Milarepa - His Life

Jetsun Milarepa

Twelfth Chapter : Nirvana (part 1)

Then At the time when these words were being fulfilled, there was a very rich and influential lama named Geshe (note 1) Tsakpuhwa who lived at Drin. At first, he made a show of honoring the Master. But later, succumbing to envy and wanting to embarrass the Master before the crowd of his benefactors, he pretended to be troubled by doubts and asked him many questions.

During the first month of autumn in the year of the Wood Tiger, the Master had been invited to preside at a wedding feast at Drin. Geshe Tsakpuhwa also attended. He prostrated himself, hoping that the Master would return his prostration in the presence of the gathering. The Master had never prostrated himself before anyone, nor returned anyone's prostration except in the case of his lama, and, following his custom, he did not return the prostration.

The geshe thought, 'What! A Master as learned as myself paying homage to an ignorant fool and receiving no homage in return! I shall make him pay for my embarrassment.' And, handing him a text on Buddhist logic, he said, 'Master, would you be kind enough to clear up my uncertainty and explain this to me, word by word?'

The Master replied, 'You know very well the conceptual meaning of this text. But real spiritual meaning is found in abandoning the Eight Worldly Reactions and the personal ego, through destroying false perceptions of reality by realizing the single flavor of samsara and nirvana, and through meditating in mountain solitude. Apart from that, arguing over words, and pointing out what comes after what, is totally useless if one does not practice the Dharma. I have never studied logic. I know nothing about it and if I ever did, I have forgotten it now. I will tell you why. Listen to this song:

"I prostrate myself before Marpa the Translator,
May he bless me and keep me from dispute.

The blessing of my lama penetrated my mind.
I have never been overcome by distractions.

Having meditated on love and compassion,
I forgot the difference between myself and others.

Having meditated on my lama,
I forgot those who are influential and powerful.

Having meditated constantly on my yidam,
I forgot the coarse world of the senses.

Having meditated on the instruction of the secret tradition,
I forgot the books of dialectic.

Having maintained pure awareness,
I forgot the illusions of ignorance.

Having meditated on the essential nature of mind as Trikaya,
I forgot my hopes and fears.

Having meditated on this life and the life beyond,
I forgot the fear of birth and death.

Having tasted the joys of solitude,
I forgot the need to please my relatives and friends.

Having assimilated the teaching in the stream of my consciousness,
I forgot to engage in doctrinal polemics.

Having meditated on that which is non-arising, non-ceasing, and non-abiding,
I disregarded all conventional forms.

Having meditated on the perception of phenomena as the Dharmakaya,
I forgot all conceptual forms of meditation.

Having dwelt in the unaltered state of naturalness,
I forgot the ways of hypocrisy.

Having lived in humility in body and mind,
I forgot the disdain and arrogance of the great.

Having made a monastery within my body,
I forgot the monastery outside.

Having embraced the spirit rather than the letter,
I forgot how to play with words.
As you are a Master, explain the treatise yourself.'

Thus he spoke.

The geshe continued. 'This may be the hermit's way, but if I were to challenge it with my learned arguments, your discourses would go no further. I had hoped you were a noble man. That is why I prostrated myself before you.'

These words did not please the benefactors. With one voice they said to him, 'Master Geshe, however learned you may be, there are many more like you on earth. You are not equal to the Master, not even to a pore of the skin of his body. Just preside and be silent. Increase your wealth as much as you can, since you do not possess even the smell of religion.'

In spite of his growing irritation, the geshe could not protest since everyone supported Milarepa. His face darkened and he thought, "Milarepa acts and jests like a madman who knows nothing. Through his lies and imposture he is degrading the teaching of the Buddha, and living on gifts obtained by deceit. I, who have got so much knowledge and am the richest and most influential man in this region, now count for less than a dog in religious matters. I must do something about this.'

Then he mixed some poison with curdled milk.

Promising his concubine the gift of a large turquoise, he sent her with the poison to Drin Cave, where the Master was staying.

The Master knew that his foremost disciples were already enlightened and that, even if he were not to take the poison, his time to die had come. He knew also that, unless the woman were given the turquoise before he drank the poison, she would never get it. So he said to her, 'I shall not drink this now. Bring it back later, and then I will drink it.'
Wondering if the Master suspected her, the woman, worried and ashamed, went back to Geshe Tsakpuhwa.

'Because of his clairvoyance,' she said, 'the Master suspected me and refused to drink.'

The geshe replied, 'If he really had clairvoyance, he would not have told you to bring it back. He would have told you to drink it yourself. Since he did not, that proves he does not possess clairvoyance. Take this turquoise. Go find the Master and make sure he drinks the poison.'

He gave her the turquoise, and she answered,

'Everyone believes he is clairvoyant, so it must be true. That is why he did not take the drink in the first place, and I am sure he will not take it now. What's more, I am too afraid to do it. I will not go! I do not want your turquoise.'

The geshe answered, 'Laymen believe he is clairvoyant because they have not read the scriptures, and because they have been led astray by his lies. In my books, men gifted with clairvoyance are not like that. I assure you that he is not clairvoyant. Once I have seen proof that you have given him the drink, we shall be married. We have been living together for a long time and, as they say, there is not much to choose between eating a little garlic or a lot. Besides having this turquoise, you will be entrusted with the care of all my possessions, both within my household and without, and we will share all our joys and sorrows and be one family. So do your best.'

Hoping that these promises would be fulfilled, she then mixed some poison with curds and took it to the Master, who was now staying at Trode Tashigang. The Master smiled and took the vessel in his hands. She thought. The geshe is right, he does not seem to have clairvoyance.' Even while she was thinking this, the Master said to her, 'So you have been given the turquoise for the deed you are carrying out?'

