The Hundred Thousand Songs of Milarepa

by Tsangnyon Heruka

  ayatana (S: āyatana; T: skye mched). (1) A category of the abhidharma that includes the six sense faculties and their objects. (2) A state of meditative absorption that can correspond to one of the four formless realms (also called the four ayatanas).

  bardo (T: bar do). Intermediate state; this most commonly refers to the state between the death of one life and birth in the next, but can also refer to the “bardo,” or intermediate, states of dreaming, deep meditation, waking, and deep sleep.

  bhuta (S: bhūta; T: ’byung po). A formless demon that causes harm to others.

  bindu (S; T: thig le). Subtle essences. Bindu is one of the three key components of yogic subtle body practice along with nadi and prana. “Simply put, bindu corresponds to mind and the dharmakāya” (Callahan 2014: xxvi).

  bodhichitta (S: bodhicitta; T: byang chub sems). Literally, “mind of awakening or enlightenment.” Absolute bodhichitta is emptiness indivisible with compassion, beyond all words and concepts. Relative bodhichitta is the wish to attain enlightenment for the sake of all sentient beings.

  bodhisattva (S; T: byang chub sems dpa’). One who engages in the path to achieve enlightenment for the sake of all sentient beings. The bodhisattva path is said to require great bravery and genuine compassion.

  central channel (T: rtsa dbu ma). See avadhuti.

  chakra (S: cakra; T:’khor lo). Literally, “wheel.” Chakras are concentrated clusters of nadis that branch off the avadhuti like petals. In the Collected Songs, four chakras are discussed, located below the navel, at the heart, at the throat, and at the head.

  Chakrasamvara (S: Cakrasaṃvara; T: ’Khor lo bde mchog). A yidam deity of the mother class of anuttarayoga tantra, and one of the principal yidam deities of Milarepa’s tradition from the lineage of Tilopa.

  chakravartin king (S: cakravartin; T: ’khor lo sgyur ba’i rgyal po). Literally, “king that turns the wheel,” meaning “universal monarch.” A king who, due to having abundant merit, is particularly powerful and effective in his rule. Also used as an epithet for a buddha.

  chandali (S: caṇḍālī; T: gtum mo). Literally, “fierce lady.” The practice of yogic heat that is generated through working with the subtle body elements of nadi, prana, and bindu.

  Chö (T: gcod). Literally, “cutting.” Generally, a system of practice transmitted by the master Machik Lapdrön where one “cuts” through four types of “demons” that relegate one to samsara: material demons, immaterial demons, the demon of exaltation, and the demon of inflation. The last of these is the conceptual inflation of clinging to a self (Kongtrul 2007: 256).

  completion stage (S: sampannakrama; T: rdzogs rim). One of the two main components of Vajrayana practice, along with the creation stage. The completion stage is connected primarily with the illusory body and the subtle body practices of nadi, prana, and bindu.

  conduct of yogic discipline (T: rnal ’byor spyod pa). Spontaneous conduct performed by those accomplished in yogic practice to perform benefit for others and further enhance their own practice. When engaging in such conduct, yogis often perform very unconventional actions.

  creation stage (S: utpattikrama; T: bskye rim). One of the two main components of Vajrayana practice, along with the completion stage, in which one uses visualization of yidam deities as a method to purify one’s mundane perception.

  creation and completion. See creation stage and completion stage.

  dakini (S: ḍākinī; T: mkha’ ’gro). Generally understood as messengers or protectors of the dharma (though there are also worldly dakinis), they are seen as having a wrathful or semiwrathful temperament. Dakinis can also be yidam deities such as Vajrayogini.

  definitive meaning (S: nitārtha; T: nges don). In contrast to the provisional meaning, these teachings of the Buddha concern the absolute nature of reality, transcending the law of karma, cause and effect.

  deva (S; T: lha). Gods, one of the six classes of the desire realm.

  Dharma Cycles of the Formless Dakinis (lus med mkha’ ’gro chos skor dgu). These teachings were said to have been received by Tilopa directly from the dakinis. Marpa received some of them from his guru Naropa, and as prophesied, later Rechungpa went to receive the remaining ones from Tipupa and Machik Drupé Gyalmo. In written form they consist of nine lines of verse:

  For ripening and liberation, sever the knots of mind.

  For samaya, look at the mirror of mind.

  For nadi and prana, turn the network of chakras.

  For great bliss, seize the jewel of speech.

  For self-liberation,

  look at the lamp of wisdom.

  For sacred substance, bask in the sun of realization.

