No More Learning

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? 2
Six Songs ofLongingfor the Guru
{ T h e Hundred Thousand Songs ofMilarepa are in three parts: J the teachings Milarepa gave to non-human beings, the teachings he gave to his principal disciples, and the general
teachings he gave to his ordinary pupils.
The first chapter of the book11 begins with the section on
teachings to non-human beings. It is entitled Six Songs ofLonging for the Guru. These spiritual songs dearly teach the wish to abandon samsara, devotion to the guru, and meditation on compassion for
non-human beings.
The story begins when Milarepa was practicing Mahamudra
meditation in the Kyung dzong (Garuda-castle) cave in Chong lung (Carnelian-valley). One day he thought he would eat something but discovered that he had run out of food, water, and even firewood. He decided that he had been a little too diligent in his meditation in that he had ignored his physical welfare and that he should now pay a little attention to the material world.
There are some people who believe that they need to undergo the same hardships as Milarepa by being very poor and eating very sparsely. But in fact, deprivation is not necessary on the spiritual path. Hardship alone does not bring Buddhahood; it is through the practice of the dharma, of meditation, that one
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? The Life & Spiritual Songs ofMilarepa
accomplishes Buddhahood. Milarepa had an overriding desire to meditate and thus underwent hardships because everything else meant little to him. Milarepa was so concentrated on meditation that he forgot all about food and clothing,, and so ended up without any.
So, Milarepa left his cave to collect some firewood. A sudden gale began to blow his firewood away and when Milarepa held on to his wood he began to lose the cotton robe he was wearing to the wind. This put Milarepa into a dilemma of either holding? onto his wood or to his robe, until he thought, "I've been meditating for so many years to overcome attachment to the self, hut I haven't even been able to abandon my attachment to fire wood and this piece ofcotton. Ifthe wind wants to take my wood,
then let it take it! If it wants my cotton robe then let it take it! " So he let the wind blow away both his firewood and his robe.
Milarepa was in such a state ofphysical exhaustion, due to his exertions and living on very little food, that he passed out. When he came to he saw his cotton robe was hanging from a tree. He took it down sat himself upon a stone and gazed into the east where he could see a white cloud far away. He thought, "Marpa is living in the land of Drowolung (Wheat-valley) just under that cloud. He also thought of his many dharma companions who would be there, receiving instructions and empowerments from
Marpa. He then thought about this until he had an unendurable longing for that place, his guru, his fellow pupils, and his guru's teachings. With sadness, faith and devotion, he sang a spontaneous song, in which he said:
In the east there is a white cloud. Beneath that white cloud is Drowolung. In the hermitage in Drowolung, Marpa Lotsawa is living. In the past I was able to see
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? Six Songs oJLongingfor the Guru
him. If I could see him now,. I would be so happy. I ,don't have enough devotion, but I long for my exceptional guru so intensely I would be so happy to
be able to see him again.
The second verse describes Marpa's wife, Dagmema. She was very loving, particularly to Milarepa, so the verse says:
Dagmema showed more love to me than my own mother. Ifshe were here and I could see her, I would be so happy. She is so far away and the journey to her would be difficult, but I long to see her.
Then he sang:
Now Marpa is in Drowolung and will be giving the four kinds of empowerments - the vase empowerment, the secret empowerment, the wisdom- knowledge empowerment and the word empowerment. If I could receive such profound empowerments now, that would make me so very happy. Though I am po0r and have no offering for the empowerment, nevertheless, it is so fortunate to request and receive the four empowerments. I long for them and I long for my guru.
When one meets Marpa Lotsawa in the hermitage of Lho Drowolung, he gives the instructions which allows one to reach Buddhahood in one lifetime, within the one body: these are the instructions ofthe profound Six Yogas ofNaropa. It is fortunate to dwell in Drowolung, to see Marpa Lotsawa and to receive
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? TheLife& SpiritualSongsofMilarepa
the instructions ofthe profound SixYogas ofNaropa. If I could have that good fortune now, I would be happy. Although I don't have enough diligence to meditate on these instructions, they are profound, so that ifl could receive them and meditate upon them, I would be happy.
There are many fortunate Dharma companions who are scholars and practitioners from U and Tsang who are staying at the hermitage ofDrowolung. They receive etnpowerments and instructions together; when they practice the dharma together they compare their various experiences and realizations, examining them to see how good they are. When they receive instructions from the guru, the pupils compare their . understanding of them, to see whether they have
clearly understood their meaning or not. Due to this their experiences and realizations increase. If I could have that good fortune I would be happy.
