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Life of Marpa
« Gepost op: 10-06-2012 20:51 »


First Chapter: Marpa takes birth and later meets with the Holy Dharma

The great being Marpa Lotsawa was born in the place of Pesar in Trowo valley in the district of Lhotrak J. Chukhyer. His father was Marpa Wangchuk Oser. His mother was Lady Gyamo Sa Dode. They had both fields and highland dairy farms and were very wealthy. His mother and father had three children, of whom Jetsun Marpa was the youngest son. Even from the time he was very young, Marpa was very short-tempered and stubborn.

His father said, 'If my son doesn't go the wrong way, he will be very successful whether he follows the dharma or a worldly life, and there will arise great benefit for himself and others. If he goes the wrong way, he will bring disaster on himself and everyone else. Considering the potential benefits and risks, it would be good to entrust him to the dharma from the beginning.'

At first, Marpa was called Tarma Wangchuk. When he was twelve years old, Marpa was sent to a local teacher, who gave him the name Chokyi Lodro, and he entered into the dharma. He then studied reading and writing, and through the great sharpness of his mind, he mastered them completely. But as he aggressive and liked to fight very much, his family said, he could cause great harm, killing himself or us, or he could less harm such as damaging our wealth, fields, and home.

As everyone, in his home and outside, said bad and slander things about Marpa, his father decided that it would be best he went to study with a good guru, far away from there. Listening to his father, Marpa decided to become a student and ask his parents for provisions. They replied, "Use these horse and provisions to study the dharma for a while.'' And so Marpa took two yak-loads of paper, enough for a sixteen-volume prajnaparamita, a sang of gold, a silver ladle, a good horse, a middle of teakwood, and a roll of heavy silk brocade.

As the guru Drogmi Lotsawa had just returned from India and had become very famous, Marpa went to the monastery of Ugu valley in the region of Mangkhar. When he met Drogmi, Marpa offered him the two yak-loads of paper and told him that wanted to study dharma. He requested abhiseka and oral instructions, but Drogmi did not give them to him. So Marpa studied literary Sanskrit and the colloquial languages of India three years, and became completely conversant in them.

Part Two

Marpa travels to India three times and undergoes hardships for the sake of the Dharma. Receiving the holy Dharma from panditas and siddha gurus, he brings it back to Tibet.

Marpa's first journey to India

Second Chapter : Marpa thinks of going to India and gathers the requisites for his journey. On his way he meets a companion and they travel to India.

Having studied with guru Drogmi, Marpa was completely conversant in the colloquial languages of India. However, he had no karmic connection to stay with guru Drogmi for a long period of time, and the time had come for awakening his good karmic connection with Mahapandita Naropa and other Indian gurus. Therefore Jetsunma Vajrayogini inspired him so that he would go to meet Naropa.

Thus, Marpa thought, "Even if I stayed a long time with this guru in order to complete the four abhisekas of Nairatmya, I would have to give fifteen dris. To receive the permission-blessing of the devi Ekajati, I would surely have to give at least one yak or dri. Without offerings, it is impossible to fill one's mind completely with the dharma. Even if I had such offerings and completely received the dharma in this way, I couldn't say that I had received the teachings from a great pandita. In particular, I have asked again and again to borrow the Dakini-vajrapanjara-tantra to look at briefly, but Drogmi would not give it to me. I should give this guru as many offerings as will please him, and exchange the rest of my provisions for gold. Then I should take my share of the inheritance from my parents and go to India to study the dharma."

Marpa gave what wealth he had to guru Drogmi, so that he would not be displeased. All that remained were the horse and the teakwood saddle. He took these and went to obtain gold north of Lato in the direction of Taktse. There he exchanged both the horse and saddle for gold.

At the monastery of Shira, a student had invited the prince of Lokya from Kyerphu in Tsang to come and read the sutras. The student made good offerings there to the prince of Lokya. While the prince of Lokya was returning to Kyerphu, he met Marpa and Marpa asked if he could accompany him. The prince of Lokya accorded Marpa full hospitality. He gave him provisions and gifts and at times let Marpa rest by riding his mule. When they arrived at Kyerphu, Marpa realized that this virtuous teacher was a person who kept his spiritual commitments.

Marpa said, ' 'Now I am going south to Nepal to learn translation. You have been kind to me during this visit. If there are no obstacles to my life, please remember me with kindness and receive me when I return in the future."

The prince of Lokya said, ' 'I am old and I do not know if I will see you in the future. I will have my children welcome you. In any case, you should return here." He gave him a sang of gold and a bolt of white wool cloth as a parting gift.

When Marpa arrived in Lhotrak, he told his parents that he was going to India to study the dharma, and that he must have his share of the inheritance of wealth, fields, and houses.

His parents and relatives all said, "What's the point of going all the way to India to translate and study the dharma? If you want to practice dharma, you can do that in Tibet. If you don't want to practice, stay and work on the farm. ' ' They raised many such objections.

Marpa said to his father, "At first you said I should be sent to a good guru a long way from here. What could be farther than India? I will definitely find a good pandita guru there." He did not listen to their objections and took his share of the inheritance of wealth, fields, and houses. Except for a house and field he exchanged everything for gold. Thus he obtained eighteen sang of gold to take with him. Two friends were going to join him, but as they were about to leave, they were discouraged by their relatives from going. So Marpa departed for India by himself.

While he was traveling, Marpa wished that he had a traveling companion. At a place called Tsinesar in upper Nyang, he met the translator Nyo of Kharak, who was going to India.

Nyo asked, "Where did you come from and where are you going?"

Marpa replied, "I am coming from Lhotrak and going to India to study the dharma.

"Well, do you have a lot of gold?" said Nyo. Lying, Marpa said, "Just a couple of sho." Nyo said, "You can't go anywhere like that. If you go to India without lots of gold, searching for dharma will be like trying to drink water from an empty gourd. I have lots of gold; so be my servant and we'll use the gold together."

Marpa did not ask Nyo for any teachings, not knowing how this relationship would end. Hoping for some temporary benefit, he accompanied Nyo as his servant, and together they traveled to Nepal.

Third Chapter : Having arrived in India, Marpa meets panditas and siddha gurus and receives the pith instructions of the holy Dharma of the great yana.

Marpa and Nyo then arrived in Nepal. One day, in the mountains, they saw many people milling around and they asked, "What is happening?"

Someone said, "Lord Naropa's two Nepalese disciples, Chitherpa and Paindapa, are here. The lady devotees are performing a ganacakra. If you Tibetans went there, you too could get something to eat and drink."