Overwhelmed with confusion, she prostrated herself, and said in a weeping and trembling voice, 'I do have the turquoise, but I beg you, do not take the drink. Give it back to me. I am a thoughtless evil-doer.'

'What are you going to do with it?'

'I myself will drink it since I am guilty.'

The Master continued:

'First of all, I have too much compassion to let you drink it. It would violate the essence of the Bodhisattva precepts (note 2) and would bring with it grave spiritual consequences. My mission is complete and my life is coming to an end. My time has come to go to another realm. By itself the drink could not harm me in the least. It does not matter whether I drink it or not. But if I had drunk it the first time, you would not have received the turquoise as payment for your crime. Now that the turquoise is in your hands, I will drink, both to satisfy the geshe's desire and to be sure that you earn the turquoise.

'As for the geshe's other promises, they will not be fulfilled. He said many things about my behavior. There is no truth in what he said, so both of you will experience terrible remorse. When this happens, in order to purify yourself, strive toward self-realization in this life. Even to save your life, do not commit any similar crimes. Call upon me and my spiritual sons with a sincere heart. Both you and the geshe have always cut yourselves off from happiness and sought out sorrow. This time I will see if I can purify you of your evil karma. Speak to no one of this while I am alive. Afterward, everyone will hear about it. Although you have neither seen with your eyes nor heard with your ears the truth of my previous sayings, keep well in mind these words I speak now. The moment will come when you will see that they are true.'

Having thus spoken, he drank the poison.

When the woman related all this to Geshe Tsakpuhwa, he answered, 'Not all that he says is true, just as not all food is fit to eat. It is enough for me that he has taken the poison. Now remember, keep quiet about it.'

Meanwhile the Master spoke. 'Men of Nyanang and Dingri, and all benefactors and followers, prepare a ritual feast and gather round me. Let all other men in the region, who have not seen me but wish to meet me, come also.'

All the disciples spread the word. Many of those who heard these words did not believe the Master had actually said them. But faithful laymen and disciples who followed the teaching, as well as other people who wished to meet the Master, gathered at Chuwar. Then for many days the Master spoke to them of the doctrine of karma on the ordinary level and of the essential nature of reality on a higher level.

During this time, several of the chief disciples clearly saw that the sky was filled with gods listening to the words of the Master. Many others, intuitively feeling that the sky and the earth were filled with gods and men listening to the teaching, experienced a state of great joy. In plain view of everyone, a rainbow canopy appeared in a limpid sky. Sacrificial offerings, parasols, and innumerable banners took form in the five-colored clouds, filling the atmosphere. There fell a rain of flowers in five different colors. Exquisite music could be heard and there was the fragrance of exotic perfumes. The lesser disciples, having perceived these miracles, asked the Master, 'We

The Master replied, "Good human disciples like you, enlightened yogins and lay devotees, are few, but celestial listeners fill the entire space of the skies and are offering me the five objects (note 3) of sensory joy, and this is what evokes well-being in you. This is the reason for the signs around you which some of you sense and others perceive directly.'

'Well then,' they said. 'why don't we all see the signs?'

'Among the gods there are many who have achieved awakened states of "non-returning" and others who have attained awakened insight. One needs subtle vision to see the gods, or else one needs intense yearning for virtue and awareness, and a mind unstained by delusion and defilement. If you are able to see the chief gods, you will see their followers. If you strive in this way, you will see the nature of your own mind, which is the ultimate god.' And he sang this Song on How to See the Gods:

'Homage to Marpa, the Compassionate One!
Blessed be your lineage, may it be noble.

The celestial listeners
Come from the joyful realm of the gods
To hear the hermit Milarepa,
And fill the boundless sky.

Except for those who possess the five levels of vision, (note 4)
No mortals can see them. I see them all clearly.
But common folk see only the celestial offerings.

The sky is filled with rainbows and light;
A shower of celestial blossoms falls;
Fragrant incense fills the air and harmonious music resounds.

'Joy and happiness abound in all those present due to the compassion of the Kagyupa lamas. Those of you, under their protection, who wish to see the gods and dakinis who are listening to my teaching, first hear my song:

'Owing to karma accumulated in past lives,
You have delighted in evil since the day you were born.
You have no longing for virtue.
Even in old age your minds are impure.
You will surely reap the fruit of your actions.

If you ask yourselves whether your sins will be purified,
Your longing for virtue wipes away your defilements.
But he who knowingly commits evil
Obtains a crumb of food at the price of shame.

He who poses as a guide for others
And himself knows not where to go,
Harms himself as well as others.

If you sincerely wish to avoid suffering,
Avoid all evil intent toward other beings.

In your devotion to lama and yidam,
Feel remorse for your past sins.
Vow never to commit them again.
This is the instruction for purifying yourself.

Most sinners are clever,
They lack high aim and indulge themselves.
If they have no spiritual impulse,
It proves they are still burdened with defilements.

Strive unceasingly for purification,
Dispel ignorance and accumulate merit.
If you do so, you will not only see
The Dharma-loving gods who come to listen,
But you will even perceive within yourself
The Dharmakaya, the holiest and highest of all gods.
If you see that, you will also see
The whole truth of samsara and nirvana
And you will free yourself from karma.'

Among the godly and human listeners assembled at that place, the most highly developed of them realized the true meaning of the Dharmakaya. The less highly developed experienced awareness of non-duality in a lucid and joyful state, and were set upon the path of liberation. Among the least developed, there was not one who did not embrace the practice of Bodhichitta.

