The Hundred Thousand Songs of Milarepa

by Tsangnyon Heruka

  48.Literally, “I’m the meeting point of all meditators” (sgom chen kun gyi thus sa yin).

  49.T: gzong. This tool, according to TDC, is more like an awl or metal-working instrument. The translation was adjusted to fit the context.

  50.DN 319: chos dang ’khon pa’i chos pa la// dngos grub ’byung ba dka’ bar gda’//khyod dang mgon pa’i bu med la// khyim thabs rnyed pa dka’ bar gda’//.

  51.The translation is based on The Twelve Great Sons. BCC 136b: bar du snang ba ’brid mkhas po. TNH: bar du snang ba khrid mkhas po.

  52.More literally, “It’s just water cutting water.” T: chu nyid chu yis gshags pa gcig.

  53.This line appears the same in both Tsangnyön’s version and The Black Treasury (mi byed rdzu ’phrul nga che bas); however, we are reading mi byed as ma bcos (DPR). In its original form, the line could also possibly be read, “Of the miracles performed by men, mine are great.”

  54.This word suggests a rock that is used to do strength training (gyad rdo).

  55.T: ngas lta stangs ma byas rung gshogs pa yang gang zag gzhan pa la bltos na dga’ rab yin. (TN)

  56.T: rkyen med du bslu bslu ’dra bcu gnyis ’di mgur du gsungs so.

  57.T: mi gsal bgyis kyang gsal bar gda’.

  58.T: mchog du mos pa.

  59.The translation follows the Sichuan edition of The Black Treasury; this episode was not found in the Rangjung Dorje Collected Works edition. TNH: snang tsam dus kyi dang po la. DN-S 579: gna’ tsam dus kyi dang po la.

  60.T: yon tan rlom pa byi ltar ’tshub.

  61.T: phung sri.

  62.T: yus kha.

  63.T: bzlog gi sel.

  64.T: srog lha.

  65.This line is obscure. T: gzung ’dzin pho bdag gi tshor mig drongs. Alternate reading in The Black Treasury, DN-S 584: gzung ’dzin pho bdag gi ’tsher mig drong.

  66.This follows The Black Treasury reading, DN-S 584: phyi thar nang stong gi rtsib khog drong. TNH: phyi ther nang gog gi rtseng gog drongs.

  67.The components of the term, gnya’ chu, literally mean “neck water,” so “spinal fluid” was chosen as the best translation.

  68.Reading yan as gyengs in dga’ yan lto phyir ldom pa la. (DPR)

  69.T: phu mda’ thug pa’i long kha drongs.

  70.T: phyi khung nang khung gi mthsul khung drongs.

  71.T: tha mar rang la rang mdo che chung gis// dgos don gtam gyis gtan la phab.

  72.T: thod rgal.

  73.T: lha gcig dkon mchog gsum po la. Literally, “To the single deity, the three precious jewels.”

  74.T: phyis gang sdod kyi sar yong rung bsam pa thog tu khel ba dka’.

  75.Reading ’bru tsam as ’bru rtsam according to The Black Treasury, DN 332.

  76.T: mi yin na tshod blta ba yin ’dra mang du zer ba la. Literally, “You must be testing us.” (ATW)

  77.T: dzo ki zer na san tsa dzo ki zer ba yin.

  78.T: ’jig rten chos brgyad kyi phyir mi ’byon par sgrub pa rang mdzad pa thugs rjes bzung. (DPR)

  79.T: yang gnam lo rgyal por mtshan gsol ba// g.yu ’brug gser gyi gshog pa can.

  80.T: dog sa bkra shis nags ma ljongs. (DPR)

  81.The Tibetan in this line may reference an obscure name of the date in the lunar calendar, but it is unclear (DPR). TNH: zla mtshan blon po yar gyi ngo. DN 500: zla mtshan dbang po yar gyi ngo.

  82.T: lkug pa’i klu.

  83.This line is in the Sichuan edition of The Black Treasury but does not appear in the Collected Works edition or in Tsangnyön’s version. DN-S 773: dus gsum sangs rgyas kyi gzigs ma myong.

