01/08/2020
🍂🙏The story of how Jetsun Milarepa followed Marpa of Lhodrak🍂🙏
🍂🙏In the region of Ngari Gungthang, there lived a rich man by the name of Mila Sherab Gyaltsen. This man had a son and a daughter, and it was the son, whose name was Mila Thopa-ga, "Mila Joy to Hear," who was to become Jetsun Milarepa. When the two children were still small, their father died. Their uncle, whose name was Yungdrung Gyaltsen, appropriated all their wealth and possessions. The two children and their mother, left with neither food nor money, were forced to undergo many hardships. Mila learned the arts of casting spells and making hailstorms from the magicians Yungton Throgyal of Tsang and Lharje Nupchung, and brought about the death of his uncle's son and daughter-in-law together with thirty-three other people by making the house collapse. When all the local people turned angrily against him, he caused such a hailstorm that the hail lay on, the ground as deep as three courses of a clay wall (about 3 meters).
Afterwards, repenting his misdeeds, he decided to practise Dharma. Taking the advice of Lama Yungton, he went to see an adept of the Great Perfection by the name of Rongton Lhaga, and asked him for instruction.
"The Dharma I teach," the Lama replied, "is the Great Perfection. Its root is the conquest of the beginning, its summit the conquest of attainment and its fruit; the conquest of yoga. If one meditates on it during the day, one can become Buddha that same day; if one meditates on it during the night, one can become Buddha that very night. Fortunate beings whose past actions have created suitable conditions do not even need to meditate; they will be liberated simply by hearing it. Since it is a Dharma for those of eminently superior faculties, I will teach it to you.”
After receiving the empowerments and instructions, Mila thought to himself, "It took me two weeks to obtain the main signs of success at casting spells. Seven days were enough for making hail. Now here is teaching even easier than spells and hail-if you meditate by day you become a Buddha that day; if you meditate by night you become a Buddha that night-and if your past actions have created suitable conditions, you don't even need to meditate at all! Seeing how I met this teaching, I obviously must be one of the ones with good past actions."
So he stayed in bed without meditating, and thus the practitioner and the teaching parted company.
“It is true what you told me," the lama said to him after a few days. “You really are a great sinner, and I have praised my teaching a little too highly. So now I will not guide you. You should go to the hermitage of Trowolung in Lhodrak, where there is a direct disciple of the Indian siddha Naropa himself. He is that most excellent of teachers, the king of translators, Marpa. He is a siddha of the New Mantra Tradition, and is without rival throughout the three worlds. Since you and he have a link stemming from actions in former lives, go and see him!"
The sound of Marpa the Translator's name alone was enough to suffuse Mila's mind with inexpressible joy. He was charged with such bliss that every pore on his body tingled, and immense devotion swept over him, filling his eyes with tears. He set off, wondering when he would meet his teacher face to face. Now, Marpa and his wife had both had many extraordinary dreams, and Marpa knew that Jetsun Mila was on his way. He went down the valley to await his arrival, pretending to be just ploughing a field. Mila first met Marpa's son, Tarma Dode, who was tending the cattle. Continuing a little further, he saw Marpa, who was ploughing. The moment Mila caught sight of him, he experienced tremendous, inexpressible joy and bliss; for an instant, all his ordinary thoughts stopped. Nonetheless, he did not realize that this was the lama in person, and explained to him that he had come to meet Marpa.
“I’ll introduce you to him myself," Marpa answered him. "Plough this field for me." Leaving him a jug of beer, he went off. Mita, draining the jug to the last drop, set to work. When he had finished, the lama's son came to call him and they set off together.
When Mila was brought into the lama's presence, he placed the soles of Marpa's feet upon the crown of his head and cried out, "Oh, Master! I am a great sinner from the west! I offer you my body, speech and mind. Please feed and clothe me and teach me the Dharma. Give me the way to become Buddha in this life!"
"It's not my fault that you reckon you're such a bad man," Marpa replied."I didn't ask you to pile up evil deeds on my account! What is all this wrong you have done?" Mila told him the whole story in detail.
