Life Stories of Some Female Masters
the story of the wisdom dakini sukhasiddhi
also known as dewai ngödro
Sukhasiddhi, an eleventh century female meditation master, was a contemporary of Niguma and also a teacher of Khyungpo Naljor, who considered her to be his kindest guru. Her life demonstrates to us that age is not a factor when it comes to attaining enlightenment: she met her guru at age 61 and attained enlightenment soon thereafter. Both she and Niguma's teachings form the heart of the Shangba lineage instructions. Her story was translated from a collection of stories of the lives of Shangba masters
This is the story of the woman known by the name Sukhasiddhi in Sanskrit or Dewai Ngödrup in Tibetan. I pay homage to the glorious wisdom dakini. At one time, in the Moslem part of India [Kashmir], there were 38,000,000 cities. In one of these--in the one called the Western Moslem City--there lived a couple with three sons and three daughters. At one time, they became so extremely impoverished and destitute that they had only one jar full of rice left as their food supply. They agreed they should not eat this last provision and stored it in a hidden place. Then, the three sons went south in search of food. The three daughters went north. The father went west. While they were gone, a very poor beggar came to the door asking for food. The mother, who had stayed home, opened the jar of rice and gave it to the beggar.
The father, unable to find food in the west, became weak with hunger. Remembering the vase full of rice, he turned back with the thought that they must use that as their food. The three sons also had no luck and turned back. The three daughters also were compelled to come back empty-handed. All three parties returned from their search at about the same time. When they convened at home, they said, "Mother, open the container of rice and give us some. Already we were weak with hunger, and we have new become completely exhausted from our journey." The mother replied, "Thinking you would return with food, I gave the rice to an extremely poor and weary beggar who came asking for alms. So now we have nothing."
The father, sons and daughters replied in unison, "Even had you done something like this previously, it would not have been with our consent. Not only did you not go with us in search of food; you robbed us of our earnings at the same time!" Saying this, they threw her out of the house.
From Kashmir, the old woman traveled west to Persia [Orgyen]. In Orgyen, all males were dakas and all females were dakinis. Therefore, it was said that by merely traveling there, a person's awareness would naturally become clear. It happened to be harvest time, so the woman gathered some grains together and loaded them onto her back. She carried this into a city and established herself as a beer seller.
At that time the master Birwapa, also known as Avadhutipa, was living in a nearby forest of Orgyen, where he practiced secret conduct with his consort yogini Avadhutima, who frequently went to the town to buy him beer. Most often, she purchased beer from the old woman beer vendor, because the beer she sold was far more delicious than that sold by the other vendors. One day, the old woman asked, "Yogini, after you buy my beer, who do you take it to?" The yogini replied, "In the forest of Yaki lives an excellent yogin. I bring it to him." The old woman said, "Well, in that case, you do not need to pay for the beer", and gave her the very best portion of beer to take with her.
When the yogini returned to the forest, Birwapa said, "How is it that you were able to acquire this beer for free?" She replied, "There is a new beer seller with devotion; she is unlike the other vendors we used to buy from. I told her that my excellent lama lives in the forest and that I bring beer to him. The beer seller was moved to devotion and gave me this beer to bring." Birwapa said, "At all costs, I must deliver that old woman from the three realms of samsara." So the yogini returned to the market and asked the old woman, "Will you come?" The old woman felt very inclined to go, so she accompanied the girl to meet him, bringing with her a jug of beer and some pork. During that very meeting, Birwapa bestowed upon her fully the secret practice, the four empowerments of the nirmanakaya chakra at the navel. He also taught her the generation phase, completion phase and secret practices, along with instructions in the magnetizing activity. She transformed into a wisdom dakini right at that time.
At the time that she was thrown out of the house by her husband and children in Kashmir, she was 59 years old. When she came to Orgyen and established herself as a beer seller, she was 60. When she met Birwapa and requested empowerment, she was 61. Then, in the course of that one night, her 61 year old physical body purified itself and transformed into a youthful, attractive, very white rainbow body. Her silken hair flowed down her back. She became as beautiful as a sixteen year old maiden, ravishing to behold, and sat up in the sky for seven days. Thus, she became known as the miraculous dakini known as Sukhasiddhi. She then actually transformed into the Bhagavati Dakmema and became the secret consort of Birwapa.
Since even as of now she has not passed away, her wisdom eyes see sentient beings in the three realms throughout the six times. Especially, she teaches the Dharma to those who have pure view. She directly blesses those engaged in the secret practice and those who supplicate her, and she confers upon them supreme and ordinary siddhi. Those who read the life story of the wisdom dakini or merely hear her name will develop devotion. [Upon first hearing of her] I, Kyungpo Naljorpa, felt the seed of faith stir deep within my heart. I traveled all over India in search of her. I finally encountered her in the middle of the Sandalwood Medicine Forest in front and above a Tala tree. I saw her from afar, floating up in space in the midst of swirling rainbow light surrounded by countless dakinis. I offered her five hundred sang of gold and requested complete instruction. She fully bestowed upon me the four empowerments of the extraordinary secret practice. She gave me oral instructions in the generation and completion phase aspects of the secret practice, the six yogas and the three gatherings. In particular, she conferred the special point of attaining Buddhahood in a just a few years or months... From among my four root lamas Niguma, Rahula, the Hidden Yogin and Sukhasiddhi, Sukhasiddhi showed me the most exceptional kindness. Her first kindness was in conferring many prophesies. Her second kindness was that she became my secret consort and bestowed all initiations without exception. Her third kindness was in bestowing empowerments, practices and instructions. She was also very kind to say, "I will never be separate from you all throughout India and Tibet." She also said, "Good practitioners in the future who engage in this secret practice will accomplish it."
