Milarepa: ten-page transcription and translation draft

Incomplete AI-assisted draft; not expert reviewed. The ten pages are non-consecutive. [?] flags an unresolved span or nearby tentative reading; see the notes. Missing text has not been reconstructed. Translations use a provisional English reading and can inherit its errors. A language version is not a complete or certified translation of the page.




I1CZ20410004 — 1b

[L1] Homage to the guru. The sky of the dharmakāya …

[R1] … in the expanse primordially free of the clouds of ignorance, the sun of the youthful form-body …

[L2] … the great [sun] [?], free of [?] Rāhu of the four Māras; enlightened activity, knowledge …

[R2] … emitting rays of love, blazing with boundless splendour; of what is to be known …

[L3] … pervading all knowable things, and beings: kinds [?], continuums, faculties, places of birth …

[R3] … all living beings encompassed by time; adventitious bewilderment concerning their phenomena …

[L4] … having thoroughly dispelled all darkness. Through the power of “poison — arrow” [?] …

[R4] [?] nonvirtue; devoid of directions and intermediate directions; the path along which [something is] hurled by the aggregates …

[C1] At the feet of Milarepa, lord of the four kāyas.

[M1] The life of Mila.

[N1] 2

[N2] 1b


I1CZ20410007 — 3a

[L1] Possessing faith, diligence, wisdom and compassion [?], without even the slightest apprehension or fear about giving up body and life for the Dharma. In the intervening period, cherished by a holy guru, and [that] which issued from his mouth—

[L2] By tasting the nectar in a secluded mountain retreat, freed from the bonds of mental afflictions, the shoots of experience and realization arose. With a fierce resolve to relinquish worldly concerns, making the victory banner of practice his chief concern—

[L3] Through the supreme [?], the fortunate followers, their attachment to worldly appearances [?], were spurred to practice. Cherished by the yidams and dakinis, obstacles on the path were cleared and enhancement—

[L4] Being enhanced, experience and realization increased progressively, and mastery in the Dharma was attained. Through devotion to the earlier lineage masters reaching its culmination, the compassionate transmission descended; the lineage's [?] blessings—

[L5] Possessing their signs and marks. Because the resolve for supreme awakening was vast and powerful, even when merely his sayings and name fell upon the ears of people without imprints of virtue, their perceptions changed—

[L6] And, with their hairs stirring in faith and tears welling up, the seed of awakening was produced, enabling protection from all the terrors of samsara and the lower realms. Having grasped the essential point of the messenger's path of Secret Mantra—

[M1] Opening ornament.

[M2] [?]

[M3] Three.

[M4] 5 — handwritten marginal numeral.

[M5] 3a — folio label.


I1CZ20410010 — 4b

[L1] [Continuation from the preceding page:] At the twenty-four [?], heroes and ḍākinīs gather like clouds, and [he] becomes Heruka, lord of their assembly. Possessing fearless confidence, [he] overpowers the eight classes of gods and nonhuman spirits, and [his] command—

[L2] —being carried out, the four kinds of activity are spontaneously accomplished. An artisan who knows all the forms of things as having the nature of emptiness and luminosity, and teaches [this] [?]. Through the medicinal compound [?] of the five wisdoms [?], the chronic disease of the five poisons [is to be] rooted—[?]

[L3] —out: a physician who causes [the disease] to be expelled. A master of language who understands all the meanings of good and bad indicated by the natural sounds of the outer and inner elements, and knows them all as sound and emptiness. Others' minds and so forth [?], hidden phenomena—

[L4] —all, good and bad, [he] knows clearly; a master of valid cognition who has directly ascertained that everything knowable is without self. [He] knows all the phenomena of external things as one's own awareness [?], mind; and mind—

[L5] —[he] decisively understands to be primordially luminous, unborn and empty; its expressive energy, appearing without cessation, is self-liberated as the inseparable three bodies. Thus, a great paṇḍita of the essential meaning [?]. The pure, boundless buddha-fields, all—