"Very well," Marpa acquiesced, "in any case, to offer your body, speech and mind is a good thing. As to food, clothing and Dharma, however, you cannot have all three. Either I give you food and clothing and you look for Dharma elsewhere, or you get your Dharma from me and look for the rest somewhere else. Make up your mind. And if it's the Dharma you choose, whether or not you attain Buddhahood in this lifetime will depend on your own perseverance.”
"If that is the case," said Mila, "since I came for the Dharma, I will look for provisions and clothing elsewhere.”
He stayed a few days and went out begging through the whole of upper and lower Lhodrak, which brought him twenty-one measures of barley. He used fourteen of them to buy a four-handled copper pot. Placing six measures in a sack, he went back to offer that and the pot to Marpa. When he set the barley down, it made the room shake. Marpa got up.
"You're a strong little monk, aren't you?" he said."Are you trying to kill us all by making the house fall down with your bare hands? Get that sack of barley out of here!" He gave the sack a kick, and Mila had to take it outside. Later on he gave Marpa the empty pot.
One day Marpa said to him: "The men of Yamdrok Taklung and Lingpa are attacking many of my faithful disciples who come to visit me from U and Tsang, and stealing their provisions and offerings. Bring hailstorms down on them! Since that is a kind of Dharma too, I will give you the instructions afterwards."
Mila caused devastating hailstorms to fall on both these regions and then went to ask for the teachings.
“You think I'm going to give you the teachings I brought back from India at such great cost in exchange for three or four hailstones? If you really want the Dharma, cast a spell on the hill-folk of Lhodrak. They attack my disciples from Nyaloro and are always treating me with downright contempt. When there is a sign that your spell has worked, I shall give you Naropa's oral instructions, which lead to Buddhahood in a single lifetime and body."
When the signs of the success of the evil spell appeared, Mila asked for the Dharma.
"Huh! Is it perhaps to pay honour to your accumulation of evil deeds that you are claiming to want these oral instructions that I had to search for, never considering the risk to my own body and life-these instructions still warm with the breath of the dakinis? I suppose you must be joking, but I find this a bit too much. Anyone else but me would kill you! Now, bring those hill people back to life and return to the people of Yamdrok their harvest. You'll get the teachings if you do-otherwise, don't hang around me anymore!"
Mila, utterly shattered by these reprimands, sat and wept bitter tears. The next morning, Marpa came to see him. "I was a bit rough with you last night," he said."Don't be sad. I will' give you the instructions little by little. Just be patient! Since you're a good worker, I'd like you to build me a house to give to Tarma Dode. When you've finished, I'll give you the instructions, and provide you with food and clothing as well.”
"But what will I do if I die in the meantime, without the Dharma?” Mila asked. “I’ll take the responsibility of making sure that doesn't happen," Marpa said. "My teachings are not just idle boasting, and since you obviously have extraordinary perseverance, when you put my instructions into practice we will see if you can attain Buddhahood in a single lifetime." After further encouragement in the same vein, he had Mila build three houses one after the other: a circular one at the foot of the eastern hill, a semicircular one in the west and a triangular one in the north. But each time, as soon as the house was half finished, Marpa would berate Mila furiously, and make him demolish whatever he had built and take all the earth and stones he had used back to where he had found them. An open sore appeared on Mila's back, but he thought, "If I show it to the Master, he will only scold me again. I could show it to his wife but that would just be making a fuss." So, weeping, but not showing his wounds, he implored Marpa's wife to help him request the teachings.
She asked Marpa to teach him, and Marpa replied, "Give him a good meal and bring him here!" He gave Mila the transmission and vows of refuge.
"All this," he said, "is what is called the basic Dharma. If you want the extraordinary instructions of the Secret Mantrayana, the sort of thing you'll to have to go through is this... "and he recounted a brief version of the life and trials of Naropa. "It'll be difficult for you to do the same," he concluded.