  84.T: nang ’gro drug bcud kyi sems can la. Literally, “The inner contents, the six classes of beings.” Here, a traditional metaphorical construction is used in which sentient beings are referred to as contents, and the outer environment that they inhabit is the “vessel” or “container.”

  85.The translation is based on The Black Treasury reading, DN 508: de ’dra rmongs pa’i sems can gis. TNH: de ’dra rmongs pa’i gsang tshig gis.

  86.T: khri sgo. This word is obscure. Khri means throne, and sgo means gate, so literally, “prosperous throne-gate.” It is also possible that this refers to the seats on which the weavers sit. (DPR)

  87.T: srid zhi bas skyongs shig mdzangs kyi ’phrul. (DPR)

  88.TNH: spa rtags sha dung gi sgo mo la. DN 509: dpa’ stag sha dung gi sgo mo la.

  89.This phrase is missing from Tsangnyön’s version. It appears in the Collected Works edition of The Black Treasury (DN 510) and The Twelve Great Sons (BCC 161a) as ltas ngan g.yang du len pa’i gdams ngag gis, literally, “the nail of taking bad omens as good fortune.” The Sichuan edition of The Black Treasury reads ltas ngan g.yang du len pa’i gdams ngag gis (DN-S 778), which is rendered in the English translation here.

  90.The Black Treasury and The Twelve Great Sons readings say, “He holds the victory banner of the teachings that do not set/ He’s the jewel at my crown.” DN 511, BCC 161b: mi nub bstan pa’i rgyal mtshan ’dzin. TNH: mi nub bstan pa’i rgyal mtshan gyi.

  91.T: a ba. We are reading this as a contraction of a ba le ba, which can mean intense or strong; here we interpret this to mean thick. (DPR)

  92.T: phyag zung du thim pa brgyad btsal nas. Here zung is being read as “pair.” With this interpretation, the sisters did sixteen prostrations. (DPR)

  93.T: ’gro rgyud.

  94.T: sder chags. This term is being read as “a type of clawed creature.” The goddesses are chamelion-like in the sense that their image is ethereal and shifting (DPR). The Black Treasury and The Twelve Great Sons both offer different readings of this line: TNH: bud med sder chags khrom du tshog. DN 518: bud med sde tshogs ’khor du tshogs. BCC 164b: bud med sde chags khrom du ’tshogs.

  95.The translation follows the Sichuan edition of The Black Treasury, DN-S 785: du mar ’gyed cing sdud lugs kyi. TNH: du mar ’gyed cing sdug lugs kyis. DN 518: du mar ’gyed cing sdod lugs gyi.

  96.T: phyag babs skyes pa’i lugs su byas.

  97.The Black Treasury states bdud bzhi’i dmag gi ru (DN 524) instead of dpung bzhi’i dmag gi ru” (TNH).

  98.TNH: yul sa sman gyi dor; DN 541: yul sa sman gyi dong ra. Triangulates between The Black Treasury and TNH, reading dor and dong ra as do ra.

  99.T: pho long ris su btab pa. (DPR)

  100.This reference is unclear (TNH: sa manta tsa ri); it appears differently in The Black Treasury (DN 542: sa manta rA dza) and The Twelve Great Sons (BCC 176a: sa san ta tsa ri).

  101.T: snga mun ’od kyi lam ’phrang der.

  102.T: lung ston bdud kyi pho nya gsum. Literally, “three messenger demons that are prophesied.”

  103.The translation follows The Black Treasury, DN 564: gzhi kham gsum na mi khom pa brgyad kyi ’du byed kyi thang chad cing/ lam srid pa gsum na yun ring du bshar bas. TNH: gzhi gsum du mi khom pa brgyad kyi ’du byed kyis thang chad cing lam srid pa gsum nas yun ring bshad pas.

  104.The translation follows The Black Treasury, DN 566: dus phyis bsam bzhin skye ba len pa de ka skye ba sna tshogs su sprul pa’i sku yin. TNH: dun phyin chad bsams nas skye ba sna tshogs sprul pa’i sku yin.

  105.T: thod rgal nyams.

  106.T: me mo bya’i zla ba’i tshes brgyad kyi nam srod yol ba na/

  107.More literally, “Trulkhor, the method for preparing the body, is bliss” (T: ’phrul ’khor lus kyi bca’ thabs bde).

