“What could that be?” he thought.
When he looked, he saw that in all the fields, fire raged forth. All the land and space became filled with a frightening and ruthless army lighting things on fire, stirring up water, toppling mountains, shaking the earth, and stabbing with their weapons. A myriad of magical appearances were displayed. In particular, they began tearing apart Milarepa’s meditation cave and shouting all sorts of unpleasant things.
Because of all this, the Jetsun thought, “These are spirits who are creating obstacles and wreaking their havoc here. Alas, beings have wandered throughout the six realms accumulating negative karma from beginningless time in samsara. Among those six types of beings, these here have been born as pretas that travel through space. With wanton conduct and malevolent intention toward others, they harm the lives of many beings and do all sorts of damage. Because of that, they once again will be reborn in the inescapable hell realms*4 where they will have to experience unbearable suffering.” Giving rise to compassion, he sang this song of realization:
In your heart, a spacious sky of loving-kindness,
Clouds of compassion fully gather
With the rain of activity falling down,
You ripen the harvest of ones to be tamed.
To Marpa the Translator, at your feet I bow.
Grant your blessings that all beings, equal to space,*5
Attain the level of omniscient buddhahood.
You yaksha spirits who have gathered here,
You mob of dakinis whose minds move in the sky,
You hungry ghosts who think only of food,
Through the ripening of karma of nonvirtuous conduct,
You’ve now been born in the bodies of pretas.
Again, by the power of harming others in this life,
Next life, you’ll be born in the realms of hell.
In this song, I’ve taught just a little about cause and effect.
Now, when you’ve become certain about this necessary point:
I am the son of the Kagyu gurus.
The ground, which is faith, arose and I entered the dharma.
Knowing karma, cause and effect, I’ve undergone hardship.
Through the power of the path—
Which is rousing diligence, then meditating—
I have seen the fruition, the true nature of mind.
I know all appearances to be like illusions.
I’m liberated from the sickness of clinging to a self.
I’ve cut the samsaric bonds of perceiver and perceived.
I’ve seized the royal seat of the changeless dharmakaya.
With malevolent mind, you’ve tried to make obstacles
For a yogi who is free of any fear;
So all you will do is tire yourself out
And create the cause for more of your anger.
My mind’s continuum is the all-base.*6
If you or a being from the realm of Brahma
All the way down to the eighteen hells,
If any one of the six types of beings
Should rise up as a foe against me,
Not a single thought of fear will arise.
You yaksha spirits who have gathered here,
Your martial forces of magical powers
Don’t make a single mark on me.
If you should turn from here and leave,
All you’ve done until now will be totally in vain.
You’ll only embarrass yourself again.
Keep going back at it, you mob of ghosts!
After singing this, Milarepa rested in the meditative equipoise of dharmata, and as a result, that gathering of spirits became full of faith. They did many prostrations and circumambulations, and took his feet to their heads.
“You are a yogi who has attained true stability. This we did not know! Please forgive all of our previous havoc. From this day forth, we will do whatever you command. Please give us a command in order to establish a dharma connection.”
The Jetsun said, “Very well then, do not do any misdeed whatsoever, and practice virtue fully.”
They all told Milarepa their story, offered him their hearts and minds, and became his students, pledging themselves to do anything he told them. They each then returned to their respective lands; they are now the goddess Se’i Lhamo of Mangyul and the local deities of Riwo Palbar.
Then the Jetsun thought, “Since the local deity of Riwo Palbar has already come here, I do not need to go there to meditate.” After staying in that place for a few nights, his practice greatly flourished, and he sang this song of realization:
In this solitary place, the Enlightenment Fortress,
I, Milarepa, am accomplishing awakening.
I am a master of bodhichitta
And have sustained the practice of enlightened heart.
Having quickly attained the great enlightenment,
May I unite all these beings who have been my mother
Together with supreme awakening!
So he sang and then he exerted himself in practice.
Then a few days later, a benefactor offered him a bundle of wood and half a bushel of tsampa. “With such thin clothing, you’re certain to get cold. Within the entire southern region, here in Rakma it’s the coldest. And among all the places in Rakma, this cave you are staying in here is especially cold! If you’ll accept it, Lama, I would like to offer this fur-lined jacket. Lama, what is your name?” he asked.
The Jetsun then asked, “Benefactor, what is your name?”
“My name is Lhabar,”*7 he answered.
“That’s an excellent name. I have no need to rely on such things as your tsampa or fur jacket. Still, that you have offered tsampa is wonderful! But I won’t take the fur jacket. I will stay just as I am.” Then he sang this song of realization to Lhabar:
In the city of confusion of the six types of beings,
My consciousness roamed like a confused child
And had a myriad of deluded karmic projections.
