The Hundred Thousand Songs of Milarepa

by Tsangnyon Heruka

Majestically stands upon the mountain’s white face.

  It’s not for fear of any others:

  This majestic stance is the snow lion’s heroic pride.

  The vulture of the red rocks, king of birds,

  Spreads his wings in the expanse of the sky.

  It’s not for fear of falling upon the cliff:

  To fly in the sky is the vulture’s heroic pride.

  Within the ocean, the mother of waters,

  The queen of fish further trains her skill.

  It’s not for fear that she will drown:

  To move and dart is her heroic pride.

  In the branches of trees of the mountains of Mön,

  Monkeys and langurs further train their skill.

  There is no worry that the monkeys will fall:

  It’s their nature to play in all kinds of ways.

  In the depths of the wooded forest,

  The striped tigress further trains her skill.

  It’s not because the tigress has fear:

  It’s her nature to be haughty with such skill.

  In the forest of Singala,

  Milarepa meditates on emptiness.

  It’s not for fear that my meditation will deviate:

  Prolonging meditation is my heroic pride.

  With the practice that is free of distraction

  Toward the mandala of dharmata that’s perfectly pure,

  It’s not for fear of mistaking the meaning:

  To seize the key point in its place is the yogi’s heroic pride.

  Any hindrances, deviations, or confusion

  In the practice of the inner nadi, prana, and bindu

  Are not a fault of the dharma:

  These are the boasting of quick production of signs.

  With the powerful gait of spontaneous conduct,

  The many expressions of highs and lows,

  These are not the concepts of dualistic mind’s appearances:

  They’re the tendrel of the myriad signs.

  In the ripening of the power of karma, cause and effect,

  The very forms of virtue and negativity are seen.

  But they’re not a point of deviation for meditation:

  They’re the clear words of truth of one’s individual type.

  A meditator who can maintain his seat in meditation

  Has very little craving for worldly things.

  It’s not that he desires any fame or renown:

  It’s the inner sign of revulsion toward the world.

  I, a yogi who meditates on the profound path,

  Keep only to mountains and to rock caves.

  I’m not a phony nor do I engage in inappropriate conduct;

  One-pointed meditation is what I desire.

  The many melodies of this repa

  Are not deceitful or a wish to distract.

  They are profound heart advice to help

  This gathering of faithful disciples here.

  When he had sung this they said, “Even though you only stay in mountain retreats, you need to have conducive conditions, such as a good meditation cabin. We will provide them for you.”

  The Jetsun replied, “I already have conducive conditions, like my meditation castle. This is what they are like.” Then he sang this song of realization:

  I bow at the feet of my father, the wish-fulfilling jewel.

  Grant your blessing that your son meet with conducive conditions.

  Please guide me in coming to the certainty

  That my own body is the deity’s palace.

  Because of fear, I was worried and built a castle;

  This castle is the castle of dharmata’s emptiness.

  Now, I’ve no worry over it collapsing.

  Because of the cold, I was worried and searched for some clothes;

  Those clothes were the clothes of chandali’s ashé.*8

  Now, I’ve no worry over any cold.

  Because of poverty, I was worried and searched for riches;

  Those riches were the inexhaustible seven noble riches.*9

  Now I have no worry over poverty.

  Because of hunger I was worried and searched for some food;

  That food was the food of the samadhi of dharmata.

  Now I have no worry over hunger.

  Because of thirst I was worried and searched for drink;

  That drink was mindfulness and awareness’s beer of amrita.

  Now I have no worry over thirst.

  Because of sadness I was worried and searched for a companion;

  That companion was the companion of the continuity of bliss-emptiness.

  Now I have no worry over sadness.

  Because of being mistaken I was worried and searched for a path;

  That path was the open and spacious path of union.

  Now I have no worry over mistakes.

  This yogi, who has everything desired,

  Wherever I stay, I am happy.

  At Yolmo Tiger Lion Fortress,

  One’s hairs stand on end at the tiger’s roar;

  With that, one can’t help but strictly keep to retreat.

  Compassion is roused at the tiger cub’s play;

  With that, one can’t help but cultivate bodhichitta.

  The howl of monkeys makes one feel uneasy;

  With that, one can’t help but become disillusioned.

  The clamor of young monkeys makes one laugh;

  With that, one can’t help but cultivate altruistic intention.

  The cuckoo’s melody makes one feel sad;

  With that, tears cannot help but fall.

  The changing, melodious voice of the lark;*10

  With that, the ear cannot help but be pleased.

  Large black ravens with their copious caws

  Are the companions of yogis and help their minds.

  Staying in a place like this, I’m naturally happy.

  When I have no companions, I’m happier still.

  May this yogi’s song of happy experience

  Clear away the suffering of wandering beings.

  When he had sung this, disillusionment and revulsion toward worldly things arose strongly for the disciples19 there. They offered the commitment never to come down from the mountains, and through meditation they all gained final attainment in their virtuous activity.

