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Marpa
Fourteen Chapter : Marpa prophesies the spreading and flourishing
of the teachings and grants oral instruction, sacred representations carrying
blessings, as well as advice.
When all
the students and son-disciples gathered at a memorial service for Tarma
Dode, the disciples and the great son-disciples requested, "Precious
guru, your son was like the buddhas of the three times, but the merit
of ourselves and sen-tient beings was insufficient. Since you are now
getting old, please prophesy how the precious teachings of the Kagyu will
spread and how further disciples and actions will arise."
The guru
said, "As a descendant of the lineage of Maha-pandita Naropa, I have
mastered recognizing auspicious coincidence. Mahapandita Naropa also gave
excellent prophecies for the teachings of the Kagyu. Therefore, you great
son-disciples should await your dreams.''
After practicing
dream yoga, the great son-disciples related their dreams. Most of the
dreams were rather good, but they were not prophetic. However, Jetsun
Mila had a dream of four great pillars, which he offered to the guru as
follows:
In accordance
with the command of Lord Vajradhara,
Last night's dream
I will offer to the guru just as it occurred.
Please listen to me for a little while.
In this vast northern region of Jambudvipa,
I dreamt that there was a massive snow mountain.
I dreamt that the snowy summit touched the skies.
I dreamt that the sun and moon circled around the peak.
I dreamt that their light rays filled the sky.
I dreamt that the base covered the vast ground.
I dreamt that rivers descended in the four directions.
I dreamt that their water satisfied all beings.
I dreamt that the rivers flowed into the ocean.
I dreamt that various flowers bloomed.
In general, I dreamt a dream like this.
Thus I relate it to you, guru, the buddha of the three times.
In particular,
next to this massive, high snow mountain:
I dreamt that a great pillar was established in the East.
I dreamt that on top of the pillar a great lion was poised.
I dreamt that the lion was fully displaying his thick turquoise mane.
I dreamt that his four paws clawed at the snow.
I dreamt that his eyes gazed upward.
I dreamt that the lion leapt to a white snow mountain range.
Thus I relate it to you, guru, the buddha of the three times.
I dreamt
that a great pillar was established in the South.
I dreamt that on top of the pillar a tigress roared.
I dreamt that the tigress was fully displaying her well-striped coat.
I dreamt that she puffed out her chest three times.
I dreamt that her four paws clawed at the jungle.
I dreamt that her eyes gazed upward.
I dreamt that the tigress leapt into a jungle.
I dreamt that she strode among the trees.
Thus I relate it to you, guru, the buddha of the three times.
I dreamt
that a great pillar was established in the West.
I dreamt that above the pillar there soared a great garuda.
I dreamt that the garuda's wings were fully extended.
I dreamt that the horns of the garuda pointed to the sky.
I dreamt that his eyes gazed upward.
I dreamt that the garuda soared through the expanse of space.
Thus I relate it to you, guru, the buddha of the three times.
I dreamt
that a great pillar was established in the North.
I dreamt that above the pillar there soared a great vulture.
I dreamt that the vulture's wings were fully extended.
I dreamt that the vulture made her nest among the rocks.
I dreamt that this vulture gave birth to a young one.
I dreamt that from this one the sky was filled with a flock of birds.
I dreamt that the vulture's eyes gazed upward.
I dreamt that the vulture soared through the expanse of space.
Thus I relate it to you, guru, the buddha of the three times.
Because
of the auspicious coincidence of a dream like this,
I thought these might be good and virtuous signs.
I rejoiced and felt inspired.
Please interpret this and grant us a prophecy.
Thus Mila
sang.
The guru
was very pleased and said, "This is an excellent dream." He
told his wife Dagmema to prepare a good ganacakra.
When his
wife had gathered the requisites together and the great son-disciples
had assembled, they performed a splendid ganacakra. The guru said, "Mila
Dorje Gyaltsen has had an excellent dream. O how wondrous, how great indeed!"
The great
sons asked him to interpret the signs of the dream and tell what they
prophesied. In the melody of thcjegal voice of transmitting the signs,
the most excellent of beings, the great translator, sang to the son-disciples
this grand song that prophesies the future spreading and flourishing of
the teachings and that interprets the signs of the four pillars in Mila's
dream:
Lord,
buddha of the three times and refuge of beings,
Mahapandita Naropa, I pay homage at your feet.
All you son-disciples seated here,
These signs that arose in the dream
Prophesy a wondrous future.