[L6] —of them, [he] can traverse in an instant through miraculous power; having displayed [?] deeds of complete purification [?], [he] becomes the occasion for the buddhas and bodhisattvas of those fields to teach and listen to Dharma; therefore, the buddhas—[continues on the next page]


I1CZ20410012 — 5b

[L1] [Continued from the preceding page:] and the deed of passing beyond sorrow, [into] supreme[?] peace. In the first [division]: the deed of his birth, together with the origin of the paternal ancestral lineage and the reason why the lineage was named Mila.

[L2] The deed whereby, while he was young, his father passed away[?], his relatives rose as enemies, he was deprived of all outer and inner[?] possessions, and he fully took the truth of suffering into his own experience. Urged by his mother's command, the [ritual] activities of forceful action … [continued in L3].

[L3] [Continuing L2:] the deed of accomplishing those activities and eliminating the enemies. Beginning with the first of these three [deeds][?], the beginning of the wondrous deeds, together with the introductory setting, is presented as follows.

[L4] Emaho! At one time, thus have I heard. That very great Heruka, the master of yoga[?], universally renowned by the name of the venerable Mila Zhepa Dorje ('Laughing Vajra'), [was] in the country of Nyanang, at [the place] called Dropa Cave[?] … [continued in L5].

[L5] …at the sacred abode so called: the man Rechung Dorje Drakpa, and Repa Zhiwa Ö, Ngandzong Repa, Seban Repa, Khyira Repa, Drigom Repa, Lengom[?] Repa, Repa … [the last name continues in L6].

[L6] …Sangye Kyab [completing 'Repa' in L5]; Gshingom[?] Repa; Dampa Gyakphuwa[?]; the teacher Shakya Guna[?], and others: his spiritual sons, yogis, heroes of the [spiritual] grounds[?]; and Lekse Bum, and[?] … [continued on the following page].


I1CZ20410014 — 6b

[L1] [Continued from the preceding page:] Having led [me] inside a certain […], [she] gave excellent and lavish hospitality with food and drink, as to a guest, and [said]: 'At present, in Uḍḍiyāna, the Buddha Akṣobhya is teaching Dharma. Nephew [or grandson], if you request the teachings with faith [?], I—'

[L2] '—will ask permission,' [she] said. Wishing very much to listen, [I] said, 'Good.' 'Then let us go,' [she] said; [an uncertain phrase concerning moving or following ahead [?]], and [we] went. In the centre of that city, upon a high and spacious throne-seat of precious materials—

[L3] —[I] saw the Blessed One Akṣobhya, far more extraordinary than [the form] previously meditated upon in the mind, teaching Dharma in the midst of an ocean-like assembly. Intoxicated with joy and bliss, [I was] passing into a faint—

[L4] —[I] experienced something like that. Then Bhari Ma [?] said: 'Nephew [or grandson], you [?] stay here for a while. I will go and ask the Buddha for permission [uncertain verbal ending [?]].' Saying this, she went, and permission was obtained. Again she led [me] to the Buddha's feet—

[L5] —having come before [him], [I] prostrated. Having requested blessings, [I] sat in his presence listening to Dharma. With a smile on his face, for a little while he remained gazing steadily [?] at me; from this, [I thought] that with affection for me—

[L6] —he was thinking [of me]: that thought arose. In all the Dharma he taught, he spoke only of the lineages, accounts of births, deeds and liberation-stories of all the Buddhas and bodhisattvas; because he was speaking thus, [my] body hairs stirred … [Continues on the next page; the final Tibetan phrase remains grammatically open.]


