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Milarepa - His Life
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 Jetsun Milarepa Eighth Chapter : Meditation TwoThen Retchung asked, ‘Master, what circumstances led you to leave Marpa? Lama Marpa asked you to live near him for a few years. How long did you stay?’ The Master replied: I did no stay there many years. Certain circumstances lead me to visit my village. While in seclusion I did not normally fall asleep but early one morning I dozed off and had this dream: I had come to my village of Kya Ngatsa. My house, Four Columns and Eight Beams, was cracked like the ears of an old donkey. The rain had leaked throughout the house and had damaged the sacred books, Castle of Jewels (note 1). My field, Fertile Triangle, was overrun with weeds. My mother and my relatives were dead. My sister had left to wander and beg. Because our relatives had risen up as enemies against mother and son, I had, from my youth, been separated from my mother and had not seen her again. This thought caused me immense pain. I called to my mother and sister by name and wept. I awoke and my pillow was wet with tears. I became thoughtful and evoked the memory of my mother. I shed many tears and resolved to do everything necessary to see her again. Then day broke. I tore down the door of my cell and went to see the lama. He was asleep. I approached him, and bowing humbly at the head of his bed, I sang this song: ‘O
Master, Buddha Immutable, Such was my request. The lama awoke. At that moment the sun rose and through the window its rays fell on his head. At the same time the lama’s wife entered, bringing his morning meal. The lama spoke. ‘My son, why have you so suddenly broken the strict seclusion of your retreat? It might engender inner obstacles and open the way to Mara. (note 2) Go back and remain in your solitude.’ Once more I told him about my dream and implored him: ‘O
Compassionate Master, Buddha Immutable, In my
village of Kya Ngatsa, I wish
to see in my house, Four Columns and Eight Beams, To see
if rain now falls drop by drop To see
if the rich field, Fertile Triangle, To see
if the mortal body of my old mother To see
if my sister, Peta Happy Protectress, To see
if Zessay, bound to me by karmic link, To see
if my maternal uncle and neighbor, Yung the Victorious, To see
if my aunt, Demoness who Equals Tigers, To see
if the family priest, Konchok Lhabum, But
above all it is my mother, Let
me go just once to my homeland, I prayed thus and the lama answered: ‘What are you saying, my son? When you first came to me you declared that you were no longer attached, either to your homeland or to your neighbors. Now you want quite a few things. If you go to your village it is not certain that you will see your mother. As for others, I do nor know if they are there. You have passed several years in the region of U and Tsang, and a number of years here with me. If you wish to leave, I shall let you go. But if you count on returning, know that your coming here to make your request and finding me asleep foretells that we shall not see each other again in this life. ‘However, the sun rising in space foretells that you will make the Buddha’s teaching shine as splendidly as the sun. Most important of all, the rays of the sun striking my head foretells that the Kagyu Teaching will be spread far and wide. The arrival of the mistress bringing the meal signifies that you will be nourished by spiritual food. Now, it is only for me to let you go. Dakmena, prepare a special offering.’ The lama set up the mandala and the mother arranged the offerings. The lama bestowed upon me by meals of esoteric symbolism the Initiation of the Path of Awakening according to the most secret oral transmission of the dakinis and also gave me the complete instruction of the path of Enlightenment. There are transmitted from one teacher to one disciple only and therefore remain unknown to others. Then the lama said:
‘However, in India there are nine other forms of oral transmission of the invisible dakinis which are not so restrictive as the one-to-one transmission between master and disciple. Of these I have given you four. Concerning the five others, someone of our lineage should go and ask for them from the descendants of Naropa. They will be profitable to sentient beings. Learn them as well as you can. ‘If you think that you have not received my whole teaching because you had few gifts to offer me, know that I am not concerned with gifts. It is the offering of your endeavor toward realization and your zeal that have brought joy to me. Be ardent and raise the banner of perfection. ‘Among the instructions of the Venerable Naropa, there is the secret oral transmission of the dakinis which none of the other great disciples has received. I have given it all to you as though pouring it from a full pitcher.’ My Master swore by the yidam that his teachings were not false and his instructions not incomplete. Having taken this oath, Marpa sang: ‘I
prostrate myself before you who are full of compassion, and pray. Too
many explanations without the essence Too
much elucidation brings no spiritual benefit. The
Dharma is the skillful means for overcoming mental defilement. A mind
that is free from attachment is the Master of Contentment. A rocky
cave in the wilderness was the home of your spiritual Farther. Mind
riding upon mind is a tireless horse. Myself,
my instruction, and yourself, Thus he sang. Then, placing his hands on my head, he said, ‘Son, your departure breaks my heart. Impermanence is the mark of all composite things, we can do nothing about it. Yet you stay here for a few days. Ponder on the instructions and if you have some uncertainties, clarify them.’ And so I stayed several days in accordance with the lama’s orders and clarified my confusions and doubts concerning the instructions. Then the lama said, ‘Mistress, prepare a sacred feast with the finest of offerings. Now Mila is on the point of leaving and I must bid him farewell.’ The mother offered a sacrifice to the lama and the yidam, made offerings to the dakinis and quardian deities, and prepared a special feast for the brotherhood of initiates.
