The Hundred Thousand Songs of Milarepa

by Tsangnyon Heruka

  The Jetsun said, “You should have fear of samsara and let go of this life. Have the intention to quickly attain buddhahood, and apply yourself. If you do not practice without distraction in accord with a qualified guru’s instruction, you will go down a mistaken path merely for the sake of wanting to be famous, while engaging in the view, meditation, and conduct of coarse words written in letters.” Then he sang this song of realization:

  Alas! Listen here, great teacher!

  Without giving up this life you have,

  You won’t accomplish the benefit of others.

  While not realizing samsara and nirvana to be one,

  And engaging in the unsurpassed conduct of equal taste

  That comes only from looking at books with black letters,

  Does that not carry you down the river of the eight concerns?

  With your view of union, free from extremes,

  Have you not fallen off the cliff of the four possibilities?*10

  With your meditation of mental nonengagement,*11

  Have you not been bound by characteristics?

  With your samadhi of great bliss,

  Don’t attachment and desire deceive you?

  Without the blessings of body and speech,

  Don’t the phenomena of characteristics bind you?

  When you meditate upon appearances as the guru,

  Doesn’t your awareness become distracted?

  In teaching the Secret Mantra through symbols,

  Have you not taught them devoid of symbolism?

  The primordial purity of your own mind,

  Is it not corrupted with fabrications and lies?

  Without the noble guru’s permission,

  Aren’t you just acting haphazardly?

  Your activities of attachment to this life,

  Are they not obstructing demons?

  If you don’t have view, meditation, and practice

  That is endowed with a blessing lineage,

  Because of the deception of beguiling demons,

  It’s certain you’ll not be free from samsara’s lower realms.

  Therefore, follow a genuine lineage.

  Practice well without self-concern.

  Thus he sang, and the teacher became full of faith.

  “So very true! How amazing!” he cried out. He prostrated, taking the Jetsun’s feet to his head, and invited him to his home, where he gave abundant service and respect. He asked to follow Milarepa, and seeing that he was a person with karmic connection, the Jetsun allowed him.

  Then they went to the Lachi Snow Mountain, where Milarepa gave him the abhishekas and instructions, thus ripening and liberating him. He became the heart-son of Milarepa known as Ngendzong Tönpa Jangchup Gyalpo.

  This is the cycle of meeting Ngendzong Tönpa and the song of the bamboo walking stick in Chim Valley.

  *1 T: mdzo. Dzo are the male offspring of a hybrid cross between yaks and domestic cattle that are often used as beasts of burden.

  *2 TDC gives the measurement of one “cubit” (khru) as “the length from the tip of the elbow to the base joint of the little finger,” which would make Milarepa’s stick a bit short. It’s possible the term formerly referred to a longer unit of measure.

  *3 Whipcord is a general term for braided cord. The process typically requires four strands, which correlates to the two strands mentioned in this line and the two in the next example.

  *4 TDC describes this species of bird (T: lha bya gong mo) as “a field-dwelling bird with yellow and grey feathers, variegated pattern on the belly, with red beak and feet.” Other sources describe this simply as a “mountain-dwelling bird.”

  *5 The “King of Elephants” (T: glang bo sa srung) is an elephant that resides in the celestial realm of Tushita with white body, seven limbs, bare head, and six tusks, and is ridden upon by the gods Indra and Vishnu. (AKW)

  *6 Literally, “extracting the essence” (T: bcud len). This “is the practice of forsaking ordinary food and drink, and subsisting only on the essences one extracts either from flowers and other substances or from space” (Stories and Songs: 110).

  *7 This seems to be an obscure reference to the Vetalapañcavimśati, a series of twenty-five stories told by a vetala, a type of spirit that inhabits cadavers in charnel grounds at will. One of his stories tells of a Prince Chandraprabha (T: rgyal bu zla ’od); however, there is no apparent direct connection between the vetala and the prince.

  *8 Tushita is one of the six deva realms of the desire realm. It is said to be where the Indian Buddhist master Asanga went to receive teachings directly from the Buddha Maitreya.

  *9 The six excellent medicines can refer specifically to six different medicinal herbs that are thought to be the most effective in Tibetan medicine; however, here the term is taking on a more general colloquial meaning of simply “good medicine,” not necessarily referring to the individual six medicinal herbs. Sandalwood is thought to have particularly powerful medicinal properties. (TN)

  *10 The four possibilities, also called the four extremes and taught extensively in the Middle Way (Madhyamika) philosophical teachings, consist of conceptually fixating upon things as being existent, nonexistent, both existent and nonexistent, or neither existent nor nonexistent.

  *11 This is a technical term used in the context of Mahamudra meditation that describes the lack of mentally engaging an object with the conceptual mind. Through mental nonengagement, appearances arise to the mind without being obstructed by conceptuality.

