About the Great Translator Marpa Chokyi Lodro

He was eventually inspired by Jetsunma Vajrayogini (meditational deity) to seek the Dharma in India. He thus gathered gold as offerings and proceeded on the arduous journey from Tibet to India, despite strong objections from his family. On the journey there, he went as the servant of a fellow Dharma seeker Nyo. When they passed through Nepal on the way to India, they met two Nepalese students of Naropa, Chitherpa and Paindapa. As advised by them, he stayed three years at Swoyambhunath to get used to the heat and learnt the Dharma of the lineage of Naropa. At the end, they gave him an introductory letter and he continued on his journey with Nyo.

Nyo had no connection with Naropa and refused to meet him and proceeded to go his own way. Marpa met Naropa at Phullahari and obtained full instructions and empowerments on the practice of Hevajra. He showed great mastery on this practice over Nyo, when he met him later. He however had no knowledge on Guhyasamaja (father tantra), which Nyo knew. He then requested the teachings from Naropa, who sent him to receive the teachings from the siddha Jnanagarbha. He mastered the teachings and once again showed he was more knowledgeable than Nyo. Nyo however knew the Mahamaya (mother tantra), which Marpa did not know. Marpa then requested these teachings from Naropa who sent him to receive them from Kukkuripa who stayed alone in a poisonous lake. Due to protectors Naropa sent with him, Marpa managed to reach where Kukkuripa stayed and eventually found him. He received all the teachings and empowerments. At the end of his stay with Kukkuripa, he received had a dream of a beautiful maiden who said she was sent by Maitripa, whom Marpa had great faith in. She placed a vase on his head. He felt immeasurable joy when he woke up. Marpa again prevailed in knowledge over Nyo. Nyo did not have connections with Kukkuripa and did not manage to meet him even though he desired to also receive teachings from him. Marpa requested permission from Naropa to meet Maitripa. Naropa joyously gave him permission. He proceeded on the arduous journey to the monastery of Blazing Fire Mountain where Maitripa resided. He received complete empowerments from Maitripa, who also gave him the oral instructions on Mahamudra and Nama Sangiti (Reciting the names of Manjushri). Realizations arose in him. Naropa later sent him to visit Jnanadakini adorned with bone ornaments, residing in a charnel ground at Sodsavidpa, who imparted him the practice of Catuhpitha. He also received empowerments and teachings from other yogis in that place. When he returned, he received the empowerment of Cakrasamvara and oral instructions, the oral instructions of the four special transmissions, the six yogas of Naropa and the mahamudra transmission. He then spent a long time practising meditation after having received so many precious teachings.

This was his first visit to India which lasted twelve years. He returned to Tibet to gather provisions and gold for offerings. In Tibet, he had many disciples and he travelled many places to give teachings and search for gold. Eventually when he had many disciples and wealth, he married with Dagmema and had six sons. Eventually he left for India again to seek his previous gurus and receive further teachings. This time he requested the original scrolls of the teachings and carefully translated them for the benefits of his disciples in Tibet. After he completed these activities to his satisfaction, he requested to depart for Tibet to spread the Dharma. Naropa told Marpa that he still had other teachings, such as the transference of consciousness and oral instructions of the hearing lineage. He urged Marpa to return to India once more.

This time when he returned, after six years in India, he met with his previous disciples, but also gathered new ones, the most outstanding of whom is Milarepa. Once again, Marpa gathered gold to fulfill his vow of returning to India. Milarepa had a dakini vision, which propelled him to request the teachings on ejection and the transference of consciousness. Marpa however did not receive the teachings yet and this also made him feel greater urgency to return to India. As he was now aged, his family and disciples all strongly objected to him undertaking such a tough and dangerous journey at this advanced age. Marpa was however determined to fulfill his vow to return.

When he departed for India, he passed by Nyang and met Lord Atisha who had just arrived in Tibet from India. He learnt that Naropa had passed into action but did not believe this as he strongly felt he would meet Naropa again. He continued on to Nepal, but Naropa's disciples confirmed that Naropa had indeed passed into action a year ago. He was very much grieved. He visited with his previous gurus and because of his devotion and Naropa's great compassion, Naropa's disciples all prophesized that they would meet again. Greatly encouraged, he went through an extremely difficult journey through India to search for Naropa. Sometimes he had visions of him, but Naropa would disappear after giving a short Dharma advice. After the eighth month however, when he was very depressed, he finally met with Naropa. He was overcome with joy and fainted. So great was his devotion. Marpa requested from Naropa instructions on the hearing lineage and also ejection and transference of consciousness. Naropa asked if he remembered to ask for the teaching on transference of consciousness or received a revelation. Marpa told Naropa that it was neither, he had a disciple Thopaga (Milarepa's nickname) who had a revelation.

Naropa said, "How wonderful! In the dark country of Tibet there is a being like the sun rising over the snow." Naropa placed his joined palms on top of his head saying:
"In the pitch-black land of the North

Is one like the sun rising over the snow.

To this being known as Thopaga

I prostrate.

He closed his eyes and bowed his head three times. And the mountains, trees, and greenery in India bowed three times. Even now the mountains and trees of Phallahari bow toward Tibet.

That night, Naropa thought he should make a prophecy regarding whether Marpa could hold the lineage. They slept near each other and at dawn, Naropa manifested the mandala of Hevajra with the nine deities, bright and vivid in the sky. He said, “Son, teacher Marpa Chokyi Lodro, don’t sleep, get up! Your personal yidam Hevajra with the nine emanation devis has arrived in th sky before you. Will you prostrate to me or to the yidam?” Marpa prostrated to the bright and vivid mandala of the yidam. Naropa said, “As is said,Before any guru existed Even the name of Buddha was not heard. All the buddhas of a thousand kalpas Only come about because of the guru.This mandala is my emanation.” Then the yidam dissolved into the guru’s heart center. “The main point of this incident is that the lineage will not last long within your family. This is the lot of sentient beings. However, your dharma lineage will last as long as the teachings of Buddha remain. Therefore rejoice." Marpa was rather upset that he made the mistake, likely due to his past karma. As prophesized, his eldest son, who was the only son who had the capability to hold the lineage, Dharma Dode, passed away young. Having mastered the transference of consciousness as transmitted by Marpa however, he managed to transfer his consciousness to the dead body of a pigeon when his own body failed. From there, the pigeon flew to India where the dead body of a Brahmin boy was being carried to the pyre. He transferred his consciousness from the pigeon to the corpse and he was able to live and spread the Dharma in India. As pigeon is known as "Tiphu" in India, he became known as "Tiphupa".

After three years in India, Marpa left for Tibet again. As it was the last time he was ever to meet his gurus and Dharma friends in India ever again, all were overwhelmed with emotion. When Marpa returned to Tibet, he demonstrated the miracles of the transference of consciousness and thus converted non-believers into Dharma practitioners. Great faith arose in those who witnessed the miracles. Later on, when his son had passed away, his disciples requested him to prophesize on how the precious Kagyu lineage will spread. The guru asked them to observe their dreams. Jetsun Milarepa had a dream of four great pillars. Marpa was pleased with what he thought was an excellent dream. He explained the significance of the dream, the pillar to the east was his disciple Tsunon Wangnge. The lion on the pillar showed his lion-like character. The pillar to the south was Ngokton Chodor. The tigress on the pillar is his tiger-like character. The pillar to the west was Meton Tsonpo. The garuda above was his garuda-like character. The great pillar to the North was Milarepa. The vulture above the pillar was his vulture-like character. The nest the vulture was making among the rocks and giving birth to a young one meant that one without equal would come. This referred to Gampopa. There was a flock of birds filling the skies, which symbolized that the Kagyud teachings would spread.

Marpa gave suitable teachings to each of his main disciple and also passed on precious belongings of Naropa. The oral instructions of the hearing lineage was given only to Milarepa.

About the Great Yogi Milarepa Shepa Dorje

About His Family Background
The life story of Milarepa up till he went into retreat and met with disciples, was narrated by Milarepa himself upon the earnest request of Rechungpa, for the benefit of sentient beings. One of Milarepa's ancestor was a yogin named Josay, the son of a Nyingmapa Lama and accomplished great powers through his practice. He was able to subdue demons. Once there was a demon that terrified a family, no other Lama could tame it. When Josay was sent to tame the demon, the demon panicked and screamed in terror, 'Papa Mila! Papa Mila'. Josay made the demon swear not to hurt anyone again and sent it away. From then on, everyone called him Mila to illustrate Josay's virtues and Josay kept Mila as a family name.

His son Mila Dhoton Senge was often called upon to read sacred books, protect the people from hailstorms and to save children from evil spirits. His grandson, Mila Dorje Senge was a very successful businessman. The family accumulated much wealth. After some time, Mila Dorje Senge married and had a son called Mila Banner of Wisdom. He bought a fertile triangular piece of land and constructed a manor house called Four Columns and Eight Beams. It was the most pleasant house in the area. Mila Banner of Wisdom married a lady named White Jewel. He also became a trader like his father. When White Jewel was pregnant with their son, he was away on business. She gave birth while he was still away, when he heard of the good news, he named his son "Thopagah", which meant good news. This was Milarepa. When Milarepa was four years old, his sister Peta Gonkyi was born. Their family was rich and well respected in the region.

Sufferings in His Youth
This was however not to last. When Milarepa was seven years old, his father caught a terrible disease. He bequeathed in his will that Milarepa's uncle and auntie would be the trustee of their property until Milarepa came of age and married. He entrusted them to take good care of his wife and children. However once he passed away, the uncle and auntie split the family's property among themselves and reduced the widow and her children to the state of pitiful servants. They wore the clothes of beggars and were starved and overworked. When Milarepa was fifteen years old, his mother called a meeting of friends, close relatives and neighbours. From selling the crops from the piece of land given to her as dowry, she and her brother prepared a feast for the meeting. During the meeting, she called for the uncle and auntie to honour the will and return to the family their possessions and allow Milarepa to wed his betrothed. They denied her claim and lied that all the possessions Milarepa's father had were loaned from them. The uncle even physically abused the widow and her children. Those others present did not fight back as the uncle and auntie had many sons, although they pitied their plight.

Learning Black Magic
After this, White Jewel worked ceaselessly to provide for her children. She sent Milarepa to study with a Nyingmapa master magician so that he could read. His sister worked for others and begged to earn food and clothing. They were constantly hungry, poorly clothed and unhappy. One night Milarepa accompanied his tutor to a wedding feast where he presided. Both of them became drunk. When Milarepa was returning home, he was singing. His mother was furious that he could still sing when they were so miserable. She made him promise that he would learn magic to destroy his uncle and auntie as well as the cruel neighbours and villagers. She said she would kill herself if he returned without accomplishing this. She sold half the field given as her dowry to buy the necessities for his studies. He left with five other companions who were on their way to learn magic and they went to the lama Yungton Trogyal, who had great power in charms, spells and terrible incantations. The five offered the lama insignificant gifts, but Milarepa gave the lama gold from selling the horse his mother gave him and the turquoise from his mother. He also offered body, speech and mind to the lama. After a year, they had learnt some mild magic and Milarepa's companions prepared to leave as the lama said this was all the magic he knew. Milarepa did not leave with them, he collected cow dung and manure to fertilize the lama's land. The lama saw him doing this from afar. Due to Milarepa's devotion and persistence, he considered imparting Milarepa black magic if his story of being wronged was true.

Evil Deeds
He asked Milarepa why he wanted to learn black magic and Milarepa told him in detail of his family's sufferings. The lama wept when he heard this. He agreed to impart black magic to him. He also sent him to another lama to learn how to cause hailstorms while he himself taught him how to cause death and unconsciousness. In a secret and secure area hidden from sight, Milarepa then performed the spell to cause the death of the people in his uncle and aunty's family and associates of their family who had been mean to Milarepa's family. These were 35 in all, apart from Milarepa's own uncle and aunty who he spared so that they may know his vengeance. The spell had caused his uncle's house to collapse during the wedding feast of his uncle's eldest son and these people were in there at that time. His uncle and aunty had gone out to discuss something.

When his mother knew of the tragedy, she revelled in the deed caused by her son and rejoiced out loud in vengeance. The villagers could hear her even in their houses. They discussed and thought she was too brutal. They wanted to find Milarepa to kill him, then kill his mother afterwards. They did not allow Milarepa's uncle to kill his mother, White Jewel first. White Jewel was severely chatised by her brother for her actions. She then started to scheme to prevent the villagers from killing them. She sold half the field given to her as dowry and exchanged it for seven pieces of gold. By chance, a yogi was begging at her house and she entreated him to help to bring a message to Milarepa. She pretended to mend his cloak and sewed the seven pieces of gold inside the cloak, marking it with seven white crosses. She wrote the letter such that it instructed via a coded message, how to find the gold. In the letter to her son, she also instructed him to cause hail to fall in the village. She then wrote another letter pretending that it was from Milarepa. The letter confirmed that he was the one who performed the black magic. It also said that if anyone were to do harm to his mother and sister, he would easily kill their whole family. If the villagers persisted in being hostile, the letter said his mother and sister should join him and then he would destroy the village without a trace. White Jewel showed the letter to her brother and his friends. She left the letter with them and they showed the letter to others. In the end, the villagers gave up on their plot and even took back Milarepa's family field and gave it back to White Jewel.

When the yogi reached where Milarepa was staying, he produced the letter his mother wrote. Milarepa did not understand her coded message, but the wife of his lama understood it when Milarepa showed it to his lama and her. She then took the cloak from the yogin, removed the gold in secret and passed the coat back to him. She gave the gold to Milarepa and Milarepa used it to make offerings to the lama and her. He also requested the black magic of producing hail storms. The lama sent him to another lama who knew this black magic. When the harvest was excellent and the villagers were soon to reap the harvest, he sent a devastating hail storm and ruined the whole harvest. In such a way he accumulated heavy black deeds out of vengeance.

Seeking the Dharma
His conscience was much tortured by his actions. He could not eat and was restless. He could not sleep at night. He badly wanted the teachings for liberation. One day, the main sponsor of the lama passed away. Due to this show of impermanence, the lama felt great remorse for the bad deeds he had performed using black magic. The lama himself wanted to practice the Dharma and told Milarepa to either help him guide his students so he could practice or do good practice to help liberate the lama and other sentient beings. As Milarepa wanted to practise Dharma himself, the lama gave him provisions for his goal and sent him to a Nyingma master. The master told him that the practice he was imparting was so great that to meditate on it by day is to become Buddha in one day. To medidate on it by night was to become Buddha in one night. Milarepa became complacent on hearing this and he spent his time sleeping instead of practising. Seeing this, the master realized he was unable to guide Milarepa and sent him to go to Marpa. Just by hearing Marpa's name alone, Milarepa was filled with happiness and cried in adoration. He set out, repeating to himself all the time the question of when he would see the lama face to face.