Then the Master said to them, 'O you monks and disciples, gods and men, and all assembled here, our coming together in pursuit of the Dharma has been due to our spiritual aspirations in previous lives. Now that I am old, I do not know if I will see you many more times. Try your best to practice the teaching I have given you. Do not waste your time. If you follow my instructions, you will be the first of my disciples to be reborn in the Pure Land of my Buddhahood. Therefore rejoice!' Thus he spoke.

The lay devotees from Nyanang wondered if this kind of talk by the Master indicated his intention to depart from the world for the benefit of beings in other realms. They fervently begged him, were that so, to leave for the Realm of Ultimate Reality from Nyanang. If it were not so, they entreated him to come back there once again. Tearfully beseeching him in this way and overcome with intense veneration, they clasped his feet, uttering cries and groans. Likewise the followers from Dingri earnestly begged the Master to come to their country.
The Master said, 'I am old, and I will go neither to Nyanang nor to Dingri. I will wait for my death near Drin and Chuwar. Intensify your longing for liberation. We will meet again in the Realm of Ultimate Reality.'

'If the Master is not coming, may he bless each of the places he has visited so that they may have peace and prosperity. May he bless the land so that it will have spiritual harmony. May he bless all sentient beings and those who have met him and heard his name and his teaching.'

The Master replied, 'I am indebted to you for the provisions you have given me out of veneration, and I have repaid you by copassionately giving you the teaching. As a yogin who has achieved the special power of blessing, I shall bless you all so that you may have peace and happiness throughout your lives.' And he sang this song:

'I prostrate myself at the feet of Marpa the Translator,
Father protector of all beings, who has realized his aim.

O my disciples, assembled here, listen to me.
You have been kind to me,
And I have felt compassion for you.

May Master and disciples, thankful to each other.
Meet in the Buddha's Pure Land.

May all the followers and benefactors here present
Have happiness and long life.

May their spiritual aspirations be fulfilled,
Without harmful thoughts arising.

May this region be blessed,
May it be free from sickness and war,
And endowed with rich harvests and increasing good fortune.
May the followers always devote themselves to the Dharma.

May I meet again in the Buddha's Pure Land
Those who saw or heard me,
Those who remember my story,
Those who have only heard of it and of my name.
May those who emulate my life and meditate,
Those who ask for. narrate, and listen to my story,
Those who read and venerate it,
Those who follow my example in their lives,
May they find me in the Buddha's Pure Land.

May men of the future,
If they are capable of. meditating
With the asceticism I have practiced,
Be spared all impediments and errors.

May those who practice the Dharma through asceticism
Harvest immeasurable merits.
To those who encourage others to follow this path,
Immeasurable gratitude is due.
May those who hear my story receive immeasurable blessings.
Through these three immeasurable blessings,
May those who only hear my story achieve liberation,
May those who meditate upon it fulfill their aim.

May those who meditate in my caves,
May those who enshrine the few objects I possess,
May they all bring happiness wherever they may be.

May I embrace all space
Just as space embraces earth, water, fire, and wind.
May the eight orders of gods and nagas, (note 5)
And the host of local gods, not create obstacles.

May the wishes of the devotees
Be fulfilled in harmony with the Dharma.
May all sentient beings, even the least of them,
Be guided by me toward liberation.'

Upon receiving these blessings, the lay devotees were overjoyed. The people from Nyanang and Dingri, still fearful that the Master might die, came to ask for his blessing and devoted themselves to the Dharma as never before. Each returned to his home and immedi-ately the rainbow and the other visions disappeared. The people of Drin, supported by Calm Light Repa and other great disciples, im-plored the Master not to abandon them. The Master went to live in Drin, in a cell built for him at the top of a rock, shaped like the hood of a snake, called Rekpa Dukchen (Poisonous to Touch), in order to subdue the serpent-god Dolpa Nakpo (Black Executioner). While there, he instructed the benefactors of Drin. At the end of his discourse the Master said, 'Monks, if some of you have doubts about my instructions, hasten, because it is not certain that I will live much longer.'

The monks first conducted a ritual feast and then received the complete instructions. Among the rows of monks gathered around the Master were Repa of Digom and Repa of Seban, who said, 'Judging from your words, we do not believe that you will soon pass into nirvana. Perhaps your life is not yet over.'

"My life is over and my mission has been completed. Signs of my death will soon become apparent.'

A few days later, the Master showed signs of his illness. Repa of Ngandzong said to him, 'Master, for this sickness, we, your disciples, will sacrifice offerings to the lamas, yidams, dakinis, and guardian deities. We will also perform the ritual of longevity and give you treatment and medicine.'

Repa of Ngandzong called other disciples to help with preparations for the ritual. The Master then said to him:

'For a hermit, sickness is usually an exhortation to spiritual practice. Without performing any ritual, he must transform all experiences of adverse conditions into sublime attainment and must be able to face sickness and even death itself. In particular, because I, Milarepa, have already performed all the rituals in accordance with the instructions of my compassionate lama, Marpa, I have no need for the first or the second ritual. Because I have transformed adverse conditions into favorable factors, I have no need for ceremonies, propitiatory rites, or drum calls. Spirits of evil who appeared before me have been subdued and transformed into protective forces to aid us in the realization of the Fourfold Power of Action. (note 6) I do not want the remedy of six medicinal herbs, (note 7) because the sickness of five poisons (note 8) has become in me the dawn of the Five Aspects of Transcendental Awareness.(note 9) And so I need no remedies.

'Now that my time has come, my earthly body has been transformed into a more subtle form, dissolved into a totally awakened state of emptiness. Worldly men experience the consequences of their defilements through the cycle of birth, old age, sickness, and death. They cannot avoid it through remedies or rituals. Inexorably they must confront it. Nothing can stop it, neither the power of kings, nor the deeds of heroes, the beauty of woman, the wealth of the rich, the speed of the cowardly, nor clever entreaty. If you are afraid of this suffering and desire happiness, I know an effective means to remove' misery and achieve permanent peace.'