Mokchokpa said, "Once, when I was deeply engaged in intense practice, Sukhasiddhi came and gave many prophesies. From that time forward, she was never separate from me." Lama Kyergangpa said, "When I went to Lhasa to see the emanation, Sukhasiddhi taught me Dharma, including the completion phase exercises, and bestowed the four empowerments. Now she is not separate from me for even a moment. Sangye Nyentön said, "Once, when I was staying for awhile with the one known as Kyergangpa, I saw Sukhasiddi face to face. She repeated these words to me three times, "Rest in non-referential awareness". From that time onwards, I have continuously seen her face before me. I requested from her the four extraordinary empowerments. She made many prophesies such as, "You will become a yogin who masters the three doors to complete liberation." And "If you and your students wish to attain Buddhahood in a matter of years or months, go to an isolated place and engage in this secret practice and you will accomplish the goal." May there be auspiciousness.
the story of sale öo
Namo Guru. Jetsun Milarepa went from the Belly Cave of Nyanang to the area of Ngokang to seek alms. He stayed at Lashing for several days, and then proceeded to Nakchar. On the way he happened upon a beautiful young woman with gleaming hair and eyebrows, sixteen years of age, wearing handsome clothes and jewelry, on her way to fetch water. Milarepa said, "My lady, please give me a meal today." She replied, "If I were to feed every alms-seeker who comes by this crossroad, I would soon run out of provisions." So saying, she went inside her house. Milarepa settled down outside for the night.
That night, the woman had an auspicious dream. Remembering it in the morning, she thought to herself, "in general, one never knows how the Buddha, enclosed in human skin, may appear. In particular, it is possible that that man I saw yesterday is the Buddha they call Jetsun Milarepa. Maybe I had that dream last night due to his compassion. I will go find out if that was him."
Thinking thus, she prepared some food and brought it to Milarepa. Then she asked, "Yogin, where are you from?" Milarepa replied, "I am an alms-seeker living in your neighborhood."
"You're not the Jetsun Milarepa of the Belly Cave of Nyanang, are you?"
"I might be."
Hearing this, a faith strong enough to dissolve her entire body arose within her, and her body hairs stood on end. She prostrated herself before Milarepa and said, "That's it! That is why I had such an auspicious dream last night!"
"What was it about?"
"I dreamed there was a sun and moon inside my body, but they were not shining. In the east there was a sun and moon shining brightly. The light from these came inside me, lighting up the sun and moon there. These two then rose up and united with the sun and moon outside in the sky. The entire universe then became illuminated with their clear light. If I become your servant and follower, will you teach me the Dharma?"
He replied, "That is possible," blessed her with his samadhi power, and then returned to the Belly Cave at Nyanang.
Then, not long after, the girl went to visit Milarepa, bringing a friend with her. She beseeched him, "Please teach me the Dharma," offered him a nugget of gold as a gift and sang this song of request:
Ema! Yogin, great repa, great siddha, listen to me!
When I look at my human body,
I see it is impermanent, like dew on a blade of grass.
This makes my mind uneasy.
When I look at my friends and relatives,
I see they are transient, like crowds at marketplace.
This makes my mind uneasy.
When I look at wealth accumulated,
I see it will not last, like the honey of bees.
This makes my mind uneasy.
When I look at the country of my birth,
I see it is like the prison of an evil king.
This makes my mind uneasy.
During the day, this is my obsession.
At night, thinking about this I cannot sleep.
By the power of the merit I've accumulated so far,
I obtained a human body this one time.
I am driven behind by years and months.
Days and weeks pull me from in front.
Every moment, death gets closer.
This body, which is like a rotten tree trunk, may collapse at any moment.
This breath, which is like mist, will soon disappear.
When I think about this, I feel uneasy.
Turning over this again and again in my mind, I cannot fall asleep.
Father, great lord, I have come thinking only of the Dharma.
Please protect me now, great lord. Kindly grant me the Dharma.
In order to assess whether or not she was able to devote herself totally to the Dharma, and whether or not she was still tempted by worldly things, he said, "I do not want your gold. I doubt whether a rich girl like you would be able to practice the Dharma. Even if you were able to, it would be unlikely that would succeed in this regard. Therefore, while you are young it would be better for you to devote yourself to worldly matters. Thus saying, he sang this song of reply:
At the feet of the glorious emanation of the Chakravartin king,
Kind Marpa, I bow down.
In the luxuriant palace garden
Of the high celestial realm of "Joyful",
Are wondrous, divine flowers,
Sweet smelling, bright and lustrous.
Ordinary bees cannot reach them.
Even if some did, they could not extract the nectar.
In the southern region of the universal king of mountains
Is a bathing pond possessed of seven special qualities
Which purifies all evils, negative actions and habitual patterns.
Ordinary birds cannot fly there.
Even if some did, they could not stay.
To the north of Bodhgaya
Grows sandalwood, the medicine tree
Which cures all diseases.
Not all sick people can find it.
Even if some did, they would not know how to harvest it.
Northward, in the land of snows,
On the border between Nepal and Tibet,
Abides the protector of weary beings,
The self-arisen good Wadi.
Those poor in merit cannot meet him.
Even if some did, they would have no faith.
In this endless ocean of samsara,
Hopeless, weary beings
Wander, descending to the three lower realms.