By just hearing the name of Lord Naropa, a connection from a former life was reawakened in Marpa and he felt immeasurable yearning. Thinking this situation was the perfect opportunity, he told Nyo, "By all means, we must go." The two of them went to sightsee and take part in the feast offering.
The Nepalese Chitherpa was giving teaching on the Guhya-samaja, and they listened to him. Chitherpa said to Paindapa, "All these Tibetans may not have received abhiseka. We might violate our samaya vows by proclaiming secrets."

Paindapa said, "They won't understand our Nepalese speech. Tibetans are like oxen."

Nyo, who understood Nepalese, became angry at this. He stopped listening to the dharma discourse, turned his back, and recited mantras.

The next day, Marpa said, "Today, let's go again to the feast offering and listen to the dharma."

Nyo said, "You can go if you want. I won't go where people say I'm like an ox. These Nepalese are the true oxen." So Nyo stayed, while Marpa went and listened to the dharma.

Chitherpa said, "Where is your friend who came yesterday?"

Marpa replied, "He understands Nepalese, and guru Paindapa's remark yesterday angered him. So today he didn't come."

Chitherpa said, "He and I have no karmic connection, but it is good that you have come."

Marpa received the oral instructions of the Sri Catuhpitha and the ejection of consciousness, and the permission-blessing of the devl Vetali. He told Paindapa, "Knowing only a little Sanskrit, I would like to study translation further, but I do not have much gold.'' He pleased them by offering each guru one sang of gold.

They said, "Since you don't have much gold, you should go to the pandita Lord Naropa. He is the only guru who will teach you the dharma without demanding gold." They spoke of the virtues and greatness of Lord Naropa and then said, "We will send you to our guru, who is just like a second Buddha. Stay here for a little while to get used to the heat.'' They gave him much kind advice.

Marpa felt immeasurable faith in both gurus. He thought, "I must abandon hope and fear as to whether I live or die, and go to Naropa." As the two gurus had advised him, Marpa stayed three years at Svayambhunath to get used to the heat. During that time, he learned all the dharma that he needed to know, solely from the lineage of Naropa.

When three years had elapsed, the two dharma brother gurus gave him a letter to give to Prajfiasimha, one of Naropa's sramaneras, which said, "You should explain the dharma to this Tibetan. Be certain to take him to Lord Naropa." After they had given him further advice, Marpa left with a dzokli traveling companion and Nyo. They traveled to India, undergoing great hardships.

When they arrived at the vihara of glorious Nalanda, Marpa said to Nyo, "Here dwells the guru of Chitherpa of Nepal, the learned mahapandita known as Naropa. Would you like to receive teachings from him or not?''

Nyo replied, ' 'Previously, Naropa was a learned pandita. But later he went to that Tilopa, gave up his scholarship, and is now doing kusulu meditation. I won't go to someone like him. If you continue as my attendant, we will use my gold together. But if you don't come with me, I won't give you a single grain of gold. In the East, West, South, and North of India, there are many learned panditas as famous as the sun and moon, and I am going to meet them.'' As he had no karmic connection with Naropa, Nyo did not give Marpa even one grain of gold, and departed to see the gurus he wished to see.

Marpa sought out and met the sramanera Prajnasimha. He gave him the letter from the two dharma brothers in Nepal and told him the whole story. The sramanera said, "Guru Naropa has now gone to Labar in West India and isn't here. He will return very soon. Meanwhile. stay with me. As the dharma brothers from Nepal have requested, I will care for your needs."

Marpa planned to stay there, but a pandita disciple who possessed the higher perceptions came to sramanera Prajflasimha and said, "Very soon, today or tomorrow, the guru, who has arrived at Phullahari, will send us a message here."

At dawn, an atsara arrived and delivered Naropa's message:

"There is a Buddhist from Tibet staying with you; you should bring him to Phullahari." Having said this, the messenger left.

Accompanying Prajflasimha, Marpa went to the city Fields Adorned with Flowers and to the Golden Mountain monastery of Phullahari. There the sramanera introduced him to Naropa. Upon meeting glorious Mahapandita Naropa, Marpa offered many full prostrations and then offered many flowers made of gold.

Lord Naropa said:

In accordance with the guru's prophecy,
My son, the worthy vessel Marpa Lodro,
From the northern Land of Snow,
Is welcome to assume the regency.

Thus Naropa said and felt supreme joy.

Marpa said to Lord Naropa, "I had a friend with much gold. Relying only on an unwise remark of the Nepalese Paindapa, he has gone to see other gurus."

"I have no dharmic connections with him," Lord Naropa replied.

Lord Naropa first gave to guru Marpa the abhiseka of Sri Hevajra and the second section of the Hevajra-tantra, and completed this with the Vajrapanjara and the Samputa. Marpa studied these for a year and then took some time off and went to a city, where he met Nyo.

Nyo said, "What did you study?"

Marpa answered, "I studied Hevajra."

Nyo said, "Today we should compare our understanding." They did so, and Marpa proved to be more learned about Hevajra.

Nyo said, ' 'Hevajra is already well known in Tibet. There is a father tantra better than this, called the Guhyasamaja. It enables the prana to flow through your fingertips and enables you to hold buddha in the palm of your hand. That is what we need."

When Nyo began to use the dharma terms of the Guhyasamaja, Marpa had nothing to say. Therefore he returned to Naropa and said, "Today, when I went into the city and met with Nyo, we compared our understanding of Hevajra, and I prevailed. But Nyo said that what we need is the Guhyasamaja. Please give me this teaching."

Naropa said, "In the monastery of Laksetra to the West, in the vihara Purnacandra, there is a master of the father tantra, a pandita called Jnanagarbha who is an exponent of svatantramadhyamaka and who has attained siddhi. You should go there and request the dharma. You will not have any obstacles."

Marpa journeyed to Laksetra. From glorious Jnanagarbha, he requested and received the abhiseka and oral instructions of Sri Guhyasamaja, as well as the ritual traditions of the kriya and yoga tantras and the various yogic applications. Complete realization of the meaning of the secret mantra arose in him.

Then he thought, "I came to Nepal from Tibet and there I met the two Nepalese lords. Although I received advice and oral instructions from them, it is only through the blessings of the great guru Naropa that I now have certainty in these."

At dawn, he felt very joyful and offered to the guru Jnanagarbha this mandala of vajra song:

Lord, you are the equal of all the buddhas;
I prostrate to" the gurus.
Pure realm, Mahapandita Naropa
And glorious Jflanagarbha, I pay homage at your feet.
I was born in Lhotrak in Tibet through the power of karma.
My father and mother raised me.
This one known as Marpa Lodro
Has been established in the dharma through their kindness.
To my father and mother, I prostrate with devotion.
Grant your blessings so that their kindness can be repaid with the dharma.