  Then the yidam said to the Jetsun, “Go again to Tibet and while meditating in remote mountain retreats, benefit sentient beings. There you will benefit the teachings and beings.” With that prophecy, the Jetsun resolved to go to Tibet.

  This is the cycle of the Yolmo Snowy Range.

  *1 In Tibetan, Takpuk Senge Dzong (T: stag phug seng ge rdzong).

  *2 “Most accounts note the toponym Mön or Mönyul, which can refer to regions of Arunachal Pradesh in northeast India, southern Tibet, and Bhutan. In the context of Milarepa’s biographical tradition, however, Mön is commonly used to describe the border region south of the Himalayan slope and is applied ‘to all kinds of groups throughout the Himalayas with whom the Tibetans came into contact.’ It is thus a general term, meaning ‘little more than “southern or western mountain-dwelling non-Indian non-Tibetan barbarians” ’ ” (Quintman 2014b: 78, quoting Michael Aris, Bhutan: The Early History of a Himalayan Kingdom. [Warminster, England: Aris & Phillips, 1979]).

  *3 Khenpo Tsultrim Gyamtso Rinpoche’s commentary on this song is also available in Stars of Wisdom.

  *4 T: ’khrul ’khor, a set of physical yogic exercises. “When meditative experiences occur, then implicitly, trulkhor naturally comes from that. All movement becomes trulkhor” (DPR).

  *5 This is referring to doing ritual practice for worldly ends, rather than having a spiritual goal. (KSP)

  *6 Mamos (T: ma dang mkha’ ’gro) are a type of rakshasa spirit; the word is also used to refer to a class of wrathful or semiwrathful dakinis.

  *7 Khenpo Tsultrim Gyamtso Rinpoche explains this line in his song “The Essence of Clear Light Sunshine: A Commentary on the Meaning
of the Three Nails”: “The remedy, prajña that realizes selflessness/ Doesn’t fix up luminous empty mind one bit/ And the remedy itself is naturally pure and free/ So it doesn’t create emptiness or clarity.” Translated by Ari Goldfield (Songs of Realization: 214).

  *8 T: a shad. This refers to the shape of the Tibetan letter that is visualized during chandali practice in order to generate yogic heat.

  *9 The seven noble riches, or seven riches of the aryas, are faith, discipline, learning/study, generosity, modesty, decorum/shame, and prajña.

  *10 T: co ga. Probably the Oriental skylark (Alauda gulgula).

  8

  The Offering of the Pigeon Goddess Girl

  NAMO GURU

  The Jetsun Milarepa left Yolmo and journeyed to Tibet according to prophecy. In a cave in Kutang, while alone like a rhinoceros,*1 residing in a state of luminosity, there came a pigeon wearing a dangling gold earring. As though prostrating, the pigeon bowed her body and nodded her head as she circumambulated Milarepa many times. Then she flew in the direction of Immaculate Rock.*2

  Knowing that this was the invitation of a spirit, the Jetsun went over to her. There sat a pile of white rice, which the pigeon began offering to him with her beak. As before, she prostrated and circumambulated, and then flew away. The Jetsun, with great joy and amazement, sang this song of realization:

  E MA HO!

  Marpa of Lhodrak, who has been so kind,

  By remembering you from my heart, I meditate with you there.

  Again and again I supplicate you to never be separate from me.

  Mixing one’s mind with the guru’s is so blissful.

  A la la! The nature of appearances

  Is pointed out as birthless dharmakaya,

  And they merge,*3 uncontrived, with the state of dharmakaya.

  I’m not concerned whether some views are high and others low.

  This uncontrived mind is so blissful indeed!

  This nature of mind is luminosity-emptiness.

  That luminosity-emptiness is pointed out as awareness

  And they merge in the uncontrived, innate state.

  I’m not concerned over good or bad meditation.

  This uncontrived mind is so blissful indeed!

  The sixfold collection clear right in its own place.

  Is pointed out as nondual, free of perceiver and perceived,

  And both pleasure and pain are merged into one.

  With this body, uncontrived, in its primordial state,

  I’m not concerned over right or wrong conduct.

  This uncontrived mind is so blissful indeed!

  The fruition is the nature of dharmakaya.

  The variety is pointed out as nirmanakaya.

  Everything, when encountered, is merged with the state of liberation,

  But I have no hope of any fruition.

  This uncontrived mind is so blissful indeed!

  When Milarepa had sung this, the pigeon returned, this time with seven companions. Just as before, they prostrated and circumambulated the Jetsun. He thought, “These are most certainly spirits. I will have to see if they speak honestly or not.”

  “Who are you all, and why have you come here?” he asked them.

  The devis*4 performed magic revealing their own bodily forms. The leader of them, who had come previously, said, “We are all devis who have faith in you and have come to request the dharma. Please teach us.”

