Philosophy and Religion / Tibet's Great Yogi Milarepa

Tibet's Great Yogi Milarepa

Life on the Path

‘I heeded all He said and left the world
And all its cares behind, and gave myself
To follow where He taught, and realize
Life on the Path to great good fortune bound.
Now all my sorrows are hewn down, cast out,
Uprooted, brought to utter end,
In that I now can grasp and understand
The base on which my miseries were built.’
Vasiṭṭhi, a Bhikkhunl.

Psalms o f the Early Buddhists (Mrs. Rhys Davids’ Translation.)

Part II: The Path of Light

Introduction

Next come the acts of his attaining the Perfect State of Buddhahood, which are as follows:

First: The act of his repentance and sincere search for a gifted and accomplished Guru [to guide him towards Nirvāṇa.

Second: The act of his unwavering obedience in fulfilling every command of his Guru when once found, despite the pain and anguish and despondency to which he was subjected that his sins might be expiated.

Third : The act of his obtaining the Truths which procured for him spiritual development and Final Emancipation.

Fourth: The act of his meditation under the personal guidance of his Guru, whence the shoots of experience and knowledge began to grow.

Fifth: As the Truths began to take their own course of development, the act of his obtaining the final ear-whispered occult truths, when led by an injunction given in a dream, after which he departed from his Guru.

Sixth: The act of his impulsion to take the vow of devoting his life wholly to the attainment of the Highest Goal, having been impressed by some unfortunate occurrence with the triviality of worldly pursuits.

Seventh : The act of his carrying out the commands of his Guru, by an undistracted application to ascetic devotion in an entirely secluded place, high on a hill, far removed from the haunts of men, putting away all thoughts of worldly fame, with boundless energy and untiring perseverance.

Eighth: The act of his acquiring Transcendental Knowledge and Experience as the result of such devotion, whereby he was able to confer great benefit upon all sentient beings.

Ninth: His final act, that of the dissolution of his mortal body into Cosmic Space, with intent to impart by example his last teaching of all, so that every sentient being might find in it an impulsion to live the religious life.

Chapter IV. The Seeking Of The Holy Dharma

Telling of how Jetsün departed from his Guru of the Black Art; and of how Jetsün found his Guru of the True Doctrine, Marpa the Translator.

Again Rechung spoke and said, 'O Teacher, thou didst mention some white deeds done by thee which, of course, must mean devotion to the Holy Dharma. How and by what chance wert thou brought to seek religion, and how didst thou come to encounter it?’

Jetsün said, 'I deeply repented the destruction and mischief I had wrought by sorcery, in the killing of so many of mine enemies and in producing hail-storms. I longed so for religion that I forgot to eat. In the day-time I wished to be sitting down when I was going about, and to be going about when I was sitting down. At night I was unable to sleep. I was thus full of remorse and repentance, and yet I could not bring myself to ask my Teacher to allow me to adopt a religious life. Thus I continued serving my Teacher, all the while earnestly desirous of an opportunity to ask him to let me go and learn the Holy Doctrine.

'About this time, a wealthy and devout lay supporter of my Teacher fell seriously ill, and my Teacher was immediately invited to attend upon the sick man. Three days later my Teacher returned with a sad and downcast mien. I asked the reason of his looks, and he replied, “How transitory are all states of existence! Last night that excellent layman passed away, and I cannot but mourn his loss deeply. I realize the misery of all worldly existence. Moreover, from my youth up I have spent my whole time in the practice of sorcery, dealing in the Black Art of producing death and in bringing about hail-storms. And thou, too, my son, from thy youth hast taken to this sinful Art, and already hast gathered a heap of evil karma, all of which will lay a heavy load on me, since I am responsible for what thou hast done.¹

‘I asked him if it were not true that all sentient beings killed by means of sorcery were in some manner saved and sent to higher states of existence. He replied, 'I understand that all sentient beings possess a ray of the Eternal, and that we must work for their salvation and development. I also know the rituals to be used for the purpose; but everything dependeth upon a true understanding of the purport of the ritual, as also of the meaning of the words used. I do not, however, feel confident that this superficial knowledge would stand the test of real danger. I therefore wish now to devote myself to such sound doctrine as will stand firm and solid in the face of everything that may threaten. Do thou remain here and act as guardian to my children and disciples, and I will go and work for thy salvation along with mine own. Or else, go thou thyself, learn and practise the Holy Dharma on my behalf as well as thine own, so as to save me and procure me a birth in my next existence which will further my progress on the Path of Emancipation. I will supply thee with all material support.”