The night before Milarepa arrived, both Marpa and his wife had auspicious dreams. Marpa dreamt that Naropa blessed him and gave him a tarnished, five pronged vajra and a golden vase filled with nectar. He asked Marpa to wash the vajra and mount it on a victory banner. When he did this, the brilliance from the vajra lit up the whole universe and all sentient beings were freed from sorrow and filled with happiness. Marpa's wife dreamt that two women were carrying a tarnished crystal stupa and said Naropa requested Marpa to consecrate it and place it on the mountain summit. Marpa then washed the stupa, consecrated it and placed it on the mountain summit. When he did so, it radiated dazzling light and projected numerous replicas of itself on the mountain tops. Due to that, in the morning, Marpa went to plow the field near the road though his wife objected. He brought along two jars of beer, he drank one and buried the other in the earth and covered it with his hat. He was actually waiting for Milarepa to arrive. When Milarepa saw him, he was filled with utter joy and inconceivable bliss. Milarepa asked Marpa if he knew where Marpa the translator lived. Marpa said he would arrange a meeting and asked him to help plow the field. He passed him the beer for him to drink. Milarepa worked hard in the field and later, Marpa's son came to fetch him to meet Marpa in his house. Milarepa prostrated to Marpa and offered him body, speech and mind. He asked for food, clothing and teaching. Milarepa also confessed all the evil deeds he has committed. Marpa said that he would either give him food and clothing and he should go elsewhere to look for the teaching or he will give him teaching, but he needs to look elsewhere for food and clothing. Milarepa said he would choose the latter.

Ordeals Undergone When Seeking the Dharma
Milarepa went begging through the valley and collected barley. He used some to buy a cooking pot with four handles that was free of rust and smooth. He also used some to buy meat and beer. He brought the barley and all the things he bought back to Marpa's house. When he offered the cooking pot to Marpa, He held it for a moment and was pensive. Then tears fell from his eyes and he said, ' Your gift is auspicious. I offer it to the Great Master Naropa.' Marpa raised the pot in offering. He made the pot ring and carried it into his shrine room and filled it with melted butter from the altar lamps. Milarepa begged Marpa to teach him. Marpa told him to create a hailstorm in two regions, whose inhabitants rob Marpa's disciples who come from afar. He said this would be religious work. He said that after that, he will instruct Milarepa. After Milarepa did as he said, he asked the lama to instruct him. This time, the lama asked Milarepa to cast spells on mountaineers at Lhobrak who attack his disciples coming from Nyal Loro. Milarepa cast his spells such that the mountaineers fought among themselves and those more belligerent perished by sword. He asked Marpa to instruct him again. Marpa said he risked his life to go to India for the precious teachings and offered gold without measure. He said Milarepa must be joking to think he would reward Milarepa's crimes with such precious teachings. He told Milarepa to restore the harvest where he had caused hail and to heal the mountaineers first and not to come back if he could not do so.

After Milarepa was rebuked in this way, he wept. Marpa's wife comforted him. The next day, Marpa came to see him and asked him not to be distressed as teaching is slow work. He requested Milarepa to build a tower for his son, Dharma Dode. He said that after that, he would instruct him and supply him food and clothing. Milarepa asked what would happen if he died before completing the task. Marpa guaranteed he would not die and gave him encouragement by describing how great the teachings were and that with perserverance, one can attain enlightenment in a lifetime. Milarepa was then filled with joy. Marpa's cousins had taken an oath not to build fortifications, but Marpa has not done so. When Marpa thought of building a tower, it was a way to deceive these cousins and also a way for Milarepa to atone for his evil deeds.

First Marpa asked him to build a round tower on the eastern crest of the mountain. When he was half finished, the lama came and said he did not make proper considerations. He asked Milarepa to tear down the tower and return the earth and stones to their original places. Milarepa did this. Next, on the western crest of the mountain, Marpa asked Milarepa to build a semi-circular tower while pretending to be drunk. When the tower was almost half finished, Marpa came again and said he was drunk and did not give the right instructions. He asked him to tear down the tower again and return the earth and stones. He then asked Milarepa to build a triangular tower on the top of the mountain to the north. Milarepa asked Marpa to consider this carefully as he was very much miserable with such work and it was also a waste of Marpa's wealth. Marpa said he had thought carefully and it would not be torn down. So Milarepa built a triangular tower. When it was a third completed, Marpa came and asked who instructed him to build such a tower. Milarepa said it was Marpa. Marpa said that he could not remember giving such instructions and asked who could be his witness. He said if Milarepa was not thinking of shutting them up in a triangular tower and casting spells on them, then he should tear down the tower and put the earth and stones back to their original places.

Overwhelmed by grief, Milarepa obeyed as he was in great thirst for the teachings. At that time, he grew a sore on his shoulder. With tears, he implored Marpa's wife to help him obtain the teachings. She went to Marpa and asked him to show compassion and give teachings to Milarepa. Marpa asked her to prepare a good meal and bring Milarepa before him. Marpa then taught him about the Triple Refuge and the basic precepts. He told him that these teachings are for everyone. If Milarepa wanted secret teachings, he will have to bear with much suffering. He told him of how Naropa achieved liberation and how he underwent terrible ordeals. In this way, Marpa told him how difficult the way to obtain the secret teachings was.

Hearing these teachings, Milarepa increased in his faith and shed tears. He swore to do whatever Marpa asked him to. After several days, the lama brought him to the land protected by his cousins. He asked him to build a square white tower nine stories high with a pinnacle forming the tenth storey. He told him that it would not be torn down and after he had completed it, he would give him teachings and provide for his sustenance. Milarepa requested this time for the lama's wife to be his witness. Marpa's wife beared witness and subsequently Milarepa started the construction. When he was laying the foundations, the other three great disciples of Marpa playfully rolled a large rock towards him and placed the rock as the cornerstone. When Milarepa had build the second storey, the lama came to inspect everything and asked where the rock came from. Milarepa told him. Marpa then said he could not use this rock and asked him to put it back where it was. Milarepa reminded him of his promise that he will not order the tower torn down. Marpa said he was not asking him to demolish everything, but it was not right that his disciples practising the advanced stages serve him. So Milarepa demolished the building again and returned the rock. The lama then asked him to bring the rock again and put it back. Alone, he had to exert as much strength as the three disciples. When he was laying the foundations, the cousins consulted each other. Some of them said it was likely this tower would be torn down as well like the previous ones. So they waited to see if that would happen.

Milarepa however continued building the tower. When he built to the seventh storey, he also developed a sore on his back. The cousins then saw that this time, the tower would not be demolished and prepared for war. The lama conjured phantom soldiers in armor everywhere, inside and outside the tower. The cousins were terrified and dared not attack. In secret, each one prostrated himself and offered respects. In this way they became benefactors and disciples of Marpa. Meton of Tsangrong came to request for the Chakrasamvara initiation. The lama's wife told him to try to obtain the teachings. Milarepa thought how he had built the tower single-handedly without anyone helping even just to bring a stone or a bucket of water. He thought that he was qualified now to receive the initiation.

He sat down with the rest after greeting the lama. The lama asked him what gift he had brought. Marpa said he had rendered homage through building the tower and also Marpa said he would give him instruction. Marpa replied that the building of the tower was hardly worth the Doctrine which he obtained with great difficulty from India. He asked for an offering or for him to leave. He then slapped him, grabbed him by his hair and threw him out. Milarepa cried the whole night and Marpa's wife came to console him. She asked him not to have bad thoughts as Marpa had always said he brought the teachings back for the good of all sentient beings.

The next morning, the lama came to Milarepa and asked him to build a shrine room at the base of the tower surrounded by a covered walk with twelve columns. He said that he would then give him the teachings. When Milarepa was about to finish, Tshurton Ouangnye came to ask for the Guyasamaja initiation. The lama's wife said to Milarepa that now he should be able to receive the initation. She gave him a tub of butter, a piece of cloth and a small cooking pot to give as offerings. This time, when he was seated with the inititates, the lama asked him what he had brought and he said these three items. The lama said that these were already given to him by someone else and told him not to give him his own belongings. He should fetch what he has himself or else leave. He then cursed at Milarepa, kicked him and threw him out. At this time, Milarepa seriously contemplated suicide as he thought it was meaningless to have a human body that only accumulates defilements without religion. He cried the whole night. The next morning, the lama and asked him to finish all the construction. He promised to teach him after that.

Milarepa finally finished building the walkway. By that time he had multiple sores on his back and pus and blood ran from three wounds. He showed his back to the lama's wife and asked her to help request the lama to teach him. She looked at the sores with concern and tears poured from her eyes. She went away and told the lama that she had seen sores on the backs of horses and donkeys but this was the first time she had seen such sores on a man. She asked him to show compassion and give Milarepa instruction. The lama said he would give the teachings when the tower was built ten stories high. The lama's wife brought Milarepa to see him and Marpa asked him to show him his back. He then told Milarepa how Naropa had suffered to obtain the teachings and how he himself gave both his life and wealth without a thought to master Naropa. He told him to be humble and continue to work on the tower. Milarepa obliged. The lama secretly thought how extraordinary this disciple was to submit to everything requested and shed tears.

Eventually, his sores got infected and he fell ill. Marpa's wife asked the lama to give him initation or at least allow him rest. The lama was adamant that he had to finish the tower before receiving teachings but said he could rest while ill. When his sores were healing, the lama again came to ask him to work on the tower. He wanted to do so but Marpa's wife wanted to help him get the teachings by asking him to pretend to leave. Following the instructions of Marpa's wife, Milarepa acted as if he was leaving. They failed in their attempt to get the lama to give teachings, instead he became very angry and slapped Milarepa. After this, Marpa's wife taught Milarepa the meditation on Dorje Phagmo. He had no inner experience but it was beneficial to his mind and lifted his spirits. He showed his gratitude to her by helping her with her chores. Although he thought of looking for another lama, he persuaded himself to think that if Marpa did not have the teachings for becoming Buddha in a single lifetime, no one else will possess it. When he had suffered the same trials as Naropa, the lama will finally proclaim that he is worthy of the teaching. Thinking this way, he started building again.

Ngokton Chodor of Shung, with numerous presents, came to ask for the initiation of Hevajra. Again Marpa's wife asked Milarepa to try to receive the initiation and again he was chased out. He was in great grief. Marpa's wife comforted him by saying that if he wanted to look for another lama, she would prepare whatever is necessary for him. She wept with him through the night. The next morning, in despair, he considered his future. He thought that he could not receive teachings without wealth and had to leave to seek it and perhaps also find another place to obtain teachings. He left without bidding goodbye to both the lama and his wife. While outside, he was given a job to read sutras. He read the story of Taktugnu, who without money gave his body and life for religion. He thought that as compared to him, he had given nothing to religion. He also thought that Marpa may still give him teachings and even if not, his wife would help him. He returned. The lama still requested him to finish the last three storeys of the tower. Milarepa was frustrated as he thought that Marpa would still not give him teachings even if he completes the tower. He then resolved to go home. Marpa's wife asked him to stay and she would help him get teachings from Lama Ngokpa. He then pretended to continue building.

She took Naropa's jewels and a rosary of rubies from Marpa while he was drunk and asleep. She then prepared a letter and sealed the items together in a precious cloth and sent Milarepa to Lama Ngokpa. When Milarepa arrived at Mount Kyungding in Shung, Lama Ngokpa was expounding a text entitled 'The Two Divisions'. When he was reciting 'I am the Master of the Dharma...', Milarepa prostrated himself at a distance. Lama Ngokpa said that the words he interrupted were of good omen and that he would be the Master of all the Doctrines. When asked why he came, Milarepa said that Marpa had no time to teach him and he came to seek the teaching from Lama Ngokpa. He said that he brought Naropa's jewels and rosary as gifts. Lama Ngokpa read the letter written by Marpa's wife and accepted him as a disciple. However he asked Milarepa to first create a hailstorm at Yehpo and Yemo, whose people steal his and his disciple's provisions. He obliged although he did not really want to do such harmful deeds again. He told two of the victims that he was the one who created the hailstorm and told them not to steal from the lama anymore. They spread the news and the two provinces paid homage to the lama and became his followers. Milarepa gathered the bodies of some birds killed by the storm and brought them to the lama. He said that he was a great sinner and wept. The lama assured him that the lineage teachings enable great sinners to achieve Enlightenment instantly. All the creatures killed by the hail will be reborn around him and form a procession when he attained full enlightenment. They will not be reborn in the lower realms. To make him believe, he snapped his fingers and the birds came alive.

The lama initiated him into the mandala of Hevajra. He meditated on this without respite but had no inner experience because he left Marpa without permission. Soon, Marpa had completed the tower for his son and sent a letter to Ngokpa to invite him for the consecration of the tower and the coming of age of his son. He asked him to bring with him Milarepa. The lama confronted Milarepa with the letter and Milarepa confirmed it was true that Marpa did not give him permission. He asked for permission to go with Lama Ngokpa as a servant to the ceremony. When they left, Lama Nogkpa brought all the valuable possessions in his home and gave Milarepa silk and a turquoise to give as offerings to Lama Marpa. At the feast for the ceremony, Lama Ngokpa asked for initiation and the secret teachings written on the scrolls, mentioning that he had offered to Marpa body, speech and mind and therefore had brought all his worldly possessions except for an old goat which could not walk. Marpa said he could not give him the precepts if this old goat was not offered. The next day Ngokpa set out and brought the goat to Marpa by carrying it on his back. Marpa said he did not need the goat but only wanted to stress the importance of the teachings. He was happy and gave him initiation and instruction.

At the ritual feast by monks who had come from afar, Marpa asked Ngokpa why he gave Milarepa initation and instruction. Ngokpa told him he thought he was acting out his instructions as in the letter and thought Marpa had given him Naropa's jewels and rosary. Marpa asked Milarepa where he got the objects from and Milarepa in a trembling voice confessed that Marpa's wife gave them to him. She ran away and locked herself in the temple. Marpa asked Ngokpa to bring back the jewels and rosary. Milarepa wanted to go back with Ngokpa, but he asked him to stay. Milarepa was full of grief that he caused him and Marpa's wife to be in trouble and wanted to kill himself as he could only accumulate sins without receiving the Doctrine. Ngokpa restrained him and told him that if he killed himself before his time, he committed the sin of killing a god as the Buddha's teachings said that the faculties and senses of humans are innately divine. Suicide was a great crime. He also said it was still possible that Marpa will give him the teaching, and if he rejected him as a disciple, another lama can instruct him. The other lamas also came to comfort him and some went to the lama to see if they could intercede on his behalf. All were in tears.

Finally the lama was pacified and sent for Dakmema, his wife. She told him how Milarepa was imploring Ngokpa to help him and how Ngokpa was consoling him. Marpa shed tears and said disciples of the secret path must be like them. He had compassion for them. He asked her to summon all his disciples. Marpa's wife came to fetch Milarepa and with apprehension he went. Marpa explained that in the proceedings, no one was actually to be blamed. He had been harsh in his instructions to Milarepa in building the tower, but it was only to help him purify his great sins. His wife had great compassion for Milarepa and therefore tried all means to help him. Milarepa was burning with desire to seek the religion, and he was right to use all means to obtain it. Ngokpa did not know that he was deceived, so he was not in the wrong. He said that although his anger rose like floodwater, it was not worldly anger. His actions always came from religious considerations which conform to the Path of Enlightenment. For those who were not yet in the religion, he asked them not to let their faith be shaken. He said that had Milarepa completed nine great ordeals, he would have beeng able to achieve complete Enlightenment without future rebirth and without leaving bodily residue. Due to Dakmema's intervention, he did not complete the ordeals and therefore would still have a faint stain of defilement. Now he said he would give Milarepa teaching and accept him as a disciple. He would also help him with provisions and let him meditate and be happy.

