The Hundred Thousand Songs of Milarepa - Volume Two

THE HUNDRED THOUSAND

SoNes oF

Jvlilarepa Volume II

The life-story and teaching of the greatest PoetSaint ever to appear in the history of Buddhism.

SHAMBHALA

BOULDER & LONDON

1977

~LA~)l'-""''-~ "''-~' :' 5~'-")-'­ ~6'-~

THE HUNDRED THOUSAND

SoNGs oF

)'Ailarepa Volume II

'fRANSLATED AND ANNOTATED BY

§arma C. C. Chang

SHAMBHALA PUBLICATIONS, INC. 1123 Spruce Street Boulder, Colorado 80302

© 1962 Oriental Studies Foundation Originally published in doth by . University Books, New Hyde Park, N.Y. First complete paperback edition published 1977 by Shambhala Publications, Inc. ISBN 0-87773-096-2 LCC 76-55120

Distributed in the United States by Random House and in Canada by Random House of Canada Ltd. Distributed in the Commonwealth by Routledge & Kegan Paul Ltd., London and Henley-on-Thames

Printed in the United States of America

PART TWO

MILAREPA AND HIS HUMAN

DISCIPLES (Continued)

31

TSERINMA AND THE MUDRA PRACTICE Obeisance to all Gurus

L

ATE on the night of the eighth day of the Month of the Fire Chicken, a great light shone upon Milarepa's quiet hermitage in Chu Bar. 1 Milarepa then sensed a fragrant odor he had never smelled before and heard the sound of approaching voices. While he was wondering about them, the Auspicious Lady of Long Life (Tserinma], welldressed and wearing beautiful ornaments, appeared with her sistersone bringing various kinds of incense; one, many delicious foods and drinks; one, musical instruments; another, fine and pretty clothes; and still another, beautiful flowers. They all bowed down before the Jetsun, circumambulated him many times, and offered him desirable oblations conjured by their miraculous powers. Then they sang in chorus:

Oh perfect, precious, destined and well-endowed Guru, Is "Laughing Vajra" the name that Buddhas and Gurus call you? Did not your parents name you "Toubagha,'' 2 While people call you "The Great Accomplished Repa"? Are you not the one with three wondrous names? To the left of the mountain, Lhaman Jalmo, Stands your hut by the bank of Lodahan River. The King of the Nagas sounded His magic conch-shell trumpet, And into a wish-fulfilling Palace Was this hut transformed.

357

358

THE HUNDRED THOUSAND SONGS OF MILAREPA

On this river-bank in Medicine Valley, You, a wondrous yogi, Industriously practice the Pinnacle Teachings. Renouncing the Eight Worldly Desires, From SaqJ.sflric temples you are freed. Through our wondrous powers We five girls have come To praise and sing for you With sweet words and tuneful voices. We represent the four known types of womanhood Called Lotus, Conch, Mark, and the Elephant. 3 Pray practice Karma Mudra with us. Will you grant our prayer? Do you know well The four techniques of Karma Mudra Called falling, holding, turning back, and spreadingIf so, you may apply them now, For your servants are prepared.

It is said in the Supreme Tantra, [That the qualified yogi] should attract the maids of Heaven, Of Nagas, of Asuras, or of human kind. It also says that of all services The best is Karma Mudra. Thus we come here this evening. Pray witness this, oh great Yogi, Whose naked body is full of splendor and radiance. The Jetsun answered: At this late hour I hear your tuneful voices raised, And your thoughts expressed in song. [From whence come you, fair ladies?] Does not your abode Stand on the shining summit, The Snow Mountain's crystal peak? Towers not a palace Under the canopy of clouds 'Midst the flower-galaxy of stars?