Even though they may obtain the leisures and opportunities (of a human rebirth),
They are unable to sustain their merit.
Even if they gather some, they are carried away with arrogance.
A human body, with its leisures and opportunities,
Is rarer than a daytime star.
Though it is sometimes obtained,
Not many enter the path of the holy Dharma,
The path which leads to greater and greater happiness.
Although some may enter the door of the Dharma,
Few guard their samaya properly.
Through the kindness of my single noble father,
All appearances are gold.
I do not want your most coveted possession.
This song of five parables and six meanings
Is my answer to your song, faithful woman.
The faith you have now is temporary.
Stable, unchanging faith is hard to come by.
Therefore, my lady, return home.
Pass the time directing your thoughts towards the Dharma.
Serve your chosen husband as you would a god.
Raise your destined offspring.
Maintain a harmonious household.
Be thrifty with food and skillful in leadership.
Watch after your cattle and sheep like children.
Offer to the lamas and the precious ones above.
Lovingly protect the poor and stricken below.
In between, attend to your in-laws
And keep on good terms with the neighbors.
Supplicate me, this old man.
Aspire always to meet the Dharma.
I will pray for your good fortune and long life.
The girl offered prostrations to Milarepa and replied, "Recollecting the faults of samsara, I want nothing else but to devote myself thoroughly to the practice of the Dharma. I do not have the slightest interest in worldly matters. These are my reasons." Whereupon she sang this song.
I bow down at the feet of Milarepa
Please bless me so that my wishes may be fulfilled.
Please listen, great lord Repa,
And judge for yourself
Whether this longing request that I offer
Is just a hypocrite's lip service or not.
With deep, introspective sadness,
And a sense of impending doom,
I have acutely recollected impermanence and death.
From the time I was born from my mother's womb until now,
I have seen many people die, young and old.
This life is as ephemeral as the dew on grass.
Time slips by unnoticed.
I have never heard of anyone anywhere
Who is not subject to death.
It is certain I will die,
And once dead, I will be powerless to choose my place of rebirth.
When I think of the suffering of the lower realms,
And of experiencing the pain there, I am terrified.
I think of the ways of samsaric life,
The negative actions called "being a housewife."
Once you've been deceived by samsara and taken a spouse,
You must leave behind your kind parents,
And marry your unkind betrothed.
Then, in the soil of the three lower realms
The tree of progress towards liberation topples.
Bringing the dowry of your parents' food and wealth,
You indenture yourself meaninglessly as the slave of a man.
At first, your lover is a smiling god.
Then, he becomes a black-faced demon.
Finally, he is a bull, determined to abuse you.
Thinking this, deep sadness arises within me.
So, this woman will practice the Dharma.
I will accept vajra friends as my companions.
From among the children you give birth to
It is possible that a few who have merit
May be gifted.
But most will pursue you like debt-collectors.
First, they steal your physical vigor.
Second, they steal the food from your mouth.
Finally, they rob wealth from your hands.
Thinking of this, deep sadness arises within me.
So, this woman will practice the Dharma.
Now I will foster the child of awareness.
Domestic shrines and inns and so forth
Are meaningful inasmuch as they have walls.
Those buildings are the dungeons of samsara.
First, they elicit mental suffering.
Second, they cause physical exhaustion.
Finally, they cast you to ruin.
Thinking of this, deep sadness arises within me.
So, this woman will practice the Dharma
And fearlessly build the house of meditative stability.
Except for the continual virtue of the body and speech of the sugatas,
And the faithful,
All work--plowing and farming a field and so forth--is meaningless.
First, you fight over unowned property.
Then, you quarrel over water springs.
Finally, you exchange blows.
Thinking of this, deep sadness arises within me.
So, this woman will practice the Dharma,
And subdue the internal conflicts within the field of her continuum.
If one is held by the attitude of Bodhicitta, it is possible merit will accrue.
If one is not, and pursues wealth, one will accumulate
The evil karma associated with caring for sheep and cattle.
First, one is seized by the covetous attitude of desire.
Then, pride and jealousy increase.
Finally, one becomes a target for enemies.
Thinking of this, deep sadness arises within me.
So this woman will practice the Dharma,
And foster compassion for the ‘livestock' of the six types of beings.
We cannot perceive our own faults,
And continually examine the faults of others instead.
How can we all be harmonious with one another?
Negative individuals, sinners and so forth
See even the omniscient teacher, the Buddha,
Who is free from stains and defects,
As having a heap of faults.
Therefore, there is disharmony everywhere.
Having grasped the tricks of the human mind,
I can see they are never finished.
Thinking of this, deep sadness arises within me.
So this woman will practice the Dharma,
And look now into the inherent nature of mind.
To you, emanation of the Buddha,
All things appear as gold.
Even if they did not appear this way,
There is no existence or non-existence for you.
In order to abandon my own attachment,
I offer this worldly person's coveted nugget anyway.
The victors have said that
One should give up things that increase attachment.
If illusory food and wealth
Are used for the practice of virtue,
This will accrue merit.
Thus the Buddhas have taught.
I have heard this with my own ears.
Therefore, I offer you this.
Having accepted this as a support for my request,
Please kindly bestow teaching of the Dharma.
Thus, she offered this song of request. Milarepa accepted her piece of gold, and then gave it back again, saying, "If you are ready to practice the Dharma without regard for life and death, you have entered the door of the Dharma. Arrange offerings for the lamas and yidams."