I have faith and devotion in my guru, who is never apart from me, but my intense longing for him is unendurable; I am intensely miserable. So I am praying to you to dispel my sadness.
When Milarepa had finished singing this song the cloud in the east extended towards him. Upon its foremost tip was Marpa Lotsawa, more majestic than ever, mounted upon a white lion. Marpa said, "What is the meaning of this? Why are you calling me so loudly? Are you distressed that you can't receive the blessingF ofthe threejewels? Can't you meditate because you think too much? Are you pining for pleasures and worldly activities? What is it? Whatever is the matter, we are inseparable; I am always with you.
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? Six Songs ofLongingfor the Guru
Therefore, practice the dharma well, preserve the teachings, and benefit other beings in the future. " Milarepa was overjoyed to see Marpa, and sang a song, which says:
I hadsadness in my mind and so thinking ofmy guru's life: how he lives at Drowolung with his pupils and followers, teaching the dharma and bestowing empowerments. I felt great longing and devotion, and thus received the guru's compassion and blessing, terminating my nondharmic thoughts. I have disturbed my guru with my loud cries, but please forgive me and continue to look upon me with compassion.
I am practicing with great diligence enduring the hardships of hunger, thirst, and cold. I offer this practice to my guru, in order to please him. I dwell alone in the mountains as a pleasing service to the dakas and dakinis. Though I disregard physical hardships, applying myself to the practice of the dharma as an act of service to the teachings of the Buddha. I will practice for as long as my life lasts, as a gift of dharma to the beings who are without a refuge, without a protector.
IfI'm going to die, I'll die; ifl'm going to be sick, I'll be sick; but it will not make any difference to me. I shall practice considering it to be more important than anything else. This is my purification ofnegative karma and obscurations. Undergoing hardships is the necessary condition for developing experiences and realizations. Therefore, you, Marpa Lotsawa, have shown me great kindness in giving me the complete
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? The Life & Spiritual Songs ofMilarepa
empowerments and instructions that will enable me to accomplish Buddhahood through diligence. To repay that kindness I am practicing the dharma, so look upon me with compassion.
Having prayed in that way Milarepa's mind was filled with joy. He put his cotton robe back on, gathered up the firewood and returned to his cave.
When he entered his cave he saw that there were five strange Indian yogins, called atasaras,13 in there. They had tiny black bodies and huge eyes. One ofthem was sitting on Milarepa's seat, teaching the dharma, another two were listening to him, another one was making food, and another was reading through Milarepa's texts. Then they all stopped what they were doing and stared at Milarepa who. felt a little frightened. Then Milarepa thought, "I've been
meditating in this place for so many years, but I've never offered any thanks by giving any torma offerings to the deity who is master oftheselands,ortoanyofthelocaldeitiesorspirits. 14 Therefore they have created this illusion. I must express my thanks for being in this place. " So Milarepa sang this song:
This is a place ofsolitude, an excellent place for the accomplishment ofBuddhahood. It is sa. ld that many siddhas have dwelt here in the past. This is an excellent place where I can live alone and practice that which is good. This is a pure place, with pure water, where the birds live free from fear without any care. The birds and monkeys are relaxed, free from worries and kind to each other. Such a place as this is very good for me and it is conducive to practice.
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? Six Songs ofLongingfor the Guru
I dwell here meditating on the bodhichitta of aspiration and the bodhichitta of application. 15 It is perfect for me. Now that you have come, I will meditate on love and compassion towards you. Be happy and depart.
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
Songs ofthe Snow
( 7 he third chapter of the collected songs of Milarepa is J Songs o f the Snow. 17 This chapter describes Milarepa's practice of meditation, especially his practice of tummo and the sign of heat that he generated as a result of this practice. It must be pointed out that the main point of Milarepa's life story is not that we can only accomplish the dharma by practicing in the way that he did. It is an example of the diligence that leads
one to the ultimate goal. It would be good ifwe could develop a diligence like Milarepa's, but even if we can't, a development of dharma practice over a long time can still attain the same result.