'Please give this to us.'

'Very well. The nature of samsara is such that wealth which has been accumulated is dispersed, houses that have been built are destroyed, unions are broken, and all that is born must die. Since inevitably one suffers for one's acts, one must abandon worldly aims and give up accumulating, building, and uniting. The best remedy is to realize the ultimate truth of reality under the direction of an enlightened lama. Furthermore, I have very important instructions to give you later as my last testament. Do not forget.'

Calm Light Repa and Repa of Ngandzong continued to urge, 'Master, were you in good health, you would fulfill the aims of many more sentient beings. Even if you do not grant our wish, we implore you to perform a ritual according to the secret tradition, to take some medicine, and also to allow us to offer prayers for your long life, so that at least we have no remorse.'

The Master replied:

'Had my time not come, I would do as you both have asked. But performing such a rite to invoke a yidam in order to prolong life without concern for the benefit of sentient beings is like asking a king to step down from his throne to sweep the floor.

'Never use the secret method of the Vajrayana for your worldly aims. In mountain solitude I unceasingly performed the highest rites for the sake of unenlightened creatures, so there is no need for any other ritual.

'Since my inner consciousness is not a separate entity from the All-Embracing Emptiness, there is no need for any prayers for longevity. Marpa's remedies extirpated the five poisons at their roots. These remedies were enough.

'But if you have no capability for turning adversity into favorable conditions for achieving your aims, and if your time to depart has not yet come, then it is not wrong to take medical treatment and apply spiritual remedies in order to surmount obstacles, since a possibility of doing so still exists. It was thus long ago that the Buddha, with the thought of suffering creatures in mind, showed his hand to Shonnu (note 10) the physician and took his remedies. Even though he was a Buddha, when his time came, he died. My time has also come. That is why I will not take these remedies.'

Then the two Repa disciples asked, 'If you must leave for the sake of other beings, how shall we perform the devotional ceremonies, funeral rites, and the cremation of your body? How shall we make the figurines from the ashes and build a stupa? Who will guide the order of our tradition? How shall we commemorate your death? What offering should be made to you on your anniversary? Tell us how we should pursue our search through listening, questioning, and meditating.' The Master replied:

'With the guidance of the Compassionate Marpa, I have completed the work of liberation. It is not at all certain that an awakened hermit, whose body, speech, and mind have attained to the highest state, will persist in the form of a corpse. Do not cast figurines or build a stupa. I have no monastery, hence there is no established center for the Order. Adopt as your abode of solitude both the arid and the snow-covered mountains. Consider the beings of the six universal realms as your followers and give them spiritual protection and compassion. Rather than molding figurines, meditate four times a day. Rather than building a stupa, develop higher perceptions of the cosmic universe and raise the banner of meditation. The best commemoration of my death is to have veneration for your lama.

'Concerning the way of pursuing your inner search, reject all that which increases self-clinging and inner poison, even if it appears to be good. On the contrary, practice all that which counteracts the five poisons and helps other beings, even though it appears to be bad. This is essentially in accord with the Dharma. However learned you may be, if you lack deep experience and knowingly indulge in harmful deeds, you will only throw yourself deeper into the lower realms through self-delusion. Since life is short and the time of death unknown, devote yourself wholly to meditation. Act wisely and courageously according to your inborn sense of discrimination, even at the cost of your life. In a word, act in a way you will not be ashamed of.
'If you follow these directions attentively, even if you go against the letter of the sacred books, you will not be going against the intentions of the Buddhas of the past and will also fulfill the wish of this old man. Such is the essence of all listening, questioning, and meditating. If my wish is fulfilled, you will complete the work of your liberation. On the other hand, all efforts to satisfy worldly desires are useless.' After he had said this, he sang the Song of Spiritual Gain:

'I prostrate myself at the feet of Marpa the Translator.
Disciples gathered in this place,
Listen to trus song of final instruction.
By the compassion of Marpa of the Southern Cliffs,
The aged hermit Milarepa
Has accomplished the whole of his task.

All of you, disciples and monks,
If you heed my words,
You will accomplish in this life
A great task for yourselves and others,
And so achieve the intentions of past Buddhas and myself.
All other actions
Go against the needs of oneself and others,
And fail to satisfy my wish.

Without the guidance of a lama who has lineage
What benefit is there in seeking initiation?
Without the inner consciousness of the Dharma
What is the use of memorizing the Tantras?
What is the use of meditating according to instructions
If you do not renounce worldly aims?
What good are ceremonies
Without attuning your body, speech, and mind to the Dharma?

What good is meditating on patience
If you will not tolerate insult?
What use are sacrifices
If you do not overcome attachment and revulsion?
What good is giving alms
If you do not root out selfishness?
What good is governing a great monastery
If you do not regard all beings as your beloved parents?

What use is there in building stupas
If faith does not grow in your mind?
What use is there in molding figurines
If one cannot meditate in the tow divisions of the day? (note 11)
What good is it to commemorate my death
If you do not invoke me with deep veneration?
What good to lament my death -
If you do not heed my instructions?
What good to view my dead body
Without venerating me when alive?

Without disgust for samsara and the urge for liberation
What good is the virtue of renunciation?
Without learning to love others more than oneself
What good are sweet words of pity?
Without uprooting delusion and desire
What profit in serving the lama?
What good are great numbers of disciples
If they do not listen to my words?

Give up all useless action,
It can only bring you harm.
A hermit who has fulfilled his goal,
I no longer need to strive.'

