The Hundred Thousand Songs of Milarepa

by Tsangnyon Heruka

  With the bliss of the guru’s key instructions in my mind,

  Singing melodies of experience is bliss.

  On my body, this cloth of cotton is bliss.

  So blissful is this way I live.

  May everyone, too, find happiness like this!

  Thus he sang. One of the people there followed Milarepa as an attendant and attained excellent realization. All of the others made commitments to always practice virtue.

  On another occasion, when the great Jetsun went begging in the practice of equal taste, he came to a wedding where male and female practitioners of both sutra and tantra, and most of the local people, had gathered.

  “I am seeking provisions,” the Jetsun said. But the dharma practitioners at the head of the rows paid no heed to him and laughed.

  The leader said to him, “Yogi, where are you from? Where are you going?”

  “I’m someone who never mingles with mundane crowds and lives his life in the mountains where there are no people.”

  “Oh! Then, are you not Milarepa?”

  “Yes, indeed, I am. But since I don’t know anything at all about the eight worldly concerns, I don’t ever join groups of dharma practitioners.”

  “If it is indeed true that you are Milarepa, the nadis of his throat center have opened, and he is able to sing about any dharma without any difficulty. Therefore sing a song for our assembly here about what kind of motivation we should have.” In reply, Milarepa sang this song of realization on the ocean of samsara:

  May the unequaled guru always be seated at my crown.

  Is samsara a great ocean?

  However much you scoop out, it’s never exhausted.

  Are the three jewels like Meru, the king of mountains?

  There is no one who can bear them away.

  Is samaya just empty talk?

  There is no one who really keeps it.

  Is the genuine dharma of the vinaya like lepers’ corpses on the road?

  No one tries to lay hold of it.

  Are the fur-lined cushions full of thorns?

  Those “great” teachers do not stay upon them well.

  Is striving in the vinaya discipline without any meaning?

  Ordained monks don’t keep their discipline.

  Are there Mongolian bandits in the mountain retreats?

  Meditators just travel down into the towns.

  Are there inferior gates of birth in the bardo state?

  Students just exert themselves in cleaning.*15

  Are woolen clothes in the next life very precious?

  The nuns all labor over wool in their looms.

  Is there some fear that samsara will be emptied?

  Monks and nuns give up their vows to have kids.

  Is there nothing to drink or eat in the next life?

  Male and female benefactors don’t give anything away.

  Is there suffering in the divine realm of Akanishta?

  There are so few people who go there.

  Is there happiness in the hells below?

  All the people with harsh mouths are trying to get there.

  Suffering and the lower realms are the result of negativity.

  Abandon nonvirtue, and put effort in virtuous actions;

  Then you’ll be without regrets at death, and your mind will be happy.

  Thus he sang. They said, “This is really the Jetsun Milarepa!” and they all had faith and respect for the Jetsun. They gave him genuine respect and service, and he taught the dharma to them. Through practice, several of them took hold of the path at the time of death.

  If these accounts were divided up, they would make several cycles.

  This is the cycle of the Jetsun’s replies to the questions of students and disciple-sons, in which interactions of the Jetsun with his heart-sons and various students were recounted in no particular order.

  *1 In Tibetan: Khujuk Enpa Dzong (T: khu byug dben pa rdzong).

  *2 Keep silent like a buffalo.

  *3 Pratimoksha (T: so thar) refers to the vows of individual liberation, primarily connected with refraining from doing harm and cultivating revulsion for samsara.

  *4 Wall-Foot Sole Fortress (T: rtsig pa rkang mthil rdzong).

  *5 In Tibetan: Shelpuk Chushing Dzong (T: shel phug chu shing rdzong).

  *6 Literally, “On the neck of Tseringma” (T: tshe ring ma’i mgul).

  *7 This is referring to an obscure story in Tibetan folklore; a reference has not been located for it (T: ’jol mo’i rnam thar mkhyen lags sam).

  *8 Dewakyong is another name for Ngendzong Tönpa; the reason for the redundant mention of his name here is not clear.

  *9 If one understands there is no worker and no work (if one realizes they are empty of a true essence), then one has “cut their ties”; one should gain confidence in “cutting the ties” without abandoning the work. (KTGR)

  *10 Tashi Lhamo Puk (T: bkra shis lha mo phug).

  *11 Nyen né (T: bsnyen gnas).

  *12 Literally, “kings and ministers” (rgyal blon). These are apparently old traditional Tibetan games, but it is unclear how they are played.

  *13 It was customary in Tibet for ministers and rich people, in particular, to build fires to keep warm; also implied in this example are the ministers’ large bellies that come from having lots of rich food. (DPR)

  *14 A thangka (T: thang sku) is a traditional painting made on canvas that depicts sacred images.

  *15 Rather than study, students engage in mundane tasks such as cleaning.