Having seen the lama as a Living Buddha, I was filled with great joy. I thought that I also would try to achieve such miraculous power through my meditation. The lama asked me, ‘Son, have you seen and do you believe in these transformations?’ ‘I am so overwhelmed that I could not but believe. I thought that I should try to be able to do likewise through meditation.’ ‘Well, if that is so, son, you may now leave. Since I have identified all things with illusion, practice accordingly. Take refuge in the solitude of the barred mountains, the snows, or the forests. In the solitude of the mountains there is Gyalgyi Sri (Glorious Victory) of Lato, which has been blessed by the greatest saints of India. Go there to meditate. There is Mount Tisi (note 4), which the Buddha spoke of as Ganchen (Snowy Mountain) and which is the palace of the Yidam Chakrasamvara. Go there to meditate. There is Lachi Gangra, which is the Gandavari, one of the twenty-four sacred regions. Go there to meditate. There is the Riwo Palbar of Mangyul and the Yolmo Gangra of Nepal, which are the holy places prophesied in the Mahayana Sutras. Go there to meditate. There is Drin Chuwar, dwelling place of the dakinis who protect the region. Go there to meditate. ‘Meditate in every other favorable solitary place. Raise a banner of meditation in each. ‘Adjacent to each other in the east there remain the great sacred places, Devikoti and Tsari. The time to open them has not yet come. In the future your spiritual descendants will establish themselves there. But you, yourself, go first and meditate in these foreordained sacred places. If you meditate, you will serve your lama, you will show your gratitude to you father and mother, and you will achieve the aims of all sentient beings. If you cannot meditate, there will only be an increase in evil actions during a long life. For this reason, devote yourself to meditation, wholly rejecting the bonds of passion of this life, and abandon association with pleasure-seeking people.’ As he said these words, his eyes overflowed with tears. ‘We, father and son, will not see each other again in this life. I will not forget you. Neither will you forget me. And so, rejoice that in the Beyond, we will doubtless meet in the Realm of the Dakinis. (note 5) One day in your practice of a certain exercise you will encounter an obstacle. When that time comes, look at this which I now give you. Do not look it before.’ And the lama gave me a scroll of paper sealed with wax. I imprinted in my heart there last encouraging words of the lama. Later, the memory of each of them strengthened my devotion. Finally, the lama said, ‘Mistress, prepare for the departure of Mila Vajra Banner-of-Victory tomorrow morning. Even though the occasion will be sad, I wish to accompany him.’ And to me he said, ‘Come and sleep near me this evening. Father and son will have one more talk.’ And so I slept near the lama. When the mother came in she was weeping and lamenting. The lama said to her, ‘Dakmema, why do you weep? Because Mila has obtained the instructions of the oral tradition from his lama and because he is going to meditate in the barren mountains? Is that any reason for tears? A true cause for tears is the thought that all sentient being who are potential Buddhas are still not aware of it and die in misery; and what is especially a cause for tears is the thought that once they have reached the human condition, they still die without Dharma. If it is for this you cry, you should cry unceasingly.’ The mother replied, ‘All that is very true. But it is difficult to fell such compassion unceasingly. My own son, who achieved wisdom and the understanding of samsara and nirvana and who would have fulfilled the aim of himself and others. Has been separated from us by death. Now this son, full of faith, fervor, wisdom, and compassion, who obeyed everything that was required of him, absolutely without fault, will leave us while still living. This is why I do not have the strength to bear my grief.’ Having thus spoken, she redoubled her lamentations. As for me, I was choked with sobs. The lama himself shed tears. Master and disciple alike suffered in our mutual affection and our tears stopped all words. The dawn of the next day appeared. Bringing ample provision, the Master, with about thirteen disciples, accompanied me for half a day’s journey. All this time they walked with the sadness of loving hearts, speaking words of affection and showing signs of love. Then at a mountain pass from where the Ridge of Religion could be seen, we sat down to take part in a ritual feast. And the lama, taking my hand in his, said, ‘My son, you are going into U and Tsang. At Silma Pass in Tsang there is a strong chance of meeting brigands. I had thought of not letting you leave without a good companion, but the time has come when you must go alone. Now I invoke my lama and yidam and command the dakinis to keep my son from harm on the way. For your part, it is important that you take care during the journey. Go from here to Lama Ngokpa. Compare your instructions and see if there are any differences. After that, set out quickly. Do not stay more than seven days in your own district, and go immediately into solitude. It is for your own good and for that of all sentient beings.’ On leaving I offered the lama this Song of Departure for Tsang:
My escorts are the dakinis of the stages of the Path. (note 6) I go
with enlightened attitude as a companion. Even
so, it is to you I turn, Bring
about the realization of my vows. Grant
me a long life devoid of illness. Thus I prayed and the lama answered, ‘My son, it shall be so. Kepp in your memory the last words coming from your old father's heart. Do not forget them.’ Then, having placed his hand on my head, he sang this song: ‘Salutation
