Give rise to devotion and supplicate.
May you receive the blessings of all the siddha lords.
Thus he sang.
Again, one day, in front of his disciple-sons and faithful male and female students, Milarepa emanated as a teacher of dharma for each of them, and also as playmates for each of the children playing in the dirt. In short, he displayed a fathomless myriad of emanations. Then his disciple-sons asked about the reason for doing this. The Jetsun responded, “I am a yogi who is aware of all the faults of my own mind. These outer appearances are transformed into whatever I wish, and I have no difficulty emanating and gathering them with my own mind.” Then he sang this song of realization:
I prostrate to the guru lord.
The guru’s blessing has entered my body,
So I attained the miraculous body, the nirmanakaya.
The guru’s blessing has entered my speech,
So I teach the key instructions by singing songs.
The guru’s blessing has entered my mind,
So I’ve realized mind and accomplished buddhahood.
I’m not burned by fire, nor carried by water.
My conduct is like that of a dancing elephant.*4
All beings who are pure,
Through their own individual perceptions,
See my body and hear my speech.
Because of their accumulation of merit, they’re liberated by seeing me.
Impure beings, because of their negative karma,
Do not see my body at all.
Through negativity, they experience suffering,
And the Buddha’s power does not bring them benefit.
All of you, apply yourself to practicing dharma!
There is no end to what I could say about this!
Alas, those with negativity, what a shame!
Those who engage in wrong conduct will never be liberated.
When I see their suffering, my heart aches.
We all must prolong our meditation!
Without thinking what you will do in this life,
You should think about what will happen in the next.
Thus he sang, and all of his disciple-sons were overjoyed.
And so Milarepa made the Buddha’s teachings shine like the sun and established beings in temporary and ultimate happiness. The Lord of Yogis, Milarepa, completely mixed meditation with postmeditation and appearances with mind. For the benefit of beings, he showed his signs of accomplishment and sang songs of realization. His heart-sons with the dharani of not forgetting remembered these stories and wrote them down in letters, which became renowned throughout the realm of humans. Most of the stories and songs are collected here, though it would be impossible to tell them all.
This is the cycle of Milarepa’s disciple-sons developing delight and the display of many miracles of his body. This also concludes the cycle of miscellaneous stories, thus completing the three cycles on how Milarepa gave the teachings of the practice lineage, contained within the eighth deed of the Jetsun Milarepa’s life, how he benefited beings.
*1 Yaks do not concern themselves with virtue and nonvirtue. Here, “celestial” means that, living in a divine realm, they do not have gross sufferings.
*2 The four form realms (consisting of seventeen levels) are highly refined states of meditative concentration.
*3 The “all-pervading essence” is another name for tathagatagarbha, or buddha nature, which pervades all sentient beings.
*4 Elephants symbolize fearlessness.
APPENDIX 1:
Summary of Tsangnyön Heruka’s
Life of Milarepa
PROLOGUE
Tsangnyön Heruka’s prologue praises Milarepa, telling of all his many good qualities, and sets forth the overall structure of the Life into two parts: (1) ordinary worldly deeds and (2) deeds of nirvana, which is supreme peace.
ORDINARY WORLDLY DEEDS
Birth
The chapter begins by describing a dream of Rechungpa in which the Buddha Akshobhya recounts the life stories of all the buddhas and bodhisattvas and in particular the Kagyu masters Tilopa, Naropa, and Marpa in an extensive way. At the conclusion of the discourse, the Buddha says that tomorrow he will tell the story of Milarepa. Upon waking from the dream, Rechungpa is compelled to ask Milarepa in person to recount his life story. Milarepa eventually begins his narrative by telling of his family lineage. He tells how his family became wealthy and influential in their region, how he came to be born with the name Töpa-ga (Delightful to Hear), and of the birth of his sister Peta Gönkyi.