On the mandala of unborn nature
I arrange the flowers of manifold phenomena.
I make offering to the body of the gurus.
Grant your blessings to my body.

On the mandala of completely pure space
I arrange the flowers of unceasing coincidence.
I make offering to the speech of the gurus.
Grant your blessings to my speech.

On the mandala of the mind of great bliss
I arrange the flowers of abruptly cut thoughts.
I make offering to the mind of the gurus.
Grant your blessings to my mind.

On the mandala of the jeweled ground
I arrange the flowers of Mount Meru and the four continents.
I make offering to the body, speech, and mind of the gurus.
Grant your blessings to my body, speech, and mind.

On the universal ground of the pure realm,
From the five elements arise
Drinking water, flowers, incense,
Light, perfumed water, food, music, and other such offering substances.
Whatever is excellent
I offer to the lord gurus.
Grant your blessings so that I may be free from obstacles.

As limitless as space,
Parasols, victory banners, music,
Canopies, drapery, and the like
Emanate from my mind and I offer them.
Grant your blessings so that my realization may increase.

From the buddha Jflanagarbha
I listened to the great tantra, the Guhyasamaja.
I understood it as the union of upaya and prajna.
I understood it as the key of dharma.
I understood it as the ocean of tantra.
I received both material gifts and the dharma.
The tree of my heart was made to grow
And the leaves of spotless dharma words flourished.
Possessing the five wisdoms,
I benefit all beings.
It is pleasant to travel the supreme path of the five stages.
Luminosity, illusory body, and dream —
All these precious oral instructions you have given to me.

Jnanagarbha, you are so kind.
From now until the culmination
Of unsurpassable enlightenment is attained,
Please adorn the top of my head as the crown jewel of great bliss.
You are never separate from the center of my heart.
Free from sadness and fear, I take refuge in you.
Holding the radiant hook of compassion,
Please clear away the darkness of ignorance.
Please accept my body, speech, and mind.

Thus Marpa supplicated.

When Marpa finished learning the father tantra, he made offerings to repay the kindness of the guru, and pleased him by practicing with body, speech, and mind.

Then Marpa departed for Phullahari. In a temple on the road, he met Nyo Lotsawa, who said, "Marpa, what have you studied since our last meeting?"

"I've studied father tantra."

"Well then, let us compare our understanding."
So they compared their understanding and Marpa prevailed.

Nyo said, ' 'What we need is the mother tantra called the Mahamaya, which contains oral instructions on the stillness of the nadls, the movement of prana, and the placement of bodhicitta. The Guhyasamaja is already well known in Tibet."

When Nyo began to use the dharma terms of the Mahamaya, Marpa had nothing to say. Therefore Marpa returned to Lord Naropa. He prostrated to Naropa and Naropa said, "Did you fully understand the Guhyasamaja?"

"I received the Guhyasamaja to my satisfaction. However, I met my friend on the way back. We discussed the dharma and in the Guhyasamaja I prevailed, but in the discussion on the Mahamaya I had nothing to say. Please teach the Mahamaya to me."

"I could have taught the Guhyasamaja to you, but it wasn't the appropriate time, so I sent you to Jflanagarbha. Later, when the time is right, I myself will teach you the Guhyasamaja. I also know the Mahamaya, but on an island in a poison lake is a master of the mother tantra, called glorious Santibhadra, also known as Kukkurlpa. My son, I should send you to him."

When the disciples were performing a ganacakra, Naropa pointed in the direction of a charnel ground with the threatening mudra. Instantly, from the charnel ground of Sosadvipa arrived three charnel ground yogins. Naropa said, "I am sending my son Marpa to the island in the poison lake in the South. You three should grant your blessings so that he has no obstacles."

One of the yogins said, "I can protect him from the danger of poisonous snakes."

Another said, "I will protect him from the danger of ferocious animals."

The last said, "I will protect him from the danger of spirits."

Then Naropa said, "From here to the island in the poison lake is half a month's journey. The poisonous water at first is ankle deep; then by stages it reaches the knees, then the thighs, and finally you have to swim. Swim from tree trunk to tree trunk. If there are two together, pass between them. When you come to some cleared ground, camp there. Kukkurlpa has a body covered with hair. His face is like a monkey's. His color is unpleasant, and he can transform himself into anything. Tell him without hesitation that you were sent by Naropa, and request him to give you the Mahamaya and other teachings." Having given Marpa prophecies and presents, Naropa sent him off.

Guru Marpa took half a month's provisions and traveled toward the mountain island in the boiling poison lake in southern India. As the road was difficult to travel, he followed the instructions of his guru. Except for one day when two birds were flying ahead of him, he saw no other animals along the road. When Marpa arrived at the mountain island in the poison lake, the local spirits magically filled the sky with thick clouds. Lightning flashed, thunder resounded fiercely, and many thunderbolts struck the ground. There was a great tempest with rain and snow. Though it was the middle of the day, it became pitch black. Marpa experienced such anguish that he wondered whether he was dead or alive. Remembering the pledges that the three yogins had made before Naropa, he called out to Mahapandita Naropa by name and supplicated him. The sky then became clear.

Marpa wondered, ''Where is guru Kukkuripa?" and began to search for him. Under a tree was a human figure covered with the feathers of a bird. His face was tucked into the crook of his arm. Marpa hesitated, thinking, "Is this he or not?" He asked, "Have you seen Kukkurlpa?"

The figure jerked up, his eyes glaring, and said, "Well, well, you flat-nosed Tibetans! Even a route as difficult as this doesn't keep you away. Where do you come from? Where are you go-ing? What do you want with Kukkurlpa? Though I live here, I have never seen any kind of Kukkuripa, nor have I ever heard of one." And he tucked his head under his arm again.

Marpa searched elsewhere for Kukkuripa without finding him. Then he remembered his guru's words and became certain that the man he had met before was Kukkuripa. Going before him again, Marpa prostrated and said, "Mahapandita Naropa sent me. I have come to request the Mahamaya. Please teach it to me." Marpa then offered him gifts.
The man raised his head from the crook of his arm and said, "What did you say? This so-called Naropa has no wide learning. A mahapandita who has no meditation experience is laughable. He knows the Mahamaya and he could teach it himself, but he won't leave a person in peace." Though he spoke in a mocking manner, Kukkuripa was pleased. "Oh well, I'm just joking. He is a pandita of inconceivable learning and accomplishment, and my intentions are pure. We two have exchanged our teachings. Though he knows the Mahdmaya, I also hold the transmission. Through his sacred outlook, he has sent you to entreat me. I will teach you completely. Later, you can request it from Naropa and see if there is any difference. When you were coming here, did you see two men along the road?"

