Khenchen Thrangu Rinpoche - The Life & Spiritual Songs of Milarepa PDF
Khenchen Thrangu Rinpoche - The Life & Spiritual Songs of Milarepa PDF
by
Khabje Khenchen
Thrangu Rinpoche
Copyright © 2003 Namo Buddha &
Zhyisil Chokyi Ghatsal Publications.
All rights reserved. No part of this book, either text or art, may be reproduced
in any form, electronic or otherwise, without written permission form Thrangu
Rinpochc or Namo Buddha Publications.
Acknowledgments
We would like to thank Gabriele Hollmann for the enormous work of
transcribing and editing this manuscript. We would also like to thank Jean
Johnson for going over the manuscript. And, of course, we would like to thank
Peter Roberts for carefully retranslating this manuscript and giving his advice
on technical details. The songs on pages 53 - 55 are from The Rain ofWisdom,
translated by the Nalanda Translation Committee under the direction of
Chogyam Trungpa Rinpoche. © 1980 by Chogyam Trungpa. Reprinted by
arrangement with Shambhala Publications Inc., Boston, www.shambhala.com
Notes
Technical words are italicized the first time that they appear to alert the reader
that their definition can be found in the Glossary ofTerms. The Tibetan words
arc given as they are pronounced, not spelled in Tibetan. We use B.C.E. (Before
Current Era) for B.C. and C.E. (Current Era) for A.D.
Table of Contents
Foreword zx
Biography of Thrangu Rinpoche Xt
Preface Xttt
vii
The Life & Spiritual Songs ofMilarepa
~m ~
Glossary ofTerms 115
Glossary ofTibetan Terms 141
Bibliography 143
m~ 1~
viii
Ven. Lama Karma Shedrup Cho Gyi Senge Kartung
Foreword
7he Golden Rosary Editions contain the spiritual biographies
and teachings of the glorious Kagyupa lineage. The term
"Golden Rosary'' refers to this lineage of realized masters who
have transmitted unbroken the profound Mahamudra teachings
of the Lord Buddha to the present day. What makes these teachings
so profound is that they contain instructions and practices which
enable one to accomplish enlightenment in one lifetime.
One of the tremendous blessings of the Kagyu lineage is the
diversity of lifestyles manifested by the lineage masters, showing
that whatever our circumstances or lifestyle, we can practice these
teachings and accomplish enlightenment. For example, Tilopa
accomplished enlightenment while working as a menial labourer
grounding sesame seeds. Others like Marpa were businessmen
and had families. Marpa's student Milarepa was an ascetic who
spent his life practicing in isolated caves, and one of his students,
Gampopa, was a monk. Yet what they all had in common was that
through practicing Mahamudra they all accomplished
enlightenment. All this shows the great variety and power of the
ix
The Life & Spiritual Songs ofMilarepa
X
Biography of
Thrangu Rinpoche (b. 1933)
7 he lineage of the Thrangu Rinpoche incarnations began in
the fifteenth century when the Seventh Karmapa, Chodrak
Gyatso visited the region of Thrangu in Tibet. At this time His
Holiness Karmapa established Thrangu Monastery and enthroned
Sherap Gyaltsen as the first Thrangu Rinpoche, recognizing 'him
as the re-established emanation of Shuwu Palgyi Senge, one of the
twenty-five great siddha disciples of Guru Padmasambhava.
Khenchen Thrangu Rinpoche is the ninth incarnation of this
lineage and was born in Kham, Tibet in 1933. When he was four,
H.H. the Sixteenth Gyalwa Karmapa and Palpung Situ Rinpoche
recognized him as the incarnation of Thrangu Tulku: by
prophesying the names of his parents and the place of his birth.
He entered Thrangu monastery and from the ages of seven to
sixteen he studied reading, writing, grammar, poetry, and astrology,
memorised ritual texts, and completed two preliminary retreats.
At sixteen under the direction of Khenpo Lodro Rabsel he began
the study of the three vehicles of Buddhism while staying in retreat.
At twenty-three he received full ordination from the Karmapa.
When he was twenty-seven Rinpoche left Tibet for India at the
xi
The Life & Spiritual Songs ofMilarepa
xii
Preface
7 wo thousand five hundred years ago the Buddha gave a
remarkable set of teachings in which he postulated that
everyone experiences s·uffering. He further taught that to overcome
this suffering, this feeling that the world is not going the way that
we want it to go, could only be done by explaining the mind. The
Buddha then spent the next forty years of his life giving teachings
on how to overcome this suffering and how to attain complete
freedom, that is complete liberation or awakening. The
examination of mind involves first understanding why we suffer,
then contemplating the causes of this suffering, and finally
examining our mind through meditation. The meditation, which
is common to all Buddhist traditions, is known as sitting meditation
or Shamatha meditation in Sanskrit.
These teachings spread first throughout India and then
gradually to most Asian countries. In the eleventh century the
Moslems invaded India and destroyed most of these teachings
in the country of their origin. However, a few centuries before
brave pilgrims from China and Tibet had come to India risking
life and limb and had collected these precious Buddhist teachings
and taken them back to their own country and translated them
into their language.
xiii
The Life & Spiritual Songs ofMilarepa
One such person was Marpa who came from Tibet and brought
back a large numbers of texts of not only what the Buddha taught,
but of Buddhist teachings which were practiced by the
accomplished masters or siddhas of the eleventh century. The
Buddhist practices of these siddhas were a living tradition passed
down from guru to disciple with the disciple not receiving the
teachings until the master had completely accomplished the
practice and the pupil had shown that he or she was ready to
receive them. In many ways one could say that these were the
most important transmissions of the Buddhist teachings because
they weren't simply words on a page.
Marpa received the complete Vajrayana practices of Hevajra,
Chakramsamvara, and Vajrayogini. In addition, he received the
six yogic practices ofNaropa and the transmission for Mahamudra
practice.·By completely mastering these practices Marpa was able
to achieve enlightenment in one lifetime.
Marpa brought back these teachings and transmitted them to
Milarepa who is one of the greatest Buddhist saints to have ever
lived. His incredible story of achieving enlightenment is told in
The Life ofMilarepa and is one of the truly inspirational books in
Buddhism. This biography tells mainly the story of Milarepa's
life. Milarepa's teachings on his practice of the Six Yogas and the
Mahamudra meditation is mostly told in a second book called
The Hundred Thousand Songs of Milarepa translated by Garma
Chang.
Marpa received the teachings on a particular type of meditation
called Mahamudra, which is a special meditation of the Vajrayana
school of Buddhism. Mahamudra meditation does not involve
the great accumulation of merit of the Hinayana, nor does it require
the very scholarly analysis of emptiness of the Mahayana; rather it
xiv
Preface
is the practice oflooking directly into one's own mind and seeing
its true nature.
For example, one day Tilopa asked Naropa to stretch a piece
of cotton doth across the ground and when he had done so, Tilopa
lit the cloth and asked Naropa what he saw. Seeing the charred
warp and woof of the doth Naropa replied that he understood
that the guru's instructions was like a fire which burned away the
disciple's disturbing emotions which was like the doth. This causes
the belief in subtle reality to be destroyed and so the student cannot
enter into a worldly living.