Truth of Suffering and Perfect Practice
Further urged by Rechungpa, Milarepa tells of the death of his father, Mila Sherap Gyaltsen, and of the difficulties that then befell his immediate family. Knowing his own death was imminent, Milarepa’s father had given his last testament, entrusting all of his wealth to their extended family, and telling them to look after his wife, Nyangtsa Kargyen, and two children until the young Töpa-ga comes of age. But Milarepa’s uncle and aunt forcefully take possession of everything and put the three of them to work as their own servants. For many years Töpa-ga and his family endure great hardship in unjust servitude to his uncle and aunt. When Töpa-ga reaches the age of fifteen, Nyangtsa Kargyen holds a great banquet using the proceeds from a small piece of land she had inherited. She invites all who knew of Mila Sherap Gyaltsen’s last testament, and at the height of the feast reads it for all present to hear. The aunt and uncle refuse to relinquish what is rightfully her and her family’s and tell them to get out, striking the mother, Töpa-ga, and his sister. Töpa-ga’s other relatives feel great sympathy and offer to take care of them, but his mother refuses to accept charity and continues, without any other recourse, to remain with her two children, all working arduously for their keep. In this way, Milarepa explains, they knew no happiness.
Defeat of His Enemies
Rechungpa then asks Milarepa to recount the evil deeds that he performed early in his life. Milarepa continues his story by telling how his mother, in her wish for revenge upon their hated enemies, sends Töpa-ga along with five companions to study black magic. She gives him things to offer such a teacher and tells him that she will take her own life if he does not return with competence in performing black magic. He and his companions go to meet a guru of black magic, Yungtön Trogyal, whom Töpa-ga offers everything he has along with his body, speech, and mind. After staying a while and having learned some black magic, his companions decide to leave, but Töpa-ga refuses to go with them, saying that he has not learned enough to satisfy his mother’s wish. The guru asks why he has not gone with the others, and Töpa-ga explains the situation with his mother and family. Impressed by Töpa-ga’s offering of body, speech, and mind, the guru verifies the story and agrees to send Töpa-ga to another guru, Yönten Gyatso, to learn the black magic called Zadong Marnak (Red-Black–Faced Rahu). Töpa-ga builds a meditation cell according to the guru’s instructions and is successful in bringing about the signs of black magic. Curious to see how the magic has manifested, he goes back to his village and finds that the livestock have transformed into giant scorpions, spiders, and so forth and the house containing all of his relatives who were attending a wedding celebration has collapsed, killing thirty-five people inside. His mother gloats at the catastrophe, and the villagers, knowing it was the work of her son, set out to kill him. His mother sends gold, cleverly hidden in the garment of a wandering yogi, along with a letter to Töpa-ga, telling him of the success of the black magic and further inciting him to send a hailstorm. He returns to his previous guru and receives instruction on casting hail, and from nearby the village carries out his mother’s request. Discovered by the locals, Töpa-ga is forced to flee.
DEEDS OF NIRVANA, WHICH IS SUPREME PEACE
Meeting His Guru
Rechungpa requests Milarepa to tell how he came to meet the dharma, and so Milarepa relates how he gave rise to great remorse over the black magic he had cast and was restless with the thought of
needing to seek out the dharma. Töpa-ga’s teacher of black magic, having similar concerns for his own actions, agrees to be Töpa-ga’s benefactor should he commit to learning dharma and to come and help him gain higher rebirth and liberation. Thus, Töpa-ga was sent to study with a teacher of Dzogchen, Rangtön Lhaga. The Dzogchen master’s boasting of the ease with which one could attain accomplishment in his tradition inspired Töpa-ga to do nothing more than stay in bed, without putting any effort into practice. Rangtön Lhaga acknowledges his own shortcomings in teaching and encourages Töpa-ga to seek out Marpa the Translator. Merely hearing his name, Töpa-ga feels great joy and devotion and sets out to find Marpa, frequently asking others of his whereabouts along the way.
Marpa and his wife Dakmema both have dreams foreshadowing Milarepa’s arrival. When he does arrive, Marpa is plowing the field (something that is not usual behavior for him). There, the plowman (Marpa) tells Töpa-ga that he will introduce him to Marpa and then offering some beer, sets Töpa-ga to plowing the field while he goes inside. Töpa-ga drinks the beer, completes the plowing of the field, and is shown inside. When he enters, the plowman from before is sitting on a raised carpet. Töpa-ga still does not recognize him as Marpa. Marpa then tells Töpa-ga to prostrate, thus revealing his identity, and gruffly tells Töpa-ga that he will provide either food and shelter or dharma, but not both. Töpa-ga chooses to receive dharma and is given food by Marpa’s wife for several days.