The first chapter describes how Milarepa subdued demons in Tramar Chonglung. The second chapter describes how Milarepa went to Lachi snow-mountain and subdued the leaders of many demons there. From this he became famous as a lama with great powers who could subdue demons. 18
Then Milarepa went to stay at Nyanang and other places near to Lachi mountain. He said, "Staying in the middle ofvillages is depressing. I must go on my own to a place of solitude where I can accomplish my practice and my guru's instructions. Living in a village is not a very good thing anyway, so I shall go to stay on Lachi mountain for a second time. "
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? The Life & Spiritual Songs ofMilarepa
Milarepa's pupils made a request, saying, "Great lord, your only concern is the welfare of beings, therefore give us teachings. Ifyou remain here with us for the winter it will be ofvery great benefit. You must please stay here. Winter on Lachi mountain is very difficult with so much snow and cold. " Milarepa replied, "I am a pupil in the lineage of Naropa, so I am not afraid of such
things. Marpa Lotsawa commanded me to avoid distractions and to practice in solitude. "
As Milarepa had decided to leave some ofhis pupils requested to escort him to the mountain. All Milarepa took with him was a little tsampa, rice, meat and butter. He was escorted to Lachi mountain where he took up his residence in Dundul Purnoche (The great cave ofthe subjugation ofMara) cave. His escort started their return journey to the village but the weather turned bad. It snowed heavily and they reached the village with great diffic~lty. It snowed continuously for nine days and nine nights19 so that the route between the village and where Milarepa was staying
became cut off for six months. Milarepa's pupils were certain that he must have died and that there was no way he could have survived, so they made funeral offerings to him in the fourth Tibetan month (about May to June). They decided that they should at least go and collect his body so that they will be able to make offerings to it. Therefore, some of them forced their way through the snows to reach Lachi mountain.
When they neared Milarepa's cave they saw a snow leopard upon a rock and thought, "Milarepa's body will have been eaten by that snow leopard and we are not even going to be able to bring back his body. " When they reached the spot where the snow leopard had been they saw human footprints. They wondered, "What is this? Is it some deity or spirit? " When they carne close to Milarepa's cave they heard him singing and then calling out, "Hurry
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? Songs ofthe 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 ofmy practice ofmeditation 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 ofsomeone 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 ofvillagers came to welcome him and escort him to the village. When they asked Milarepa's how he was, he replied with a song:
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? The Life & Spiritual Songs ofMilarepa
I am happy that today we have met here and all are still alive. This old man has many songs, so I am singing in answer to your question. Listen well.
Saddened by samsara, I did not stay in the village, but went to Lachi snow-mountain. It was as if the sky and the earth had planned a snowstorm. So many clouds gathered and the sun and moon could not be seen, the stars and planets could not be seen, it was as if they had been thrown into prison. The snow fell for nine days and nine nights with snowflakes coming down as large as birds and snowflakes as small as sesame seeds. I was in a high place and the dark
mountains around me were all turned white.
When this great snow fell, all people's homes were changed into prisons because they could not leave. Animals, deprived of food, suffered a famine. The wild animals also had no food. Neither did the birds in the sky. Mice hid under the ground like a treasure
and animals of prey had nothing to eat.
The blizzard that fell upon me, the winter wind
and my thin cotton robe competed with each other to see who could make the winter coldest for me. As I am one ofa lineage ofheroes, I didn't run away and all ended well. Therefore I believe that in the future the teachings o f the Practice Lineage will spread, there will be many siddhas, and I, Milarepa, will be famous for my accomplishment of the dharma. You my pupils will have faith in me and the future will be good and the Buddha's teachings will spread. That's how I am.
How are you?
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? Songs ofthe Snow
The villagers danced with joy. Milarepa's experience and realization intensified and he danced too, leaving his footprints and imprints from his staff all over the rock beneath him.
When he arrived in Nyanang village, his pupils said, "You are in good health and must have developed exceptional realizations and experiences in your meditation. Please tell us about them. " In reply Milarepa sang a spiritual song about his experiences and realizations in which he describes his view, meditation, conduct and commitment:
My view is the realization of the true nature of the mind exactly as it is; the mind is seen to be unborn, empty. There is nothing to be viewed. There is the destruction and disappearance ofthe viewed and the viewer. I have obtained such an excellent view.
My meditation is an unbroken continuity of clarity, like the constant flow of a river. This is meditation on the true nature ofthe mind.
The true nature of the mind never changes; the meditation is unceasing, with no difference between periods of meditation and periods of non-meditation. It is as if one has lost the capacity to distinguish between meditation and meditator. Everything is meditation, so that meditation has great diligence.
My conduct is that there is no change in the mind's fundamental clarity, in whatever I do. The interdependence of phenomena is empty. All distinction between acts that are done, and the individual who acts, are destroyed.
My commitment is free of hypocrisy, artifice, hope, and worry. The distinction between a
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? The Life & Spiritual Songs ofMilarepa
commitment that is kept and the keeper of a commitment is ended and destroyed. I have this excellent commitment.
The result of this is that the mind is seen as the dharmakaya. There is a spontaneous achievement of benefit for myselfand others. There is no distinction between a result that is achieved and one who achieves. I have this excellent result.
This is an old man's song about the happy time he has had. In my retreat I was cut off by the snow. I was looked after by dakinis. I had the best of drinks - the water of melted snow.
Milarepa's pupil, Shakya Guna, expressed his joy that Milarepa had. returned without harm, that none ofhis pupils had died, and that they have all met again. He requested Milarepa to give them a dharma teaching on the six months that he had spent in retreat. Milarepa replied with a song on the signs ofaccomplishment from his six months of practice:
Saddened by worldly activities I went to Lachi mountain, where I stayed in the solitude of the Dundul Pukpa cave, practicing for six months, here I experienced the six signs of accomplishment.
The six external objects are:
If it obstructs, it is not space. If they are countable, they are not stars. If it moves, it is not a mountain. If it diminishes or increases, it is not the sea. Ifit can be crossed by a bridge, it is not a great river. If it can be grasped by the hand, it is not a rainbow.
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? Songs ofthe Snow
Six inner faults are:
Looking up at the planets is not the view. This means that the view should be free ofconceptualization and identification.
Mec. litation on the view should be free ofstupor or the agitation of thoughts, otherwise, it is not a valid meditation.
When we arise from meditation and engage in conduct, that conduct should be free from the distinction of good conduct to be adopted and bad conduct to be rejected.
One who has the true view, meditation, and conduct is a yogin. A yogin should always be free from. thoughts, otherwise he or she is not a true yogin. That yogin must have wisdom that does not fluctuate between clarity and obscuration. Ifit does, that is not true wisdom.
The ultimate result is freedom from suffering, birth, and death. Ifthere is birth and death, then the result is not Buddhahood.
The six kinds of bondage that bind one to non- liberation from samsara are:
Anger causes one to fall into and remain in the hell realms. Anger is a bondage that binds one to hell. Miserliness is a bondage that binds one to the realm ofthe hungryghosts. Stupidity is a bondage that binds one to the world ofanimals. Desire is a bondage that binds one to the world ofhumans. Envy is a bondage
that binds one to the realm of the Jealous gods. Pride is a bondage that binds one to the realm of the gods.
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Thesesixkleshal1 arebondagesthatbindonetonon- liberation from the six realms of existence.
There are six aspects to the path that leads to liberation from these bonds, from samsara:
If there is great faith, one will be able to enter the valid path~ therefore faith is the path to liberation.
If witn great faith one follows a guru who is learned and self-controlled, one will go along the path to liberation.
If while following the guru one keeps one's commitments to the guru, this is the path to liberation. If one has faith, relies on a guru, and keeps unbroken commitments, and then one wanders in the mountains, one will be able to truly accomplish
the path to liberation.
If wandering through the mountains one stays
alone avoiding distractions, one will be able to practice the dharma properly, and therefore this is the path to liberation.
If remaining in solitude one practices, that is the path to liberation.
There are sixprofundities:
The innate natural profundity is the mind at rest in an uncontrived state. This natural state is not newly created, but is primordially innate within us.
When there is no distinction between internal and external, and everything is pervaded by the mind, and by knowledge, this is called the profundity of knowledge.
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When the all-pervading knowledge is free from fluctuation in its clarity, and is ever-present, it is called the profundity ofwisdom.
When that wisdom pervades everything, this great pervasion is the profundity of the true nature of phenomena.
When that expanse of the true nature of phenomena is free ofloss and change, when it is always present, that is called the profundity of the essential drops (Skt. hindu. )
When that state is free of loss or change and is continuous, that is the profundity of experience, the experience o f meditation.
These are the six profundities possessed by the confident.
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 ofthe body, there is bliss.
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? TheLife& SpiritualSongsofMilarepa
When the body is permeated by immaculate bliss, there is bliss.
These are the six kinds of ultimate bliss in yoga.
