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Tsangnyon ,Andrew Quintman | 304 pages | 05 May 2011 | Penguin Books Ltd | 9780143106227 | English | London, The Life of Milarepa by Tsangnyön Heruka, Paperback | Barnes & Noble®

Marpa, being aware that Milarepa had first of all to purify himself from the negative he had accumulated, exposed him to an extremely hard apprenticeship. But finally, Marpa gave Milarepa full transmissions of all the teachings from , Maitripa and other Indian masters. Practicing these teachings for many years in isolated mountain retreats, Milarepa attained enlightenment. He gained fame for his incredible perseverance in practice and for his spontaneous songs of realisation. Of his many students, became his main holder. The life of Milarepa From the Gungthang province of Western , close to Nepal, Milarepa had a hard childhood and a dark youth. Follow on social media , Friends. As teacher Judy Lief, who edited this volume, put it:. Translations of many of Milarepa's songs are included in Rain of Wisdom , a collection of the songs of the . There is a wonderful story that follows the song included here:. Milarepa called him back again. So I will teach it to you. Here it is! The qualities in my mind stream have arisen through my having meditated so persistently that my buttocks have become like this. You must also give rise to such heartfelt perseverance and meditate! In volume V of his Collected Works, he has three pieces:. The writing is quite vivid, however. Although it was impossible to definitively confirm this, it is likely that this article is actually an early treatment prepared by Chogyam Trungpa for a movie on the life of Milarepa, which he began filming in the early s. The opening part of the article is a discussion of how the secret practice of Buddhist evolved in India, especially in the ninth century in the great universities of Nalanda and Vikramashila. Throughout, brings together immense appreciation for Milarepa as a highly developed person on the one hand, with a down-to-earth insight into the humanness and ordinary quality of his practice on the other. After he met his guru, Milarepa lived an austere, ascetic life and spent many years in solitary retreat in caves in the wilderness of Tibet. His lifestyle might seem distant from that of most people, especially in this modern age. Since he was true to himself, he had no relative concept of other living styles and did not compare himself to others. Although he taught people with many different lifestyles, he had no desire to convert them. It becomes profound without pretense, and this naturally provokes the actual practice of meditation. Gampopa, the direct heir to much of Milarepa's teachings, wrote the famous Jewel Ornament of Liberation. The story of Milarepa pacifying a hunter and his ferocious dog, demonstrating a reverence for life, is included in Rain: Sources of Buddhist Environmentalism. Another good source is Lotsawa House's section on works related to Milarepa. Menu Search. Cart You have no items in your shopping cart. Search: Search. The Life of Milarepa by Tsangnyön Heruka

Note that this is just to give you more practice; repeat attempts will neither help nor hurt your score. When you have attempted an exercise as many times as allowed, then press Answer to see the answer. Skip to main content. Units Chapter 1: Milarepa's birth and his practicing the truth of suffering Chapter 2: Practicing black magic and casting hailstorms Chapter 3: Milarepa annihilates his enemies with black magic and hailstorms Chapter 4: Milarepa meets his Chapter 5: Purifying obscurations through despair Chapter 6: Purifying obstacles through hardship Chapter 7: Obtaining initiations and oral instructions Chapter 8: Returning home Chapter 9: Meditating in the mountains Chapter Benefitting sentient beings. Frances Garrett offers strategies for reading sentences in Chapter 1. Professor Garrett demonstrates sentence building with a summary of Chapter 1. Export reading and translation Export parallel paragraphs. Enter your translations in the blank areas. Use the blue drop down tab to export your work. Save changes. Herein is the life-story of Jetsun Milarepa, the Powerful Lord of Yogins, and a guide to his liberation and omniscience. My clan is Khyung. My family line is Josey. I am Milarepa. First I committed black [deeds]. Next I practiced white [deeds]. Now I am free from both white and black. Were I to explain these at length, some would feel like crying, and there would be many reasons for laughter. Such discussions are of little use. Therefore, I ask that you speak of it. My clan is Khyungpo. Key personalities. Practices and attainment. Major monasteries. Institutional roles. History and overview. History Timeline Outline Culture Index of articles. Lopez, Donald S. The Life of Milarepa , Penguin Books. Topics in . Outline Glossary Index. . Namespaces Article Talk. Views Read Edit View history. Help Learn to edit Community portal Recent changes Upload file. Download as PDF Printable version. Wikimedia Commons Wikiquote. Part of a series on. This article contains . Without proper rendering support , you may see very small fonts, misplaced vowels or missing conjuncts instead of Tibetan characters. Who Was Milarepa? - Lion's Roar