  For conduct, strike the water with the sword.

  For equal taste, look into the outer mirror. (Marpa 1995: 44)

  dharmakaya (S: dharmakāya; T: chos sku). Dharma-body or reality-body; the actual enlightened mind that is without any form.

  dharmata (S: dharmatā; T: chos nyid). The true nature of phenomena; the very suchness of reality that is beyond thought.

  dhyana (S: dhyāna; T: bsam gtan). Meditative concentration; the four form realms are also known as the four dhyanas.

  dralha (T: dgra lha). A type of warrior deity from the Bön tradition.

  dré (T: bre). A Tibetan measurement roughly equal to a quart.

  Dzogchen. See Great Perfection.

  eight freedomless states. See freedomless states.

  form realm (S: rūpadhātu; T: gzugs khams). One of the three realms of samsara, corresponding to subtle states of meditative absorption. Generally there are four form realms, each of which is divided, for a total of seventeen levels. Beings born within these states are considered a type of deva or god in Buddhist cosmology.

  formless realm (S: ārūpyadhātu; T: gzugs med khams). One of the three realms of samsara, corresponding to extremely subtle states of meditative absorption. These mind states are so subtle that beings dwelling there have no physical form. There are four different levels within the formless realm.

  four ayatanas. See ayatanas; formless realm.

  four immeasurables (T: tshad med bzhi). Immeasurable love, immeasurable compassion, immeasurable joy, and immeasurable equanimity.

  four kayas (T: sku bzhi). See dharmakaya; sambhogakaya; nirmanakaya; and svabhavikakaya.

  four lineage transmissions (T: rgyud bka’ bab bzhi). Said to be collected by Tilopa, one presentation states that they are the transmissions of chandali received from Charyapa, illusory body and luminosity received from Nagarjuna, dream yoga received from Lavapa, and bardo and transference from Subhagini.

  four maras (S: māra; T: bdud bzhi). The mara of the skandhas, the mara of the Lord of Death, the mara of the afflictions, and the mara of the godly son (or worldly pleasures).

  four possibilities (mu bzhi). Also referred to as the four extremes, which are the extreme of existence, nonexistence, both of these, and neither.

  four-session yoga (thun bzhi rnal ’byor). The four sessions of yogic practice in formal retreat: early morning before sunrise, mid-morning, afternoon, and evening or midnight.

  freedomless states (T: mi khom brgyad). Conditions in which one is unable to practice dharma. Traditionally enumerated as eight, they are: being born as a hell being, a preta, animal, a long-life deva, a barbarian (in a place where there is no view of dharma), being born with wrong views, in a time without buddhas, or as a dumb person.

  ganachakra (S: gaṇacakra; T: tshogs kyi ’khor lo). Literally, “wheel of accumulation.” A feast offering of Vajrayana practitioners in which participants usually practice on the basis of a yidam deity sadhana; “…desire and sense perceptions are made part of the path. By celebrating the phenomenal world, the practitioner simultaneously extends his understanding of sacredness and further surrenders ego” (Trungpa 1999: 349).

  gandharva (S; T: dri za). Literally, “scent-eater”; a lower-ranking deva.

  geshe (S: kalyāṇamitra; T: dge bshes). Literally, “spiritual friend.” In Milarepa’
s time, it was used as a title particularly in the Kadampa tradition to indicate one thoroughly learned in the Buddhist scriptures.

  Great Perfection (S: mahāsāndhi; T: rdzogs chen). Also known as Dzogchen. A lineage of medition practice primarily practiced in the Nyingma school of Tibet that is in many ways similar to Mahamudra. Great Perfection, while generally referring to a particular lineage of practices, also refers to the ultimate, primordially pure nature of mind or mind itself.

  higher perceptions (S: abhijñā; T: mngon shes). Clairvoyance and supernormal powers that manifest through accomplishment in meditation.

  Jambudvipa (S: Jambudvīpa; T: Dzam bu gling). Literally, “Land of Jambu.” One of the four continents as described in traditional Buddhist cosmology; it is equivalent to our world.

  jñanasattva (S: jñānasattva; T: ye shes sems dpa’). In sadhana practices of the creation stage, this refers to the essence of the yidam deity, often visualized as bestowing blessing by descending and entering the samayasattva.

  kapala (S: kapāla; T: thod). Skull-cup; a ritual object used in some Vajrayana practices.

  kaya (S: kāya T: sku). Literally, “body.” The “kayas” represent different aspects of enlightenment. They may be enumerated as two, three, four, or five. See also dharmakaya, sambhogakaya, nirmanakaya, and svabhavikakaya.

