The Hundred Thousand Songs of Milarepa

by Tsangnyon Heruka

  Then Gampopa meditated fervently, and after a month he saw the mandala of red Hevajra. He thought, “The guru’s saying ‘And now…and now…’ must have been referring to the appearance of the yidam deity.” He told his guru, and the Jetsun said, “The rakta*24 that came from your mother is stabilized in the heart chakra of dharma. It is neither a fault nor a positive quality. Now you should meditate with vigor.”

  Again, he applied himself to meditation. One day, he saw the mandala of the skeleton of Luyipa Chakrasamvara.*25 He told his guru, and the Jetsun said, “The bindu has filled the navel chakra of emanation. It is neither a fault nor a positive quality. Continue to meditate.”

  He continued his efforts in meditation, and on the fourteenth day, for the entire night, his body became like the entire realm of space. From the top of his head to the soles of his feet, his body was filled with all the sentient beings of the six realms, and most of them were drinking only milk. Some of them drank milk after drawing it from the stars. There was a continuous great noise that came from no apparent source. In the morning, Gampopa loosened his meditation belt and the experience went away. He told his guru, and the Jetsun said, “The karmic pranas have taken the bindu into the inconceivable thousands of channels throughout your body; and the karmic pranas have been transformed into wisdom pranas.” He then gave him the practice of supreme chandali, and Gampopa meditated.

  One day, the whole valley appeared completely full of smoke, and when evening came, it became completely dark. Not able to see the path, Gampopa went along like a blind man to visit the guru. The guru said, “There is no problem, just sit and meditate.” The Jetsun gave him the practice of Dispelling Hindrances Above,144 and practicing this, Gampopa’s experience became like the sun rising at daybreak.

  Then one night, Gampopa’s body appeared completely without any flesh or blood, but only as bones linked together with many channels. He told his guru, and the Jetsun said, “The pranas have become too forceful; practice gently.”

  Then at dusk, he did the meditation and recitation of his yidam. At midnight, he did guru yoga and made many supplications. Before daybreak, he engaged in prana-control practice. When the sun was just beginning to dawn, he slept for a short while. In a dream that was not based on previous latent tendencies, twenty-four different signs appeared. Upon awakening, he had a bit of conceptualization about the dream, wondering, “Was it a good dream or a bad one?” He thought further, “The guru Jetsun is an actual omniscient buddha in person; I can ask him.” Before his food had even boiled, he rose right then and went to see Milarepa.

  The Jetsun was staying near a rock in Chuwar and was there lying down, rubbing his head with a thick cloth. Gampopa offered prostrations and said, “Jetsun, I have something very important to ask you. Please awake so that I may.”

  The Jetsun said, “Some concepts have arisen for you. This came to me this morning in my meditation. What is it that’s troubling you?”

  “My precious guru, I had some signs in a dream, please listen to them and tell me if they are good or bad signs.” Then Gampopa sang this song of realization:

  Lord yogi with the conduct of yogic discipline,

  Wondrous one clad in cotton cloth,

  Wish-fulfilling jewel who ornaments my head,

  One worthy of respect, like the crown of all.

  Your name, Mila, is renowned far and wide;

  Its renown pervades all directions.

  When I heard it, delight arose in me.

  Under the Pleiades in the east I pursued you

  Without any concern for heat or cold.

  Just like in the life-story of Arya Sadaprarudita,*26

  I wondered when I would meet you, Repa Lord.

  On the long road, I underwent many hardships,

  Then at the place I reached after two and a half days’ journey,

  With my life-force fading, I nearly died.

  But by the power of fervent devotion,

  Like the direct vision of Dharmodgata

  In the City of Fragrances in the east,*27

  In the supreme abode of Tashi Gang

  I met you, the Father Jetsun Repa.

  I thought, “Now my journey’s complete.”

  With such great joy, my hairs stood on end.

  Though I have no illusory wealth to offer,

  I have the ground—revulsion from samsara;

  I have the path—the fear of birth and death;

  I’ve completely let go of mundane perceptions;

  I’m of single mind to practice, and this arose from deep within.

  Lord, you’ve taken me with your hook of compassion.

  I will not forget you, and you will always be with me.

  Lord Guru, your subject has something to tell you:

  Last evening, I did the yidam’s recitation;

  At midnight, I supplicated the lord;

  After that, I exerted myself in prana-control practice;

  At the end of the night, right before dawn,

  When I made a short session for some sleep,

  Without being affected by previous latent tendencies,

  This wondrous dream arose:

  There was a summer hat with a silken brim

  Ornamented with a draping red silk;145

  Upon it was placed a vulture’s feather.

  I dreamt I was wearing it upon my head.

  There were boots of a majestic green

  With embossed brass placed all around the top

  And beautified with clasps of silver.

  I dreamt I wore such a pair of boots.

  On a white silken garment with gold threads and jewels

  The top was embroidered with golden threads

  With a crescent-shaped pattern of red dots.

