such garments as thou hast on now, it is no wonder that thy body hath been reduced to this miserable plight. Thine appearance becometh not a man. Why, even if thou should serve as a servant, thou wouldst have a bellyful of food and warm clothing. Thou art the most pitiable and miserable person in the whole world. I said, O my friends, do not say that. I am one of the most fortunate and best amongst all who have obtained the human life. I have met with Marpa the Translator, of Lhobrak, and obtained from him the Truth which conferreth Buddhahood in one lifetime; and now, having entirely given up all worldly thoughts, I am passing my life in strict asceticism and devotion in these solitudes, far away from human habitations. I am obtaining that which will avail me in Eternity. By denying myself the trivial pleasures to be derived from food, clothing, and fame, I am subduing the Enemy (Ignorance) in this very lifetime. Amongst the World’s entire human population I am one of the most courageous, with the highest aspirations. But ye! — bom in a country where the Noble Doctrine of the Buddha prevaileth, yet have not so much as listened to one religious discourse, let alone devoting your lives to it; but, on the other hand, ye are striving your utmost to gain the lowest depths and the longest terms of an existence in the Infernal Regions! Ye are accumulating sins by the pound and stone, and vying with each other in that! How foolish and perverted are your aims in life! I not only rejoice in the prospect of Eternal Bliss, but enjoy these things which give me contentment and self-approbation.
I then sang to them a song about my Five Comforts: Lord! Gracious Marpa! I bow down at Thy Feet!
Enable me to give up worldly aims.
Here is the Dragkar-Taso’s Middle Cave, On this the topmost summit of the Middle Cave, I, the Yogi Tibetan called Repa, Relinquishing all thoughts of what to eat or wear, and this life’s aims.
Have settled down to win the perfect Buddhahood.
Comfortable is the hard mattress underneath me.
Comfortable is the Nepalese cotton-padded quilt above me.
Comfortable is the single meditation-band which holdeth up my knee.
Comfortable is the body, to a diet temperate inured.
Comfortable is the Lucid Mind which discemeth present clingings and the Final Goal; Nought is there uncomfortable; everything is comfortable.
If all of ye can do so, try to imitate me; But if inspired ye be not with the aim of the ascetic hte.
And to the error of the Ego Doctrine will hold fast, I pray that ye spare me your misplaced pity; For I a Yogi am, upon the Path of the Acquirement of Eternal Bliss.
The sun’s last rays are passing o’er the mountain tops; Return ye to your own abodes.
And as for me, who soon must die, uncertain of the hour of death.
With self-set task of winning perfect Buddhahood, No time have I to waste on useless talk; Therefore shall I into the State Quiescent of Samadhi enter now.
On hearing the song, they said. Thou art singing of various comforts, yet, in fact, thou dost really possess a very nice voice. As for us, we cannot rough it as thou art doing. Then they went off home.
On* the occasion of an annual feast-day in Kyanga-Tsa, they chanced to sing this song together. It happened that my sister Peta was also there, having gone to obtain some food and drink. She, upon hearing the song, said to them. Sirs, the man who sang that must be a very Buddha himself. One among the hunters said, Ha! Ha! see how she praiseth her own brother; and another said. Whether he be Buddha or animal, it is thy half-starved brother’s song; he is on the point of death from hunger. On this, Peta said, Oh! my parents are dead long ago; my relatives have become mine enemies; my brother hath roamed away, and I myself am reduced to a beggar’s life: what is the need of gloating over my miseries? And she burst out weeping. Zesay came up just then, and comforted her by saying, Do not weep. It is quite possible that it is thy brother; I also met him some time ago. Go thou to the Dragkar-Taso Cave, and find out if he be there still. If he be, then both of us will go to see him.
Thus being led to believe the statement, she came to me at the Dragkar-Taso Cave with a jugful of chhang and a small vessel full of flour. On first seeing me from the entrance of the cave, she was frightened. My body was emaciated by the privations and hardships; mine eyes were deeply sunken into the sockets; my bones showed prominently; my color was of a bluish green; my muscles were all shrunken and shrivelled; a growth of bluish-green hair covered my skeleton-like form; the hairs of my head were stiff, and formed a formidable wig; and my limbs appeared as if they were about to break. Altogether, I was a sight which inspired her with such a dreadful fright that she took me to be a bhuta. But recollecting that she had heard that her brother was on the point of death from starvation, she half doubted whether it was really myself. At last she mustered up courage, and asked me. Art thou a human being or a bhuta? I answered, and said, I am Mila Thopaga. She, recognizing my voice, came in and embraced me, crying.