The disciples were deeply moved by these words. Since the Master showed increasingly grave symptoms of illness, the Geshe Tsakpuhwa brought a little meat and beer, and pretending to inquire about his health, said to the Master, 'It is really a pity that such an illness befalls a saint like the Master. If it is possible to share it, divide it among your disciples. If there is a way to transfer it, give it to a man such as myself. But since that is impossible, what should be done?'

The Master smiled and said, 'You know very well that my illness has no natural cause or provocation. And in any case, illness in an ordinary man is not the same as illness in a spiritual man. I should accept it as a special opportunity for inner transformation. For this reason, I bear my sickness as an ornament.' Having thus spoken, the Master sang:

'Samsara and nirvana are perceived as one single reality
In the State of Ultimate Awareness.
To perceive the Ultimate Reality,
I mark everything with the Great Seal of Emptiness.(note 12)
This is the quintessence of non-duality.
I work on myself with no regard for obstacles.

Sickness, evil spirits, harmful deeds, and delusion
Are my ornaments, hermit that I am.
In me, they are the nervous system, vital fluids, and psychic energies.
For me, generosity and the other virtues
Are the one hundred and twelve signs of Buddhahood.
May the sinner be absolved of his crimes.
This sickness greatly becomes me;
I could transfer it, but have no reason to do so.'

The geshe thought, 'He suspects that I gave him the poison, but he is not sure. Although he has reason to transfer his sickness, he cannot.'

So he said, 'If I knew the source of the Master's sickness, and if it were an evil spirit, I would exorcize it. Were it a physical disorder, I would cure you. But I do not know what you have. So if you can transfer your disease, transfer it to me.'

And the Master said, 'A certain being is possessed by the demon of egotism, which is the worst one of all. It is he who has caused my illness. You could neither exorcize the demon nor cure me. If I shared my sickness with you, you could not bear it for an instant. I shall not transfer it.'

The geshe thought, 'He cannot transfer it. He is pretending.' So he insisted. Transfer it anyway.'

'Well then, I will not transfer it to you, but I will transfer it to that door. Watch carefully."

And he transferred it to the door of the cell.

Immediately there was a loud crack and, shaking violently, the door began to break apart. At this moment the Master was without illness.

The geshe suspected that it was a magician's trick and said, 'Very strange! Now transfer it to me.'

'Good! I will give the geshe a little taste of it." The Master withdrew the sickness from the door and gave it to Tsakpuhwa, who collapsed in pain. Paralyzed and choking, he was on the verge of death. Then the Master took back a large part of the sickness and said, 'I have only given you half of my sickness and you could not bear it.'

Full of remorse for having inflicted such suffering, the geshe threw himself sobbing at the Master's feet.

'O Precious Master, O Saint, it is just as you said. one who was possessed did this evil to you. I offer you my house, wealth, and property. Help me to free myself from the consequences of my actions. I sincerely beg for your forgiveness.'

Milarepa was very pleased and took back the rest of the sickness and said, 'All my life I have had no desire for house, wealth, and property. Now that I am approaching the end of my life, I certainly have no need for them, so take back your gifts. Never again act contrary to the Dharma, even at the cost of your own life. I will invoke my lama to keep you from suffering the consequences of your action.' And the Master sang:

'I prostrate myself at the feet of Marpa, the Enlightened One.
May the five inexpiable sins (note 13)
Be wiped out through remorse.

May the sins of all beings be wiped out
By virtue of my merits
And those of the Buddhas of the three periods of time.

May all your sufferings
Be assumed and transformed by me.
I have compassion for him who offends
His master, teacher, and parents.

May the consequences of his karma
Be assumed and transformed by me.
In all times and circumstances
May he avoid the company of the sinful.

But in lives to come
May he meet with virtuous companions.
May he avoid bad thoughts, destructive of merit.
May he abstain from harming others.

May all creatures attain to Bodhichitta.'

At these words the geshe was overwhelmed with joy and said, 'In the future I will do nothing contrary to the Dharma, but will meditate to the end of my life, as the Master has commanded. Formerly, I sinned for the sake of wealth. Therefore I no longer want my worldly goods. If the Master refuses them, let his disciples accept the goods to provide for their needs during meditation.'

The disciples accepted the gifts, which were used later at Chuwar each year to commemorate the Master's death. The Geshe Tsakpuhwa then renounced the world and became a devotee.

The Master said, 'I came to live in this place in order to accept the remorse of this sinner and help him to achieve liberation from the consequences of his crime. For a hermit to die in a village would be like a king dying in a hovel. Now I am going to Chuwar.'

Repa of Seban said, 'As the Master would be exhausted by his sickness, we will carry him in a palanquin.'

The Master replied. There is no reality in my sickness. There is no reality in my death. I have manifested here the appearance of sickness. At Chuwar I am going to manifest the appearance of death. There is no need for a palanquin. Some of you go ahead to Chuwar.'

Then some of the young Repas went ahead, but the Master was the first to arrive at Driche Cave. At the same time another Milarepa left, accompanied by the older monks. Another appeared at Poisonous-to-Touch Rock and manifested the symptoms of illness. Another was served by the disciples who had come to meet him at Chuwar.

Another preached to benefactors on an outcrop at Rock Cave. Inside different houses, one Milarepa appeared to each occupant who presented him with offerings.

Then those who had left in advance for Chuwar said. The Master has arrived in Chuwar before us! ' The old monks said, 'He was accompanied by us on the journey.'

As the others arrived, each one said. The Master is here. We have been with him.'

Some said, "He is in my house,'

Other disciples said, 'He is teaching at Dahkhar (Ruck Cave).'

Each of the worshippers said, 'I invited him into my house to receive offerings.'

Everyone told a different story. Then they questioned the Master and he replied, 'All of you are right. I tricked you.'