  I dreamt I wore this over my body.

  Upon a belt of cloth from Mön

  Were ornaments of a bright variety of flowers

  With tassels of silk adorned with pearls.

  I dreamt it wrapped three times about my waist.

  Upon a piece of felt made of goat’s hair

  Whose shape was not formed by cutting it,

  Was a silver ornament that clasped it together.146

  I dreamt I wore this wondrous garment on top.

  A staff of mango and sandalwood

  Was inlaid with the seven precious substances,

  Its handle enmeshed with a golden weave.

  I dreamt this was held within my right hand.

  An authentic vajra kapala

  Was filled with the golden amrita nectar.

  Thinking of this as my drinking bowl,

  I dreamt it was held in my left hand.

  A pair of multicolored bags*28

  Filled with white rice of India:

  Thinking of these as my dharma provisions,

  I dreamt I carried them upon my right shoulder.

  A skin of the krishnasara deer

  With head and four legs still intact:

  Thinking of this as the cushion for my seat,

  I dreamt I carried it on my left shoulder.

  After this, I looked out to my right

  And there, upon a beautiful golden field

  Where calves and sheep were grazing about,

  I dreamt I thought, “I am their herder.”

  After that, I looked out to my left

  Where I saw a turquoise meadow

  With many different colored flowers.

  I dreamt many women were prostrating.

  In the center of this field

  Were golden flowers with innumerable petals.

  Upon this seat of a mound of lotus flowers,

  I dreamt I sat with the bodhisattva posture.

  I dreamt that in front, a spring came forth.

  I dreamt that light swirled at my back.

  I dreamt my body blazed like a mass of fire.

  I dreamt the sun and moon shone in my heart.

  This is the marvelous dream I had.

  Yet I do not know if it
’s a good one or not.

  Lord yogi, knower of the three times,

  I pray that you tell me of its meaning.

  After Gampopa supplicated Milarepa to hear of the signs that appeared in his dream, the Jetsun said, “Son, teacher-physician, do not let your mind be uneasy. Let your mind rest, relaxed at ease. Do not get caught up in the layers of the web of concepts that cling to a self. Let the knot of doubt be loosened in its own place. Cut the rope of duality at its thinnest point. Burst through the mat of latent tendencies at its thinnest point. Do not let the proliferation of thoughts become great; be without contrivance, and rest within freshness. I am a yogi who is trained in the illusory body, so I can interpret dreams. I also know how to transform dreams. I have full confidence in sealing dreams with suchness, and fully understand the suchness of dreams. Thus, son, this old father will now explain the omens of which you spoke. I will explain it in detail to make it clear and point out its symbolic meaning. Listen, focused, without distraction. Listen vividly and relaxed.” Then the Jetsun sang this song of realization in reply to Gampopa’s recounting of his dream:

  Lhajé, this song has your question’s answer:

  Listen vividly and relaxed, with attentive mind.

  Son, you have heard the Chakrasamvara tradition of Zangkar;*29

  You’ve studied the Kadampa tradition in Upper Ü;

  You’ve the power of remaining in excellent samadhi:

  I think all of this is wonderful!

  In the confused latent tendencies of your dream

  You got caught up in omens and fixated upon them.

  Son, have you not studied much? Such things are false.

  Have you not read the sutras, tantras, and treatises?

  In the definitive meaning of the Prajñaparamita sutras,

  It is taught that dreams are not anything real.

  They are empty, hollow, and meaningless;

  They’re without any essence, so the Buddha said.

  Likewise, as in the eight examples of illusoriness,*30

  It’s just as above, but in greater detail.

  Has this point not gone to your mind?

  Nonetheless, the omens in your dream

  Are a wondrous prophecy of what is to come.

  I, a yogi who has trained in dreams,

  Know how to explain such illusions.

  The white hat that you wore on your head

  Is a sign your high view overlays the lower ones.

  The silk brim added by a Chinese maiden

  Shows the profound and subtle dharmata.

  The color of the beautiful crest

  Means clearly distinguishing and not mixing the tenets.

  The vulture feather on the top

  Is the highest view of Mahamudra,

  A sign of seeing the unborn essence.

  Your wearing of the pair of boots

  Is a sign of climbing to the higher yanas, up from the lower:

  Their green color and embossed brass ornaments

  Are a sign of attaining the four kayas as fruition

  And show the gathering of the two accumulations.

  The shiny earrings with silver clasps,

  Because you’ve abandoned all pitfalls of conduct

  And don’t act heedlessly, however you wish,

  Are a sign of conduct that’s elegant and pleasing,

  The proper conduct of the Youthful Bodhisattva.*31

  Your wearing the white silk robe with ornaments

  Is a sign of your mind-stream unsullied by faults.

  The threads of refined gold circling the top

  Are a sign of unwavering altruistic heart.

  The crescent pattern with red dots

  Is a sign of benefiting beings with love.