Brother, brother! and then fainted away for a while. I, too, knowing her to be Peta, felt both glad and sorry at the same time. Applying the best means of restoring her, I at last succeeded in doing so. But she put her head between my knees, and, covering her face with both her hands, gave way to another flood of tears, sobbing forth the following: Our mother died in great trouble with a keen yearning to see thee. No one came near us; and I, being unable to bear the great privations and loneliness in our own house, left it to go a-begging in distant lands. I thought that thou wert also dead. I should, however, have expected that if thou were alive to have found thee in better circumstances than these. But, alas! thy circumstances are such. Thou seest what mine own destiny is! Could there be any one on the earth more wretched than ourselves! Then she repeatedly called upon the names of our parents, and continued wailing bitterly. I tried my best to console her. At last, I, too, felt very sad, and sang this song to my sister: Obeisance to my Lords, the Gurus!
Grant that this Yogi may hold fast to solitude.
O sister, thou art filled with worldly sentiments and feelings; (Know thou that worldly) joys and griefs are all impermanent.
But I, alone by taking on myself these hardships.
Am sure to win Eternal Happiness; So harken thou unto thy brother’s song: 5 8s SELECTIONS FROM TIBETAN SOURCES To repay the kindness of all sentient beings, They having been our parents, to the life religious I did give myself.
Behold my lodgings; like those of jungle beasts are they; Any other person would be timid in them.
Behold my food; ’tis like the food of dogs and pigs; It would excite in others nausea.
Behold my body; ’tis like a skeleton; Even an enemy would weep on seeing it.
In my behaviour, I am like a madman; 0 sister, thou art moved thereby to disappointment and to sorrow; Yet if thou could observe my mind, ’tis the Bodhi Mind itself; The Conquerors rejoice at seeing it.
Sitting upon this cold rock underneath me, I meditate with zeal.
Enough to bear the tearing of my skin off or my flesh from off its bones; My body, both inside and out, like nettles hath become; A greenish hue, which changeth not, it hath assumed.
Here in this solitary rocky cave, Though with no chance of driving melancholy from my mind, Unchangedly I ever hold adoration and affection For the Guru, True-Embodiment of the Eternal Buddhas.
Thus persevering in my meditation, 1 doubtlessly shall gain Transcendent Knowledge and Experience; And if, in this, I can succeed, Prosperity and happiness is won within this lifetime, as I go along; And, in my next birth, Buddhahood I’ll win.
58s f Therefore, my sister, Peta dear, To woeful sorrows give not way, I But also give thyself to penances, for religion’s sake.
When Peta had heard this, she said. It would be admirable 1 were it as thou sayest, but it is difficult to believe it true. For were it as thou representest it to be, other devotees would practise at least part of such hardships, even if they could not bear all that thou hast borne. But I have not seen even one who is undergoing such privations and penances. Saying this, she gave me the chhang and the food she had brought. I felt very much strengthened and refreshed by partaking of it, and my devotions during the night were more earnest and spiritual.
The next morning, after Peta’s departure, I experienced a sharp feeling of excitement and physical pain; and a variety of pious and impious ideas and thoughts sprang up in my mind. I tried mine utmost to concentrate my mind upon meditation, but it was of no avail. Some days after this, Zesay paid me a | visit, bringing some well-cured and seasoned meat and butter, i and a goodly supply of chhang and flour. She'was accompanied by Peta. They met me while I was going to fetch water. I being stark naked (for I had no clothes), they were both ashamed; and yet, despite their bashfulness, they could not help weeping at mine utter poverty. They offered me the meat, butter, flour, and chhang. While I was drinking the chhang, Peta said, O my brother, whichever way I observe thee, thou I dost not look at all like a sane human being. Pray have re- ( course to soliciting of alms, and do partake of the food of men.