I1CZ20410017 — 8a

[G-L1] [Continued from the preceding page:] …the one(s) who [preceding action missing] and the listeners [unreadable phrase]: those signs seemed to me to be a signal to request the venerable one's life story for the benefit of beings—‘Do request it’ [?]. Thinking, ‘I must certainly ask,’ an uncommon devotion to the guru…

[G-L2] Such [devotion] arose, and he prayed from the depths of his heart and the centre of his bones. He remained for a little while in a state of meditation. Again, within an experience in which sleep and clear light mingled, [there were figures] wearing the ornaments and attire of Oḍḍiyāna…

[G-L3] Five beautiful young women—white, blue, yellow, red, and green—were seated in a row facing Rechungpa. One said, ‘It appears that Milarepa's life story will be told tomorrow morning, so let us go to listen.’ One said, ‘The person making the request…’

[G-L4] ‘…who is there?’ she asked. One said, ‘His great sons, his heart disciples, will make the request [?].’ As she said this, they all reportedly looked towards Rechungpa with smiling eyes. One said, ‘Since everyone is eager [?] to hear this wondrous Dharma, we…’

[G-L5] ‘…too would do well to make a supplication,’ she said. One said, ‘It is fitting for the great sons to request the life story. To us falls the spreading and safeguarding of his teaching.’ Having said this, they disappeared like a fading rainbow. After that, Rechung[pa]…

[G-L6] [Rechung]pa too arose from clear light. Dawn had broken in the sky, and the sun had risen brightly [?]. Rechungpa thought, ‘Those signs of the five Tsering sisters also seem understandable’ [?]. Having thought this, [his] meditation… [Continues on the following page.]


I1CZ20410019 — 9a

[I1CZ20410019-L1] [Continued from the preceding page:] …then [?]. If [you] ask [?], I shall answer the questions: my clan is Khyung-po; [my] family is Jo-sras. I myself am Milarepa. At first I also performed black deeds; in the middle I also performed white ones. Now [unclear ending; continues into line 2]…

[I1CZ20410019-L2] …free from both white and black; ‘the basis of karma’ [?] … ‘something unchanging’ [the grammatical relation is unresolved]. If those things are explained at length, there are many circumstances—some that make one weep, some that make one laugh…

[I1CZ20410019-L3] “Although it could be told, it is of little use, so let this old man sleep at ease,” he said. Rechungpa again bowed [?] and made this supplication: “Precious Jetsun, at first, through austerity and resolve…”

[I1CZ20410019-L4] “…with fierce [resolve], you put the profound instructions into practice and devoted yourself to one-pointed practice. Thus the way things abide has now become manifest, and you have reached where phenomena are exhausted. From within an unchanging state, changing [deeds…] [?; continues into line 5]”

[I1CZ20410019-L5] “…you do not perform [such] deeds, and that you do not move [?] is indeed agreed by all. Yet [there are] the lineage Khyung-po, the family Jo-sras, and the reason you were given the name Mila; how, after your birth, you first performed black deeds; and in the middle…”

[I1CZ20410019-L6] “…how you performed white [deeds] in the middle: the circumstances that make one weep and laugh in connection with [these accounts] have an inconceivable purpose. Therefore, considering me and all sentient beings with great compassion…” [Continues on the following page.]


I1CZ20410020 — 9b

[L1] [Continuing discourse:] “Please do not remain inactive[?] in body, speech and mind, but speak at length. You vajra brothers and sisters gathered here[?], and the listeners[?] gathered in faith, also, in my[?] making this supplication …” [Continues in L2.]

[L2] “… I ask you to lend assistance.” Having thus made the supplication, [the speaker] made many prostrations. Then the [illegible group designation][?] and the faithful listeners[?] also made many prostrations [and said]: “Holy person, …[?] small/young …” [The final phrase continues in L3; its construction is uncertain.]

[L3] “… please grant [it] in accordance with the supplication made [by …], and please turn the wheel of Dharma[?].” When they again made this supplication, the venerable one spoke: “Since you all hold [this] so important and earnestly in mind[?] …” [Continues in L4.]