  In response to this request, the Jetsun sang this song of realization:

  Lord, emanated guru who is so wondrous

  With no small compassion, please grant your blessing.

  You whose miraculous conduct is in accord with the dharma,

  Who appeared before in a pigeon’s form,

  You eight wondrously beautiful devis,

  If you wish to practice the sublime pure dharma,

  Please keep the meaning of this song within your minds.

  Generally, the mundane comfort in the world,

  Though it seems very pleasant, quickly departs.

  In particular, the view of you noble ladies,

  Though it seems high, there’s nothing stable about that.

  The householder’s way with its suffering of samsara,

  Though it seems very good, there is much pain involved.

  Excellent children of noble bloodlines,

  If they’ve no resourcefulness themselves, they’ll have much distress.

  Students who have an excellent guru,

  If their conduct is poor, then to samsara they fall.

  You emanated pigeon goddesses,

  Though you request the dharma, really trusting it is hard.

  If you must practice the genuine dharma,

  You must see as faulty beyond any doubt

  The good qualities of this mundane world.

  Understand adverse conditions that arise in this life

  To be the companion to enlightenment.

  For this man, adverse conditions are incredibly kind;

  You should also understand it this way!

  Thus he sang. Then the devis, smiling, all said, “Yes, we will do so!” and they prostrated and circumambulated him.

  The Jetsun asked, “Why is it that you appeared before as pigeons?”

  They replied, “You have no attachment at all to this life or your own benefit. In order to accomplish enlightenment for the benefit of others, you have abandoned distractions and remain alone, engaged in meditative concentration without interruption. Seeing this with our own divine eye, with faith, we came to request the dharma. We appeared in this way to hide ourselves from people with negativity. Now, please come to our divine realm and teach the dharma.”

  The Jetsun then said, “For the entirety of this life, I will remain in the realm of humans to benefit beings. Since the divine realms are also without any essence, there is no need for them. Even if I were to go there, I would have nothing different to say than this. You all should practice in this way.” Then he sang this song of realization:

  I bow at the feet of Marpa from Lhodrak.

  Father guru, with your blessing, please grant me siddhi.

  You eight beautiful female goddesses:

  This white rice, the food of meditative concentration and siddhi,

  Has revived my body, and my practice will flourish.

  I’ll repay this kindness with the dharma.

  Listen attentively and keep it in your minds.

  The white and radiant celestial royal seat,

  Though you’ve managed to get to it, is without any essence.

  The youthfulness and beauty of you devis,

  Though it’s a pleasant appearance, will quickly go.

  This illusory deception, a magical display,

  Though the enjoyment is great, is a cause for downfall.

  The sufferings of the six beings of samsara,

  When one ponders them, are deeply disheartening.

  Should you wish to practice dharma for their sake,

  Then supplicate the three precious jewels;

  Meditate on the six beings as your own parents;

  Make offerings to the guru lord;

  Give generously to the impoverished;

  Dedicate your virtue for the six beings’ benefit;

  Always meditate on the uncertainty of the time of death;

  With one’s body as the yidam deity,

  Utter the profound speech of mantra;

  Meditate on self-aware emptiness wisdom;

  And continuously place your own mind as your witness.

  Then they said, “We are ignorant sentient beings with afflictions firmly entrenched within our minds. Please teach us a method on which to rely for remedying this state with mindfulness.” Then he sang this song of realization in reply:

  I bow at the feet of Marpa who is so kind.

  Grant your blessing that remedies arise well in my mind-stream.

  You devis who are endowed with faith,

  If you want to practice in a c
ontinual way:

  Inside, meditate with the concentration of shamatha;

  To abandon activity is one great ornament.

  Outside, stably take hold of the antidote;

  To relax body and speech is one great ornament.

  Continuously take the seat of mindfulness;

  To have few affairs is one great ornament.

  When adverse conditions give the mind difficulty,

  Be on the lookout for the arising of aggression.

  When encountering money and things of desire,

  Be on the lookout for the arising of attachment.

  When the weapons of harsh speech fall upon you,

  Be on the lookout for your ears’ delusion.

  When accompanying friends that are equal to yourself,

  Be on the lookout for the arising of jealousy.

  When praise and honor come your way,

  Be on the lookout for the arising of pride.

  At all times and in every way

  Tame the evil demons within your mind-stream.

  Should a hundred learned and righteous ones speak,

  There would be no better advice than this.

  Now practice with joy in meditation!

  When Milarepa had sung that, the devis rejoiced with great delight. Then, again transforming into pigeons, they went off to the celestial realm.

  The Jetsun, being quite pleased with the result, and with his practice flourishing, went to Drakya Vajra Fortress.

  This is the cycle of the offering of the pigeon goddess girl. Here also concludes the cycle that tells primarily of Milarepa’s binding under oath the harm-inflicting spirits.