Philosophy and Religion / Tibet's Great Yogi Milarepa

Tibet's Great Yogi Milarepa

Chapter XI. The Hermitages and Service Rendered to Sentient Beings

Telling of Jetsün's Disciples and Places of Meditation; and of the Recorded Writings concerning Jetsün.

Then Rechung said, ‘Master, thy history could not be excelled for its wonderful humour and interest; and, although there is a vein of humour, which exciteth laughter, running through the whole narrative, yet, on the whole, it is so pathetic, that one cannot help shedding tears. I pray that thou wilt be pleased to tell us now of those incidents which would excite laughter.' And Jetsün said, 'No more true cause for laughter could ye expect than the account of the success attending the zealous devotional efforts which enabled me to save both well-endowed human and non-human beings, and to place them on the Path of Emancipation, and thus to serve the Cause of the Buddhist Faith.'

Again Rechung asked, 'Master, who were thy first disciples; were they human or non-human beings?' To this, Jetsün answered, 'Non-human beings were my first disciples, those that had come with intent to torment me. Afterwards, I gained a few human disciples. Then came the Goddess Tseringma,¹ to test me by displaying various super-normal powers. Subsequently, other human disciples began to gather round me. My teachings, as I now perceive, will be promulgated by Tseringma among non-human beings, and by Üpa-Tönpa among human beings.'

Then Seban-Repa asked, 'Master, besides thy chief hermitage in the Cave of Lapchi-Chūbar, and some hermitages in the caves previously mentioned, where else hast thou meditated? ' Jetsün replied, 'Another of my hermitages was Yölmo- Kangra, in Nepal. In addition, I had six outer well-known and six inner unknown caves [in high cliffs], and six secret [or hidden] caves - in all, eighteen. Then there were two more caves, making altogether twenty castles. Again, there are four larger well-known caves and four larger unknown caves, which are included among those named before. Besides these, I meditated in various other smaller caves and solitudes wherever necessaries appeared to be plentiful - till, at last, the object of meditation, the act of meditation, and the meditator were so interwoven with each other that now I do not know how to meditate.' ²

Then Rechung said, 'Lord, by thy having attained the final goal of Dharma and exhausted [its Treasures], we, thy humble disciples, enjoy the benefit thereof, for thou impartest the Doctrine to us in such an easy and impressive manner that we can, with very little effort, grasp the true meaning, and attain firmness in our belief without any fear of misconception. This feeling of security in our belief is due to thy kindness and divine grace. But future disciples may wish to acquire merit [by visiting the caves wherein thou didst meditate]; so, with a view to leaving them some guidance thereto, I pray that thou wilt be pleased to name each of them.'

Then Jetsün replied, as follows: 'The six well-known caves [in high cliffs]³ are: (1) Dragkar-Taso-Üma-Dzong (Central Castle [or Cave] of Rock White Like Horse Teeth); (2) Minkhyüt- Dribma-Dzong (Castle Lying in Shadows to the Eyebrows); (3) Lingwa-Dragmar-Dzong (Block Castle of Red Rock); (4) Ragma-Changchup-Dzong (Perfect Castle of Ragma); (5) Kyang-Phan-Namkha-Dzong (Castle of the Banner- Adorned Sky); (6) Dragkya-Dorje-Dzong (Indestructible Castle of Grey Rock). The six inner unknown caves [in high cliffs]are: (1)Chonglüng-Khyungi-Dzong(Castleof Chonglüng- Khyung); (2) Khyipa-Nyima-Dzong (Joyful Sun Castle); (3) Khujuk-Enpa-Dzong (Castle of the Solitary Cuckoo); (4) Shelphug-Chushing-Dzong (Plantain Castle of the Crystal Grotto); (5) Bektse-Döyön-Dzong (Castle of the Savoury Cabbages); and (6) Tsigpa-Kangthil-Dzong (Castle of the Rock - Foot's Sole). And the six very secret caves [in high cliffs] are: (1) Gyadrak-Namkha-Dzong (Sky Castle Filled with Awesome Symbols); (2) Tagphug-Sengé-Dzong (Lion Castle of the Tiger's Cave); (3) Bayphug-Mamo-Dzong (Castle of the Hidden Cave); (4) Laphug-Pema-Dzong (Lotus Castle of the Grotto); (5) Langno-Ludüt-Dzong (Naga Castle of the Elephant- Door); and (6) Trogyal-Dorje-Dzong (Castle of the Victorious Bronze Vajra). The other two are: Kyiphug- Nyima-Dzong (Sun Castle of the Happy Grotto), and Potho- Namkha-Dzong (Castle of the Sky of Peaks).⁴