Then he stayed at Driche Cave, manifesting sickness.

At this time, the rainbow and all the other signs that had appeared during the Master's previous discourse could be seen in the sky over Chuwar and on the mountaintops. Everyone was then certain that the Master was going to depart for another realm.

Calm Light Repa, the Master of Ngandzong, and Repa of Seban asked. To which Buddha realm does the Master expect to go? Where shall we direct our invocation? What last instructions will the Master give us? What form of practice should we follow?'

The Master answered:

'Invoke me wherever you wish. Wherever you invoke me with faith I will be with you. Whatever your aims, they will be fulfilled. In an instant I will be in the Pure Land of the Buddha Immutable. Here are the instructions I promised you: After my death, give Retchung the things that you know I have used, my staff, and my robe. They will serve as auspicious symbols for his meditation through the control of breath. Retchung will be here soon. Do not touch my body until he arrives. This hat of the Master Maitrepa, and this staff of black aloe wood, are signs that the teaching of the Buddha will be maintained through profound meditation and perfect seeing. Therefore, give these things without fail to Tonpa of U [Gampopa]. Calm Light, take this wooden bowl. Ngandzong Tonpa, take this skull-cap. Repa of Seban, take this tinderbox. Repa Hermit of Di, take this bone spoon. You other initiated disciples, each take a strip of my cotton robe. These are not great riches, but all are equally tokens.

'Now, here are very important instructions concerning something which you disciples have not known about. Hidden under the hearth lies all the gold that I have amassed during my lifetime, and a will that distributes it among you. After my death, read the will and follow its directions.

'As for the manner of practicing the Dharma, there are rich people who consider themselves good devotees. They may give a hundred useful or useless things as alms, but only with the motive of getting back one thousand in return. This is only their way of glorifying worldly life. Human beings indulge covertly in harmful deeds without regard to displeasing their all-seeing guardian deities. Afraid they will not achieve their worldly aims, they try to do good; but since they are unable to renounce the desire for recogni-tion, they are actually consuming poison with their food. Do not drink this poison of the desire for recognition. Abandon everything you call Dharma practice but which actually is directed toward glorifying the worldly life. Devote yourself to true spiritual practice.'

The Repas asked, 'Can we engage in an active life if it proves beneficial to other beings?'

The Master answered:

'If there is no attachment to selfish aims, you can. But that is difficult. Those who are full of worldly desires can do nothing to help others. They do not even profit themselves. It is as if a man, carried away by a torrent, pretended to save others. Nobody can do anything for sentient beings without first attaining transcendent insight into Reality. Like the blind leading the blind, one would risk being carried away by desires. Because space is limitless and sentient beings innumerable, you will always have a chance to help others when you become capable of doing so. Until then, cultivate the aspiration toward Complete Enlightenment by loving others more than yourselves while practicing the Dharma. Dress in rags, and content yourselves with little food, clothing, and recognition. Discipline your body and be mindful of your spiritual goal. This should be done for the sake of all sentient beings. To guide you on this path, remember these words.' And he sang this song:

'I prostrate myself at the feet of Marpa the Translator.
Those who wish to know and practice the Dharma,
Who merely venerate their lama
Without fully entrusting themselves to him,
Will be but slightly benefited.
Without receiving true initiation,
Mere words of Tantra will blind you.
Without being guided by the true meaning of the Tantras,
All your practices will lead you astray.
Without meditation according to the profound instruction,
He who practices asceticism only torments himself.

He who does not subdue desire and illusion
Only speaks sterile and empty words.
He who does not know profound skillful means
Will fail, however great his effort.
He who does not have the key to the profound meaning of the Dharma
Will be long upon the Path, however great his courage.
He who accumulates no merit and seeks only his own liberation, reaps rebirth.

He who does not give up what he has accumulated for the sake of the Dharma
Will not achieve perfection, however much he meditates.
He who is not deeply content with what he has
Sees the wealth he accumulates taken by others.
He who lacks in himself the source of happiness
Finds only pain in outer pleasures.
He who does not subdue his demon of ambition
Finds only ruination and strife in his desire for glory.

Selfish desires stir up the five poisons.
Temporal desires separate the dearest of friends.
Self-glorification evokes resentment in others.
Keeping silent about oneself will prevent conflicts.
By maintaining tranquillity and avoiding distraction,
In solitude you will find your companion.
Humility leads to the highest goal.
He who works with care will quickly achieve results.
Renunciation brings great fulfillment.

The practice of the secret path is the shortest way.
Realization of emptiness engenders compassion.
Compassion abolishes the difference between oneself and others.
If there is no duality between oneself and others,
One fulfills the aim of all sentient beings.
He who recognizes the need of others will discover me.
He who finds me will achieve Enlightenment.
To me, to the Buddha, and to the disciples
You should pray as one, considering them as one."

Thus he sang. Then he added these words: 'I do not know if I have much longer to live. Now that you have heard me, do as I have done.' He spoke and entered into a deep state of meditation. And so, at the age of eighty-four, at sunrise on the fourteenth day of the twelfth month in the year of the Wood Hare, (note 14) under the ninth lunar constellation, (note 15) the Master passed into nirvana.

At that time, over this region there appeared widespread and wonderful signs indicating that the dakas and dakinis had assembled. The clear sky was adorned with a design of interlacing squares in all the colors of the rainbow. At the center of every square was a lotus with eight multicolored petals, four of which, in sacred colors, pointed to the four cardinal directions. Upon each lotus were mandalas which in their geometry and architecture were far more marvelously designed than the works of skilled artists and builders.

There appeared in the firmament above them an inconceivable variety of offerings from the gods, such as rainbows and five-colored clouds, forming themselves into parasols, banners, canopies, bunting, and billowing silk.