"I didn't see them."

"Did you see two birds?"

"Yes, I did."

"Then you saw the two men as birds."
First Kukkurlpa performed the abhiseka. Then he gave Marpa the transmission of the three yogas by means of the greater muteness, the lesser muteness, and the ornament. By the inferior yoga of forni, one is brought to the path of the subtle, vivid, and concentrated. By means of the profound yoga of mantra, one is brought to the yoga of the three insights. By means of the ultimate yoga of dharma, one is bound by the five essential techniques. Kukkurlpa also explained at length the meanings of the twenty-four main sampannakramas and others.
Marpa completed his studies without any obstacles. He then arranged a feast to give thanks to the guru Kukkurlpa for receiving these teachings completely. During the ganacakra, Marpa felt great joy, and requested permission from the guru and the dharma brothers and sisters to offer this song:

Lord, heart son of all the buddhas,
Vajradhara for all beings,
Holder of the treasury of the secret tantras,
Glorious Santibhadra, I pay homage at your feet.
Seeing your body crumbles my mountain of pride.
Hearing your speech frees my being from petty mind.
Remembering your mind dispels outer and inner darkness.
These days I am fortunate.

I came to the land of India from Tibet.
I am a man who has traveled a long way.
I requested the holy dharma from panditas.
I received the holy dharma of the direct lineage.
I touched the feet of the lord who possesses siddhi.

Having pacified obstacles of humans and spirits,
I received the father and mother tantras of the secret mantra.
I am a teacher who has received the great oral instructions.
Glorious Santibhadra has accepted me.
I am the only son of the good guru.

Without obstacles I traveled south to Nepal.
I am a Buddhist of fortunate karma.
The king of tantras, Cakrasamvara, seems to be easy,
As this holy dharma was accomplished in a short time.
Having heard an auspicious prophecy,
I realize the value of obtaining a human birth.

My umbilical cord was cut in Lhotrak in Tibet.
My fortunate karma was reawakened in India.
Meeting siddhas and panditas,
Receiving abhisekas, expositions of tantra, and oral instructions,
My body, speech, and mind were blessed.

At the feet of the lord of dakinis,
I learned the meaning of the three yogas
And met the mother Great Miracle.
Attending the father, All-Good,
I sharpened my experience of samadhi on the path of passion.
Brightening the lamp of the three kinds of prajna,
Dispelling the darkness of the three delusions,
Burning up the fuel of the three obscurations,
Emptying the graves of the three lower realms,
Oh, how very kind is the lord guru!
Oh, how happy is Chokyi Lodro!
Oh, how joyful to be with all the dharma brothers and sisters here!

Since Marpa sang this song in Tibetan and there were no fellow Tibetans present, or anyone who understood Tibetan, Dharasri and some other dharma friends asked, "Is this Tibetan crazy?"
Marpa said, "I have particularly good fortune and family, but through the power of some dense habitual patterns in this life, this song came out in Tibetan." He translated the song into their language, and they thought it was wonderful.
Later Marpa thought, "I must quickly return to Naropa."

In general, Marpa had indestructible faith in the famous Master Maitripa, and so continually thought, "I must by all means receive teachings from him." In particular, the night before a farewell ganacakra to be performed by the guru Kukkuripa, Marpa vividly remembered the guru Maitripa again and again, and supreme faith was born in him. Mentally he offered a mandala and performed the sevenfold service; then he supplicated Maitripa.

In a dream that night, a beautiful maiden holding a vase in her hand appeared, and said she was a messenger of Maitripa. She placed the vase on top of Marpa's head. When Marpa awoke, he experienced immeasurable joy.

The next day, as Jetsun Marpa was preparing to depart, glorious Santibhadra performed a farewell ganacakra for him and gave him scriptures of the teachings that he had bestowed upon him. He placed his hand on top of Marpa's head and said, ''The path to this place is difficult to travel. By coming here you have received great benefit. Because he knew you were a worthy person, Naropa sent you to me. Now you will also be sent to Maitripa. Naropa himself has accepted you through his kind-ness. After he has given you whatever oral instructions you want, he will empower you as his regent to tame disciples in the Land of Snow. I knew you were coming beforehand, and sent two protectors transformed into men to escort you. You did not see them as men, but as birds. Now, having given you oral instructions and scriptures, I bestow on you the auspicious empowerment. Take delight in this." Thus Kukkuripa was very pleased.

All this accorded with Lord Marpa's dream and prophecy. He experienced irreversible faith in guru Kukkuripa, and immeasurable, great joy. As a parting gift, Marpa offered this song of realization to the guru and the dharma brothers and sisters:

Jetsuns who reside here,
Heart friends, brothers and sisters, please listen.
I, stubborn Marpa the Translator,
Went south to Nepal when my karmic link was reawakened.
From the Nepalese who possess siddhi,
And from Jnanagarbha and Santibhadra,
I received the Catuhptfha, Guhyasamaja, and Cakrasamvara.
The treasury of tantras and oral instructions was opened.
Now, in the presence of the master, I requested and was given oral instructions
And received auspicious prophecies at the same time.
The other night,
I mentally arranged a mandala,
Supplicated Maitripa, and then fell asleep.
In the confused habitual patterns of dream,
A messenger of Master Maitrlpa,
A maiden of radiant beauty,
Arrived holding a vase in her hand.
I dreamt that she touched it to my head.
I thought, "This must be a blessing of Maitripa's kindness.
It is the result of former aspiration and a karmic link."
Therefore, with intense longing and faith,
I will go into the presence of the venerable father.

To you, the jetsiin who resides here,
Unceasing devotion arises.
I take refuge so that we will be inseparable.
Grant your blessings so that the lower realms may cease to exist.

All you vajra brothers and sisters,
Friends with whom I am joined in this life and the next,
Cast behind you the deceptive seductions of samsara.
Practice the holy oral instructions.
Keep samaya free from hypocrisy.
Always meditate on the guru on the top of your head.
Enjoy the ten virtues.
Abandon the ten nonvirtues like poison.
Practice continually without interruption.

Thus Marpa offered this song.

Guru Santibhadra put his hand on top of Marpa's head, granting a blessing so that Marpa would be free from obstacles.

Now guru Marpa knew the aspects of the Mahamaya. In three days he arrived back at Phullahari. The great Lord Naropa was in the process of giving private oral instruction to the sramanera Prajfiasimha. He made a sign to Marpa not to approach. Marpa waited and prostrated continually until they had finished. When the teaching session was over, he presented himself and requested Naropa's blessings. Naropa asked, "Did you receive the teachings?"