'Then, the four well-known larger caves are: (1) Nyanam- Tröpa-Phug (Stomach-like Cave of Nyanam); (2) Lapchi- Dütdül-Phug (Cave wherein Demons were Defeated, in Lapchi); (3) Brin-Briche-Phug (Yak-Cow Tongue Cave, in Brin); and (4) Tisé-Dzu-Trül-Phug (Miracle Cave, in Mt. Kailāsa). The four unknown larger caves are: (1) Tsayi-Kangtsu-Phug, or Kangtsu-Phug of Kyanga-Tsa (Cave wherein he [Milarepa] was set upon his feet in devotion, in Kyanga-Tsa);⁵ (2) Ödsal- Phug (Cave of the Clear Light) of Rön; (3) Zawog-Phug (Cave of Silk) of Rala; and (4) Phurön-Phug (Pigeon Cave) of Kuthang. One meditating in these caves will find in plenty the necessities of life [i.e. fuel, water, roots, and herbs] and will be inspired by the grace of the previous Masters of the Apostolic Succession. Therefore go there to meditate.'

On Jetsün's saying this, the whole assembly of disciples - celestial and human, male and female - who had come to hear the Dharma preached, were profoundly moved. The narrative excited them to deep and fervent faith, and so touched their hearts that they renounced the Eight Worldly Pursuits, of ambition and affluence. All of them found such complete satisfaction in the religious life, after arriving at the true appreciation of the Sacred Dharma, that they became inseparably attached to it. The more highly advanced among the human disciples resolved to devote their body, heart, and speech, to the service of all sentient beings, and to the Faith; and they vowed to pass their whole life in undisturbed and immovable meditation and penance, in caves and solitudes. The nonhuman disciples promised and vowed to maintain and protect the Faith. And many of the most spiritually developed among the human lay-disciples, both male and female, forsook the worldly life and, following Jetsün wherever he went, spent their time in meditation, and came to realize the True State. Thus several became Yogīs and Yoginīs.⁶ Those of lesser spiritual insight took vows to devote a certain number of years and months to devotion. The least among the lay-followers vowed to give up some particular impious act for the remainder of their life, and to practise some particular pious act. Thus was the entire congregation successfully saved.

The whole of the above history, recorded herein, is what Jetsün himself narrated - an autobiographical narrative taken down in writing. When these historical facts which form the chief subject-matter of his life-history are set forth in more expanded form, they are commonly divided into three principal parts. The first part treateth of the malevolent attacks by the non-human beings, who were eventually defeated and converted. The second part treateth of the human disciples, of whom many of the most fortunate were led to perfect [spiritual] development and Emancipation. The third part treateth of various other disciples, both lay and initiated, to whom Jetsün preached the Dharma.

If further expanded, the life-history goeth on to narrate the manner in which the first non-human beings were conquered and converted. Thus, at Dragmar-Chonglüng Cave, the King of Sprites, Vināyaka, was conquered by the singing of the song called 'Lāma-Dren-Drug' ('The Six Ways in which he [Milarepa] yearned for a sight of his Guru'). Then Jetsün went to Lapchi-Kang, in obedience to his Guru's injunction. There he converted the great deity, Gaṇapati, whence originated the Chapter on Lapchi-Chūzang. The next year, Jetsün penetrated into the interior of Lapchi, and this resulted in the production of the well-known Song about the great snow-fall [and Jetsün's triumph over the snow], which he sang on his emerging from the snow. Then, again, intending to go to Mount Palbar, in Mangyül, and to Yölmo-Kangra,⁷ in Nepal, he returned to Gungthang, where he felt attracted by the Rock Cave of Lingwa, and spent some time there. The Chapter on the malignant demoness of the Lingwa-Cave was the result of this sojourn. Then, in the vicinity of Mount Palbar, where lieth the Perfect Castle of Ragma, Jetsün defeated and converted a fairy goddess and the local deities of Ragma [by chanting a hymn to them]. This is described in the Chapter concerning their conversion. Then, while Jetsün was staying at the Castle of the Banner-Adorned Sky, he did good to a number of both human and non-human beings. Jetsün next visited Yölmo-Kangra, and lived for some time in the Singala Forest, in the depths of which lay the Lion Castle of the Tiger's Cave. There, too, he did good to a great many human and non-human beings. While at this place, Jetsün received a Divine Admonition telling him to go to Tibet and to meditate there for the good of all sentient beings. So Jetsün went to Tibet, and dwelt in the [Pigeon] Cave of Kuthang. It was there that he chanted the Hymn to the Pigeons.