I, your old father, will explain them; now listen!
The land in the northern region of Jambudvipa
Means that Sakyamuni's teaching will spread in Tibet.
The snow mountain rising above it
Is the old father, Marpa the Translator,
And the teachings of all the Kagyu.
The snowy peak touching the sky
Is the unrivaled view.
The sun and moon circling the peak
Are meditation containing luminosity, wisdom, and compassion.
The light rays filling the sky
Are kindness clearing away the darkness of ignorance.
The base covering the vast ground
Is buddha activity covering the earth.
The rivers descending in the four directions
Are the oral instructions of the four abhisekas that ripen and free.
Their water satisfying all sentient beings
Is the ripening and freeing of disciples.
The rivers flowing into the ocean
Are the meeting of the mother and son luminosities.
The various flowers blooming
Are the experiences of fruition free from any faults.
All you son-disciples assembled here,
In general, this dream is not bad, but an excellent drean.
In particular, next to the massive, high snow mountain:
The great pillar established in the East
Is Tsunon Wang-nge of Tolpo.
That great lion poised on top of the pillar
Is his lion-like character.
The lion displaying his thick turquoise mane
Means that he has received the oral instructions of the hearing lineage.
His four paws clawing at the snow
Is the sign that he is endowed with the four immeasurables.
His eyes gazing upward
Is the sign that he will bid farewell to samsara.
The lion leaping to a white snow mountain range
Is the sign that he will go to the realm of liberation.
All you son-disciples assembled here,
This dream of the East is not bad, but an excellent dream.
The great
pillar established in the South
Is Ngokton Chodor of Shung.
That tigress roaring on top of the pillar
Is his tiger-like character.
The tigress fully displaying her well-striped coat
Means that he has received the oral instructions of the hearing lineage.
The puffing out of her chest three times
Is the sign that he has realized the trikaya.
Her four paws clawing at the jungle
Is the sign that he has accomplished the four karmas.
Her eyes gazing upward
Is the sign that he will bid farewell to samsara.
The tigress leaping into the jungle
Is the sign that he will go to the realm of liberation.
That she strode among the trees Is the sign that his sons and nephews
will be lineage holders.
All you son-disciples assembled here,
This dream of the South is not bad, but an excellent dream.
The great
pillar established in the West
Is Meton Tsonpo ofTsangrong.
That great garuda soaring above the pillar
Is his garuda-like character.
The garuda fully displaying his feathers
Means that he has received the oral instructions of the hearing lineage.
That the garuda's horns point to the sky
Is the sign that he will overcome straying from the view and practice.
His eyes gazing upward
Is the sign that he will bid farewell to samsara.
The garuda soaring through the expanse of space
Is the sign that he will go to the realm of liberation.
All you son-disciples assembled here,
This dream of the West is not bad, but an excellent dream.
The great
pillar established in the North
Is Milarepa of Kungthang.
That vulture soaring above the pillar
Is his vulture-like character.
The vulture fully displaying her feathers
Means that he has received the oral instructions of the hearing lineage.
The vulture making a nest among the rocks
Is the sign that his life-force will be harder than rock.
The vulture giving birth to a young one
Is the sign that one without equal will come.
The flock of birds filling the sky
Is the sign that the Kagyu teachings will spread.
Her eyes gazing upward
Is the sign that he will bid farewell to samsara.
The vulture soaring through the expanse of space
Is the sign that he will go to the realm of liberation.
This dream of the North is not bad, but an excellent dream.
Thus I have explained this to you assembled here.
Now the
deeds of this old father have been accomplished.
The time is now ripe for you son-disciples.
If you trust the words of this old man,
Later, the teachings of the Practice Lineage will spread.
Thus Marpa
sang. Everyone assembled there felt immeasurable joy.
Then the
guru opened the treasury of teachings and oral instructions for his great
son-disciples. During the day he taught and at night he let them practice.
Everyone gained success in their practice. From time to time, the son-disciples
gave feasts and gifts.
At one time,
Meton came and arranged a feast. At this feast, Meton offered his second
gift. He said, "O guru, your son was like the Buddha, but our merit
was insufficient. You yourself are like the sun and moon, and the great
heart sons headed by guru Ngokpa encircle you like constellations. You
make the teachings of the secret mantra shine as the sun. How wondrous!
O guru, this evening at the feast, please think of us kindly and sing
a song of your deeds so that we can benefit from your example."
