The Hundred Thousand Songs of Milarepa
Page 82
seven branches (T: yan lag bdun). A primary group of methods for the accumulation of merit that consist of prostrating, offering, confessing, rejoicing, requesting to teach, admonishing not to pass into parinirvana but to remain, and dedicating.
seven noble riches (T: ’phags pa’i nor bdun). Faith, generosity, discipline, study, modesty, sense of shame, and prajña.
shamatha (S: śamatha; T: zhi gnas). Calm abiding. The aspect of meditation in which the mind rests single-pointedly without distraction.
shidak (T: gzhi bdag). A protector similar to an earth-lord spirit.
shravaka (S: śrāvaka; T: nyan thos). Literally, “hearer.” A follower of the Hinayana who strives to attain the level of an arhat; they do not engage in the practices of the Mahayana.
siddha (S; T: grub thob). One who has attained accomplishment; a great master of meditation.
siddhi (S; T: dngos grub). Accomplishment; these can be either ordinary (such as the siddhis that the Tseringma sisters bestow upon Milarepa), or supreme (the ultimate attainment of enlightenment).
Six Dharmas of Naropa (T: na ro chos drug). Said to contain the essential practices of all the tantras, the Six Dharmas are chandali, illusory body, dream yoga, luminosity yoga, bardo, and transference, or phowa.
sixfold collection (T: tshogs drug). The sixfold collection of consciousnesses: the eye, ear, nose, tongue, body, and mind sense consciousnesses.
skandha (S; T: phung po). The five aggregates upon which the self is imputed: form (or body), feelings, discriminations, mental formations, and primary consciousnesses.
skull-cup (T: thod phor). See kapala.
stupa (S: stūpa; T: mchod rten). A Buddhist monument or reliquary which serves as an object of veneration for practitioners. Stupas are of all different sizes; they can be small enough to fit on a table, or be up to many miles across.
Sukhavati (S: Sukhāvatī; T: bDe ba can). “Land of Bliss”; the western pure realm of Amitabha Buddha.
svabhavikakaya (S: svabhāvikakāya; T: ngo bo nyid kyi sku). Literally, “entity body.” The totality of buddhahood: the inseparability of the dharmakaya, sambhogakaya, and nirmanakaya.
tendrel (S: pratītyasamutpāda; T: rten ’brel). Sometimes translated as auspicious coincidence, this is a Tibetan short form for “ten ching drel wa” (rten cing ’brel ba). The Sanskrit equivalent literally means interdependent origination. The word takes on a special meaning in the context of the Vajrayana, where connections through symbols and signs play an important role.
thangka (T: thang ka). Traditional Tibetan sacred painting.
three gates (T: sgo gsum). Body, speech, and mind.
three kindnesses (T: bka’ drin gsum). The kindnesses of the guru giving abhisheka, transmission, and guiding instructions to the disciple.
three pitakas. See pitaka.
three realms (S: trailoka; T: khams gsum). A presentation of Buddhist cosmology consisting of the desire realm (which contains the six classes of beings), the form realm, and the formless realm.
Three Vital Points of Mixing (T: gnad bsre ba gsum). A teaching that came from Marpa (DPR); in the Dungkar Tshig Dzö Chenmo, it is described in the entry titled “The Cycle of the Three Points of Mixing or the Nine Points of Mixing and Transference of Lord Rechungpa.” The explanation reads: “The mixing of desire and great bliss is chandali; the mixing of aggression and lack of true existence is illusory body; the mixing of ignorance and nonconceptuality is luminosity [practice]. The mixing of chandali and illusory body are practiced during the daytime, the mixing practices of dream yoga and illusory body are practiced at night; and the mixing of bardo practice and transference are done at the time of death. Chandali is for persons with diligence, dream yoga is for those who are lazy, and mixing and transference is for those with short lives.” (908)
Tipupa (S: Pāravātapāda; T: Ti phu pa). Rechungpa received the Dharma Cycles of the Formless Dakinis from Tipupa. Tipupa is said to be the rebirth of Marpa Lotsawa’s son, Darma Dodé. When Darma Dodé died, he performed transference and ejected his consciousness into a pigeon, “tipu” in Sanskrit. With the pigeon’s body, he flew to India and again transferred his consciousness into the body of a sixteen-year-old boy, and continued to practice the teachings he received from Marpa.
tirthika (S: tīrthika; T: mu stegs pa). A non-Buddhist, used pejoratively.