There was a great shower of blossoms in different shapes and colors. Over the mountaintops clouds in five colors formed themselves into stupas with their pinnacles pointing toward Chuwar. The melody of the celestial orchestra was sung in praise of Jetsun, * while the most fragrant incense permeated the whole place. Everyone witnessed these signs, and many human disciples saw dakas and dakinis welcoming Jetsun with many offerings. Human beings did not look upon the naked bodies of celestial beings as indecent, nor did the gods sense the unpleasant odor of human beings. Moreover. gods and men communicated with each other, engaging in conversation and jokes. These marvelous signs lasted until the completion of the Master's funeral.

During this time the benefactors in Nyanang came to know about the death of the Master. They went to Chuwar and spoke to the chief disciples and to the benefactors of Drin about bringing the Master's body to Nyanang. The people from Drin refused and made preparations for the cremation. The followers from Nyanang said that the cremation should be delayed until all the benefactors from Nyanang arrived in Chuwar to look at the body. Then they went away and came back with a large band of men to claim the body.

Thereupon the chief disciples attempted to settle the dispute, speaking in this manner: The followers from Nyanang and Drin are equally faithful disciples of the Master. Since Jetsun passed away at Chuwar it is not proper to take his body to Nyanang, but the people from Nyanang should remain here to observe the cremation. The relics should be distributed equally to all.'

Even after the intervention of the disciples, the men from Nyanang, proud on account of their stronger force, were preparing to fight. At that moment, a celestial youth appeared in the sky at the center of the light and rainbow and sang this song in a voice resembling that of the Master:

"O great disciples and lay followers gathered here,
Contending over the corpse!
Hear this verdict:
I, a celestial disciple of Jetsun, will settle this dispute.
The mind of Milarepa, supreme among men, has merged into the non-arising Dharmakaya.
Without mind, no physical vehicle exists.
The Master's body will soon dissolve into the Dharmakaya.
No substance or relics will remain.
Therefore, it is foolish to quarrel over the corpse.
All you who do so are acting foolishly.
Since you will not get it by fighting,
Invoke Jetsun with deep veneration.
If you call upon him from the depths of your heart,
His will and compassion will manifest without hindrance,
Even though his Dharmakaya is Non-arising Emptiness.
Then you will receive the relics of his Nirmanakaya (Earthly Body).'

With this, the youth vanished like a rainbow.

The lay followers were overjoyed at the thought of seeing Jetsun. Ignoring their quarrel, they invoked the Master. Great disciples and lay followers from Drin no longer feared that the body would be taken away by force.

At the same time, it so happened that the people from Nyanang found they had another body of Jetsun which they carried away to Lachi and cremated at the Eagle's Egg in the Great Cave of the Conquered Demon. All the signs, such as the arch of rainbow and light, the shower of blossoms, the fragrance of perfume, and the sound of music, appeared there just as at Chuwar.

Meanwhile, at Chuwar, the chief disciples and lay followers worshipped the Master's body. After six days they examined it and found it transformed into a radiant celestial body, as youthful as a child eight years old.

The great disciples discussed the matter and came to the conclusion that the Venerable Retchung would not arrive in time. They agreed that if the body were kept any longer, there would be a risk of not having any remains as objects for worship and devotion. The best course would be to cremate the body immediately.

The face of the body was shown to all. Then the body was moved to a cremation cell erected upon the rock which had served as the Dharma throne for Jetsun's discourses. At the base of the rock a mandala was created out of colored powders. Around it were placed the finest offerings that human beings could produce, although these were surpassed by the celestial offerings which appeared in the heavens. At dawn the cremation ceremony began and the funeral pyre was lighted. But the body would not receive the fire.

At that moment five dakinis, one from each of the five orders, (note 16) appeared before them and sang this song:

'Ram, (note 17) all-perceiving Tummo is the Supreme Fire.
Since the Great Sage meditated throughout his life,
What need is there for a man-made fire?

Having unceasingly perceived the earthly body in the form of a yidam,
How can there be a dead body today?

Since the mandala of the yidam in its exquisite beauty is inherent in the body of this yogin,
What need is there for an earthly mandala?

Since the lamp of his inseparable mind-energy is ceaselessly burning,
What need is there for a paltry butter lamp?

Since he partakes increasingly of the five elixirs,
For whom is this sacrificial cake?

Through adorning himself with the purity of morality
He removed the stain of the two defilements.
For whom is the purifying vase to be held?

The sky is filled with clouds of fragrant perfume
And the whole mandala of offerings.
Today, there is no need to bum your incense.

Four orders of dakinis are singing chants of praise
While the chief dakinis are offering worship.
Today, in what manner do you perform the ritual?

Since a host of awakened Masters encircle him
And a multitude of great yogins pay their homage,
What need is there now to touch his body?

Since the Master has realized ultimate reality,
What need is there to beautify his dead body?

Since it is an object of both celestial and human veneration,
There is no need for you to own it!
Devote yourself instead to the universal veneration.

Observing the precepts of the lama and yidam
There is no need for other instruction.
Continue to follow the precepts.

Since the Master's body is a heap of priceless gems,
Give up the dispute over ownership and be calm.

Since the instructions of the enlightened lama are secret,
Abandon the desire to talk about them. Keep silent!

The secret instructions are the living breath of the dakinis,
Practice them in complete retreat, or risk pollution in its many forms.

In a concentrated striving toward liberation,
Many obstacles arise, so meditate in complete secrecy.

Through the rebukes of your wonderful father
Realization will emerge,
So cast away your doubts.

As for the story of the Master's liberation,
There is no need to proclaim its fame.

Blessings will flow from the song of the supreme dakinis,
So increase your faith.

