Between Master and Disciples
From the Holy Text of Tibetan Buddhism: The Hundred Thousand Songs of Milarepa - "Song of Realization"      
Tibetan Buddhism is a religion with a rich culture that emerged from a wide range of practices, which include the complete scope of the Buddha’s teachings from the Hinayana, Mahayana and Vajrayana levels. Different groups belonging to Tibetan Buddhism include the Nyingmapa, founded by Padmasambhava; Kagyupa, founded by Tilopa; Sakyapa, founded by Gonchok Gyelpo and his son Gunga Nyingpo; and Gelugpa, founded by Tsong Khapa Lobsang Drakpa. The teachings of Tibetan Buddhism puts a focus on the awareness of death and the ephemeral nature of life, leading to diligence in meditation and spiritual practice.

Mandalas, prayer flags, and thangka paintings are visual imagery used as reminders for practitioners on the path. One of the renowned masters of this religion is Milarepa. Magician, yogi, poet, hermit – many names have been attributed to this most famous figure of Tibet’s history. This Himalayan saint lived from 1052 to 1135 and his story of personal redemption has continued to be an inspiration to many generations. Through songs called dohas, Milarepa imparted divine teachings on spiritual devotion and wisdom. Today, we present to you the excerpts – “The Song of Realization” and “The Enlightenment of Rechungpa” – from the holy text of Tibetan Buddhism with the compilation titled, The Hundred Thousand Songs of Milarepa.

Blessed viewers, thank you for your loving presence for today’s episode of Between Master and Disciples. Join us again next Wednesday for part 2 of the excerpts from The Hundred Thousand Songs of Milarepa. Please stay tuned to Supreme Master Television for Planet Earth: Our Loving Home, up next right after Noteworthy News. May Heavens bless your life with much joy and beauty!

We appreciate your amiable company for today’s episode of Between Master and Disciples. Please stay tuned to Supreme Master Television for Planet Earth: Our Loving Home, up next right after Noteworthy News. May you always be immersed in the loving grace of Heaven.

Kind viewers, it’s a pleasure to have you with us for today’s episode of Between Master and Disciples. Join us again next Wednesday for part 3 of the excerpts from The Hundred Thousand Songs of Milarepa. Coming up next is Planet Earth: Our Loving Home, right after Noteworthy News. Please stay tuned to Supreme Master Television. May we realize the immense blessings which Heaven showers on us constantly.
The Song of Realization Obeisance to all Gurus The Jetsun Milarepa returned to the Nya Non from the Happy Town of Mang Yul. His former patrons were all delighted to see him again and begged him to stay in Nya Non permanently. At the foot of a huge tree stood a belly-shaped rock, beneath which there was a cave, and Milarepa took up his abode there. Then the Venerable Shaja Gun and a number of patrons of Nya Non came and asked him what progress and Realization he had attained during his sojourn in other places.

In answer he sang: I make obeisance to Marpa, the Translator. During my stay elsewhere I realized that nothing is; I freed myself from the duality of past and future’ I apprehended that the Six Realms do not exist. I was delivered once and for all from life and death, And understood that all things are equal. I shall cling no more to happiness and sorrow. I realized as illusion all that I perceive, And was freed from taking and from leaving. I realized the truth of Non-difference, And was freed from both Samsara (cycle of reincarnation) and Nirvana (Eternal Bliss) I also realized as illusions the Practice, Steps, and Stages.

My mind is thus devoid of hope and fear. The patrons again asked Milarepa, “What else did you understand?” Milarepa replied, “Well, to please you, I will sing an appropriate, helpful song”: One’s parents provide the outer cause and conditions; One’s Universal Seed Consciousness is within; The acquired pure human body is between these two. With these three endowments one stands apart From the Three Miserable Realms. By observing the wearisome process of birth in the outer world, The longing for renunciation and the faith for Dharma (true teaching) will grow from within. In addition, one should e’er remember the teaching of Buddha; Thus will one be freed from worldly kinsmen and enemies.

The Father-Guru provides help from without; Self-discrimination arises from the effort within; Between these two grows confidence and conviction. Thus is one freed from all doubt and confusion. One thinks of sentient beings in the Six Realms without, While unbounded love shines from the mind within. Between the two come the experiences of meditation. Thus one is freed from all partial compassion. Outwardly, the Three Kingdoms are self-liberated; Inwardly, self-present Wisdom brightly shines; Between the two, faith in Realization stands firm. Thus fade anxiety and fear.