  46

  Bönpo Mountain

  NAMO GURU

  After Jetsun Milarepa stayed at the Nirmanakaya Palace in Chuwar, he cleared up the unequaled Gampopa’s doubts about the key instructions. Then he went to the east, where a great rain fell nonstop, day and night, and several of the disciple-sons became fatigued.

  Finally, once the sky cleared and the warm sun shone, the master and seven of his disciples, making eight, went to the peak of Bönpo Mountain to refresh themselves. There, experiences of bliss arose for all of them.

  Seeing Tseringma’s Snow Mountain, the peerless repas asked, “What is that snow mountain over there?”

  In reply, the Jetsun sang this song of realization about the greatness of the Azure Queen Snow Mountain:

  That’s the neck of the Azure Lhamen Goddess Queen!

  At the peak of Bönpo Rock Mountain

  Eight people who’ve abandoned activity gather.

  Do you feel happy, my disciple-sons?

  This father is joyful, my mind is happy.

  At this happy gathering of lord and subjects,

  This old man will sing a song of the signs of happiness.

  This old song sung by an old man

  Contains thirteen old signs of auspiciousness.

  Sons Dewakyong and Shiwa Ö,

  Come here and join in with me.

  The rest of you repas listen to our song.

  Repas sitting here upon your seats,

  Do you know this snow mountain here, or not?

  If you don’t know this snow mountain here,

  It is Lhamen Tashi Tseringma.

  From her hips all the way up to her high peak

  Is like the excellent length159 of a three-sided conch.

  Before anywhere else, the sun will shine

  Upon the silver lattice adorning her neck.

  The top of her head, her crystal crown,

  Is ornamented by white floating clouds.

  At the foundation, below her hips,

  It is always shrouded in mist and fog,

  Rain always falls gently without force,

  And rainbows always shine with offering clouds—

  It’s a sign of the riches of the Mayang River Valley.

  Many grazing animals always wander about.

  Flowers—the fields’ ornaments—are bright with many colors.

  Medicinal herbs with great power grow there:

  This extols the greatness of the Lhamen Snow Mountain.
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  This was my greatest site of practice.

  For all of you repas who have asked the question,

  I’ve pleasantly set forth this melody.

  Thus he sang. All of the repas were delighted with the song and asked, “This deity upon the snow mountain, how powerful is she? Does she practice good dharma or bad dharma?” Then Milarepa sang this song in reply:

  The beautiful goddesses, the Five Tseringma Sisters,

  Are principal among the Twelve Tenma Goddesses.

  These mundane worldly dakinis

  Translate the languages of Tibet and Nepal.

  They’re the lady sovereigns of Chuwar Drin.

  When these deities are given offerings, they will protect you.

  In general, they are supporters for all dharma activity.

  In particular, they’re the keeper of this yogi’s command.

  They will always be with you, my disciple-sons.

  This human and these deities have a profound connection.

  In general, Tibet was established on the path of virtue;

  In particular, siddhis dawned for this practice lineage.

  Thus he sang. The repas said, “How amazing! It seems these deities became students of the Jetsun. If that’s so, tell us what dharma you taught them, and how they have served you.” Then he sang this song of realization in reply:

  On the neck of that snow mountain, I taught the dharma.

  Milarepa, is he called a human?

  To the retinue Lhamen and local deities who practice,

  I taught the dharma that distinguishes good and bad karma—

  The sutras’ provisional meaning of cause and effect.

  The class of animals with aggression and malevolence,

  The four classes of nagas, too, listened to this genuine dharma.

  These five great nyen siblings invited me to teach;

  These tsen emanations, these five sisters were my benefactors.

  Many menmo goddesses gathered around

  And all the devas and ghosts provided provisions.

  I established the land in virtuous dharma.

  I’m not someone with any great power

  But, meditating on love and compassion,

  With peaceful speech, I taught the dharma to them.

  I tamed these formless devas and ghosts with methods.

  Since I have no regret for my actions before,

  Now that I’m old what regret is to be had?

  I’ve no fear of dying; I’ll be joyful at death.

  All you repas sitting here, who’ve abandoned activity,

  Persevere in meditating and have joy in death!

  Thus he sang. Then the repas said, “Between humans and spirits, who is better able to practice the dharma? Who is able to bring more benefit to beings?”

  The Jetsun replied, “Humans are able to bring themselves and others benefit through the dharma more strongly. But Tseringma can be considered to be a human and is especially devoted to keeping my teachings. I have left behind crowds of people, and I meditate having let go of the eight worldly concerns; thus I am lord over all the deities. You all too should let go of the eight worldly concerns and meditate without distraction.” Then he sang this song of realization:

  The lord guru’s blessings arose from the expanse,

  And I cut the ropes of clinging to relatives.

  Wandering about the land without any bias,

  I repay his kindness through my actions.

  I relinquished the activities of the world.

  By the power of practicing meditation as he commanded,

  In postmeditation I took adverse conditions to the path.

