Vimodrone - Piazza dei Mercanti - Castello Sforzesco - Basilica di Sant' Ambrogio

Percorso da Vimodrone a San Vittore passando per:
- Monastero Santa Chiara (6.2 km)
- Piazza dei Mercanti (13.5 km)
- Castello Sforzesco (14.4 km)
- basilica di Sant' Ambrogio

Percorso da Vimodrone al centro di Milano sul naviglio Martesana, ritorno da Sant' Ambrogio a Vimodrone con la metropolitana linea verde




If a pious person, who wants to practice Dharma,
Cannot cut off the tie of influence,
How can he break through others' domination?
If one cannot live on the alms of Non-attachment,
How can he free himself from the bonds of
honor and pride?
If, knowing the transiency of all being,
He has no sense of contentment,
How can he be content with his amassed wealth?
How can one understand the truth beyond words,
By talking and discussing without first-hand
experience?
How can he who does not realize
The truth beyond all symbols,
Describe It with a darkened mind?
How can he who shuns not the evils of bad partnership
Avoid the painful consequences?
If one cannot utilize this suffering
To further his spiritual growth,
How can he overcome all griefs and blind striving?
If one knows not that disturbing thoughts themselves
are Dharmakaya,
How can he reduce them
By corrective measures?
If one renounces not all concerns and undertakings,
How in moderation can he practice his devotion?
How can he who does not resign from all activities
And cut off all attachments, achieve success
In Dharma by doing this and that, or by mere thinking?
How can he who renounces not all ties,
Practice meditation without worldly thoughts in mind?
If he does not renounce at once,
How can he hope to do so later?
THE HUNDRED THOUSAND SONGS OF MILAREPA
If he thinks he need not strive for improvement now,
But can do so later, he must fail.
If he does not strengthen now his will,
Success from hope and expectation will not spring.
Upon hearing Milarepa's song, the young aristocrat was deeply moved
and convinced of the truth contained in it. He decided at once to prac-
tice the Dharma, and his parents also gave their permission. After serv-
ing his apprenticeship with Milarepa, he was given the Initiation and
Pith-Instructions, and eventually attained success and Liberation. He
was known as Ngogom Rcpa Dharma Wonshu Shawa, one of the "close
sons" of Milarepa.
This is the story of Milarepa meeting his disciple Repa Dharma Won-
shu at Bu Shen.
NOTES
I Gungtuzunpo (T.T.: Kun.Du.bZaft.Po.; Skt.: Samantabhadra): The "Adi
Buddha," or "Primordial Buddha," which, according to most Tibetan scholars, is
a symbolic name to denote the Primordial Buddha-nature within all sentient beings,
but not a name to denote a person or deity whose existence is prior to all beings.
2 Weu and Tsang: Central and Southwestern Tibet.
3 Skillfulness and Wisdom (T.T.: Thabs.Daii.<;es.Rab.; Skt.: Upaya [and]
Prajtiii): Upaya means the skillful or ingenious methods and conduct with which a
Bodhisattva applies his altruistic deeds to benefit sentinent beings. Prajiia means the
transcendental Wisdom shared only by enlightened beings. Upaya in its most general
application denotes the first five Paramitas, i.e., Charity, Discipline, Patience, Dili-
gence, and Meditation; Prajiia denotes the last Paramita, i.e., the Prajtiaparamita,
the Perfection of Wisdom.
4 Lit.: "Bring all manifestation to the Path."
5 Kaya: meaning Body.
6 Trikaya: the three Bodies of Buddha, i.e., the Body of Truth (Dharma-
kiiya); the Body of Divinity or Reward (Sambhogakaya); and the Body of Manif