The Five Desires manifest without; Non-clinging Wisdom shines within; A feeling of the two tasting as one Is experienced in between. Thus one is freed from the distinction of weal and woe. The absence of act and deed appears without, The departure of fear and hope is seen within; Between the two, and from you apart, Is the sickness that comes from effort, Thus one is freed from choosing between good and evil. The Venerable Shaja Guna said to Milarepa, “My dear Jetsun, your mind has long been absorbed in Purity, yet though I was with you before, I never received a definitive and convincing teaching from you.

Now, please give me the Initiation and instruction.” The Jetsun complied with his request, and made him start practicing. After some time, Shaja Guna had an experience, and came to Milarepa, saying, “If Samsara and manifestations do not exist, there is no need to practice Dharma; if the mind is non-existent, there is no need for the Guru; but if there is no Guru, how can one learn the practice? Please explain the nature of these things and enlighten me upon the Essence of Mind.” Milarepa then sang: Manifestation is not something coming into being; If one sees something happen, it is merely clinging. The nature of Samsara is the absence of substance; If one sees substance therein, it is merely an illusion.

The nature of mind is two-in-one; If one discriminates or sees opposites, It is one’s attachment and affection. The qualified Guru is the Lineage-possessor; It is then folly to create one’s own Guru. The Essence of Mind is like the sky; Sometimes it is shadowed by the clouds of Thought-flow. Then the wind of the Guru’s inner teaching Blows away the drifting clouds; Yet the Thought-flow itself is the illumination. The Experience is as natural as the sun- and moon-light; Yet it is beyond both space and time.

It is beyond all words and description. But assurance grows in one’s heart, like many stars a’shining; Whenever it so shines, great ecstasy arises. Beyond all playwords lies the nature of the Dharmakaya; Of the action of the Six Groups, it is utterly devoid. It is transcendant, effortless, and natural, Beyond the grasp of self and non-self. Dwelling forever in it is the Wisdom of Non-clinging. Wondrous is the Trikaya, Three in One. He then told Shaja Guna not to become attached to pleasure, fame, and the world, but to devote himself to the practice of the Dharma all his life and urge others to do likewise.

Then Milarepa sang: Hear me, you well-gifted man! Is not this life uncertain and delusive? Are not its pleasures and enjoyment like a mirage? Is there any peace here in Samsara? Is not its false felicity as unreal as a dream? Are not both praise and blame empty as an echo? Are not all forms the same as the Mind-nature? Are not Self-mind and the Buddha identical? Is not the Buddha the same as the Dharmakaya? Is not the Dharmakaya identical with Truth? The enlightened one knows that all things are mental; Therefore one should observe one’s mind by day and night.

If you watch it, you can still see nothing. Fix then your mind in this non-seeing state. There is no self-entity in Milarepa’s mind; I, myself, am the Mahamudra; Because there is no difference between Static and Active Meditation, I have no need for the different stages in the Path. Whatever they may manifest, their essence is Voidness; There is neither mindfulness or non-mindfulness in my contemplation. I have tasted the flavor of Non-existence; Compared to other teachings, this is the highest. The Yoga-practice of the Nadis, Prana, and Bindu The teaching of Karma Mudra and of Mantra Yoga, The practice of visualizing Buddha and the Four Pure Positions.

These are only the first steps in Mahayana. To practice them uproots not lust and hate. Bear what I now sing firmly in your mind; All things are of the Self-mind, which is void. He who ne’er departs from the Experience and Realization of the Void, Without effort has accomplished all practice of worship and discipline. In this are found all merits and marvels! Thus Milarepa sang, and the teacher, Shaja Guna, devoted himself to practicing meditation. He attained an extraordinary understanding and became one of the intimate Son-Disciples of the Jetsun. This is the story of Milarepa’s ripening the priest, Shaja Guna of Nya Non, in the Belly Cave.

The Enlightenment of Rechungpa Obeisance to all Gurus Having circled Di Se Snow Mountain, Milarepa and his disciples returned to the Gray Cave of Dorje Tson of Gu Tang. The former patrons all came to visit the Jetsun, and asked him about his welfare and health. He told them that he felt extremely well and in turn inquired after their health. They replied: “It is by good fortune that under your protection and blessing, we too, are all very well and have not suffered from sickness or loss of life.