A vast feast offering was arranged. Milarepa ordained her with the genyen vows of the sutra tradition and bestowed upon her vajrayana empowerment, giving her the name Sale öo. He entrusted to her the oral instructions and sent her to meditate. She soon manifested the signs of meditative experience and became capable of staying in the mountains. Milarepa then said, "I am pleased with your perseverance and faith. Because of your experience, you are now capable of staying in the wilderness. Now you should go into solitude and meditate in the mountains. Until we meet again, remember this advice from my heart." Then he sang this song of instruction:
Great is the compassion of a qualified lama.
Excellent is the source of refuge of the three jewels.
Great is the power of the dakinis and dharma protectors.
To these praised ones, I bow down.
I do not know how to compose a pleasing song,
But these words have the blessings of the lineage.
Its meaning carries the intention of the victors.
Faithful meditator, Sale öo,
To wipe the rust from the mirror of the mind,
Look into the stainless expanse of the sky.
Go to meditate in an isolated place in the mountains,
A place blessed by previous siddhas.
In order to remain in a mountain retreat,
You must observe the all-creating nature of mind.
I will explain how to observe it.
Do not be distracted--listen carefully, Sale öo.
From the time you first enter the door of the Dharma,
It is wonderful to have unchanging faith.
Take yonder mountain as an example,
And meditate without moving or shifting.
For the qualities of Buddhahood to arise,
You must resolve to disregard happiness and suffering.
Take that river down there as an example,
And meditate continuously.
In order for the blessing of the lama to enter you,
You must have continuous devotion.
Take this sky as an example,
And meditate without center or edge.
In order to see the true nature,
Method and wisdom must unite.
Take the sun and moon as an example,
And meditate with pristine clarity.
Knowing the six kinds of beings to be your parents,
have compassion for all of them.
Take yonder lake as an example,
And meditate without drowsiness or excitement.
In order to actually see your own mind,
You must practice in accord with the lama's instructions.
Take this earth as an example,
And meditate without change.
In order to become a fit vessel for the oral instructions,
You must stabilize faith within the all-basis.
In order to look inward at this mind,
Meditate without conceptual labeling.
In order that appearances arise as text,
Be a student of your own mind.
At all times and in all ways,
Gather the provisions of inexhaustible generosity.
Dawn the beautiful ornaments of morality.
Wear the sheepskin coat of patience.
Ride the miraculous horse of diligence.
And enter the exalted city of meditative stability.
Become rich with the wealth of wisdom.
Do not forget to repay your lama's kindness
By offering him all experiences and realization.
Do you understand what I mean, faithful woman?
An even greater faith arose within her, and she arranged a vast feast offering. She also made pleasing offerings to Milarepa. In accord with the advice of Milarepa, she discarded the activities of this life and went to meditate at Nang yul mountain in the Nya Nang area. The great Repa went to the Red Rock of Drin. From within a state of pristine luminosity, through his great loving compassion, he saw Rechungpa (in a vision). Then he saw a glowing stupa, which sent a beam of light straight out. This was a sign that because of the influence of negative mantras he learned from heretics, Rechungpa's red lung was now agitated and wound up. He wondered, "Is my son Rechungpa having an obstacle?"
He then flew down from the top of Red Rock towards the area of Lachi. On the way there, he touched down, leaving his foot print on the side of a rock now renowned as the great Repa Siddha Cave. There, he again saw Rechungpa in a vision of luminosity. He perceived that this obstacle would not threaten Rechungpa's life, but an obstacle of non-dharmic thought was occurring. So he went on the road to Nyanang, in order to look for and inquire after Sale öo. On the way there, he met a group of monks, who told him that she was still in the cave to which she had first gone. Her body never moved. She never spoke, but sat like a corpse. They thought it seemed like some problem must have occurred in her meditation. Thinking, "She is capable of meditation. This is not a problem, but a good quality," he proceeded to her place.
From within a state of luminosity, she saw Milarepa approaching, so she went to greet him at the bottom of the valley. After offering prostrations and inquiring after his health, she did not say anything further. In order to awaken her experience, Milarepa sang,
Sale öo, holder of the Dharma lineage,
Who stays in an isolated mountain retreat,
First, you relied with devotion on a Lama.
With the blessing empowerment, your continuum was ripened.
You relied on the supreme taste of the nectar of the path of method.
Certainty in the holy Dharma arose.
Not giving into laxity while meditating,
The signs of heat of the higher paths dawned within.
Because negative conditions and obstacles have not arisen,
You have no questions now--that is also good.
If the Dharma you imbibe is like poisonous food,
Although you exert yourself in meditation, you will not be liberated.
Deer live in caves for a long time.
The black bird Dorje recites a lot.
The white-bellied gyurmo holds the life prana well.
The white-chested bear is skillful at extracting nectar.
Marmots meditate on the union which ceases.
Brahmins can endure hardship for a long time.
Parrots know how to speak eloquently.
If authentic liberation does not dawn in the mind,
Wishing and searching for the path will be in vain.
The mind, which is like a whirlpool,
Is not liberated from the ocean of samsara
Just by stopping the coming and going of thoughts.
To develop impartial wisdom,
You must practice the tsendali of meditating on the characteristics of the mudra.
To recognize awareness in the bardo,
You must practice the tsendali of resting directly within mind.
To recognize the meaning of the unborn and unceasing,
You must practice ultimate natural tsendali.
To become free of clinging to materiality,
You must practice the tsendali of thigle and nada.
Within the uncontrived, self-arisen, primordially pure dhuti central channel,
The knots of dualism are self-liberated without effort.
This is the meaning of essential mahamudra.
Have you realized this, Sale öo?