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? 4
The Rock Sinmo in the Lingpa Cave
( / / ( arpa had told Milarcpa that he should meditate on J . J ~ Palbar mountain. Milarepa went there and discovered the Lingpa Cave to be very pleasant, and so he meditated in that cave. 22 One day he heard a loud voice coming from a crack in the rock. Milarepa got up and looked but decided it was just a meditator's illusion and sat down again. Then a bright light shone out from the rock. Inside the light there was a, red man astride a musk-deer that was being led by a woman. The
man gave Milarepa a slight blow and then disappeared in a gust of air. The woman changed into a red female dog that seized Milarepa by the big toe of his left foot and would not let go. Milarepa, understanding that this was a manifestation of a Rock Sinmo23 sang her a song.
Rahula, who is the deity ofthe eclipse, please do not be an enemy to the sun and moon that shine their light from the sky down onto beings.
Snow blizzards, please do not attempt to harm the white lion when he is wandering on the snow- mountains.
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? The Life & Spiritual Songs ofMilarepa
Concealed pit filled with pointed stakes, do not harm the tigress who dwells within the jungles, who is. the champion amongst the beasts of prey.
Hooks, do not harm the golden fish that swim in lake Mapam.
Hunter, do not harm the vulture in the sky that seeks for food without killing anything.
I am Milarepa, practicing for my benefit, and the benefit of others. I have forsaken this life's wealth and possessions, food, and clothes. I have developed the bodhichitta and I am attaining Buddhahood within one lifetime. Therefore, Rock Sinmo, do not harm me.
The Rock Sinmo still wouldn't release Milarepa's foot and replied to Milaiepa with a song delivered by a disembodied voice using practically the same poetic images, and concluding with:
You say that you accomplish the welfare of yourself and others, that you have developed the bodhichitta, and that you are achieving Buddhahood within one lifetime so that you will become a guide for all the beings in the six realms of existence.
However, when you meditate one-pointedly, strong tendencies from your previous lives cause illusions to appear. The tendencies are causes, the illusions are conditions, and the result is that your own thoughts appear to you as enemies, as demons. If your own thoughts did not appear as your own enemies, I, the Rock Sinmo, could not appear to you.
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? The Rock Sinmo in the Lingpa Cave
The demons and spirits appear due to negative tendencies, and come from the mind.
Ifyou do not know the nature ofyour own mind, even though you tell me to leave, I won't.
Milarepa thought that what the Rock Sinmo had sung was very true. He replied to her with a song using eight images:
Your words are very true. Nothing could be more true. . I have wandered through many places but have never heard anything as beautiful as your song. Even if I questioned many scholars, I would never hear a higher meaning. The eloquent words from your mouth are like a golden needle that pressed onto the heart dispels the heart-air24 and dispels the darkness of delusion and ignorance, causing the lotus of the mind to blossom, causing the torch ofself-knowledge to blaze, and causing wisdom to awaken.
When I look up into the sky, I think of emptiness that is the true nature of phenomena. Therefore I have no need to be afraid of material phenomena.
When I look at the sun and moon, I think ofthe fundamental clarity of the mind. Therefore stupor and agitation cannot harm me.
When I look at a mountain's peak, I think of the stability of meditation. Therefore loss or change in meditation cannot harm me.
When I look at a river, I think of the unbroken continuity ofmeditation experience. Even ifa sudden condition appears, it can cause no harm.
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When I look at a rainbow, I think of the unity of appearance and emptiness, in which emptiness does not harm appearance, and appearance does not harm emptiness. As I have realized the union ofappearance and emptiness I am not afraid of eternalism and
nihilism.
When I look at the reflection of the moon on wa~er, I think of ungraspability, so that thoughts of grasped and grasper cannot harm me.
When I look inwards at my own mind, I think of a naturally radiant butter-lamp in a bowl. Therefore the dullness of ignorance cannot harm me.
Because I listened to your instructions my meditation and self-knowing wisdom has become clear. I am free of obstacles from demons and obstructing spirits. You have given many teachings, and clearly understand the nature of the mind, so why have you become a demon? Y. ou have become a demon because you harmed beings and ignoring the law ofkarma. Therefore you should now contemplate karma and the harmfulness ofsamsara, and abandon
all evil actions. I was only pretending to be afraid of demons. I was playing a trick on you. Don't think that it was real.
The Rock Sinmo now had faith in Milarepa, and stopped trying to harm him. She answered him with a song in which she says:
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? The Rock Sinmo in the Lingpa Cave
I am fortunate to have met Milarepa. It has been good to hear the Dharma being taught. I am what I am because I harmed many people.
Milarepa, deciding that she must be bound to an oath, replied to her with a song in which he said:
These elevated words you speak will be of no use to you. You are in this body because you have harmed others. You must abandon those negative actions, practice what is good, and be of assistance to yogins.
What you need now is to pay careful attention to cause and effect, and you must promise to support all dharma practitioners, and be a friend to all yogis in particular.
The Rock Sinmo, now that she had true faith in Milarepa, manifested her body to him and sang a song in which she said:
I have committed many negative actions, I had strong deftlements and extreme malevolence and intolerance. I am fortunate to have met you and to have received the dharma from you. I repent creating an illusion and attacking you. I vow that I shall no longer harm others and that I will be a friend to yogins practicing dharma in retreat.
Milarepa then taught her the dharma and in particular he sang a song in which he said:
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There is a demon that is greater than y o u - attachment to the sel? There is a demon that is more evil than you - evil intent. There is a demon that is wilder than you - thoughts.
Take an oath to subdue them and enter the dharma. If you do not break your word all will be well with you.
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 theprovisionalmeaningand 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 ofphenomena. Please bestow upon us the profound teachings that come from your own mind.
In reply, Milarepa sang her a song with twenty-seven images (three for each of nine verses) in which he said:
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? The Rock Sinmo in the Lingpa Cave
I don't usually sing on the ultimate truth, but as you have asked me to, I shall.
(1) Thunder, lightning, and clouds appear from the sky and merge back into the sky.
(2) Rainbow, mists, and fog appear from the air and merge back into the air.
(3) Honey, fruit, and crops arise from the earth and merge back into the earth.
(4) Forests, flowers, and leaves arise from the hillside and merge back into the hillside.
(5) Rivers, foam, and waves arise from the ocean and merge back into the ocean.
(6) Latencies, clinging, and atta. chment arise from the ground consciousness and merge back into the ground consciousness.
The mind has latencies25 that have been laid down throughout beginningless time. These latencies result in our perceptions. The mind also clings to the perceptions of things that we desire. Finally, there is an attachment to phenomena which mind takes as being truly real. These latencies originate and arise from the ground consciousness.
The seventh consciousness is the ajflicted consciousness, which is a continuous attachment to the self whether we consciously think ofit or not. Whether these seven consciousnesses are present or not, the continuity of the mind never ceases. There is always a non-apparen_t consciousness, that is, the ground consciousness from which all the latencies of appearances originate. Therefore, latencies, clinging, and attachment arise from the ground consciousness, and when they disappear, they then merge back into the ground consciousness. Z6 Milarepa continues:
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? TheLife& SpiritualSongsofMilarepa
(7) Self-knowledge, self-clarity and self-liberation arise from the mind and merge back into the mind.
When meditating on the true nature ofmind, the mind knows itself, it has natural clarity, and it naturally liberates itselffrom the kleshas. These three qualities of the self-awareness of mind, the natural clarity or luminosity of mind, and the natural liberation of mind are not newly created from meditation, but arise from
the nature of the mind itself and then merge back into the nature ofthe mind.
(8) Non-arising, non-cessation and indescribability arise from the true nature of phenomena (Skt. dharmata) and merge back into it.
First there is non-arising, at the end there is non-cessation, and in-between these there is indescribability. These are the characteristics of the true nature of phenomena.
(9) The appearance of demons, the belief, and the concept of demons, arise from yoga and merge back into yoga.
The appearances, belief, and concepts ofdemons may arise on the conventional Level or relative level and from the practice ofyoga they merge back into it. Obstacles and obstructing spirits are just manifestations ofthe mind. Ifone doesn't realize that they are empty,27 one will believe them to be demons. Ifone does realize that they are empty, there is a natural liberation from demons.
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? The Rock Sinmo in the Lingpa Cave
There are many delusions that occur in samsara: outer delusions, inner delusions, defilement delusions, and so on. The mind is the source of all these delusions. 28 All delusions naturally cease when there is the realization of the nature of the mind. The true nature of the mind is a natural fundamental clarity
that is empty, beyond coming or going. Though we perceive numerous external phenomena, they are all delusions manifested by the mind. They are empty by nature, but nevertheless appear. Though they appear, their nature is empty. This is the inseparability of emptiness and appearance.