Sometimes I had the delusion of hunger
And with equal taste, I begged for my food.
Sometimes I took on the commitment of hardship.
And sometimes it was emptiness that I ate.
Sometimes I ate bad food and just endured it.
Sometimes I had the delusion of thirst
And I drank the clear and blue mountain water.
Sometimes I drank my very own urine.
Sometimes I drank from the river of compassion.
Sometimes I drank the dakinis’ samaya substance.
Sometimes I had the delusion of cold
And I adorned myself with a single cloth.
Sometimes the blissful heat of chandali blazed,
Sometimes it was no good, and I just endured it.
Sometimes the delusion of friends arose
And I relied on the companion of awareness and wisdom.
I engaged in the actions of the ten virtuous deeds
And undertook the practice of the genuine view.
I investigated thoroughly the self-aware nature of mind.
I am a yogi, a lion of men.
I’ve a turquoise mane of excellent view that flows.
With fangs and claws of excellent meditation
I’ve practiced upon the summits of snow
And hope to attain fruition’s good qualities.
I am a yogi, a tiger of men.
I’ve perfected the three powers*8 of enlightened mind.
I have the stripes of inseparable means and prajña.
I dwelled in the medicinal forest of luminosity
And hope the fruition of helping others comes forth.
I am a yogi, a vulture of men.
My wings of the creation stage’s clarity spread
With the feathers of the stable completion stage.
With their union, I soar in dharmata’s sky
And sleep on the rock of genuine reality.
I’ve accomplished the result of the two benef
its.*9
I am a yogi, a genuine man.
I am the yogi Milarepa.
I can face all appearances as they come;
I deal with whatever is here and now.
I’m a yogi without predictability.
I take what arises with no reference point.
I have no food so I beg for alms.
I go naked without any clothes to wear.
I’m a beggar without any kind of wealth.
I’m free of thinking about any plans.
I don’t stay here, or anywhere.
My actions are all spontaneous.
I am a madman with delight toward death.
I have no need for anything.
If you’re needing to get ahold of essential provisions,
Then the afflictions will give you hardship and pain;
Benefactor, don’t take the trouble, head back to your home.
I’m a yogi who does all kinds of strange things.
With virtue and a benevolent mind,
Through such generosity, you’ve been so kind.
May this life be long and free of illness;
And having used the freedoms, resources, and happiness,
Next life, within a pure realm,
May we meet and also engage in dharma
And accomplish the benefit of others.
Thus he sang. Then the benefactor gave rise to great faith and said, “You are the siddha Milarepa, and just to know this much about you is enough. To perfect the accumulation of merit, I, an ordinary sentient being,*10 will provide provisions for you as long as you stay here. Please, you must accept them!” So, for the time that he stayed at Enlightenment Fortress, the wealthy Lhabar offered all of Milarepa’s provisions.
The Jetsun’s practice improved greatly and while he had this experience of great joy, several people of Rakma came to meet him.
“Have you had a good stay in this place? Has your practice gone well?”
The Jetsun replied, “I have enjoyed this place and my virtuous activity has flourished.”
“It happens like that,” they said. “Please sing a praise of this joyful place and tell about your practice here.” In response to that, Milarepa sang this song of realization:
This isolated place, the Enlightenment Fortress:
At the summit are powerful gods and high white snow.
Below are many benefactors endowed with faith.
In back, the mountains are like white silk curtains.
Abundant forests are clustered in front.
In large and vast lovely fields and meadows
Are fragrant lotuses pleasing to see
Where six-legged creatures buzz around.
On the edges of pools of water there
Are swans that look while bending their necks.
In the fullness of the fruit trees’ branches,
Flocks of beautiful birds sing pleasing tunes.
Within the soft and gentle breeze,
The branches of trees sway and dance.
At the tops of high trees that don’t block the view,
Monkeys and langurs play a myriad of games.
In the vast meadows that are fresh and green
Are animals scattered grazing for food.
And the caretaking cowherds there
Make lovely songs with voice and flute.
Slaves to the craving of this world
Pervade the earth working for things.
This yogi sees all of that,
Upon this precious rock where all is clear:
I remember appearances are examples of impermanence.
I see sense pleasures to be like a mirage.
I look at this life like a dream or illusion
And cultivate compassion for those who don’t realize this.
I eat the food of empty space
And cultivate the focus of nondistraction.
In the myriad of experiences, anything arises.
E MA! The phenomena of samsara’s three realms
Not existing, they appear. How wondrous it is!
After Milarepa had sung that, the students, with great faith, went back.
This is the cycle of the prior visit to Rakma.
*1 In Tibetan, “Gön Dzong” (T: dgon rdzong).
*2 “These three teachings are to blend chandali with illusory body yoga during the day; to blend dream yoga with luminosity during the night; and to blend the practices of bardo and phowa at the point of death (KTGR)” (Stories and Songs: 23).
*3 The place above Rakma, Protector Fortress (T: dgon rdzong), later became known as Enlightenment Fortress (T: byang chub rdzong).
*4 Inescapable “means that liberation from this type of hell is difficult to achieve (KTGR)” (Stories and Songs: 24).
*5 There are as many sentient beings as space is vast.
*6 Here “all-base” is a synonym for buddha nature (KTGR) (Stories and Songs: 25).
*7 Lhabar literally means “blazing deity.”
*8 The powers of body, speech, and mind (Stories and Songs: 27).
*9 The benefit of self and other.
*10 Literally, “I am one who has committed negative actions,” or “who has bad karma.”
6
Kyangpen Sky Fortress
NAMO GURU
The Jetsun Milarepa went from Rakma to Kyangpen Sky Fortress. While he was staying there, at one point a monkey appeared riding on a rabbit. He wore armor made of barley husks and held a bow and arrow made of straw. The monkey looked to see if he could advance on Milarepa, and the Jetsun chuckled.
The monkey said, “I have come to frighten you, but if you’re not frightened, then I will go.”
The Jetsun said:
I am resolved that appearances are mind;
I’ve seen that mind itself is dharmakaya.
So, spirit, whatever magic you may show,
It just makes this yogi laugh!
Thus he sang. Then the spirit committed to serve Milarepa and vanished like a rainbow. This spirit was the Drotang king.
Later, some benefactors of Drotang came to meet the Jetsun and asked, “What are the good qualities of this place?” Milarepa sang this song of realization in reply:
Lord Guru, I supplicate you.
Do you know this place’s good qualities, or not?
If you don’t know the qualities of this place:
This is the Kyangpen Sky Fortress, a solitary retreat.
At the palace of this Sky Fortress here,
Above, clouds from the south gather in darkness.
Beneath are fresh and clear waterfalls.
Behind are red rocks and the expanse of the sky.
In front are meadows with radiant flowers.
To the side, fierce beasts let out their great roar.
At its face, vultures, the king of birds, soar.
In the sky, misty fine rain comes down,
And bees are ever humming their tune.
Deer and wild ass, mother and child, dance in their play.
Monkeys and langurs leap and run about.
Larks with their chicks let out many a peep,
And mountain grouses make melodious songs.
The clear highland springs babble pleasantly.
All these sounds, each at their time, are experience’s friend.
This place’s good qualities are inconceivable,
And my mind is so happy I’ve burst into song.
Key instructions now come forth from my speech.
All you male and female benefactors gathered here,
Follow after me and do as I have:
Abandon negativity and practice virtue!
Thus he sang. Among the people gathered there was one mantrika who said, “Jetsun, on this joyous occasion of our having met you, please give us the gift of an instruction that is easy to understand and easy to put into practice. Explain to us how to practice the view, meditation, and conduct.” The Jetsun sang this song of realization in reply:
May the g
uru’s blessings enter my mind.
Grant your blessing that I realize emptiness.
In response to these benefactors with great faith,
I’ll sing a song to please the yidam deities.
Appearance, emptiness, their inseparability, these three:
These three things summarize the view.
Clarity, nonconception, and nondistraction, these three:
These three things summarize meditation.
Nonattachment, nonclinging, continuity,*1 these three:
These three things summarize conduct.
No hope, no fear, no confusion, these three:
These three things summarize fruition.
No deception, no hypocrisy, no pretense, these three:
These three things summarize samaya.
When Milarepa had sung this, they all returned back to their homes filled with faith. Then after several days, many students came again to meet Milarepa. Those who had been there earlier asked, “Jetsun, are your body and mind well?” inquiring after Milarepa’s health. In reply he sang this song of realization:
I bow at the feet of the noble guru.
In this place, an isolated forest without any humans:
Milarepa’s meditation feels so good.
My sitting and walking without clinging feels good.
My illusory body free of illness feels good.
My sitting without any sleep feels good.
My concept-free samadhi feels good.
My chandali free of chill feels good.
My austerity free of dejection feels good.
My harvest that is free from toil feels good.
My isolated place free of distraction feels good.
This is the state of my body.
My yana*2 with means and prajña feels good.
The Hundred Thousand Songs of Milarepa Page 11