Sale öo then offered him this song of realization:
The holder of the lineage of Dorje Chang,
The one who was prophesied by the dakinis of the four classes,
Through the compassion of Tilo and Naro,
Who hold the teachings of the practice lineage,
Realized the intention of the tantras.
The harvest of the compassion of the translator Marpa
Flourished in the ten directions.
The pure fruit ripened in individuals,
And by the fruit, my continuum has been liberated.
Great Repa from Gungtang,
I touch my head to your feet.
The banner of your fame waves in the ten directions.
Precious jewel on the crown of my head,
With faith and devotion, I pray to you.
Father Lama, your kindness steered
The ordinary thoughts of myself and all your disciples
Toward the Dharma.
You placed us on the unmistaken path.
Through empowerment, you ripened the unripened.
Through method, you freed those who were not free.
When these appearances, which arise as various outer forms,
Are recognized as being like an illusion,
Awareness meets the mother, Dharmata.
The miraculous display of movement in the mind
Dissolves into its own place, like waves into the ocean.
The deviations of the mundane path--
All exaggeration--have been directly cut through
By means of powerful impetus and practice.
Not mistaking the path, understanding of the secret mantra path of method
Has arisen in my continuum.
Abiding on the higher path, I am free of confusion about the lower paths.
Since buddhahood is not realized by merely wishing for it,
I earnestly requested the instructions
On the excellent support of secret mantra from a lama.
I have shared my experiences and realization
With my close dharma friend and peer, Ngen Dzongwa.
He instilled profound wisdom within me.
I swallowed my manipulative posturing.
I have reduced the sleep of stupidity.
I have extended the state of tranquillity.
I have ignored the faces of men.
Many years have passed since I abandoned pillows.
I rest one-pointedly without distraction
Within Mahamudra.
In the aspiration for nirvana,
I have never separated emptiness and compassion.
I am without disdain and arrogance.
I am not eloquent in discussing dharma.
I have never been without the perception
Of my kind lama as the buddha.
Kind one, I offer you this song.
Enjoy its sound as a feast, dakinis.
Milarepa was pleased and said, "Meditation has arisen within you. For this kind of insightful realization to arise is rare. Although you have now entered the path of omniscience, you should still meditate in solitude."
milarepa meets rechungma
Namo Guru. Milarepa was accompanied by his attendant and Heart Son, Rechungpa. At the area of the Five Small Lakes, at the edge of the Drik region, they were begging for alms and benefiting sentient beings. At that time, word of their arrival spread and people were saying, "The noble one and his son are meditating in the area of the snow mountain Kailash and Lake Ma Pam!" The people of Choro, at the Drik border, hearing of their fame, were convinced that they must be marvelous and wonderful. Devotion awakened within them, and they said, "Since this siddha and his disciple have come here, we should take advantage of it and go and meet them in person." Taking with them ample offerings, they went to meet Milarepa and his son.
Among the villagers was a girl, an emanation of the wisdom dakini, who, having heard the life story of the noble one, had developed undivided faith in him. She was gifted with great faith, diligence, intelligence and compassion. She was born into a good family and fortunate circumstances. She came on this day, bringing four young women. In order to test the meditation experience of Milarepa and his son, and verify their reputation, these women challenged them by offering this song in unison:
We take refuge in the divine Three Jewels.
Bless us with your compassion.
The fame of you two noble transcendent repas
Has been rumored far and wide.
All you faithful men and women assembled here,
Stop talking and listen for a moment.
We young women from good families
Make this offering of music, a harmonious song.
By joining these words together,
Illustration is made through parables.
Take its meaning to heart.
This is offered for you two.
That which is called the white snow mountain of Kailash--
Its fame, before it is seen, is heard from afar.
People say, "It is like a stupa of snow crystal."
Once you arrive at its base, you see nothing wonderful about it--
A mountain peak wrapped in snow,
With sides draped with more snow
And surrounded by prairie and other mountains.
What is so wonderful about that?
That which is called the Turquoise Lake of Ma Pam,
When you have not seen it, is famous.
It is said, "The lake is like a mandala of turquoise."
But once you get there, you see there is nothing spectacular about it.
It is filled with green, stagnant water,
With streams trickling from it,
Surrounded by meadows and boulders.
What is so wonderful about that?
The height of Red Rock is renowned from afar.
Before you have seen it, you hear,
"The rock is like a heap of precious jewels!"
But once you get there, you see there is nothing spectacular about it.
It is a rocky mountain jutting out of a plain,
With a forest growing on it,
Surrounded by streams.
What is so wonderful about that?
You are known as the great repa and the little repa.
Before we saw you we heard great things about you.
People say, "They are accomplished yogins."
But now that we are here, we are unimpressed.
We see only an uninteresting old man and youth,
Lying around naked and shameless,
Mumbling little songs,
Living in an unscrupulous manner.
Two bodies clad in cotton cloth,
Two beggars living off alms,
Doing whatever they feel like.
What is so wonderful about that?
To us sisters who are not inexperienced pilgrims,
This morning's pilgrimage was insignificant.
To us sisters who are not unseasoned travelers,
This morning's venture has left us footsore.
To us sisters who have not seen a little,
Today all we have seen is an old and a young man.
To us sisters who have not heard a little,
Today we have heard just idle chitchat.
You two are either Buddhist imposters
Or the obstacles of Mara;
There's no other possibility than these two.
We conclude you are demonic hindrances.
If you understand this song, answer us.
If you do not, yogins, pray go away and leave us alone.