  kimnara (S: kiṃnara; T: mi’am ci). Literally, “human, or what?” A type of deva with the head of a horse and the body of a human.

  krishnasara deer (T: khri snyan sa le). Avalokiteshvara, the bodhisattva of compassion, is traditionally depicted wearing a krishnasara deer skin over his left shoulder and heart to symbolize love and compassion. Deer skins, generally, also serve as meditation seats for Buddhist yogis: “As an asana [or seat], the deer-skin is believed to enhance the solitary tranquility and awareness required by an ascetic, with the pure sattvic energy of the deer being absorbed by the practitioner” (Beer 2003: 62).

  kshetrapala (S: kṣetrapāla; T: zhing skyong). A worldly local protector deity.

  kumbanda (S: kumbhāṇḍa; T: grul bum). A type of yaksha demon that lives in the ocean. They have the body of a human but have the head of various different creatures and have ripped flesh on their ears and on the joints of their limbs.

  Lake Manasarovar (T: g.yu mi pham mtsho). The Tibetan means “Invincible Turquoise Lake.” A lake near Mount Kailash (Tisé) considered sacred by Buddhists, Hindus, and Bönpos.

  latent tendencies (T: bag chags). Also sometimes translated as “habitual tendencies” or “imprints.”

  Lhajé (T: lha rje). A Tibetan word for physician. Gampopa is often referred to Dakpo Lhajé, the Physician from Dakpo.

  logicians (T: tog ge ba). This term is usually used pejoratively for those who put conceptual reasoning and understanding above direct experience in meditation practice.

  luminosity (T: ’od gsal). Also sometimes translated as “clear light” or “clarity,” the term is used to describe the clearly appearing and knowing aspect of the mind, in contrast with its empty essence. The true nature of mind, or mind itself, is taught to be luminosity and emptiness in union.

  Machik Drupé Gyalmo (S: Ekajatisiddhirajni; T: Ma gcig grub pa’i rgyal mo). Literally, “Sole Mother Queen of Siddhas.” One of the teachers of Rechungpa who gave him the Dharma Cycles of the Formless Dakinis that Milarepa sent him to India to receive.

  Mahamudra (S: mahāmudrā; T: phyag rgya chen po). Literally, “Great Seal.” The name for the ultimate state especially within the Kagyu lineage; according to one explanation, mudra, or “seal,” refers to the direct experience of emptiness that is inherently present within the nature of mind; maha, or “great,” means this inherent nature completely pervades everything that is experienced. Mahamudra can also refer to the meditation and methods that bring about this realization.

  mahasiddha (S: mahāsiddha T: grub thob chen po) Literally, “great accomplisher.” One who has attained high realization through yogic practice. Though the term can refer to any realized master, the term most commonly refers to the eighty-four mahasiddhas of India.

  mahoraga (S: mahorāga; T: lto ’phye). Literally, “belly crawler.” A type of local deity that has the form of a serpent and lives underground.

  Maitripa (S: Maitrīpa, ca. 1007–1085). One of the Indian forefathers of the Mahamudra lineage, and one of Marpa’s main teachers.

  mamo (T: ma mo). A type of wrathful dakini.

  mantrika (S; T: sngag pa). A practitioner of the Secret Mantra, Vajrayana.

  Mantrayana (S: mantrayāna; T: snags kyi theg pa). “Mantra vehicle.” A synonym for Vajrayana, Secret Mantra, and tantrayana.

  menmo (T: sman mo). Minor deities from the Bön tradition that reside in lakes and sometimes in the mountains. They are usually associated with medicine and healing.

  mental nonengagement (S: amanasikara; T: yid la mi byed pa). A term used in the Mahamudra tradition to describe the lack of mind’s conceptual engagement with objects; while phenomena appear to the mind in this state, the awareness of these appearances is direct and not impeded by the conceptual mind.

  mind itself (T: sems nyid). The basic nature of mind that is unfabricated and free of any elaborations. By realizing this true nature of mind fully, one attains awakening. Mind itself has many other names, such as ordinary mind, pristine awareness, rigpa, and buddha nature.

