milarepa meets rechungma | the story of sale öo | the story of sukhasiddhi
Namo Guru. One autumn, while on his way to North Horse Gate snow mountain to practice meditation, Jetsun Milarepa arrived at Gepa Leksum in the district of Chung, where all the local farmers were reaping the annual harvest. In a large field, leading a group of laborers, was a young woman of about fifteen years of age who appeared to have the signs of a wisdom dakini. Milarepa approached the group and said, "Patrons, this yogin humbly requests alms." "Yogin, go to that house over there and wait at the door," the woman replied. "I will be with you shortly."
The Jetsun then went to her house and nudged the door with his staff, causing it to swing open. Suddenly, a hideous old woman clutching a handful of ashes lunged towards him shouting, "You indigent yogins! In the summer, you scrounge for butter! In the winter, you panhandle beer! You never stay put! I'll bet you thought there was nobody home and were planning to sneak in to steal my daughter's and daughter-in-law's jewelry, weren't you?" Enraged and trembling, she was just about to hurl the ashes at Milarepa when he said, "Wait, Grandmother! Before you throw those ashes, listen to this song of mine." And to the old woman, he sang this song of nine messages.
The happiness of the higher realms and liberation,
The misery of the three lower realms,
And between, your helplessness to choose your destiny;
When these three conditions convene,
Look at the present thoughts in your mind.
Grandma, you're an old vixen who detests the Dharma!
If you seek support from the divine Dharma,
You will need to rely on a qualified Lama.
When you were first betrothed to this family,
Did you ever dream you'd become such a woman?
In the morning, you get up too early.
In the evening, you go to bed too late.
Between, your work is endless.
When these three conditions convene,
Look at the present thoughts in your mind.
Grandma, you're an unpaid slave!
If you seek support from the divine Dharma,
Rely on a qualified Lama,
And perhaps things won't have to be like this.
The imperious patriarch,
Taxes you must pay although you are destitute,
And the indispensable sons and nephews;
When these three convene,
Grandma, you're an insignificant pauper, without a share for yourself!
Look at the present thoughts in your mind.
If you seek support from the divine Dharma,
Rely on a qualified Lama,
And perhaps things won't have to be like this.
The thief who gets things by stealth,
The robber who resorts to force,
And fighting back, all in vain;
When these three conditions convene,
Look at the present thoughts in your mind.
Grandma, you are scorched by enemies arising within!
If you seek support from the divine Dharma,
Rely on a qualified Lama,
And perhaps things won't have to be like this.
The gossip of other women,
The obscenities of your own children,
And the babble of relatives and widows;
When these three conditions convene,
Grandma, you're an avid listener!
Look at the present thoughts in your mind.
If you seek support from the divine Dharma,
Rely on a qualified Lama,
And maybe things won't have to stay like this.
The way you get up is like a peg yanked out of the ground.
You walk like a fowler skulking game.
The way you sit down could shatter stone.
When these three conditions convene,
Look at the present thoughts in your mind.
Grandma, you're a frail and decrepit wretch!
If you seek support from the divine Dharma,
Rely on a qualified Lama,
And perhaps things will improve.
Wrinkles crease your skin without,
Diseases consume your flesh and blood within,
And between, you are turning senile, deaf, blind and dumb.
When these three conditions convene,
Look at the present thoughts in your mind.
Grandma, you're a hideous, scowling old crone!
If you seek support from the divine Dharma,
Rely on a qualified Lama,
And maybe things will change.
Food and drink which is cold and spoiled,
Heavy, ragged garments,
And a mattress made of four patched hides,
When these three conditions convene,
Look at the present thoughts in your mind.
Grandma—you'll realize you're half human and half dog!
If you seek support from the divine Dharma,
Rely on a qualified Lama,
And maybe you will understand what has happened to you.
An opportune birth and liberation
Are rarer than stars seen in daytime.
To be involved in samsara and descend to the lower realms
Is more common than your daily aches and pains!
