Philosophy and Religion / Tibet's Great Yogi Milarepa

Tibet's Great Yogi Milarepa

Chapter I. The Lineage and Birth

Telling of Rechung's Dreams, which led to the Writing of this Biography; and of Milarepa's Ancestry and Birth.

At one time, so I have heard, the Great Yogī, that Gem of Yogīs—of the Anuttara Vajra-Yāna School¹— Jetsün-Mila-Zhadpa-Dorje, lived for a space in the Stomach-like Cave of Nyanam,² which is now a most sacred place of pilgrimage. In that place were to be found the illustrious Great Ones, Rechung-Dorje-Tagpa, Shiwa-Wöd-Repa, Ngan-Dzong-Repa, Seban-Repa, Khyira-Repa, Bri-Gom-Repa, Lan-Gom-Repa, Sangyay-Kyap-Repa, Shan-Gom-Repa, Dampa-Gya-Phūpa, and Tönpa-Shākya-Guna.³ These were his disciples of the highest order, all deeply practised in Yoga, and possessed of tranquility of mind. There also were Lesay-Būm and Shendormo, female novices, in addition to a large number of believing laity of both sexes. And there also were the Five Immortal Goddesses of the higher order of fairies who subsequently were evolved into angels, besides several highly-gifted yogīs and yogīnis, some human, some super-human beings, possessed of superior attainments.⁴ In the midst of this congregation, Jetsün set in motion the Wheel of Mahāyānic Buddhism.

One night, while Rechung sat meditating in his cell, he had a dream which he described as follows:

‘I was walking through a land which was said to be the Western Land of Urgyan, inhabited by angels of both sexes. The country was exquisitely beautiful and delightful, and the houses and palaces were built of gold, silver, and precious stones. I was passing through the capital of this country and noticed that its inhabitants were clad in silks and adorned with garlands of jewels and precious metals and ornaments of bone, and that every one of them was most beautiful to behold. All were regarding me with smiling faces and glances of approval, though none ventured to speak to me.

‘Among them, I encountered an old acquaintance whom I had known in Nepal as a female disciple under Tiphupa, one of my Gurus. She, garbed in red, was presiding over the congregation, and accosted me with words of welcome, saying, "Nephew, I am most pleased that thou hast come.” She forthwith led me into a palatial mansion filled with treasures, where I was most sumptuously feasted. She then said, “The Buddha Akṣobhya⁵ is at present preaching the Doctrine in this Land of Urgyan. If thou, my nephew, wouldst like to hear his preaching, I will go and obtain his permission.” I was extremely desirous of hearing him, and replied, “It is very kind of thee.”

‘Accompanying her, I came to the middle of the city, where I saw an immense throne made of precious metals and gems, and upon it, seated, the Buddha Akṣobhya, of a beauty and majesty far surpassing in splendour the figure of my imagination on which I had been wont to meditate. He was preaching the Dharma to a huge congregation, seemingly as vast as the ocean. Upon seeing all this, I was filled with such ecstatic delight and bliss that I almost swooned. “Stay thou here, nephew, whilst I go and obtain the Buddha’s permission,” said the lady. Instantly obtaining it, she returned to conduct me into the Sacred Presence, whither going, I did obeisance to the Buddha, and received His blessing. I then sat down to listen to the religious discourse, and for a while the Holy One regarded me with smiling, benignant countenance and a look of infinite love.

‘The subject on which He was preaching was the lineage, birth, deeds, and incidents connected with the various Buddhas and Bodhisattvas of the past. The narrative inspired me with profound belief. Finally He related the histories of Tilopa, Naropa, and Marpa, at much greater length than I had been used to hear them told by Jetsün, so as to impart to each person present the deepest admiration and faith. In concluding His discourse, He said that He would narrate the story of Jetsün-Milarepa, which would surpass in wonder that of any of the aforementioned beings, and invited us all to come and hear it.

‘Some present said that there could be nothing more wonderful than what we had already heard, but, if anything else did surpass this, it would have to be something very wonderful indeed. Others said: “The life stories we have just heard are of persons who had annihilated their evil deeds and acquired merit during several previous lifetimes, but Milarepa was one who acquired merit and attained enlightenment not inferior to that of any of these, all in one lifetime.” Others again said:

“Oh, if this history be so interesting, it would really be a sin on our part, as disciples, were we to miss hearing it, through desisting from praying that it might be related for the benefit of all beings. We ought by all means to try to get it told.” One asked: “Where is Milarepa now? ”Another replied: “He is either in ’Og-min⁶ or in Ngön-gah.” ⁷ I (Rechung) thought: “Why, Milarepa is now living in Tibet, but these people seem to be hinting that I should ask Milarepa himself to tell the story of his life; and that I will surely do.” Thereupon, the lady laid hold of my hand, and shaking it gladly, said, “Nephew, hast thou understood?”

‘Then I (Rechung) woke, and found that it was early dawn; and that morning, my mind felt very clear and my devotions were hearty and sincere. Recalling the dream and reflecting upon it, I thought that it was very auspicious to have dreamt of being in the Urgyan Land, and of listening to the reaching of the Buddha Akṣobhya, and that I had good reason to congratulate myself upon having met with Jetsün-Milarepa in real life. My present privilege of listening to the preaching of the Buddha, albeit only in dream, was likewise due, I considered, to the grace of Jetsün. I reproached myself with lack of true faith and spiritual insight when I recollected the thoughts I had had as I listened to the people saying that Jetsün might either be in 'Og-min or in Ngön-gah. It was, I realized, irreverent feelings of familiarity with my Guru that had caused me to look upon him as merely a human being⁸ when I thought of him as being in Tibet. What a dull, stupid person I was! Ought I not to have known that Jetsün had obtained perfect enlightenment, in fact was a Buddha, and as such was able to reproduce his form in inconceivably countless numbers! ⁹ Moreover, wheresoever Jetsün might be dwelling, did not that place thereby become sacred and holy, yea, become equal to 'Og-min or Ngön-gah? I took my dream about the lady and the others listening to the preaching to be a divine injunction to write a biography of Jetsün, and firmly resolved to get Jetsün himself to tell me all that had happened to him. In this frame of mind I was filled with a feeling of deep and exalted true faith in my Guru, to which I gave expression in fervent prayers. Then I allowed my mind to rest tranquil awhile.

‘Again I fell into a deep slumber and dreamed another dream, though this was not so vivid as the first. Now it was five beautiful young maidens, respectively white, blue, yellow, red, and green,¹⁰ said to be from the Urgyan Land, who came into my presence together, one of them speaking, and saying, “Tomorrow the story of the life of Milarepa is to be told; let us go and hear it! ”whereupon another inquired : “Who is going to ask him to relate it ?” To this a third replied, “Jetsün’s chief disciples are going to ask him.” Meanwhile all were casting sidelong glances at me and smiling. One spoke and said, “This will be such an excellent sermon as all will be delighted to hear. Should we not add our prayers as well, that it may be delivered ? ”One answered, “ It behoveth the disciples to pray for the boon, and it shall be our duty and pleasure to spread and protect the Faith.” Upon this all disappeared, as disappeareth a rainbow. Waking, I found that the sun was already high, and I recognized that my dream was a sign from the Five Immortal Sisters.’ ¹¹

Having partaken of his morning meal in that happy state of mind, Rechung sought the presence of his Guru [Jetsün], and found that the company [of disciples and followers] had already seated themselves. Rechung then prostrated himself in worship before Jetsün, and inquiring how he fared, with right knee on the ground and the palms of his hands joined, addressed him thus: ‘May it please our gracious Lord and Teacher to favour us with a recital of the events of his life for the benefit of the present gathering, and to serve as an example to future disciples and followers. The Buddhas of the past, too, have left behind them histories of Their Twelve Great Deeds,¹² and other records for the benefit of beings on Earth, which have contributed to the diffusion and general prosperity of the Buddhist Faith. Tilopa, Naropa, Marpa, and many other great saints, in leaving autobiographies behind, have done much to help the development of their fortune-favoured followers.

‘In like manner, O Lord Jetsün, thy biography also would greatly conduce to the development of many a being, to which end we pray our Lord that he may be pleased to favour us with an account of his eventful life.'

Entreated thus, Jetsün smiled and said, ‘ O Rechung, thou art already well acquainted with my life and history, but, as thou makest this request for the benefit of others, there is no harm in my complying with it. I am of the Josays (Descendants of Noblemen) Sept of the Khyungpo (Eagle) Clan, and my own personal name is Mila-Repa.¹³ In my youth I committed some black deeds, in my maturity some white deeds; but now I have done away with all distinctions of black or white.¹⁴ Having accomplished the chief task, I now am one who needeth not strive any more in future.¹⁵ Were I pressed to describe at length the events of my life, the narration of some of them would cause tears to flow while others would excite mirth ; but there being little profit in such things, I prefer that thou shouldst allow this old man to remain in peace.’

Again Rechung arose, and bowing down, entreated the Teacher in these words : ‘Gracious Lord, the narrative of the manner in which thou didst first obtain the Transcendental Truths, and of the great trouble and sacrifices it cost thee to find them, and of how thou didst meditate upon them unceasingly until thou hadst mastered the real nature of Eternal Truth and so attained to the Highest Goal of all spiritual knowledge, and of the way in which thou hast been able to soar beyond the network of karmic forces and prevent the arising of future karma,¹⁶ will be most interesting and profitable to all who cherish the like hopes and aspirations. Thy clan being that of the Khyungpo (Eagle) and thy sept that of the Josays (Descendants of Noblemen), how camest thou to be called by the surname of Mila? Again, how didst thou come to commit black deeds in thy youth and what led to thy committing white deeds, during which period thou sayest that there were several incidents to excite laughter and some so painful as to move to tears? To know of all these things would be of inestimable value to future generations. So, out of compassion for me and these my fellow-disciples, be pleased, O Lord, kindly to set aside thy disinclination, and condescend to tell us all in detail. I solicit my friends and brethren in the Faith to join in this mine appeal.’

Hereupon, all present rose up, and prostrating themselves several times, said: ‘We also add our prayers to those of the Reverend Rechung, and entreat thee, Lord, to set the Wheel of the Dharma in motion.’

Then Jetsün said, ‘Well, if ye all so much wish it, I will gratify you, since there is nothing in my life that need be concealed.
‘Regarding my clan and sept, I may add that in the northern part of the country called Urü there was a large tribe of nomads who owned cattle and sheep. Of their number there was one, belonging to the Eagle Clan, who having devoted himself to religious study, became a lāma of the Ñingmapa Sect, to which also his father had belonged. That father had been a Josay (nobleman’s son). This young man came from Urü on pilgrimage along with some other pilgrims. He had developed certain super-normal powers, having become adept in the invocation of certain tutelary deities, and attained skill in magic. On his arrival in the Province of Tsang, at a place called Chüngwachī, his magical powers of curing illness and exorcizing persons obsessed by demons came to be very much in demand, so that his fame waxed great.

‘In that place, in which he passed several years, he was known by the name of Khyungpo-Josay (Noble Son of the Eagle Clan), and whenever any one there was ill or troubled by an evil spirit he used to be sent for at once. But there was one family in the place who did not believe in him. On one occasion it happened that this family was tormented by a terribly evil spirit, which had never dared to approach Khyungpo-Josay,but could not be exorcized by any one else. For although the afflicted family called in other lāmas and had them try their exorcisms, the demon only made ironical retorts at the attempts to drive him out; and, making a mock of the family, tortured them and tyrannized over them the more, till they ceased from efforts which all alike proved wholly ineffectual.

‘At last some relatives of that unbelieving family advised them to call in Khyungpo-Josay, quoting the proverb, “Apply even the fat of a dog if it cureth the sore.” The head of the family said “Yes; by all means invite him to come.” Accordingly, Josay was invited to come, and, approaching the demon, said three times in fierce tones, “I, Khyungpo-Josay, am coming to eat the flesh and drink the blood of all ye demons. Wait! Wait! ”at the same time rushing forward quickly. The poor demon was filled with terror even before Khyungpo-Josay had come near him, and cried out “Apa! Ama! Mila! Mila! (O man, thou art my father, O man, thou art my mother!)” ¹⁷ When Josay had come near to him, the demon said: “Mila! I would never have come where thou art; spare my life!” Then Josay, having made the demon take an oath that in future he would afflict no one, allowed him to depart. Thereupon the demon went to a family who were accustomed to worship him, and said to them, “Mila! Mila! I never before suffered as I did this time.” Upon their inquiring of him who had caused his suffering, he replied that Khyungpo-Josay had come and inflicted upon him such excruciating pain as had nearly killed him, and at last had wrung an oath from him. From that day Josay was called Mila, by way of extolling his wonderful magical powers, and thus his descendants came to be called by the surname Mila.¹⁸ And now, when every one saw that the demon afflicted no other person, all concluded that the demon had been killed, or rather, that it had transmigrated into another form of existence.

‘Khyungpo Josay now married a wife, and had a son, who had two sons, the eldest of whom was called MiIa-Dotun-Sengé (Mila the Lion who teacheth the Sūtras), his eldest son in turn being called Mila-Dorje-Sengé (Mila the Immutable Lion). Thenceforth that family came to be noted for having only one male heir in each generation.

‘This Mila-Dorje-Sengé was an expert and passionate gambler, and used to win considerable wagers. Now it happened that there was a man in that part of the country who was a still greater expert in gaming, one who had many relatives and connexions on the father’s side. This man came to Mila-Dorje-Sengé with intent to test his skill, and challenged him to a few games for small stakes, and playing with him soon obtained a fair idea of the strength of his play. That day the man played as if fortune herself were watching over him, and won quite a number of wagers from Mila-Dorje-Sengé. This was unbearable to the latter, and he accordingly asked his opponent to give him his revenge the next day, to which the other consented. Next day the stakes were increased, and the wily man, to lure Dorje on, lost to him thrice. Then he in his turn asked for satisfaction, and Dorje agreed, after settling the stakes to be played for. These were to consist of the entire property possessed by each, lands, houses, money, and household effects, and they drew up a signed compact to this effect, so that neither might be able to evade his obligation by prayer or entreaty. They then played, with the result, which might have been foreseen, that Mila’s opponent won the game. The man’s male relatives thereupon took possession of the whole of the landed and movable property of Mila-Dorje-Sengé, and the two Milas, father and son, Dotun-Sengé and Dorje-Sengé, had to leave everything behind them and, wandering forth in the direction of the province of Gungthang [in Tibet on the frontier of Nepal], and arriving at a place called Kyanga-Tsa, settled down there.

‘The father, Dotun-Sengé, used to spend his days in reading the Scriptures. He also performed exorcism ceremonies for the prevention of hail-storms;¹⁹ he prepared charms for the protection of children ; ²⁰ and did many other things of a like nature. Thus he became quite popular as a lāma-performer of ceremonies. Meanwhile, his son Dorje-Sengé took to trading, dealing mostly in wool in the south during the winter, and going to the northern cattle-pastures in summer. He also went to and fro between Mang-Yül and Gungthang on shorter trips. In this way, these two, father and son, amassed much wealth.

‘About this time, Dorje-Sengé happened to meet the favourite daughter of one of the families of the place. They fell in love; and, on their being united in marriage, a son was born to them, who received the name of Mila-Sherab-Gyaltsen (Mila the Trophy of Wisdom). While the boy was being brought up, his grandfather died, and the funeral ceremonies were performed with great pomp.

‘Mila-Dorje-Sengé, still following his trading profession, acquired more wealth than ever. Paying a good price in gold and merchandise of the north and south, he bought a fertile field, triangular in shape, which lay near Kyanga-Tsa, from a man named Worma, and called it “Worma Tosoom (Worma Triangle)’.²¹ Bordering this field there was an old house-site belonging to a neighbour, and this also he bought and upon it built a large house. It was just in the twentieth year of his age that Mila-Sherab-Gyaltsen was married to a girl belonging to a good family among the people of Tsa,²² of the royal race of Nyang, called Karmo-Kyen (White Garland). She was a most lovely young lady, clear-headed and energetic, who understood how to treat friends and enemies according to their several dues, with love or with hatred; and so received the name of White Garland of the Nyang. Then, adding to the aforementioned house, Mila-Dorje-Sengé constructed a three-storied building with outhouses and kitchens, the whole resting upon four columns and eight pillars. It was one of the best houses in Kyanga-Tsa, and became known as “The Four Columns and Eight Pillars”. In this house they [he and his wife and father] lived in great affluence.

‘Meanwhile, Mila-Dotun-Sengé's old relations who lived in Chüngwachī heard that he and his son were prospering at Tsa. So a cousin of Mila-Dorje-Sengé, named Yungdung-Gyaltsen (Svastika-Banner of Victory) together with his family and a sister named Khyung-tsa-Palden (Demonstrator of the Nobility of the Descendants of the Eagles) removed from-that place and came to Kyanga-Tsa. Dorje, being fond of his relatives, welcomed them upon their arrival with unfeigned pleasure and delight. He gave them all the assistance in his power in teaching them how to trade, and they also came to amass much wealth.

‘About this time White Garland of the Nyang found herself great with child, at a season when Mila-Sherab-Gyaltsen was away on a trading journey, in the North Taktsi Mountains, with a variety of southern merchandise, in the course of which he was considerably delayed.

‘It was in the Male Water-Dragon year²³ [A .D. 1052] , in the first autumn month ²⁴ and on the twenty-fifth day,²⁵ under a propitious star, that I was born;²⁶ and no sooner was my mother delivered of me than a messenger was dispatched with a letter to my father which said, “The work of the autumn is approaching, and I have been delivered of a son. Come with all the speed thou canst, to name the child and perform the naming ceremony.” The messenger who carried the letter also conveyed to him the news verbally. My father was highly delighted and said, “O, well done! My son hath already received his name. My race produceth but one male heir, and I am delighted to get the news that the child is a son. Call him Thö-pa-ga (Delightful-to-hear). As my trading business is all finished, I can return home at once.” So saying, he returned homewards, and my name was fixed as Thö-pa-ga, the naming ceremony being carried out with great pomp and display. During my childhood I was tended with great care. In course of time I became endowed with a beautiful voice, which so delighted every one who heard it that people used to say I had been very appropriately named “Delightful-to-hear”.

‘When I was about four years old, my mother gave birth to a daughter who was named Gön-ma-kyit (Fortunate Protectress), but she was also called, by way of a pet name, Peta, whence she came to be spoken of as Peta-Gönkyit. I remember even now that we two [Peta and I] used to have our hair plaited with gold and turquoises. We were very influential, being connected by marriage with the highest families in the place; and the poor people, all coming under our influence, we were in a position to regard almost as our tenants or subjects; so that the natives of the place used to say of us quietly among themselves, “Never could there be adventurous settlers from other parts more industrious and wealthy than these folk. Look at the house outside! Look at the furnishing and wealth inside! And the ornaments for both sexes! They are worthy of regard from every point of view.”

At the time when we were thus the envy of all, my father, Mila-Sherab-Gyaltsen, died ; and the ceremonies in connexion with his funeral were performed on a magnificent scale.’

This is the first part of the story, and telleth of the manner of Jetsün’s birth.

Footnotes

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