"Yes, I received them."

"And didn't he ridicule me?"

"There was some joking."

"What did he say?"

Marpa repeated what was said and Naropa said, "This is he, indeed. Since he is without virtue, he lives on an unpeopled island in the poison lake. As he has the face of a monkey on a human body, he could not find a human consort, so he has to resort to bitches. Who but Kukkuripa would do such a thing?" Naropa laughed and continued, "I'm only joking. That's what makes him great. There is no one like him. He received the Hevajra from me, and because he has attained the siddhi of Mahamaya, I received the Mahamaya from him." Naropa then gave Marpa the Mahamaya in one session. The meaning was no different from Kukkurlpa's, though Naropa's words were somewhat more extensive.

Marpa asked him, "Why did the guru, knowing this teaching so well himself, make me undergo such hardship in going to the island in the poison lake?"
"Because Kukkuripa is the master of the mother tantra and has achieved certainty in the oral instructions. I sent you because he is the pure source of Mahamaya.''

Later guru Marpa went east to see the temple in Bengal where the statue of Khasarpana had miraculously appeared. At that time, he thought of having a discussion with Nyo on the Mahamaya, and he went to Nalanda where Nyo was receiving the teaching of the guru Balimtapa. At the market, Marpa bought a good deal of food and liquor, and then met with Nyo. During their meal, they compared their understanding of the Mahamaya and Lord Marpa was the victor. Nyo said to him, "What master taught you the mother tantra?"

Marpa, keeping the guru a secret, replied:

My guru possesses the three yogas.
His form is inferior, but his mantra is profound.
He is a yogin of the ultimate dharma,
Known as the One Who Shows the Path to Liberation.
At this moment, he is in the city of Kapilavastu.

Nyo went to Kapilavastu and looked for him, asking, ''Where is the guru known as the One Who Shows the Path to Liberation?"

He was told, "All the gurus show the path to liberation. Which one do you want?"

He realized that this was true and that the guru had been kept secret from him. Still, Nyo looked for Kukkuripa, but could not find him at first. Later, he located him, but it is said that Nyo was unable to cross the poison lake and did not meet glorious Kukkuripa.

Lord Marpa returned to glorious Naropa and said, "I met my friend. We compared our understanding of the mother tantra and I was the victor. He asked me what master taught me the mother tantra, but I did not tell him."

Naropa said, "You did not need to keep the name of the guru secret. He may have a lot of gold, but that is not sufficient. What one needs is merit and a karmic link.''

Then Marpa supplicated Naropa to permit him to go and meet Maitrlpa. Naropa joyously granted him permission. Marpa gave offerings to please guru Naropa and offered feast torma to the dakas, dakinis, and vajra brothers and sisters. He supplicated that he be free from obstacles, and many wondrous signs arose. Then Marpa departed.
On his way, he asked some other travelers where Maitrlpa was living. They replied, "He resides at the monastery of Blazing Fire Mountain. That path is difficult to travel; you had better not go.''

Marpa thought, "I'm not looking for wealth in this life. Whether I die or not, I must seek the dharma." He continued without hesitation, and in half a day arrived at the place where Maitrlpa was residing. He met Maitripa sitting in the shade of a nyagrodha tree. He felt great joy, just like that of the bodhisattva Sadaprarudita when he met the bodhisattva Dharmodgata. He offered full prostrations seven times, a gift of gold and other things, and sang this song praising the body, speech, and mind of the guru:

In order to benefit beings in Jambudvipa,
You took birth in a royal family.
You know the variety of outer and inner sadhanas.
I prostrate to you, Maitripa.
Arya Tara gave you prophecies
And unobstructed blessings.
You touched the dust of Lord Savari's feet.
I praise you, Avadhuti.

Your body is a mountain of precious gold.
Your wisdom, aspiration, and the like are pure.
You quell the disease of the klesas.
I praise you, sun of dharma.

The sunyata vajra of your mind
Crumbles the great mountain ranges of belief in a self.
You see the quality of all dharmas.
I praise you, unequaled lord guru.

Nirmanakaya, ornament of all Jambudvipa,
Essence of Vajrasattva,
Refuge of beings, possessing the treasure of kindness,
I praise you, crest ornament.

Amongst the hordes of humans, spirits, and demons,
All vicious ones without exception
Obey your command through the power of your yogic discipline.
I praise you, vajra holder.

Kind sugata gurus,
You gave up your subjects to act for the holy dharma.
From Mahapandita Naropa and other gurus
I received instructions
And finished this study of the tantras.

At the mountain island in the boiling poison lake in the South,
While I was staying at the feet of glorious Santibhadra,
You, holy one, kindly accepted me.
Not concerned for my life, I came to see you.

At the monastery of the Blazing Fire Mountain,
In the cool shade of a nyagrodha tree,
Master, Prince Maitrlpa,
Father Buddha, now I meet you.

Faith arises like the sun
And I am so moved by faith that I even dare to die.
I supplicate without hypocrisy.
Please bless me continuously.

You hold the tradition of the Great Brahman
And stayed with the emanation, Lord Savari.
Please give me the holy dharma, well taught by them,
The essential meaning of the pinnacle of all yanas,
The mahamudra free from extremes,
Which is like space.

Thus Marpa supplicated.

The Master accepted him and gave him complete abhisekas and the secret name Vajracitta. At that time, Marpa made offerings to please the guru and arranged feast tormas to please the dakims. Thus, many wondrous signs arose. The guru gave him the oral instructions and transmission of mahamudra, the Aryamanjusri-nama-sartgtti along with its commentary, and the dohas along with their explanation. Marpa's doubts were completely cleared away. When he practiced these teachings, excellent experiences and realizations arose in his mind, and so he was very pleased. At a ganacakra which he offered as thanksgiving to the guru, Marpa offered in song his realization and experience:

In the palace of great bliss on top of my head
On a spotless lotus, sun, and moon
Dwells the guru Master, the loving protector.
Please bless my mind.
All the buddhas of the three times
And the countless hosts of yidams and devas
Are inseparable from you, glorious Avadhuti.
Please remain on the lotus in my heart.
Grant me mastery over speech.

In the pure realm of India
Dwell Mahapandita Naropa and others.
The dust of the feet of those siddhas
I touched to the top of my head.

Listening to many words of the tantras
I was not satisfied even by these.
Therefore, I came to the jetsiin Master
And properly requested the blessing of the holy dharma.

