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From the Holy Text of Tibetan Buddhism: The Hundred Thousand Songs of Milarepa - "Song of Realization" & "The Enlightenment of Rechungpa" P3/3
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He said:“If in this life
you want Buddhahood,
Observe your mind
without diversion
And practice
the Six Yogas,
The essence and final
teaching of all Tantras.
Practice, too, the
Skillful Path of Tantra,
The essence,
the final teaching of
Pith-Instruction.
If you look for fame,
goods, and recognition,
You throw yourself
into the mouth of devils.
If others you revile,
and praise yourself, You
will fall into the abyss.
If you tame not
your elephantine mind,
The teachings and
Pith-Instruction
will be useless.
The greatest merit
is to raise
the Heart-for-Bodhi;
To understand
the Non-arising
is the highest view.
Profound meditation
is the teaching of
the Skillful Path.
The Nadi and
breathing exercises
should be practiced too.”
He said:“Behold
and recognize the face of
the Innate-Born!
Put yourself in the hands
of holy beings!
Do not dissipate your life
by doing
worthless things.”
He said: “Behold and
watch your unborn mind,
Look not for pleasures
in Samsara,
Think not that
all sufferings are ill.”
He also said:“When
you realize your mind,
you become a Buddha.
It is unnecessary
to talk and do a lot!
There is
no other teaching
more profound than this.
Follow and practice,
then,
all these instructions!”
After hearing this song,
Rechungpa, improved
greatly in Realization
and Understanding.
Later, when Milarepa and
his disciples were
living ascetically
during their retreat, many
Dakinis came and offered
them a sacramental feast.
They addressed Milarepa
thus: “It is good for you
during your devotion to
accept food and clothing
from human beings,
and also to receive a little
heavenly nourishment
from the Dakinis.
We will always bring
provisions for you.”
Milarepa replied,
“The possessions,
facilities, and food of
the common people can
never match the merits
of Enlightenment and
the power of Realization.
Therefore, worldly needs
are dispensible.
Now,
hearken to my song”:
I bow down to all Gurus.
From the realm of
the Absolute Reality
I, the Yogi Milarepa,
sing this song;
From the realm of
Universal Non-existence
I, Milarepa,
chant this hymn.
Please listen,
Mothers and Dakinis.
The Law of Cause and
Effect is e’er supreme –
The convincing
Buddhist doctrine.
How can common faiths
e’er match it?
Supreme it is to
live and meditate alone;
How can trance
compare with this?
Samadhi is supreme, free
from “this” and “that”;
How can common
knowledge e’er attain it?
“Essence” is supreme
in the state of
“After-Meditation”;
How can common
practices ever equal it?
Mindfulness beyond all
words also is supreme;
How can common
actions e’er attain it?
The unison of Love and
Voidness is supreme;
How can
common accomplishment
e’er reach it?
Supreme too,
is my cotton robe
that’s never cold;
How can
the gaudy clothes of
common people match it?
This drink of mine
comes from the stream
of Bodhi;
How can common drinks
compare with it?
Within,
my heart is brimming
with contentment;
How can food and wealth
o’ershadow it?
My Guru,
the Translator Marpa,
is supreme; How can
other yogis equal Him?
Seeing the Buddha-face
of the Self-Mind
is supreme;
How can the common
“patron Buddha”
meditation match it?
I, the Yogi Milarepa,
am supreme;
How can other yogis
match me?
My body is immune
from pain and illness;
How can drugs or doctors
so insure it?
Please listen and give
judgment, oh Dakinis,
Where there is no light,
I see but brightness,
The light itself is
very radiant too.
Where there is
no warmth,
I feel well-heated;
This single cotton robe
has warmth in plenty.
Where’er discomfort is,
I rest in ease;
This body of illusion
is most comfortable.
Where there is no joy,
I feel most joyful;
This life of dreams
is itself delightful!
I, the Yogi, feel
but happiness and joy!
Is not the Drajadorje
Mountain high enough?
If not, why would
vultures float above it?
If the cold
December wind
is not server enough,
How can it freeze
the waterfalls and rivers?
If my cotton clothing
is not warmed enough
by Inner-Heat,
How can a single robe
shut out the coldness?
If Samadhi food
does not sustain me,
How can I e’er endure
insatiate hunger?
If there is
no Stream-of-Bodhi
for may drinking,
How can I live without
water and not thirst?