We, on our side are very glad to learn that you have successfully made the pilgrimage to Di Se without having met any difficulties on your way. Please be kind enough to sing us a song of your well-being.” Milarepa answered, “I am as happy as this – listen!” And he sang the “Twelve Happiness of Yoga:” Like avoiding the pitfalls of evil, Happy is it to practice the Yoga of Renouncing One’s-Own-Land. Like a good horse freeing itself from the bridle, Happy is it to practice the Yoga Free-from- Subject-and-Object! Like wild beasts creeping low on the ground, Happy is it to practice the Yoga of Conviction! Like vultures gliding freely through the sky, Happy is it to practice the Yoga without hindrances. Like a shepherd restfully watching his sheep, Happy it is, in Yoga practice, To experience the Illuminating Void.

Like the huge Mount Sumeru standing firm On the ground at the world’s center, Happy is it to practice the steadfast Yoga without disturbance. Like the wide rivers flowing freely, Happy is the continual sensation of the Yoga Experience. Like a corpse lying quiet in the cemetery Doing nothing and having no worries, Happy is the Yoga of Non-action. Like a stone thrown in the ocean, that never returns, Happy is the Yoga of No-returning! Like the sun shining in the sky, All other lights o’ershadowing, Happy it is to practice the Yoga Brighter than all lights. Like leaves falling from the Dali tree, That can never grown again, Happy is it to practice the Yoga of No-birth.

This is the song of the “Twelve Happiness of Yoga.” Now I present it to you, my patrons, as a gift of Dharma (true teaching). After listening to this song, the patrons all returned home with deep faith in their hearts. To test the accomplishment and experience of Rechungpa, and also to find out how strong was his spirit of renunciation, one day Milarepa casually sang for him the song of “Twelve Deceptions”: Worldly affairs are all deceptive; So I seek the Truth Divine. Excitement and distractions are illusion; So I meditate on the Non-dual Truth. Companions and servants are deceptive; So I remain in solitude.
To test the accomplishment and experience of Rechungpa, and also to find out how strong was his spirit of renunciation, one day Milarepa casually sang for him the song of “Twelve Deceptions”: Worldly affairs are all deceptive; So I seek the Truth Divine. Excitement and distractions are illusion; So I meditate on the Non-dual Truth. Companions and servants are deceptive; So I remain in solitude. Money and possessions are also deceptive; So if I have them, I give them away. Things in the outer world are all illusion; The Inner Mind is that which I observe. Wandering thoughts are all deceptive So I only tread the Path of Wisdom.

Deceptive are the teachings of Expedient Truth; The Final Truth is that on which I meditate. Books written in black ink are all misleading; I only meditate on the Pith-Instructions of the Whispered Lineage. Words and sayings, too, are all misleading; At ease, I rest my mind in the effortless state. Birth and death are both illusions; I observe but the truth of No-Arising. The common mind is in every way misleading; And so I practice how to animate Awareness. The Mind-holding Practice is misleading and deceptive; And so I rest in the realm of Reality. Rechungpa thought to himself: “My Guru is Buddha Himself; there is no illusory idea in his mind. But because of my incapacity for devotion, as well as that of others, he has sung me this song.”

And Rechungpa sang in answer to explain to his Guru his understanding on the teaching of the view, Practice, and Action. Hearken to me, please, Father Guru, My darkened mind is full of ignorance Hold me fast with the rope of your compassion. At the crossroad where Realism and Nihilism meet I have lost my way in seeking the View of Non-Extremes; So no assurance have I in the knowledge of the Truth. Drowsy and distracted all the while, Bliss and Illumination are not yet my lot. And so I have not conquered all attachment. I cannot free myself from taking and abandoning, And needlessly I continue my impulsive acts; So I have not yet destroyed all delusions. I was unable to shin all deeds of fraud And observe the Tantric Precepts without flaw; So I have yet to conquer all temptations.