Tserinma and the Mudra Practice Long are your lives and great your powers This of your mercy is the meed. Your fortune rivals that of the God of WealthThis of your bounty is the meed. Your servants are faithful and obedient This of your patience is the meed. In practicing meritorious deeds You are full of aspirationThis is the sign of your diligence. The fact that you have met me in this life Proves your good wishes in past lives. I sing this song for you To reveal the deep relationship. I am a follower of Nampa's Lineage, Who has mastered Pral)a and Bindu. 'Tis true that of all offerings A qualified Mudra is the best. Most wondrous indeed are the four perfected Mudriis. The radiant Face and Lotus promote bliss; The shell·shaped Nac;li speeds the ecstasy; The Mark in the deep recess prevents all waste; While through the "Elephant" Reality is realized. You are the auspicious, noble, and fault-free Lady of Long Life. In your secret Wisdom Lotus Lies the bija, 4 "Bham" shaped like the sign "e"; The male gem is likened to the blue bija "Hum"; And, when combined with "Pad," fixes TigLewell. When Wisdom and Skill together join The Bliss of Two-in-One is offered best. The Four Blisses and Four Moments are The essence of the Four Bodies of Buddha. Like the crawling of a tortoise [Slowly Tig Le] should drip down . .Then hold it in the Central Channel, And like a coursing beast,

359

360

THE HUNDRED THOUSAND SONGS OF MILAREPA

Reverse it [to the head]. Later when you spread it, Use the Liberating Mudra. "Tig" is Nirvana Path! "Le" the Bliss of Equality; "Las" 5 means the various actions and plays, "Kyi" the intercourse 'twixt Bliss and Voidness; "Phyag" is this and that to hold; And "rGya," to embrace Nirvana and Samsara. "Las" is to contact this and act on that, "Kyi" to do this and that for the associate; "Phyag" is the Union of the Bliss and Void; While "rGya" is not to go beyond. This is the speed-path of Union, A path full of retained-bliss, A path to consummate the accomplishment Of the Illuminating-Void, Leading toward undiscriminating Dharmakaya, Directing one to the perfect Sambhogakaya, And leading to the Manifesting-Void of the NirmaQakayas. This is a path of bliss- of voidness, of no thoughts, and of two-in-one, A path of quick assistance by a goddess. Following this inspiring way You, fair ladies, will reach Liberation, And, in the Realm of No-arising will remain. Oh gifted fairies, you are indeed well qualified! The Karma Mudra was then performed, during which the five goddesses offered Milarepa their bodies, words, and minds - also many foods and drinks to please him. Among the five Oakinis - the Auspicious Lady of Long Life, the Drogmanzulema of Lashi Snow Mountain, the Mannmo of Linpa Draug, the Tsomanma of Nepal, and the Yidagmo of Yolmo Snow Mountain 8 - the Auspicious Lady of Long Life was the one who gained the best Karma Mudra inspiration from the Jetsun. This is the story of how the Repa, "Laughing Vajra," the great Yogi who was capable of attracting and using goddesses for his Mudra practice, met with the Lady of Long Life; and in which the songs of in-

361

Tserinma and the Mudrii Practice

quiry and the answers, named "The Rosary of Bliss-Void Wisdom," are found . .After sincere prayers and offerings to the Deities, the two brother yogis- the compilers of this story- received a delightful revelation of permission, upon which the story was written. Samaya Ja Ja Ja! [Warning: Secret! Secret! Secret!) The story of the Lady of Long Life and Milarepa, including several preachings of Mila and the requests of the five Pakinls, was compiled and preserved by Ahtsarya Bodhi Radsa and Repa Shiwa Aui .. This is the end of this wondrous account, composed of three successive stories.