  Taking a humble status, I meditated alone.

  Thoughts of old age and death accompanied my practice

  And the joy of experience arose from within.

  I’m a yogi with no desire for worldly merit,

  Who has thrown mundane happiness far behind.

  I bore in mind the lower realms’ suffering,

  And without ever pleasing any benefactors,

  I wander in the mountains and do my practice.

  Through the blessing of the one so kind

  My students were carried by the wind and are equal to the sky.160

  Sitting at the edge, it entered the center.

  Making it my subject, I become a lord.

  Through keeping humble status, I became a king.

  Through leaving humans, I met the deity.

  Through undergoing suffering, I attained bliss.

  Through perseverance, I developed compassion.

  Through staying alone, I’ve gained a retinue of many disciples.

  Through the whispered lineage’s practice, the dharma has spread.

  The translator Marpa, who is so kind,

  As an ornament sits upon my crown.

  Although I am old, I am an old tiger.

  This is my song of joy at death, free of fear.

  You repa-disciples sitting here,

  Do not be distracted by this life’s concerns;

  With perseverance, make efforts in practice!

  The Jetsun and his disciples stayed there for a few days and, on the tenth day of the lunar month, performed a ritual offering. After that, some of the repas expressed their intention to go into the mountains and some to inhabited areas to beg for alms in the practice of equal taste, and some asked to stay with the Jetsun. All of this was conveyed to Milarepa through Rechungpa. From within the rows of tenth lunar day feast practice, Rechungpa also asked the Jetsun to give some advice to the repas. The Jetsun then, in a song of realization, taught these six points of urgent advice*1 to the unequaled Gampopa, Rechungpa, and his other disciple-sons.

  My son, the teacher who has listened*2 widely,

  And Rechungpa with great perseverance,

  All the repas who fill these seats here,

  With the teacher and meditator at the head,

  Have requested me to say a few words.

  So for that purpose, this is what I say:

  If you listen to this old man, it would be wise.

  If you look at the birds, you’ll be an expert in time.

  If you’re content with your wealth, then you are rich.

  If you judge your ability, you can keep yourself safe.

  This song of poetic examples above,

  Now, to connect with the key points of their meaning:

  Henceforth from this tenth-day offering

  Some of you said you will go see the countryside,

  Some said you will pursue solitude,

  And some of you said you will stay by my side.

  Meditators who desire honor and wealth

  Desire to be quickly taken by demons.

  To be cared for by your father would be wise.

  To mind his words is excellent.161

  Don’t merely listen with your ears

  To these key instructions that I have,

  But without forgetting, keep them in the center of your heart.

  One fully trained in the practice of bindu

  Though training in awareness by means of the messenger,

  Apart from a qualified awareness-lady,

  Oh, do not rely on any other karmamudra!

  That’s as dangerous as climbing a tree of razors.*3162

  Bringing to completion the recitation of mantra,

  Also give rise to the motivation of great compassion.

  Then, through the clear samadhi of the yidam,

  Oh, do not practice black mantra or magic!

  This is not the general meaning of the teachings.

  There’s the danger of being born as a karmic rakshasa.

  With mastery over prana and mind,

  One displays forms, such as emanating as beasts.

  With miraculous power of the physical body,

  But without being able to act with the gaze,

  Oh, do not take human corpses from the charnel grounds!

  There’s the danger of ups
etting the flesh-eating dakinis.

  Apart from the guru with the three kindnesses, and so forth,

  And one’s vajra brothers and sisters,

  With holders of incompatible views

  No matter how high their dharma view may be,

  Oh, do not speak of your realization or meditation experience!

  There’s the danger the practice lineage’s blessing will vanish.

  To people whose samaya you’ve not examined,

  Without having the signs from the dakinis,

  Due to having concern over worldly wealth,

  Or to students who just simply ask,

  Oh, do not give the teachings of the whispered lineage!

  There’s the danger of your experience being obstructed.

  In the midst of ordinary people’s towns,

  Away from the solitude of mountain retreats,

  Oh, do not engage in the conduct of yogic discipline

  Nor perform the profound ganachakra

  Unable to transform unfaithful ones’ perceptions!

  There’s a danger that others will disparage you.

  This little song of practices that number six,

  In general, is the crown ornament of dharma practice.

  In particular, you disciples should keep it in mind.

  Thus he sang. The heart-sons all gained great certainty in what the Jetsun had sung. Some of the younger repas who had said that they wished to remain with the Jetsun said, “Since we are in the polluted age, please also give those of us with inferior faculties advice that is fitting for our minds.” In reply, the Jetsun sang this song of realization:

  Listen again, my disciple-sons:

  In this polluted age of the Buddha’s teaching,

  You should write “perseverance” in stone.

  If your shamatha should become stagnant with sleep,

  Restore the awareness of your three gates.

  When the spark of wisdom starts to dim,

  Restore it with the fire of mindfulness again and again.