‘This was exactly what I wished, and it filled me with great joy. I immediately prayed to be permitted to take to the religious life. My Teacher at once gave his consent, saying, “Certainly. Thou art young, and richly endowed with energy, abundant perseverance, and faith. Thou wilt make a very sincere devotee. Go, and live a life of pure religious study.”

‘He presented me with a yak-load of fine Yarlung woollen cloth, with the yak itself - a cow yak - and directed me to a place in the Tsang Valley called Nar, where lived a famous Lāma of the old mystic sect named Rongtön-Lhaga. This Lāma was said to have acquired supernormal faculties in the doctrine called “The Great Perfection”, of the Nyingma Sect.

My Teacher asked me to go and learn the doctrine from this Guru, and to practise it well. In accordance with his wish I went to Nar, in the Tsang Valley, and sought the Lāma].

'There I found the Lāma's wife and some of the Lāma's disciples, who told me that the place was the seat of the chief monastery, but that the Lāma himself was not at home at the time, that he had a branch monastery at Rinang, in the upper Nyang Valley, where he would be found. Thereupon, I told them that I had been sent by Lāma Yungtun Trogyal, and that I was willing to reward any one who would take me to the Lāma. The lady accordingly sent one of the disciples with me as a guide.

'At Rinang I found the Lāma, and offered him the cow yak and the bale of woollen cloth as a present, saying that I was a great sinner who had come from the West Highlands in search of a doctrine which would lead to deliverance from all saṃsāric existence in one lifetime, and prayed him that he would impart it to me.

'The Lāma said, “My doctrine, called 'The Great Perfection’ is perfection indeed. It is excellent alike in its root, in its trunk, and in its branches,² - profitable to him from whom it hath been obtained, to him who hath obtained it, and in its fruit, which is the knowledge of Yoga. He who meditateth upon it in the day is delivered in the course of that day; and the like happeneth to him who meditateth upon it in the night. To the gifted, to those whose karma favoureth, the mere hearing of the doctrine is sufficient to procure them Deliverance; they do not need to meditate upon it. This is a doctrine for those intellects that are most highly developed. I will impart it to thee.” He initiated me there on the spot and gave me the necessary instruction.

'At this the thought arose within me that formerly, while I was engaged in learning sorcery for killing purposes, it had taken me fourteen days to attain my desire, and in the case of launching hail-storms I had required seven days, whereas now I had met a doctrine which would emancipate me at any time, by day or by night, whenever I chose to meditate upon it; while to the gifted and specially favoured by their good karma the mere hearing thereof was sufficient to deliver them. I said to myself, “Why, I myself may be one of these favoured and gifted persons!” Thus was I so puffed up with pride that I would not meditate, but instead went to sleep over my task, and so failed to put the doctrine to the test of practice.

'After a few days, the Lāma came to me and said, “Thou didst call thyself a great sinner, hailing from the Highlands, and in that thou wert quite correct. On my part, however, I have been rather too lavish in my praises of my doctrine. At all events, I see quite well that I shall not be able to convert thee. Now there is a monastery called Dowo-Lung (Wheat Valley), in Lhobrak, wherein liveth at present a faithful disciple of Naropa, the great Indian Saint. He is the worthiest among the worthiest of men, a very prince among translators, - one who hath obtained supernormal knowledge in the new Tantric Doctrines, unequalled in all the three worlds; he is called Marpa the Translator. Between thee and him there is a karmic connexion, which cometh from past lives. To him thou must go.”