The illusory distinction between Samsara (cycle of reincarnation) and Nirvana (Eternal Bliss) I have not realized at the Self-Mind Buddha; So I have yet to find my way to Dharmakaya! I was not able to equate hope with fear And my own face to behold; So I have yet to win the Four Bodies of Buddha. I have been protected by your compassion in the past; Now, putting my whole being in your hands, Pray, still grant me more of your blessings. Thereupon, Milarepa sent his compassionate grace-wave to bless Rechungpa, and said to him, pretendingly, “Oh, Rechungpa, you have had more understandings and experiences than those you have just told me. You should not hide anything from me. Be frank and candid.” As Milarepa said this, Rechungpa suddenly became enlightened.

At once he sang “The Seven Discoveries”: Through the grace of my Father Guru, the holy Jetsun, I have now realized the Truth in Seven Discoveries. In manifestations have I found the Void; Now, I have no thought that anything exists. In the Voidness I found the Dharmakaya; Now, I have no thought of action. In myriad manifestations the Non-Dual have I found; Now, I have no thought of gathering or dispersing. In the Elements of Red and White, Have I found the essence of equality; Now, I have no thought of accepting or rejecting. In the Body of Illusion I have found great bliss; Now, in my mind, there is no suffering. In the Self-Mind I have found the Buddha; Now, in my mind Samsara (cycle of reincarnation) no more exists.

Milarepa then said to Rechungpa, “Your experience and understanding is close to real Enlightenment, but it is still not quite the same. Real Experience and true understanding should be like this.” And he sang “The Eight Supreme Realms”: He who sees the world and Voidness as the same, Has reached the realm of the True View. He who feels no difference between dream and waking, Has reached the realm of True Practice. He who feels no difference between Bliss and Voidness, Has reached the realm of True Action. He who feels no difference between “now” and “then,” Has reached the realm of Reality. He who sees that Mind and Voidness are the same, Has reached the realm of Dharmakaya. He who feels no difference between pain and pleasure, Has reached the realm of the True Teaching.

He who sees human wishes and Buddha’s Wisdom as the same, Has reached the realm of supreme Enlightenment. He who sees that Self-Mind and Buddha are alike, Has reached the realm of True Accomplishment. Thereafter, through the mercy and blessing of his Guru, Rechungpa gradually improved in understanding and Realization. He then composed “The Song of the Six Bardos,” in which he presented to Milarepa his insight and final understanding: I bow before the holy Gurus. In the Bardo (state of existence between death and rebirth) where the great Void manifests There is no realistic or nihilistic view; I do not share the thought of human sectaries. Beyond all apprehension is Non-existence now; Of the View this is my firm conviction.

In the Bardo of Voidness and Bliss there is No object on which the mind can meditate, And so I have no need to practice concentration. I rest my mind without distraction in the natural state. This is my understanding of the Practice, I no longer feel ashamed before enlightened friends. In the Bardo with lust and without lust I see no Samsaric bliss; And so, no more a hypocrite, I meet no bad companions. Whate’er I see before me I take as my companion. This is my conviction in the Action, No longer feel I shame before a gathering of great yogis. Between vice and virtue I no more discriminate; The pure and impure are now to me the same. Thus, never shall I be untruthful or pretentious.

Now have I wholly mastered the Self-Mind. This is my understanding of Morality. No longer feel I shame before the Saints’ assembly. In the new-found realm of Samsara and Nirvana Sentient beings and the Buddha are to me the same; And so I neither hope nor yearn for Buddhahood. At this moment, all my sufferings have become a pleasure. This is my understanding of Enlightenment, No longer feel I shame before enlightened beings. Having freed myself from words and meanings I speak no more the language of all scholars. I have no more doubts in my mind. The universe and all its forms Now appear but as the Dharmakaya.

This is the conviction I have realized. No longer feel I shame before a gathering of great scholars. Milarepa was highly delighted, and said, “Rechungpa, this is indeed the real Experience and knowledge. You can truly be called a well-gifted disciple. Now there are three ways in which one may please one’s Guru: First, the disciple should employ his faith and intelligence to gratify his Guru; then, through unmistakable learning and contemplation, he should enter the gate of Mahayana and Vajrayana, and practice them diligently with great determination; then finally, he can please his Guru with his real experiences of Enlightenment, which are produced step by step through his devotion.

I do not like the disciple who talks much; the actual practice is far more important. Until the full Realization of Truth is gained, he should shut his mouth and work at his meditation. My Guru, Marpa, said to me: ‘It does not matter much whether one knows a great deal about Sutras and Tantras. One should not merely follow the words and books, but should shut his mouth, unmistakably follow his Guru’s verbal instructions, and meditate.’ Therefore, you should also follow this admonishment, forgetting it not, and putting it into practice. If you can leave all Samsaric affairs behind you, the great merits and accomplishments will all become yours.” Rechungpa replied, “Dear Jetsun, please be kind enough to tell what Marpa said.”

Milarepa then sang “The Thirty Admonishments of my Guru”: Dear son, these are the words He said to me: “Of all refuges, the Buddha’s is the best; Of all friends, faith is most important; Of all evils, Nhamdog (disturbing thought) is the worst; Of all devils, pride; Of all vices, slander.” He said:“He who does not purify his sins with the Four Powers It’s bound to wander in Samsara. He who with diligence stores not merit, Will never gain the bliss of Liberation. He who refrains not from committing the Ten Evils, Is bound to suffer the pains along the Path. He who does not meditate on Voidness and Compassion, Will never reach the state of Buddhahood.”
He said:“If in this life you want Buddhahood, Observe your mind without diversion And practice the Six Yogas, The essence and final teaching of all Tantras. Practice, too, the Skillful Path of Tantra, The essence, the final teaching of Pith-Instruction. If you look for fame, goods, and recognition, You throw yourself into the mouth of devils. If others you revile, and praise yourself, You will fall into the abyss.

If you tame not your elephantine mind, The teachings and Pith-Instruction will be useless. The greatest merit is to raise the Heart-for-Bodhi; To understand the Non-arising is the highest view. Profound meditation is the teaching of the Skillful Path. The Nadi and breathing exercises should be practiced too.” He said:“Behold and recognize the face of the Innate-Born! Put yourself in the hands of holy beings! Do not dissipate your life by doing worthless things.” He said: “Behold and watch your unborn mind, Look not for pleasures in Samsara, Think not that all sufferings are ill.” He also said:“When you realize your mind, you become a Buddha. It is unnecessary to talk and do a lot!

There is no other teaching more profound than this. Follow and practice, then, all these instructions!” After hearing this song, Rechungpa, improved greatly in Realization and Understanding. Later, when Milarepa and his disciples were living ascetically during their retreat, many Dakinis came and offered them a sacramental feast. They addressed Milarepa thus: “It is good for you during your devotion to accept food and clothing from human beings, and also to receive a little heavenly nourishment from the Dakinis. We will always bring provisions for you.” Milarepa replied, “The possessions, facilities, and food of the common people can never match the merits of Enlightenment and the power of Realization. Therefore, worldly needs are dispensible.

Now, hearken to my song”: I bow down to all Gurus. From the realm of the Absolute Reality I, the Yogi Milarepa, sing this song; From the realm of Universal Non-existence I, Milarepa, chant this hymn. Please listen, Mothers and Dakinis. The Law of Cause and Effect is e’er supreme – The convincing Buddhist doctrine. How can common faiths e’er match it? Supreme it is to live and meditate alone; How can trance compare with this? Samadhi is supreme, free from “this” and “that”; How can common knowledge e’er attain it? “Essence” is supreme in the state of “After-Meditation”; How can common practices ever equal it? Mindfulness beyond all words also is supreme; How can common actions e’er attain it? The unison of Love and Voidness is supreme; How can common accomplishment e’er reach it? Supreme too, is my cotton robe that’s never cold; How can the gaudy clothes of common people match it?

This drink of mine comes from the stream of Bodhi; How can common drinks compare with it? Within, my heart is brimming with contentment; How can food and wealth o’ershadow it? My Guru, the Translator Marpa, is supreme; How can other yogis equal Him? Seeing the Buddha-face of the Self-Mind is supreme; How can the common “patron Buddha” meditation match it? I, the Yogi Milarepa, am supreme; How can other yogis match me? My body is immune from pain and illness; How can drugs or doctors so insure it? Please listen and give judgment, oh Dakinis, Where there is no light, I see but brightness, The light itself is very radiant too.

