The Hundred Thousand Songs of Milarepa

by Tsangnyon Heruka

  But you’ve pretended not to, and asked these questions.

  You said, “I do not know who you are”:

  We are worldly yaksha women.

  Our class is Adzidharata,*11

  Shmashana*12 women who roam in charnel grounds.

  We are worldly female dakinis.

  As for our domain of activity, we do many things.

  We bestow any kind of mundane siddhi.

  This morning, we came from the expanse of the sky.

  We came by parting the clouds above.

  We came by riding the steed of the sun’s rays.

  This evening we will go to the land of India.

  To the Cool Grove, Shitavana Charnel Ground;

  We go to hold a ganachakra.

  As for the palace in which we reside:

  To the right side here above the lower confluence,

  Stands a snow mountain with a high three-sided peak.

  On its topknot, its crystalline crown,

  The luminous sun and moon beautifully shine.

  Up above this stupa’s base,

  White clouds hover—a wreath for its head.

  Below its hips, at the foundation,

  All is enveloped with a chilly mist.

  This mountain, renowned as the Azure Snow Queen,

  It is the palace of us ladies here.

  Jetsun, we have met you before;

  In the first summer month of last year,

  We came inflicting harm and creating obstructions,

  But you were not afflicted by anger then;

  The rain of virtue also fell.

  Full of regret, we begged your forgiveness.

  Today, again we have come to your side.

  You, supreme human and protector,

  What comes from your mouth is like a rain of nectar.

  Since we’re tormented by thirst for something to drink,

  With this river-flow of pure amrita,

  Please dispel our torment, supreme being!

  After they sang this poetic song, the Jetsun replied, “Before, you were very savage and erratic. Even though you tormented and inflicted harm upon me again and again, I know that all appearances are just the magical display of mind and I have certainty that mind itself is luminosity-emptiness. Therefore, I do not have even an atom’s worth of fear or apprehension toward confused appearances, these demonic obstructions.

  “Inferring from what you have said, I realize that you have done harm toward ordinary beings as well as to other genuine beings who make efforts in practice. Therefore, with a mind of remorse and regret for all the many actions you have done before, you should acknowledge and confess them. You should vow that from now on, you will do no harm or ill, even at the risk of your own life. If you make this commitment, then I can give you the precepts of refuge and bodhichitta. If you don’t act in this way, it will be like ‘a court case that leads one to ruin’ or like ‘tethered dzos going over the cliff.’*13 You will not be a suitable vessel for the profound teachings or to be given the vows of the supreme yana. You should understand the meaning of the song of this old man, so focus without distraction and listen astutely.” Thus explaining in prose, he then gave a reply in this song of realization sung in well-formed and poetic verse:

  In this glorious evening, at dusk,

  A glowing light shines clear from the east

  And darkness is dispelled to every end.

  Is that not the crystalline moon?

  Riding the horse of the glow of moonbeams

  You came, light swirling around your bodies;

  Is this not you, the worldly dakinis?

  On the banks of the Lohit River

  Is a joyful, natural solitary site.

  At that glorious palace of Chuwar

  Is a madman with the conduct of yogic discipline.

  His elemental body is without cold or heat.

  Knowing no embarrassment he sleeps naked.

  He has the essential point of mental nonengagement.

  Without a moment’s distraction, he doesn’t meditate on anything.

  He who looks at the characteristics of space,

  Is this not the meditator Mila?

  I, a repa with yogic conduct,

  And you, five ladies with magical power,

  We’ve sung our songs back and forth to each other.

  This is certainly due to our previous aspirations.

  Up until now, we did not know each other.

  Now that we do, how joyful I am!

  Last year, in the late part of spring,

  You powerful women of samsaric existence,

  Acting as leaders, stirred up and deployed

  An assembly of worldly devas and ghosts.

  You hoisted the banners of the four battalion ranks.*1497

  Having prepared to wage your battle,

  You then rained down savage weapons.

  But these obstructions did nothing to me.

  I have determined that appearances are mind

  And I know that mind itself is empty.

  Toward magical obstructions—these confused appearances—

  I don’t experience any apprehension or fear.

  Through merely seeing you, without control,

  Immense and unbearable compassion arose.

  A gentle rain of virtuous dharma fell

  And you developed devotion and respect.

  You five women with astounding beauty,

  Tonight, here, again you came,

  Prostrating and circumambulating again and again

  And presenting me with wondrous gifts.

  With one-pointed respect, you joined your palms

  And offered a request with poetic words:

  “From the gathering of the clouds of bodhichitta

  Please let the rain of dharma nectar fall.”

  If you do, indeed, have such a motivation of respect,

  The jewel upon the crown of my head,

  Upon the lotus seat of the three nadis,

  The peerless lord with such great kindness,

  Marpa the Translator,

  Sits in the form of the pure sambhogakaya.

  From his compassion, the moon that is free of clouds,

  Bright, stainless light rays radiate

  Into the lotus*15 hearts of beings to be tamed.

  With the beautiful flowers opening up,

  The stamens of realization vibrate and move.