Milarepa was filled with joy and the rest thought that Marpa must be a Living Buddha for he had such skillful means and power for accepting a disciple. Great faith rose in them. Marpa ordained Milarepa and started to instruct him in the teachings. During the initation of Chakrasamvara, he caused the mandala of deities to appear for everyone present. Later he explained the significance of all that trepassed. As Milarepa had finished all the beer given to him at the field when they first met, it meant that he would grasp the entire teaching. The four handles of the copper pot he gave signified that four great disciples will come to Marpa. The unblemished surface signified that his mind will be free from blemish and he would have power over the bliss of the fire of Tummo. The empty pot symbolized the meagreness of food during his meditation in solitude. For Milarepa's long life and so that his disciples would be filled with the sweetness of his teaching, Marpa with his blessing, filled the pot with butter. He made the pot ring to signify his future renown. The work on the towers was to purify him of evil. When he drove him out from the ranks of disciples each time and he was filled with grief, he had no bad thoughts about Marpa. This signified that his disciples will have zeal, perserverance, wisdom adn compassion. Without desiring the wealth of this life, they will endure meditation in the mountains with ascetic discipline and energy. Through inner experience, spiritual energy, wisdom and compassion, they will become perfect lamas. The transmission of the teaching would be like a waxing moon.

For eleven months day and night, Milarepa then meditated in solitude in a mountain cave. He lit a butter lamp and placed it on his head, without moving, he meditated until the butter in the lamp was exhausted. Marpa and his wife then visited him and Marpa asked him to share with him his inner experience. So he broke the wall to the entrance of his cave and shared with Marpa his inner experience. He did so and Marpa was overjoyed that his great hope in his disciple was realized. Later, Marpa contemplated visiting Naropa after receiving a visit from a dakini explaining a symbolic message from Naropa. One night, Milarepa was also visited by a dakini in his dream, asking him to seek the teachings of the Transference of Consciousness. He therefore came out of retreat to tell Marpa of this. Marpa soon left for India to seek teachings from Naropa. What followed subsequently are as explained in the Life Story of Marpa. After predicting how the lineage would spread, Marpa wondered what teachings he should give his disciples for the spreading of the teachings. The next day in the morning, Ngokton Chodor was commenting on the text of Hevajra, Tshurton Ouangne was meditating on the Transference of Consciousness, Great Meton was meditating on the Purity of Awareness and Milarepa was meditating on the Fire of Tummo. He therefore instructed his disciples accordingly and gave them precious gifts and relics. Ngokton was to give discourses on the teachings, Tshurton was to work towards mastering the Transference of Consciousness, Meton had to free himself from the intermediate state of Bardo and Milarepa was to wander in barren mountains and in the snows and practice perfect seeing and meditation. He then dismissed his disciples for them to return to their own region, except for Milarepa, who he kept with him, to give him special initiation and instruction.

Leaving Marpa
Milarepa continued to meditate in seclusion close to Marpa. He was provided with provisions and a share of every ritual feast. One morning, Milarepa fell asleep, which was rare for him, and had a dream of his homeland and how destitute it had become. His mother and relatives were dead and his sister had become a wandering beggar. He woke up and his pillow was wet with tears. In the morning, he went to see Marpa. Marpa was asleep. He requested to go home. At the moment, the sun rose and rays fell on Marpa's head. His wife was bringing his morning meal. Marpa told him that if he left, they will not see each other again in this life as foretold by Milarepa finding him asleep when he came. However, as the sun was shining, it meant that the Kagyu Teachings would be spread far and wide. His wife bringing the meal meant that he will be nourished by spiritual food. Marpa then gave Milarepa the oral instructions of the Hearing Lineage, passed by the teacher to one disciple only. This type of transmission must continue for thirteen generations. He told him that in future, imposing trials as Tilopa did to Naropa and as he did to Milarepa will not be fruitful for undeveloped minds.

Marpa asked Milarepa to stay for a few more days to clarify his doubts and confusions concerning the instructions. Then a sacred feast was prepared. In their midst, Marpa showed the forms of Hevajra, Chakrasamvara, Guhyasamaja and others, with visible and invisible spheres of light. He said that he would not display these miraculous transformation casually, it was only for the occasion of Milarepa's departure. Milarepa was filled with great joy and saw the lama as a Living Buddha. Marpa then told him to go and meditate in many holy places. He asked him to meditate to serve the lama, to show his gratitude to his parents and to benefit all sentient beings. He gave him instructions sealed in wax, to be read when Milarepa encounters an obstacle. They gave him provisions, clothings and new boots. After singing farewell songs of blessings, they had a tearful farewell.

Returning Home
When Milarepa went back, everything was as it was in his dreams. His mother had died in their abandoned and dilapidated house and her bones were exposed. He was overcome with grief and then remembered his lama's instructions. Sitting on the bones, he meditated and saw the possibility of liberating his parents from suffering the cycle of birth and death. After seven days, he gathered the bones to make a reliquary and also the holy books in the house. He went to the son of the tutor who taught him how to read and write. He helped him mold figurines with the bones of his mother and gave him the holy books. Milarepa told the son of his tutor of his resolve to meditate for the sake of sentient beings. The son of his tutor gave him provisions for his meditation. He went to a nearby cave to meditate and took his food sparingly so that he could meditate for several months. His body became weak and he could not continue when his food ran out. He went begging and encountered his aunt. She set her dogs on him and wanted to beat him. He was weak and fell. When he managed to get up, he sang of how his aunty and uncle had treated them and how his mother had died and his sister had gone begging. He sang of how now he was practising the Dharma and now how his body was deprived of food. He sang of how now his aunt nearly killed him now when his body was weak. He asked her to calm her anger and give him provisions for his practice. His aunt was ashamed and gave him butter and cheese. As he continued to beg for alms, he encountered his uncle. He threw stones at him and shot arrows. He asked the other villagers to come as well. Fearing for his life, Milarepa threatened them with black magic. The villagers stopped their prosecutions, seeked forgiveness and brought offerings, except for his uncle.

He stayed in the region for a few days and his betrothed came to see him and brought provisions. He told her that he did not want to marry and wanted to give up his house and field. She could not understand why he had to suffer so greatly for religion. She said she would practice the Dharma, but not like him. And then she left. His aunt found out that he had no more use for his house and field. She came to see him with provisions. She apologized for her actions that day and asked for his forgiveness. She said that she would cultivate his field and bring him provisions. Milarepa then said that she could do that and bring a sack of barley flour each month and keep the rest for herself. She only did so for two months. Milarepa continued to meditate but could not master Tummo. He resolved to go to Horse Tooth White Rock to meditate. The same day, his aunt brought him clothes and provisions. She said this was the price for the field. She told him to go away and never come back or the villagers will try to kill both of them. Milarepa knew that the villagers did not say that they would do such a thing, but thought that his aunt is the support of his meditation, so that he may master patience. As gratitude, he would pray for the enlightenment of his aunt and uncle. He therefore told her not only to take the field, but his house as well. His aunt remarked that he was a true pracitioner and left happily. He left for Horse Tooth White Rock and meditated in a pleasant cave there. He made a vow not to descend to habitated places and then meditated, surviving on a thin soup with a little roasted barley flour each day. It was very cold, yet he could not arise inner heat. Meditating on his lama, he had a vision of women at a sacrificial feast who demonstrated yogic postures for arising the Fire of Tummo. Following the instructions they gave, he soon rose the Fire of Tummo. After a year, he had the desire to go out and refresh himself. He however reminded himself of his earlier vow and stayed. The quality of his practice improved and he passed three more years in such a way. After this, he ran out of provisions. He still did not want to go to inhabited places, but thought that he must at least find enough food so that he will not die without gaining enlightenment. He went to the front of the cave and found many nettles. From then on, he only ate nettles. With no clothes and no nourishment, his body was covered with greyish hair and became like a skeleton. His skin was the colour of nettles. He put the scroll from Marpa on his head and from then on, he felt full even if he did not eat. He did not break the seal of the scroll although he was tempted. After a year, some hunters came to the cave. At first they thought they saw a ghost and ran away, but he told them he was only a hermit. They at first threatened to kill him if he did not give them food. But he told them he had no food, only nettles. They then harrassed him by picking him up and dropping him, all except for one, who asked him to place him under the protection of his meditation. Later all of them except that man was punished by the regional chief. The chief was killed, the rest had their eyes torn out. After another year, all his clothes were worn out. He only knotted three parts of a sack together to cover the upper, middle and lower parts of his body. In this way, he passed another year. Some old hunters came and were frightened. He explained that he was not a ghost but a hermit and it was because he had lack of food, so he looked the way he did. The hunters saw for themselves that there were only nettles in the cave. Moved, they gave him large supplies of meat and other provisions. They asked him to save the creatures they have killed and lead them to be reborn in higher realms. They also asked that their sins be washed away. After eating, his body felt tranquil bliss and his health improved. His practice was strengthened and he experienced blissful emptiness as never before. So he saw that a few gifts received while in retreat were far beneficial than a hundred offerings received in towns and villages.

Breakthrough in His Practice
Hunters from his village came by his cave. He sang them a song of the happiness of his renunciation. They said they could not follow in his way and left. Later on, they sang this song at a great festival in their hometown. His sister heard the song and said whoever spoke these words was a Buddha. They laughed and told her this was a song by her brother. At first she did not believe, but Zessay (Milarepa's betrothed) told her that he was alive and she had met him. So she asked her to visit him. With some provisions, Peta (Milarepa's sister) went to the cave. They were happy to meet each other. She was sad that her brother looked like he was in such terrible condition. She lamented their faith and wept. He tried to comfort her and sang a song of how although he looked so terrible and his food was horrible, his awareness was truly Buddha and at the sight of it, the Victorious One rejoices. His faithful heart was never separated from the Lama-Buddha of the Three Ages. Without doubt, he will achieve self-realization from the effort of his meditation. Happiness would come in this life and Enlightenment in the next. So he asked his sister Peta to strive with perseverance towards the Dharma. She said that it was hard to believe this was true as others have practiced the Dharma, but she never saw anyone as miserable as he was. She gave him food and beer and after eating and drinking, his mind became crystal clear. His practice was greatly enhanced. The next day, his body being unaccustomed to such food, knew both ease and discomfort. He vacillated between positive and negative thoughts and meditated all he could with no results. A few days latter, Zessay came to see him with Peta, bringing more food and beer. Seeing how miserable he looked, they asked him to beg for food and they would try to give him clothing. He told them that he did not know when he would die, so he had no time or desire to beg for food. If he died from cold, he had no regrets as it was for religion. He would not find satisfaction in worldly activities. So he would not listen to them. He sang them a song of the fulfillment of his aim. After they left, he ate the food they had brought. The sensation of pleasure and pain as well as hunger increased so much he could not meditate. He thought there was no greater obstacle than this. He finally broke the seal on the scroll given by Marpa. It contained instructions to overcome obstacles and improve practice, transforming vice to virtue and also advice to take good food. He followed the directions on the scroll to clear the obstacles in his nerves. He eperienced joy, lucidity and pure awareness similar to what he knew in theory. It was an extraordinary experience of illumination, powerful and stable. He realized imperfections as perfections and perceived the simplicity of Dharmakaya. He realized all things in Samsara and Nirvana were interdependent.

He realized that Samsara is the result of a wrong point of view. Nirvana is realized through perfect awareness. He perceived that the essence of both lay in an empty and luminous awareness. More particularly, this special experience of his illumination was the fruit of his previous meditations and the immediate effects of the food and the profound instructions of the lama. He also had a very special understanding that the methods of the Esoteric Path (Vajrayana) are for the transformation of all sensory experience into spiritual attainment. Because he owed all this to Peta and Zessay, he expressed his appreciation in meditation so that their merit would contribute to their Enlightenment.

He redoubled his efforts and meditated, accomplishing inconceivable miraculous powers. He was actually able to fly through space and flew to the Cave of the Eagle's Shadown to meditate. An intense Fire of Tummo arose in him, superior to what he experienced in the past. He thought that perhaps now he should work for the good of sentient beings. A prophecy of the yidam then came to him. He should devote himself wholly to meditation in this life, according to his lama's instructions. There was nothing greater than serving the teachings of the Buddha and thereby saving sentient beings through meditation. He then thought he was setting the best example for future disciples by renouncing the world and meditating. He also thought that he had stayed in one place too long and too many had come to see him. There was a risk his practice would be disturbed by Mara, so he wanted to go to Chuwar to meditate. Leaving the cave, he tripped and the pot he used to cook nettles broke. He viewed this sign of impermanence as an exhortation to meditate. On the way to the Kyipuhk cave at Drin, he expounded the Dharma to a group of hunters who offered him food and some young ladies who wrongly showed pity to Milarepa for his appearance. After a few months, Milarepa's meditation deepened. People came once or twice and brought him food and drink. He saw this as a distraction to his practice and resolved to go to Lachi. In the meantime, his sister Peta was looking for him. She enquired everywhere and found out where he went. At Dingri, she saw a lama who sat on a high throne, dressed well and received many offerings. She felt that the way her brother was practicing only made people feel contempt for him and wanted to persuade him to enter that lama's service. When she met him, she tried to persuade and wept, saying that his religion and her poverty will not sustain their lives. Milarepa replied that she should not think in such a way. Real shame should be felt only by those who commit sins and break their parents' hearts, live off lama's wealth and temple offerings and injure beings by crafty means for their own aims. His real fear is for the suffering of samsara, especially that of lower realms and therefore renounce the eight worldly Dharma. With his meditation, as advised by his root guru, he was assuring the happiness of all other beings. He could be like that lama he saw, but instead, in order to attain enlightenment in one lifetime, he devoted himself to practice. He advised his sister to be like him, renounce the eight worldly Dharmas and follow him to Lachi to meditate. Peta was not convinced and left after she passed him cloth to sew clothes for himself.

To demonstrate that he did not need to feel ashame of his nakedness, he sewed sheaths just for his fingers, feet head and sexual organ. He took this chance to try to teach her Dharma, what truly to be ashamed of and how hermits who have renounced this life and devoted their lives to Dharma have no reason to feel false shame. Peta was unhappy listening to what he said. When she wanted to leave to beg for more food, Milarepa asked her to stay for as long as the food they had could last. He took the chance to teach her the law of Karma. Peta then gained an understanding of Dharma and her desire for worldly things decreased. In the meantime, his uncle died and his aunt started to feel sincere remorse. She searched everywhere for Milarepa and brought a dzo loaded with provisions to Drin when she found out where he was. When she reached Drin, she left the dzo aside and carried as much as she could to the cave. Peta caught sight of her from the ledge and told Milarepa they should not meet their aunt as she inflicted all kinds of suffering on them and their mother. She blocked the entrance to the cave with a log. Milarepa had climbed up on a rock where his aunt could see her. She prostrated repeatedly towards him and begged to meet him.

He thought he would not be acting according to Dharma if he refused to meet her, but he must rebuke her first. He sang a song of shame to his aunt, reminding her of all her evil actions and mentioned how he had no reason to meet anyone who is not a devotee of Dharma, even those who have been of much benefit to him, much less meet with her. She wept and continued to prostrate herself, asking him to forgive her as she was sincerely remorseful. She said if he did not meet her, she will kill herself. He could not bear to refuse her and pulled back the log blocking the cave to let her in. He taught her the Dharma and she turned her whole attention to Dharma practice. Afterward, she became a yogini who achieved her own liberation through meditation.