Thrangu Rinpoche is one of the most respected scholars of
the Kagyu lineage ofTibetan Buddhism. He is recognized for not
only having a tremendous scholarly background, but also for having
great meditative insight into the Buddhist teachings. Every year
since 1986 he has shared his wisdom and teachings with Western
students through his Namo Buddha Seminars given at his monastery
in Nepal. At the Namo Buddha Seminar in 1988 he gave a series
of ten teachings on Milarepa's 100,000 Songs. These Songs contain
very detailed explanations of Buddhist dharma illustrating the yogi's
spontaneous realizations. These songs ofMilarepa can still be heard
in the monasteries of Nepal and, one hopes, have not been
forgotten by the people ofTibet.
Since these spiritual songs are often a distillation of a
practitioner's lifetime of meditation, they sometimes need a
commentary to explain all the nuances of what they mean. Due
to the large number of Songs and the limited time of the Namo
Buddha Seminar, Thrangu Rinpoche selected ten of the important
Songs to illustrate important Buddhist teachings and gave extensive
commentaries on them.
In The 100, 000 Songs ofMilarepa translated by Garma Chang
the reader will find that the translation does not always correspond
XV
The Life & Spiritual Songs ofMilarepa
ClarkJohnson, Ph. D.
xvi
The Life
&
Spiritual Songs
of
Milarepa
Marpa the Translator, Milarepa's root guru
1012- 1097 C.E.
1
1
The Life & Spiritual Songs oJMilarepa
2
An Introduction to the Text
the dharma, meet his guru, and practice his guru's instructions
correctly so that those reading the biography will understand how
they themselves should also follow the dharma, practice the
instructions, and accomplish the end result of enlightenment.
The next group of three characteristics is dedication to learning,
debate, and practice. The first, dedication to learning, means that
one feels one has to know and explain everything in detail, which
is not that important. The second is dedication to debate.
Dedication to debate means being engaged in the refutation of
certain statements, answering objections to one's own views, and
so on which is not of any importance. What is important for a
text is the third characteristic of dedication to practice. One does
not just hear and contemplate the teachings, or just debate it, but
one actually gains control of one's own mind, eliminating faults,
increasing positive qualities, and accomplishing benefit for oneself
and for others.
The last group of three characteristics is deceit, propagation
of violence, and eliminating suffering. The first, deceit, means
the treatise is written in order to mislead people. The second is a
propagation of violence. The advocating of violence occurs when
texts engender an increase of cruelty and violence towards others,
instead of compassion and altruism. Texts with those two
characteristics should be avoided. The kind of text that should be
studied is one that has the characteristic of providing a method to
eliminate suffering.
Therefore a namtar should not have any of the characteristics
of: (1) being meaningless, (2) being in error, (3) dedicated to study,
(4) dedicated to debate, (5) one of deception, or (6) advocating
the propagation of violence. Texts containing these characteristics
should not be written; one that has been written should not be
taught, and its teachings should not be practiced.
3
The Life & Spiritual Songs ofMilarepa
The kind of text that should be written, taught, and put into
practice is one that has the three characteristics of being: (1)
meaningful, (2) dedicated to practice, and (3) is a means to
eliminate suffering.
4
An Introduction to the Text
5
The Life & Spiritual Songs oJMilarepa
When Marpa went to India, met his gurus, and received their
instructions, he didn't just learn these instructions but he also
practiced the instructions and attained full realization. Through
the power of his wisdom Marpa saw the true nature of all
phenomena and attained the supreme accomplishment
(enlightenment) within that very lifetime.
Marpa not only saw the true nature of phenomena, but as a
sign of his attainment of the dharmakaya he was able to display a
variety ofmiraculous powers to his pupils who were worthy, so as
to engender faith, and have them follow the dharma.
6
An Introduction to the Text
Milarepa had many disciples, but there were two main ones:
Gampopa, who was said to be like the sun, and Rechungpa, who
was said to be like the moon. Gampopa was an exceptional pupil
who had been prophesied by Buddha Shakyamuni. 9 Gampopa
was a physician who when he lost his family to a disease that he
could not cure began seeking the dharma. He began by first
studying under a Kadampa teacher and took ordination learning
and practicing the Mahayana doctrine. Later when he heard some
beggars discussing Milarepa he developed great faith in Milarepa,
so he sought him out, became his student and received teachings
from him.
Gampopa practiced the Mahamudra instructions he received
from Milarepa and attained the ultimate result, the manifestation
of the realization of Mahamudra, so that the special qualities of
the Mahamudra experience and realization arose in his mind.
7
The Life & Spiritual Songs ofMilarepa
8
2
9
The Life & Spiritual Songs ofMilarepa
10
Six Songs oJLongingfor the Guru
Then he sang:
11
The Life & Spiritual Songs ofMilarepa
12
Six Songs of Longing for the Guru
13
The Life & Spiritual Songs ofMilarepa
14
Six Songs of Longing for the Guru
Milarepa finished his song, but the five yogins were very angry.
They increased in number from five to seven and faced him as an
angry group. Milarepa tried wrathful mantras against them, but
they had no effect. Meditation on compassion and giving them
teachings was no help either. Then Milarepa thought, "I am Marpa
Lotsawa's pupil. He gave me the realization that all phenomena
are nothing other than the mind. Therefore these beings are
nothing but the creations of my own mind and I shouldn't be
afraid of them." Milarepa then sang a song about his confidence
expressed through analogies. 16
15
The nine-story stone tower built by Milarepa as instructed by his teacher
Marpa (see page 6). It was built on the edge of Marpa's land. In the
1930s this tower stood alone, but since that time a small monastery
seen surrounding the tower has been built.
3
17
The Life & Spiritual Songs ofMilarepa
18
Songs of the Snow
up! Where have you been that you're so late getting here?" When
they got to the cave they discovered that Milarepa had already
prepared a meal for them.
The pupils then asked, "How did you know we were
coming?" Milarepa replied, "I saw you when I was sitting on
that big rock over there." But they said, "But all we saw was a
snow leopard on that rock, so what do you mean?" Milarepa
then said, "That was an emanation of myself. I have meditated
for so long that I have mastery over my mind and subtle winds, 20
so I can manifest many emanations."
Milarepa was in good health but he hadn't had enough food
to keep him alive, so they asked him how he had survived. Milarepa
said, "I don't need much food because of my practice of meditation
and sometimes dakinis bring me a portion of their ganachakras.
Therefore I only need to eat a spoonful of tsampa to keep myself
alive. But also, in the fourth month, I had a vision of you
surrounding me and offering me a great deal of food, after that I
didn't need to eat at all." They said that was the time when they
had made the funeral offerings to him, thinking he was dead.
Milarepa said, "This proves that when people do good actions for
the sake of someone who has died, it really does help them."
