The Hundred Thousand Songs of Milarepa

by Tsangnyon Heruka

  Practicing with the Yidam

  Rechungpa then asks Milarepa if he had only dreamed of his mother’s death or if she had actually died. Milarepa recounts that when he arrives in his homeland everything is in ruins. He encounters many herdsmen who, not knowing who Milarepa is, tell of the village’s history and how Milarepa’s old house and fields are haunted and no one goes near them for fear of Milarepa’s protectors. They also explain that his sister, Peta, who became a wandering beggar, was missing, and that his mother had died eight years before and her bones were still within the decrepit house. Milarepa goes to the ruins and finds his mother’s bones, at which point he is overcome with grief. He mixes his mind-stream with his mother’s and sees the true possibility for liberating his father and mother from samsara. He then takes a sacred text that had become ruined by water with the intention of giving it to his old tutor who had taught him to read. Finding the tutor had long since passed away, Milarepa offers it to his son. The tutor’s son is initially hesitant for fear of retribution by Milarepa’s protectors, but assured that the protectors would not follow the offering, the son accepts the gift of the text. Impressed by how Milarepa has turned from committing great misdeeds to a life of practicing dharma, the tutor’s son says Milarepa should stay there for a while. Milarepa is eager to enter into the mountains to practice. Milarepa sings three different songs to this effect, emphasizing the impermanence and essencelessness of the mundane world. The tutor’s son and his wife are deeply moved by this and Milarepa goes off into retreat according to his guru’s command.

  Meditating Undistracted in the Mountains with Great Hardship and Perseverance

  Rechungpa asks Milarepa about where he first practiced austerities and meditation, and Milarepa continues his story. After meeting his tutor’s son, Milarepa receives provisions from him and goes to practice in a cave nearby his home village. When these provisions finally run out, he goes begging for some food amongst the nomads, and comes across his own aunt’s tent. His aunt recognizes Milarepa and proceeds to beat and scold him for his past deeds. Milarepa sings her a song recounting all of his hardship, and she feels remorse. His angry and vengeful uncle later appears, and to save his own life Milarepa feels he must threaten him and his followers with black magic to ward them off. He does so and goes back into retreat. Dzesé, the girl to whom Milarepa was betrothed as a youth, finds him in his retreat cave. She relates that she can have no husband as all men fear retribution from Milarepa and his black magic. Milarepa offers his fields and house for her to use if his sister Peta is found to be dead, but she refuses them. His aunt hears that Milarepa is offering up his house and fields, apologetically returns to Milarepa, and asks for them herself. Milarepa agrees to give them if she provides him with provisions from the yield of the fields. She agrees, but eventually stops bringing provisions and tells Milarepa he must leave, falsely claiming that his former townspeople would kill her and Milarepa if he stayed. Milarepa uses his aunt’s false behavior as an opportunity to practice patience and with great sadness leaves, resolved to remain in mountain retreats. After much austere hardship he has the urge to leave retreat to refresh himself and procure provisions, but stops, remembering his solemn commitment to stay in retreat.

  When his provisions entirely run out, Milarepa resorts to sustaining himself only upon nettles. Because of this, his skin and body hairs turn pale green. A number of episodes tell of visitors, bandits, and so forth coming across Milarepa while looking for things to eat or steal. But all of these individuals leave empty handed, or only having been offered the very nettles that Milarepa eats.

  At a festival, Milarepa’s sister Peta catches word of her brother staying in retreat, and together with Dzesé goes to find him. When she arrives at Milarepa’s cave, his body is completely emaciated and still green in color from eating nettles. Peta is distraught to see him in such a state. Milarepa is both happy and sad to see her, and is refreshed by the provisions she brings. Both Peta and Dzesé encourage him to go begging, but he refuses, steadfastly keeping to his commitment to stay in retreat, and claiming that his own misery in practice cannot compare to those who suffer in the three lower realms. Still distraught over his state, Peta and Dzesé continue to bring him provisions, but he finds that when he eats the good food brought by them, he is unable to meditate. Seeing this as a great obstacle, he breaks open the scroll that Marpa had given him. It contains instructions for when obstacles arise in his practice, and based on those instructions, Milarepa comes to the realization that his subtle constituents require sustenance to allow them to “ascend” in accord with yogic practice. At this point, due to his eating good food, his practice flourishes and he gains realization and mastery over his subtle body. He is then able to perform many different miracles, such as transforming his body and being able to levitate.