In particular, I requested the mahamudra.
Doubts about the teachings I knew were cut.
Teachings that I did not know, I studied.
Blessings and realization
In the tradition of Lord Saraha occurred at once.

I sing a song offering my realization to the lord.
All the various outer and inner schools
Are realized and unified in mahamudra.
All the limitless deceptive appearances
Arise as manifestation of the unity of equality.

This unceasing dharmaia
Is unobstructed, self-luminous insight.
Within innate insight, unity,
Spontaneous wisdom is the view.

Throughout the four activities of postmeditation,
Inseparable in the three times, like a flowing river,
This yoga is lucid, free from obscurations.
Free from distraction is the meditation.

The dharmas of body, speech, and mind, and the three times
Are an unpredictable variety adorned with a single ornament —
Unceasing, effortless, and the same in essence.
Like an illusion is the action.

The essence of realization is nowness,
Occurring all at once, with nothing to add or subtract.
Self-liberation, innate great bliss,
Free from hope or fear is the fruition.

Regardless of how many words one hears,
At last the ground of mind is understood as dharmakaya.
At last my doubts are exhausted.
At last the ground and root of confusion are destroyed.
I do not hope for enlightenment through sophistry.

Thus, in the presence of the great lord Master,
Through the fruition of practicing the essence
And through the blessings of the lineages,
I offer this understanding, experience, and realization.

May the jetstin guru and dharma friends
Gathered here rejoice!

Thus Marpa offered this song.

Master Maitripa then sang this vajra song of twelve instructions to Marpa:

O son, if the root of faith is not firm,
The root of nonduality will not be firm.
If you do not develop unbiased compassion,
The two rupakayas will not be attained.

If the three prajfias are not practiced,
Realization will not arise.

If you do not attend the jetsun guru,
The two siddhis will not be attained.

If you have not cut the root of mind,
Do not carelessly abandon awareness.

If you cannot strike phenomena with mudra,
You should not retreat into great bliss.

If thoughts of desire arise,
You should act like a joyful elephant.

If occasionally the klesas arise,
Look at the mind and meditate without distraction.

If the mind is harmed by unfavorable conditions,
Practice the four abhisekas continually.

If klesas arise in your being,
Remember the guru's instructions.

If you do not supplicate one-pointedly,
How can you fulfill the intentions of the holy ones?

If you do not meditate in the union of utpatti and sampannakrama,
How can you realize the inseparability of samsara and nirvana?

This is a vajra song of twelve instructions.
Remembering these makes thirteen.

If these yogas are practiced,
You will remain on the thirteenth bhumi.

Thus Maitripa sang.

Marpa was delighted with these instructions and assimilated them. With unwavering faith in Maitrlpa, he departed and returned to Naropa at Phullahari.

Naropa said, "On the shores of the poison lake in the South, in the charnel ground of Sosadvipa is Jnanadakini Adorned with Bone Ornaments. Whoever encounters her is liberated. Go before her and request the Catuhpitha. You can also request of the kusulus there whatever teachings you desire."

Having arrived in the charnel ground at Sosadvlpa, Marpa met this yogini, who was living in a woven grass dome. Offering her a mandala of gold, he supplicated her. She joyfully gave him the full abhiseka and oral instructions of the Catuhpitha. Moreover, Marpa received abhisekas and oral instructions on utpatti and sampannakrama from some authentic kusulu yogins —glorious Simhadvlpa and others dwelling in the charnel ground or under trees. From time to time, he also requested oral instructions for various practical uses. Thus he became a treasury of oral instructions.

Finally, Marpa returned to Naropa. Having prostrated, he inquired about Naropa's health. Naropa asked, "What certainty did the abhisekas and oral instructions arouse in you?" Marpa told him what had happened and Naropa was very pleased.
Lord Marpa supplicated glorious Naropa, saying, "I want the abhiseka of Cakrasamvara and instructions on the commentary to the tantra."

Naropa gave him the full abhiseka, as well as the reading transmission and instructions on the commentary to the tantra, and said, "Practicing them is of great importance."

Having been given the renowned oral instructions of the four special transmissions, the six yogas of Naropa, and the mahamudra transmission showing the mind as innate coemergent wisdom, Marpa meditated. In general, many special experiences and realizations of the unsurpassable secret mantra were born in his mind. In particular, while practicing candall, he actualized the unity of bliss, luminosity, and nonthought. For seven days, he was unable to move the gates of body, speech, and mind, and he established confidence in this. The ten signs arose, and in a joyful state of mind the days and nights passed.

Later, Marpa thought to himself, "I have spent about twelve years in Nepal and India. Not only have I received abhisekas and oral instructions, I have also studied and practiced both their words and meaning. Therefore I have no regrets, and I do not have to emulate others' explication and meditation.

"Now that my gold is almost spent, I will return to Tibet for a little while and obtain as much gold as I can. Then I will return to India and please my gurus by offering it to them. I will thoroughly review with them the teachings previously obtained, and I will obtain whatever I did not receive before. Now, in general, I must by all means spread the teachings of Buddha in Tibet, and in particular, the teachings of the Practice Lineage. " He then assembled the necessary provisions, using the remainder of his gold, and kept just enough for expenses on the road.

Having summoned brahman Sukhamati and yogini Sukhadhari and others, Marpa offered a ganacakra of thanksgiving and celebration to Mahapandita Naropa. At the feast, he thought to himself, ''Fulfilling my purpose in coming to India from Tibet, I have met many gurus who are learned and who have attained siddhi. I have received and studied many tantras along with their commentaries. I have become the model of a learned translator who knows the languages. Unperverted experiences and realizations have arisen in my being. Now, as I am returning to Tibet without obstacles, there is no happier day than today."

Marpa then sang the first of eight grand songs to glorious Naropa, a long song in a voice with the drone of a tamboura. This is the song in which he offered his realization:

Lord, authentic precious guru!
Because of the merit accumulated by your previous practice,
You met the nirmanakaya Tilopa in person.
The suffering of existence, which is difficult to abandon,
You scorned throughout your twelve trials.
Through your practice of austerities,
You saw the truth in an instant.
I prostrate at your feet, Sri Jnanasiddhi.
I, the translator, a novice from Tibet,
Through the karmic link of previous practice
Met you, Mahapandita Naropa.
I studied the Hevajra-tantra, famed for its profundity.
You gave me the essence, Mahamaya.
I received the inner essence, Cakrasamvara.
In general, I extracted the inner essence of the four orders of tantra.
As granted by the mother SubhaginI,
Whose river of blessings is continuous,
You transmitted the four abhisekas to me.
I gave birth to undefiled samadhi
And established confidence in it in seven days.
The sun and moon, the life force and descent,
Were locked in the home of still space.
The experience of self-existing coemergence—
Bliss, luminosity, and nonthought—dawned from my heart.
The confusion of habitual sleep
Was realized as the nature of the path of luminosity.
The movements of the mind, both grasping and fixation,
Dissolved into the simplicity of dharmakaya.
Outer appearance, this illusory contrivance,
Was realized as unborn mahamudra.
Inner fixation, this mind consciousness,
Like meeting an old friend,
Realized its own nature.
Like a dream dreamt by a mute,
An inexpressible experience arose.
Like the ecstasy experienced by a maiden,
An indescribable meaning was realized.
Lord Naropa, you are very kind.
Previously, you gave me blessings and abhisekas;
Please continue to accept me with your kindness.