  Do you see this, worldly dakinis?

  If you don’t see, it’s due to great obscuration.

  All of your grave misdeeds and flaws

  From before, since samsara without beginning,

  If you don’t admit and confess these deeds,

  You’ll not be a vessel for the profound teachings.

  Until now, you were savage and erratic,

  You’d habituated in evil and deceitful conduct.

  Thus, henceforth you must be brought to resolve:

  Take on the conduct of commitments and vows.

  There’s no other meaning of the Buddha’s teachings than this:

  If you don’t think properly about cause and effect—

  About the karma of virtue and nonvirtue—

  You’ll have the unbearable suffering of the lower realms.

  So I ask you, please be heedful and mindful

  Of the results that come of the subtlest karma.

  If you do not look upon desires as faulty

  And do not turn from attachment deep within,

  You’ll never be free from the prison of samsara.

  With the understanding that all is illusion,

  Rely on the antidote for the cause of all suffering.

  If you don’t show gratitude toward the kindness

  Of the six realms’ beings who have been your kind parents,

  You will deviate toward the lower yana.

  Since that is so, with great love,

  Please train in bodhichitta mind.

  Yoginis of the Mahayana path,r />
  If you listen to these well-spoken words,

  We siblings’ view and conduct will be harmonious.

  Temporarily we’ll traverse the same path,

  And without any doubt we shall meet

  In the pure realm of Abhirati*16

  With its perfected enlightened activity and good qualities.

  Having sung this song of realization, he said, “Beautiful ones, the sentient beings of the polluted age have afflictions that are extremely coarse. Therefore, it is very difficult for the antidotes to arise immediately. Take the commitment that is suitable for your individual levels and abilities.”

  Then the beautiful ladies supplicated: “Jetsun, because you have unbearable great love, you taught repeatedly, emphasizing the key point of cause and effect. This is truly wondrous. But, previously, at the great charnel ground known as Singhala, from the kshetrapala*17 dakinis such as the Lion-Faced Wisdom dakini, the Tamala Lady of the Mountain Wilderness, and Tummo Ngosangma, as well as several jetsunmas*18 who attained accomplishment, such as the yogini Bhina Vajra, we heard a great deal about the benefits and qualities of bodhichitta and about positive and negative karma. Therefore, please do not teach only this to us. It is true we manifested malevolent omens and magic here, but this was to test your confidence of experience in meditative concentration in your retreat, to further enhance your realization, and for us to serve as a general watch guard of the teachings. Apart from this, we would never do the slightest harm. Therefore we beg you, you must give us the precepts of giving rise to supreme bodhichitta.”

  After they offered this request, the Jetsun accepted, saying, “Beautiful ones, with such earnest supplication to receive the precepts, why shouldn’t I give them to you? Arrange a mandala, what offerings you have, and do prostrations. Since I have no desire for any worldly material offerings for the precepts, please offer me each of your worldly siddhis by uttering your names.”

  The ladies were extremely happy at this and did as Milarepa commanded. Sitting in a row, with the greatest respect, they joined their palms and spoke forthrightly. In the center of the five was their leader, who said, “I am the leader of us here, and my name is Tashi Tseringma. I offer you the siddhi of Proliferating Shiva’s Lineage.”*19

  Then the woman who was seated to the right of the leader spoke: “My name is Tingi Shal Sangma. I offer you the siddhi of the Illuminating Mirror.”*20

  The woman seated on her right said, “My name is Chöpen Drin Sangma, and I offer you the siddhi of the Jewel Treasury.”*21

  The woman on the left side of the leader then spoke: “My name is Miyo Lo Sangma, and I offer you the siddhi of the Provender of Mayang.”*22

  Then the lady seated to the left of her said, “My name is Tekar Dro Sangma, and I offer you the siddhi of the Proliferation of Four-Legged Animals.”*23

  Then the Jetsun gave, in order, the refuge vows, the pratimoksha vows,*24 and the Mahayana bodhichitta vows of aspiration and engagement. Once they were properly conveyed, he explained the general meaning of them and gave detailed advice on how to practice them. The worldly dakinis were overjoyed and amazed.

  They said, “Though we are not able to practice this as well as the great Jetsun has instructed us, we will train accordingly and will not go against your command. We will never forget your kindness to us.” Then, thanking him with words of deep gratitude, they took the Jetsun’s feet to their heads, then prostrated and circumambulated many times. With their magical power, they flew into the sky until they could barely be seen. Then they went further and further until, it is said, they disappeared into light.

  Later, when the next month had passed, on the evening of the eleventh day, the haughty chieftains of the eight classes of devas and rakshasas that had come before to inflict harm returned with each of their respective retinues and infantry. Also, the Shmashana worldly dakinis, having transformed into ravishing and beautiful young women, came fully adorned, wearing flowing clothing, a variety of precious ornaments, and long golden necklaces on their shoulders along with short necklaces. Together with their many retinues of servants, they came to the sky in front, where the devas and rakshasas rained many kinds of flowers down upon the Jetsun. They offered incense, a variety of music, and made gifts of sublime food and drink.