  19

  Meeting Dampa Gyakpupa

  NAMO GURU

  When the Jetsun Milarepa was dwelling at Lachi Snow Mountain, one night there appeared in a dream a beautiful girl adorned with precious jewels and bone ornaments. She said to him, “Yogi Milarepa, in accord with your guru’s instructions, you must go to meditate at Tisé Snow Mountain.*1 Along the way, you will meet with someone with karmic connection. You should accept him.” She said this and disappeared.

  When he awoke, Milarepa thought, “This was the yidams and dakinis repaying the guru’s kindness. Since it is his admonishment and prophecy, I must go.”

  Then he went from Lachi to Tisé, and on the road at the confluence of Gyak in Nyanang, Dampa Gyakpupa*2 encountered the Jetsun. He came up to Milarepa and invited him to where he himself was staying.

  In the rows of a great ganachakra offering, Dampa Gyakpupa asked, “While sitting in the rows of this gathering, could the Jetsun please tell of what has arisen in his mind, and what is necessary for all practitioners, in the form of a song of realization?” In reply, the Jetsun sang this song of realization, “The Twenty-One Points of Mind”:

  One is Secret Mantra, the great path of means;

  Two are the great key instructions of the guru;

  Three is great perseverance in meditation:

  These points are the three greatnesses.

  One is prana-control penetrating the vital point;

  Two is mind itself penetrating into the expanse;

  Three is penetrating mastery over your mind:

  These points are the three penetrations.

  One, the command of the guru is accomplished;

  Two, the reality of one’s mind is accomplished;

  Three, others’ benefit is spontaneously accomplished:

  These points are the three accomplishments.

  One, the outer obstructing spirits and demons are pacified;

  Two, the inner afflictions are pacified;

  Three, the sickness of body is pacified:

  These points are the three pacifications.

  One, one becomes expert in poetic words;

  Two, one becomes expert in answering questions;

  Three, one becomes expert in the nature of mind:

  These points are the three kinds of expertise.

  One, one sees bliss as not a real thing;

  Two, one sees appearances nakedly;

  Three, one sees them as free of labels:

  These points are the three a
spects of seeing.

  One, the people gather together;

  Two, the enjoyments are gathered together;

  Three, the dakinis gather together:

  These points are the three gatherings.

  These twenty-one necessary points of mind

  Dawned in a yogi’s mind and were put to song.

  In general, dharma practitioners should cherish them well.

  In particular, my disciple-sons should cherish them well.

  For only a few in a hundred will the necessary points come together;

  Therefore, attaining liberation is very difficult.

  Now, while these necessary points have come together,

  Even though they are difficult, put them into practice.

  Thus he sang. Dampa Gyakpupa then followed Milarepa as an attendant, and was given the abhishekas and instructions. Through meditation, he perfected his experience and realization and became one of the close sons of Milarepa who were teacher-meditators.

  This is the cycle of meeting Dampa Gyakpupa.

  *1 Tisé is one of the Tibetan names for Mount Kailash. TDC states the name is of Sanskrit origin; however, other sources say it is derived from the ancient Zhang-Zhung language of Tibet.

  *2 The son of Jomo Urmo mentioned in the cycle of “The Song of Snow.”

  20

  Meeting Kharchung Repa

  NAMO GURU

  According to prophecy, the master Jetsun Milarepa and several of his disciples went to Lowo Lake after having gone to Tisé Snow Mountain. At that time, one of the disciple-meditators pretended to be ill and would walk no further, so the journey was interrupted. Thus, Milarepa stayed and taught dharma at Upper Lowo that summer. Autumn set in and the cold winds came. When they began the journey back toward Tisé, many male and female students accompanied him as far as Kora Pass. At the point where they saw him off, they prostrated and circumambulated many times. Then the students requested the Jetsun to sing a song about how their future meeting was uncertain. In reply he sang this song of realization on the way of a yogi:

  I am just a man, a yogi of Tibet;

  I am Milarepa.

  I’ve studied little but have many key instructions.

  Though I’m humble, I have great perseverance.

  I sleep little and have great endurance in meditation.

  I’m an expert in all by knowing one thing

  And I understand everything to be one:

  I am an expert in genuine reality.

  On my small seat, stretching my legs is pleasant.

  With thin clothes, my body is perfectly warm.

  With small bits of tsampa, my stomach is full.

  My example is that which all meditators aspire to.48

  I’m a gathering place for those with faith.

  I’m an object of reliance for those fearful of birth and death.

  I go in no fixed direction

  And I stay in no one particular place.

  For conduct, I go without reference points.

  I have no attachment to material things

  And no notion of clean or dirty food.

  For me, the pain of the afflictions is small.

  I have little self-regard and few desires.

  I’ve little attachment to perceiver and perceived

  And I’ve loosened the knots of the state of nirvana.

  I’m a friend of the elderly, a shoulder to lean on,

  And a playmate for young children.

  I’m a yogi who roams the country far and wide.

  May you devas and humans be healthy and happy.

  Thus he sang. They said, “This is what the Jetsun’s conduct is like. Please tell us what we disciple-sons should do.”

  The Jetsun replied, “Since everything is impermanent, practice the dharma.” Then he sang this song of realization on the eight examples of impermanence:

  You faithful disciple-sons who have come to this place,

  Do you fervently practice the sublime dharma, or not?

  Has heartfelt faith arisen, or not?

  If you wish to practice dharma from the depths of your being,

  And you don’t have faith that turns back or changes,

  That example is described by the wheel of the relative.*1

  For its meaning, investigate your own mind:

  Should I show you outer appearances as examples, or not?

  To show you outer appearances as examples:

  One is a vulture riding on the wind;

  Two is a turquoise-petaled flower;

  Three is a young fawn of the upper valley;

  Four is the six excellent grains of the lower valley;

  Five is a well-fitting garment of silk;

  Six is a precious jewel;

  Seven is the moon on the third day of the month;

  And eight is a man’s precious son.

  No one has recited these words before.

  If I don’t sing the rest of this song,

  The meaning of the words will not be conveyed.

  Thus, to join these examples with their meaning:

  A soaring vulture that disappears in the sky

  Is an example that illustrates illusoriness;

  It also shows impermanence.

  Contemplate this meaning and practice sublime dharma.

  The turquoise-petaled flower taken by frost

  Is an example that illustrates illusoriness;

  It also shows impermanence.

  Contemplate this meaning and practice sublime dharma.

  The young fawn of the upper valley killed by an arrow

  Is an example that illustrates illusoriness;

  It also shows impermanence.

  Contemplate this meaning and practice sublime dharma.

  The lower valley’s six grains reaped by the scythe

  Is an example that illustrates illusoriness;

  It also shows impermanence.

  Contemplate this meaning and practice sublime dharma.

  The well-fitting silken garment cut by a blade,49

  Is an example that illustrates illusoriness;

  It also shows impermanence.

  Contemplate this meaning and practice sublime dharma.

  The precious jewel that is found, then is lost,

  Is an example that illustrates illusoriness;

  It also shows impermanence.

  Contemplate this meaning and practice sublime dharma.

  The moon on the third day that shines and waxes

  Is an example that illustrates illusoriness;

  It also shows impermanence.

  Contemplate this meaning and practice sublime dharma.

  The man’s precious son, that’s born, then dies,

  Is an example that illustrates illusoriness;

  It also shows impermanence.

  Contemplate this meaning and practice sublime dharma.

  These eight examples, so marvelous,

  Are for you who send me off to put into practice.

  Labor and activities will never end;

  Be free of mundane activity and practice sublime dharma.

  Thinking there’ll be more time, this life goes to waste.

  Since the time of death is completely unknown,

  Contemplate this meaning and practice sublime dharma.

  Thus he sang. Faith arose within all of them, and like a wall falling to the ground, they all prostrated to him and their tears flowed. Then, three young men among them said, “Please allow us to follow the guru as attendants, and take us along with you.” To that, the Jetsun sang this song of realization, on the ten essential points of difficulty:

  For the practitioner with no altruism,

  It’s difficult to tame ordinary people.

  For the teacher in whose mind-stream dharma hasn’t developed,

  It’s difficult to gain any merit.

  For a meditator who has no perseverance,

  It’s difficult for signs of accomplishment to arise.

  For wanton monks wi
thout vinaya discipline,

  It’s difficult to receive any service or respect.

  For a mantrika without any samaya,

  It’s difficult to gain any blessings or power.

  For a benefactor who is bound by avarice,

  It’s difficult to gain any praise or renown.

  For a yogi who acts improperly,

  It’s difficult for tendrel to have any power.

  For students who don’t think of karma, cause and effect,

  It’s difficult to gain understanding of emptiness.

  For monks who have disdain toward dharma,

  It’s difficult to find a spouse and home.*250

  You spoiled children, faith may have arisen for you,

  But it is difficult to attain freedom.

  Now, you may have given rise to a sense of urgency,

  But later on you will have regret.

  Now make the aspiration to meet once again;

  It’s through karmic connection that we will meet.

  Until we’re able to meet again,

  This yogi leaves you with these solemn words:

  Benefactors, may there be auspiciousness for you.

  May your bodies be free of wounds or sickness,

  May your life be without obstructing conditions,

  May the father and his children meet again.

  This yogi is happy in whatever land he goes to.

  Now, dear children, you may go back to your homes.

  Thus he sang. Everyone there clutched at the Jetsun’s body and clothing while weeping, making aspirations, bringing his feet to their heads, prostrating, and circumambulating. When they left, one young man fervently pleaded with the Jetsun, so he attended and followed the Jetsun as the master and disciples all journeyed to Tisé. Milarepa gave the young man the abhishekas and key instructions, leading him to ripening and liberation. This student became known as Kharchung Repa, one of the close sons of the Jetsun.