At these words Mila felt such intense devotion that his tears flowed freely, and with fierce determination he vowed to do whatever his teacher asked of him. A few days later, Marpa went for a walk and took Mila with him as his attendant. He went south-east and, coming to a favorably situated piece of ground, he said, "Make me a grey, square tower here, nine storeys’ high. With a pinnacle on top, making ten. You won't have to take this building down, and when you've finished I'll give you the instructions. I'll also give you provisions when you go into retreat to practise.”
Mila had already dug the foundations and started building when three of his teacher's more advanced pupils came by. For fun, they rolled up a huge stone for him and Mila incorporated it in the foundations. When he had finished the first• two storeys, Marpa came to see him and asked him where the stone in question had come from. Mila told him what had happened. "My disciples practising the yoga of the two phases shouldn't be your servants!" Marpa yelled. "Get that stone out of there and put it back where it came from!"
Mila demolished the whole tower, starting from the top. He pulled out the big foundation stone and took it back to where it had come from. Then Marpa told him, "Now bring it here again and put it back in. " So Mila hauled it back to the site and put it in just as before. He went on building until he had finished the seventh storey, by which time he had an open sore on his hip.
"Now leave off building that tower," Marpa said, "and instead build me a temple, with a twelve-pillared hall and a raised sanctuary.”
So Mila built the temple, and by the time he had finished, a sore had broken out on his lower back.
At that time, Meton Tsonpo of Tsangrong asked Marpa for the empowerment of Samvara, and Tsurton Wange of Dol asked for the empowerment of Guhyasamaja. On both occasions, Mila, hoping that his building work had earned him the right to empowerment, took his place in the assembly, but all he received from Marpa were blows and rebukes and he was thrown out both times. His back was now one huge sore with blood and pus running from three places. Nevertheless, he continued working, carrying the baskets of earth in front of him instead.
When Ngokton Chodor of Shung came to ask for the Hevajra empowerment, Marpa's wife gave Mila a large turquoise from her own personal inheritance. Using it as his offering for the empowerment, Mila placed himself among row of candidates but, as before, the teacher scolded him and gave him a thrashing, and he did not receive the empowerment. This time he felt that there was no further doubt: he would never receive any teachings. He wandered off in no particular direction.
A family in Lhodrak Khok hired him to read the Transcendent Wisdom in Eight Thousand Verses. He came to the story of Sadaprarudita, and that made him think. He realized that, for the sake of the Dharma, he must accept all hardships and please his teacher by doing whatever he ordered.
So he returned, but again Marpa only welcomed him with abuse and blows. Mila was so desperate that Marpa's wife sent him to Lama Ngokpa, who gave him some instructions. But when he meditated nothing came of it, since he had not received his teacher's consent. Marpa ordered him to go back with Lama Ngokpa, and then to return. One day, during a feast offering, Marpa severely reprimanded Lama Ngokpa and some other disciples and was about to start beating them. Mila thought to himself, "With my evil karma, not only do l myself suffer because of my heavy faults and dense obscurations, but now I am also bringing difficulties on Lama Ngokpa and my Guru's consort. Since I am just piling up more and more harmful actions without receiving any teaching, it would be best if I did away with myself."
He prepared to commit su***de. Lama Ngokpa was trying to stop him when Marpa calmed down and summoned them both. He accepted Mila as a disciple, gave him much good advice and named him Mila Dorje Gyaltsen, "Mila Adamantine Victory Banner."As he gave him the empowerment of Samvara; he made the mandala of its sixty-two deities clearly appear. Mila then received the secret name of Shepa Dorje, "Adamantine Laughter," and Marpa conferred all the empowerments and instructions on him just like the contents of one pot being poured into another. Afterwards, Mila practised in the hardest of conditions, and attained all the common and supreme accomplishments.
The trials that Milarepa had to undergo before receiving the teachings from Marpa, as well as being a purification of past Karma, an accumulation of merit and a psychological preparation, also had a bearing on the future of his lineage, each detail having a symbolic significance which, by the principle of interdependence would affect Milarepa’s own future and that of his disciples🍂🙏
~His Holiness Patrul Rinpoche from the text Words of My Perfect Teacher.