to all Venerable Lamas, May
the tree of you enlightened mind, with its root in human awareness, May
the adamantine words of your lama May
the blessing of the yidams and dakinis May
the guardian deities of religion May
this profound and auspicious prayer May
the compassion of all seekers On
Silma Pass in Tsang Tomorrow,
on your way, In the
beloved field and house of your homeland In your
aunt, your sister, and relatives In the
wilderness cave In the
monastery of your heart and body From
the offerings of fresh food By harnessing
the vital centers of energy In your
village where people have little love for you In strict
seclusion, without man or dog, In the
freedom of obtaining food without begging In the
crystal place of the gods In practicing
the supreme Dharma whole-heartedly To help
you carry out my instructions In the
sacred teachings which are the living heart of the dakinis For
the disciples of Marpa the Translator, Thought
the persevering heart of Milarepa May
future disciples be blessed for all generations. ‘Keep there words in your memory and practice without forgetting.’ Speaking thus, the lama expressed great joy. After that the mother gave me ample provisions, clothing and new boots. Then she said: ‘My son, these things that I give you as an earthly farewell are only material things. Since it is the end of our reunion as mother and son in this live, I wish your departure to be joyous. I pray that in the Beyond we may be reunited in the Dakinis’ Realm of Ugyen. As a spiritual farewell, I ask you not to forger there words spoken from your mother’s heart.’ She gave me a kapala and a vase filled with ritual wine, and sang this song: ‘I
prostrate myself at the feet of the most gracious Marpa. Without
forgetting us, your farther and mother, Without
forgetting your compassionate farther and mother, Without
forgetting hepless sentient beings, My son,
I, fortunate Dakmema, May
my prayer be fulfilled. Speaking thus, she shed many tears. And all those present wept and displayed their grief. As for me, I prostrated myself before the father and mother, touching my head to their feet. I asked for their blessing. I kept walking backward until I could no longer see the lama’s face. All those present tearfully watched me. I was reluctant to leave. At last, seeing that the lama and mother were out of sight, I set out and, after crossing a little valley, I looked back. The lama and his followers, still in the same place, seemed to form a brown mass in the distance. I wondered if I would ever return. Then I reflected, ‘I have finally obtained complete instruction. I will never again have anything to do with profane deeds. I need never separated from my lama, so long as I can visualize him in meditation above the crown of my head. I even have his promise that we will meet again in the Pure Land of the Buddha. Once I have seen the mother who bore me, body and mind, I may still return to the lama.’ This thought ended my sadness and I set out again. I arrived at the house of Lama Ngokpa. We compared our instructions, In explaining the Tantra, he was greater than I. In actual practice I was not far behind, but in the secret transmission of the dakinis I surpassed him. After paying respects, I left for my village. I arrived there in three days. (note 9) I was elated to realize I had the yogic powers that made this possible. Thus spoke
Milarepa, This is the eighth chapter, wherein the masters all the general
teachings; wherein, as urged by prophetic dreams, he obtains secret oral
instructions transmitted from one master to one disciple; and wherein
he leaves the lama to go to his own village.
Translators Notes: Note
1: Castle of Jewels refers to the Maharatnakuta Sutra, a Mahayana
sutra. The Maharatnakuta comprises six of the 104 volumes of the collected
sutras in Tibetan known as Kagyur. Note
2: Mara. Mara exists in four different aspects: (1) as inner delusion,
(2) as the five aggregates of psychophysical existence which imprison
man in the turning wheel of birth and death. (3) as the unfailing force
of death, (4) as a demon in both an external and internal sense –
as King Garab Ouangchuk of the Deceiving Heaven of Domination (Shentrul
Aungjey), and as the power of inner egoistic attachment; both of these
seek to seduce man into harmful action and distract him from beneficial
pursuits. Note
3: Om, Ah, and Hum. Om symbolizes the manifestation
of enlightenment. Ah symbolizes the speech of enlightenment. Hum symbolizes
the supreme knowledge. Note
4: Mount Tisi. Mount Kailas. For Tibetans this is the sacred abode
of Yidam Chakrasamvara and many immortal arhats, while for Hindus it is
the realm of Shiva and his consort Uma. Note
5: The Realm of the Dakinis. Besides the apparent meaning, the
real meaning in the supreme state of Dharmakaya. Note
6: The dakinis of the three stages of the Path. Those that dwell
in three realms, viz., space, earth, and the subterranean realm. These
dakas and dakinis, as invisible beings or as humans, have achieved the
primary, higher, transformation or enlightenment. Note
7: The twelve goddess. Twelve invisible dakinis who were said to
have been subdued by Guru Padmasambhava at Palmo Palthang in Porong, West
Tibet, and who were assigned by him to protect practicing initiates and
yogins of the Vajrayana Order. Note
8: Dusolma. A goddess in wrathful aspect whom Marpa recognized
as the guardian of the Kagyu tradition. Note
9: I arrived in three days. In three days Milarepa made a journey
which by natural means would have required several months.
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