At this miserable time when your soul is about to leave your body,
Look at the present thoughts in your mind.
Grandma, you're full of regret and lack the courage to face death!
If you seek support from the divine Dharma,
You should rely on a qualified Lama.
Moved by Milarepa's compassion and his melodious voice, the old woman could not help but develop faith in him. Her fist loosened and the ashes slid through her fingers to the floor. Remembering past actions, the old woman shed tears of remorse. Just at that moment, the field-woman who had shown Milarepa the door walked in.
"Yogin!" She exclaimed, "What kind of religious person are you that would strike an old lady? What kind of prank is this?"
The old woman quickly intervened. "Daughter, do not accuse him. He wasn't giving me a hard time. It was I who threatened him. In response, he gave me a religious discourse which touched me deeply, exposing the truth about my life. Realizing I am incapable of the religious life, I was stricken with remorse and was compelled to shed tears. But you are different from me. You are young, wealthy and spirited. It seems that this lama is the one renowned as Milarepa. Give him offerings and service, and ask him to bestow teachings and the profound instructions."
"If this is so," replied the woman, "You are both wonderful! If you are the Lord Milarepa, I will have accumulated merit just to see your face. If you relate the history of your Dharma lineage, surely your disciples would be inspired and our perceptions transformed. Please tell us about your lineage."
Milarepa thought, "This woman is destined to be my disciple." And so he sang this song introducing the lineage:
One—Samantabhadra, the pervasive dharmakaya;
Two—Mahavajradhara, the sambhogakaya adorned by marks and signs;
Three—Shakyamuni, the nirmanakaya who benefits beings;
I am a yogin who has those three lineages.
Is there a woman with faith in those three lineages?
In response to that, Paldarbum said, "Those lineages are marvelous. They are like the glacial head of a river. It is said that you practitioners realize internally the unborn dharmakaya by relying on the outer, symbolic lama of the knowledge lineage. Please tell me on what type of root lama you rely."
The noble lord said, "I have these root lamas," and sang this song of how to rely on authentic lamas:
The outer lama who points out externally the continuum of cognition:
The inner lama who demonstrates internally the continuum of awareness:
The ultimate lama who reveals within the mind the ultimate continuum—
I am a yogin who has those three lamas.
Is there a woman with faith in those three lamas?
In response to that, she said, "Those lamas are extraordinary, like turquoise strung on a gold chain. Before receiving Dharma from such lamas, what type of empowerment should one receive?"
In reply, he sang this song:
The placing of the vase on your head is the outer empowerment.
The demonstration that your body is the body of the deity is the inner empowerment.
The recognition of your mind itself is the ultimate empowerment.
I am a yogin who has those three empowerments.
Is there a woman who will receive those three empowerments?
Then she said, "Those empowerments are extremely profound, like the lion, the king of predators, which overwhelms all others with its claws. Now, after receiving empowerment, in order to bring awareness to the path, there is said to be what is called 'guidance in the meaning.' What type of guidance is received?"
In response to that, he sang this song:
Hearing, contemplation and meditation are the outer guidance.
Bone hitting rock in awareness is the inner guidance.
Experience and realization beyond meeting and parting are the ultimate guidance.
I am a yogin who has those three types of guidance.
Is there a woman who will receive those three types of guidance?
In response to that, she said, "That guidance is like a reflection in a rust-free mirror. After receiving guidance, it is said that, wandering in solitude, one must practice severance. What type of severance did you practice?"
In response to that, he sang this song:
Wandering in threatening, isolated places is outer severance.
Casting your aggregates away as food is inner severance.
Resolving the one is ultimate severance.
I am a yogin who has those three severances.
Is there a woman who will receive those three severances?
In response to that, she said, "That severance is extremely wondrous, like a garuda soaring in the sky, which overwhelms all lesser birds. It is said that when a yogin is practicing severance, there is something called ‘phet' for bringing adverse conditions to the path. Please explain the meaning of ‘phet.'
