like a carving in rock, so solid and so great. On the other hand, since you yourself have seen dharmata, samsara will be self-liberated, like a snake uncoiling. All the future disciples of the lineage will be like the children of lions and garudas, and each generation will be better than the last.

"Because of our love, yearning, and intimacy in this life, we are beyond meeting and parting in the realm of luminosity. In the next life, I will receive you in the pure celestial realm, and then we will be inseparable companions. Therefore, rejoice!"

After Naropa said this, Marpa requested, "Please be so kind as to prophesy for me the way in which our dharma lineage will expand and flourish. Since ultimately there is no difference between the sutras and tantras in their view and realization, one can hold the teachings—what has been told and what has been realized—of both. Is it necessary that in external appearance one adopt the robes of a sravaka and practice the pratimoksa? It isn't, is it?
"I have seven sons of my own blood, headed by Tarma Dode. If my family lineage is to be cut, please prophesy the means by which it could not be cut."

Mahapandita Naropa replied, "In the future of your dharma lineage, there will be many who assume the external appearance of a sravaka. Inwardly, they will realize the meaning of mahayana, dwell on the bhumis, and be surrounded by bodhisattvas.
Some others of varied appearance will make the teachings of the Practice Lineage flourish and expand.

''Not only if you have seven sons, even if you have thousands of sons, your family lineage will go no further. Nevertheless, without regret, father and sons should practice the sadhanas of divine yidams in strict retreats, exerting themselves in making feast torma offerings to the dakinis and dharmapalas.

"Because you have the karmic stream of good practice in former lives, you are a mahasattva dwelling on the bhumis, and you will benefit many sentient beings. Therefore, in order to tame students of the snow land of Tibet, I empower you as my regent. ''

Placing his right hand on top of Marpa's head, Naropa sang this song prophesying the future:

Possessing the karma of proper training in previous lives,
You are a yogin who has realized the innate truth. 
You, Marpa the Translator from Tibet, 
Are a bird of the five families soaring in the space of dharmata.
You will hold the royal treasures of a universal monarch. 
The sky flower of your family lineage will vanish, 
But your dharma lineage will flow on like a wide river. 
Though your desires appear vivid, like a carving in rock,
The ripples ofsamsara's waters will vanish by themselves. 
Your sons will be like the children of lions and garudas. 
Later disciples will be even better than the previous ones. 
Having realized the meaning of the mahayana, 
Those of good karma will be ripened and freed. 
You are the king of those worthy students.

Now depart to U in Tibet. 
In the northern Land of Snow,
A place abundant with a variety of fragrant trees, 
On a mountain slope blooming with various herbs, 
Is a fortunate disciple who is a worthy vessel. 
Son, go there and perform benefit for others. 
You will certainly accomplish this benefit.

Because of our love, yearning, and intimacy in this life, 
In the realm of luminosity we transcend meeting and parting.
In the next life, in the completely pure celestial realm, 
I will receive you.
There is no doubt that we will be inseparable companions. 
Son, rest your mind in this.

Thus Naropa sang.

Then Naropa said, "Now go to Maitrlpa from here and persistently request the teachings you desire. Your understanding will be even deeper than before."

Marpa was preparing to return to Tibet. Having slept under a tree in a mango grove west of Phullahari, at dawn he thought, "In this life, I have come three times to India from Tibet—the first time for twelve years, the second time for six years and this time for three years. Twenty-one years have passed, and I have stayed for sixteen years and seven months before glorious Naropa. I have practiced the dharma and have met with siddha gurus. I realize that I have completed my education in language and learning." Thinking this, Marpa rejoiced.

As for departing to Tibet and leaving his guru and dharma brothers and sisters, he felt sad. As for the dangers of rivers, steep cliffs, and bandits on the road, he felt apprehensive. Having obtained the special oral instructions after completing his education, he felt very proud in departing to Tibet.

As a parting gesture he gave a ganacakra for Mahapandita Naropa. In that gathering, when Naropa and he were conversing and reminiscing, Marpa sang, in the melody of a bee buzzing in the distance, this ''Long Song of the Journey,'' a grand and renowned song which he offered to his guru and dharma brothers and sisters:

Lord, kind leader of beings, 
Gurus of the siddha lineage, 
Please dwell as ornaments on the top of my head. 
Dwelling there, please bless me.

Both Mahapandita Naropa of India
And Marpa the Translator from Tibet
Met because of previous practice and the same aspiration.
I attended you for sixteen years and seven months.
I accompanied you; we were not separate for an instant.
Therefore it is impossible for me not to be in your mind.

At this glorious monastery of Ravishing Beautiful Flowers, 
You completely empowered me by the river of the four abhisekas. 
You gave me the ultimate oral instructions of the hearing lineage. 
In the nondual truth of the supreme, unsurpassable vehicle,
I meditated one-pointedly 
And grabbed the sunyata-mind. 
For the northern Land of Snow, 
You established me as regent and prophesied. 
Therefore I, a novice, now go to Tibet.