Retreats
While Milarepa was in retreat, non-human beings came to torment him and after them came the first human disciples. Then the goddess Tseringma came to see him in human form. Other human dsciples then appeared. Milarepa principally meditated in Lachi and Chuwar. Other than that, he also meditated at Mount Yolmo Gangra in Nepal; in six well-known caves open to view, in six unknown caves, in six secret caves, and in two others, making twenty in all. In addition there were four widely known large caves and four unknown large caves. This includes all his places of meditation, except for some smaller caves where conditions were favorable. As a result of his meditation he achieved total awakening wherein the object meditated upon, the action of meditating, and the subject who meditates merge into one.

Receiving disciples and spreading the Dharma
There were three large groups of followers: the malevolent non-human beings whom the Master conquered, those dedicated disciples whom the Master guided toward liberation, and lay followers at all levels from different regions for whom the Master turned the Wheel of the Law.

First, concerning the conquest of non-human beings: the Master gave the Demon King Binayaka at the Red Rock of Chonglung the teaching on the Six Ways of Being Aware of One's Lama. (note 2) Following Lama Marpa's instructions, the Master went to Lachi to meditate. In the course of compelling the great god Ganesha (King of Obstructing Forces) to accept the precepts, the Master sang of Lachi Chuzang. The following year, when he traveled to Neti in Lachi, he sang his famous Song of the Snows. In accordance with the lama's instructions, and wishing to go to Mount Peybar in Mangyul and to Yolmo Gangra in Nepal, he passed through Gungthang. Attracted by Lingpa Cave, he stayed there for some time and sang a song to the Demoness of the Lingpa Cave. At Ragma, Cave of Enlightenment, close to Mount Peybar, he sang the song that pacified the Goddess of Earth and a local spirit inhabiting the Ragma Cave. While living at Kyangphen Namkha Dzong (Banner of the Sky), the Master worked for the benefit of many human and non-human beings. From there he went to Mount Yolmo Gangra and lived in Takpuhk Senge Dzong (Cave of the Lion and Tiger) in the forest of Singala, doing work beneficial to many human and non-human beings. Meanwhile he received a sign directing him to go back to Tibet, to meditate in mountain solitude and work for the benefit of all beings. Having returned to Tibet, he dwelt in a cave in Gungthang and sang the Song of the Pigeons.

Second, concerning how he met his spiritual sons: While the Master was living in the cave Dagkya Dorje Dzong (Gray Rock Vajra) and was meditating for the benefit of sentient beings, his yidam predicted the coming of all his disciples, particularly of the disciple Rechung Dorje Drakpa, whose mission would be to bring the secret oral instruction of the dakinis from specified places. And when the Master was at Ralai Zaok Puhk (Silk Cave of Goat Mountain) in Gungthang, he met his spiritual son, Rechung. Later Rechung went to India to be cured of an illness, and on returning, the Master and his disciple met again. In the cave Ronpuhi Osey Puhk (Cave of Luminous Clarity) he met Tsakuph Repa, and on going to Ragma Jangchub Dzong (Cave of Enlightenment), he met Sangye Kyab Repa (Enlightened Protector). He then went to the Cave of Nyanang, where he met Shakya-guna of Kyo, who was already a devotee, and set him upon the path of liberation by giving him initiation and instruction.

On the way to Tago in the north, he met a woman, Pey Dar Bum (Hundred Thousand Glorious Flags), at Losum below Chung. On his return he met Repa of Seban at the Inn of Yeru in the north. While proceeding to Gyalgyi Sri of Lato, he met Repa of Digom. Having gone to beg during the autumn, he met Shiwa O Repa (Calm Light) at Chumig Ngulchu Bum (Hundred Thousand Beads of Mercury). Then, at Bachak Gora in Chenlung, he met Repa of Ngandzong (Evil Cave).

While living at Lachi, he was urged by the dakinis to fulfill a certain prophecy of the lama. On the way to Mount Kailash, he met Dampa Gyakpuhwa. When he came to Mount Lowokere, he met Repa of Karchung. While passing the winter on the snowy slopes of Ditse (Summit of Di) in Purang, he met Darma Ouangchuk Repa. In the spring, having gone to Mount Kailash, he sang of Kailash, where he defeated the Bon priest Naro Bonchung in a contest of miracles.

He then returned to Dagkya Dorje Dzong (Gray Rock Vajra), where he met Repa of Rongchung. Directed on his way by the dakinis, he came to Beypuhk Mamo Dzong (Secret Cave of the Goddess). Staying there for several days, he was sought out by a herdsman called Lukdzi Repa. who later became a sage. He then met Repa the Hermit of Shen at Lapuhk Pema Dzong (Lotus of the Grotto). These two men served him later, while he was living at the Lango Ludu Cave (Elephant Gate of Serpent-Gods) and at the Secret Cave of the Goddess. While traveling to Chorodig, he met a woman named Rech-ungma. And at Nyishang Gurta of Mon, he met Repa the Hunter. It was he who spread the renown of the Master in Nepal. Prompted by a message from the goddess Tara, the King of Khokhom honored the Master.

At the invitation of Rechung and Repa the Hermit of Shen, the Master dwelt in a cave called Dho Nyenyon-puhk in Lachi and the following year he lived on the cliff of Chonglung. When he had gone to Chuwar, he instructed his disciples in three propitiatory rites for invoking the goddess Tseringma. Going down to Drinding, he met Dorje Ouangchuk Repa. When Master and disciples were dwelling in the Beypo Cave at Nyanang, he met the Indian saint Dharma Bodhi, who paid homage to the Master. Since Milarepa's fame was increasing, Darlo, a master of metaphysics, became envious and challenged him to a debate. The Master victoriously answered with higher spirtual wisdom and with the performance of miraculous feats. Afterward he sang songs about Retchung and Tibu. During this time he met Repa of Megom at the Stomach-like Cave. At Naktra (Black Stripes), a cave of Nyanang, he met a young girl called Sallay O Rema (Shining Light).

Then the Master withdrew to the Cave of Red Rock on a high ridge. He had foreknowledge that Rechung was returning from India and he went to meet him. This was a special occasion for the Song of the Yak Horn and the Song of the Wild Ass. Then having gone to Chuwar, he met Repa Hermit of Len from Dagpo. On the hill of Trode Tashigang (Blessed Happiness), he met Gampopa Dao Shonnu, the incomparable monk physician from Dagpo, who was a Master of the Vajrayana. A great Bodhisattva, he reincarnated in human form for the benefit of sentient beings, as was prophesied by the Buddha. Gampopa became the Master's greatest disciple.

Since the Master was living at Omchung (Little Tamarisk) in Chuwar, he met the monk Loton, who at first opposed him and later became his disciple. Then, while living at the Cave Kyipuhk Nyima Dzong (Sun Castle of joy), he met Dreton Trashibar. During the period when the Master engaged in the exercise of great yogic powers, a monk called Charuwa of Likor followed and served him.

As prophesied by the dakinis, the Master had among his disciples eight spiritual sons, thirteen close disciples, and four sisters. All these twenty-five became awakened Masters. There are extensive accounts of his meetings with each of these disciples, very rich in exchange and experience (The Hundred Thousand Songs of Milarepa).

When he was with Gampopa, he told the story of how he had encountered a priest of the Bon religion. Then, having gone to Nyanang, he gave initiations and conducted the ritual of empowerment and consecration. At Tsarma, he met two women disciples, Shen Dormo and Legse Bum. There he gave instruction on Chidro Thigtsakma for preparing oneself for death. He then went with Retchung to Lachi, stopped at the cave Dudiil Puhk (Demon Conqueror), and wandered about in the vicinity. He continued his journey and visited the cave Nampuhkma of Ramdig (She Who Pierces the Sky). Finally, while dwelling in the Stomach-like Cave of Nyanang, at the request of lay followers, the Master related some episodes in his life and sang of Rechung's departure for the U Province. Urged by the dakini named Sengdhongma (Lion Face), he met with Dampa, an Indian saint, at Thongla.

At Leshing he performed for his mother, in order to repay her kindness, a special rite called Compassionately Guiding the Dead through the Bardo State. At Tsarma he gave his last instructions to the lay disciples and to other inhabitants of Nyanang. During his journey to Chuwar, he met Lhaje Yangde, an inhabitant of Dingri. When he arrived at Chuwar, he sang about the second departure of Retchung for the U Province. He met the benefactor Tashi Tsek at Lharo in Drin. At Dakkhar in Drin he met Zessay Bum (his former betrothed), Khujuk, and other lay followers. On top of Red Rock on a high ridge, he vanquished the four Maras. It was there that he answered questions put to him by a devotee of Vajrayana. He brought immense joy to all his disciples and performed bodily transfigurations.

Innumerable people received teachings, both known and unknown, during the period in which the Master set in motion the Wheel of the Law. Guided by the Master, the most highly developed disciples achieved Enlightenment. The less developed disciples were brought to the stage of awakening and shown the path to liberation. The least developed he set on the path to Bodhichitta. Through a diligent application of the Bodhisattvas' precepts, they were brought to a firm level of awareness. Even in the very least developed ones he sowed the seed of virtue and assured them of attaining the peace of the higher realms in their lives.

With compassion limitless as the sky, the Master protected innumerable beings from the misery of samsara and of the lower realms by bringing the light of the Buddha's teaching. All these aspects of the Master's life are amply expounded in the Gur Bum (The Hundred Thousand Songs).

Passing into Nirvana
there was a very rich and influential lama named Geshe Tsakpuhwa who lived at Drin. At first, he made a show of honoring the Master. But later, succumbing to envy and wanting to embarrass the Master before the crowd of his benefactors, he pretended to be troubled by doubts and asked him many questions.

Milarepa was asked to preside over a wedding feast at Drin. Geshe Tsakpuhwa also attended. He prostrated himself, hoping that the Master would return his prostration in the presence of the gathering. The Master had never prostrated himself before anyone, nor returned anyone's prostration except in the case of his lama, and, following his custom, he did not return the prostration.

The geshe was angry and embarrassed. He pretended that he did not understand a text on Buddhist logic and asked Milarepa to explain it to him. Milarepa explained to him about the meaning of true spiritual practice and said he embraced the spirit rather than the letter, he had forgot how to play with words. Since the geshe was a master, he should explain the text himself. The geshe then praised himself and belittled Milarepa. This angered the benefactors who said he in no way was comparable to Milarepa. This made the geshe even angrier.

He mixed poison in curdled milk and asked his concubine to bring it to where Milarepa was staying after promising her a turquoise. Milarepa knew that as his foremost disciples were already enlightened, his time to die had come and there was no reason to refuse the poison. He however also knew that if he drank the poison now, the concubine would not get the turquoise. So he asked her to bring the poison back later. The woman was worried that Milarepa suspected her and she was worried and ashamed. She told geshe that due to Milarepa's clairvoyance, he suspected her and refused to drink the milk. The geshe told her that if Milarepa had clairvoyance, he would have asked her to drink the milk herself. He gave her the turquoise and asked her to make sure Milarepa drank the poisoned milk. She still did not want to go as she was afraid. The geshe again told her that Milarepa is not clairvoyant as according to the books he read, men with clairvoyance are not like that. He said if she managed to let Milarepa drink the poison, he would marry her and she would be in charge of all his possessions. Hoping that he would fulfill this promise, she again brought poisoned curds to where the Master was staying. This time the Master smiled and took the curd in his hands. While she was thinking that geshe was right and the Master did not have clairvoyance, he asked her if she had already received the turquoise for the deed she was doing. With confusion, she prostrated herself and begged him in a weeping and trembling voice to give her back the drink, she was a thoughtless evil-doer. He asked her what she would do with it. She said she would drink it herself. He said that he had too much compassion to let her do so and it would be against the bodhisattva precepts. His time was up and it did not make a difference to him whether he drank the poison or not. To fulfill the geshe's desire and for her to earn the turquoise, he would drink the poison. Furthermore, he said, ' As for the geshe's other promises, they will not be fulfilled. He said many things about my behavior. There is no truth in what he said, so both of you will experience terrible remorse. When this happens, in order to purify yourself, strive toward self-realization in this life. Even to save your life, do not commit any similar crimes. Call upon me and my spiritual sons with a sincere heart. Both you and the geshe have always cut yourselves off from happiness and sought out sorrow. This time I will see if I can purify you of your evil karma. Speak to no one of this while I am alive. Afterward, everyone will hear about it. Although you have neither seen with your eyes nor heard with your ears the truth of my previous sayings, keep well in mind these words I speak now. The moment will come when you will see that they are true.'

When the woman related all this to Geshe Tsakpuhwa, he answered, 'Not all that he says is true, just as not all food is fit to eat. It is enough for me that he has taken the poison. Now remember, keep quiet about it.'

Meanwhile the Master spoke. 'Men of Nyanang and Dingri, and all benefactors and followers, prepare a ritual feast and gather round me. Let all other men in the region, who have not seen me but wish to meet me, come also.'

All the disciples spread the word. Many of those who heard these words did not believe the Master had actually said them. But faithful laymen and disciples who followed the teaching, as well as other people who wished to meet the Master, gathered at Chuwar. Then for many days the Master spoke to them of the doctrine of karma on the ordinary level and of the essential nature of reality on a higher level.

During this time, several of the chief disciples clearly saw that the sky was filled with gods listening to the words of the Master. Many others, intuitively feeling that the sky and the earth were filled with gods and men listening to the teaching, experienced a state of great joy. In plain view of everyone, a rainbow canopy appeared in a limpid sky. Sacrificial offerings, parasols, and innumerable banners took form in the five-colored clouds, filling the atmosphere. There fell a rain of flowers in five different colors. Exquisite music could be heard and there was the fragrance of exotic perfumes.

The lesser disciples, having perceived these miracles, asked the Master, 'We have the impression that the sky and earth are filled with gods and men listening to the Dharma, and we are overcome with joy. What is the cause of these miracles?' The Master replied, "Good human disciples like you, enlightened yogins and lay devotees, are few, but celestial listeners fill the entire space of the skies and are offering me the five objects of sensory joy, and this is what evokes well-being in you. This is the reason for the signs around you which some of you sense and others perceive directly.' 'Well then,' they said. 'why don't we all see the signs?' 'Among the gods there are many who have achieved awakened states of "non-returning" and others who have attained awakened insight. One needs subtle vision to see the gods, or else one needs intense yearning for virtue and awareness, and a mind unstained by delusion and defilement. If you are able to see the chief gods, you will see their followers. If you strive in this way, you will see the nature of your own mind, which is the ultimate god.' And he sang this Song on How to See the Gods:

'Homage to Marpa, the Compassionate One! Blessed be your lineage, may it be noble.

The celestial listeners come from the joyful realm of the gods
To hear the hermit Milarepa, and fill the boundless sky.


Except for those who possess the five levels of vision,
No mortals can see them. I see them all clearly.
But common folk see only the celestial offerings.


The sky is filled with rainbows and light;
A shower of celestial blossoms falls;
Fragrant incense fills the air and harmonious music resounds.'

Joy and happiness abound in all those present due to the compassion of the Kagyupa lamas. Those of you, under their protection, who wish to see the gods and dakinis who are listening to my teaching, first hear my song:

'Owing to karma accumulated in past lives,
You have delighted in evil since the day you were born.
You have no longing for virtue.
Even in old age your minds are impure.
You will surely reap the fruit of your actions.

If you ask yourselves whether your sins will be purified,
Your longing for virtue wipes away your defilements.
But he who knowingly commits evil
Obtains a crumb of food at the price of shame.