In response, he sang this song:
Collecting scattered thoughts is the outer phet.
Refreshing torpid awareness is the inner phet.
Resting within the nature is the ultimate phet.
I am a yogin who has those three types of phet.
Is there a woman who can exclaim those three types of phet?
In response to that, she said, "That phet is extremely wondrous. Like the trumpet or command of a great king, it is immediate and effective. Through your practicing that way, what appearances arose?"
In response, he sang this song:
The uncontrived ground appeared as great all-pervasiveness.
The uncontrived path appeared as great unobstructedness.
The uncontrived fruition appeared as Mahamudra.
I am a yogin who has those three appearances.
Is there a woman who will accomplish those three appearances?
In response to that she said, "Those appearances are extremely wondrous, like the sun shining in a cloudless sky, illuminating all things. Through cultivating those appearances, what confidence have you attained?"
In response, he sang this song:
No gods, no spirits—that is confidence in the view.
No focus, no distraction—that is confidence in meditation.
No hope, no fear—that is confidence in the fruition.
I am a yogin who has those three confidences.
Is there a woman who wants those three confidences?
In response to that, the woman became extremely devoted. Prostrating herself and placing his feet on top of her head, she invited him into her home and offered him excellent hospitality. Then she said, "Dear Lama, so far I have been so obscured by ignorance that I have not recollected the Dharma. Now, Lama please compassionately accept me as a servant and follower." Acknowledging her own faults, she sang this song requesting the Dharma:
O Precious Lama!
Supreme incarnation, emanation of the Buddha!
My stupidity, ignorance and delusion—these three—
Are the enormous deceptive faults of this world.
The southern clouds of this triple summer were so thick
That I could not see the sun had risen.
The cold of this triple winter was so intense
That I could not see the flowers had opened.
My bad habits were so strong
That I did not recognize you were a siddha.
I will tell you the story of this naïve woman:
Due to negative karma, I took birth in this inferior body.
Because of the obscurations created by a negative place of birth
I did not perceive my nature to be Buddha.
Lacking diligence, I was not mindful of the Dharma.
Although I had the idea I must practice Dharma,
I was carried away by laziness.
If a woman has a pretty face, she'll be dominated by [a man.]
If she is ugly, she won't find a companion.
We leave our kind parents behind.
We sacrifice ourselves for our husband's sake.
Highly sensitive, we have little patience.
In our many quarrels, we are adept with the vying of lips.
We collect the gossip of the whole country.
In the home, we are like the dog who guards the door.
Although the food and wealth are shared in common,
Ill-temper and greed are our primary share.
Never thinking of impermanence and death,
Obscurations follow us like shadows.
Now, from my heart I will practice Dharma.
Please give me a teaching easy to understand and practice.
This pleased Milarepa very much, and he sang in reply:
Listen lady Paldarbum!
This story of the woman's life—
If I praise it, you will grow smug.
If I disparage it, you'll pout.
If I tell the truth, it will expose your hidden faults.
Now listen to the advice of this old man.
If you sincerely want to practice religion,
Stop sweeping the dust from the floor
And start sweeping the filth from your mind.
Give up your vain pretense
And take a modest position.
Defer your servitude to husband and son
And rely on a qualified Lama.
Abandon worldly activities
And start to plan for a meaningful future.
Stop hankering after wealth
And prepare to be impartially generous.
It is wise to consider these things.
Child, you are like a lark,
Loquacious but bereft of Dharma.
Child, you are like a wild peahen,
Seductive but lacking ethics.
Child, you are like a peddler in a market place,
Artful but in religion destitute.
If you want to practice Dharma properly,
Follow me and do as I have done.
Go to the mountains and
Meditate on the profound instructions without distraction.
Paldarbum then offered this song of entreaty:
O precious Jetsun,
Yogin with whom any contact is meaningful!
I am busy all day with endless work.
At night I fall into an unconscious stupor.