  The belt made of cloth from Mön

  Wrapped three times about your waist

  Is a sign of holding the three vows in your mind-stream.

  The beautiful ornaments of white flowers

  As well as the silk laden with pearls,

  Because you are well adorned with the three trainings,

  Are a sign that disciples will have inspiration and faith.

  The staff of mango and sandalwood

  Is a sign of finding the guru according to your wish.

  The seven precious substances inlaid upon it

  Are the good qualities of that lord.

  The web of gold, enmeshing the handle,

  Is a sign of accepting fortunate ones

  With the vital points of the whispered lineage’s key instructions.

  Holding the staff within your right hand

  Is a sign you will go to a buddha realm,

  Having traversed the path with more and more ease.

  The authentic vajra kapala you had

  Is a sign that symbolizes the empty essence.

  Its being filled with amrita

  Is a sign that symbolizes the experience of bliss.

  Your thinking of it as your drinking bowl

  Is a sign that symbolizes those three as one.

  Carrying the kapala in your left hand

  Is a sign you’ll never be parted from meditative experience.

  The beautiful multicolored shoulder bags

  Are a sign of bringing whatever appears to the path.

  Carrying this double bag upon your shoulder

  Is a sign of traversing the Mahayana path

  Through the union of wisdom and means.

  The grains of Indian white rice inside

  And thinking of them as your dharma provision

  Are a sign that your life will be without obstacles

  And that you’ll be sustained by the food of samadhi.

  The krishnasara deer pelt upon your left shoulder

  Is a sign of mindfulness without distraction.

  The head and four legs still intact

  Is a sign you’ll clear away the suffering of the six types of beings,

  Because you’re trained in the four immeasurables

  And you continuously habituate to bodhichitta.

  Thinking of it as your cushion

  Is a sign that the realization of the inseparability

  Of compassion and emptiness will develop in your mind-stream.

  After that, when you looked over to the right

  At the beautiful golden field there,

  That’s a sign of the expansion of outer and inner good qualities.

  The sheep and goats scattered grazing there

  Are a sign you’ll fulfill the desires of beings

  By being a refuge, both materially and through dharma.

  Thinking that you were the herder of those

  Is a sign that you’ll care, never separate from compassion,

  For those without a protector from suffering.

  Then you looked over to your left,

  And there you saw a turquoise meadow.

  That’s a sign you’ll see the wisdom of bliss and joy

  By continually cultivating undefiled samadhi.

  The adornment of many flowers there

  Means that signs of experience will gradually dawn without bias

  And is a sign that you’ll develop many experiences.

  The many ladies prostrating there

  Are a sign of having command over the dakinis

  That abide within the nadis and bindus.

  The field of golden flowers at the center

  Is the sangha, like clouds that adorn the sky,

  With perfectly pure discipline

  And the realization of samadhi—

  This is the sign of your retinue’s gathering.

  The seat of a mound of lotus flowers

  With many petals and golden hue:

  Because you understand there is no abiding in existence,

  Just as mud does not sully the lotus,

  It’s a sign you won’t be sullied by the faults of samsara.

  As to your sitting in the bodhisattva posture:

  Because of your com
passion you don’t stay in nirvana,

  Just like the Youthful Bodhisattva.

  That’s a sign you’re a nirmanakaya who has come

  To help all six realms’ beings who have been your mother.

  The spring that burst forth to the front

  Is a sign that the dominion of dharma will spread.

  The swirling of light at your back

  Is a sign that virtue will spread throughout Tibet.

  Your body that blazed like a mound of fire

  Is a sign of the melting of the ice-block of concepts

  Through the wisdom of chandali’s blissful heat.

  The moon that shone within your heart

  Is a sign of always remaining within

  The luminous state free of coming or going.

  Son, it’s not a bad dream; it’s a good dream, indeed.

  A prophecy of what will come in the future:

  If this omen is explained, it is good, a sign of dharma.

  With whatever dreams that may manifest,

  If you cling to characteristics, they become an obstacle.

  If you know they’re illusions, they become the path.

  If you don’t understand dreams, then you won’t know how to explain them.

  Good dreams that seem bad, you’ll say are evil.

  You must train in dreams, then once that is actualized,

  A bad dream can be a good omen and explained as good.

  In short, whatever faults or good qualities there may be,

  Don’t regard them as great, O son of noble family.

  Keep this within your mind, dear monk!

  Thus he sang. Milarepa said, “O son, teacher-physician, these omens that came to you are indeed a prophecy of the future. They are signs that dharma will develop in your mind-stream. This old father, knowing how to interpret it, has explained it in detail. Do not forget the meanings of the symbols that I have pointed out to you, and henceforth come to determine whether my explanation is true or false. When you have determined that they are true, at that time, a special devotion toward me will arise within you, unlike what you have now. Son, when this happens, a special realization of seeing the essence of mind, free of contrivance, will dawn. In this life, you will be liberated from both birth and death.