  Mount Meru (S; T: ri rab). The great central mountain of Buddhist cosmology, which is surrounded by the four continents.

  muni (S: mūni; T: thub pa). Sage; usually refers to the Buddha Shakyamuni, but can refer to buddhas in general.

  nadi (S: nāḍi; T: rtsa). Energy channels of the subtle body; these are given detailed consideration in the yogic subtle body practices of the Vajrayana completion stage.

  naga (S: nāga; T: klu). Powerful beings in Indo-Tibetan mythology. They are typically depicted as having the heads of humans and the bodies of serpents. Nagas are said to live underground or in water, and are associated with great wealth. Gawo, Jokpo, and Ngadra are three among the famed naga kings.

  naked instructions (T: dmar khrid). Instructions that are given, usually only orally, based on the practical and direct experience of the master.

  nirmanakaya (S: nirmāṇakāya; T: sprul sku). Emanation body; the physical (often human) form of enlightened beings that is manifested to directly benefit sentient beings. The Tibetan word is pronounced “tülku” and is often used to refer to reincarnate lamas.

  paramita (S: pāramitā; T: pha rol tu phyin pa). In Sanskrit the meaning is “perfection”; the Tibetan term literally means, “gone to the other side.” Generally refers to the main practices of the bodhisattva path, which are generosity, discipline, patience, diligence, meditation, and prajña. In some enumerations there are an additional four paramitas, which are skillful means, strength, aspiration, and wisdom.

  pishacha (S: piśāca; T: sha za). Literally, “flesh-eater.” A type of preta similar to rakshasas and yakshas who eat human flesh.

  pitaka (S: piṭaka; T: sde snod). The pitakas, or baskets, are the three main categories of Buddhist scriptures: the sutras (containing the words of the Buddha), the vinaya (containing the vows and guidelines for the ordained sangha), and the abhidharma (canonical scriptures that elucidate the meaning of the Buddha’s words).

  pointing out (T: ngo sprod). Also “introduction.” Instructions or teachings given by a master to directly show or demonstrate essential points of dharma, particularly the nature of mind, mind itself.

  prajña (S: prajñā; T: shes rab). Literally, “supreme knowing.” Intellectual or discerning wisdom.

  pramana (S: pramāṇa; T: tshad ma). Valid cognition, or validity; a term generally associated with the body of Buddhist teachings that address epistemology and logic. It can also refer to the “valid teacher,” the Buddha.

  prana (S: prāṇa; T: rlung). Wind, or subtle energy; one of the three main components of subtle body in the Vajrayana tradition. The movement of mind is said to be intimately connected with prana,
so working directly with prana in the body becomes a skillful method for working with the mind.

  pratimoksha (S: prātimokṣa; T: so so thar pa). The vows of individual liberation, which include monastic and lay (upasaka) vows; the main focus is to refrain from nonvirtuous activity.

  preta (S; T: yi dvags). Also called hungry ghosts; one of the six classes of beings in the desire realm. Pretas are said to be afflicted by strong miserliness and suffer intensely due to never being able to satisfy their hunger and thirst.

  provisional meaning (S: neyārtha; T: drang don). The body of Buddhist teachings connected mostly with the law of karma, cause and effect, and the workings of relative reality.

  pure vision (T: dag snang). The Vajrayana practice of seeing the world as a sacred place, and in particular seeing one’s guru as a buddha.

  putana (S; T: srul po). Literally, “putrefaction”; a type of preta demon.

  rakshasa (S: rākṣasa; T: srin po). A flesh-eating demon, a type of pishacha.

  rakta (S). Literally, “blood.” A sacred substance used in certain Vajrayana practices; it symbolizes skillful means, or upaya.

  rasayana (S: rasāyana; T: bcud len). Literally, “extracting the essence.” This “is the practice of forsaking ordinary food and drink, and subsisting only on the essences one extracts either from flowers and other substances or from space” (Stories and Songs: 110).

  rishi (S: ṛṣi; T: drang srong). Literally, “honest and straight.” A mendicant or sage who engages in the yogic path.

  rupa (S: rūpa; T: gzugs). Form, or body.

  rupakaya (S: rūpakāya; gzugs kyi sku). Form body; can refer to the sambhogakaya or nirmanakaya, or both.

  samadhisattva (S: samādhisattva; T: ting ’dzin sems dpa’). In yidam deity practice, the seed syllable of the yidam deity, usually visualized in the heart center surrounded by the letters of the deity’s mantra.

  samayasattva (S; T: dam tshig sems dpa’). In yidam deity practice, this refers to the self-visualization of the yidam deity.

  sambhogakaya (S: sambhogakāya; T: longs spyod rdzogs pa’i sku). Literally, “enjoyment body.” The “energetic” form of the buddha that only appears to bodhisattvas with realization, and the basis for the emanations of nirmanakayas. The luminosity that radiates from the empty essence of the nature of mind is the nature of the sambhogakaya.