..续本文上一页s the one who teaches the continuity of wisdom and causes the direct recognition of the true nature of the mind.

　　The ultimate guru is the one who teaches the ultimate truth by increasing the clarity of our wisdom until the final result is attained.

　　I am a yogin who possesses the lineage of these three gurus.

　　Paldarbum then asked, “One needs to receive an empowerment (abhisheka) from a good guru. What kind of abhisheka have you received

　　” Milarepa could have answered, “I have received the empowerments (abhishekas) of Hevajra and Cakrasamvara," two yidam meditational deities, but instead he sang a song in which he said:

　　I have received the outer, inner and ultimate abhisheka.

　　The outer abhisheka is the vase being placed upon the crown of the head and is the symbolic use of ritual objects.

　　The inner abhisheka is the demonstration that one”s own body is the body of the deity (such as the Buddha). It is the meditation that one”s body is the body of the deity, so that one receives the blessing and the subtle channels (Skt. nadi) and subtle drops (Skt. bindu) of the body are empowered.

　　The ultimate abhishheka is that which causes the direct recognition of the nature of the mind.

　　I am a yogin who has received these three abhishekas.

　　Paldarbum said, “Those are very good empowerments. But having received these empowerments, one needs instructions so that one can follow the path. What kind of instructions did you receive

　　” Milarepa replied with a song:

　　I have received the outer, inner and ultimate instructions.

　　The outer instructions are to listen, contemplate, and meditate in order to gradually understand the meaning.

　　The inner instructions are to be resolute, have intense diligence in meditation which will be the basis for the accomplishment of the final result.

　　The ultimate instructions are to have the continuous presence of realization and experience, which comes from diligence in meditation.

　　I am the yogin who has these three instructions.

　　Paldarbum said, “You have received good instructions. But when one has received instructions, one needs to go into the mountains to practice the Dharma. What kind of Dharma practice have you done

　　”

　　In reply Milarepa sang of the outer, inner and ultimate gocara practices, which are forms of chöd practice (pronounced chö; it”s a practice aimed to stop ego clinging and attachment to the self) in which one cuts through one”s attachment to the self:

　　The external chöd is to wander in fearful places where there are deities and demons. The internal chöd is to offer one”s own body as food to the deities and demons. The ultimate chöd is to realize the true nature of the mind and cut through the fine strand of hair of subtle ignorance. I am the yogin who has these three kinds of chöd practice.

　　Paldarbum said, “That is a very good chöd practice. When yogins do this practice, they recite the syllable Phat in order to transform bad circumstances into the path. What is the meaning of this phat

　　” To this Milarepa replied with a song about the outer, inner and ultimate phat (pronounced as "phay" in Tibetan):

　　The outer phat is the dispelling of the thoughts that prevent a stable meditation and it is also the gathering in of these thoughts. The inner phat is clearing away the dullness or agitation that affects the mind”s awareness in meditation. The ultimate phat is resting in the true nature of the mind. I am the yogin who has these three kinds of phat.

　　Paldarbum said, “This phat is very good. When you practice in this way, what kind of mental states occur

　　” Milarepa sang of the mental states of the uncontrived ground, path, and result:

　　The uncontrived ground is resting in the all-pervading true nature, the true nature which pervades all phenomena. The uncontri…

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