From dawn to dusk, I am a slave of housework.
I have no time to practice Dharma.
Milarepa replied, "If really want to practice the Dharma, you must identify worldly work as your enemy and leave it behind." Then he sang a song of response called ‘The four renunciations':
Listen lady Paldarbum,
Lively maiden with wealth and faith!
The odyssey of your future lives extends well beyond this one.
Do you know how to make provisions?
If not, the provision is charity—so give!
The nefarious watchdog of avarice
Will do more harm than good.
Have you recognized greed as your enemy?
If so, leave it behind.
Listen lady Paldarbum!
The next life is darker than this one.
Have you prepared and lit your lamp?
If not, the lamp is luminosity—so meditate!
The insidious zombie of stupidity
Will do more harm than good.
Have you recognized stupidity as your enemy?
If so, cast it off.
Listen lady Paldarbum!
The next life is more fearful than this one.
Have you employed a guide?
If not, the guide is the Dharma—so practice it!
The spurious ploughmen of kith and kin
Will do more harm than good.
Have you recognized them to be enemies?
If so, leave them behind.
Listen lady Paldarbum!
The path of the next life is more hazardous than this one.
Have you saddled a horse for the journey?
If you haven't, the horse is diligence—so cultivate it!
The perfidious seducer of laziness
Will do more harm than good.
Have you identified laziness as an enemy?
If so, relinquish it.
Paldarbum then beseeched him with great sincerity; "Dear Lama, I have not made any preparations for the next life. In order that I may start to do so, please kindly teach me how to meditate." The Jetsun was extremely pleased and replied, "In my tradition, if you sincerely wish to practice Dharma, you do not have to change your name. Since you can reach Buddhahood with a full head of hair, you don't have to cut it off or change your clothes. He then sang a song for her called "The four parables and five meanings," giving the meditation instruction of mind-practice:
Listen, lady Paldarbum,
Faithful, wealthy woman.
Take this sky as a likeness
And meditate without center or limit.
Take the sun and moon as similes
And meditate without fluctuation in clarity.
Take this mountain as a likeness
And meditate without movement or change.
Take the great ocean as a likeness
And meditate without limit in depth.
Take your mind as their meaning
And meditate without doubt.
Having said that, he taught the techniques of body and mind and sent her to meditate. Through doing so, she generated excellent experience and realization. In order to remove doubts and impediments, she offered the following song:
Please listen, precious, noble lord,
Supreme being, nirmanakaya.
Meditation on the sky is easy for me
But meditation on clouds is slightly difficult.
I now request instruction in meditation on clouds.
Meditation on the sun and moon is easy
But meditation on stars and planets is slightly difficult.
I now request instruction in meditation on planets and stars.
Meditation on the mountain is easy
But meditation on trees is slightly difficult.
I now request instruction in meditation on trees.
Meditation on the ocean is easy
But meditation on waves is slightly difficult.
I now request instruction in meditation on waves.
Meditation on my mind is easy
But meditation on thought is slightly difficult.
I now request instruction in meditation on thought.
The noble lord, thinking "meditation has arisen within her," was extremely pleased. In answer to her request, he sang the following song to remove impediments and bring enhancement:
Listen, lady Paldarbum,
Faithful, wealthy woman.
If meditation on the sky is easy,
Since clouds are manifestations of the sky,
Rest in the nature of the sky.
If meditation on the sun and moon is easy,
Since stars and planets are manifestations of the sun and moon,
Rest in the nature of the sun and moon.
If meditation on the mountain is easy,
Since trees are manifestations of the mountain,
Rest in the nature of the mountain.
If meditation on the ocean is easy,
Since waves are manifestations of the ocean,
Rest in the nature of the ocean.
If meditation on your mind is easy,
Since thoughts are manifestations of the mind,
Rest in the nature of the mind itself.
Through meditating, she discovered dharmata, the nature of mind. Later, in that very body, she went to the celestial realm, accompanied by music.