After hearing this contentious song, Milarepa turned to Rechungpa and said, "Rechungpa, this snow mountain and its three lakes are meditation places prophesied by the Bhagavat. If we do not answer those who disparage them, these people will accumulate negative karma, and the magnificence of these meditation places will be misconstrued. Since we—the yogins who maintain the uncontrived conduct of body, speech and mind—have also become objects of contempt, let us answer from within the yogic nature and reveal as positive qualities those things they perceive as faults. Join in with your father to sing to these women this song of reply:
You faithful patrons assembled here,
Young ones skilled in harmonious song,
You five eloquent maidens,
And especially your leader, who gave your song its meaning,
Listen well.
Do you know who we are?
If you do not, we are the Great Repa and the Small Repa.
I, the old man singing on the right,
Am the yogin Mila.
He, the young one chanting on the left,
Is the Small Repa Dor Drak.
In order to elaborate on the melodious words and meaning just put forth,
I will express, through symbols, a true answer to your queries,
A song which falls from the depths of experience and realization.
Take its meaning to heart.
That which is called the White Snow Mount Kailash,
Before seeing it, you hear of its widespread fame.
People say, "It is like a white crystal stupa!"
When you get there you see
It is a peak covered with snow.
This snow-covered peak
Is a snow mountain prophesied by the previous Buddha.
It is the center of the world.
It is a place where white snow lions frolic.
This white crystal-like stupa
Is the palace of the glorious Chakrasamvara.
The snow mountains encircling it
Are the dwellings of five hundred arhats.
They are an offering support for all the eight classes.
The hills and turfs surrounding it
Are fragrant places,
Which produce medicinal nectar that heals terminal illnesses.
It is a great meditation place.
It is a place where non-deteriorating samadhi is discovered.
There is no place more wonderful than this.
There is no place more marvelous than this.
That which is called the turquoise lake of Ma Pam
Is famed from afar. Before you have seen it,
You hear, "This lake is like a wonderful mandala of turquoise."
When you get there, you see
A crater full of water.
This crater full of water
Is the "not warm lake" prophesied by the previous Sugata.
It is the source of four rivers,
A place where otters play.
This lake, which is like a turquoise mandala,
Is the palace of the eight great nagas.
The rivulets trickling from it
Are like streams of milky nectar.
It is the bathing place of one hundred offering deities.
Its water possesses eight special qualities.
The meadows and rocks encircling it
Are a treasury of the lesser nagas.
It is a place where the Zambutrisha tree grows,
From which the southern continent of Dzambuling derived its name.
There is no place more wonderful than this.
There is no place more marvelous than this.
The height of Red Rock
Is famous from afar. Before you have seen it,
You hear people say, "That rock is like a heap of jewels!"
When you get there, you see
A rock mountain jutting out of a plain.
That rock mountain jutting out of that plain
Is the Black Rock Bikje
Prophesied by the previous sugatas.
It is north of the forests of the Central Country.
It lies on the border of India and Tibet.
It is a place where striped Indian tigers roam.
There are forests growing on it,
Groves of medicinal sandalwood and
Green trees, sources of the six excellent medicines.
This rock, which is like a heap of jewels,
Is the palace of divine sages,
A solitary place, predicted by the dakinis,
A place where previous siddhas have lived.
Because it is surrounded by water,
It is difficult for just anyone to travel there.
There is no place more wonderful than this.
There is no place more marvelous than this.
We are known as the Great Repa and the Small Repa.
Those who have not seen us
Hear of our fame from afar.
People say, "They are siddha yogins!"
When you got here, you saw
An unimpressive old man and youth.
This old man and youth are unimpressive
Because they have exhausted the concepts of characteristics.
We lie around shameless and naked
Because we are rid of the clothing of perceived and perceiver.
We wear bizarre things
Because we have abandoned the embarrassment of contrivance.
We sing little songs
Because experience has arisen within us.
We wear cotton clothing
Because the bliss and warmth of Tummo are blazing.
We live off alms as beggars
Because we have suppressed craving for desirables.
We behave however we want
Because our six senses are relaxed.
We are lamas who guide fortunate ones.
The faithful request instruction from us.
You men and women patrons sponsor us.
The wise and learned consult us.
Great meditators offer their experience and realization to us.
Assumptions have been cut through within us.
We have resolved the basis, the nature of things.
We have actualized the unborn truth.
Natural mind has settled into its own place.
The signs of heat on the path have arisen in our continuum.
We have realized the Dharmakaya for our own benefit,
And have developed compassion for the benefit of others.
There is nothing more wonderful than this.
There is nothing more marvelous than this.
You faithful people gathered here,
You who have been pilgrims far and wide,
Your previous pilgrimages exhausted you.
If you want to make a worthwhile pilgrimage, go to the exalted Wati.
You who have traveled much,
Your previous travels left you footsore.
If you must go somewhere, go to Bodhgaya.
You who have seen a lot,
Your previous sight-seeing was meaningless.
If you want to see something, see the emanations in Lhasa.
You who have heard everything,
What you heard before now was just chatter.
If you want to hear something worthwhile,
Listen to the oral instructions of the hearing lineage.
You who have relied on a lot,
Your previous supports were your relatives.
If you want to rely on someone,
Rely on a perfect lama.
You who have done a lot,
Your previous deeds were toil.
If you want to do something worthwhile,
Practice the Dharma.
This old man's answer, if reflected on and understood,
Contains instruction and advice.
If you do not understand this little song,
It is just a reflection of yogins doing whatever they please.
You patrons may go back home now.