Purifying Negativity and Obscurations
Milarepa continues his personal narrative, describing an episode in which he determines Marpa has a fierce temper—without thinking badly about him—and decides he must be careful how he acts around him. Marpa, knowing of Töpa-ga’s previous studies and accomplishment in black magic, has him cast black magic upon three different groups of people, which he does successfully. Subsequently, Marpa demands that those whom he attacked be healed and restored before he gives any instructions. Töpa-ga falls into despair, and Marpa comes to console him, saying he only gives the instructions slowly. Marpa asks him to build a tower for his son Darma Dodé. Töpa-ga goes about building the tower, only to have Marpa change his mind midway, forcing Töpa-ga to tear it down and start building again in another location. This happens five different times, with Marpa giving a new reason each time for the tower building to be restarted. During this harrowing process, Töpa-ga develops painful sores and undergoes great physical hardship. When Töpa-ga’s fifth attempt to act in accord with Marpa’s instructions for the tower is making good progress, Töpa-ga, thinking that because he was doing everything exactly as Marpa had said, sits down with high hopes to receive abhisheka along with Marpa’s other students. Marpa demands an initiation gift for the abhisheka, and when Töpa-ga claims Marpa’s promise to give it as payment after completion of the tower, Marpa scolds and beats him, sending him out. Töpa-ga is again dejected and Dakmema consoles him, encouraging him to continue on. Töpa-ga is further directed by Marpa to build a covered walkway. When another student of Marpa’s arrives to receive abhisheka, Dakmema encourages Töpa-ga to attend and gives him items to offer as an initiation gift. Marpa refuses the gifts, saying they were already offered by other benefactors, and again chides Töpa-ga. Marpa again comes to Töpa-ga saying he will give the dharma upon Töpa-ga’s completion of the tower and walkway. Dakmema continues to intervene on Töpa-ga’s behalf, at one point giving him her own turquoise to offer Marpa as an initiation gift. Marpa refuses again, claiming that the turquoise is his own as Dakmema is under his domain, and proceeds to beat Töpa-ga, again sending him away. Töpa-ga, unable to make any material offering to Marpa, leaves without telling anyone. He encounters a man for whom he works reading scriptures in his home, and is able to earn some money. Meanwhile, Marpa is distraught that his “destined son” has left, and weeps, crying out, “Turn around, my fortunate son!”
Töpa-ga returns of his own accord, and it seems Marpa may teach him the dharma, but still Marpa insists that the remaining three stories of the tower be completed. Frustrated, Töpa-ga again leaves, at Dakmema’s encouragement, to receive abhisheka from Ngok Chöku Dorje, a student of Marpa. Dakmema forges a letter from Marpa commanding Ngok to give Töpa-ga abhisheka, and she further gives Töpa-ga some precious ritual items of Marpa’s as a gift for Ngok. Ngok, thinking Töpa-ga has Marpa’s consent, is happy to see him and has him perform black magic on a group of dharma obstructors. Töpa-ga reluctantly consents, concerned about his own karma in committing the deed, and receives the abhisheka and teaching on Hevajra, but no signs of realization or experience arise in his subsequent meditation practice. Ngok is finally informed that Marpa did not actually give his consent, and he tells Töpa-ga that the abhisheka was pointless and that signs of meditation will not ever arise from it.
Time comes for Ngok to go and receive abhisheka from Marpa and he gathers all of his wealth and livestock to offer them to Marpa. At the time of giving abhisheka, Marpa reveals that he knows that Ngok gave abhisheka to Töpa-ga, at which Ngok is terrified. Ngok relates what happened, and Töpa-ga reveals that Dakmema is the one who supplied him with the letter and gifts for Ngok. Dakmema and Töpa-ga both flee, and Ngok tells Töpa-ga that he cannot give him any teachings. Left with no place to receive dharma, Töpa-ga says he will kill himself, though Ngok dissuades him by saying that to kill oneself is the greatest of misdeeds.
