Author Topic: Sayings of Milarepa  (Read 2132 times)


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Sayings of Milarepa
« on: March 05, 2010, 05:41:13 PM »
Initial realizations of Milarepa:

In order to achieve perfect seeing one needs a perfect master who knows how to transmit fully and unerringly the four aspects of initiation and skillfully explain the hidden meaning with compassion. Initiation awakens one to ultimate reality and from then onward one meditates through all the various stages of the Path. Having endeavored to discover the non-selfhood of personality, which is common to all esoteric traditions, one examines the self by means of logic, the teaching, and analogies and, not finding the self, one understands selflessness. One must then bring the mind into a quiet state. When the mind is calmed by means of such reasoning, discriminating thought ceases and mind reaches a non-conceptual state. If one continues in this state for days, months, and years, so oblivious to the passing of time that one needs to be reminded of it by others, one has then achieved tranquility of mind.

This state of tranquility is maintained by means of continued attention and awareness, not allowing it to become distracted or to sink into passivity. Intensified by the force of awareness, one experiences pure consciousness without differentiation - naked, vivid, and crisp. These are the characteristics of tranquillity of mind.

Pure consciousness may be regarded as a flash of perfect insight; individuals do not actually experience it until they reach the first stage of Enlightenment. At this stage, one meditates, visualizing the forms of the yidam. In so doing one may experience visions and forms, but these are devoid of substance and are merely products of meditation.

To sum up: First, a vivid state of mental tranquility and a sustaining energy together with a discerning intellect are indispensable requirements for attaining perfect insight. They are like the first steps of a staircase.

Second, all meditation, with or without form, must begin from deeply aroused compassion and love. Whatever one does must emerge from a loving attitude for the benefit of others.

Third, through perfect seeing, all discrimination is dissolved into a non-conceptual state.

Finally, with an awareness of the void, one sincerely dedicates the results for the benefit of others. I have understood this to be the best of all ways.

Just as a starving man cannot be fed by the knowledge of food but needs to eat, so too one needs to experience in meditation the meaning of emptiness. I understand more particularly that in order to arrive at perfect insight it is necessary to practice meritorious deeds and self-purification, without respite, in the intervals between meditations.

In short, I saw that this mediator's understanding of the emptiness of things, of their unity, of their indefinability, and of their non-differentiation corresponds to the four aspects of initiation according to Vajrayana.

In order to make this knowledge manifest in myself, I subdued my body, deprived it of food, harnessed my mind, and achieved equanimity in the face of all circumstances including the danger of death.
Homage to the Universal Being...Om Shanti ... Om Shanti ... Om Shanti ...


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Nagarjuna's Mahamudra Vision
« Reply #1 on: March 06, 2010, 12:22:41 PM »
   Nagarjuna's Mahamudra Vision

Homage to Manjusrikumarabhuta!

1. I bow down to the all-powerful Buddha
Whose mind is free of attachment,
Who in his compassion and wisdom
Has taught the inexpressible.

2. In truth there is no birth -
Then surely no cessation or liberation;
The Buddha is like the sky
And all beings have that nature.

3. Neither Samsara nor Nirvana exist,
But all is a complex continuum
With an intrinsic face of void,
The object of ultimate awareness.

4. The nature of all things
Appears like a reflection,
Pure and naturally quiescent,
With a non-dual identity of suchness.

5. The common mind imagines a self
Where there is nothing at all,
And it conceives of emotional states -
Happiness, suffering, and equanimity.

6. The six states of being in Samsara,
The happiness of heaven,
The suffering of hell,
Are all false creations, figments of mind.

7. Likewise the ideas of bad action causing suffering,
Old age, disease and death,
And the idea that virtue leads to happiness,
Are mere ideas, unreal notions.

8. Like an artist frightened
By the devil he paints,
The sufferer in Samsara
Is terrified by his own imagination.

9. Like a man caught in quicksands
Thrashing and struggling about,
So beings drown
In the mess of their own thoughts.

10. Mistaking fantasy for reality
Causes an experience of suffering;
Mind is poisoned by interpretation
Of consciousness of form.

11. Dissolving figment and fantasy
With a mind of compassionate insight,
Remain in perfect awareness
In order to help all beings.

12. So acquiring conventional virtue
Freed from the web of interpretive thought,
Insurpassable understanding is gained
As Buddha, friend to the world.

13. Knowing the relativity of all,
The ultimate truth is always seen;
Dismissing the idea of beginning, middle and end
The flow is seen as Emptiness.

14. So all samsara and nirvana is seen as it is -
Empty and insubstantial,
Naked and changeless,
Eternally quiescent and illumined.

15. As the figments of a dream
Dissolve upon waking,
So the confusion of Samsara
Fades away in enlightenment.

16. Idealising things of no substance
As eternal, substantial and satisfying,
Shrouding them in a fog of desire
The round of existence arises.

17. The nature of beings is unborn
Yet commonly beings are conceived to exist;
Both beings and their ideas
Are false beliefs.

18. It is nothing but an artifice of mind
This birth into an illusory becoming,
Into a world of good and evil action
With good or bad rebirth to follow.

19. When the wheel of mind ceases to turn
All things come to an end.
So there is nothing inherently substantial
And all things are utterly pure.

20. This great ocean of samsara,
Full of delusive thought,
Can be crossed in the boat Universal Approach.
Who can reach the other side without it?

The Twenty Mahayana Verses, (in Sanskrit,
Mahayanavimsaka; in Tibetan: Theg pa chen po nyi
shu pa) were composed by the master Nagarjuna.
They were translated into Tibetan by the Kashmiri
Pandit Ananda and the Bhikshu translator Drakjor
Sherab (Grags 'byor shes rab). They have been
translated into English by the Anagarika
Kunzang Tenzin on the last day of the year 1973
in the hope that the karma of the year may be mitigated.

May all beings be happy!