  Milarepa encounters more individuals to whom he professes his commitment to strict dharma practice. Later, Peta again encourages him to leave his retreat, this time to become a servant of Bari Lotsawa, a famed lama. Milarepa claims this would only be a distraction from his practice of abandoning the eight worldly concerns. Peta, embarrassed by his naked body, gives him some cloth to make proper clothing. She leaves him and upon his return, he has made the cloth into a hood for his head, gloves for his hands, boots for his feet, and a sheath to cover his penis. Peta is appalled and Milarepa says there is no need for him to be embarrassed about anything, that if she is embarrassed, she should get rid of those “embarrassing parts” from her own body.

  Some time later, Milarepa’s aunt, with genuine remorse, comes to see Milarepa while Peta is also present. Peta does not wish to let their aunt come near him, but Milarepa, knowing it is the proper thing for a dharma practitioner to do, sees to it that she confesses her wrongdoing and grants her an audience. He teaches her extensively on karma, cause and effect, and she turns her mind to dharma, eventually attaining liberation.

  The last part of the chapter departs from Milarepa’s life narrative. Repa Shiwa Ö expresses amazement at his master’s endurance in hardship, saying that neither he nor any of Milarepa’s disciples could practice in this way, and so therefore Milarepa must be some kind of emanation of a buddha. Milarepa tells him that if they consider the law of cause and effect fully, what he undertook would not seem so difficult; and further, that while even if he were emanated from a hell being, through seeing him as a buddha, the disciples would obtain the blessing of a buddha. Milarepa says that suggesting he is an emanation of a previous buddha or bodhisattva is a sign of not having confidence in the efficacy of the dharma of Secret Mantra. He says that if any common person has heartfelt conviction regarding cause and effect, they will have fear of the lower realms and attain buddhahood.

  Teaching and Benefiting Sentient Beings

  This chapter outlines each of the places Milarepa practices and the most important students he encounters, each of which is recounted fully in the Collected Songs.

  The Dissolution of His Form Kaya into the Dharmadhatu

  The final chapter of Tsangnyön’s Life of Milarepa moves away from the format of Milarepa telling his life story to his disciples, and is told by a third-person narrator.

  The chapter begins telling of Geshe Tsakpuwa who is very learned in intellectual dharma, but in no way embodies the teachings. He has great jealousy toward Milarepa and compels his lover, by offering payment with a valuable piece of turquoise, to give Milarepa poisoned curds to eat. Milarepa knows of the scheme and knows the geshe did not intend to give the turquoise, so he tells the woman to bring the curds later in order for her to actually receive the turquoise from the geshe. She does so, receives the turquoise, and confesses the scheme before giving the poisoned food to Milarepa. Milarepa says that he already knew about the poison and that even if he ate it, it would not harm him; but since his life of practice and guiding disciples was fulfilled, it is time for him to die. He eats the curds so that the geshe’s intentions will be accomplished. Knowing his death is imminent, he summons his man
y lay students and disciples and teaches the dharma for many days.

  Many wondrous signs and miracles manifest, with devas appearing to some present. When asked why these signs appeared, Milarepa explains that the devas came to hear the dharma, and that those who had gathered enough of the two accumulations were able to see them. He encourages them all to gather the accumulations. The students of Nyanang, Dingri, and other regions intuit that he will not live much longer and beg him to come to their lands one last time. Milarepa expresses his intention to go to await his death at Drin and Chuwar, and tells the students to make aspirations that they meet a pure celestial realm.