If my Guru’s
Pith-Instructions are not
profound enough,
How can I conquer
hindrances and devils?
If a yogi
has no Realization
and Experience
To make him confident
and full of joy
How can he ever
meditate in solitude?
These accomplishments
are gained through
the grace of my Guru.
Thus should one
concentrate on
meditation practice.
Having heard this song,
the Dakinis exclaimed,
“What you have said
is indeed wonderful!
Tomorrow,
a well-destined disciple
will come here.
Please take care of him.”
With these words,
they all disappeared
like the rainbow.
The next day, a few
patrons came on a visit
from Gu Tang.
They asked Milarepa to
preach the Dharma
(true teaching) for them.
Whereupon, the Jetsun
imparted to them the
Prayer of Taking Refuge,
together with explanations
on the benefits
of practicing the Dharma.
The patrons asked,
“Do you also practice
this Prayer of
Taking Refuge?”
Milarepa replied, “Yes.
This prayer is
my sole shelter, and
I depend upon it alone
in my devotion
and practice.
You should also pray
earnestly to your Guru and
the Three Precious Ones,
not merely by words but
by sincerely taking them
as your true Refuge.
All of you should
therefore be very
happy and satisfied
with this prayer.”
Milarepa then sang
a song in which
he described the different
frames of reference
in which the Refuges
are set, and urged them
to practice the Dharma.
Obeisance to all Gurus.
The Buddha, the Dharma,
and the Sangha Are
the three outer Refuges;
Even I take them
as my shelther.
By putting all my trust
in them, I have gained
joy and satisfaction.
Fortune will come,
if in them
you take your refuge.
The Guru,
the Patron Buddha,
and the Dakinis Are
the three inner Refuges.
Even I take them
as my shelter.
By putting all my trust
in them, I have gained
joy and satisfaction.
Fortune will come,
if in them
you take your refuge.
The Nadis, Prana,
and Bindu are
the three secret Refuges;
Even I take them
as my shelter.
By putting all my trust
in them, I have gained
joy and satisfaction.
Fortune will come,
if in them
you take your refuge.
Form, Voidness,
and Non-distinction Are
the three real Refuges;
By putting all my trust
in them, I have gained
joy and satisfaction.
To the dying
these eroding drops
Bring neither joy
nor pleasure.
‘Tis like the shadow
of the setting sun;
You may try to fly away
from it But
never can you escape.
Observation and death is
a Buddhist’s “teacher,”
From whom one learns to
practice worthy deeds.
One should always think,
and remember,
That joy is absent
at the time of dying.
If a sinner sees
the nature of death,
He learns a good lesson
of truth.
He will then ponder
on the thought, “How
regretful I will be when
that moment comes!”
If a man of wealth sees
death around him,
He has learned
a good lesson of truth –
That goods and money
are his great foes.
Let him then
ponder on the thought,
“I should try always
to be generous!”
If an old man feels that
death is near him,
He has learned
a good lesson of truth –
That life is
short and transient.
Let him then
ponder on the thought,
“Life is, after all,
a sad dream.”
If a young man sees
death around him,
He has learned
a good lesson of truth –
That life is short and
fades soon to oblivion.
Let him then
practice his devotions!
Our parents bear the
burdens of our worries,
But orphans must endure
them by themselves.
Crops on the farm
are the cure for poverty,
But those
who do not work
can ne’er enjoy them.
He who practices the
Dharma will be joyful;
But those who practice
not, can never share it.
Give more away in gifts,
and you will
ne’er be hungry.
If you want to conquer
drowsiness and sleep,
Practice more good deeds.
Remembering
the miseries
of the lower Realms
Helps one and all
to practice Buddhism.
After hearing this song,
man patrons became
devoted Buddhists.
Among the group,
there was one young man
who had confirmed
within him an immutable
faith towards Milarepa.
He asked permission
to follow him in order to
give him service.
Milarepa thought,
“This is the man whom
the Dakinis predicted.
I should take him
as my disciple.”
And he imparted
the Initiation
and instructions to him.
After practicing these
teachings, the young man
attained Accomplishment
and Liberation.
He was known as
Ron Chon Repa,
one of the close sons
of Milarepa.
This is the story of
Milarepa meeting
Ron Chon Repa
on his later trip
to Drajadorje Tson.
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