Also available from:. Available from:. Paperback —. About The Life of Milarepa One of the most beloved stories of the Tibetan people and a great literary example of the contemplative life The Life of Milarepa , a biography and a dramatic tale from a culture now in crisis, can be read on several levels. Product Details. Inspired by Your Browsing History. The Path to Tranquility. Luminous Emptiness. Francesca Fremantle. Economics After the Crisis. Adair Turner. The Way of the . Understanding the . Rajiv Mehrotra. True Virtue. Sister Annabel Laity. Wake Up to What Matters. Avikrita Vajra . Living Beautifully. Pema Chodron. The Solomon Secret. What Makes You Not a Buddhist. Dzongsar Jamyang Khyentse. The Realm of Shambhala. Teachings of the Buddha. Staying Alive. Vandana Shiva. More than once she vowed to him that she would repay anything less than complete acquiescence and success with suicide before his very eyes. If I went out, I wanted to stay in. If I stayed in, I wanted to go out. At night I was so filled with world-weariness and renunciation that I was unable to sleep. The first one he met did not see him as a proper match, and sent him instead in search of Marpa the Translator, the guide who would lead him to the pinnacle of realization. But following Marpa was a supremely difficult test that pushed Milarepa to his physical and emotional limits. Marpa commanded Milarepa to build, without assistance, a fortification tower on the border of his property, and after some time to tear it down and start over. This happened four times, and during the long, arduous process, whenever Milarepa requested dharma instructions from Marpa, the teacher berated and often beat his student. When he arrived, he found his house in ruins, with the bones of his mother inside. Then I walked across the doorstep and found a heap of rags caked with dirt over which many weeds had grown. When I gathered them up, a number of human bones, bleached white, slipped out. When I realized they were the bones of my mother, I was so overcome with grief that I could hardly stand it. He stayed there for many years, until his clothes turned to rags, his bones protruded, and the nettles he ate turned his skin green. Hunters and thieves who came upon him thought he was a ghost. When he went begging for food, his uncle, aunt, and neighbors attacked him, and he barely escaped. His sister, who had also become a beggar, wept in misery at his apparently even sorrier state. In the biography of Milarepa, his disciple Rechungpa Ras chung pa, has a dream in which he finds himself in what seems like a pure land, with buildings made of precious stones and inhabitants dressed in fine brocades. Rechungpa knows, however, that Milarepa is in neither place, but is rather in Belly Cave, just a few feet away from where he is sleeping. In one, Milarepa is an impoverished beggar living on nettles in a cold and barren cave; in the other, he is a highly advanced yogin, practicing blissful sexual yoga with beautiful goddesses; in one, Marpa is a cruel and greedy drunk, demanding payment in exchange for his teachings; in the other, he is a compassionate buddha capable of purging the sin of multiple murder from his disciple; in one, Milarepa is a dangerous sorcerer to be avoided at all costs; in the other, he is a kind teacher willing to teach all who approach, even his evil aunt; in one, Milarepa is a murderer, in the other, he is a buddha. Much of the story is concerned with the failure of those in the first world, beginning with Milarepa himself, to perceive the second. Buddhism arrived late in Tibet. The Buddha lived and taught during the fifth century BCE, and in the centuries after his death his teachings were carried by his monks over most of the Indian subcontinent and north into what is today Kashmir, Pakistan, and Afghanistan. Buddhism did not enter Tibet until the seventh century, its influence initially limited to the royal court. The first monastery was not established and the first Tibetan monks were not ordained until the late eighth century. A brief period of generous royal patronage for Buddhist institutions and for the translation of Buddhist scriptures from into Tibetan followed, but this was cut short by the death of a pious king in and the succession of his brother, who persecuted Buddhism. This began the so-called dark period in which Buddhism, and especially monastic Buddhism, declined across the Tibetan domain, remaining in the shadows for more than a century and a half. Buddhism returned in the eleventh century, its renaissance sometimes marked retrospectively by three events. The first was the return to Tibet of Rinchen Sangpo Rin chen bzang po, , a monk dispatched to India by the king of western Tibet at the age of seventeen. He would spend the next seventeen years abroad, most of them in Kashmir, returning as a skilled translator of , , and their commentaries. He spent the remainder of his life in Tibet, composing his most influential work there. The third were the journeys of Marpa the Translator from his home in southern Tibet to Nepal and India, where he received the initiations and instructions that he would pass on to Milarepa. Among the one hundred and fifty-seven text translations credited to Rinchen Sangpo, there are many tantras and tantric commentaries, works that set forth the elaborate world of the , the initiations required to enter it, and the practices meant to transform the aspirant into the fully enlightened buddha who sits on the throne at the center of the mandala palace. Atisa, although an accomplished tantric practitioner and exegete, focused his teachings on the practices of the bodhisattva, especially the cultivation of the aspiration to enlightenment and the perfection of wisdom prajnaparamita through insight into emptiness sunyata as set forth by the philosophers of India. Thus when we consider the Buddhism of Milarepa, at least as represented in his famous biography, we are considering Buddhism as it was understood and practiced in Tibet in the fifteenth century, projected back in time. Nineteenth-century scholars of Buddhism in tended to evaluate the various Buddhist traditions of Asia based on their temporal proximity to the founder. But an alternative view is also possible, not one in which is suspect because it is not sufficiently early, but one in which it is particularly important because it is so late. By the time that the period of the composition of the major sutras was over, had already developed its own forms. The Chinese monk — departed from the Tang capital in and traveled overland to India to retrieve , returning sixteen years later to make some of the most accurate translations from Sanskrit into Chinese ever rendered. But the works that he translated were of limited influence because Chinese monks had already developed their own tradition of exegesis of earlier translations of many of the same texts. Tibet received its Buddhism, especially in the second wave, just as Buddhism was about to disappear from the Indian subcontinent. Thus Tibet received and made accurate translations of the sutras that were so important in , Korea, and Japan. From this perspective, then, Tibet received the final flower of Indian Buddhism, the culmination of a tradition that stretched back more than a millennium to the time of the Buddha. Some of these elements, although familiar throughout Buddhist literature, have a particular motivation here. One such element is lineage, so central to Buddhist histories, where authenticity and authority are measured by the unbroken succession of teacher and student, how this student received this instruction from his teacher, who received it from his teacher, eventually extending back across space— whether it be from Japan back to China or from Tibet back to India—and back across the centuries, ending at the beginning, with the Buddha or, in the case of the tantras, a buddha himself. In The Life of Milarepa, lineage is manifest in two ways, one retrospective, one prospective. Marpa did indeed make three trips to India to retrieve tantric teachings. Lineage figures prospectively in the form of prophecy. Prophecies are important elements of Buddhist literature, with prophecy vyakaranna listed as one of the nine or twelve traditional branches of scripture.