I will try to find some cloth and bring it over to thee. Zesay I added. Do have recourse to alms, begging for your food, and I, also, will come to offer thee a cloth. But I said, With the uncertainty of the time of death looming over me, I see not the use of going a-begging for food, nor could I afford to lose the time in doing so. Even if I were to die of the cold, it:j would for the sake of Truth and Religion; and, therefore, I I should have very little cause for regret. I could not be satisfled with that show of devotion which is practised amid a circle I of merry relatives and friends, revelling in unlimited quantities j of food and drink, and clothed in fine raiment — all obtained at I the cost of real and sincere devotion. Nor do I need thy clothes f and visits. I will not pay heed to thine advice of going a-begging for food. Peta said, How then, my brother, can thy heart be satisfied? It seemeth to me that something more wretched than this would satisfy thee, but even thine ingenuity seemeth to fail in devising anything more painful and abstemious. I replied that the three Lower Lokas are much more miserable than this; yet most sentient beings are doing their best to obtain the miseries of these three states of existence. As for me, I am satisfied with these present afflictions. So saying, I sang the song of what would constitute my Satisfactions: Obeisance to the Body of my Lord, the Guru!
O grant that I may cling successfully to solitude.
My happiness unknown unto my relatives.
My sorrowing unknown unto mine enemies — Could thus I die, amid this Solitude, Contented would I be, I the devotee.
My growing old unknown unto my betrothed, My falling ill unknown unto my sister — Could thus I die, amid this Solitude, Contented would I be, I the devotee.
My death unknown to any human being.
My rotting corpse unseen by birds — Could thus I die, amid this Solitude, Contented would I be, I the devotee.
My putrid flesh sucked by the flies, My dissolving muscles eaten by the worms — Could thus I die, amid this Solitude; Contented would I be, I the devotee.
With no human foot-print by my door.
With no mark of blood within (the Cave) — Could thus I die, amid this Solitude, Contented would I be, I the devotee.
With none to crowd about my corpse (or bier).
With none to lament o’er my death — Could thus I die, aihid this Solitude, Contented would I be, I the devotee.
With none to ask where I had gone, And with no place which one might point to as my goal— Could thus I die, amid this Solitude, Contented would I be, I the devotee.
Thus, may this prayer about the manner of my death Amid this uninhabited Solitude Bear fruit, and, for all beings good, be granted as I wish; Then Satisfied I’ll die, I the devotee.
On hearing this Zesay said, Thy first sayings and thy present actions agree. Therefore this song is worthy of admiration. Then Peta said. Whatever thou mayst say, my brother, as for me, I cannot bear to see thee in such utter want of clothes and food. I will do my best to find a cloth for thee, and will come over with it. Thy devotion would not run away if thou shouldst have a sufficiency of good food and clothing, but seeing that thou wilt not go to beg for alms, it is probable that thou wilt die without any one near thee, in this solitude, of starvation and cold, just as thou desirest. Should I, however, find that thou art not dead, I will come to bring thee some sort of a cloth, which I will try to get. Having said this, they both went away.
On my partaking of the good food, my physical pains and my mental disturbances increased so much that I was unable to go on with my meditation. In this predicament, thinking that there could not be a greater danger than the inability to continue my meditation, I opened the scroll giveri me by my Guru. I found it to contain the manner of treating the present ailment, thus clearing the obstacles and dangers on the Path, and turning the Vice to Virtue, and increasing the Spiritual Earnestness and Energy. It was mentioned in the scroll that I should use good wholesome food at this time. The perseverance with which I had meditated had prepared my nerves for an internal change in the whole nervous system, but this had been retarded by the poor quality of my food. Peta’s chhang had somewhat excited the nerves, and Zesay’ s offerings had fully affected them. I now understood what was happening; and, on studying the contents of the scroll, I found it contained the accessory means and exercises (both physical and mental), which I at once began to practise. Thereupon, I saw that the minuter nerves of my system were being straightened out; even the knot of the Sushumna-Nadi (median nerve) was loosening below the navel; and I experienced a state of supersensual calmness and clearness resembling the former states which I had experienced, but exceeding them in its depth and ecstatic intensity, and therein differing from them. Thus was a hitherto unknown and transcendent knowledge bom in me. Soaring free above the obstacles, I knew that the very evil (or danger) had been turned to good. What till now had been regarded as objective discrimination shone forth as the Dharma-kaya. I understood the Sangsara and Nirvana to be dependent and relative states; and that the Universal Cause is Mind, which is distinct from the ideas of Interestedness or Partiality. This Universal Cause, when directed along the Path of Disbelief (or Selfishness), resulteth in the Sangsara; while if it be directed along the path of Altruism, it resulteth in Nirvana.