O fortunate disciples, there are many realized saints
Among the spiritual descendants of Milarepa.

O gods and men,
No epidemic shall ravage the people and animals of this land.
All you people gathered here tonight
Will never again be born in lower realms.

In the mandala of the Suchness of Sunyata
(note 18)
Perception and awareness are one.
So break your clinging to dualities.

There is special significance in the final instruction of the dying Master,
So strive to fulfill his words.

May all of you live forever in the supreme Dharma,
The source of peace and joy!'

As the song ended, the Master of Ngandzong said, 'Even though the Master's instruction to delay the cremation until after the arrival of Retchung agrees with the content of the dakinis' song, we do not know when Retchung will arrive. The body might soon dissolve itself into Emptiness.' Calm Light Repa said he was sure that Retchung would come soon, as indicated by the Master and the dakinis, and also because of the way the Master's body defied the fire. 'Until then, let us devote ourselves to the worship and veneration of the Master.'

Translators Notes:

Note 1: Geshe. A monastic title conferred upon lamas or monks who have successfully passed a series of examinations in the form of public debates in subjects ranging from the Buddhist canon to metaphysics and logic.
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Note 2: Bodhisattva precepts. See Note 13. Prologue.
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Note 3: Five objects of sensory joy. Form, sound, smell, taste, and touch.
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Note 4: The five levels of vision. The physical eye, the heavenly eye, the wisdom eye, the Dharma eye, and the Buddha eye.
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Note 5: The eight orders of gods and nagas. The same as the eight armies of gods and demons.
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Note 6: Fourfold Power of Action. A ‘powerful guardian deity,’ a Boddhisattva who has achieved extraordinary power, sets upon himself the task of bringing about the fulfillment of various aims for himself and others through the Fourfold Action, namely:
1) The Action of Pacification: refers to the purification of mind, elimination of sufferingm and healing if diseases;
2) The Action of Progressive Achievement: refers to practices for expanding the faculties of the intellect, increasing happiness, achieving longevity, and so on;
3) The Action of Inspiring Potential Seekers: refers to the drawing in of all universes and being toward oneself so as to place them under one’s spiritual influence, or in order to enhance one’s spiritual service for their benefit;
4) Wrathful Action: refers to the wielding of negative power in order to eliminate all adverse influences and to protect humanity from the tyranny of counter-spirituality.
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Note 7: Six medicinal herbs. This refers to (1) saffron (gurkum), (2) cardamom (kakola), (3) nutmeg (dzati), (4) bamboomana, similar to sandalwood (chugang), (5) clove (lishi), (6) dried ruta (sugmail).
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Note 8: The five poisons. A reference to five basic mental deficiencies or emotive tendencies: delusion, desire, hatred, jealousy, and conceit.
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Note 9: Five Aspects of Transcendental Awareness. Same as the Five Transcendent Awarenesses.
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Note 10: Shonnu (Kumara). This refers to a simile Milarepa used to derive home the point that the hour of death is inevitable and irreversible. Even the Buddha was overcome with a fatal disease and allowed his physician Shonnu to feel his pulse in order to diagnose the disease.
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Note 11: The four divisions of the day. Dawn, morning, afternoon, and duck, These periods are chosen for meditation every day, especially when as initiate does into retreat for a fixed period of time.
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Note 12: The Great Seal of Emptiness. Emptiness is identified with Mahamudra as being the ultimate nature of reality, so that an awakened mind perceives the indelible imprint of emptiness on all things, conditioned and unconditioned.

This refers to an awakened state (described as ‘primal awareness’) which embraces the unfolding unity of highest bliss and its inborn emptiness, signifying enlightened experience and achievement. The meditation of Mahamudra is a means to realize this directly. The great seal is so designated because every initiate who has glimpsed such a state of awareness during the initiation continues to ‘affix the great seal’ of his insight upon all his perceptions of reality. The Kagyupa Order speaks of two traditions of Mahamudra, one according to the Sutras and the other according to Tantra.

The various school of Tibetan Buddhism offer somewhat differing viewpoints on the doctrine and meditative approach associated with the Mahamudra.
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Note 13: The five inexpiable sins. Willfulle murdering or causing the death of (a) one’s father, (b) mother, (c) an arhat, or (d) injuring the Buddha, and (e) communal dissension among members of the spiritual community wich interrupts the struggle for liberation. In the post-Buddha era, (d) and (e) were understood to mean the killing of one’s spiritual master and the instigation of civil war within the sacred community of Dharma.
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Note 14: The year of the Wood Hare. The year 1136.
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Note 15: The ninth lunar constellation. A constellation whose characteristics are firmness and fulfillment. The day thus marks Milarepa’s great fulfillment, his passing into the emptiness of Dharmakaya,
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* Jetsun - Honorific religious title used for both men and women.
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Note 16: The five orders of dakinis. The assembly of dakinis who represent five spiritual characteristics or psychological attributes both in their transcendent nature and their physical manifestation. The five form of dakinis are like the five families of Buddha and the five aspects of transcendent awareness.
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Note 17: Ram. This sacred syllable represent the source of the Fire Element in its ultimate nature of Emptiness inherent in the fire.
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Note 18: Sunyata. A term meaning emptiness as distinct from nothingness. Buddhist schools perceive sunyata as being either the inherent emptiness of self or substance, or the emptiness of both self and substance, The latter represents Madhyamika’s concept of reality as being total emptiness, without any real identity even down to an infinitesimal atom. Yet such emptiness is also understood as the source of all possible causes and effects in the material or mental world, The interdependence of phenomenal causes and conditions is synonymous with the inherent emptiness of all things.
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go to Twelfth Chapter: Nirvana (part 2)