Hearing this, Rechungma, who stood in the center of the group of women, felt extraordinary faith arise within her. Weeping, she took off the jewels from her belt and the ornaments from her head and offered them at Milarepa's feet. She then beseeched him, "Please introduce us five women to the Dharma. Please allow us to live in a mountain retreat, and compassionately grant us the profound instructions." So saying, she sang a song of supplication:
As one lamp is lit from another,
This lineage of compassion, experience and realization
Has been transmitted down from
Dharmakaya Great Dorje Chang.
The holders of this lineage--were they not Tilo and Naro?
The one who endured great hardship
To be in the presence of Tilo and Naro--
Was he not the translator Marpa?
The wonderful one who underwent hardship
To be in the presence of Marpa the translator--
Is he not the great yogin Repa?
His naked body is brilliant and majestic.
His speech reverberates with the melodies of Brahma.
His wise and loving mind is uninterrupted luminosity.
I bow down to the body, speech and mind of my father Repa.
We five girls who came to this meeting,
Because we have not previously accumulated merit,
Although we have obtained a human birth, we were born female.
We have no freedom to practice the Dharma.
Today, because of the noble one's blessing,
Faith arises within the depths of our hearts.
These precious jewels on my belt
And the ornaments on my head
I offer to you, Noble One.
Kindly please grant us teachings on the Dharma.
Venerable Great Repa, please share a little of your life story.
Thus they supplicated with the wish to enter the door of the Dharma. Milarepa replied, "I have no need for your jewels and ornaments. If you sincerely want to practice the Dharma, there are better lamas with more skill than I have. Go seek the Dharma elsewhere. Without attachment to food and clothing, I wander in empty and uninhabited lands. I do not know if you could endure the want of food and clothing. Please listen to my song:
The one blessed by Lord Dorje Chang,
Who underwent extraordinary hardships
For Tilo and Naro;
The bilingual father translator--
Is he not the interpreter Marpa?
I, Milarepa, was sustained by his compassion.
My father was Mila Sherab Gyaltsen
And my mother was Nyangtsa Kargyen.
I was called Tupa Ga.
Because the effects of previous causes infallibly occur,
And because our merit was small,
My father Mila passed away.
Whatever illusory food and wealth we had
Was stolen by my aunt and uncle.
My poor mother and I became their servants.
Our food was fit for dogs;
As clothes, we wore ragged capes;
We were left out, unprotected from the hail, wind and stormy weather.
My uncle beat us often.
My aunt displayed a moody temper.
We lived as lowly servants.
Misfortunes descended on us one after another.
Our suffering and despair were unbearable.
So, I went to the Lamas Yungtön and Rangtön Lhaga,
And fully trained in spells, weather control and witchcraft.
I brought ruin upon my aunt and uncle,
My countrymen and family.
Remembering this, I later felt remorse.
The one blessed by Lord Naropa and Maitripa
Was then rumored to be residing in the village of Puna, near South River.
I heard of the fame of the father translator from afar.
After an arduous journey, I arrived there.
For six years and eight months,
I, Milarepa, stayed with my kind father
and assiduously built
A nine-storied mansion with a courtyard for his son.
Only after that, he accepted me with compassion,
Pointed out the profound true nature,
The ultimate view of Mahamudra,
Taught me the six yogas of Naropa,
And bestowed upon me the Four Empowerments of the Path of Ripening
And the personal oral instructions for the practices of Glorious Naropa.
Not giving in to laziness,
I cast aside the affairs of this life and meditated
Until the state of eternal happiness dawned.
This is the way I became a yogin.
Now you five girls be content and go home.
Hearing this, undivided faith in the story of Milarepa's liberation arose in them and they begged him to accept them as his attendants. Milarepa said, "You are rich, spoiled girls. If you were to come with me, you would not be able to stand the discomfort. If you practice Dharma, you must endure hardships such as these. I doubt if you can." Then he sang to them a song called "Assessing Your Enthusiasm:"
I bow down at the feet of Marpa the translator.
If you five young sisters assembled here
Really want to practice Dharma,
And insist on coming with me,
Think this song over carefully
And find your own answer.
Do you have the courage and a will strong enough
To persevere through great hardship and misery for the sake
Of practicing the Lama's instructions?
Though you may forever abandon your homeland,
The prison cell of Mara,
Can you survive in a rugged mountain retreat?
Though you may recognize your kinsman, the noose of Mara,
To be harmful,
Can you rely on a qualified guru?
Though you may consider food and wealth,
The temptation of Mara, to be like poison,
Can you stand to live in poverty?
Though you cast off your fine, soft woolens from Öo,
Can you produce the bliss and heat of Tummo?
Though you forsake your urban lovers,
Can you live alone in a no-man's land?
Though you reject the eight worldly dharmas,
Can you live simply and humbly?
Though you cease to consider this life permanent,
Do you realize you may die at any time?
If you can do all that, you may come with me.
Then, in keeping with the practice tradition of the Kagyu lamas,
In order to initiate you into the treasury of oral instructions
Of the Secret Mantra path of methods,
I would bestow upon you empowerment and blessing.
Hearing this song, the women were delighted. The main one among them said, "Because our elemental bodies were born in a female form, we are considered inferior. However, there is no distinction between male and female when it comes to the all-basis mind. When we consider the faults of samsara, how could we not practice according to the lama's instructions? So, please accept us as your attendants. Please do not worry about whether we are capable or not, and look after us." Then, in order to express her confidence in their ability to practice Milarepa's instructions and to request acceptance as his servant, she sang this song:
Father, precious qualified Lama,
Your naked body is magnificent.