I was perfectly convinced that the real source of both Sangsara and Nirvana lay in the Voidness (of the Supra-mundane Mind). The knowledge I now had obtained was bom of my previous energetic devotions, which had served as its main cause; and it only awaited the accident, at the crisis, of the wholesome and nourishing food, and the timely prescription contained in the scroll, to bring it forth. My belief in the methods of the Mantrayanic doctrines, which teach that a real transcendent knowledge can be obtained by proper care of the body and without giving up nourishing food and comfortable clothing, was thus firmly established. I also saw that Peta and Zesay had greatly contributed to the final development of the hitherto latent qualities, and therefore mine obligation to them was great. So by way of proving my gratitude, and to consecrate their pious deeds to an Eternal and Inexhaustible Purpose, I sang this hymn (of prayer), which embodieth the Essence of the Dependence and Relativity of Facts: Obeisance to the Feet of Marpa of Lhobrak!
Grant that this hermit may hold fast to Solitude successfully.
Upon the charity of righteous laymen.
Success for them and me dependeth; This body, delicate and brittle, and difficult to gain.
By meeting food, is nourished and sustained.
The life-sustaining principle, upsprouting from the earth, And ambrosial showers from the heavenly dome of blue. Join together and confer a blessing on all sentient beings; And in a life religious this is employed the best.
The transient body, nourished by one’s parents.
And the Sacred Teaching of the Sacred Guru, Join together and then favour the religious life; Wherein, in Perseverance, lieth true success.
The rocky cave, amid the uninhabited solitude.
And devotion zealous and sincere.
Join together and bring forth the Issue of Success; Of Knowledge Spiritual doth this consist.
In the stoical and patient fortitude of Milarepa’s meditation.
And the faith of beings of the Lokas Three, Lieth opportunity of Universal Usefulness; Of this, the essence is Compassion.
The yogi who, in rocky caves, doth meditate.
And laymen who provide his sustenance.
Do each thus win the chance of gaining Buddhahood; Of this, the essence is the Consecration.
In the Sacred Guru’s grace.
And the active meditation of the zealous shishya, Lieth opportunity to uphold the Truth (the Hierarchy); Of this, the essence is the Purity of Faith.
In the Rites Initiatory, which confer and bless with Occult Power, And in the prayer, earnest and sincere (of the devotee), Lieth opportunity of meeting speedily (Spiritual Communion); Of this, the essence is the Benediction.
Lord Dorje-Chang, O Thou the Immutable, The weal and woe of this mendicant Thou knowest.
This hymn having been sung, I zealously persevered in my meditations.
Now I thought that I could efficiently help all sentient beings if I liked, so I resolved to devote myself to helping others; but I had a direct command from my Tutelary Deity to go on devoting my whole life to meditation, as my Guru had commanded. By that alone I should serve the Cause of the Buddhistic Faith; and, also, in serving all sentient beings thereby, I could do no better; such was the command I received. Thereupon, I thought that by dedicating my whole life to meditation, I should be setting an example to future devotees, who would thus be led to spend their life in devotion, after giving up all worldy aims and prospects; and that would conduce to the Cause of the Buddhistic Faith and to the benefit of all sentient beings. So I resolved go spend my whole life in meditation.