He who poses as a guide for others and himself knows not where to go,
Harms himself as well as others.

If you sincerely wish to avoid suffering,
Avoid all evil intent toward other beings.

In your devotion to lama and yidam,
Feel remorse for your past sins.
Vow never to commit them again.
This is the instruction for purifying yourself.

Most sinners are clever,
They lack high aim and indulge themselves.
If they have no spiritual impulse,
It proves they are still burdened with defilements.

Strive unceasingly for purification,
Dispel ignorance and accumulate merit.
If you do so, you will not only see
The Dharma-loving gods who come to listen,
But you will even perceive within yourself
The Dharmakaya, the holiest and highest of all gods.
If you see that, you will also see
The whole truth of samsara and nirvana
And you will free yourself from karma.'

Among the godly and human listeners assembled at that place, the most highly developed of them realized the true meaning of the Dharmakaya. The less highly developed experienced awareness of non-duality in a lucid and joyful state, and were set upon the path of liberation. Among the least developed, there was not one who did not embrace the practice of Bodhichitta.

Then the Master said to them, 'O you monks and disciples, gods and men, and all assembled here, our coming together in pursuit of the Dharma has been due to our spiritual aspirations in previous lives. Now that I am old, I do not know if I will see you many more times. Try your best to practice the teaching I have given you. Do not waste your time. If you follow my instructions, you will be the first of my disciples to be reborn in the Pure Land of my Buddhahood. Therefore rejoice!' Thus he spoke.

The lay devotees from Nyanang wondered if this kind of talk by the Master indicated his intention to depart from the world for the benefit of beings in other realms. They fervently begged him, were that so, to leave for the Realm of Ultimate Reality from Nyanang. If it were not so, they entreated him to come back there once again. Tearfully beseeching him in this way and overcome with intense veneration, they clasped his feet, uttering cries and groans. Likewise the followers from Dingri earnestly begged the Master to come to their country. The Master said, 'I am old, and I will go neither to Nyanang nor to Dingri. I will wait for my death near Drin and Chuwar. Intensify your longing for liberation. We will meet again in the Realm of Ultimate Reality.'

'If the Master is not coming, may he bless each of the places he has visited so that they may have peace and prosperity. May he bless the land so that it will have spiritual harmony. May he bless all sentient beings and those who have met him and heard his name and his teaching.'

The Master replied, 'I am indebted to you for the provisions you have given me out of veneration, and I have repaid you by copassionately giving you the teaching. As a yogin who has achieved the special power of blessing, I shall bless you all so that you may have peace and happiness throughout your lives.' And he sang this song:

'I prostrate myself at the feet of Marpa the Translator,
Father protector of all beings, who has realized his aim.

O my disciples, assembled here, listen to me.
You have been kind to me, and I have felt compassion for you.

May Master and disciples, thankful to each other,
Meet in the Buddha's Pure Land.

May all the followers and benefactors here present
Have happiness and long life.

May their spiritual aspirations be fulfilled,
Without harmful thoughts arising.

May this region be blessed,
May it be free from sickness and war,
And endowed with rich harvests and increasing good fortune.
May the followers always devote themselves to the Dharma.

May I meet again in the Buddha's Pure Land
Those who saw or heard me,
Those who remember my story,
Those who have only heard of it and of my name.
May those who emulate my life and meditate,
Those who ask for it to be narrated, and listen to my story,
Those who read and venerate it,
Those who follow my example in their lives,
May they find me in the Buddha's Pure Land.

May men of the future,
If they are capable of meditating with the asceticism I have practiced,
Be spared all impediments and errors.

May those who practice the Dharma through asceticism
Harvest immeasurable merits.
To those who encourage others to follow this path,
Immeasurable gratitude is due.
May those who hear my story receive immeasurable blessings.
Through these three immeasurable blessings,
May those who only hear my story achieve liberation,
May those who meditate upon it fulfill their aim.

May those who meditate in my caves,
May those who enshrine the few objects I possess,
May they all bring happiness wherever they may be.

May I embrace all space
Just as space embraces earth, water, fire, and wind.
May the eight orders of gods and nagas,
And the host of local gods, not create obstacles.

May the wishes of the devotees
Be fulfilled in harmony with the Dharma.
May all sentient beings, even the least of them,
Be guided by me toward liberation.'

Upon receiving these blessings, the lay devotees were overjoyed. The people from Nyanang and Dingri, still fearful that the Master might die, came to ask for his blessing and devoted themselves to the Dharma as never before. Each returned to his home and immediately the rainbow and the other visions disappeared. The people of Drin, supported by Calm Light Repa and other great disciples, implored the Master not to abandon them. The Master went to live in Drin, in a cell built for him at the top of a rock, shaped like the hood of a snake, called Rekpa Dukchen (Poisonous to Touch), in order to subdue the serpent-god Dolpa Nakpo (Black Executioner). While there, he instructed the benefactors of Drin. At the end of his discourse the Master said, 'Monks, if some of you have doubts about my instructions, hasten, because it is not certain that I will live much longer.' The monks first conducted a ritual feast and then received the complete instructions.

A few days later, the Master showed signs of his illness. Repa of Ngandzong said to him, 'Master, for this sickness, we, your disciples, will sacrifice offerings to the lamas, yidams, dakinis, and guardian deities. We will also perform the ritual of longevity and give you treatment and medicine.' Repa of Ngandzong called other disciples to help with preparations for the ritual.

The Master then said to him: 'For a hermit, sickness is usually an exhortation to spiritual practice. Without performing any ritual, he must transform all experiences of adverse conditions into sublime attainment and must be able to face sickness and even death itself. In particular, because I, Milarepa, have already performed all the rituals in accordance with the instructions of my compassionate lama, Marpa, I have no need for the first or the second ritual. Because I have transformed adverse conditions into favorable factors, I have no need for ceremonies, propitiatory rites, or drum calls. Spirits of evil who appeared before me have been subdued and transformed into protective forces to aid us in the realization of the Fourfold Power of Action. I do not want the remedy of six medicinal herbs, because the sickness of five poisons has become in me the dawn of the Five Aspects of Transcendental Awareness. And so I need no remedies. 'Now that my time has come, my earthly body has been transformed into a more subtle form, dissolved into a totally awakened state of emptiness. Worldly men experience the consequences of their defilements through the cycle of birth, old age, sickness, and death. They cannot avoid it through remedies or rituals. Inexorably they must confront it. Nothing can stop it, neither the power of kings, nor the deeds of heroes, the beauty of woman, the wealth of the rich, the speed of the cowardly, nor clever entreaty. If you are afraid of this suffering and desire happiness, I know an effective means to remove misery and achieve permanent peace.'

'Please give this to us.'

'Very well. The nature of samsara is such that wealth which has been accumulated is dispersed, houses that have been built are destroyed, unions are broken, and all that is born must die. Since inevitably one suffers for one's acts, one must abandon worldly aims and give up accumulating, building, and uniting. The best remedy is to realize the ultimate truth of reality under the direction of an enlightened lama. Furthermore, I have very important instructions to give you later as my last testament. Do not forget.'

Calm Light Repa and Repa of Ngandzong continued to urge, 'Master, were you in good health, you would fulfill the aims of many more sentient beings. Even if you do not grant our wish, we implore you to perform a ritual according to the secret tradition, to take some medicine, and also to allow us to offer prayers for your long life, so that at least we have no remorse.'

The Master replied: 'Had my time not come, I would do as you both have asked. But performing such a rite to invoke a yidam in order to prolong life without concern for the benefit of sentient beings is like asking a king to step down from his throne to sweep the floor. Never use the secret method of the Vajrayana for your worldly aims. In mountain solitude I unceasingly performed the highest rites for the sake of unenlightened creatures, so there is no need for any other ritual. Since my inner consciousness is not a separate entity from the All-Embracing Emptiness, there is no need for any prayers for longevity. Marpa's remedies extirpated the five poisons at their roots. These remedies were enough.'

'But if you have no capability for turning adversity into favorable conditions for achieving your aims, and if your time to depart has not yet come, then it is not wrong to take medical treatment and apply spiritual remedies in order to surmount obstacles, since a possibility of doing so still exists. It was thus long ago that the Buddha, with the thought of suffering creatures in mind, showed his hand to Shonnu the physician and took his remedies. Even though he was a Buddha, when his time came, he died. My time has also come. That is why I will not take these remedies.'

Then the two Repa disciples asked, 'If you must leave for the sake of other beings, how shall we perform the devotional ceremonies, funeral rites, and the cremation of your body? How shall we make the figurines from the ashes and build a stupa? Who will guide the order of our tradition? How shall we commemorate your death? What offering should be made to you on your anniversary? Tell us how we should pursue our search through listening, questioning, and meditating.'

The Master replied: 'With the guidance of the Compassionate Marpa, I have completed the work of liberation. It is not at all certain that an awakened hermit, whose body, speech, and mind have attained to the highest state, will persist in the form of a corpse. Do not cast figurines or build a stupa. I have no monastery, hence there is no established center for the Order. Adopt as your abode of solitude both the arid and the snow-covered mountains. Consider the beings of the six universal realms as your followers and give them spiritual protection and compassion. Rather than molding figurines, meditate four times a day. Rather than building a stupa, develop higher perceptions of the cosmic universe and raise the banner of meditation. The best commemoration of my death is to have veneration for your lama.'

'Concerning the way of pursuing your inner search, reject all that which increases self-clinging and inner poison, even if it appears to be good. On the contrary, practice all that which counteracts the five poisons and helps other beings, even though it appears to be bad. This is essentially in accord with the Dharma. However learned you may be, if you lack deep experience and knowingly indulge in harmful deeds, you will only throw yourself deeper into the lower realms through self-delusion. Since life is short and the time of death unknown, devote yourself wholly to meditation. Act wisely and courageously according to your inborn sense of discrimination, even at the cost of your life. In a word, act in a way you will not be ashamed of. If you follow these directions attentively, even if you go against the letter of the sacred books, you will not be going against the intentions of the Buddhas of the past and will also fulfill the wish of this old man. Such is the essence of all listening, questioning, and meditating. If my wish is fulfilled, you will complete the work of your liberation. On the other hand, all efforts to satisfy worldly desires are useless.'

After he had said this, he sang the Song of Spiritual Gain:
'I prostrate myself at the feet of Marpa the Translator.
Disciples gathered in this place,
Listen to this song of final instruction.
By the compassion of Marpa of the Southern Cliffs,
The aged hermit Milarepa has accomplished the whole of his task.

All of you, disciples and monks,
If you heed my words, you will accomplish in this life
A great task for yourselves and others,
And so achieve the intentions of past Buddhas and myself.
All other actions go against the needs of oneself and others,
And fail to satisfy my wish.

Without the guidance of a lama who has lineage
What benefit is there in seeking initiation?
Without the inner consciousness of the Dharma
What is the use of memorizing the Tantras?
What is the use of meditating according to instructions
If you do not renounce worldly aims?
What good are ceremonies
Without attuning your body, speech, and mind to the Dharma?

What good is meditating on patience if you will not tolerate insult?
What use are sacrifices if you do not overcome attachment and revulsion?
What good is giving alms if you do not root out selfishness?
What good is governing a great monastery
If you do not regard all beings as your beloved parents?

What use is there in building stupas if faith does not grow in your mind?
What use is there in molding figurines
If one cannot meditate in the two divisions of the day?
What good is it to commemorate my death
If you do not invoke me with deep veneration?
What good to lament my death -
If you do not heed my instructions?
What good to view my dead body
Without venerating me when alive?

Without disgust for samsara and the urge for liberation
What good is the virtue of renunciation?
Without learning to love others more than oneself
What good are sweet words of pity?
Without uprooting delusion and desire
What profit is there in serving the lama?
What good are great numbers of disciples
If they do not listen to my words?

Give up all useless action, it can only bring you harm.
A hermit who has fulfilled his goal,
I no longer need to strive.'

The disciples were deeply moved by these words. Since the Master showed increasingly grave symptoms of illness, the Geshe Tsakpuhwa brought a little meat and beer, and pretending to inquire about his health, said to the Master, 'It is really a pity that such an illness befalls a saint like the Master. If it is possible to share it, divide it among your disciples. If there is a way to transfer it, give it to a man such as myself. But since that is impossible, what should be done?'

The Master smiled and said, 'You know very well that my illness has no natural cause or provocation. And in any case, illness in an ordinary man is not the same as illness in a spiritual man. I should accept it as a special opportunity for inner transformation. For this reason, I bear my sickness as an ornament.'

Having thus spoken, the Master sang:
'Samsara and nirvana are perceived as one single reality
In the State of Ultimate Awareness.
To perceive the Ultimate Reality,
I mark everything with the Great Seal of Emptiness.
This is the quintessence of non-duality.
I work on myself with no regard for obstacles.

Sickness, evil spirits, harmful deeds, and delusion
Are my ornaments, hermit that I am.
In me, they are the nervous system, vital fluids, and psychic energies.
For me, generosity and the other virtues
Are the one hundred and twelve signs of Buddhahood.
May the sinner be absolved of his crimes.
This sickness greatly becomes me;
I could transfer it, but have no reason to do so.'

The geshe thought, 'He suspects that I gave him the poison, but he is not sure. Although he has reason to transfer his sickness, he cannot.' So he said, 'If I knew the source of the Master's sickness, and if it were an evil spirit, I would exorcize it. Were it a physical disorder, I would cure you. But I do not know what you have. So if you can transfer your disease, transfer it to me.'

And the Master said, 'A certain being is possessed by the demon of egotism, which is the worst one of all. It is he who has caused my illness. You could neither exorcize the demon nor cure me. If I shared my sickness with you, you could not bear it for an instant. I shall not transfer it.' The geshe thought, 'He cannot transfer it. He is pretending.' So he insisted. Transfer it anyway.'

'Well then, I will not transfer it to you, but I will transfer it to that door. Watch carefully." And he transferred it to the door of the cell. Immediately there was a loud crack and, shaking violently, the door began to break apart. At this moment the Master was without illness.

The geshe suspected that it was a magician's trick and said, 'Very strange! Now transfer it to me.' 'Good! I will give the geshe a little taste of it." The Master withdrew the sickness from the door and gave it to Tsakpuhwa, who collapsed in pain. Paralyzed and choking, he was on the verge of death. Then the Master took back a large part of the sickness and said, 'I have only given you half of my sickness and you could not bear it.' Full of remorse for having inflicted such suffering, the geshe threw himself sobbing at the Master's feet.

'O Precious Master, O Saint, it is just as you said. one who was possessed did this evil to you. I offer you my house, wealth, and property. Help me to free myself from the consequences of my actions. I sincerely beg for your forgiveness.' Milarepa was very pleased and took back the rest of the sickness and said, 'All my life I have had no desire for house, wealth, and property. Now that I am approaching the end of my life, I certainly have no need for them, so take back your gifts. Never again act contrary to the Dharma, even at the cost of your own life. I will invoke my lama to keep you from suffering the consequences of your action.'

And the Master sang:
'I prostrate myself at the feet of Marpa, the Enlightened One.
May the five inexpiable sins be wiped out through remorse.

May the sins of all beings be wiped out
By virtue of my merits
And those of the Buddhas of the three periods of time.

May all your sufferings be assumed and transformed by me.
I have compassion for him who offends
His master, teacher, and parents.