Then the pupils requested him to return to the village. At
first Milarepa refused, saying, "My meditation is going well here,
so I'm not going to leave." The pupils insisted, saying, "People
will accuse us of leaving you here to die and they will be very
angry with us, so you must come back this one time to the village
with us." Milarepa agreed to come and so they set off together
with some going on ahead to tell the villagers that Milarepa was
alive and on his way. A great number of villagers came to welcome
him and escort him to the village. When they asked Milarepa's
how he was, he replied with a song:
19
The Life & Spiritual Songs ofMilarepa
20
Songs of the Snow
21
The Life & Spiritual Songs ofMilarepa
22
Songs of the Snow
23
The Life & Spiritual Songs ofMilarepa
24
Songs of the Snow
There are the six kinds of bliss that are the results of
the path of means such as tummo:
When the heat of the tummo practice blazes in the
body, there is bliss.
When the karmic winds that move through the
left channel (the lalana) and the right channel (the
rasana), and enter the central channel (the avadhuti)
are transformed into wisdom-air, there is bliss.
When the flow of bodhichitta descends in the
upper body, there is bliss.
When the lower body is pervaded by the hindu,
there is bliss.
When the white and red elements come together
in the middle of the body, there is bliss.
25
The Life & Spiritual Songs ofMilarepa
26
4
27
The Life & Spiritual Songs ofMilarepa
28
The Rock Sinmo in the Lingpa Cave
Milarepa thought that what the Rock Sinmo had sung was
very true. He replied to her with a song using eight images:
29
The Life & Spiritual Songs ofMilarepa
30
The Rock Sinmo in the Lingpa Cave
The Rock Sinmo, now that she had true faith in Milarepa,
manifested her body to him and sang a song in which she said:
31
The Life & Spiritual Songs ofMilarepa
When Milarepa had completed his song, the Rock Sinmo took
that vow and disappeared. At dawn the Rock Sinmo, with her
entourage of beautiful males and females wearing beautiful
jewellery, appeared to Milarepa, bringing him many offerings.
The Rock Sinmo said, "I have a spirit's body because I harmed
beings in a previous life. I request that you to teach me the dharma''
singing the following song:
I have met many siddhas, but you are the one who
had the greatest kindness and blessing for me. I request
the dharma from you. Some give the teachings
containing the provisional meaning and some give the
Hinayana teachings, but these are unable to subjugate
the mind's defilements. Others speak many words and
give many teachings, but cannot provide refuge from
suffering and the conditions for suffering. You are a
nirmanakaya of the Buddha, and therefore you have
realized the true nature of phenomena. Please bestow
upon us the profound teachings that come from your
own mind.
32
The Rock Sinmo in the Lingpa Cave
33
The Life & Spiritual Songs ofMilarepa
34
The Rock Sinmo in the Lingpa Cave
35
Chogyal Namkhai Norbu demonstrating the yogic posture ofMilarepa.
5
37
The Life & Spiritual Songs ofMilarepa
38
Songs on Yolmo Snow-Mountain
39
The Life & Spiritual Songs oJMilarepa
40
Songs on Yolmo Snow-Mountain
The Buddha's view has two aspects: the sutra and mantra views.
In the surra path we engage in understanding the true nature of
phenomena by primarily engaging in logical arguments. In the
mantra path, however, we engage in the understanding of the
nature of phenomena through direct perception of mind.
There are three aspects to this mantrayana view:
(1) All appearances and existences are subsumed within the
mind. All external forms, sounds, tastes, smells, and tactile sensation
arise within the mind. The mind's sensations of happiness,
suffering, defilements, thoughts, and anything else are also derived
from the mind itsel£
(2) What is mind? It is clarity and knowledge. It is not a material
thing. It can think and change, it can engage with lucidity in all
kinds of thoughts.
(3) However, the mind itself cannot be identified, as its nature
is emptiness. While some teachers first introduce their pupils to
emptiness and then to clarity, Milarepa introduces the clarity of
the mind first and then introduces emptiness by pointing out that
this clarity cannot be identified.
These are the three aspects of the mantrayana view of the true
nature of the mind.
The three aspects of meditation are:
(1) Many thoughts appear in meditation. If the nature of
mind is not identified, the thoughts become a problem; they
become solid and an obstacle. However, when the true nature of
the mind is realized, although thoughts arise, they are liberated
as the dharmakaya.
(2) When thoughts are naturally realized to be the
dharmakaya, the clear knowledge of the mind is a state of bliss
that is free from suffering. Meditation is then accompanied by
the experience of bliss.
41
The Life & Spiritual Songs ofMilarepa
42
Songs on Yolmo Snow-Mountain
43
6
The Story of
Nyama Paldarbum
( 7 he fourteenth chapter3 of The Hundred Thousand Songs
1
45
The Life & Spiritual Songs ofMilarepa
46
The Story ofNyama Paldarbum
47
The Life & Spiritual Songs ofMilarepa
48
The Story ofNyama Paldarbum
49
The Life & Spiritual Songs oJMilarepa
50
The Story ofNyama Paldarbum
51
The Life & Spiritual Songs ofMilarepa
The next life is far away from this life. Have you
prepared for this journey with food and clothes? The
way to prepare for that journey is to practice
generosity.
In order to receive food, clothes, and wealth in
future lives you should give them in this lifetime.
There is, however, an obstacle that prevents this
generosity to future lives, miserliness. Miserliness or
hoarding may seem beneficial in this lifetime in that
one accrues food and clothes and other possessions,
but in the long run it harms you because miserliness
causes poverty in the next lifetime. Therefore you must
recognize that miserliness is an enemy and cast it away
behind you.
The next lifetime is darker than this lifetime.
Therefore you must prepare a torch to illuminate that
darkness. This is done by meditation on the
fundamental clarity of the mind. Ignorance is the
obstacle and the enemy of clarity. Ignorance may seem
pleasant and beneficial superficially, but it is actually
harmful and you must recognize it as an enemy and
cast it away behind you.
The next lifetime is more frightening than this
lifetime, so you must find a guard that will protect
you. This guard is the practice of the dharma. Relatives
52
The Story ofNyama Paldarbum
When Milarepa had sung this song, Paldarbum felt great faith
in Milarepa. He told her, "You don't have to change your name or
cut off your hair. 37 A person can have hair and also accomplish
Buddhahood." Then Milarepa taught her how to practice through
a song of four analogies and five meanings:
53
The Life & Spiritual Songs ofMilarepa
This means that she can look at the mind, nevertheless she is
disturbed by the thoughts arising within it. Milarepa sang her a
song to further her understanding and clear her doubts:
54
The Story oJNyama Paldarbum
What this means is that if you see your own mind, then what
you see is that the mind's essence or nature is emptiness. When
you see that, you also see that the nature of whatever thought
arises in the mind is also emptiness. When this is experienced
directly, then these thoughts dissolve in their own place, which
means right there or right here. Thoughts are not driven out or
sent somewhere else; they do not go away, they simply dissolve
naturally because they are seen.
55
7
(//0
J ..1 j
any Westerners now go to see Mount Kailash. It is a
place where Milarepa practiced and performed miracles,
leaving his handprints on the rocks and so on. 38
Therefore I shall go through the twenty-second chapter of The
Hundred Thousand Songs of Milarepa39 that describes Milarepa's
experience there.
In the Abhidharma it is said that north of Bodhgaya, beyond
nine dark mountain ranges and a snow mountain range there is
the mountain Gandhamadana and the lakeAnavatapta. 40 Milarepa
believed Mt Kailash to be Gandhamadana, and the nearby Lake
Mansarovar to be Anavatapta. On the other hand, the Sakya
Pandita believed that Kailash and Mansarovar were not
Gandhamadana and Anavatapta. However, the eighth Karmapa,
Mikyo Dorje, and many other Kagyu masters have stated this
mountain and lake is Gandhamadana and Anavatapta.
Marpa had told Milarepa that if he practiced at Lachi and
Kailash mountain he would gain exceptional experiences and
realizations, and would develop the great qualities that will benefit
his pupils. So, to fulfil his guru's instructions, Milarepa went to
Mount Kailash. The local deities ofKailash and Mansarovar greeted
57
The Life & Spiritual Songs ofMilarepa
58
The Encounter with Naro Bonchung at Mount Kailash
59
The Life & Spiritual Songs ofMilarepa
60
The Encounter with Naro Bonchung at Mount Kailash
61
The Life & Spiritual Songs ofMilarepa
62
The Encounter with Naro Bonchung at Mount Kailash
63
The Life & Spiritual Songs ofMilarepa
64
The Encounter with Naro Bonchung at Mount Kailash
65
8
67
The Life & Spiritual Songs ofMilarepa
pupil when he was a hunter who had come across Milarepa on the
mountain, said, "That must be my Tibetan lama that you are
talking about. He is a true siddha. He even taught the dharma to
my dog and the deer when I was hunting, making them sit together
and meditate." 48
The reputation of Milarepa spread throughout Nepal. The
King of Patan49 and Bhaktapur50 developed great faith and
devotion towards Milarepa. The King dreamt that Tara told him,
"You have Benares cotton and a yellow myrobalan 51 fruit,. There
is a great Tibetan yogin presently staying at the Katya cave. If you
offer these things to him it will be of great benefit to you."
The king sent a man who could speak Tibetan to find Milarepa.
When he came to Milarepa's cave and saw how he had forsaken
material life and was remaining in meditation all the time, he felt
great faith and was certain that he had found Milarepa.
Nevertheless, in order to avoid any .tnistake he asked, "What is
your name? Isn't it terrible to live like this, without anything to
eat or drink? Why have you given up all possessions?"
Milarepa replied, "I am Milarepa, the yogin from Tibet. There
is a great purpose to not having possessions." He then explained
what he meant in a song:
68
Invitation from the King ofKathmandu ofMiin
When Milarepa had sung this song, the man felt great faith in
him and returned to the king and gave a detailed account of his
meeting with Milarepa. The king said, "You must go back and
invite Milarepa to come here. If he refuses, offer him this Benares
cotton and yellow myrobolan from me.
The king's emissary returned to Milarepa and said to him, "A
Dharma king is reigning in Kathmandu and Patan. He has sent
me to invite you there. You must come there."
Milarepa replied, "I don't go into towns, and I don't know
anyone who lives there. I certainly don't know any kings. I don't
like flne food or drinks and I don't like having any possessions. I
don't know any stories about dharma practitioners who die of
hunger or cold. A lama who stays with a king will become lost. In
69
The Life & Spiritual Songs ofMilarepa
70
Invitation from the King ofKathmandu ofMan
71
The Life & Spiritual Songs ofMilarepa
72
9
73
The Life & Spiritual Songs ofMilarepa
74
Entering a Yak Horn
75
The Life & Spiritual Songs ofMilarepa
76
Entering a Yak Hom
77
The Life & Spiritual Songs ofMilarepa
78
Entering a Yak Horn
79
The Life & Spiritual Songs ofMilarepa
Milarepa came out from the yak horn and looked up into
the sky. The clouds parted and the sun shone, drying
Rechungpa's robe.
After sitting in this place for a little while, Milarepa said, "You
didn't need to learn sorcery in India. I know how to do that. As
for the dharma, I didn't go to India because I have the Six Yogas of
Naropa, which are so profound that I am perfectly satisfied by
having just them. But it is very good that you went to India and
obtained the dharmas of the disembodied dakini as they will be
needed by people in the future.
80
10
81
The Life & Spiritual Songs ofMilarepa
vutuous act1v1t1es.
She answered, "I don't have any attachment to land or
possessions, as the things of samsara have no essence, but I want
you to practice the dharma well." l}e promised her that he would.
Then his wife died, and in accordance with his promise, he left
home in order to follow the dharma.
He went to Penpo, a place to the east of Lhasa, where there
were many masters of the Kadampa tradition. There he took
monastic ordination and received the name Sonam Rinchen
(meaning precious merit). He studied many sutra teachings, such
as the Sutralamkara and the Prajnaparamita. He also studied
many tantras such as the Guhyasamaja. He received the general
82
The Story ofGampopa
83
The Life & Spiritual Songs ofMilarepa
84
The Story ofGampopa
85
The Life & Spiritual Songs oJMilarepa
Gampopa, with the old beggar as his guide, set off to find
Milarepa, but halfway through their journey the beggar fell ill
and said, "I can go no further. I don't know exactly where Milarepa
is anyway. Carry on by yourself and you are sure to find someone
who will take you to him." Gampopa continued on his own, but
when he had nearly reached his destination he became too weak
to go any further due to a lack of food. He could only pray, "May
I meet Milarepa, if not in this life, then in the next!"
That day a Kadampa monk happened to come along and came
to Gampopa's aid. The monk asked him where he was going and
Gampopa said, ''I'm going to see Milarepa." The monk said, ''I'm
going to see him too." So they travelled on together and reached
the area where Milarepa was staying.
Gampopa met one ofMilarepa's female patrons. She said to
him, "You mu'st have come from central Tibet to meet Milarepa,
I know because Milarepa has already said that you are coming."
Gampopa thought, "I must be a worthy pupil if he knows that I
am coming," and became somewhat proud. But then Milarepa
refused to see Gampopa for two weeks to eliminate that pride.
At least, that is what is described in the text, but since Gampopa
was a special being who was prophesied in the sutras by the
Buddha, it is not possible that he could have been subject to
pride. Gampopa must have manifested this pride in order to
demonstrate to future generations that pride is something to be
avoided on meeting the guru.
When Gampopa finally met Milarepa, Gampopa offered him
sixteen ounces of gold in a mandala offering. He also made a
request that Milarepa tell his life-story. Milarepa sat with his eyes
half-closed for a little while and then took a pinch of gold from
the center of the mandala offering and scattere~ it into the air,
saying, "I offer this to you, Marpa Lotsawa." Milarepa had been
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88
The Story of Gampopa
89
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90
The Story of Gampopa
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11
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94
Victory Over the Four Maras
when they reached the bottom, Milarepa was still alive and laughed
at them. When they asked him what had happened, Milarepa
replied with a song:
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Victory Over the Four Maras
The tantrika said that there were masters in the central region
that had seen the face of the yidam. But Milarepa said, "Just seeing
the yidam's face is of no benefit." Then he sang:
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98
Notes
1. See L. P. Lhalungpa The Life ofMilarepa. Published by Shambhala
Publications, 1985.
2. For more information on Tsang Nyon Heruka see The Life ofMarpa
the Translator. Boston: Shambhala, 1986 pages xx-xxiv.
3. Tib. dbus. This is the region of central Tibet that had Lhasa as its
capital.
4. This is the region of central Tibet that had Gyantse as its capital.
5. In the Vajrayana, there are two paths- drollam and thap lam- that
are generally followed simultaneously or alternately by the
practitioner. Drollam, the path ofliberation, is what sometimes we
refer to as formless meditation and includes Mahamudra. In this
approach to meditation one relates to the mind in terms of the
awareness aspect of mind.
Thap lam, the path of means or method, includes all tantric
practices employing visualization, mantras, mandalas, yogas such
as the Six Dharmas ofNaropa or the Six Dharmas of Niguma, etc.
These practices relate to mind in terms of the energy aspect of
mind. By properly integrating the distorted karmic energies of one's
mind, one brings about the same enlightened awareness that is
reached as the fruition of the formless meditation approach of the
path of liberation. The virtue of the path of liberation is that it
tends to be smoother, while the path of means is that it tends to be
faster; therefore, they make a good complement to each other.
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Neither path can be practiced properly- and in the case of the path
of means it would be dangerous to do so -without the guidance of
a qualified tantric master. - Lama Tashi Namgyal
6. These four thoughts also called the four ordinary foundations are
more fully explained in Thrangu Rinpoche's The Four Foundations
of Buddhist Practice. Namo Buddha Publications.
7. All meditation can be divided into the two categories of tranquillity
meditation (Shamatha) and insight meditation (Vipashyana).
Vipashyana in turn can be divided into the Vipashyana of the sutra
tradition and the Vipashyana of the Mahamudra tradition. In the
sutra tradition there is analytical Vipashyana and placement
meditation. In the Mahamudra or tantric tradition, Vipashyana is
based on the direct pointing out of the nature of mind and the
nature of things by a fully qualified and experienced holder of the
Mahamudra lineage.- Lama Tashi Namgyal
8. One of the greatest lamas of the nineteenth century (1820 - 1892)
and one of the most important tertons. He was considered to be a
body emanation of Jigme Lingpa. He was heavily involved in the
development of the non-sectarian Rime-movement. The goal of
which was for the practitioner to attain complete mastery of the
teachings of all the lineages, so as to then be able to give each of his
students the precise teaching to fit their individual needs.
9. Gampopa had previously been a great bodhisattva and at the time of
Shakyamuni Buddha had taken rebirth as a monk. At that time
Lord Shakyamuni in the King of Samadhi Sutra prophesied that
Gampopa would again take rebirth in a distant land as a monk
named Tzodzad. The name Tzodzad indicated that the monk would
be a doctor, so this prophecy can be seen to point to the case of
Gampopa, who was born in Tibet, became a doctor, and later took
monastic ordination at a Kadampa monastery. This prophecy of
the Buddha is more fully described in Thrangu Rinpoche's The
King ofSamadhi which is one of the few sutras which directly
discusses Mahamudra meditation. - Khenchen Thrangu Rinpoche
100
Notes
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12. Blessing is. the process by which one individual introduces some of
their accumulated merit intQ another's "stream of being." The ability
to bestow blessing depends on the donor's degree of spiritual
attainment and on the recipient's faith. The donor is usually the
root-guru, whose blessing is said to contain that of all the sources
of refuge combined. Although future experiences are largely shaped
by present actions, the root-guru's blessing can partially modify
this. That is, it can create conditions favourable to the maturation
of any religious pre-dispositions our past actions may have generated,
giving us the inspiration and energy we require to begin practising.
In this way, unless our acts have been extremely unwholesome, the
guru's blessing can help us overcome conflicting emotions and other
obstacles. Thus the guru's blessing helps us realize the Buddha-
potential we all possess.
13. The word is derived from the Sanskrit acharya or a religious master.
14. The word deity is ofren used rather broadly, here it is referring to
beings that are not enlightened. Local deities are beings who inhabit
specific places, although they are not visible to most humans they
can be quite powerful and can cause harm or obstacles to one if
they are not respected; just as we would get upset and angry if
someone violated our home, we should consider and respect the
home or territory of others, even if we cannot visibly see them.
Therefore Buddhist practitioners often make offerings to local deities
for good circumstances.
15. In the Sanskrit bodhi means "awakened" or "enlightened" and chitta
means "mind," so bodhichitta means awakened mind. The
generation of bodhichitta is based on the altruistic wish to bring
about the welfare, and ultimately the total liberation, of all sentient
beings from all forms of suffering. What distinguishes bodhichitta
from the ordinary compassionate aspirations to benefit others shared
by all people of good will is the recognition that one cannot
ultimately fulfill these aspirations until one has attained the state of
men·tal purification and liberation of Buddhahood, which is the
102
Notes
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104
Notes
experience itself, but are described more like dormant seeds that are
away from soil, water, and sunlight. These imprints are either
positive, negative, or neutral depending upon whether they came
from a positive, negative, or neutral thought or action. These
imprints are then activated with experience and thus help create
our impression of the solidity of the world. There are actually several
kinds oflatencies: latencies which are associated with external sensory
experiences, latencies which give rise to the dualistic belief of "I"
and "other," and positive and negative latencies due to our actions
which cause us to continue to revolve around and around in samsara.
It should also be pointed out that different schools of Buddhism
treated these latencies differently.
26. With regard to the eight consciousnesses, the first five are called the
"consciousnesses of the five gates." The gates are the five senses: eye
ear, nose, tongue, and body. They are called gates because they
seem to be the gates by means of which your mind encounters that
which is outside your body. These five consciousnesses operating
through the five senses or five gates experience their objects directly.
The eye consciousness actually sees shapes and colors, the ear
consciousness actually detects or experiences sounds, and so on. It
is direct experience, thefefore these consciousnesses are non-
conceptual and do not generate any thoughts about the
characteristics of what they experience; they do not conceptually
recognize the things that they perceive or experience.
That which thinks about what is experienced by the five senses
and which conceptually recognizes them as such and such, and
conceives of them as good and bad, in short that which thinks
period, is the sixth consciousness, the mental consciousness. The
mental consciousness does not work with or appear on the basis of
a specific sense organ like the other five. It inhabits the body in a
general way and it is that which thinks. The fundamental distinction
between it and the others is that the five sense consciousnesses,
since they engage only in the direct experience of their objects, can
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106
Notes
are they constant, which means that they are always operating, but
they are also much less observable.
The seventh consciousness is called the "afflicted consciousness."
This refers to the subtle or most basic level of mental affliction or
klesha. ·Specifically, the afflicted consciousness is the most subtle
level of fixation on a self that is unfluctuatingly present even when
one is asleep. When sometimes you have a sense of self and you
think "!," that is not an operation of the seventh consciousness.
That is the sixth consciousness thinking. The seventh consciousness
is present until you attain the first bodhisattva level and so on.
Although it is not directly observable itself, it is the basis for all
coarse fixation on a self and therefore for all coarse kleshas.
The eighth consciousness is called the "alaya vijnana'' or "ground
consciousness." It is called the ground because it is the basis for the
arising of all other types of consciousness. It is that fundamental
clarity of consciousness or cognitive lucidity of consciousness that
has been there from the beginning. Being the capacity for conscious
experience it is the ground for the arising of eye consciousness, ear
consciousness, etc. It is, like the seventh, constantly present,
constantly operating, and it persists until the attainment of final
awakening or Buddhahood.
Along with the eight consciousnesses there is something else that
is often mentioned. This is called the "immediate mind." The
immediate mind is not a separate consciousness. It is the function
of the impure mind that links the operations of one consciousness
to another. It is that impulse or force of habit that causes the six
consciousnesses to arise from the ground of the all basis and the
afflicted consciousness. It is that which causes the mental
consciousness to arise on the basis of a sense perception and so on.
It is an identifiable function of the impure mind, but is not in itself
a separate consciousness, therefore there are only eight types of
impure consciousness. It is not considered to be a ninth. - Khenchen
Thrangu Rinpoche
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108
Notes
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110
Notes
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112
Notes
being just outside Rajghir, the then capital ofMaghada, but various
other locations are given, such as south-east of Bodhgaya.
55. Tilopa was the first to obtain the formless dakini teachings. Having
traveled to Uddiyana, he received them directly from the formless
wisdom dakini in a spiritual song. Basically, this song was comprised
of nine instructions: 1. Loosen the seal knot of mind as ripening
and freeing, 2. Look at the mirror of mind as samaya, 3. Slash
water with a sword as activity, 4. Sun yourself in realization as
samaya substance, 5. Look at the torch of wisdom as insight, 6.
Turn the wheel of the web of nadi and prana, 7. Look at the outer
mirror as equal taste, 8. Meditate on self-liberated Mahamudra, 9.
Hold the jewel of the great bliss teachings.
56. Garma Chang. The Hundred Thousand Songr ofMilarepa. Pages 463-
498.
57. Tib. snying-rje pad-ma dkar-po or the White Lotus of Compassion
Sutra.
58. Though the Tibetan is literally blue, this color/word is used for
animals and people to denote dark gray or dark skinned.
59. A particular kind of Tibetan spirit believed to particularly be
interested in influencing religious practitioners for its own ends.
60. Tib. mi-gyo-ba. The principal protector deity of the early Kadampas.
61. Gampopa was at this time .a monk and drinking alcohol would
have broken his vows.
62. A word based on a red sediment believed to be the menstrual blood
of dakinis at sacred places, or a red powder substitute.
63. The word "look" is used here, but clearly this has nothing to do
with sight. The word is used to contrast it with analyzing or
examining which has an analytical, cognitive component which
isn't present in "looking" at mind. So looking at mind implies direct
and non-conceptual examination.
64. This is the translation of the Tibetan word salwa which is also
translated variously as "brilliance," "luminous clarity," and
"luminosity." We must not make the mistake of thinking of this as
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some kind oflight such as we get from a light bulb even though the
words suggest this. Rather it is simply that continuous awareness,
that knowing, that the mind always has.
65. Garma Chang. The Hundred Thousand Songs of Milarepa, "The
Evidence of Accomplishment." Pages 658-661.
66. Tib. bragdmarmeaning "Red-Rock." This mountain is the location
of the chapter's events.
67. The obscuration of defilements prevents liberation and the
obscuration of knowledge prevents omniscience.
68. The eight worldly dharmas are a concern with gain and loss,
happiness and suffering, praise and criticism, fame and obscurity.
69. The ultimate or supreme siddhi is the stable realization of the radiant
clarity or clear light nature of mind and all reality, which we know
as complete and perfect enlightenment or Buddhahood. The relative
siddhis are such qualities as loving kindness, compassion,
intelligenq:, the wisdom ofinsight, 'spiritual power, protection, the
removal of obstacles, good health, longevity, wealth and magnetism
etc. - Khenchen Thrangu Rinpoche
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Glossary ofTerms
84,000 teachings. (Tib. cho kyi phung po gyad khri bzhi stong) 21,000
teachings on each of the Vinaya, Surra, Abhidharma, and their
combination. Their purpose is to eliminate the 84,000 different
types of disturbing emotions latent in one's mind.
Abhidharma. (Tib. cho ngon pa) The Buddhist teachings are often divided
into the Tripi taka: the sutras (teachings of the Buddha), the Vinaya
(teachings on conduct,) and the Abhidharma which are the analyses
of phenomena that exist primarily as a commentarial tradition to
the Buddhist teachings.
Afflicted comciousness. (Tib. nyon yid) The seventh consciousness. As
used here it has two aspects: the immediate consciousness which
monitors the other consciousnesses making them continuous and
the klesha consciousness which is the continuous presence of sel£
(see consciousnesses, eight)
Aggregates, five. (Skt. skandha, Tib. phung po nga) Literally, "heaps."
These are the five basic transformations that perceptions undergo
when an object is perceived. First is form, which includes all sounds,
smells, etc., everything that is not thought. The second and third
are sensations (pleasant and unpleasant, etc.) and their identification.
Fourth are mental events, which actually include the second and
third aggregates. The fifth is ordinary consciousness, such as the
sensory and mental consciousnesses.
Amitayus. Skt. (Tib. Tse pagme) The name means infinitive life., Buddha
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116
Glossary ofTerms
117
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118
Glossary ofTerms
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120
Glossary ofTerms
Five Buddha families. (Tib. rig nga) These are the Buddha1 Vajra, Ratna,
Padma and Karma families.
Five dhyani Buddhas. Vairochana, Akshobhya, Ratnasambhava,
Amitabha and Amoghasiddhi. They are the pure aspects of the five
elements and five emotions.
Five degeneration's. 1) of the times, meaning the outer events of the
world such as wars and social unrest are becoming worse, 2) of
beings, meaning their mind-streams are becoming coarser, 3) length
of life is becoming shorter, 4) increase in the emotional affiictions
of beings, causing instability in their minds, 5) and degeneration
of view, meaning people's understanding of reality is growing further
from the truth. Based on these five degenerations we are now living
in a dark age.
Five paths. (Tib. lam nga) According to the sutras there are five paths;
the path of accumulation, the path of integration/junction, the
path of seeing/insight, (attainment of the first bodhisattva level),
the path of meditation, and the path of no more learning
(Buddhahood). The five paths cover the entire process from
beginning dharma practice to complete enlightenment.
Five defilements. (Tib. !dug nga) Temporary mental states that inhibit
understanding: ignorance, pride, anger, desire, and jealousy. The
three root poisons are ignorance, desire and anger.
Five wisdoms. The dharmadhatu wisdom, mirror-like wisdom, wisdom
of equality, discriminating wisdom and all-accomplishing wisdom.
They should not be understood as separate entities but rather as
different functions of one's enlightened essence.
Four empowerments. (Tib. wang shz) The empowerments of vase, secret,
wisdom-knowledge and precious word.
Four extremes. (Tib. tha shz) Existence, non-existence, both and neither.
Four ways of changing the mind. The four foundations of meditation.
(Tib. tun mong gi ngon dro shz) These are the four thoughts that
turn the mind toward dharma. They are reflection on precious
human birth, impermanence and the inevitability of death, karma
and its effects, and the pervasiveness of suffering in samsara.
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122
Glossary ofTerms
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Karma. (Tib. lay) Literally "action." The unerring law of cause and
effect, e.g., positive actions bring happiness and negative actions
bring suffering. The actions of each sentient being are the causes
that create the conditions for rebirth and the circumstances in that
lifetime.
Karma Kagyu. (Tib:) One of the eight schools of the Kagyu lineage of
Tibetan Buddhism which is headed by His Holiness Karmapa.
Karmapa. The name means Buddha activities. The Karmapas are the
head of the Kagyu school of Buddhism and were the first to
implement the tradition of incarnate lamas. Karmapas are thought
to be an emanation of the bodhisattva Avalokiteshvara.
Key instructions - a text's key instruction rests upon establishing the
line of reasoning in a teaching. Seeing this line of reasoning, we can
distingui~h between the form and the content of the teachings.
What key instructions do are wake a person up to the true nature
of the expe.rience that the teachings generate, such as the dissolving
of the objective form of the experience, which can be seen as it truly
is, appreciated as having no independent reality and hence no power,
as would be the case ifit existed independently. The key instruction
that, if acted upon, generates a liberating personality transformation,
is repeated at each level of the teachings.
Klesha. (Tib. nyon mong) Also called the "disturbing emotions," these
are the emotional afflictions or obscurations (in contrast to
intellectual obscurations) that disturb the clarity of perceptiori.. These
are also translated as "poisons." They include any emotion that
disturbs or distorts consciousness. The three main kleshas are desire,
anger and ignorance. The five kleshas are the three above plus pride
and envy/jealousy.
Lama. (Skt. guru) La nobody above himself or herself in spiritual
experience and ma expressing compassion like a mother. Thus the
union of wisdom and compassion, feminine and masculine qualities.
Lama is also a title given to a practitioner who has completed some
extended training.
124
Glossary ofTenns
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126
Glossary oJTenns
127
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128
Glossary ofTerms
129
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i30
Glossary ofTerms
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the vajra master and one's dharma friends and inwardly, not straying
from the continuity of the practice.
Sambhogakaya. (Tib. long cho dzok ku) There are three bodies of the
Buddha and the sambhogakaya, also called the "enjoyment body,"
is a realm of the dharmakaya that only manifests to bodhisattvas
(see kayas, three).
Samsara. (Tib. kor wa) "Cyclic existence." The conditioned existence of
ordinary life in which suffering occurs because one still possesses
attachment, aggression and ignorance. It is contrasted to nirvana.
Through the force of karma motivated by ignorance, desire and
anger one is forced to take on the impure aggregates and circle the
wheel of existence until liberation.
Sangha. (Tib. gen dun) "Virtuous One." Sang means intention or
motivation andgha means virtuous. One with virtuous motivation.
One of the three jewels. Generally refers to the followers of
Buddhism, and more specifically to the community of monks and
nuns. The exalted sangha is those who have attained a certain level
of realization of the Buddha's teachings.
Secret mantra. (Tib. sang ngak) A name for the Vajrayana.
Se'lj!essness. (Tib. dag me) Also called egolessness. In two of the Hinayana
schools (Vaibhashika and Sautrantika) this referred exclusively to
the fact that "a person" is not a real permanent self, but rather just
a collection of thoughts and feelings. In two of the Mahayana schools
(Cittamatra and Madhyamaka) this was extended to mean there
was no inherent existence to outside phenomena as well.
Sending and taking practice. (Tib. tong len) A meditation practice
promulgated by Atisha in which the practitioner takes on the
negative conditions of others and gives out all that is positive.
Sentient beings. With consciousness, an animated being as opposed to
an inanimate object. All beings with consciousness or mind who
have not attained the liberation ofBuddhahood. This includes those
individuals caught in the sufferings of samsara as well as those who
have attained the levels of a bodhisattva.
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Glossary ofTenns
133
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134
Glossary ofTerms
135
The Life &.Spiritual Songs oJMilarepa
sutra tradition and the tantra tradition. The sutra tradition primarily
involves the academic study of the Mahayana sutras and the tantric
path primarily involves practicing the Vajrayana practices. The
tantras are primarily the texts of the Vajrayana practices.
Tantra Mahamudra. (Tib. sngags kyi phyag chen) The same as mantra
Mahamudra. The Mahamudra practice connected to the six dharmas
ofNaropa.
Tara. (Tib. drol ma) An emanation of Avalokiteshvara, she is said to
have arisen from one of his tears. She embodies the female aspect of
compassion and is a very popular deity in Tibet. Her two common
iconographic forms are white and green.
Three jewels. (Tib. kon chok sum) Literally "three precious ones." The
three essential components ofBuddhism: Buddha, dharma, sangha,
i.e., the Awakened One, the truth expounded by him, and the
followers living in accordance with this truth. Firm faith in the
three precio~s ones is the stage of"stream entry." The three precious
ones are objects of veneration and are considered "places of refuge."
The Buddhist takes refuge by pronouncing the threefold refuge
formula, thus acknowledging formally to be a Buddhist.
Three kayas. Dharmakaya, sambhogakaya, and nirmanakaya. Fully
enlightened beings, Buddhas, and their manifestations are often
understood by way of the three kayas: The dharmakaya is
enlightenment itself, wisdom beyond any reference point which
can only be perceived by other enlightened beings; The
sambhogakaya, often called the enjoyment body, manifests in the
pure lands which can only be seen by advanced bodhisattvas; and
the nirmanakaya which can be seen by ordinary beings as in the
case of the historical Buddha, but this can also be any type of being
or relative appearance to assist ordinary beings.
Three realms. These are three categories of samsara. The desire realm
includes existences where beings are reborn with solid bodies due
to their karma ranging from the deva paradises to the hell realms.
The form realm is where beings are reborn due to the power of
136
Glossary ofTerms
meditation; and their bodies are of subtle form in this realm. These
are the meditation paradises. The formless realm is where beings
due to their meditation (samadhi), have entered a state of meditation
after death and tl1e processes of thought and perception have ceased.
Three roots. Guru, yidam and dakini. Guru is the root of blessings,
yidam of accomplishment and dakini of activity.
Three sufferings. These are the suffering of suffering, the suffering of
change, and pervasive suffering (meaning the inherent suffering in
all of samsara).
Three vehicles. Hinayana, Mahayana and Vajrayana.
Tilopa. (928-1009 C.E.) One of the eighty-four mahasiddhas who
became the guru of Naropa who transmitted his teachings to the
Kagyu lineage in Tibet.
Tong/en. Giving and taking. A bodhichitta practice of giving one's virtue
and happiness to others and taking their suffering and misdeeds
upon oneself
Torma. (Tib.) A sculpture made out of tsampa and moulded butter,
used as a shrine offering, a feast offering substance, or as a
representation of deities. There are traditional designs for each of
the many types of torma.
Tranquillity meditation. (Tib. Shinay, Skt. Shamatha) One of the two
main types of meditation, calm abiding, the meditative. practice of
calming the mind in order to rest free from the disturbance of
thought activity, the other is insight.
Tsampa (Tib.) Dried barley flour that Tibetans eat by mixing with
butter.
Tummo. (Tib.) An advanced Vajrayana practice for combining bliss and
emptiness which produces heat as a by product. This is one of the
Six Yogas of Naropa.
Two accumulations. (Tib. shogs nyis) The accumulation of merit with
concepts and the accumulation of wisdom beyond concepts.
Ultimate truth. (Tib. dondam) There are two truths or views of reality:
relative truth which is seeing things as ordinary beings do with th~
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138
Glossary ofTenns
was the teachings on the four noble truths and the teaching of the
egolessness of person; the second turning was the teachings on
emptiness and the emptiness of phenomena; the third turning was
the teachings on luminosity and buddha nature.
Whispered lineage. Instructions that concern emptiness and that come
from joana yoga dakinis.
Ytma. Means capacity. There are three yanas, narrow, (Hinayana) great
(Mahayana) and indestructible (Vajrayana).
Yidam. (Tib.) Yi means mind and dam means pure, or yi means your
mind and dam means inseparable. The yidam represents the
practitioner's awakened nature or pure appearance. A tantric deity
that embodies qualities of Buddhahood and is practiced in the
Vajrayana. Also called a tutelary deity.
Yidam meditation. (Tib.) Yidam meditation is the Vajrayana practice
that uses the visualization of a yidam.
Yoga. "Natural condition." A person who practices this is called a yogi,
characterized by leaving everything natural, just as it is, e.g. not
washing or cutting your hair and nails etc. A female practitioner is
called a yogini.
Yogatantra. (Tib. naljor gyi gyu) Literally, "union tantra' and refers to
a tantra that places emphasis on internal meditations.
Yogi. (Tib nal yor pa) Tantric practitioner.
Yogini. (Tib nal yor ma) Female tantric practitioner.
139
Glossary ofTibetan Terms
Pronounced Spelled in Tibetan English
bon bon Bon religion
ch ja chen po phyag rgya chen po Mahamudra
chang chup chi sem byang chub sems dpa bodhisattva
chin kor dkyil 'khor mandala
chod gcod cutting practice
cho chos dharma
cho ku chossku dharmakaya
cho ngon pa chos mngon pa Abhidharma
damsig dam tshig samaya
do mdo sutra
Dorje Chang rdo rje 'chang Vajradhara
Dorje Phagmo rdo rje phag mo Vajravarahi
drup top grub thob siddha
gom sgom meditate
gur mgur spiritual song
Kadampa bka' gdams pa Kadampa
Kagyu bka' brgyud Kagyu
khandroma mkha' 'gro rna dakini
korlo gyur wa 'khor lo sdom pa chakravartin
korwa 'khor ba samsara
kon chok sum dkon mchog gsum three jewels
ku sum sku gsum kayas, three
141
The Life & Spiritual Songs ofMilarepa
142
Bibliography
Mahamudra: The Ocean of Definitive Meaning.
Text by the Ninth Karmapa, Wangchuk Dorje. Nitartha
Publications, 2001.
143
The Life & Spiritual Songs ofMilarepa
144
Index
A Commitment 21 22 24 39 64
' ' ' ' ,
Abhidharma 57, 111
89,91
Compassion 3, 9, 13-15,46, 5i,
Afflicted consciousness 33, 107
64,83, 102,103,112-114
Altruism 3
Atasaras, 14 D
B Dagmema 11
Dakas 13
Blessing 12, 13, 32, 39, 48, 60,
Dakini 13, 19, 22, 76, 77, 80,
74,83,87,88,98, 102
Bodhichitta 15, 25, 28, 83, 102,
94, 96, 97, 113
Defilement 31, 32, 35, 38, 41,
103
43,63, 71,76,83,91,93-
Bodhisattva 107
Buddhahood 9-11, 14, 23, 28,
96, 108, 114
Five defilements 76
38,42,43,46,53, 70, 71,
Definitive meaning 4
102, 103, 107, 109, 112, 114
Deity 14, 18, 27, 48, 59, 61, 77,
c 102, 113
Central channel 25, 103, 104 Delusion 29, 35, 42, 63, 64, 83,
Chakravartin 70 93,94,108
Cho 49, 110 Devotion 1, 2, 9, 10-13, 40, 68,
Clarity 21, 23, 25, 29, 34, 35, 70,73
41, 42, 47, 52, 89, 91, 95, Dhagpo Kagyu 82
107, 113, 114 Dharmakaya 4, 6, 22, 41, 46,
145
The Life & Spiritual Songs ofMilarepa
146
Index
147
The Life & Spiritual Songs ofMilarepa
148
Other publications ftom
Zhyisil Chokyi Ghatsal
A Guide to Shamatha Meditation
Buddhist Conduct: The Ten Virtuous Actions
The Life of the Buddha & The Four Noble Truths
The Twelve Links of Interdependent Origination
Teachings on the Practice ofMeditation
Four Foundations ofBuddhist Practice
The Three Vehicles ofBuddhist Practice
The Middle Wily Meditation Instructions
Ascertaining Certainty in the View
The Two Truths
Progressive Stages ofMeditation on Emptiness
Beautiful Song ofMarpa the Translator
Transcending Ego: Distinguishing Consciousness from Wisdom
An Introduction to Mahamudra Meditation
An Overview of the Bardo Teachings
The Five Buddha Families and the Eight Consciousnesses
The Four Dharmas of Gampopa
Aspirational Prayer for Mahamudra
Showing the Path ofLiberation
Medicine Buddha Teachings
journey of the Mind: teachings on the bardo
The Essence of Creation & Completion
Mahamudra Teachings
The Aspiration Prayer ofMahamudra
Pointing Out the Dharmakaya
The Life ofTilopa & The Ganges Mahamudra
A Spiritual Biography ofMarpa the Translator
Rechungpa, A Biography ofMilarepas Disciple
Zhyisil Chokyi Ghatsal
PO Box 6259, Wellesley St, Auckland, New Zealand
Email: [email protected] Website: www.greatliberation.org
149
Meditation Centre Information
For more information and instruction
please contact one of the following centres.
Rumtek Monastery
International Seat of His Holiness 17th Karmapa Urgyen Trinley Dorje
Sikkim, INDIA
Sherab Ling Buddhist Institute: Seat of His Eminence Tai Situpa
Kangra District, Himachal Pradesh, 176-125, INDIA
Ph: (01894) 63013/63757
New Zealand Australia
151
Care ofDharma Books
Dharma books contain the teachings of the Buddha. They have the power to
protect against lower rebirth and to point the way to Liberation. Therefore,
they should be treated with respect, kept off the floor and places where people
sit or walk, and not stepped over. They should be covered or protected for
transporting and kept in a high, clean place separate from more "ordinary"
things. If it is necessary to dispose of Dharma materials, they should be burned
with care and awareness rather than thrown in the trash. When burning
Dharma texts, it is considered skilful to first recite a prayer or mantra, such as
OM, AH, HUNG. Then you can visualize the letters of the text (to be burned)
being absorbed into the AH, and the AH being absorbed into you. After that
you can burn the texts.
These considerations may be also kept in mind for Dharma artwork, as well
as the written teachings and artwork of other religions.