  The disciples eventually come to realize Milarepa will soon die and offer fervently to perform long-life ceremonies for him. Milarepa says that they will be of no avail. Milarepa proceeds to give a number of explicit dharma teachings and pieces of advice. Geshe Tsakpuwa hears of Milarepa’s worsening condition and goes to falsely offer respects. Thinking Milarepa is incapable of doing so, he requests that the illness be transferred to him. Milarepa refuses, saying that though he is capable, the geshe would not be able to take even a moment of it. The geshe openly doubts him, then to prove he is capable, Milarepa transfers the sickness to the door of the chamber, which breaks and crashes down. The geshe is still doubtful and Milarepa transfers a small portion of the illness from the door to the geshe, who collapses, writhing in pain. Then Milarepa again transfers the illness back into himself. The geshe experiences genuine regret, confesses, and offers all his belongings to Milarepa, who forgives him without taking the offerings. The geshe eventually renounces this life and becomes an excellent dharma practitioner. Saying that he only stayed to give the geshe an opportunity to confess his negative deed, Milarepa then goes to Chuwar to “display the appearance of illness and death.”

  He gives teachings in Chuwar and proceeds to give various belongings to his disciples to make a good connection and tells them not to move his body until Rechungpa arrives. He then gives some more dharma advice, and at the age of eighty-four, his “body dissolves into the dharmadhatu.”

  Many miraculous signs appeared with devas and dakinis present until the end of the funeral rites. Then conflict arises over who should take charge of the body and where it should be cremated. A ‘divine youth’ appears and in the sky and in Milarepa’s voice sings a song declaring how foolish it is to quarrel over a body that has dissolved into the dharmakaya. Subsequently, the quarreling stops and everyone is overjoyed, thinking they have seen Milarepa. The disciples and people of Drin are relieved that they will not lose purview over the body, and the people of Nyanang believe they have obtained it and proceed with the cremation in Lachi. Meanwhile, in Drin the students there pray over the body, which has taken the form of an eight-year-old youth. Thinking that Rechungpa will not come, they proceed to cremate the body, but it will not burn. After the dakinis sing a song to them, Ngendzong Repa notes that Rechungpa will likely come since the body did not burn.

  Rechungpa is staying in Lorodol when he has a dream of meeting Milarepa and later a vision of dakinis urging him to go to meet Milarepa lest he never meet him again. Rechungpa sets off and along the path encounters Milarepa in person, making Rechungpa question if he had really died. When Rechungpa arrives in Chuwar, he is stopped from approaching the body by some younger disciples who do not know him. Rechungpa sings a song of sorrow and longing. At that point the body regains its radiance and bursts into a blaze. Rechungpa eventually approaches the body, and Milarepa speaks to him, telling everyone to listen to his final song, his last testament, which he sings from within the cremation chamber. At that, his body again dissolves into luminosity and the cremation chamber transforms into a great celestial palace. Many miraculous visions appear with devas and dakinis singing and making offerings. When the blaze dies down, the students and disciples enter the chamber hoping to recover the sacred relics. Rechungpa discovers that the dakinis have swept away the physical relics and sings a song of heartfelt longing. When the song is sung, a relic the size of an egg descends and all of the disciples reach out to it, saying, “It’s mine!” The relic then ascends and transforms into different parts, one becoming a crystal stupa. The dakinis sing a song explaining that it was an object of devotion for everyone, not to be acquired by saying it belongs to any one individual. They explain that its compassion would always be present for all who offer prayers. Repa Shiwa Ö then sings a song of supplication asking the dakinis to allow the stupa to remain as an object of devotion for the human disciples there. Milarepa’s form appears within the stupa and he sings a song dispelling the mistaken notion that the disciples need a physical object toward which to have devotion. The stupa is then taken up by the dakinis.