Tisé Snow Mountain (T: ti se gangs). Tisé is the name used by Tibetans for Mount Kailash, considered to be sacred in the Buddhist, Hindu, and Bön traditions.
transference (T: ’pho ba). Generally, a yogic practice in which one’s consciousness is ejected to a buddhafield at the time of death. By doing so, one may bypass the bardo experiences that are typically taught to occur after death.
treacherous path (T: ’phrang lam). A narrow and dangerous path that goes along the side of a cliff; used metaphorically to refer to the bardo, the intermediate state between death and rebirth.
trulkhor (T: ’khrul ’khor). Yogic exercises practiced as a preliminary to the subtle body practices connected with nadi, prana, and bindu.
tsa-tsa (T: tsa tsa). Small molded sacred images that often serve as reliquaries containing the ashes of someone who has died. After they are formed, tsa-tsas are often placed inside of stupas.
tsen (T: btsan). A type of fierce spirit that is associated with mountains.
tsok (S: gaṇa; T: tshog). Literally, “accumulation,” or “gathering.” Tsok refers to a ritual in which many different materials and substances are gathered together for offering; this term can also refer to a ganachakra.
Tushita (S: Tuṣita; T: dGa’ ldan). Tushita heaven is one of the six deva locales of the desire realm. It is where the bodhisattva Shvetaketu resided before descending to become Buddha Shakyamuni.
Ushnishavijaya (S: Uṣṇīsavijāya; T: gTsug gtor rnam rgyal ma). A female long-life deity.
Vajradhara (S: Vajradhāra; T: rDo rje ’chang). Literally, “Holder of the Vajra.” The dharmakāya buddha who in the Kagyu lineage is said to have given teachings to Tilopa, the first human holder of the lineage.
Vajrayana (S; T: rdo rje theg pa). Generally equivalent to tantra and Mantrayana. The Vajrayana teachings hold the same view of emptiness and intention to bring all sentient beings to enlightenment as the Mahayana, with the addition of many different methods employed. The Vajrayana methods are the primary practice of Milarepa and his disciples.
vetala (S: vetāla; T: ro langs). Literally, “risen corpse”; spirits that inhabit corpses in charnel grounds.
vidyadhara (S: vidyadhāra; T: rig ’dzin). Literally, “awareness-holder”; someone who constantly abides in the state of awakening.
vipashyana (S: vipaśyanā; T: lhag mthong). Clear, or special, insight; the aspect of meditation in which one gains insight into the true nature of reality, in particular the true nature of selflessness or emptiness.
yaksha (S: yakṣa; T: gnod sbyin). A type of nonhuman spirit that inflicts harm upon other beings.
yana (S: yāna; T: theg pa). Vehicle; a set of teachings and practices that bring one along the spiritual path.
yidam (S: iṣhṭadevatā; T: yid dam). The tutelary or chosen deity, taught to be the root of spiritual accomplishment. In the practices of highest yoga tantra, one visualizes oneself as the yidam deity and develops vajra pride that one has its enlightened qualities. These practices are only done with the blessing of a qualified guru.
Selected Bibliography
TIBETAN SOURCES
Blo bzang ’phrin las, Dung dkar. 2002. mKhas dbang dung dkar blo bzang ’phrin las mchog gis mdzad pa’i bod rig pa’i tshig mdzod chen mo shes bya rab gsal (Great White Conch Dictionary). Beijing: Krung go’i bod rig pa’i dpe skrun khang.
bTsang smyon he ruka. 1999. rNal ’byor gyi dbang phyug chen po mi la ras pa’i rnam mgur. Xining: mTsho sngon mi rigs dpe skrun khang.
Bu chen bcu gnyis. Ngan rdzong ston pa byang chub rgyal po, et al. Rje bstun chen po mid la ras pa’i rnam thar zab mo. N.p., n.d. Dbu can manuscript
in the collection of the Newark Museum, microfilm master negative No. 0001, Tibetan Book Collection, Folio 36.280, Biography of Milarepa, IIB R 16.
Dag yig gsar bsgrigs. 1979. Xining: mTsho sngon mi rigs dpe skrun khang.
Rang byung rdo rje. 2006. Karma pa rang byung rdo rje’i gsung ’bum. Vol. 3: rNal ’byor gyi dbang phyug mi la bzhad pa rdo rje’i gsung mgur mdzod nag ma zhes pa karma pa rang byung rdo rjes phyogs gcig tu bkod pa. [mTshur phu mkhan po lo yag bkra shis].
———. 2008. mDzod nag ma. rNal ’byor gyi dbang phyug mi la bzhad pa rdo rje’i gsung mgur mdzod nag ma. Sichuan: Si khron mi rigs dpe skrun khang.
Tshul khrims, bTsan lha ngag dbang. 1997. brDa dkrol gser gyi me long (The Golden Mirror of Decoding). Beijing: Mi rigs dpe skrun khang.
Zhang, Yisun et al. 1993. Bod rgya tshig mdzod chen mo. Bejing: Mi rigs dpe skrun khang.