• * # • * # I also went on towards Brin (Drin), where I heard about both Lapchi-Chubar (Mt. Everest?) and Kyit-Phug (Pleasant Cave), also known as Nyima-Dzong (Sunny Castle), of which I chose the latter...Now I must go to a most solitary region and seek a cave there. So, according to my Guru's command, I resolved to go to Lapchi-Chubar. While I was about to start on my way thither, my sister Peta came to offer me a piece of blanket-cloth, woven of wool which she had collected from the leavings of others. She had taken it to Dragkar-Taso, and not finding me there, had come searching for me, inquiring from every one; and hearing, at Gungthang-Tot, that a hermit resembling a caterpillar which feedeth upon nettles had passed from Palkhung towards La-Tot-Lho (Upper Hills Facing South), she had come tracking my very footprints. At Tingri, she had seen Lama Bari-Lotsawa (Th Great Bari Translator) seated upon a high seat, with an umbrella over him, dressed in silks of five different colours, and surrounded by his disciples, some of whom blew conchs, cymbals, clarionets, and flutes, with an great crowd round about, all offering him tea and chhang. Upon seeing this, Peta thought, Other devotees and religious folk enjoy these things, but my brother’s religion is a source of misery and trouble to himself and shame to his relatives. If I now meet my brother, I shall try mine utmost to persuade him to become a disciple of this Lama. Thinking thus, she asked some among the assembly there whether they had heard or seen aught of me, and, being told that I was at Brin, she had come inquiring after me right up to Kyit-Phug, where I then was. Upon seeing me, she at once said, O brother, it will never do to go on in this starving, naked condition, which thou sayest is thy mode of living a religious life. Thou art past shame and common decency! Make a lower garment of this blanket, and go to the Lama Bari-Lotsawa, who is a Lama indeed, but quite different in style and practice from thyself. He hath a throne under him, and an umbrella over him; he is clad in silken garments, and his lips are always dipped in tea and chhang. He is surrounded by his disciples and followers, who walk in front of him, blowing trumpets by pairs. He assembled! a crowd wherever he goeth, and collecteth their offerings in large quantities, thus benefiting his relatives; and is one who can be boasted of as a most eminent Lama. I would have thee try to enter his service and follow him as his disciple. Even if thou be accepted as his meanest disciple, that would be better than this sort of life. Thy penurious devotion and my luckless life will scarcely do in this world. We cannot sustain life. And then she began to weep bitterly, deploring our lot.
I tried to console her by saying, Peta, do not speak in that fashion. Thou regardest my naked condition with shame, because I have cast aside clothing and coverings. I am proud that I have obtained the Truth through my being a man; and there is no shame in that. I was bom thus; therefore there is no shame in it. But those who knowing certain acts to be sinful commit them, thereby breaking their parents’ hearts, and those coveting property dedicated to Gurus and the Trinity, committing various acts of deception and meanness to attain their selfish aims, cause pain and suffering to other beings, and hurt themselves in the end. They are objects of loathing and abhorrence to every righteous being among gods and men; and they alone should feel shame...Moreover, if thou think that I am meditating in this penurious condition just because I cannot earn or obtain food and clothing, thou art quite mistaken. I am frightened at the pains and tribulations of this Sangsara. I feel them as keenly as though I had been cast alive into flames. Worldly acquisitions of wealth and the need of clinging to them, as well as the pursuit of the Eight Worldly Aims, I regard with as much loathing and disgust as a man who is suffering from biliousness regardeth the sight of rich food. Nay, I regard them as if they were the murderers of my father; therefore is it that I am assuming this beggarly and penurious mode of life. Moreover, my Guru, Marpa the Translator, bade me to give up all worldly concerns, aims, and objects; to bear the loss of food, clothing, and name; to live in various solitary places (not fixing myself to one place permanently); and to carry on my devotions most energetically, giving up all prospects in this life. Such being my Guru’s commandments, I am fulfilling them. By thus obeying my Guru’s commandments, I shall not only be able to confer temporal ease and comfort on those who are my followers, but I shall earn eternal happiness for every sentient being, including myself. I gave up all thoughts of this life, because I saw that there is no certainty as to when death may come upon me. If I were to think of acquiring wealth and ease, I should be able to acquire as much as Lama Bari-Lotsawa himself is acquiring; so what need is there to speak of his meanest follower! But I desire Buddhahood in this very life-time; therefore am I devoting myself to devotion and meditation in such an energetic way. Peta, do thou also give up all worldly aims, and come with thy brother, who is older, to pass thy life in meditation at Lapchi-Kang.