NOTES Lit.: " .... in the quiet dwelling, the Palace of the

Nim1iiJ;~akaya

of Chu

Bar." 2 Toubagha (T.T.: Thos.Pa.dGah.): Milarepa's first name, given him by his father. See W. Y. Evans-Wentz' "Tibet's Great Yogi Milarepa." 3 The four different types of Shajhama, or women qualified to serve as "Mudriis." "Shell," "Mark," "Lotus," and "Elephant," are all figurative terms designating the various patterns of physical make-up of the Shajhamas. 4 Bija means the seed, core, or Essence of a Mantra. 5 Karma Mudra is translated in Tibetan as "Las.Kyi.Phyag.rGya." "Las" is equivalent to the Sanskrit word "Karma," meaning Action; "Kyi" is a preposition meaning "of," and "Phyag.rGya." is the equivalent of "Mudra," meaning symbol or gesture. "Las.Kyi.Phyag.rGya." can thus be translated literally as "Action of Symbolic Teachings Practiced Through Concrete Actions." It is customary in Tibetan poetry, to break down a phrase and use its every component word to begin a line, thus making the poem more illustrative. 6 Compared with Story 29, the names do not correspond. However, the translator presumes these are different names for the same Dakinis- one series being their formal names and the other, designations given according to the places from which they came.

32

~,,

ADMONISHMENT TO REPA DORJE WONSHU Obeisance to all Gurus

A

time when the Jetsun Milarepa was living in the Regba Dhujen Cave of Dinma Orin, he gave instructions to his disciples and patrons and set them to meditating; as a result they all gained good Experiences. Among the disciples there was a very industrious young man, a descendant of the Tiger Tribe. 1 His deep faith in the Jetsun was confirmed when Realization had dawned upon him. In an assembly he said, "Dear Jetsun, when I think of the miseries of Sarpsara and the happiness of Liberation, I cannot sit in idleness for a single moment. Please accept me as your servant and I will meditate day and night with you. Also, when I think of your merits and the noble deeds of the Gurus in our Linage, all worldly merits and virtues become trifling and worthless. Pray, therefore, grant me the quintessential teachings of the Dharma." In reply Milarepa sang: T ONE

My Lineage is the Lineage of Dorje-Chang, My great-grandfather was the noble Tilopa, My grandfather was the great PaJJc;lita Naropa, My father is Marpa the Translator, I am the Yogi Milarepa. These, with the fountainhead of profound Instructions, Make the six mainstays of my background. Now I shall tell you of the "Six Deceptions": Monasteries are like collecting-stations For hollow driftwood-

362

Admonishment to Repa Dorje W onshu

363

Though they claim That the priestly life is divine and pure, It is deceptive and illusory to me; Of such companions I have no need! I am a man who cherishes peace of mind And abhors all gossip and accusations! When the Duma-heat is kindled within, All woolen clothes are useless; Of burdensome robes I have no need, And for disheartening housework I have no desire. When detestation arises within, All things and possessions lose their worth; For business I have no appetite; · For accumulating wealth I have no desire. \Vhen perseverance and industry grow within, Sons and disciples cease to be important; I have no need for meetings and visitors For they would merely interrupt devotion. When the Pith-Instructions are practiced, Dharma preachings lose significance; Since they only incite one's pride, I have no need for books and learning! This is the Song of the Six Deceptions In which the Pith-Instructions may be found. Think on it, and bear it well in mind. "This is indeed wonderful," said the young disciple. "Now, for the sake of ignorant sentient beings like us, I pray you to sing a song relating to your own Six l\1erits and Greatnesses." Milarepa then sang: Seldom in my life have I boasted of "greatness," But for praising the greatness of the Lineage I now sing the Song of the "Six Greatnesses": 2 Great is the benevolence of Gurus and Buddhas! Great is the grace of Yidhams and Deities! Great is the power and might of the Protectors!