  108.T: rag ma byang chub sgrub pa’i rdzong// brag dmar mchong lung khyung gi rdzong// brags dmar spo mtho nam mkha’ rdzong// mon yul stag phug senge rdzong// ka tya’i shel phug chu shing rdzong// brag dkar rta so dbu ma rdzong//

  109.T: khyod kyis sems can la lus ngag yid gsum gyi sgo nas phan gang thogs gyis/ than a ’brel gtam dang gleng mo sogs kyis kyang sems can la phan ’dogs gyis gsungs yod pas/ nang du thongs shog gsungs pa ltar nang du bos. Translation based on Scott Wellenbach in Stories and Songs (90).

  110.T: chos skad kyi lan tshul bzhin ’debs rgyu yod na thob/ de min dkor kho na rang za zhing chal glu len pa’i kha der dkor zas rung bas. (TN)

&n
bsp; 111.T: sdig pa stobs che khyad du tshe stod slob gnyer la sdug thag spyod nus pa ngo mtshar che. (TN)

  112.Reading ga dar as gad dar, which means to clean up or sweep clean.

  113.T: dmar chung byad.

  114.T: tho tsam. (TN)

  115.T: ston pa cis kyang mi nyan na/ rang re kun gyis mig gis mthong/ rna bas thos/rgyun du ’grogs pas cha rgyus yod la/ ’dris che chung med pa’i chos.

  116.T: nam mkha’ sra zhing ’thas pa rdo rje.

  117.T: mig ’phrul shes pa dang byed pa rung yang mi rung/ khyod rang mi nag pa rnams mgo skor thabs su gyis zer bas. (TN)

  118.T: kha lan sbyin pas ci la phan.

  119.T: ’khor los sgyur rgyal rin chen ’dzin// rigs lnga bya ’phur chos nyid klong//

  120.T: lan chags bu la byi dor gyis. Literally, “Scrub your children to whom you are karmically indebted.”

  121.Reading rdo rjes bzlad pa as rdo rje’i bzlad pa.

  122.T: gyur mo lto dkar.

  123.T: gdams ngag ma thob dgu thob bam.

  124.This line actually reads “Great Bliss: The Lamp of Speech” (T: bde chen gsung gi sgron me dang/); however, the other mentions of this teaching of the Dharma Cycles of the Formless Dakinis in the text read as translated here; thus, the name was adjusted for consistency. It is possible that the original reading is an alternate name for the teaching.

  125.T: spyod pa chu yi ral gri dang. Literally, “Conduct, the Water Sword”; adjusted for consistency.

  126.T: bsam gtan thun ’jog gdams ngag.

  127.T: rnal ’byor pa nangs nub med par sprang nus de las la bzang ste/ nges rnams kyis skyel yang mi zin par ’dug/ kyed rnams za ’dod pa rang gis chog pa min/ mi la yod dgos. (TN)

  128.Literally, “the small tiger bee” (stag chung bung ba).

  129.Literally, “Everywhere, one needs to have an enclosure for [their] shame” (ngo tsha’i rib ma gar yang dgos).

  130.Literally, “cloud bridge” (sprin zam).

  131.T: snying thon ’gro ba lta bu.

  132.T: Ali dang kAli.

  133.Literally, “children of animals” (dud ’gro’i bu).

  134.T: khel le.

  135.T: shes bzhin sdig mi gsog pa ltad mo rkyang che bar gda’/ rje btsun grub rtags de tsam ston pa sdig mi mdzad pas/ bdag gi dpe cha rnams gnang bar zhu zer/

  136.T: mi thar pa’i lus. (ATW)

  137.T: khong yus shod. Reading yus as “truth” (DSD).

  138.Literally, “Have not wanted to be carried to…” (skyer ma ’dod).

  139.T: ’jug thal.

  140.T: nyin par klog pa thos bsam gyi bya ba la nan tan che bar mdzad cing/ mtshan mo spong ba bsam gtan dang skor ba la sogs.

  141.T: nub gyur mo nya.

  142.Literally, “body hair” (spu).