Lord Marpa
knew that Meton had been too restrictive in giving dharma instruction,
and so he sang this song of his thoughts to him:
Lord guru,
inseparable from Aksobhya,
Please remain as the crest ornament on the top of my head.
Today, in order to explain the tantras at this feast,
I, the teacher Marpa Chokyi Lodro,
Will sing this useful story.
Hearing of Tsang, I went there.
At the glorious monastery cf Nyugu valley,
Starving for the teachings of the secret mantra,
I waited three years, my mind a hungry ghost.
In general, I thought I wasted my time there.
I thought I would go to Nepal in the South.
Desiring the dharma, I suffered like a man thirsting for precious water.
I thought if it ever came about that I knew the dharma,
I would give it to anyone who desired it.
This dharma was obtained through hardship, even at the risk of my life.
I would feel devastated if these profound oral instructions were to disappear.
Although
I have not explained the textual commentaries
To anyone other than Meton and Ngokton,
I told them to explain the dharma to whomever desires it.
When disciples offered their wealth,
As their guru, I did not restrict my teaching.
And to Great Magician who had no wealth And to Ngokton who rendered service,
I was neither strict nor loose with the oral instructions.
Therefore, practice the holy dharma properly.
I obtained
these oral instructions through great hardship.
Not wasting my wealth.
I took a hundred and ten sang of gold with me to India.
I made offerings to special shrines.
I made offerings to gurus.
I offered feasts and torma in special places.
The kind service that you sons have rendered
I repay by giving the immeasurable holy dharma.
With the sustenance of dharma, practice.
Benefit sentient beings as much as you can.
Thus Marpa
sang. Metun was led to certainty and great aspiration arose in him.
One night
while giving the profound abhiseka of Nairatmya, Lord Marpa thought, "I
have to give each son-disciple the appropriate special transmission and
activity. Therefore, in the morning, at dawn, I will look for auspicious
signs."
At dawn,
within luminosity, Marpa saw the great son-disciples. Ngokton Chodor of
Shung was studying some commentaries on the Hevajra-tantra. Tsurton Wang-nge
of Tol was practicing the ejection of consciousness. Meton Tsonpo of Tsangrong
was practicing luminosity. Jetsun Mila was practicing candall. Thus Marpa
knew the appropriate special transmission and activity for each of them.
To guru Ngokpa
he gave oral instructions on the method of explaining the tantras by means
of the six views and four methods, which are like pearls on a string.
He also gave him Naropa's six ornaments and ruby practice mala, a patrl
and sruva, and a Sanskrit commentary. Marpa said, "Benefit beings
by expounding the teachings."
To Tsurton
Wang-nge of Tol he gave the teaching of the ejection of consciousness,
which is like a bird flying through an open skylight. He also gave him
Naropa's hair, nails, amrta pills, and crown of the five buddha families.
He said, "Practice the ejection of consciousness."
To Meton
Tsonpo of Tsangrong he gave the teaching of luminosity, which is like
a lamp blazing in the darkness. He also gave him Naropa's vajra and ghanta,
damaru, and a kapala made out of mother-of-pearl. He said, "Cross
the bardo."
To Jetsun
Mila he gave the special teaching of candali, which is like a blazing
fire of kindling. He also gave him Maitripa's hat and Naropa's clothing.
He said, "Wander in slate and snow mountains and practice the view
and meditation."
At a ganacakra
where all the students had gathered, Marpa said, "Just as I have
given you oral instructions in accord with auspicious signs, you should
give these special oral instructions to your lineage disciples. Thus,
great and vast benefits and buddha activity will arise. Dodebum is no
longer here. I have given you the lineage of blessings and oral instructions
of my excellent Kagyu fathers. Practice them earnestly. Then benefit for
sentient beings will increase."
Later, at
the feast, Meton made his third gift and said, "O guru, today please
think of me with kindness. In accordance with the aspiration of Mahapandita
Naropa and with whatever meditation experience has arisen in your mind,
please sing a song that puts the view into proper perspective."
Because guru
Marpa had always thought that Meton had been too restrictive in giving
teachings, he said, "I will sing a song as you wish. Not only am
I pleased that you have offered abundant wealth to me, but I am also pleased
that you have assimilated the vast variety of our ritual traditions, since
we place great emphasis on practicing these. Do not hold back the oral
instructions too strictly. Enter those who are endowed with faith and
who will not waste the dharma into the abhisekas and oral instructions."