Through unconventional conduct, you benefit others.
I bow down at the feet of Milarepa.
Although we five women who came here today
Were born this time in an inferior female form,
There is no "male" or "female" to Bodhicitta.
We have considered the faults of samsara.
Persevering through all hardships,
We will practice according to the Lama's instructions.
Forever abandoning our homeland, Mara's prison,
We will live in a mountain retreat.
Leaving behind our kin, the diversions of Mara,
We will rely on the Lama.
Giving up food and wealth, the temptations of Mara,
We will endure austerities.
Abandoning even our capes made of wool from Öo,
We will produce the bliss and warmth of Tummo.
Forsaking our urban lovers as well,
We will live in an uninhabited, empty country.
Rejecting the eight worldly dharmas,
We will live simply and humbly.
Ceasing to consider this life permanent,
We will meditate that the time of death is uncertain.
In brief, we will practice according to the Lama's instruction.
Qualified, precious Lama,
Please accept us five sisters
As your attendants and take us with you.
Kindly teach us the Dharma.
Milarepa realized they were well-destined disciples, so he took them as his attendants. At that time, Milarepa and his son-disciple were staying at the Five Small Lakes. There he gave empowerments and instructions to the women and set them to meditating. Rechungma developed qualities [in meditation], such as the bliss and warmth of Tummo, within three days.
Later, she became ill. In order to test her ability to remain in a hermitage and to assess the stability of her faith, Milarepa dismissed her, telling her to go wherever she pleased. Although she was ill, she continued to live in a mountain retreat and attained the confidence to withstand difficult conditions.
One day, Rechungma went to see Milarepa where he was staying in another part of the country, and met him among a crowd of patrons. In order to see whether her faith had wavered or not, Milarepa sang to the patrons this song with a hidden meaning:
I pray to the Lord Lamas.
I take refuge in the yidam deity.
All you faithful patrons assembled here,
Unless you have renounced the eight worldly dharmas,
Do not say you are faithful followers.
Your faith will change under adverse conditions.
Unless you shun the ten unvirtuous actions,
Do not claim you are morally disciplined,
Or you may risk falling into lower existences.
Unless you have stopped deceiving yourself,
Do not declare you are guarding samaya,
Or you risk going to vajra hell.
Do not disparage other religious traditions,
Since you have not thoroughly studied and contemplated them yourself,
Or you risk losing the Dharma and burning your own mind.
If you have not realized all things to be like an illusion,
Do not stop distinguishing between good and evil,
Lest you fall to the three lower realms.
Since you do not know the minds of others,
Do not slander them or their beliefs,
Or you will be damaged by your own conceit.
Unless your mind has been mixed with Dharmata,
Do not say you have had good experiences,
Or the obstacles of Mara may block your way.
If you have not arrived at the meaning of the inexpressible,
Do not claim to have great understanding,
Or the fruition will be nothing but wishful thinking.
Unless spontaneity has arisen within,
Do not glance about and do whatever you please,
Or the stone you throw may rebound on your own head.
Hold the Dharma I have taught here in your mind.
Consider the meaning and comprehend it clearly!
From among the audience, only Rechungma fully understood. She rose up from the crowd and said, "Regarding the conduct of the Lama Siddha, I have never had a single moment of doubt." Whereupon she sang a reply called "The Fifteen Resolutions:"
I prostrate to the venerable lamas.
I will not break the continuum of faith and devotion toward
The noble lord lama, the single father.
I will not use the single refuge, the Three Jewels,
As a crutch to accept and reject.
I will not affix the patch of conventional terms
To the hearing lineage instructions of the lama.
I will not neglect the yoga of four sessions
Of the yidam, noble lady Vajrayogini.
I will not reinforce the habit of clinging to the materiality
Of appearances, which are the nature of illusion.
I will not sully the nature of the mind itself, luminosity,
With the alloy of conceptuality.
I will not obscure the true nature of all objects of knowledge
With the stain of perceived and perceiver.
I will not make the essence of natural mind
A basis for habitual patterns.
I will not defile the nature of mind, Dharmakaya, emptiness,
With the stain of characteristics.
I will not blame affliction with sickness in this four-element body
On others, my companions.
I will not, due to wrong views, perform divinations
About demons and impediments, assistants in virtuous practice.
I will not grasp the confused habitual appearances of dreams
With thoughts which cling to true existence.
I will not harbor thoughts of revenge
Toward angry enemies, the teachers of patience.
I will not misinterpret through examination
The lama's conduct of a siddha.
I will not look for fruition anywhere else but
In the self-arisen, spontaneous Buddha.
Venerable holy Lama, kind one,
Please do not break the stream of compassion
For your followers, worthy disciples.
Please guide me, your ignorant student.
Please hold me with the hook of your compassion.
Milarepa was very pleased. He decided she was a qualified yogini, fit to be a companion in [Tantric] conduct, so he imparted to her the oral instructions without reservation. He then said to Rechungpa, "You are good at taking care of disciples--so look after her." And he gave her to Rechungpa, who took her for awhile as his samaya companion.
After that, she went to Semodo near the Precious Sky Lake in the North and meditated for eight years, keeping complete silence. During this time, she actualized the purifications and realizations of the paths and bhumis, such as the ten signs of practice and the eight qualities. In this life, she went to the celestial realm. This is the story of Milarepa meeting Rechungma, one of his eight foremost female disciples, at the Five Small Lakes of Choro Driktsam.
milarepa meets paldarbum
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.