Obtaining Abhishekas and Key Instructions
Rechungpa begins the next chapter by asking Milarepa how he finally received the abhishekas and instructions. Milarepa continues, telling of how Marpa summoned Töpa-ga. He is reluctant and fearful of further rebuke from Marpa, but Marpa explains that his reasons for his previous wrathful behavior toward Töpa-ga were to purify his past misdeeds. He acknowledges the wrongs of Ngok, Dakmema, and Töpa-ga, but in the end says that because they were acting with a dharmic motivation, their behavior was “mostly correct.” In particular, Marpa explains that Dakmema’s foolish interceding resulted in leaving a slight residue of Töpa-ga’s negativity, but that the major negativities were eradicated. Marpa then agrees to accept Töpa-ga as a disciple, give the oral instructions, and support him in retreat. First the pratimoksha and bodhisattva vows are bestowed, and Töpa-ga receives the name Mila Dorje Gyaltsen.*1 The next day, the abhisheka of Chakrasamvara is bestowed where the entire mandala appears in the sky. Milarepa is given the secret name “Shepa Dorje” at this point by the guru and deities. The chapter concludes with Marpa explaining the many auspicious meanings of omens that had occurred up to this point in the story.
Arising of the Sprout of Experience and Realization
Rechungpa begins the chapter by asking whether Milarepa went into the mountains or stayed by Marpa’s side. Milarepa explains that he was told to go to a cave, where he meditated, unmoving, with a lit candle upon his head for eleven months. Marpa then summons him; Milarepa is reluctant to leave, but Dakmema encourages him to follow through with Marpa’s command. Milarepa offers a song of the seven branches to Marpa and relates all of his understanding of dharma. At this, Marpa is pleased, returns home with Dakmema, and Milarepa continues to meditate. In his retreat, Milarepa has a vision of a dakini who urges him to ask Marpa for instructions on transference and “entering the deceased.” He leaves to make the request of Marpa, who expresses concern that obstacles may beset him for leaving his retreat. Hearing of Milarepa’s encounter, he determines it was, indeed, a prophetic vision, and sets out to look for the instructions Milarepa sought from amongst his texts. Not finding instructions on transference, he leaves for India to request them. Marpa returns successfully having obtained the instructions. Circumstances lead Milarepa to sing his prophetic song “The Four Pillars,” which Marpa interprets as a foretelling of the future of the Kagyu lineage. The chapter concludes with Marpa determining which practices are most suitable for each of his students, with Milarepa receiving special instructions on chandali. The other students go to their own respective dharma seats, but Milarepa is told to stay with Marpa while in retreat for a
few more years so that he may receive more instruction.
Leaving the Presence of His Guru to Go to His Homeland
Rechungpa asks Milarepa how he came to leave his guru, and Milarepa replies by saying he did not stay for several years as originally intended but left to go to his homeland. In his retreat, he has a dream where his village was run down and his mother had died. With a strong desire to see his mother, he goes to see his guru to ask permission to return to his homeland. Marpa explains that the circumstances of Milarepa’s coming to him at that time (while Marpa was sleeping) was an omen that they would not meet again, but that Milarepa would illuminate the Buddha’s teachings like the sun; thus Marpa gives his permission for Milarepa to go. Before he leaves, Marpa gives Milarepa all the remaining oral instructions of the whispered lineage. Marpa tells Milarepa to stay a few days to clear up any doubts regarding the practice, and a ganachakra is held by Marpa, his students, and Dakmema in honor of Milarepa’s departure. Marpa then gives Milarepa instruction on all the places he should meditate alone in the mountains, and gives him a scroll containing instructions only to be read when he should encounter obstacles in his practice. Marpa invites Milarepa to sleep near him that evening and with great affection and love for each other, they spend the night preoccupied by thoughts of each other without speaking. Marpa, Milarepa, and Dakmema each sing songs regarding Milarepa’s departure, expressing supplication, instruction, and aspirations. With many tears, Milarepa sets off alone, walking backward as far as he is able in order to see his guru’s face for as long as he can. Then when everyone is out of sight, he sets off to visit Lama Ngok, according to Marpa’s instruction, to compare their understanding and experience. Milarepa comments that Ngok surpassed his own ability in explaining the tantras, that he was not far behind Ngok in terms of his practice, but that he surpassed Ngok in the special Whispered Lineage of the Dakinis.
The Hundred Thousand Songs of Milarepa Page 74