ENGLISH SOURCES
Ardussi, John A. 1977. “Brewing and Drinking the Beer of Enlightenment in Tibetan Buddhism: The Dohā Tradition in Tibet.” Journal of the American Oriental Society 97.2.
Aris, Michael. 1979. Bhutan: The Early History of a Himalayan Kingdom. Warminster, England: Aris & Phillips.
Beer, Robert. 2003. Tibetan Buddhist Symbols. Boston: Shambhala.
Brunnhölzl, Karl. 2007. Straight from the Heart. Ithaca, N.Y.: Snow Lion Publications.
———. 2010. Ultimate View, Conduct, Meditation, and Fruition. Seattle: Nalandabodhi Publications.
Buswell, Jr., Robert E., and Donald S. Lopez, Jr., eds. 2014. The Princeton Dictionary of Buddhism. Princeton: Princeton University Press.
Callahan, Elizabeth, trans. 2014. The Profound Inner Principles. Boston: Snow Lion.
Chang, Garma C. C., trans. 1999. The Hundred Thousand Songs of Milarepa. Boston: Shambhala. Originally published New Hyde Park, N.Y.: University Books, 1962.
———. 2004. Teachings and Practice of Tibetan Tantra. Mineola, N.Y.: Dover. Originally published as Teachings of Tibetan Yoga, New Hyde Park, N.Y.: University Books, 1963.
Dzogchen Ponlop. 2006. Mind Beyond Death. Ithaca, N.Y.: Snow Lion Publications.
———. 2011. The Nalandabodhi Study Path, Vajrayana 402: Glimpses of Pure Vision. Seattle: Nalandabodhi. Internal publication.
Evans-Wentz, W.Y. 1928. Tibet’s Great Yogi Milarepa: a Biography from the Tibetan. London: Oxford University Press.
Fuchs, Rosemarie, trans. 2000. Buddha Nature: The Mahayana Uttaratantra Shastra with Commentary. Ithaca, N.Y.: Snow Lion Publications.
Giustarini, Giuliano. 2006. “Faith and Renunciation in Early Buddhism: Saddhā and Nekkhamma.” Rivista di Studi Sudasiatici. http://dx.doi.org/10.13128/1970-9501-2451.
Gyaltsen, Sakyapa Sonam. 1996. The Clear Mirror: A Traditional Account of Tibet’s Golden Age. M. Taylor and Lama Choedak Yuthok, trans. Ithaca, N.Y.: Snow Lion Publications.
Gyamtso, Khenpo Tsultrim. 2001. The Progressive Stages of Meditation on Emptiness. Auckland: Zhyisil Chokyi Publications.
———. 2004. “See the True Nature, Then Let Go and Relax in That: The interview with Khenpo Tsultrim Gyamtso Rinpoche that turned into a Mahamudra teaching on the spot.” Interview by Melvin McLeod. Buddhadharma. Spring 2004.
———. 2010. Stars of Wisdom: Analytical Meditation, Songs of Yogic Joy, and Prayers of Aspiration. Boston: Shambhala.
Gyatso, Janet and Hanna Havnevik. 2005. Women in Tibet. New York: Columbia University Press.
Harding, Sarah, trans. and ed. 2003. Machik’s Complete Explanation: Clarifying the Meaning of Chöd, A Complete Explanation of Casting Out the Body as Food. Boulder: Snow Lion.
Jäschke, H. A. 1998. A Tibetan-English Dictionary. New Delhi: Munshiram Manoharlal Publishers. Originally published London, 1881.
Kongtrul Lodrö Tayé, Jamgön. 2007. The Treasury of Knowledge: Book Eight, Part Four: Esoteric Instructions. Translated by the Kalu Rinpoché Translation Group (Sarah Harding). Ithaca, N.Y.: Snow Lion Publications.
———. 2008. The Treasury of Knowledge: Book Eight, Part Three: The Elements of Tantric Practice. Translated by the Kalu Rinpoché Translation Group (Elio Guarisco and Ingrid McLeod). Ithaca, N.Y.: Snow Lion Publications.
Kunsang, Erik Pema, trans. 2006. Wellsprings of the Great Perfection. Boudhanath: Rangjung Yeshe.
Larsson, Stefan. 2012. Crazy for Wisdom: The Making of a Mad Yogin in Fifteenth-Century Tibet. Boston: Brill Academic Publications.
Lhalungpa, Lobsang P., trans. 1977. The Life of Milarepa. New York: E.P. Dutton.
Marpa Chokyi Lodro. 1995. The Life of the Mahāsiddha Tilopa. Fabrizio Torricelli and Acharya Sangye T. Naga, trans. Dharamsala: Library of Tibetan Works and Archives.