May the consequences of his karma
Be assumed and transformed by me.
In all times and circumstances
May he avoid the company of the sinful.

But in lives to come
May he meet with virtuous companions.
May he avoid bad thoughts, destructive of merit.
May he abstain from harming others.

May all creatures attain to Bodhichitta.'

At these words the geshe was overwhelmed with joy and said, 'In the future I will do nothing contrary to the Dharma, but will meditate to the end of my life, as the Master has commanded. Formerly, I sinned for the sake of wealth. Therefore I no longer want my worldly goods. If the Master refuses them, let his disciples accept the goods to provide for their needs during meditation.'

The disciples accepted the gifts, which were used later at Chuwar each year to commemorate the Master's death. The Geshe Tsakpuhwa then renounced the world and became a devotee.

The Master said, 'I came to live in this place in order to accept the remorse of this sinner and help him to achieve liberation from the consequences of his crime. For a hermit to die in a village would be like a king dying in a hovel. Now I am going to Chuwar.' Repa of Seban said, 'As the Master would be exhausted by his sickness, we will carry him in a palanquin.' The Master replied. There is no reality in my sickness. There is no reality in my death. I have manifested here the appearance of sickness. At Chuwar I am going to manifest the appearance of death. There is no need for a palanquin. Some of you go ahead to Chuwar.'

Then some of the young Repas went ahead, but the Master was the first to arrive at Driche Cave. At the same time another Milarepa left, accompanied by the older monks. Another appeared at Poisonous-to-Touch Rock and manifested the symptoms of illness. Another was served by the disciples who had come to meet him at Chuwar. Another preached to benefactors on an outcrop at Rock Cave. Inside different houses, one Milarepa appeared to each occupant who presented him with offerings.

Then those who had left in advance for Chuwar said, 'The Master has arrived in Chuwar before us! ' The old monks said, 'He was accompanied by us on the journey.' As the others arrived, each one said, 'The Master is here. We have been with him.' Some said, "He is in my house.' Other disciples said, 'He is teaching at Dahkhar (Ruck Cave).' Each of the worshippers said, 'I invited him into my house to receive offerings.'

Everyone told a different story. Then they questioned the Master and he replied, 'All of you are right. I tricked you.' Then he stayed at Driche Cave, manifesting sickness. At this time, the rainbow and all the other signs that had appeared during the Master's previous discourse could be seen in the sky over Chuwar and on the mountaintops. Everyone was then certain that the Master was going to depart for another realm.

Calm Light Repa, the Master of Ngandzong, and Repa of Seban asked. To which Buddha realm does the Master expect to go? Where shall we direct our invocation? What last instructions will the Master give us? What form of practice should we follow?'

The Master answered: 'Invoke me wherever you wish. Wherever you invoke me with faith I will be with you. Whatever your aims, they will be fulfilled. In an instant I will be in the Pure Land of the Buddha Immutable. Here are the instructions I promised you: After my death, give Rechung the things that you know I have used, my staff, and my robe. They will serve as auspicious symbols for his meditation through the control of breath. Rechung will be here soon. Do not touch my body until he arrives. This hat of the Master Maitripa, and this staff of black aloe wood, are signs that the teaching of the Buddha will be maintained through profound meditation and perfect seeing. Therefore, give these things without fail to Tonpa of U [Gampopa]. Calm Light, take this wooden bowl. Ngandzong Tonpa, take this skull-cap. Repa of Seban, take this tinderbox. Repa Hermit of Di, take this bone spoon. You other initiated disciples, each take a strip of my cotton robe. These are not great riches, but all are equally tokens.

'As for the manner of practicing the Dharma, there are rich people who consider themselves good devotees. They may give a hundred useful or useless things as alms, but only with the motive of getting back one thousand in return. This is only their way of glorifying worldly life. Human beings indulge covertly in harmful deeds without regard to displeasing their all-seeing guardian deities. Afraid they will not achieve their worldly aims, they try to do good; but since they are unable to renounce the desire for recognition, they are actually consuming poison with their food. Do not drink this poison of the desire for recognition. Abandon everything you call Dharma practice but which actually is directed toward glorifying the worldly life. Devote yourself to true spiritual practice.'

The Repas asked, 'Can we engage in an active life if it proves beneficial to other beings?' The Master answered: 'If there is no attachment to selfish aims, you can. But that is difficult. Those who are full of worldly desires can do nothing to help others. They do not even profit themselves. It is as if a man, carried away by a torrent, pretended to save others. Nobody can do anything for sentient beings without first attaining transcendent insight into Reality. Like the blind leading the blind, one would risk being carried away by desires. Because space is limitless and sentient beings innumerable, you will always have a chance to help others when you become capable of doing so. Until then, cultivate the aspiration toward Complete Enlightenment by loving others more than yourselves while practicing the Dharma. Dress in rags, and content yourselves with little food, clothing, and recognition. Discipline your body and be mindful of your spiritual goal. This should be done for the sake of all sentient beings. To guide you on this path, remember these words.'

And he sang this song:
'I prostrate myself at the feet of Marpa the Translator.
Those who wish to know and practice the Dharma,
Who merely venerate their lama
Without fully entrusting themselves to him,
Will be but slightly benefitted.
Without receiving true initiation,
Mere words of Tantra will blind you.
Without being guided by the true meaning of the Tantras,
All your practices will lead you astray.
Without meditation according to the profound instruction,
He who practices asceticism only torments himself.

He who does not subdue desire and illusion
Only speaks sterile and empty words.
He who does not know profound skillful means
Will fail, however great his effort.
He who does not have the key to the profound meaning of the Dharma
Will be long upon the Path, however great his courage.
He who accumulates no merit and seeks only his own liberation, reaps rebirth.

He who does not give up what he has accumulated for the sake of the Dharma
Will not achieve perfection, however much he meditates.
He who is not deeply content with what he has
Sees the wealth he accumulates taken by others.
He who lacks in himself the source of happiness
Finds only pain in outer pleasures.
He who does not subdue his demon of ambition
Finds only ruination and strife in his desire for glory.

Selfish desires stir up the five poisons.
Temporal desires separate the dearest of friends.
Self-glorification evokes resentment in others.
Keeping silent about oneself will prevent conflicts.
By maintaining tranquillity and avoiding distraction,
In solitude you will find your companion.
Humility leads to the highest goal.
He who works with care will quickly achieve results.
Renunciation brings great fulfillment.

The practice of the secret path is the shortest way.
Realization of emptiness engenders compassion.
Compassion abolishes the difference between oneself and others.
If there is no duality between oneself and others,
One fulfills the aim of all sentient beings.
He who recognizes the need of others will discover me.
He who finds me will achieve Enlightenment.
To me, to the Buddha, and to the disciples
You should pray as one, considering them as one."

Thus he sang. Then he added these words: 'I do not know if I have much longer to live. Now that you have heard me, do as I have done.' He spoke and entered into a deep state of meditation. And so, at the age of eighty-four, at sunrise on the fourteenth day of the twelfth month in the year of the Wood Hare, under the ninth lunar constellation, the Master passed into nirvana.

At that time, over this region there appeared widespread and wonderful signs indicating that the dakas and dakinis had assembled. The clear sky was adorned with a design of interlacing squares in all the colors of the rainbow. At the center of every square was a lotus with eight multicolored petals, four of which, in sacred colors, pointed to the four cardinal directions. Upon each lotus were mandalas which in their geometry and architecture were far more marvelously designed than the works of skilled artists and builders.

There appeared in the firmament above them an inconceivable variety of offerings from the gods, such as rainbows and five-colored clouds, forming themselves into parasols, banners, canopies, bunting, and billowing silk. There was a great shower of blossoms in different shapes and colors. Over the mountaintops clouds in five colors formed themselves into stupas with their pinnacles pointing toward Chuwar. The melody of the celestial orchestra was sung in praise of Jetsun, while the most fragrant incense permeated the whole place. Everyone witnessed these signs, and many human disciples saw dakas and dakinis welcoming Jetsun with many offerings. Human beings did not look upon the naked bodies of celestial beings as indecent, nor did the gods sense the unpleasant odor of human beings. Moreover. gods and men communicated with each other, engaging in conversation and jokes. These marvelous signs lasted until the completion of the Master's funeral.

During this time the benefactors in Nyanang came to know about the death of the Master. They went to Chuwar and spoke to the chief disciples and to the benefactors of Drin about bringing the Master's body to Nyanang. The people from Drin refused and made preparations for the cremation. The followers from Nyanang said that the cremation should be delayed until all the benefactors from Nyanang arrived in Chuwar to look at the body. Then they went away and came back with a large band of men to claim the body.

Thereupon the chief disciples attempted to settle the dispute, speaking in this manner: The followers from Nyanang and Drin are equally faithful disciples of the Master. Since Jetsun passed away at Chuwar it is not proper to take his body to Nyanang, but the people from Nyanang should remain here to observe the cremation. The relics should be distributed equally to all.' Even after the intervention of the disciples, the men from Nyanang, proud on account of their stronger force, were preparing to fight. At that moment, a celestial youth appeared in the sky at the center of the light and rainbow and sang this song in a voice resembling that of the Master:

"O great disciples and lay followers gathered here, contending over the corpse!
Hear this verdict:
I, a celestial disciple of Jetsun, will settle this dispute.
The mind of Milarepa, supreme among men, has merged into the non-arising Dharmakaya.
Without mind, no physical vehicle exists.
The Master's body will soon dissolve into the Dharmakaya.
No substance or relics will remain.
Therefore, it is foolish to quarrel over the corpse.
All you who do so are acting foolishly.
Since you will not get it by fighting,
Invoke Jetsun with deep veneration.
If you call upon him from the depths of your heart,
His will and compassion will manifest without hindrance,
Even though his Dharmakaya is Non-arising Emptiness.
Then you will receive the relics of his Nirmanakaya (Earthly Body).'

With this, the youth vanished like a rainbow. The lay followers were overjoyed at the thought of seeing Jetsun. Ignoring their quarrel, they invoked the Master. Great disciples and lay followers from Drin no longer feared that the body would be taken away by force. At the same time, it so happened that the people from Nyanang found they had another body of Jetsun which they carried away to Lachi and cremated at the Eagle's Egg in the Great Cave of the Conquered Demon. All the signs, such as the arch of rainbow and light, the shower of blossoms, the fragrance of perfume, and the sound of music, appeared there just as at Chuwar.

Meanwhile, at Chuwar, the chief disciples and lay followers worshipped the Master's body. After six days they examined it and found it transformed into a radiant celestial body, as youthful as a child eight years old. The great disciples discussed the matter and came to the conclusion that the Venerable Rechung would not arrive in time. They agreed that if the body were kept any longer, there would be a risk of not having any remains as objects for worship and devotion. The best course would be to cremate the body immediately. The face of the body was shown to all. Then the body was moved to a cremation cell erected upon the rock which had served as the Dharma throne for Jetsun's discourses. At the base of the rock a mandala was created out of colored powders. Around it were placed the finest offerings that human beings could produce, although these were surpassed by the celestial offerings which appeared in the heavens. At dawn the cremation ceremony began and the funeral pyre was lighted. But the body would not receive the fire.

At that moment five dakinis, one from each of the five orders, appeared before them and sang this song:
'Ram, all-perceiving Tummo is the Supreme Fire.
Since the Great Sage meditated throughout his life,
What need is there for a man-made fire?

Having unceasingly perceived the earthly body in the form of a yidam,
How can there be a dead body today?
Since the mandala of the yidam in its exquisite beauty is inherent in the body of this yogin,
What need is there for an earthly mandala?

Since the lamp of his inseparable mind-energy is ceaselessly burning,
What need is there for a paltry butter lamp?
Since he partakes increasingly of the five elixirs,
For whom is this sacrificial cake?

Through adorning himself with the purity of morality
He removed the stain of the two defilements.
For whom is the purifying vase to be held?

The sky is filled with clouds of fragrant perfume
And the whole mandala of offerings.
Today, there is no need to burn your incense.

Four orders of dakinis are singing chants of praise
While the chief dakinis are offering worship.
Today, in what manner do you perform the ritual?

Since a host of awakened Masters encircle him
And a multitude of great yogins pay their homage,
What need is there now to touch his body?
Since the Master has realized ultimate reality,
What need is there to beautify his dead body?

Since it is an object of both celestial and human veneration,
There is no need for you to own it!
Devote yourself instead to the universal veneration.

Observing the precepts of the lama and yidam
There is no need for other instruction.
Continue to follow the precepts.

Since the Master's body is a heap of priceless gems,
Give up the dispute over ownership and be calm.
Since the instructions of the enlightened lama are secret,
Abandon the desire to talk about them. Keep silent!

The secret instructions are the living breath of the dakinis,
Practice them in complete retreat, or risk pollution in its many forms.
In a concentrated striving toward liberation,
Many obstacles arise, so meditate in complete secrecy.

Through the rebukes of your wonderful father
Realization will emerge,
So cast away your doubts.

As for the story of the Master's liberation,
There is no need to proclaim its fame.
Blessings will flow from the song of the supreme dakinis,
So increase your faith.

O fortunate disciples, there are many realized saints
Among the spiritual descendants of Milarepa.
O gods and men,
No epidemic shall ravage the people and animals of this land.
All you people gathered here tonight
Will never again be born in lower realms.

In the mandala of the Suchness of Sunyata
Perception and awareness are one.
So break your clinging to dualities.
There is special significance in the final instruction of the dying Master,
So strive to fulfill his words.

May all of you live forever in the supreme Dharma,
The source of peace and joy!'

As the song ended, the Master of Ngandzong said, 'Even though the Master's instruction to delay the cremation until after the arrival of Rechung agrees with the content of the dakinis' song, we do not know when Rechung will arrive. The body might soon dissolve itself into Emptiness.' Calm Light Repa said he was sure that Rechung would come soon, as indicated by the Master and the dakinis, and also because of the way the Master's body defied the fire. 'Until then, let us devote ourselves to the worship and veneration of the Master.'

At that time Rechung was residing at the monastery of Loro Dol in Southern Tibet. One morning, in the early dawn, while he was in a mixed state of contemplation and sleep, he perceived a host of dakinis who were about to carry away to another realm a crystal stupa radiating light throughout the heavens. He saw the crystal stupa being praised in song and worshipped with offerings beyond imagination by the comnrunity of the Vajrayana tradition and lay benefactors who filled the earth, and by the celestial beings and dakinis who permeated the sky. Rechung prostrated himself on seeing Jetsun leaning from the stupa and heard the Master say, 'Rechung, my son, even though you did not arrive in time as I asked you, my mind is full of joy that we, father and son, are together at last. It is uncertain when we shall meet again, so let us treasure this rare occasion.' Radiating a joyful smile, the Master repeatedly touched Rechung's head. Rechung realized the uniqueness of this meeting and a faith arose in him such as he had never known.