'On hearing the name Marpa the Translator, my mind was filled with an inexpressible feeling of delight, and a thrill went through my whole body, setting in motion every hair, while tears started from mine eyes, so strong was the feeling of faith aroused within me. I therefore set out with the single purpose of finding this Guru, carrying only a few books and some provisions for the journey. All along the way I was possessed by but one idea: 'When shall I set eyes upon my Guru? When shall I behold his face?”

'The night before mine arrival at Wheat Valley, Marpa had a dream to the effect that his Guru, the great Saint Naropa, came to him and performed the Initiation Ceremony and gave him a dorje made of lapis lazuli, five-pointed and slightly tarnished, and along with it a golden pot for holding holy water, filled with elixir; and ordered him to wash the dirt off the dorje with the elixir in the pot and to raise up the dorje upon a Banner of Victory. He added that this would please the Victorious Ones of the past, and be welcome to all sentient beings, thus fulfilling the aims both of ourselves and of others. Having said this, the Saint reascended into the Heaven-World.

'Then in his dream Marpa saw that he carried out the instructions of his Guru, washing the dorje with the holy elixir, as directed, and elevating it upon a Banner of Victory. Thence the dorje shed abroad such a brilliant radiance as filled all the worlds with its light, and falling upon the sentient beings existing in the Six Lokas dispelled all their griefs and sadness, filling them instead with bliss unalloyed with sorrow, so that in their delight they all looked upon Marpa and his Banner of Victory with overflowing faith and reverence, some worshipping, some singing praises, and some making offerings. He further saw in his dream that the Victorious Ones pronounced benedictions upon the Banner and performed the consecration ceremony, and that he himself was somewhat elated and proud. He then awoke feeling very happy.

'When his wife came in to serve breakfast, she said, “O Master, I dreamt last night that two women who said they were from the Urgyen Land of the West came carrying in their hands a crystal reliquary,³ which was a little dirty, and asked me to tell thee that thy Guru Naropa enjoined thee to consecrate the reliquary with all the due ceremonial of a proper consecration, and to place it on the top of a hill. And thou wert saying that already it had been blessed by the great Saint Naropa, but that whatever he commanded must be obeyed, and thereupon didst wash it with holy water from the urns, perform the consecration ceremony over it, and place it on the top of a hill. Thence it emitted a light bright as the sun and the moon, and in addition reproduced several other reliquaries similar to itself, which settled down on the tops of neighbouring hills, two female forms acting as guardians. What doth this mean?”

'Albeit inwardly pleased at the coincidence in the purport of these two dreams, outwardly Marpa only said, 'I do not know the meaning of dreams which have no cause. I am going down along the road there to plough the field to-day. Make ready.” His wife said, “But thou hast ever so many labourers to work for thee. What will people say if thou, a great Lāma, go and work in the fields like a common labourer? It will create quite a scandal. Please stay at home; do not go!” But despite all her pleading Marpa went to the field, merely saying, “Bring me a good supply of chhang!” Upon his wife taking a jarful down to him, he said, “This may perhaps do for myself; bring some more for visitors.” Another jar was brought, which he placed on the ground, covering it with his hat; and, sitting down beside the jar, he sipped the chhang, and rested himself after his ploughing.

'Meanwhile, I was approaching by the road, asking every one I met, “Where doth the Great Yogī, Marpa the Translator, live?” But none could give me the information I sought. I asked one person more, and he said that there was a man called Marpa who lived thereabouts, but that there was nobody there who bore such a grand title as Great Yogī, Marpa the Translator. I then asked him where Wheat Valley lay. He pointed it out, saying, “There it is.” I then asked who lived there, and he answered that the person he had called Marpa lived there. “Was he not called anything else?” I next inquired. To this he replied that some called him Lāma Marpa also. That settled my doubts, and I knew that this must be the abode of the Marpa I sought. So I next inquired the name of the ridge on which I stood, and was told that it was called Chhö-la-gang (Ridge of the Dharma). I thought to myself that it was a very auspicious omen to have obtained my first view of my Guru's dwelling from this ridge.