[L4] “… hold [it in mind]. There is no need to keep [it] secret, so I shall explain. As for my clan and lineage: among a large pastoral community in the northwestern direction of Ü[?], [there was one] of the Khyungpo clan, of the lineage of the old mantra tradition, a son of a lama [called or titled] José[?] …” [Continues in L5.]

[L5] “… a yogin who, being cared for by his meditational deity, possessed mantra power[?]. He went to circumambulate sacred places throughout the land and to visit sacred supports [of worship]. He arrived at a place called [unreadable name][?] in the region of Chö Latö Jang[?], and …”

[L6] “In that country he subdued spirits and obstructing entities and bestowed blessings. Because he possessed power, very great benefit[?] arose; those to be trained and his activities became extensive. He was given the name Khyungpo José[?], and, having stayed for several years[?] …” [The connective continues onto the next page.]


I1CZ20410282 — 140b

[L1] [Continued from the preceding page:] …we request that [it] be granted to all […]. Lord, when [you] rendered service to the guru, [you were] like the wool of a white, auspicious sheep. Yogi who benefits everyone, to [you], the compassionate one, I offer supplication. The ḍākinī’s hand… [continues in L2]

[L2] [Continuing L1:] …that stupa in [her] hand: we request that [it] be granted to us, [your] sons and disciples. Lord, when [you] abandoned worldly activities, [you were] like a sage, a king of knowledge. Unchanging yogi, to [you], the courageous one, I offer supplication.

[L3] That stupa in the ḍākinī’s hand: we request that [it] be granted to us, [your] sons and disciples. Lord, when [you] meditated on the guru’s instructions, [you were] like a tigress eating a human corpse. Yogi without doubt, to [you], the persevering one, supplication… [continues in L4]

[L4] [Continuing L3:] …I offer. That stupa in the ḍākinī’s hand: we request that [it] be granted to us, [your] sons and disciples. Lord, when [you] travelled[?] through uninhabited valleys, [you were] like a boulder of iron without cracks[?]. Unchanging yogi… [the supplication continues in L5]

[L5] To [you], who have abandoned contrivance, I offer supplication. That stupa in the ḍākinī’s hand: we request that [it] be granted to us, [your] sons and disciples. Lord, when [you] displayed signs and miraculous manifestations, [you were] like an elephant and a white lion. Trepidation… [continues in L6 as ‘without trepidation’]

[L6] [Continuing L5:] …yogi without [trepidation], to [you], free from fear, I offer supplication. That stupa in the ḍākinī’s hand: we request that [it] be granted to us, [your] sons and disciples. Lord, when [you] generated experiences and signs of warmth, the moon of the fifteenth [day]… [continues on the following page]


I1CZ20410299 — 149a

[L1] … the collection of intentions of the supreme one who has passed [into …]—

[R1] may [they] be completely fulfilled, just as [intended], without obstacles; and the utterly white—

[L2] whose pennant of realization flutters greatly—the teaching of the essential meaning—

[R2] [its] great victory banner, being raised prominently by fortunate gods and humans—

[L3] [thus] may it remain firm, without declining, until the end of existence. Thus, for [the supreme one] who has passed into peace—

[R3] for the fulfillment of the intentions of the supreme one who has passed [into peace], and [with] Ngawang Ngödrub of Holland—

[L4] when the English Yeshe Khandro contributed sponsorship, the khenpo of Druk Sang Ling, [?]-Gön—

[R4] Nor-[?]-pa wrote [this]; may virtue and goodness increase. This print is kept at Mila's practice community in Kulu, [?]-li.

[CAP-L] Dudsolma, guardian of Marpa's teaching.

[CAP-C] The great stupa of the dharmakaya of awakening.

[CAP-R] Tseringma, who abides by Mila's command.

[MARGIN-L] Ka. One hundred forty-nine [?]. The liberation-life of Mila.

[NUMBER-L] 297.

[NUMBER-R] 149a.