Rechung awoke. He recalled the Master's previous words. Hoping that his lama had not yet died, he felt he must go quickly to see him even though he might not reach Chuwar in time. As he was invoking Jetsun with a faith of unbearable intensity, two women appeared before him in the sky and said, 'Rechung, your lama has passed into the Pure Land of the dakinis. If you do not go quickly you may never see him again in this life. Go now, without delay.' The warning in the dream and seeing the sky filled with rainbows and lights aroused in him a memory of the lama and a yearning to go to him. He left Loro Dol at early dawn as the cocks were crowing. Maintaining harmonious unity with the purest awareness of the lama, Rechung, in an act of devotion, drew air into his body and, retaining it, with the force of a well-shot arrow covered in one morning a distance that for ordinary travelers would take two months. At sunrise, arriving at the pass on the ridge of Mount Podzi between Dingri and Drin, he rested a moment. He saw signs of inconceivable wonders which filled the entire space of the heavens, the mountains, and the surface of the earth. He was overjoyed. Over the summit of Mount Jowo Razang he saw innumerable celestial sons and daughters amid the domes of lights and rainbows, bearing innumerable offerings of the five sensory ecstasies, worshipping fervently and prostrating themselves toward Chuwar.

Seeing these signs, Retchung was filled with apprehension. He asked the celestial beings the significance of these spectacular signs, and particularly who was being worshipped. Some goddesses said, 'Have you been cut off from the world, seeing nothing and hearing nothing? These offerings are being made by celestial beings of higher realms to the holiest Master on this earth, Mila Laughing Vajra, who is being worshipped by both gods and men at Chuwar as he enters into the Pure Land of the dakinis.' Hearing this, Retchung felt as if his heart were being torn out. He hurried on his way. When he was very near Chuwar he saw Jetsun sitting on a big rock shaped like the square base of a stupa. Just as in the dream, the Master showed his joy and greeted him, saying, 'My son, now you are here.'

Thinking that the Master had not really died, Retchung felt an inconceivable joy arising in him. He bowed at the Master's feet and spoke with veneration. The Master answered all his questions. 'Rechung, my son, I will lead the way, follow me.' So saying, the Master went ahead and instantly disappeared! Rechung continued his journey and arrived at Chuwar. At the Master's cave he saw the great disciples, monks, and lay followers mournfully worshipping the Master's body. Not knowing who this man was, some new monks stopped Retchung and prevented him from going toward the body. Saddened by this, Retchung sang in an aggrieved tone this Song of Sevenfold Devotion:

'O Master, protector of sentient beings,
O Master, Buddha of the Three Ages.
While in the realm of your Dharmakaya wisdom and compassion,
Hear this song of lamentation
From your unfortunate disciple Rechung.

O Venerable Lama! Miserable and tormented, I cry out through this song,
Longing to be near your body I went forward
But this unfortunate son could not see your face.
Look at me with compassion, O Gracious Father.

To you, the Buddha of the Three Ages
Who possesses Wisdom, Compassion, and Power,
I, a mendicant, prostrate myself through the three entrances of body, speech, and mind,
And make the offering of meditation according to your teaching.
I purify the harmful deeds arising from imperfect and distorted perceptions
And take a great delight in all your perfect actions.
May you continue to turn the Wheel of the Sacred Law,
May you be ever-present and not dissolve into nirvana.
May I dedicate the virtues of my meditation and realization to the fulfillment of your intention.
May I realize the result of this dedication, and
May I see your face.
I, whom you first treated with compassion,
Am now being prevented from seeing your body.
Unfortunate am I, not to see the living Master;
Yet may I behold your face in death,
And after seeing your face
May I receive directly or through visions your most valuable instruction for overcoming obstacles in the two higher stages of meditation.
This is the content of my invocation.
Master, if you do not act out of compassion for your son,
Whom else will you protect with your fatherly wisdom and love?
O Father, do not take away from me the hook of your compassion.
Look at me from the expanse of the invisible realm.
May the Master, Seer of the three modes of time, look at Rechung, your servant who is ignorant of wisdom.
Your son, Rechung, is tormented by the five poisons.
Look down on me, O Father, possessor of the Five Supreme Awarenesses.
Look with compassion on all sentient beings.
Look at Rechung out of your love."

So Rechung sang in sorrow. At the sound of Rechung's voice, the radiance in the face of the Master's corpse faded out, and at the same time a fire emerged from the body. Upon hearing the voice of Rechung, Calm Light Repa, Master Repa of Ngandzong, Seban Repa, and several others of the Vajra brethren with the lay devotees came to welcome Rechung. Resenting the action of the young Repas who had prevented him from seeing Jetsun's body, Rechung would not move forward until his song was finished.

At that time, though the Great Master had passed into the crystal clarity of the Dharmakaya, he came back and said to the young Repas, 'Do not behave like that toward Rechung. "One live lion is better than a hundred masks!" Let him come to me.' To Rechung, he said, 'My son, do not feel frustration. Do not be overcome by resentment. Come before your father!'

Everyone was astounded and filled with immense joy. Rechung embraced Jetsun's body, weeping with such joy that he fainted. When he came to himself, he found the great disciples, monks, and lay devotees all seated in front of the cremation cell. The Master was completely free from any illness. Appearing as an indestructible manifestation which united form and emptiness into one, and enthroned upon an eight-petalled lotus, the Master radiated like the anthers of a flower. Sitting in the asana of royal ease, his right hand extended in the preaching mudra, pressing down the flame, the left hand in a supporting mudra at the left cheek, he said to all disciples and devotees, 'Listen to this answer to Rechung's song and to the final words of this old man.'

The Master sang from the cremation cell this indestructible song called Six Essential Principles:
'Listen, Retchung, dearest to my heart, to this Song of My Last Will of Instructions.
In the ocean of three samsaric levels
The illusory body is the great culprit,
Striving toward fufillment of material aims,
With little time to renounce worldly efforts.
O Rechung, renounce worldly endeavor.

In the city of the illusory body,
The illusory mind is the great culprit,
Enslaved by the flesh and blood of the body,
With little time to realize the Ultimate Reality.
O Rechung, discern the true nature of mind.

On the border between mind and matter, inner consciousness is the great culprit,
Drawn into the realm of conditioned perceptions,
With little time to realize the uncreated nature of reality.
O Rechung, capture the fortress of unborn emptiness.

On the border between this world and the next, consciousness in the intermediate state of the Bardo is the great culprit,
Seeking a body even though deprived of body,
With little time to realize Ultimate Reality.
O Rechung, work your way toward that realization.

In the deceptive city of the six classes of beings,
There is a great accumulation of defilements and evil karma following impulses of desire and hatred,
With little time to perceive the All-Encompassing Emptiness.
O Rechung, abandon desire and hatred.

In the invisible realm of the heavens,
There is a Buddha who skillfully uses falsehoods,
Guiding sentient beings toward relative truth.
Little time have they to realize ultimate truth.
O Rechung, abandon concepts.

Lama, yidam, and dakinis, three united in one -
Invoke them!
Perfect seeing, contemplation, and practice, three united in one –
Master them!
This life, the next, and the intermediate, three united in one-
Unify them!

This is my final instruction and my very last will.
O Rechung, there is nothing more to say.
My son, devote yourself to this instruction."

Having thus spoken, Jetsun dissolved himself into the All-Embracing Emptiness. The funeral pyre was instantly transformed into a celestial mansion, square in shape, having four entrances with ornate porticos. Above it gleamed a rainbow and a canopy of light. The parapet of the roof was surmounted by parasols, banners, and other ornamental offerings. The flame at the base took the form of an eight-petaled lotus blossom, and the curling tips of the fire unfolded into the eight auspicious emblems and the seven royal insignia. Even the sparks took the form of goddesses bearing many offerings. The chants of worship and the crackling of the dazzling fire sounded like the melodious tones of various musical instruments, such as violins, flutes, and tambourines. The smoke permeated everything with the fragrance of perfume and, in the sky above the funeral pyre, young gods and goddesses poured a stream of nectar from the vases they held, and offered abundant delights for the five senses.

The lamas and the venerable lay people were filled with joy. All the disciples, monks, and lay devotees saw the funeral pyre in the form of a resplendent celestial mansion, while the corpse itself was seen variously as Hevajra, Chakrasamvara, Guhyasamaja, or Vajravarahi. Then the dakinis sang with one voice:

'After the passing away of the Master - the Wish-fulfilling Gem -
Some weep and others lament.
At this time of their grief and mourning
There springs up by itself a dazzling fire,
The flame in the form of an eight-petalled lotus blossom,
Eight auspicious emblems, seven royal insignia, and many other delightful offerings.
The roar of the flames is orchestrated into melodious tones
Resembling the music of conch shells, cymbals, violins, flutes, miniature cymbals, tambourines and hand drums.
Out of the glittering sparks emerge dakinis of three levels - outer, inner, and inmost,
Worshipping and bearing offerings of a myriad kind.
Amidst the smoke, rainbows, and light, there are clouds of offerings,
Such as parasols, banners, glorious knots, and swastikas.
Innumerable dakinis of enchanting beauty carry away the relics of bone from the funeral pyre,
Astonished that the Master's body is being cremated even though it has been rendered formless, leaving no residuum.
In the expanse of the Lama's Dharmakaya, there gathers the cloud of Sambhogakaya through his resolute will and compassion,
Producing actions of Nirmanakaya like an unceasing rain of flowers.
He thereby brings the crop of seekers to their fruition.
The Dharmadhatu, the ultimate nature of all things, is empty, unconditioned, and devoid of becoming.
The emptiness is without coming to be and passing away.
Even the conditioned arising and dissolution are empty in their innate nature.
So cast away your doubts and misgivings.'

After this song, day passed into evening. The form of a dazzling flame disappeared. Everyone saw the creamtion cell as completely transparent. Disciples, and lay people, looked at the relics of the corpse. Some saw a huge stupa of light standing in the cremation cell, while others saw such forms as Hevajra, Chakrasamvara, Guhyasamaja, or Vajravarahi. Some others saw sacred implements, such as a vajra, bell, vase, and seed syllables of mantras representing enlightened body, speech, and mind. Others saw in the cremation cell a white light with its golden rays, a placid pool of water, a burning flame, a swirling wind, and invisible offerings delightful to the senses and beyond imagining. Yet others saw the expanse of empty space.

The disciples opened the entrance of the cremation cell, and then all slept beside it in the joyful expectation that a great quantity of sacred relics and evolved crystals would appear in many wonderful forms. In the early dawn, Rechung dreamed of five dakinis in colors of blue, yellow, green, red, and white, draped in silken robes and adorned with ornaments, some made of bone and others of jewels. They were surrounded by their female-retinues in similar colors. All were carrying innumerable offerings of the five sensory ecstasies and were worshipping the cremation cell. The chief dakinis were carrying away a sphere of white light from the cell, draped in a curtain of white silk.

Rechung was fascinated by the spectacular scene. Then he moved toward the cell wondering if the dakinis were taking away the relics and the evolved crystals. The dakinis flew upward into the sky. He awakened all his Vajra brethren. As they began examining the cell, they saw that the dakinis had carried away all the sacred relics, leaving nothing, not even the ashes. Saddened by this, Rechung demanded from the dakinis a portion of the relics as the due share of human beings. The dakinis replied, saying, 'If you, great son of Jetsun, are not content with the direct awakening of your consciousness in its Dharmakaya state, this being the most sacred of all relics, you should invoke the Master so that out of his compassion he might grant your wish! As for those human beings without veneration for the Master - who shone like the sun and moon - no relics or evolved crystals will be left for them either. They never valued him, not even at the level of a glow-worm. These relics therefore belong to us.'

After saying this the dakinis remained motionless in the sky. Then Rechung, recognizing the truth of what the dakinis had said, sang this invocation:
'O Master, when you were with your Lama Marpa
You strove faithfully to fulfill all his commands.
Because of that you were given teachings bearing the profound truth.
Then you awakened and liberated all fortunate seekers.
Embrace us and all sentient beings with your compassion, and
Grant us your relics for our devotion.

O Master, when you lived in mountain solitude,
Through your persevering meditation
You achieved the power to cause miraculous manifestations
As the sign of your realization,
And your fame spread throughout the land.
Embrace us who have seen you or heard you, and
Grant us your relics for our devotion.

O Master, when you were amidst your disciples
You were compassionate for all without partiality.
In you we beheld the complete flowering of insight and foreknowledge.
You were filled with loving kindness for sentient beings.
Embrace us, the fortunate seekers, with your compassion, and
Grant us your relics for our devotion.

O Master, when you were among the multitudes you mercifully evoked in them the unfolding of an enlightened attitude.
You led all who sought you to the path of liberation.
To those in misery you were particularly compassionate.
Embrace us, the fortunate seekers, with your compassion, and
Grant us your relics for our devotion.

O Master, when you abandoned your illusory body you were fully awakened to inmost truth.
Inwardly you perceived all phenomena as the Dharmakaya and became supreme among all dakinis.
Embrace us, the fortunate seekers, with your compassion, and
Grant us your relics for our devotion.
Embrace us, your children, who are assembled here.'

Rechung thus invoked his Master by singing tearfully in a mournful tone. Thereupon the chief dakini cast from her hand a sacred object, as large as a hen's egg, which projected a stream of light in five colors and descended toward the cremation cell. All the chief disciples stretched out their hands, each claiming it for himself. Then the object ascended again and was absorbed into the light which the chief dakini was holding. The light then split in two, one part becoming a lion throne with a lotus cushion surmounted by moon and sun. A crystal stupa took shape from the other part of the light and came to rest upon the throne. Lights in five colors began to shine forth from the stupa. The stupa was one foot high and was surrounded by the Thousand and Two Buddhas. Its four terraces were occupied by resplendent yidams of the four classes of the Tantra in their natural order. Seated inside its spherical chamber was the form of Milarepa, about six inches in height.

The dakinis who were prostrating themselves and worshipping him sang this song, supported by two others who were guarding the stupa:
"Oh sons! Dewa Kyong (Sustainer of Joyful Peace), Shiwa O (Calm Light), Master of Ngandzong, and other blessed disciples clad in cotton. With the intensity of your veneration and yearning you call upon the name of your spiritual father, that he may grant you, and all human beings, the relics and the evolved crystals as objects of your devotion.

By the force of your invocations coming from the depths of your hearts, and by the power of Milarepa's compassion, you have seen the emanation of his Trikaya and thus you need not return to the cycle of birth and death. If you devote yourselves faithfully you will attain full Enlightenment.

From the unique sphere of the Dharmakaya emerged the sacred relic as big as a hen's egg. It is an object of devotion for all human beings. Yet you cannot get it by seizing it. Why should it remain amidst profanity? But if you earnestly invoke Jetsun again, his compassion for you will never diminish, for there is a solemn commitment of all Buddhas for your sake. Through their ever-unfolding actions arising out of the Dharmakaya, earthly manifestations emerge in their diverse forms.

Your Yidam Chakrasamvara appeared together with his consort in the posture of union, adorning themselves magnificently with ornaments of sepulchral bones. The sky was filled with a mandala of deities. The offerings of the dakas and dakinis spread like a cloud. The supremely manifested Sambhogakaya gave the initiation which enables you rapidly to achieve realization. If you are capable of invoking them, their spiritual influences will never diminish, for there is a solemn commitment of all dakinis for your sake.

By the ever-unfolding actions of the Buddhas in the Dharmakaya their reincarnations take on diverse forms. Therefore, there appeared a crystal stupa one foot in height, surrounded by the Thousand and Two Buddhas, as depicted in the Sutras, and ornamented with the yidam described in the four classes of the Tantra. What a wonderful vision before our eyes! If you are capable of invoking them without being distracted, their unfolding actions will never diminish, for there is a solemn commitment of all guardian deities for your sake.