Secondly, there is the account of how Jetsün first met his disciples. Thus, when Jetsün was at the Indestructible Castle of Grey Rock, and doing good to a great many sentient beings, the Divine Mother (Vajra-Yoginī)⁸ told Jetsün that many disciples would come to him, and particularly one [Rechung- Dorje-Tagpa] who would bring to Tibet from India the Ḍākinī Tantra. ⁹ The very place where he would be found was made known to Jetsün. Accordingly, Jetsün went to Gungthang and sat meditating in the Silk Cave of Rala, where he met Rechung. Thereafter, Rechung went to India to be cured of a malady [i.e. leprosy]. After his coming back cured, he dwelt with Jetsün in the Clear-Light Cave of Rön, where Tsa-Phu-Repa joined them. Then, at the Perfect Castle of Ragma, he met Sangyay-Kyap-Repa. Having gone on to the Stomach-like Cave of Nyanam, he preached the Dharma, and initiated Tönpa- Shākya-Guna, who had been a lay believer for some time previously, and set him on the Path of Perfection and Emancipation. Then, while going to Chang-Tago, he met the female lay disciple, Paldar-Būm, at Chungi-Ketpa-Le-sum. On his return thence, he met Seban-Repa, at a public rest-house of Yeru-Chang. From there, he went to meditate in a mountain called Gyalgyi-Shrī-La, in Latöt, and met Bri-Gom-Repa. While begging alms, during the autumn, he met Shiwa-Wöd-Repa, at Chūmig-Ngülbūm. A t Chim-lūng, he delivered the sermon called the 'Bamboo Staff' to Ngan-Dzong-Repa. From Lapchi, Jetsün, being reminded of his Guru’s injunction by the Ḍākinīs, set out for Mount Tisé,¹⁰ and met Dampa-Gya-Phūpa. While approaching [the Mount] he met Khar-Chūng-Repa at the Lowo-Kara Pass. Then, when in winter retreat, in the vicinity of the Dritse Peak, near the Purang Hills, he encountered Tarma-Wangchuk-Repa. During the ensuing Spring, Jetsün went to [Mount] Tisé, and triumphed over [the magician] Naro-Bön-chūng, by the display of his magical powers. The account of this constituteth the Chapter on Tisé [or Mount Kailāsa].

Next, coming back to the Indestructible Castle of Grey Rock, he met Rong-Chūng-Repa. Proceeding thence, as directed by the Ḍākinīs, he came across the Castle of the Hidden Cave, and lived in it for a few days. While there, he encountered a shepherd, who followed him and became a very prominent Yogī, known as Lugdzi-Repa (Shepherd Repa). Then he met Shan-Gom-Repa, at the Lotus Castle of the Grotto. This disciple supplied Jetsün with excellent food and other necessaries as long as Jetsün thereafter dwelt in the Naga Castle of the Elephant-Door and the Castle of the Hidden Cave. Then, when he was going to Choro-Dri-Tsam, he met Rechungma, [a female disciple]. At Nyishang-Gurta- La, he met Khyira-Repa (Hunter Repa). This led to the fame of Jetsün spreading far and wide towards Nepal, and the Raja of Khokhom¹¹ was directed by the Goddess Tara¹² to send some religious offerings to Jetsün. Then Rechung and Shan-Gom-Repa entreated Jetsün to return to Lapchi; and Jetsün dwelt in the Nyen-yön Cave, at the foot of Lapchi. The next year, Jetsün lived in the rock-cave at Chong-lüng. Coming thence to Chūbar, he preached the three sermons regarding Tseringma.

Coming down thence to the interior of Brin, he came across Dorje-Wangchuk-Repa. Then when Jetsün and his disciples were living in the Stomach-like Cave of Nyanam, the great Indian Yogī, Dharma-Bodhi, visited Jetsün and bowed down to him. This circumstance, having added to the respect and veneration felt for Jetsün, excited the envy of a Lāma well versed in metaphysical discourses, and he proposed some metaphysical questions to Jetsün, which Jetsün easily answered by a display of siddhi [or occult power]. There is one Chapter which treateth of this contest. The Yogī's visit led to Rechung's visiting India again; record is made of this in the Chapter on Rechung and Tiphoo [another Great Indian Yogī]. During this time, Me-Gom-Repa joined Jetsün, as a follower, at the Cave of Dröt [in Nyanam]. Again, at Nagtra, in Nyanam, Jetsün met Salewöd-Repa. Then Jetsün, having gone into retreat on the summit of the Red Rock, saw Rechung returning [from India], and went to receive him. This produced the Chapter concerning the Yak's Horn, and the Song about the Wild Asses. At Chūbar he met Tagpo-Lan-Gom-Repa.