Milarepa: A Reader's Guide to Tibet's Great | Shambhala

With only poor food and clothing, we became pale and emaciated. When Milarepa turned fifteen and came of age, his mother scraped together what she could in order to host a banquet for his aunt, uncle, other relatives, and neighbors. So if you are many, wage war; if you are few, cast magic. Get even more Buddhist wisdom delivered straight to your inbox! Little did they know that their words would come back to haunt them. She insisted that Milarepa learn black magic so he could violently punish their enemies, and she tolerated neither his hesitation nor dissent. More than once she vowed to him that she would repay anything less than complete acquiescence and success with suicide before his very eyes. If I went out, I wanted to stay in. If I stayed in, I wanted to go out. At night I was so filled with world-weariness and renunciation that I was unable to sleep. The first one he met did not see him as a proper match, and sent him instead in search of Marpa the Translator, the guide who would lead him to the pinnacle of realization. But following Marpa was a supremely difficult test that pushed Milarepa to his physical and emotional limits. Marpa commanded Milarepa to build, without assistance, a fortification tower on the border of his property, and after some time to tear it down and start over. This happened four times, and during the long, arduous process, whenever Milarepa requested dharma instructions from Marpa, the teacher berated and often beat his student. When he arrived, he found his house in ruins, with the bones of his mother inside. Then I walked across the doorstep and found a heap of rags caked with dirt over which many weeds had grown. When I gathered them up, a number of human bones, bleached white, slipped out. When I realized they were the bones of my mother, I was so overcome with grief that I could hardly stand it. He stayed there for many years, until his clothes turned to rags, his bones protruded, and the nettles he ate turned his skin green. Hunters and thieves who came upon him thought he was a ghost. When he went begging for food, his uncle, aunt, and neighbors attacked him, and he barely escaped. His sister, who had also become a beggar, wept in misery at his apparently even sorrier state. But within, Milarepa had a perfectly clear and unwavering resolve to realize the true nature of his mind through meditation practice. This made him happy and content, and gave him the strength to overcome all external obstacles. His story of hardship, errant paths, disciplined training, heartbreak, devotion, and ultimate liberation have been told in many places. Stories of his life, as well as teachings on his songs, abound—dozens of Shambhala Publications and books feature him. His example and teachings appear across all traditions of Tibetan Buddhism. In one section, Ani Pema relates:. To begin with, Milarepa was a murderer, and like most of us when we blow it, he wanted to atone for his errors. And like most of us, in the process of seeking liberation, he frequently fell flat on his face. He lied and stole to get what he wanted, he got so depressed he was suicidal, and he experienced nostalgia for the good old days. Like most of us, he had one person in his life who continually tested him and blew his saintly cover. Below you will find a set of other resources to learn more about Milarepa, and be inspired by his example. Jetsun Milarepa was first introduced widely to the English-speaking world in by Walter Evans-Wentz, an anthropologist and theosophist, through his idiosyncratic translation of Milarepa's life. Since then there has been a sizeable body of work devoted to him. Originally published in the s, it has recently been re-released with new material. There is a large cohort of people—including some in our office—who were deeply influenced by this work as youngsters. There is a large corpus of , many included in the collection The Hundred Thousand Songs of Milarepa. Chang and a newer and generally far more readable edition by Chris Stagg, a superb young translator who unfortunately passed away in an accident in As teacher Judy Lief, who edited this volume, put it:. Translations of many of Milarepa's songs are included in Rain of Wisdom , a collection of the songs of the Kagyu. There is a wonderful story that follows the song included here:. Milarepa called him back again. So I will teach it to you. Here it is! The qualities in my mind stream have arisen through my having meditated so persistently that my buttocks have become like this. You must also give rise to such heartfelt perseverance and meditate! In volume V of his Collected Works, he has three pieces:.

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