In accordance
with Meton's desire and request, Marpa sang this song, emphasizing the
complete removal of restrictions:
Lord,
master of bliss, refuge of beings,
Nirmanakaya, heruka in union with consort,
Possessing the nine moods, within bliss and emptiness
You join in union; coemergent being, I pay homage to you.
By merely witnessing a sign, the meaning is realized.
Whoever truly hears even a corner of this will be liberated.
Not shown by conventional words,
The wisdom of unconditioned truth is bestowed.
At the very moment when movement is blissful,
One is free from suffering.
In this way, since conditioned mind can never be convinced,
In the stream of bliss-emptiness samadhi,
Rest your mind free from thought.
The guru who is like the Buddha has taught this.
Other lineages also say this.
Through
an authentic consort,
One's ability becomes developed.
Like a person shooting a bird with an arrow,
One always depends on one's ability.
Even when
habitual patterns of desire arise,
This primordially pure mind
Is not corrupted by temporary conditions.
It remains unconditioned, like space.
This is the unpervened natural state.
Free from
even a speck of mind's activity,
There is not even a speck to cling to.
Thoroughly trained in the oral instructions,
At the time one leaves this body behind,
One dissolves into the space of paramita.
Thus, mind is unborn.
Mind is like the sky.
Don't corrupt it with a mist of conceptualizations.
The lord
Mahapandita Naropa spoke these words:
"In order to practice the dharma properly,
Like a snake placed in a bamboo tube,
Don't make any effort to move.
Those who suffer from desire
Are like one hit on a sore point.
Don't let your mind of nonaction wander.
The innate nature of mind is primordially empty.
Like smashing things with a hammer,
It liberates through seeing, touching, and thinking."
Please
understand this completely.
This is a meditation song of mahamudra.
Since the holy dharma benefits others,
Don't clutch it in a death grip, Metonpa.
For those who are worthy
Don't keep it secret, but give them instructions.
Thus Marpa
sang.
Then the
great son-disciples went to their respective residences. Marpa asked Jetsun
Mila to stay on for awhile.
Although
Lord Marpa had many heart sons who were worthy disciples, he did not give
them the oral instructions of the hearing lineage. In accord with the
prophecy of Naropa, Marpa gave Jetsun Mila the abhiseka, oral instructions,
and auxiliary teachings of the dakini hearing lineage of Cakrasamvara,
and finally completed these with the further secret command-seal teachings.
Moreover, having given him these many instructions, Marpa sang this song
extolling the greatness of the hearing lineage:
Although
everyone has a lineage,
If one has the dakinl's lineage, that is it.
Although everyone has forefathers,
If one has Tilopa, that is it.
Although everyone has a guru,
If one has Naropa, that is it.
Although everyone has oral instructions,
If one has the hearing lineage, that is it.
Although everyone attains enlightenment by meditating,
If one becomes enlightened without effort in meditation, that is it.
Thus Marpa
sang.
Jetsun Mila
said, "Our lineage and oral instructions are greatly renowned in
all of India and Tibet. Therefore, precious guru, your fame in Tibet is
no different than that of the lineage forefathers. Lord, because of your
powerful longing and devotion for the gurus and your buddha activity,
you yourself must also be renowned as a precious guru in India.
The guru
replied, "There's no need to speak of the great fame of my lineage
and oral instructions in India, and as you have said, I am renowned for
my great devotion to the guru."
Because he could not help but proclaim these essential truths, Marpa sang
this song:
Why shouldn't
my lineage be famed,
Since we possess the dharma eye of the dakinls.
Why shouldn't the forefathers be famed,
Since Tilopa is no one other than the buddha.
Why shouldn't my guru be famed,
Since Naropa is a torch of dharma.
Why shouldn't I be famed,
Since I am the only heart son of Naropa.
Why shouldn't the oral instructions be famed,
Since this wish-fulfilling jewel of the hearing lineage
Is the special dharma that no one else possesses.
Thus Marpa
sang.
Jetsun Mila
received this hearing lineage, the special dharma that no one else possesses.
Like a vase that is filled from another, Mila received Jetsun Marpa's
oral instructions and so his mind was satisfied. As a result of all this,
the sun of the Buddha's teachings rose in the snowy mountain ranges of
Tibet. The dark ignorance of all sentient beings was dispelled as the
light of wisdom illumined the day.
(go
to Fifteen Chapter: Life of Marpa ... coming soon ... two more chapters
to completion)
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