364

THE HUNDRED THOUSAND SONGS OF MILAREPA

Great are the oral instructions of the Whispered Lineage Great is Mila's perseverance, And great the faith of his disciples! Now I shall sing the Song of the "Six Joys": Joy it is to stay in the land of no-man; Joy it is to think of my Guru's instruction; Joy it is to sit on the hard cushion beneath me; Joy it is to remain in the solitary cave; Joy it is to meet hunger and cold with indifference; Joy it is to practice the Krunkol Exercises.3 Now I shall sing of the "Six Gatherings": In the daytime people gather here And at night the Oakinis come. Morning and evening, food and clothes are brought. The Wheels-of-Bodhi gather in my living soul, The outer world and my mind gather into one. Now I shall sing of my "Six Keeps": In Ragma I have a keep called "Bodhi-Practice," In the Red Rock Gem Valley I own the "Eagle Keep," On the summit of Red Rock is my "Sky Keep," In the Moo region there's the "Tiger Cave and Lion Keep." Also I have the "Plantain Keep" of Kadaya Crystal Cave, And at White Horse-Tooth Rock I have the "Central Keep." Now I shall sing cf the "Six Goodnesses of Mila": Good is the view of Mahamudra, Good is the practice of the Six Yogas of Naropa, Good is the profound practice of the Skillful Path, Good is the inborn fruit of the Trikaya, Good is the grace of the Ghagyuba Sages, Good are the Pith-Instructions of Milarepa.

Admonishment to Repa Dorje W onshu

365

Oh faithful patrons and disciples, Evildoers are many, but virtue-practicers are few. All sufferings are of sins the retribution, All joys of virtues are the meed, Yet both are due to all that one has done. {..et us now make a vow to meet Again and again in future times! Hearing this song, all the disciples and patrons were very much impressed and pleased. They then left for their homes. The young man, however, was taken as a servant-disciple by the Jetsun. Later he became one of the close-sons of Milarepa, and was known as Daugom Repa Dorje Wonshu. This is the story of Repa Dorje Wonshu.

NOTES 1 Tiger Tribe (T.T.: Rus.sTag.). 2 The Tibetan text, on folio 172, mentions only five Greatnesses. This could be a "copygraphical" error. The translation is based on the corrected version of the fifth Greatness. 3 Krunkol Exercises {T.T.: hKhrul.hKhol.): Various specially designed physical exercises to further a yogi's meditation progress, and to overcome the hmdrances that he may encounter in his Yoga practice.

33

MILAREPA'S MEETING WITH DHARMA BODHI Obeisance to all Gurus

A

time when Milarepa was setting in motion the Wheel of Dharma at the Belly Cave of Nya Non with Rechungpa and his other son-disciples, there were five contemporary, great accomplished yogis. They were the Gurus Tsem Chin of La Dud, Dhampa Sangje of Dinrin, 1 Shilabharo of Nepal, Dharma Bod hi of India, and Milarepa of Nya Non. Once Dharma Bodhi was invited by Shilabharo to Bhalbo Dson to preach the Dharma. Many Tibetans as well as Nepalese went to pay homage to him. A number of Milarepa's disciples also wanted to go. Rechungpa gave many reasons to Milarepa, urging him to visit Dharma Bodhi. In answer to his request, Milarepa sang: T THE

By the Gurus' grace Many accomplished Sages come. The wondrous Dharma thus spreads far, And with joy are blessed all living beings. Many pilgrims paying homage to the Sages Show that a few destined persons will emerge. The Dhampa Sangje of Dinri, The Guru Tsem Chin of La Dud, The Shilabharo of Nepal, The Dharma Bodhi of India, And the Milarepa of Gung TangAll have attained the Wisdom. Each has succeeded in meditation, Each knows the Illuminating Mind-Essence.