Where there is no warmth, I feel well-heated; This single cotton robe has warmth in plenty. Where’er discomfort is, I rest in ease; This body of illusion is most comfortable. Where there is no joy, I feel most joyful; This life of dreams is itself delightful! I, the Yogi, feel but happiness and joy! Is not the Drajadorje Mountain high enough? If not, why would vultures float above it? If the cold December wind is not server enough, How can it freeze the waterfalls and rivers? If my cotton clothing is not warmed enough by Inner-Heat, How can a single robe shut out the coldness? If Samadhi food does not sustain me, How can I e’er endure insatiate hunger? If there is no Stream-of-Bodhi for may drinking, How can I live without water and not thirst? If my Guru’s Pith-Instructions are not profound enough, How can I conquer hindrances and devils?

If a yogi has no Realization and Experience To make him confident and full of joy How can he ever meditate in solitude? These accomplishments are gained through the grace of my Guru. Thus should one concentrate on meditation practice. Having heard this song, the Dakinis exclaimed, “What you have said is indeed wonderful! Tomorrow, a well-destined disciple will come here. Please take care of him.” With these words, they all disappeared like the rainbow.

The next day, a few patrons came on a visit from Gu Tang. They asked Milarepa to preach the Dharma (true teaching) for them. Whereupon, the Jetsun imparted to them the Prayer of Taking Refuge, together with explanations on the benefits of practicing the Dharma. The patrons asked, “Do you also practice this Prayer of Taking Refuge?” Milarepa replied, “Yes. This prayer is my sole shelter, and I depend upon it alone in my devotion and practice. You should also pray earnestly to your Guru and the Three Precious Ones, not merely by words but by sincerely taking them as your true Refuge.

All of you should therefore be very happy and satisfied with this prayer.” Milarepa then sang a song in which he described the different frames of reference in which the Refuges are set, and urged them to practice the Dharma. Obeisance to all Gurus. The Buddha, the Dharma, and the Sangha Are the three outer Refuges; Even I take them as my shelther. By putting all my trust in them, I have gained joy and satisfaction. Fortune will come, if in them you take your refuge. The Guru, the Patron Buddha, and the Dakinis Are the three inner Refuges.

Even I take them as my shelter. By putting all my trust in them, I have gained joy and satisfaction. Fortune will come, if in them you take your refuge. The Nadis, Prana, and Bindu are the three secret Refuges; Even I take them as my shelter. By putting all my trust in them, I have gained joy and satisfaction. Fortune will come, if in them you take your refuge. Form, Voidness, and Non-distinction Are the three real Refuges; By putting all my trust in them, I have gained joy and satisfaction. To the dying these eroding drops Bring neither joy nor pleasure. ‘Tis like the shadow of the setting sun; You may try to fly away from it But never can you escape.

Observation and death is a Buddhist’s “teacher,” From whom one learns to practice worthy deeds. One should always think, and remember, That joy is absent at the time of dying. If a sinner sees the nature of death, He learns a good lesson of truth. He will then ponder on the thought, “How regretful I will be when that moment comes!” If a man of wealth sees death around him, He has learned a good lesson of truth – That goods and money are his great foes. Let him then ponder on the thought, “I should try always to be generous!” If an old man feels that death is near him, He has learned a good lesson of truth – That life is short and transient. Let him then ponder on the thought, “Life is, after all, a sad dream.”

If a young man sees death around him, He has learned a good lesson of truth – That life is short and fades soon to oblivion. Let him then practice his devotions! Our parents bear the burdens of our worries, But orphans must endure them by themselves. Crops on the farm are the cure for poverty, But those who do not work can ne’er enjoy them. He who practices the Dharma will be joyful; But those who practice not, can never share it. Give more away in gifts, and you will ne’er be hungry. If you want to conquer drowsiness and sleep, Practice more good deeds. Remembering the miseries of the lower Realms Helps one and all to practice Buddhism. After hearing this song, man patrons became devoted Buddhists.

Among the group, there was one young man who had confirmed within him an immutable faith towards Milarepa. He asked permission to follow him in order to give him service. Milarepa thought, “This is the man whom the Dakinis predicted. I should take him as my disciple.” And he imparted the Initiation and instructions to him. After practicing these teachings, the young man attained Accomplishment and Liberation. He was known as Ron Chon Repa, one of the close sons of Milarepa. This is the story of Milarepa meeting Ron Chon Repa on his later trip to Drajadorje Tson.

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