It was at Trode-Trashi-Gang, in Brin, that he met with the Mahā-Puruṣa (Great Saint), who has been mentioned by the Buddha in His apocryphal sayings.¹³ He became the most favoured and eminent among the disciples of Jetsün. He was a fully ordained priest, and a Guru of the Vajra-Dhara School,¹⁴ a Great Bodhisattva, by name Dawöd-Shyönū (Youthful Lunar Light), but better known as the Peerless Doctor of Tagpo, who has taken birth as a human being in order to benefit all sentient creatures.

At Chūbar-Wom-Chūng, Jetsün made a proselyte of Lotön- Gedün, who, although antagonistic to Jetsün formerly, now became his disciple. At the Sun Castle of the Happy Grotto, Dretön-Trashibar, of Brin, became Jetsün's disciple. On Jetsün's manifesting certain super-normal powers, Likor-Charūwa was moved to discipleship.

The Ḍākinīs had foretold that Jetsün would have twenty-five Saints among his human disciples; and these are: The eight most favoured sons, [born of the heart], the thirteen spiritual sons, and their four sisters in the Faith. There is a Chapter recording how Jetsün met each of them.

Thirdly, with regard to various other meetings and incidents, which occurred while Jetsün dwelt in the secret caves, during the intervals of his encounterings with the spiritual sons, records have been made, but without any accuracy as to the time of their occurrence. Again, there are some [records in the form of] answers to [disciples'] questions. Then, there is the Chapter recording the Songs of the Mountains of Bönpo, dating from the time when Gampopa was with Jetsün. There are also the narratives of how Jetsün preached the Dharma and granted initiation to the people at Nyanam; the Songs about Shendormo and Lesay-Būm, at Tsarma; and the Song containing Jetsün's exquisite expressions of delight at the prospect of death; then the Songs about Jetsün's being accompanied by Rechung to Lapchi and their sojourn in the Cave of the Demons' Defeat, and of a pleasure trip, and of Ramding-Namphug, whence Jetsün was invited by the people of Nyanam to the Stomach-like Cave of Nyanam, where he narrated his own life-history. Then come the Songs about Rechung's departure to the Province of Ü, and about Jetsün's meeting afterward with Dampa-Sangyay, at Thong-La, by the special arrangement of the Lion-faced Goddess.

There are still other records: of a funeral ceremony performed by Jetsün, out of compassion for a dead person, at Lay-Shing; his discharge of filial duties to his deceased mother; the final testament to the lay-disciples, at Tsarma; a narrative of Jetsün's performance of a Bönpo-rite,¹⁵ at Tingri, when on his way to Chūbar; the Chapter on the second departure of Rechung to Ü; the Chapter on the lay-donor, Tashi-Tseg, of Ḍin-Lhaḍo; the Chapter on Zesay-Būm, and Khujug, and other female disciples, at Ḍin-Ḍag-Khar; the Chapter on his triumph over the four Māras [or Evil Spirits], on the summit of the Red Rock; the Dialogue with the Magician; and the display of his super-normal powers for the benefit of his disciples and lay-followers. There is, in addition, quite a large collection of other religious discourses, some well known, some little known.

In this way did Jetsün emancipate a countless number of fortunate beings. The most highly developed of them attained perfect [spiritual] development and Emancipation; those of lesser ability were set firmly upon the Path of Emancipation; the least among them had their hearts thoroughly converted and inclined towards the Noble Path of Righteousness; even those whose karma denied them the share of the Most Priceless Boon had an inherent and habitual love of goodness implanted in their hearts, thereby winning the blessing of celestial and human happiness for their immediate future.

Thus, through his infinite love and grace, Jetsün made the Buddhist Faith as luminous as the light of day, saving an innumerable number of beings from Sorrow. All of this is recorded at length in the Gur-Bum (‘One Hundred Thousand Songs') of Jetsün.

This constituteth the Seventh Meritorious Act of Jetsün, wherein is related how he rendered service to all sentient creatures by the fruits of his devotion.

Footnnotes

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