If thou can give up worldly thoughts and come to pass thy life in meditative devotions, the sun of thy temporal and eternal happiness will thus shine in full splendour. Give ear to thy brother's song. Then I sang this song: 0 Lord, Protector of all Sentient Beings, Thou the Eternal Buddha!
Since Thou, by worldliness unsullied hath remained, And blessed Thy Shishyas with Thy Grace, 1 bow down at Thy Feet, O Marpa the Translator!
My sister Peta, listen unto me, Immersed in worldly wishes as thou art.
The pinnacle of gold, placed on an umbrella, at the top, for one; The fringe of Chinese silk, arranged in tasteful folds, below, for two; The ribs outspread, like a peacock’s gorgeous feathers, in between, for three; The polished handle of red teak-wood, at the bottom, for four: These four, if needed, thine elder brother could procure.
But these are worldly things, and I’ve eschewed them, And, by my thus eschewing worldliness, my Sun of Happiness shineth gloriously.
Likewise, do thou, O Peta, all worldliness eschew.
And come to meditate in Lapchi-Kang: Let us together go to Lapchi-Kang; to meditate.
The white conch-shell’s far-sounding note, for one; The practised blower’s full and potent breath, for two; The silken ribbons (on the conch), plaited in fine plaits, for three; The vast assembly of celibate priests (summoned thus), for four: These four, if needed, thine elder brother could procure.
(Chorus) The charming, pretty little temple, just above a village placed, for one; The fluent speech, of youthful novices, for two; The splendid kitchen, well arranged, with goodly stock of Chinese tea, for three; The busy hands, of many youthful novices, for four: These four, if needed, thine elder brother could procure.
(Chorus) The well-liked trade, in necromantic seership, and in astrology, for one; The correctness and the modesty of a pastor’s acts, for two; The performance of the pujas, for enjoying them, for three; The psalms melodious, sung with a view to turn the heads of the laity, for four: These four, if needed, thine elder brother could procure.
(Chorus) A building, massive, beautiful, and tall, of brick, for one; A field, extensive and fertile, for two; A well-stocked store, of food and wealth, for three; A numerous retinue, and crowd of servitors, for four: These four, if needed, thine elder brother could procure.
(Chorus) But if thou can not give up worldliness.
And can not come to Lapchi-Kang, No liking have I for thy sentimental, sisterly affections. These talks of worldly things disturb my meditation.
I being born, know I must die; uncertain of the hour of death, No time have I to postpone my devotion; Uninterruptedly will I devote myself to meditation.
The teachings of my Guru-Father are beneficial to the mind; Thus, contemplating that which bringeth benefit, I’ll earn the Great Happiness of Deliverance; Therefore to Lapchi-Kang I’m going.
Do thou, my sister, cling -to worldliness.
Acquire sins by the pound and stone.
Strive to remain, for all the time thou canst, in the Sang sara, And strive to win thyself a birth in the Three Lower Worlds.
Yet if thou fear the Sangsara in the least.
Renounce, in this life now, the Eight Sangsaric Aims, And let us go together, unto Lapchi-Kang, Let us, the twain, brother and sister, be high-destined ones.
And go together to the Ranges of the Lapchi-Kang.
On my singing thus, Peta said, I see that thou meanest ease and comfort by worldliness, my brother. As for that, both of us have so little to give up. All these fine-sounding truths and sermons are merely excuses to cloak thine inability to be as well off as Lama Bari-Lotsawa; but, as for me, I will not go to Lapchi-Kang, where I shall have nothing to eat, nor anything to wear: it would be unendurable misery, which I need not go to seek at Lapchi. I do not even know where it is; and I would entreat thee, my brother, to remain permanently in one place, instead of rushing about and clinging to uninhabited cliffs and rocks, like an animal pursued by dogs. I could find thee more easily then. The people of this place seem disposed to regard thee with veneration, so it would be best if thou remain here permanently...It is quite clear that thou wilt not do anything such as I wish thee to do, yet I cannot give thee up. So please use these; and I will do what I can to obtain more. Having said this, she was about to go away. I, however, wishing to turn her heart towards religion, induced her to remain as long as the provisions might last, so that even though she did not earn merit by practising devotion, she would for that much time, at least, be free from committing sin. As long as she thus lived with me, I talked to her about religious subjects and about the Law of Karma. At last, I succeeded in turning her heart towards the Faith, to some extent...