366

Milarepa's Meeting with Dharma Bodhi

367

They all are capable of working miracles, They all possess the overflowing Void-Compassion, They all work wonders and produce amusing marvels. As to the spontaneous making of songs, I am the best of all the five; My perseverence and austerity are also greater; Nothing special or superb have they. I see no need to go; But you, my sons and disciples, Should do so by all means! It is not because I think ill of them [That I remain behind] But merely that I am too old to journey [there]. I now make a sincere wish that I may meet Them in the Pure Land of Oujen. Oh my son, do not be bewildered, But have confidence [in me]. Rechungpa said, "If you do not go, people will think that you are proud and jealous, and they will so accuse you with much reviling. By all means, please go!" In reply, Milarepa sang: I pray you, ye accomplished Beings To cleanse all sins and evil-doing. He who cares what people say Will only make himself confused. Journeying to many places Merely hinders one's devotion. Meddling in too many things When visiting a holy Guru Will confuse and irritate the consorting Deities. Treading the Path of the deep Tantra, Should one's mind divided be, Never can he attain accomplishment. Great is the blessing of the Accomplished Ones, But too many visitors produce ill will. However, Rechungpa, do go to see Him with your brothers [if you so wish]. Rechungpa replied, "[Your unwillingness to go will directly cause] people to commit sinful deeds. And so please go! We will also be greatly benefited if you will grant our request." After such persistent en-

368

THE HUNDRED THOUSAND SONGS OF MILAREI'A

treaties, Milarepa finally gave in, saying, "All right. In that case let us go to greet Dharma Bodhi." Upon the Jetsun's consent, Rechungpa and the other disciples all cried for joy. They said, "Indians all like gold; therefore we should obtain some for him as a token of our welcome." In commenting on their suggestion, Milarepa then sang: I pray you, ye accomplished Beings, To remove the cravings of this poor mendicant; I pray that all my deeds may accord with the Dharma! Why practice the Bodhi-Mind If one's acts are in conflict with the Dharma? He who has attained Samadhi Ne'er needs a companion! He who has experienced self-liberation Ne'er needs a consort! Else what would be the use and meaning Of his long work in meditation? If I, Milarepa, pursue gold, My renunciation will be pointless. Dharma Bodhi wants no gold, Else his accomplishment would be valueless. Dordrag Rechungpa wants no profit, Else his apprenticeship would be meaningless. The Jetsun continued, "You go first- I shall follow you." Thus he dispatched them. On their way, in doubt, they all thought, "Will the Jetsun really come?'' With this misgiving, as they approached Bhalbo Dson, lo and behold! Milarepa, who had transformed his body into a pagoda, [suddenly] descended in the midst of them like a shootingstar falling from the sky. Seeing this miracle, Dharma Bodhi was very much impressed, and all Milarepa's disciples were struck with great surprise and joy. The whole party then approached Dharma Bodhi, who was surrounded by crowds of people. Seeing Milarepa and his disciples coming, Dharma Bodhi of India at once descended from his seat and prostrated himself tlefore Milarepa of Tibet. Thereupon, peo· pie all thought that Milarepa must be even greater than Dharma Bodhi; but they were also confirmed with a faith that both men were no different from the perfect Buddha. The two accomplished beings then sat together on one seat and conversed joyfully with each other. Dharma Bodhi said to Milarepa, "I am very pleased that you always remain in solitude. This is indeed remarkable." In reply to this praise, the Jetsun sang:

Milarepa's Meeting with Dharma Bodhi

369

I pray you, ye Nirmal)akaya Gurus, For blessings from the Accomplished Ones of the Whispered Lineage! To Dharma Bodhi of India and the gifted Tibetans and Nepalese assembled here, I, Milarepa, the Yogi of Tibet Sing a song of Wisdom Experiences, Lest people fail to recognize an accomplished being. The Five Twisted Nac;lis are straightened by Pral)a-Practice, The Five Winding Pral)as are straightened by the Taming Practice, The Five Sullied Elements are burned out, And all Five trunks of the poisonous PassionMind are overthrown. In the Central Channel the savage Karmic wind of errant thoughts is pacified. Now there is no need for me To entangle myself with evil companions. Dharma Bodhi then said, "The way you have conquered the 'adversaries' is indeed wonderful. Now please tell me of some good meth· ods to this end." In response, Milarepa sang: I pray to all accomplished Beings, I pray that, through your blessing, A companion may be found within me. When the Mother of the Five Pure Na