Martin, Dan. 2001. Unearthing Bon Treasures: Life and Contested Legacy of a Tibetan Scripture Revealer, with a General Bibliography of Bon. Boston: Brill.
Mumford, Stan Royal. 1989. Himalayan Dialogue: Tibetan Lamas and Gurung Shamans in Nepal. Madison: University of Wisconsin Press.
Nalanda Translation Committee. 2010. http://nalandatranslation.org/offerings/notes-on-the-daily-chants/commentaries/vajrasadhu/. Accessed Sept. 11, 2015.
Patrul Rinpoche. 1998. The Words of My Perfect Teacher. Padmakara Translation Group, trans. Boston: Shambhala.
Powers, John, and David Templeman. 2012. Historical Dictionary of Tibet. Lanham, Md.: Scarecrow.
Quintman, Andrew. 2008. “Toward a Geographic Biography: Mi la ras pa in the Tibetan Landscape.” Numen 55, no. 4: 363–410.
———. 2014a. The Yogin and the Madman: Reading the Biographical Corpus of Tibet’s Great Saint Milarepa. New York: Columbia University Press.
———. 2014b. “Redacting Sacred Landscape in Nepal: The Vicissitudes of Yolmo’s Tiger Cave Lion Fortress.” In Himalayan Passages: Tibetan and Newar Studies in Honor of Hubert Decleer. Ed. Benjamin Bogin and Andrew Quintman. Boston: Wisdom Publications.
Roberts, Peter Alan. 2007. The Biographies of Rechungpa: The Evolution of a Tibetan Hagiography. New York: Routledge.
Rockhill, W. Woodville. 1884. The Life of the Buddha. Trubner and Co., Ltd.
Shabkar Tsogdruk Rangdrol. 1994. The Life of Shabkar. Matthieu Ricard, trans. Albany: State University of New York Press.
Simmer-Brown, Judith. 2001. Dakini’s Warm Breath: The Feminine Principle in Tibetan Buddhism. Boston: Shambhala.
Songs of Realization: as taught and sung by Khenchen Tsultrim Gyamtso Rinpoche. [2013.] Seattle: Nalandabodhi. Internal publication.
Stories and Songs of Milarepa. 2006. Translated under the guidance of Khenpo Tsultrim Gyamtso Rinpoche. Marpa Foundation.
THL Tibetan to English Translation Tool. http://www.thlib.org/reference/dictionaries/tibetan-dictionary/translate.php. Accessed June 10, 2016.
Thrangu Rinpoche. 2001. A Spiritual Biography of Rechungpa: Based on The Radiance of Wisdom, the Life and Liberation of the Ven. Rechung Dorje Drak. Delhi: Sri Satguru Publications.
Trungpa, Chögyam. 1991. The Heart of the Buddha. Boston: Shambhala.
———. 1999. The Rain of Wisdom. Nālandā Translation Committee, trans. Boston: Shambhala.
Tsangnyön Heruka. 2010. The Life of Milarepa. Andrew Quintman, trans. New York: Penguin Group.
Tucci, Giuseppe. 1988. Religions of Tibet. Geoffrey Samuel, trans. Berkeley: University of California Press.
Van Dam, Eva. 1991. The Magic Life of Milarepa. Boston: Shambhala.
Wangchuk Dorje. 2001. Mahāmudrā: The Ocean of Definitive Meaning. Elizabeth Callahan, trans. Seattle: Nitartha Publications.
Index
Note: Index entries from the print edition of this book have been included for use as search terms. They can be located by using the search feature of your e-book reader.
Abhidharmakosha
abhisheka
for actualizing fruition
bestowing and non-bestowal of
of Chakrasamvara
and father and mother tantras
four
of Hevajra
as gateway
> knowledge-entrustmentn
longing to receive
as ornament to experience
outer, inner, and ultimate
ripening
of self-liberated five gates
supreme
third
vase
abiding nature
awareness and
as definitive meaning
mastery of
not produced
as object to be understood
pointing-out of
realization of
Rechungpa’s lack of certainty in
resting within
seizing one’s own place in
singing and
accumulations, two
Achalanatha, White
acharya
afflictions
abandoning/pacifying
appearances as basis for
as base
as cause for illness
demons’ fangs
dharma and
dissolving in own place
eighty-four thousand
killing samadhi
servants as cause for
and those without faith
true nature of
wisdom and
Akanishta
Akshobhyan
all-base
as basis of arising and dissolution
as buddha naturen
dawning inside
dissolving into dharmakaya
faith stable within
free of distinction in gender
as Milarepa’s companion
as mind’s continuum
as same in sentient beings
all-base consciousness
altruism
amrita
of advice (song of)
of blessings
as bodhichitta
as drink in practice
five
in Gampopa’s dream
of gods
instructions as