'Nevertheless, as I went along the road, I still kept on inquiring for Marpa. I met some cowherds and put my question to them, too. The elder ones replied that they did not know. But a bright-looking young lad, well dressed and adorned with ornaments, with oiled and well-combed hair, said, “Thou must be meaning my Lord and father who used to sell off everything in our house, purchase gold, and then take it away to India and come back with ever so many rolls of paper. If it be he thou meanest, he is ploughing his field to-day - a thing he never did before.” I considered it likely that this might be the person I sought, but I very much doubted whether a great translator would be found ploughing.

'Thus thinking, I was walking along the road, when I came upon a heavily built Lāma, rather inclined to corpulence, with full eyes, but very dignified in appearance. He was ploughing. The moment my eyes fell upon him, I was thrilled by a feeling of inexpressibly ecstatic bliss, in which I lost all consciousness of my surroundings. When I recovered, I said, “O Reverend Sir, where in this place doth the faithful disciple of the famous Saint Naropa, called Marpa the Translator, live?”

‘For a while, the Lāma scanned me attentively from head to foot, and then asked, “Whence comest thou? What dost thou do?” I replied that I was a great sinner from the Highlands of Tsang, and that hearing of the fame for knowledge and learning of Marpa the Translator I had come to him to learn the True Doctrine by means of which I might obtain Deliverance.

'To this the Lāma replied, “Very good; I will procure thee an introduction to him if thou wilt finish this bit of ploughing for me,” at the same time bringing out the chhang from under his hat and offering it me to drink, on accepting which I was very much refreshed. He charged me to plough the field well, and went off. I finished the chhang, and then ploughed the field with a will.

'After a short time, the lad I had seen among the cowherds who had given me the information I wanted came to call me in, at which I was highly pleased, and said to him, “The Lāma hath been successful in procuring the introduction for me, so I will finish this bit of ploughing for him.” And I set to work and completed the portion that still remained to do. This field having aided me to an introduction to my Guru, it was afterwards called “Aid Field.” In summer, a path runneth round the border of the field, and straight through it in winter.

'Going now with the lad, I found the Lāma seated on two thicknesses of cushions with a carpet over them, thus making a triple seat. I saw that he had been at some pains to wipe himself clean, but that his brow and the corners of his nose still bore some traces of dust. There he sat with his fat paunch protruding prominently in front of him. Although I thought that this was the same gentleman that had parted from me lately, to make sure, I looked about to see if another Lāma might be seated somewhere else.

'Thereupon the occupant of the cushion seat said, “Of course, thou didst not know me. I am Marpa himself, so thou mayst salute me.” ⁴ I at once bowed down, touched his feet with my forehead, and placed them on the crown of my head. Having performed this ceremonial, I said, “O Precious Guru, am a great sinner from the West Highlands, and I have come here to offer body, speech, and mind to thee. I pray thee to provide me with food, clothing, and spiritual instruction, and enable me to obtain Liberation in this very lifetime.”

'The Lāma replied, “Thy being a great sinner hath nothing to do with me. I did not send thee to commit sins on my behalf. But what sins hast thou committed?” On relating in full the circumstances of my case, the Lāma said, “Very well; I like thine offer to devote body, speech, and mind to me, but I cannot give thee food, clothing, and instruction, all three. I will either provide thee with food and clothing, thou seeking spiritual instruction elsewhere, or thou wilt have to find food and clothing elsewhere, while I give thee the spiritual instruction thou desirest. Choose whichever thou preferrest. If I impart to thee the Truth, it will entirely depend upon thine own perseverance and energy whether thou attainest Liberation in one lifetime or not.”

'I replied, “I have come to thee, my Lāma, for the Truth. I will find my food and clothing elsewhere,” and at once proceeded to accommodate myself there, bestowing the few books I had with me upon the altar shelf. But this the Lāma immediately forbade me to do, saying, “Out with thine old books; they will infect my holy reliques and sacred volumes and give them a cold!⁵

'I immediately thought within myself that he knew there were some books of black magic among them, and on that account objected to their being put along with his books and images and other things. So for some days I kept them in the quarters assigned to me. My Guru's wife gave me nice food and other necessities.

'This is that part of my history which telleth of the manner of my coming to find my Guru, the same constituting the First of my Meritorious Acts.'

Footnotes

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