Thus Marpa offered his realization.

Mahapandita Naropa placed his hand on top of Marpa's head, and sang this song of oral instructions:

You, Marpa the Translator from Tibet!
Do not make the eight worldly dharmas the goal of your life.
Do not create the bias of self and other, grasping and fixation.
Do not slander friends or enemies.
Do not distort the ways of others.
Learning and contemplating are the torch that illumines the darkness.
Do not be ambushed on the supreme path of liberation.
Previously, we have been guru and disciple;
Keep this with you in the future; do not give this up.
This precious jewel of your mind,
Do not throw it in the river like an idiot.
Guard it carefully with undistracted attention,
And you will accomplish all needs, desires, and intentions.

Naropa said many kind things, at which Marpa greatly rejoiced. Marpa made a vow that he would return to see Naropa, and he then left for Tibet.


Fourth Chapter : Having received abhisekas and the oral instructions, Marpa returns to Tibet.

Marpa's provisions had run out, as had those of Nyo. They met at a mutually prearranged time and traveled together on the return route. Nyo began to think, "Although I had more gold, he seems to be the more learned," and evil, jealous thoughts arose in him. Nyo had with him two pandita friends, an atsara, and some others who carried his books and his baggage. Marpa carried his own books in a bundle. Nyo said to him, "It isn't right that we great lotsawas should carry baggage. Let this atsara carry your bundle." Later, Nyo secretly bribed this atsara, saying, "Throw Marpa's books into the water, as if by accident."

When their boat came to the middle of the Ganges, the atsara threw Marpa's books into the water. Marpa knew that this was the work of Nyo. He thought, "In Tibet, searching for gold is hard work. In India, searching for gurus is hard work. Nothing was more precious than these teachings and oral instructions, and now they are gone. Should I throw myself into the water?" He considered this seriously, but remembering the oral instructions of his guru, he calmed his mind a little. Although he had no intention of seeking revenge, he told Nyo, "This was your doing."

"I didn't do it," Nyo replied.

As soon as the boat landed, Marpa grabbed the atsara and said, ' 'I am going to talk to the king about this.'' The atsara fully recounted all that Nyo had told him to do. Then Marpa spontaneously sang to Nyo this song of shame:

Listen to me, companion met through the power of karma.
You are the man I agreed to travel with.
In general, you have entered the gate of dharma.
In particular, you are known as a lotsawa, pandita, and gum.
With perverted intentions you entered the boat.
Even though you cannot benefit someone,
In general, you should not cause harm to another.
In particular, by harming the teachings of Buddha,
You have injured me and all sentient beings.
How could you possibly cause such harm?

By the thought and deed of the five poisonous klesas,
Along with my books
You threw the fame you cultivated,
Your gold, and the holy dharma into the water.
It is not the material value I am thinking of,
But these special teachings were precious for others.
I am sad that others will not be benefited.

However, by my earnest application and questioning,
The dharma and my mind have mixed.
I clearly recall their words and meaning.
Returning to India again,
I need only ask for them
From Mahapandita Naropa and other siddha gurus.

Today, you should abandon
The name of guru, dharma teacher, and lotsawa.
With remorse and repentance, return to your country.
Confess your evil deeds and do rigorous penance.
Thinking and acting as you have done
And boasting that you are a guru,
Though you might deceive a few fools,
How can you ripen and free those who are worthy?
With your precious human body so difficult to gain,
Please do not cultivate the three lower realms.

Thus Marpa sang.

Nyo said, "Don't worry about it. I will lend you my original texts and you can copy them."

Marpa said, "I don't know whether you will lend me the originals or not, but even if you did, our gurus and oral instructions are different so it would be of no use. I prefer what I have in my mind to your books."

Though Marpa thought of returning quickly to India, he then said, "Lend me your originals later, as you suggested."

When they arrived in Nepal, Marpa thought, "Accompanying Nyo, I will only accumulate evil deeds," and he told Nyo that he intended to go no further with him.

When they parted, Nyo said, "Don't spread the story of how your books were lost in the water. Come to my house and ask for my books," and Marpa promised that he would. Nyo went first from Nepal to the Nepalese-Tibetan border. There he sent a messenger instructing that attendants meet him. When they arrived, he went with them to Kharak.

Marpa met guru Chitherpa and the dharma friends headed by his friend White Hadu, who gave Marpa a fine reception. They said, "It was wonderful to hear that you sang a song to Nyo without being angry, even though he threw your books in the water out of jealousy. Your meditation practice is taking effect; it is the sign that you have given birth to unperverted, good view. Not relying on the words of texts, but arising out of your own mind, please sing us a song of the ultimate view."

In answer, Marpa sang this song:

O holy guru who is the guide,
And you who are headed by White Hadu
And who have completed your study of the sutras and tantras,
Listen for a moment to a Tibetan's song.
The ultimate view is very special,
Indivisible and nondwellmg.
It is the mind of the victorious ones of the three times.
Those who want to separate upaya and prajria
Must be prevented from falling into extremes.

To speak to such learned ones as you is difficult.
I have not sung this song before, so it may not go well.
Nonetheless, listen and I will sing you a song of the sastras.

Preventing the grasping onto things as real
Is said to be the only way to conquer the hordes of Mara.
Understand that grasping in this way causes obscuration.
As for the glory of servants and personal virtues,
Abandon special attempts to gain it.

Ignorant ones believe that "emptiness" is nihilism.
The extreme of nihilism undermines the accumulation of virtue.
Those who desire flowers in the sky
Destroy the harvest of virtue
With the hail of perverted views.

One should know the characteristics of space.
All those who do not know emptiness
Claim nonexistence is existence.
The perverted regard a mirage as water.
Ignorance about the truth is the cause of samsara.
Cittamatrins and heretics like the Sankhyas and the rest
Maintain that upaya and prajfia are separate.
Each has his own theory.
This is the same as maintaining that a dead tree has flowers.