  Distraught, the disciples offer prayers, and the voice of Milarepa speaks to them, saying there is an object worthy of their devotion under a stone upon which four letters have appeared. They find the stone and place it at Chuwar, where it remains. They then decide that they should look for the gold that Milarepa had previously said he left for them. At the place that Milarepa had foretold, they find a cloth, a small knife, and a piece of sugar. Upon the blade of the knife is a message telling them to cut the cloth and sugar into pieces and distribute them, that the cloth and sugar will never be exhausted, and whoever tastes or touches it will be liberated from the lower realms for seven lifetimes. The message concludes with: “Whoever said that Milarepa had gold, fill his mouth with shit.” Though they were sad, this made all the senior disciples laugh. More miraculous signs appear with a rain of flowers falling that serve to bless the land, relieving all sickness and strife. The chapter ends with a concluding statement about Milarepa’s perfect example and how he benefited beings.

  *1 From this point on in the summary, the name “Milarepa” is used in place of Töpa-ga.

  APPENDIX 2:

  Tibetan Equivalents for Place Names and Personal Names

  Arya Amoghapasha

  ’phags pa don yod zhags pa

  Auspicious Goddess Cave

  bkra shis lha mo phug

  Betse Döyön Fortress

  be rtse ’dod yon rdzong

  Bharima

  bha ri ma

  Cham-Mé

  lcam me

  Champoche

  phyam po che

  Chim Valley

  lcim lung

  Chok-kyi Gocha

  phyogs kyi go cha

  Chonglung

  mchong lung

  Chonglung Red Rock Garuda Fortress

  mchong lung brag dmar khyung rdzong

  Choro

  lco ro

  Chung

  gcung

  Chuwar

  chu dbar

  Chuwo Sang River

  chu bo bzang

  Crystal Cave Water-Wood Fortress

  shel phug chu shing rdzong

  Cuckoo Solitary Fortress

  khu byug dben pa rdzong

  Daklha Gampo

  dvag lha sgam po

  Dampa Gyakpupa

  dam pa rgyags phu pa

  Dampa Sangye of Dingri

  lding ri na dam pa sangs rgyas

  Darlo

  dar blo

  Dawa Norbu

  zla ba nor bu

  Demon Pond

  dmu rdzing

  Depé Cham-mé

  dad pa’i lcam me

  Dewakyong

  bde ba skyong

  Dharmabodhi

  dharma bo dhi

  Dingma

  ding ma

  Dingma Drin

  ding ma brin

  Dingri Khokna

  ding ri khog sna

  Do

  rdo

  Drakya Vajra Fortress

  brag skya rdo rje rdzong

  Drangso Trawa Pass

  grang so khra bo la

  Dretön

  ’bre ston

  Drigom Lingkhawa

  bri sgom gling kha pa

  Drigom Repa

  bri sgom ras pa

  Drik


  ’brig

  Drin

  drin

  Dritse Snow Mountain

  ’bri rtse’i gangs

  Drotang

  gro thang

  Dungdra

  dung sgra

  Dütsi Ngödrup River

  bdud rtsi dngos grub kyi chu bo

  Dzesé

  mdzed se

  Dzesé Bum

  mdzed se ’bum

  Dziwo Repa

  rdzi bo ras pa

  Enlightenment Fortress

  byang chub rdzong

  Five Small Lakes

  mtsho lnga de’u chung

  Gampo Dar Mountain

  sgam po gdar gyi ri bo

  Gampopa

  sgam po pa

  Garakache Inn

  gar a kha che’i mgron khang

  Gekhö

  ge khod

  Gepa Lesum

  gad pa gle gsum

  Goat Pass

  ra la

  Golung Menchu Cave

  go lung sman chu’i phug

  Gön Dzong

  dgon rdzong

  Great Cave of Taming Demons

  bdud ’dul phug mo che

  Gungtang

  gung thang

  Guru Bari Lotsawa

  bla ma ba ri lo tsA ba

  Guru Tsemchen of Latö