The Hundred Thousand Songs of Milarepa

by Tsangnyon Heruka

  This is the cycle of Milarepa’s meeting Kharchung Repa at the Kora Pass of Tisé.

  *1 The “wheel of the relative” is the wheel of the twelve points of interdependent origination. (DPR)

  *2 These lines as they appear in Tsangnyön’s version could potentially be interpreted as: If someone who has disdain for dharma decides to give up their monastic vows, they will have a difficult time as a lay householder as well (TN). The word for “monks” here, in Tibetan could also mean “respectable persons,” which would change the meaning somewhat.

  However, these two lines seem to be a modified and contracted version of four lines found in the Black Treasury where the middle two have been left out. The full four lines translated read: “For dharma practitioners who have disdain toward dharma/ It is difficult for the siddhis to come./ For the women whom you protect/ It’s difficult to find a spouse and home.”

  21

  Meeting Repa Darma Wangchuk

  NAMO GURU

  During the waxing moon of the last month of autumn, when the master, the Jetsun Milarepa, and his students went to Kyitang in Purang, there were many people there.

  The Jetsun said to the benefactors, “We yogis here are begging for provisions.”

  Among the group there was a dark-skinned woman adorned with beautiful ornaments who asked, “Yogi, what are the names of your parents and family? Who are you?” In response to her questioning, the Jetsun sang this song of realization:

  I prostrate to the lord gurus.

  I supplicate you: please grant your blessings.

  I’ve a father, Kuntuzangpo, All-Excellent Samantabhadra.

  I’ve a mother, Drowa Sangmo, Excellent Lady.

  I’ve an elder brother, Töpé Gyalpo, King of Hearing.

  I’ve an aunt, Nangsal Drönmé, Illuminating Lamp.

  I’ve a sister, Depé Cham-mé, Lady of Faith.

  I’ve a companion, Rangjung Yeshe, Self-Arising Wisdom.

  I’ve a son, Rikpé Kye’u-chung, Small Child of Awareness.*1

  My texts are all of phenomenal existence.

  My stallion is the prana which consciousness rides.

  My benefactors are the four districts of Ü and Tsang.*2

  I, myself, am a small white stupa.

  I never before have sung such a melody,

  So, now I will make the words clear:

  My father, Kuntuzangpo, All-Excellent Samantabhadra

  Relies on view and meditation as his sustenance.

  For me, mundane appearances have never arisen.

  My mother, Drowa Sangmo, Excellent Lady

  Pours out the milk of key instructions to drink.

  I’ve never had a famine of practice.

  My brother, Töpé Gyalpo, King of Hearing*3

  Wields the sword of means and wisdom in hand.

  I rest with the cutting of phenomena’s imputations, inside and out.

  My aunt, Nangsal Drönmé, Illuminating Lamp

  Having cleaned it, shows the mirror of one’s mind.

  It’s never been rusted by latent tendencies.*4

  My sister, Depé Cham-mé, Lady of Faith

  Loosens the knot of avarice.

  Thus, this yogi has no property or wealth.

  Even when I have, I’ve never held on unrelentingly.

  A companion, Rangjung Yeshe, Self-Arising Wisdom

  Accompanies me, free of dualism.

  We’ve never had fights with bad disposition.

  My son, Rikpé Kye’u-chung, Small Child of Awareness

  Holds the lineage of Victorious Ones.

  I’ve never raised a snot-nosed child.

  My texts, of all phenomenal existence,

  Teach theoretical knowledge by illustration.

  I’ve never looked at texts with black letters.

  My stallion, the prana which consciousness rides,

  Takes me to any place I desire.

  I’ve never ridden a horse of flesh and blood.

  My benefactors, the four districts of Ü and Tsang,

  Give me provisions at the time they’re needed.

  My hands have never been strained by carrying a bag of tsampa.

  For offerings, I offer to the three jewels.

  For reliance, I rely upon the guru.

  For closeness, my mind is close to the dharma.

  For something small, my afflictions are small.

  So therefore, I am a small white stupa.*5

  Thus he sang. Then the woman said, “This all is truly amazing! Besides those friends and relatives, do you have samsaric friends, sons, wealth, and so forth?” In reply, he sang this song of realization:

  When I looked out at this enemy, samsara,

  At first, samsara was enjoyable.

  In the middle, appearances were masters of deception.51

  In the end, I knew it to be a prison of demons.

  Therefore, I have abandoned samsara.

  Then, when I looked out at companions,

  A companion, at first, has a goddess’s smile.

  In the middle, she becomes terrifying and fierce.

  In the end, she’s a demon who won’t listen to anything.

  Therefore, I’ve abandoned having a life-companion.

  Then, when I looked out at children,

  At first, they have the smiles of a celestial prince.

  In the middle, they become a distant neighbor.

  In the end, they become an enemy with karmic debt.

  Therefore, I’ve abandoned having a child.

  Then, when I looked out at wealth,

  At first, wealth is like a precious jewel.

