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.