Free from all assumptions
Is nondwelling truth.
Knowing this fully is prajfiaparamita.
Not dwelling in the extremes of samsara and nirvana,
Compassion possesses the essence of emptiness
And unifies upaya and prajria.
This is self-existing coemergence.
In the same way, I understand
Bliss-emptiness and insight-emptiness
As not being different.

Nonconceptual compassion
And the primordial nature of emptiness
Are inseparable in the nature of simplicity.
You should understand all dharmas like this.

As for the view that is merely shown by words,
See this as an object of clinging.
In accord with the common view,
Have confidence in the cause and result of karma.
It does not wear out in a hundred kalpas,
Just as the supreme wise one has said.

People without compassion
Are like sesame seeds burnt by fire.
How could further seeds come from that?
If there is no ground, how could there be any characteristics?
Therefore, these people cannot enter the mahayana.
Thus said the supremely wise Nagarjuna.

If there is not a proper view of the objects of mind,
It is useless to give the holy dharma.
It is like chaff with no grain.
Thus says Marpa Lotsawa.

You whose minds are vast with the truth of wisdom,
If I have the wrong meaning, please forgive me.

Thus Marpa sang.

The Nepalese guru, his friend White Hadu, and the others were very joyful.

Marpa's Dream of Saraha

On his way to Tibet, Marpa came to a village on the border between Nepal and Tibet called Lisokara, where the people collected many custom taxes. Lord Marpa was forced to stay there several days. His last night there, he had a dream in which dakinis lifted him up in a palanquin and carried him to Sri Parvata in the South. There Marpa met the Great Brahman Saraha, who blessed his body, speech, and mind. Saraha gave him the signs and the meanings of the dhaima of the essential truth, mahamudra. Undefiled bliss dawned in his body, and Jinpervertcd realizatioJi dawned in his mind, so that Marpa's dream was filled with immeasurable delight. Even after he awoke, he did not forget what Saraha had said. In a state of delight, Marpa went to the province of Mang where he stayed at Langpokhar about two months and taught the dharma.

In Tsang at Kyerphu, the prince of Lokya had passed away, leaving his eldest son as prince. Hearing that Marpa was nearby, the prince sent a messenger to Kyitrong to invite Marpa to Kyerphu. Marpa accepted, set a time for the meeting, and sent the messenger back. The people of Palkhti escorted him from the lake ofLhatso Sintso, and he was welcomed warmly when he arrived at Kyerphu. For a month, Marpa taught a good course on the dharma.

On the tenth day of the waxing moon, the festival of the dakas, a ganacakra was held. During the feast, the prince said to guru Marpa, "Guru, my father and I received you warmly before. Now I alone am doing so, and today I request you at this ganacakra to please sing a song not sung before, a song unifying words and meaning."

Marpa answered, "Last spring, I traveled from central Nepal to a place the time of one meal's journey from there. In that uncivilized border town called Lisokara, the people collect many custom taxes. I stayed there a few days. One night, in a dream, women of authentic being dressed in the clothes of a brahman's daughter came to me and said, 'Let us go to Sri Parvata in the South,' and they took me there. It seemed in the dream that I met the Great Brahman in person. At that time, I heard the essential truth which is not fabricated by the mind, sung by the Great Brahman."

Marpa then sang, in the melody of the outstretched wings of a soaring garuda, this grand song, a vajra doha that pierces to the pith of mind:

On this glorious and auspicious day of the waxing moon,
The holiday of the tenth day,
At the ganacakra feast of the dakas,
A son who is unswerving in samaya,
You, the prince of Lokya, have requested, "Sing a song never heard before."
I have traveled a long way on the road,
And my body is overcome with weariness.
Therefore, this song will not be melodious nor ravishing to your mind,
And I am not even skilled in composing songs.
But because there is no one more important than you, my friend,
And since I cannot refuse an important man,
I will sing a wondrous song which has never been heard before,
A song of the sayings and thoughts of the Lord Brahman
You, the many monks and tamrikas who fill these seats,
Listen carefully and consider this in your hearts.

In the third month of last spring,
I came up from the land of central Nepal.
After being on the road the time of one meal,
I arrived at the Nepalese custom-tax station
In a town of lower caste people.
The custom-tax collectors exploit any man they meet,
And detain defenseless traveling Tibetans.
I, too, had to stay several days against my will.

One night, while dreaming in a light sleep,
Two beautiful brahman girls of authentic being,
Wearing the brahmanical thread,
Smiling coyly, and glancing out of the corners of their eyes,
Came before me and said,
"You must go to Sri Parvata in the South!"
I said, "I have never gone there before;
I don't even know the way."
The two girls replied,
"Brother, you don't have to do anything difficult;
We shall carry you on our shoulders."
They put me on the seat of a cloth palanquin
And lifted it into the sky like a parasol.
Like a flash of lightning, in a mere instant of time,
I dreamt that I arrived at Sri Parvata in the South.

In the cool shade of a grove of plaksa trees,
On a tira corpse seat
Sat Lord Saraha, the Great Brahman.
I had never before seen such majestic brilliance.
He was flanked by two queens.
His body was adorned with charnel ground ornaments.
His joyous face was beaming.

"Welcome, my son!" he said.
Seeing the lord, I was overwhelmed with joy.
The hairs of my body stood on end, and I was moved to tears.
I circumambulated him seven times and I offered a full prostration.
I received the soles of his feet on the top of my head.
"Father, accept me with kindness," I supplicated.

He blessed my body with his.
The moment he touched his hand to the top of my head,
My body was intoxicated with undefiled bliss.
Like an elephant drunk with liquor,
There dawned an experience of immovability.

He blessed my speech with his.
With the lion's roar of emptiness,
He spoke "that without letter."
Like a dream dreamt by a mute,
There dawned an experience beyond words.

He blessed my mind with his.
I realized the coemergent dharmakaya,
That which neither comes nor goes.
Like a human corpse left in a charnel ground,
There dawned an experience of nonthought.

Then the pure speech of great bliss arose
From the vase-of his precious throat.
With sign speech in the melody of Brahma,
He sang this vajra song which points out things as they are,
The meaning of an empty sky fre
« Laatst bewerkt op: 25-07-2017 17:48 door DirkJan »
inner peace and love
is the only revolution

Offline marcel

  • wat is dit
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Re: Life of Marpa
« Reactie #1 Gepost op: 27-01-2017 17:10 »
,,,ben helaas vergeten wat de bron van deze tekst is....
inner peace and love
is the only revolution


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