  “Jetsun, it is said that there is no other refuge than the pinnacle of realization that has come from your mind—this refuge of the ultimate path, the intention of the buddhas of the three times. Please teach this assembly of devas and rakshasas assembled here the dharma of the definitive meaning.”

  Then the Jetsun said, “This is a song on the view of the pinnacle of realization, instructing only on the abiding nature of the definitive meaning.” Then he sang this song of realization:

  At the border of Tibet and Nepal

  Lies the wondrous place of Dingma Drin.

  At that marketplace where one can get any goods desired,

  There lives the divine Men-tsun-mo,*25 glorious protector of humans.

  On the queen of snow mountains, with its glorious splendor,

  Is the topknotted one with immutable life.

  Her name is renowned as Tashi Tseringma.

  On the left corner of the mist-covered mountain

  Is a medicinal pasture surrounded by snowy cliffs.

  Is this not the Menlung Valley of Chuwar?

  At that site is one with single-pointed practice.

  Am I not called the yogi Mila?

  Before, you inflicted harm on me

  And laughed with deprecating insults.

  You mundane, worldly devas and rakshasas,

  Extremely haughty and impudent,

  Who wandered here to inspect this yogi,

  Is it not you who have gathered here today?

  Last night when the moon was in the sky,

  Five rapturously beautiful women

  Gave rise to the supreme, unsurpassed motivation,

  And committed [to offer] the siddhis that give whatever one desires,

  Then flew to the sky and disappeared.

  Moreover, you ravishing and wondrous five,

  You beautiful female emanations,

  Tonight in the white moon’s luminous glow

  You display an enticing and sensuous dance

  With silken garments loose and flowing

  Beautified with ornaments and necklaces.

  Principal lady, you made your call,

  And the eight classes of devas and rakshasas,

  Their ranks, battalions, and companies,

  Along with the retinues of their similar class,

  Came filling the sky with offering clouds,

  Food with a hundred different flavors,

  And offerings of myriads of different music.

  You who asked for the view of definitive meaning,

  Are you not the devas and ghosts of all phenomenal existence?

  Listen astutely to the words I say:

  If they are words of truth, then listen, one and all!

  This is not mere idle chatter, listen to this song!

  In general, the beings of the three realms of samsara

  Have different desires with respect to enlightenment.

  They have differing views of clinging to “I.”

  They have many different modes of conduct;

  They have many views of the self—the ground.

  In order to be harmonious with your minds,

  The all-knowing Buddha gave the teaching

  That “everything exists” for you lesser beings.

  According to the ultimate truth,

  Not only are there no obstructions, there are not even buddhas.

  Meditators and meditated do not exist.

  The bhumis traversed and the paths’ signs don’t exist.

  The resultant kayas and wisdom don’t exist.

  Therefore, nirvana does not exist.

  They’re merely imputed with words and names.

  The support, the three realms with their animate dwe
llers,

  Is unborn and unestablished from the beginning.

  It is baseless and innately unarisen.

  There is no karma or karmic ripening.

  Therefore there’s not even the name samsara.

  That’s how it is in ultimate reality.

  E MA! If sentient beings don’t exist,

  Then where do buddhas of the three times come from?

  Without a cause, no result is possible.

  Thus, according to the relative truth,

  There is samsara and nirvana.

  “Everything exists,” thus taught the Sage.

  Existence, the appearance of things,

  And nonexistence, empty dharmata—

  These two are in essence inseparable, with one taste.

  There is no self-awareness and other-awareness;

  All is in open and spacious union.

  Accordingly, the learned ones with realization

  Do not see consciousness, they only see wisdom.

  They don’t see beings, they only see buddhas.

  They don’t see phenomena, they see phenomena’s very nature.*26

  From that, compassion spontaneously arises.

  Powers, fearlessness, dharani,*27 and so on

  Whatever buddha qualities there are

  Arise just like a precious jewel.

  That is the realization of this yogi.

  For the ears of you devas and ghosts gathered here,

  Bön is more pleasing than profound dharma.

  In the land of Abhira*28

  You value madmen more than wise ones.

  Foxes and wolves wandering charnel grounds

  Have fear and terror of the lion’s roar.

  There may be some here who are suitable vessels

  And by hearing these points, they’ll be liberated.

  I am happy and joyful indeed,

  SOH!*29 May you be joyful, happy, and gain sudden victory!

  After singing this song of realization, he explained its meaning: “Generally, the entire collection of eighty-four thousand dharmas that our teacher, the Buddha, taught were in harmony with the minds of the beings to be tamed; therefore he gave his teaching in a variety of vehicles. But, ultimately, they all take you to a single destination. That single point is the ground, the unfabricated dharmata. Merely understanding this reality will not bring one to liberation; one must actualize the path that one is training in; and the essence of the path is the union of emptiness and compassion. There are an inconceivable number of ways to traverse the path, but if one summarizes it, they all carry one to the union of means and wisdom, or the inseparability of the two truths.”