As for me, a novice, going to Tibet:
There are three things I miss upon leaving.
There are three things that make me sad.
There are three things I fear on the road.
There are three things I am apprehensive of on the way.
There are three things ahead that make me proud.
There are three great wonders.
If I do not interpret this song,
The words and their meaning will not coincide.        

As for the three things I miss upon leaving:
Headed by Lord Naropa and Maitrlpa,
There are a hundred siddha gurus.
Leaving them behind, I miss them more than my mother.

Headed by Sri Abhayakirti,
There are a hundred dharma brothers and sisters.
Leaving them behind, I miss them more than my mother.

Headed by the place Phullahari,
There are a hundred holy places of siddhas.
Leaving them behind, I miss them more than my mother.

As for the three things that make me sad:
Divine Dharmabodhi Asoka and others
Were my kind hosts and hostesses.
Not daring to separate from them, I feel sad.

The brahman youth Suvarnamala, 
Dead or alive, will always be my friend. 
Not daring to separate from him, I feel sad.

The dark-skinned daughter of the merchant 
Was with me constantly as an authentic consort. 
Not daring to separate from her, I feel sad.

As for the three things I fear on the road:
The foremost is the boiling poison lake,
But soon I have to cross the Ganges river in the East.
Even before I see this, I am afraid.

In the jungle of the Usiri mountain, 
Bandits and thieves lie in wait on the road. 
Even before I see them, I am afraid.

At a city in Tirahuti,
Shameless custom taxes fall like rain.
Even before I see them, I am afraid.

As for the three things I am apprehensive of on the way 
Not only is there the dangerous defile of Palahati, 
There are eighty-one dangerous bridges and passages. 
Kye ma! I quake like quicksilver.

Not only is there the snow pass of Khala Chela, 
There are eighty-one small and large passes. 
Kye ma! I quake like quicksilver.

Not only is there the great plain Paimo Palthang, 
There arc eighty-one small and large plains. 
Kye ma! I quake like quicksilver.

As for the three things ahead that make me proud:
Headed by the grammars of Kalapa and Candra,
I know one hundred and eight different languages. 
In the company of fellow translators, I will feel proud.

Headed by the Catuhptfha and the Hevajra,
 I know one hundred and eight commentaries on the tantras. 
In the company of fellow great teachers, I will feel proud.

Headed by the oral instructions of the four special transmissions,
I know one hundred and eight hearing lineage teachings. 
In the company of fellow meditators, I will feel proud.

As for the three great wonders:
Besides the mixing of mind and prana, and the ejecting of consciousness, 
I know one hundred and eight special dharmas. 
O how wondrous, how great indeed!

Besides the devi Vetali,
I know one hundred and eight protectors of the teachings.
O how wondrous, how great indeed!

Besides the oral guidance in the five stages,
I know one hundred and eight sampannakramas.
O how wondrous, how great indeed!

All these are the kindness of the lord guru. 
Even though I cannot repay his kindness, 
Still the lord dwells inseparably as an ornament on the top of my head.

Finally, I, a novice, going to Tibet,
Request from my dharma brothers and sisters
Good wishes that my journey be free from obstacles.

This is the last time we will ever meet.
Let us definitely meet in the next life
In the celestial realm of glorious Uddiyana.

Thus, the guru translator sang this song.

His elder friends, the brahman Sumatikini and the yogini Sukhadhari, eight altogether, burst into tears. Lord Marpa received the four abhisekas of the body mandala of the guru, prayed, and then departed. His dharma brothers and sisters escorted him away, carrying all his belongings and gear. Lord Marpa himself, walking backward and prostrating until he reached the bottom of the stone steps of Phullahari, prostrated to the guru at each step. At the bottom of the stone steps he prostrated many times with intense yearning. At that place, Lord Marpa left a footprint in the stone, which is still there now.

The dakinis invited glorious Naropa to the celestial realm in that very life. The guru and the vajra brothers and sisters blessed Lord Marpa so that he would be free from obstacles on his return to Lhotrak in Tibet, and would greatly benefit the teachings and sentient beings until the end of his life.

At that time, in accordance with the guru's command, Marpa went to stay with Master Maitripa. While he was once again receiving the abhiseka of Hevajra, a rain of divine flowers fell from the sky and scents of sandalwood, aloe wood, and others permeated the air. As a sign that he was accepted by the dakinis, a cedar torch a finger's length in size quivered and remained blazing for a week, and various ravishing sounds of divine music were heard.

While Marpa was receiving the Cakrasamvara abhiseka, the dakas and dakinis of the three levels, though invisible, proclaimed mantras. Torma was offered to the ksetra-pala dakinis and Marpa witnessed seven red jackals, emanations of the ksetrapala dakinis, actually receive the torma. Lord Marpa thought, "I have arrived in some other world, like Akanistha," and felt immeasurable joy and delight. Maitripa commanded him to keep these signs secret while he was in India. The conviction arose in Marpa that both Naropa and Maitripa were even greater than the Buddha.

go to Eleventh Chapter: Life of Marpa