  143.T: ’phrul ’khor btsan thabs kyi brdeg ’tshog.

  144.T: steng gi gegs sel.

  145.T: mtshal dmar ’obs kyi bad kyis brgyan. (TN)

  146.T: gong mtshan dngul gyi pho long btab. (TN)

  147.T: don thogs pa med pa.

  148.T: phangs rungs.

  149.T: phyi yul lung gsum gyi che rgu yis.

  150.The translation follows The Black Treasury, DN 710: theg pa’i khyad par ma rtogs par// rang sems ming la zhen pa yi// lta ba nga yir bzung nas ni// gzhan la skur pa mi gdab ’tshal//. TNH: theg pa’i khyad par ma rtogs pa’i// rang sems ming la zhen pa yis// lta ba yir bzung nas ni// gzhan la skur ba mi gdab ’tshal//).

  151.The translation follows The Black Treasury, DN 711: zag bcas bde ba’i rba klong du// rnam rtog rag par lus pa yin// bde ba’i ro myong med par bya//. TNH: zag bcas bde ba’i rba klong du// rnam rtog rags pa nub pa yi// bde ba’i rom yang mi bgyid ’tshal//

  152.T: tha mal thug phrad ma rtogs na.

  153.Reading gdod chung as ’dod chung.

  154.T: yang ’dre mos ka phung la gtong ngam zer byung bas.

  155.Using the definition of sme bar byas pa in DSM, to “make dirty” (sme ba can).

  156.T: chab dang cho lo gzhi ’ding ’di// ’byung bo gtor ma rtsod pa ’dra//.

  157.T: de la kha rtogs ’jal ba rnam// lag mgo me la sprug pa ’dra.

  158.T: lha zhugs, literally, “deity entering,” can refer to the trance state induced by a deity “entering” into the body of an individual.

  159.T: bshos.

  160.T: ’bangs rlung gis khyer ba gung dang mnyam. (DPR)

  161.Literally, “to mind his words is king” (mi kha la nyan na rgyal po yin).

  162.T: shal ma ri la ’degs nyen gda’. Translation is based on reading shal ma ri as shal ma li.

  163.T: ming yang spro ba skye ba’i phyir. (DPR)

  164.Literally, “the ocean of blood in the rosy cheeks dries up” (mkhur tshos khrag gi rga mtsho bskams).

  165.Literally, “the face’s protrusion, the nose, also shrivels” (byad kyi rgyang shing sna yang zhom).

  166.T: sdug bsngal yi chad spangs shing ’khor.

  167.T: chos par thugs rje chen po dgos pas bu dang re’u lug mi sdug tsam dang/ dge las rnams mdzad pas skyon dogs med lags zer ba. (TN)

  168.T: ka ba ’breng bas brabs pa ’dra.

  169.T: ’ud gog rbad gtam byed pa ’dra. (TN)

  170.T: yod lo byed pa ya re che. (TN)

  171.T: ya nga med pa’i zhe dogs can.

  172.Literally, “There is still a little that will not be benefited by that” (des cung mi phan).

  173.T: cug re drag. This is probably a colloquial expression the exact meaning of which is unknown.

  174.T: gang nas bsams snang ba’i ’khrul lugs la.

  175.T: mo go ’gyur ’gugs dbyangs su gda’i. More literally, “If you didn’t understand, it was a summoning song.”

  176.T: phag chod.

  177.T: rnam rtog mgo lo rgod pa yis. (DPR)

  178.The translation follows The Black Treasury, DN 616: ngos lkog gi khyim sgo che ba ste. TNH: ngo lkog bri sgyogs che ba yis.

  179.T: ’ur ding.

  180.T: ’phyo ba.

  181.T: las ngan ltag tshan ched pa ’am.

  182.T: srang rdo mgo.

  183.Preceding the line that begins “May you…” in each verse, Tsangnyön’s version (TNH) gives the very obscure line: sho mas kyang ku re zhus pa lags. Since it does not appear in The Black Treasury or in The Twelve Great Sons, the line was omitted in this translation.

  184.T: snying rje’i mgron khang.