The lama who has unified all three aspects of Enlightenment acts by appearing in many miraculous forms. It is indeed wonderful that he manifests himself in this small but visible form as an object for our devotion. If you are capable of invoking him from the recesses of your heart with an intense veneration and yearning, His influence on your direct realization will never diminish, for there is a solemn commitment of all awakened Masters for your sake.

If you sincerely abide by your own spiritual vows, all guardian deities will support you. If you can live in mountain solitude, the upholders of wisdom, dakas and dakinis, will naturally gather around you. Applying yourself sincerely to the Dharma is the advance sign of your rapid realization. If you are free from desire for pleasure, you have removed the root of your mental defilements. If you do not cling to the notion of personal self and universal substance as true reality, obstacles and disruptive forces will be banished.

If you no longer cling to duality, your insight has reached its perfection.
If you can perceive samsara and nirvana as empty, your meditation has reached its perfection.
If self-denial springs forth from the depths of your consciousness your practice has reached its perfection.
If your lama foretells your destined task, your commitment has reached its perfection.
If you seek to serve all sentient beings, your aim has reached its perfection.
If Master and disciples achieve a spiritual harmony, their relationship has reached its perfection.
If you recognize the signs and state of your realization, your perceptive visions have reached their perfection.
The quality of your communal harmony, your awakened experience with its inner warmth and all its signs, let these, my children, serve as your share of the relics.'

After this song, the dakinis showed the stupa to all disciples. When the dakinis were about to depart to other realms, they placed the stupa upon a throne of precious jewels. Wishing to beg of the dakinis, who were holding the stupa, that they leave it as an object for human devotion, Shiwa O (Calm Light) Repa invoked his Master with this song:

'O Father, you assumed the Nirmanakaya form in order to serve others.
You are the awakened seer as the Sambhogakaya.
As the invisible Dharmakaya you embrace the expanse of the cosmic universe.
I invoke you, the ultimate state of reality.
The stupa the dakinis are holding in their hands,
Give it to us, your children.

O Venerable One, when encountering other enlightened saints,
You were like a casket filled with precious jewels,
You are the priceless seer, O Venerable One.
I offer my devotion to you, who achieved the perfect knowledge.
The stupa the dakinis are holding in their hands,
Give it to us, your children.

O Venerable One, when you were serving your lama,
You were like the wool of white sheep,
You, the awakened seer, bestowed benefits on all beings.
I offer my devotion to you, the Compassionate One.
The stupa the dakinis are holding in their hands,
Give it to us, your children.

O Venerable One, when you were renouncing worldly pursuits,
You, immutable seer, were like the king of all ascetics.
I offer my devotion to you, the Indomitable One.
The stupa the dakinis are holding in their hands,
Give it to us, your children.

O Venerable One, when you were in complete solitude,
You were like a block of flawless iron,
Never wavering, the awakened, seer.
I offer my devotion to you who are free from falsity.
The stupa the dakinis are holding in their hands,
Give it to us, your children.

O Venerable One, when you were producing signs of your inner power,
You, the awakened seer, were like the elephant and snow-lion,
Free from all frailty.
I offer my devotion to you, the Fearless One.
The stupa the dakinis are holding in their hands,
Give it to us, your children.

When you were gaining illumination with joyful warmth,
You, the awakened seer, were like the full moon permeating the whole earth.
I offer my devotion to you, the Selfless One.
The stupa the dakinis are holding in their hands,
Give it to us, your children.

O Venerable One, when you were guiding your foremost disciples,
The encounter was like a fire-glass under sunlight,
You, the great seer, brought them to the awakened state.
I offer my devotion to you, the Gracious One.
The stupa the dakinis are holding in their hands,
Give it to us, your children.

O Venerable One, when you encountered material wealth,
You, the awakened seer, were like mercury fallen on the ground,
You, the awakened seer, were never stained.
I offer my devotion to you, the Perfect One.
The stupa the dakinis are holding in their hands,
Give it to us, your children.

O Venerable One, when you were guiding a multitude of people,
You, the awakened seer, were like the sun rising over the earth, dispelling darkness.
I offer my devotion to you, the Wise and Merciful One.
The stupa the dakinis are holding in their hands,
Give it to us, your children.

O Venerable One, when you encountered a vast multitude,
You, the awakened seer, were like a mother meeting her only son,
Seeking to do your utmost for their good.
I offer my devotion to you, the Most Loving One.
The stupa the dakinis are holding in their hands,
Give it to us, your children.

O Venerable One, when proceeding toward the realm of the dakinis,
You, the awakened seer, are like a wish-fulfilling vase, satisfying the wishes of all.
I offer my devotion to you, the Marvelous One.
The stupa the dakinis are holding in their hands,
Give it to us, your children.

O Venerable One, when giving prophetic directions,
You, the awakened seer, were like a finger pointing, never erring.
I offer my devotion to you, Knower of the Three Modes of Time.
The stupa the dakinis are holding in their hands,
Give it to us, your children.

O Venerable One, when you were giving instructions to hasten our realization,
You, the awakened seer, were like a father giving away riches to his son, free from attachment.
I offer my devotion to you, the Compassionate One.
The stupa the dakinis are holding in their hands,
Give it to us, your children.'

To this invocation of Calm Light Repa came the answer in a song from the form of Jetsun in the stupa, dispelling errors of judgment about things that appear to be alike.
'O you who are faithful and well-destined,
Who invoke me in resounding tones of distress,
Listen, excellent disciples, clad in cotton,
I am Milarepa.

In the emptiness of my all-pervading Dharmakaya,
There is neither gain nor loss.
My earthly body was dissolved into All-Embracing Emptiness.
All its ordinary relics and the evolved crystals became a single stupa emitting lights.
For all sentient beings who seek to earn merit this is the sacred object.
Its seat of dwelling will be the Buddha realms and its guardians the five classes of dakinis.
Celestial beings and dakinis will revere and worship it.
It will vanish if left behind in the realm of human beings.
As for your share, my disciples,
I awakened your inmost awareness, identical with the Dharmakaya.
For this is the holiest of all sacred relics and evolved crystals.
In your striving toward illumination, you will face errors of judgment regarding similarities and differences.
Absorb them without forgetting, and discriminate accordingly.

Associating yourself with a spiritual father who is a perfect lama, and
Associating with a person of good quality resulting from his past karma,
Even though the two appear alike, beware of misjudgment.

Perceiving the innate emptiness of your awareness, and
Dwelling in a non-conceptual state induced by mind,
Even though the two appear alike, beware of misjudgment.

Reaching an original state of naturalness in meditation, and
Clinging to a mere shell of quietude which mind has enforced,
Even though the two appear alike, beware of misjudgment.

The inward dawning of a spontaneous self-release, and
Being mentally aware of concepts that seem right,
Even though the two appear alike, beware of misjudgment.

Perceiving the stainless nature of mind in its nakedness, and
Serving others out of kindness for their benefit,
Even though the two appear alike, beware of misjudgment.

Signs of attainment emerging from one's efforts in inward realization, and
Gaining material wealth in abundance owing to one's past karma,
Even though the two appear alike, beware of misjudgment.

Prophecies of the dakinis, upholders of supreme wisdom, and
The resounding call of supernatural forces,
Even though the two appear alike, beware of misjudgment.

Unfailing support of the guardian dakinis, and
Tempting obstacles schemed by the forces of Mara,
Even though the two appear alike, beware of misjudgment.

The stainless sphere of the Dharmakaya, and
The relics of earthly substance,
Even though the two appear equally worthy of veneration, beware of misjudgment.

The blossom of the Nirmanakaya arising out of All-Encompassing Emptiness, and
The celestial flower from the heavenly realm of sensory ecstasy.
Even though the two appear alike, beware of misjudgment.

A stupa contrived by obstructive forces, and
Another created through the miraculous acts of the yidam,
Even though the two appear to be alike, beware of misjudgment.

The cosmic mansion with its dome of light and rainbow arch and
The rainbow and light of natural phenomena,
Even though the two appear alike, beware of misjudgment.

Faith originating from past karmic links, and
Faith induced by circumstances,
Even though the two appear alike, beware of misjudgment.

Veneration arising from the depths of the heart, and
Veneration produced out of modesty and concern for conformity,
Even though the two appear alike, beware of misjudgment.

Striving most earnestly toward Enlightenment, and
Hypocritically pleasing one's lama for the material pursuit of this life,
Even though the two appear alike, beware of misjudgment.

Seeking to realize one's aim through perseverance, and
Throwing verbal resolutions to the wind,
Even though the two appear alike, beware of misjudgment.

This stupa in the custody of dakinis, keepers of wisdom,
Being in the realm of Enlightened Ones, past, present, and future,
Is the celestial mansion for awakened dakas and dakinis
And is the meditation cell of your Lama Jetsun.

There is in the east a Buddha realm where a mandala of dakinis is gathered.
In this supremely joyful realm dwell the glorious Chakrasamvara, Avaloketsvara, and Tara.
In this absolutely peaceful realm awaits the multitude of dakinis to welcome this stupa.

If you make invocations from the recesses of your heart,
Then do so with spontaneous tears of joy.
This object of veneration is so wonderful, shower it with wisdom,
Sprinkle it with water of enlightened attitude and
Let your excellent and unwavering faith be your protection.
If you wish to receive initiation into the non-dual illumination,
Place your head directly beneath the stupa.'

When the song was over, the dakinis moved the stupa through the space above the foremost disciples. Projecting downward a stream of light that touched each head, the stupa thereby endowed each one with power. Most people saw a form of Milarepa emerge from the stupa and ascend to the space above. Each group saw him differently. Some saw him as Hevajra, others as Chakrasamvara, Guhyasamaja, or Vajravarahi. Each yidam was surrounded by a mandala of emanations, male and female, which were then absorbed into the chest of the principal yidam. The mandala itself was transformed into a mass of light in the sky, and moved toward the east. Everyone present saw the dakinis adorn the stupa with silken attire of various kinds, put it in a jeweled casket, and then carry it away to the east.

Some of the disciples saw Milarepa in the form of a Sambhogakaya Buddha adorned with jeweled ornaments and seated upon a lion, whose four feet were being supported by four dakinis while Vajravarahi was leading the lion on a halter. They were proceeding toward the east, attended by innumerable dakas and dakinis carrying an assortment of celestial offerings such as parasols and banners, and giving forth a great sound of music. Others saw the stupa being carried away by a white dakini in a palanquin lined with white silk. And there were other wonderful visions of many kinds.

The disciples, monks, nuns, and lay people were heartbroken at having no share of the sacred relics. Mournfully they cried out in heart-stirring prayer. Though his form was invisible, out of space came a voice resembling that of Jetsun, saying, 'O sons, do not allow yourselves to be overcome with so much grief and despair. As for your share of the sacred objects, there is a marble slab on which have appeared four sacred syllables carved in relief. Go and search for it below the rock base of the cremation cell.'

The disciples accordingly searched the rock and found exactly what had been foretold. All were relieved of their grievance about the lack of sacred relics. This wonderful stone slab is enshrined for the devotion of human beings at the solitary temple of Chuwar. The chief disciples were certain that they would be born among the foremost future disciples of Jetsun wherever he attained his Supreme Enlightenment, even though for the time being they were aggrieved at his departure to another realm. They were also certain that all aspects of Jetsun's life would fulfill the great purpose of the Dharma and satisfy the need of sentient beings. The foremost disciples were even confident of achieving their goals for themselves and for others through their dedication to the path of liberation.

The disciples reached a unanimous agreement that they should search for gold beneath the hearth as directed by Jetsun in his will, even though, judging from his way of living, the gold as such might not exist. On digging up the hearth they found a square piece of white cloth. Wrapped in this was a knife with a cutting blade, the point being an awl, and the back arranged as a steel for striking fire. There was also a piece of raw sugar, together with a note which read as follows: "When cut with this knife, the cloth and sugar will never be exhausted. 'Cut as many strips from the cloth and as many bits from the sugar as you can, and distribute them among all the people. Everyone who tastes the sugar and touches the cloth will gain liberation from the lower realms, because these things, being the food and clothing of Milarepa throughout his meditative awakening, were blessed by the Buddhas who appeared in the past. Any sentient being who has heard the name Milarepa even once, and in whom it produced veneration, will not go through the cycle of rebirth in the lower realms for seven lifetimes. These things were prophesied by the Buddhas of the past. Whoever says that Milarepa had possessed gold, "stuff his mouth with shit." '

This particular expression of Milarepa's caused laughter among the foremost disciples, even though they were aggrieved by his death. At the bottom of the note the disciples saw this message:
'This was my yogin's food throughout my meditation,
It has sustained me all my life.
It is the food of compassion which produces yogic power and Enlightenment.
Sentient beings who eat this food will close the door of rebirth
Into the realm of hungry ghosts.

The white cotton cloth is the robe of Tummo-Wisdom.
All those who wear it on their body or around the neck
Will close the door of rebirth into the burning and freezing realms.

Those who receive my blessing through my relics
Will gain liberation from the three lower realms.
All those who already have a spiritual bond with me
Will henceforth never be reborn into the lower realms,
And will gradually attain to Complete Enlightenment.

Those who are capable of responding with trust
Even when they only hear the name of Milarepa
Will remember their past names and family lineage through seven past lives.

To Milarepa, your undaunted father, the whole universe is gold.
What need have I for a packet of gold dust?
My children, strive to live according to my instructions and
You will fully realize your immediate and ultimate goals.'

The piece of raw sugar was then sliced with the knife into countless pieces. Each part was as big as the original piece. Similarly, as the white cloth was cut into many pieces, each square became the same size as the original. They were then distributed to all who partook of the sugar and touched the cloth. The sick and miserable were relieved of their sufferings; those who were full of evil intent, of passions and prejudices, found themselves possessing the qualities of faith, striving, wisdom, and compassion, and finally even achieved their liberation from the realms of misery. The sugar and the cloth each person received lasted his lifetime without being exhausted.

On the occasion of the funeral, when the disciples were worshipping the corpse of Milarepa, there fell a shower of four-colored and five-colored blossoms. The blossoms, descending nearly within the reach of man, re-ascended toward the sky and disappeared. A few that landed vanished when touched by human hands, but the blossoms that lasted were of exquisite beauty. Those in three colors, being as delicate as the wings of bees, lay ankle deep at Chuwar, and in other places the ground was covered by them, giving a different hue to the earth. After the cremation the spectacular signs, such as lights and rainbows, slowly grew dimmer and dimmer until they all disappeared.

On every anniversary of Milarepa's death all the phenomenal signs such as rainbows and lights, the smell of celestial fragrances, and the sound of music appeared in the clear sky in the same way as on the day of Jetsun's passing. The wonderful signs appearing on each occasion were so fantastic that they could not be identified in terms of our concepts or be expressed through our speech. For example, even in freezing winter, flowers bloomed, the region enjoyed abundant harvests and prosperity, and no violence or epidemics ravaged the earth. These signs were not recorded for fear of appearing exaggerated.

In summary, after the final departure for the Buddha realm of Milarepa, the greatest of saints, the story of his life became a clear example of supreme liberation, and the result of his infinite compassion and universal concern was seen in the emergence of his spiritual descendants. Those disciples who achieved Complete Enlightenment were as numerous as the stars in the night; those who achieved non-return to samsara were also many, as particles of dust on the face of the earth. Those men and women who had entered the path of liberation were too numerous to be counted. He caused the teachings of Buddha to blaze forth like bright sunshine and guided these sentient beings away from temporary and permanent miseries toward happiness and the root of happiness.