  In the middle, one becomes completely dependent upon it.

  In the end, it becomes like a bee and its honey.*6

  Therefore, I’ve abandoned material wealth.

  Contemplate these and practice sublime dharma.

  Bearing dharma in mind, practice generosity.

  Give without regret at the time of death!

  Thus he sang. With faith, she invited the master Jetsun and his disciples into her home and paid them abundant service and respect. Then she received the dharma, and by meditating, took hold of the path.

  While the master Jetsun and his disciples were residing at Dritse Snow Mountain, many students came to meet Milarepa. Among them there was a young man from the class of nobility who developed supreme faith toward the Jetsun and said, “All of the activities of the guru are truly wondrous. Please teach us dharma on how to practice during every activity.” In reply, the Jetsun sang this song of realization:

  All you faithful students who are gathered here,

  When going, take appearances onto the path;

  This is the way I go with the six consciousnesses self-liberated.

  When sitting, sit in uncontrived naturalness;

  This is the way I sit in essential reality.

  When sleeping, sleep in the state of equality;

  This is the way I sleep within luminosity.

  When eating, eat within the state of emptiness;

  This is the way I eat while abandoning perceiver and perceived.

  When drinking, drink the water of means and wisdom;

  This is the way I drink with continuity.

  When going, sitting, sleeping, look at mind!

  This is my virtuous activity without any sessions or breaks.

  Thus he sang. Then they said, “We do not understand that kind of practice, so we are at great fault. If we could understand it, we would be so happy.”

  The Jetsun said, “Giving up, saying you don’t understand, is a sign of not being able to persevere in practice. If you can practice, then you will definitely understand; and if you understand, the benefits are like this.” Then he sang this song of realization:

  Well now, all you fortunate students,

  In the vase of this composite body

  Is the coemergent deity’s form.

  If you can lift the lamp of luminosity,

  The dharmakaya will definite
ly shine upon everything, inside and out.

  In the nest of samsara’s conceptuality

  Is the garuda chick of bodhichitta.

  If you develop the wings of means and wisdom,

  It’s certain you’ll fly in the sky of omniscience.

  In one’s own body, the snow mountain of Victorious Ones,

  Is the lion cub of consciousness.

  If you can meditate with the sixfold collection, attachment-free,

  You’ll certainly gain dominion over samsara and nirvana.

  Within the ocean of samsara’s ignorance

  Are the merchant apprentices of the six types of beings.

  If you are not separated from the three kayas’ ship,

  You’ll certainly be liberated from the waves of suffering.

  In the house of the five poisons, the concepts,

  Is the bandit who destroys liberation.

  If you seize him with the lasso of methods,

  You’ll liberate yourself from the fearsome lands.

  Within the sky-like dharmakaya

  Is the jewel that fulfills all needs and desires.

  If you can meditate without distraction,

  You’ll certainly obtain the three kayas’ fruition.

  In the city of the three realms of samsara

  Are the binding shackles of the six types of beings.

  If you know how to be freed through the guru’s methods,

  Samsara will certainly become self-liberated.

  The guru, who is like a precious jewel,

  Has a wellspring of the genuine key instructions.

  If you can drink them with untiring faith,

  You’ll certainly dispel all the thirst of faults.

  Thus he sang. The students returned home having developed faith. In particular, the young nobleman felt there was no way he could not practice dharma. Thinking, “I must attend and follow this guru,” he too returned home. Being served by many humans and spirits, the master Jetsun and his disciples remained there with their practice flourishing until the last month of spring, at which point they left.

  When they arrived at Tisé, where those students from before invited Milarepa to come to their homeland, from among the rows of the assembly where a feast with extensive service and respect was offered, the young man of nobility with supreme faith said, “Lama, you practitioners have the view, meditation, conduct, and fruition. Lama, please teach us dharma about your practice and way of gaining resolve.” In reply, the Jetsun sang this song of realization:

  When I recognize the view,

  Attributes of outer appearances are liberated in their own place.

  It’s certain self and other don’t exist as two;

  This view is free of reference points.

  When meditation has taken its own seat,

  Attributes of virtue and nonvirtue are liberated in their own place.

  It’s certain happiness and suffering don’t exist as two;

  This meditation is free of fleeting experience.

  When conduct is taken hold of within the mind-stream,

  Attributes of friend and foe are liberated in their own place.

  It’s certain attachment and anger don’t exist as two;

  This conduct is free of any attachment.

  When fruition is liberated in its own place,

  Attributes of samsara and nirvana are liberated in their own place.

  It’s certain what to adopt and reject don’t exist as two;

  This fruition is free of hope and fear.

  When Milarepa had sung this, the man said, “Lama, although I have determined that I must practice the dharma, I do not dare do it without permission from my parents and family. I will ask for permission from my parents now, then I will practice the dharma. Allow me to attend you. Guru, please take me along with you.”