I have obtained spiritual knowledge through giving up all thought of food, clothing, and name. Inspired with zeal in my heart, I bore every hardship and inured myself to all sorts of privations of the body; I devoted myself to meditation in the most unfrequented and solitary places. Thus did I obtain knowledge and experience; do ye also follow in the path trodden by me, and practise devotion as I have done...At the time when Jetsun had fulfilled the various duties mentioned above, there lived, in the interior of Brin (Drin), a learned Lama named Tsaphuwa, very rich and influential, who was accustomed to take the highest seat in the assemblies of the people of Brin. This man feigned great reverence for Jetsun, while at heart he was bursting with envy of him, and desirous of exposing what he took to be Jetsun’s ignorance, by putting difficult questions to Jetsun in a public gathering of his own supporters. In this wise he asked Jetsun many and various questions, all the while pretending that it was for the clearing of his own doubts.
Then, in the first month of the autumn of the Wood-Tiger year, there happened to be a grand marriage feast to which Jetsun was invited, and he was placed on the highest seat at the head of the first row of guests, and the Geshe Tsaphuwa was seated next to him. The Geshe bowed down to Jetsun, expecting that Jetsun would bow down to him in return. Jetsun, however, did not do so; for never having bowed down to, nor returned the obeisance of any person save his own Guru, he did not depart from his usual custom on this occasion.
Much chagrined, the Geshe thought to himself. What! shall so learned a pandit as I am bow down to an ignoramus like h im, and he not condescend to return the salutation! I shall certainly do my best to lower him in the esteem of the public. And, producing a book on philosophy, he addressed Jetsun thus: O Jetsun, please be so good as to dissipate my perplexities by going through this book and explaining it to me word by word.
Upon this, Jetsun answered, As for the mere word-by-word explication of these dialectics, thou thyself are sufficiently expert; but to realize their true import it is necessary to renounce the Eight Worldly Ambitions, lopping off their heads, to subdue the illusion of belief in the personal ego, and, regarding Nirvana and Sangsara as inseparable, to conquer the spiritual ego by meditation in mountain solitudes. I have never valued or studied the mere sophistry of word-knowledge, set down in books in conventionalized form of questions and answers to fae committed to memory (and fired off at one’s opponent); these lead but to mental confusion and not to such practice as bringeth actual realization of Truth. Of such word-knowledge I am ignorant; and if ever I did know it, I have forgotten it long ago. I pray that thou wilt give ear to the song which I am about to sing, to show my reasons for forgetting book-learning. And then Jetsun sang this song: Obeisance to the honored Feet of Marpa the Translator!
May I be far removed from arguing creeds and dogmas.
E’er since my Lord’s Grace entered in my mind.
My mind hath never strayed seeking various distractions.
Accustomed long to contemplating Love and Pity, I have forgot all difference between my self and others.
Accustomed long to meditating on my Guru as enhaloed o’er my head, I have forgot all those who rule by power and by prestige.
Accustomed long to meditating on my Guardian Gods as from myself inseparable, I have forgot the lowly fleshly form.
Accustomed long to meditating on the Whispered Chosen Truths, I have forgot all that is said in written and in printed books.
Accustomed, as I’ve been, to the study of the Common Science, Knowledge of erring Ignorance I’ve lost.
Accustomed, as I’ve been, to contemplating the Three Bodies as inherent in myself, I have forgot to think of hope and fear.
Accustomed, as I’ve been, to meditating on this life and the future life as one, I have forgot the dread of birth and death.
Accustomed long to studying, all by myself, mine own experiences, I have forgot the need of seeking the opinions of friends and brethren.
Accustomed long to application of each new experience to mine own growth spiritual, I have forgot all creeds and dogmas.
Accustomed long to meditating on the Unborn, the Indestructible, and the Unabiding, I have forgot all definitions of this or that particular Goal.
Accustomed long to meditating on all visible phenomena as the Dharma-Kaya, I have forgot all mind-made meditations.
Accustomed long to keep my mind in the Uncreated State of Freedom, I have forgot conventional and artificial usages.
Accustomed long to humbleness, of body and of mind,