  185.T: zhi ba ’od kyis phyin pas/ khos rje btsun gyi thugs rje’i zil ma bzod par zhi ba ’od chas pa tsam la nga ’gro nga bon po’i bla ’khyer mkhan snang yul gyi bdud nga ra mi zan bya ba yin/ bon po’i chos la gtad so mi ’dug pas rngan chan byed ’ongs pa yin zer/srang bar na mar sngo thul zhol le song ba ded pas ri logs la spyang kyir byas song skad/. (DPR)

  186.The translation follows The Black Treasury, DN 228: ngo lkog mkhan cig gtsang gtsang mang. TNH: ngo log mkhan zhig gtsang sbra mang.

  187.Reading nog as nongs.

  188.T: mthun ’gyur byung ngo.

  189.T: the’u rang sris la rku ba yin.

  190.T: dgra bu tsha lus las chad dang gnyis// bskyangs shing ’khang ba’i ’khor g.yog gsum//

  191.These four lines in The Black Treasury read (DN 232): ’jig rten lha yi bde ba yang// g.yer ni lha zhes che zhing ’dug// skad ni g.yu ’brug bzhin du cher grags kyang// de la snying po mi ’dug ste//. TNH: ’jig rten lha dang mi yi bde ba yang// g.yeng ni lha g.yag bzhin du che zhing ’dug// skad ni g.yu ’brug bzhin du cher bsgrags kyang// de la snying po mi ’dug ste//.

  192.T: yin pa min te bya thabs dka’.

  193.T: dbugs dbyung dbang po ma skyes pa.

  194.The translation follows The Black Treasury, DN 454: rang rgyud yan pa ’di ma re mdzod. TNH: rang rgyud yal bar ma btang mdzod.

  Glossary of Key Terms

  This glossary contains general explanations for terms as they appear in the text. It is intended to give immediate aid to the reader, not to be exhaustive. Interested readers are encouraged to seek out more detailed explanations among the many available Buddhist resources both in print
and easily searchable on the Internet. Note the following abbreviations:

  S: Sanskrit

  T: Tibetan

  abhisheka (S: abhiṣeka; T: dbang). A ceremony in which a guru empowers the disciple to enter into the mandala of a particular deity. In the highest yoga tantra, there are four principal abhishekas: (1) vase abhisheka, (2) secret abhisheka, (3) prajña-jñana abhisheka, and (4) fourth, or word, abhisheka.

  afflictions (S: kleśa; T: nyon mongs). Disturbing states of mind that are also referred to as “poisons.” Included in these mind states are the negative emotions. The three root afflictions are attachment, aggression, and ignorance.

  Akanishta (S: Akaniṣṭha; T: ’Og min). Literally, “Not Below.” Akanishta is the highest heaven of the form realms. In the Vajrayana tradition, it refers to the sambhogakaya realm from which all pure nirmanakaya realms come.

  all-base (S: ālaya; T: kun gzhi). The basic nature of mind, mind itself, or buddha nature. See mind itself.

  all-base consciousness (S: ālayavijñāna; T: kun gzhi rnam shes). The eighth, or storehouse, consciousness. All latent tendencies of mind are said to be stored within the eighth consciousness; this is not to be confused with the “all-base,” which in the Collected Songs refers to mind itself.

  amrita (S: amṛta; T: bdud rtsi). Generally, nectar or a precious or healing liquid. In the context of Vajrayana it is a sacred substance used in some rituals to symbolize prajña, or wisdom.

  anuttarayoga tantra (S; T: bla na med pa’i rnal ’byor rgyud). Highest yoga tantra; the highest of the four classes of tantra, which is principally emphasized in Milarepa’s tradition. The three lower classes are the kriya, carya or upa, and yoga tantras.

  ashé (T: a shad). The right-most stroke of the Tibetan letter A . This is the shape that one visualizes below the navel during chandali practice in order to generate yogic heat. A-thung (T: a thung), literally “short A,” is a synonym.

  asura (S; T: lha ma yin). The lesser gods, one of the six classes of beings of the desire realm. Afflicted with great jealousy, they are always engaged in warfare.

  avadhuti (S: avadhūti; T: dūti). The central channel, or nadi, of the subtle body. In yogic practice, one of the aims is to “bind” the prana by having it enter the central channel.