  The Jetsun replied, “When practicing dharma, if you do not contemplate the faults of samsara and become certain about them, because you will get involved in trying to please others, it will not happen.” Then he sang this song of realization, “How Will There Ever Be Enough?”:

  Faithful practitioners of the sublime dharma,

  If you don’t cut the ropes of pleasing others,

  How will there be enough attention paid?

  If you don’t collect alms without attachment,

  How will there ever be enough gathering of respect and honor?

  If you do not have contentment right now,

  How will there ever be enough gathering of wealth?

  If you don’t realize the single ineffable reality,

  How will there ever be enough of speaking with conventional terms?

  If you don’t realize the sole meaning without texts,

  How will there ever be enough written black letters?

  If you don’t know how to make adverse conditions your friend,

  How will there ever be enough removal of suffering?

  If you cannot bring suffering onto the path,

  How will there ever be enough reliance upon antidotes?

  If you don’t know thoughts to be dharmakaya,

  How will there ever be enough blocking thoughts and appearances?

  If you don’t cast plans and activities behind,

  How will there ever be enough meeting worldly goals?

  If you don’t cut activity and clinging,

  How will there ever be enough thoughts and deeds?

  If you don’t cut completely right now,

  How will there ever be enough putting it off?

  If you don’t forcefully liberate right now,

  How will there ever be enough hoping liberation will happen on its own?

  If you don’t train mind’s skill right now,

  How will there ever be enough hoping it will come on its own?

  If you’re not decisive about this now,

  How will there ever be enough planning for it later?

  If you don’t come to a conclusion about it now,

  How will there ever be enough hoping it will come later?

  When Milarepa had sung this, the young man gave rise to certainty, became decisive about practicing dharma, and received his parents’ permission. Becoming a follower of the Jetsun, he was given the abhishekas and instructions and was ripened and liberated. He became known as Jo-gom Repa Darma Wangchuk, one of the close sons of Milarepa.

  This is the cycle of meeting of Repa Darma Wangchuk at Purang.

  *1 Since most Tibetan proper names have meanings, each of the names here was rendered in both Tibetan and English to give the flavor of how the proper name would sound in Tibetan. Milarepa elucidates their meanings in the song below.

  *2 In the time of King Songtsen Gampo, Central Tibet (consisting of Ü and Tsang) was divided into four primary districts (T: ru): Yéru (g.yas ru) and Ruyag (ru yag) in Tsang, and Uru (dbu ru) and Yoru (g.yo ru) in Ü.

  *3 “Hearing” in the Buddhist tradition signifies study.

  *4 In old Tibet, mirrors were made from polished metal and had to be freed from rust in order for images to reflect clearly.

  *5 The italicized words of this verse indicate the components of the phrase “small white stupa” (pronounced “chö ten kar chung”) in Tibetan. “Chö” (mchod) means offering; “ten” (rten) can mean to rely; “kar” (dkar) means white, but can also mean to be close; and “chung” (chung) means small, or few. (DPR)

  *6 Bees put all of their efforts into making and keeping their honey. (DPR)

  22

  Taming Naro Bönchung

  NAMO GURU

  The Jetsun Milarepa, together with many of his disciple-sons, journeyed from Purang to Tisé. When they reached the pass, they were greeted by the shidak*1 of Tisé and Lake Manasarovar along with their retinues. They offered prostrations and vast, wondrous offerings to Milarepa. They also offered Tisé and Lake Manasarovar as sites of practice for the Jetsun and the disciples of his lineage. Furthermore, they agreed to protect those people who held the Jetsun’s dharm
a lineage, and then they returned to where they resided.

  When the master Jetsun and his disciples got to the shore of Lake Manasarovar, Naro Bönchung and his siblings went there to greet them in person because they knew of the Jetsun and his disciples’ renown and of their previous journey to Tisé. Even though they knew who he was, they pretended not to, and said, “Jetsun, where have you and your disciples come from, and where are you going?”

  The Jetsun replied, “We have come from a mountain retreat called Lachi and have come to Tisé to meditate.”

  Naro Bönchung said, “Who are you and what are you called?”

  The Jetsun replied, “I am called Milarepa.”

  “Oh! Tisé Snow Mountain and Lake Manasarovar, here, are just like you: you are renowned far and wide, but aside from that, you are nothing so impressive. Even if I were impressed, since this mountain has been commandeered by us Bönpos, if you stay here, you will have to practice my tradition of Bön.”

  The Jetsun said, “This mountain has been prophesied by the Sage*2 as a mountain for the holders of the Buddhist teachings in general; and in particular, it has been prophesied by Marpa as a sacred site of me, Milarepa. You Bönpos have been very fortunate to have stayed here previously; however, if you stay here now, you must practice dharma according to my tradition. If you will not do that, then go elsewhere.”

  The man said, “You seem to be two different people; from far away, you are well renowned, but up close, you are of little consequence. If you really are someone remarkable, then we can have a competition of our power in performing miracles. Whoever wins will take control of this site.” Then the Bönpo planted his feet on either side of Lake Manasarovar’s shore and sang: