Milarepa-Draft

__NOINDEX__ (This is nothing to do with the software, just a page I'm hosting here temporarily for a t-ban appeal on Wikipedia, will be gone in a few days) -- For the current version on Wikipedia - see Milarepa. As you see, it is tagged with multiple issues of sourcing and neutrality, which this draft fixes diff. This is an example to show the work I plan to do for Buddhist biographies. -

UJetsun Milarepa (c. 1052 – c. 1135 CE) is generally considered one of Tibet's most famous yogis and poets. He was a student of Marpa Lotsawa, and a major figure in the history of the Kagyu school of Tibetan Buddhism.

Little is known about Milarepa as a historical figure. Even his date is unsure. The traditional account says he was born in 1052 and died in 1135, other sources move his birth back to 1040, or 1028, with some sources suggesting 1026 or 1024. He was born during a new wave of expansion of Buddhism in Tibet known as the "Later dissemination" (phyi dar) by Tibetan historians, when Tibetan translatros traveled to Nepal and India to train under various tantric Buddhist masters and returned with new philosophic and ritual texts. The "Earlier disemmination" (singa dar) took place in the seventh to ninth centuries when traditionally the first Buddhist monasteries were built and Buddhist texts were translated from Sanskrit into the Tibetan language, said to have been created for that purpose. Traditional accounts say that this is followed by a dark age of 150 years with collapse of both Buddhism and the Tibetan empire.

The story of the life of Milarepa is based on the traditional "Songs of Milarepa" and "Life of Milarepa" by Gtsang-smyon He-ru-ka. These are classics of Tibetan literature.

Whether or not there was a true dark age of Buddhism, the eleventh century did see a revival of Buddhism. Milarepa's principal teacher Marpa the translator was one of the individuals who did this. Milarepa traditionally was the source by lineage of the Kagyu lineage and several other lineages also started with this disemmination of new texts into Tibet. The Nyingma lineage predates Milarepa, and in his life story Milarepa encounters a Nyingmapa teacher, but is unable to follow his instructions in the practice of the Great Perfection (rdzogs chen), which is described as a path that could lead him to Buddhahood easily with no effort. Having discovered this path is not suitable for him, he sets off on his quest to receive the teachings from Marpa the translator.

In his youth before he set out to find the dharma, Milarepa performs dark magic in revenge for the treatment of his mother and sister by his uncle and aunt, killing many people through sorcery. It is his regret for these deeds that lead to his path to Buddhahood. Marpa puts him through various extraordinary trials of patience, pain and endurance, including building towers by hand, stone by stone, which he then had to tear down again by hand, and then build again. This is later revealed by his teacher Marpa as skilful means to help to exhaust the negative karmic effects of his murders as a youth and make it possible for him to reach Buddhahood in his own lifetime. Milarepa spends much of his life in remote caves in Tibet, often with little to eat and sometimes only able to subsist on nettles, which turn his skin green. At times he encounters various travelers in the mountains and these encounters become teaching experiences for them, turning ordinary events into opportunities to teach the dharma. Various events in his life become profound teaching experiences for him too, such as when his only cooking pot is broken leaving only the nettle residue in the shape of the pot, leading to a profound understanding of impermanence.

He practiced as a layman and never took the monastic vows of a bhikkhu. His teacher Marpa was a lay practitioner too, a married man. The two lives show different styles of practice with Milarepa living a solitary life in the mountains and experiencing great hardship, and Marpa living a social life as a farmer in society to outwards appearance no different from any other farmer. Traditionally he is depicted as clad in white cotton, often his skin has a greenish hue from a diet of nettle soup and he has a hand to one ear as if listening to his own voice as a singer, and lips parted as if singing one of his famous songs of realization

Early life
Born in the village of Kya Ngatsa – also known as Tsa – in Gungthang, a province of western Tibet, to a prosperous family, he was named Mila Thöpaga (Thos-pa-dga'), which means "A joy to hear." His family name, Josay, indicates noble descent, a sept of the Khyungpo or eagle clan. .

Sorcery
When his father died, he entrusted the upbringing of his wife and children to his brother. But Milarepa's uncle and aunt took all of the family's wealth and forced his mother and his sister Petra to work as servants, while Milarepa himself was sent away to study reading and writing. At his mother's request, Milarepa studied black magic whose efficacy was unquestioned at the time. While his aunt and uncle were having a party to celebrate the impending marriage of their son, he took his revenge by summoning a giant hailstorm to demolish their house, killing 35 people, although the uncle and aunt survived. On request of his mother, he then sent a hailstorm to destroy their crops destroying the entire harvest just as they were about to be reaped.

Many of Milarepa's deeds took place in the homeland of Chö kyi Drönma, the Samding Dorje Phagmo, and his life and songs were compiled by Tsangnyön Heruka, sponsored by her brother, the Gungthang king Thri Namgyal De.

Milarepa later lamented his evil ways in his older years in conversation with Rechungpa: "In my youth I committed black deeds. In maturity I practised innocence. Now, released from both good and evil, I have destroyed the root of karmic action and shall have no reason for action in the future. To say more than this would only cause weeping and laughter. What good would it do to tell you? I am an old man. Leave me in peace."



Milarepa's long distance running as a sorcerer
According to the book Magic and Mystery in Tibet by French explorer Alexandra David-Néel, writes:
 * "at the house of the lama who taught him black magic there lived a trapa [monk] who was fleeter than a horse... Milarepa boasts of similar powers and says that he once crossed in a few days, a distance which, before his training in black magic, had taken him more than a month. He ascribes his gift to the clever control of 'internal air'."

After witnessing such a monk David-Néel described how :
 * "By that time he had nearly reached us; I could clearly see his perfectly calm impassive face and wide open eyes with their gaze fixed on some invisible far-distant object situated somewhere high up in space. The man didn't run. He seemed to lift himself from the ground, proceeding by leaps. It looked as if he had been endowed with the elasticity of a ball and rebounded each time his feet touched the ground. His steps had the regularity of a pendulum."

This esoteric skill, which is known as Lung-gom-pa in Tibet, is said to allow a practitioner to run at an extraordinary speed for days without stopping. This technique could be compared to that practised by the Kaihogyo monks of Mount Hiei and by practitioners of Shugendo, Japan.

Tutelage under Marpa
Knowing that his revenge was wrong, Milarepa (then known by his boyhood name 'Fortuitous') set out to find a lama and was led to Marpa the Translator. Marpa proved a hard taskmaster. Before Marpa would teach Milarepa he had him build and then demolish three towers in turn. Milarepa was asked to build one final multi-story tower by Marpa at Lhodrag: this 11th century tower still stands. When Marpa still refused to teach Milarepa, he went to Marpa's wife, who took pity on him. She forged a letter of introduction to another teacher, Lama Ngogdun Chudor, under whose tutelage he practiced meditation. However, when he was making no progress, he confessed the forgery and Ngogdun Chudor said that it was vain to hope for spiritual growth without the guru Marpa's approval.

Milarepa returned to Marpa, and was finally shown the spiritual teachings. Milarepa then went into retreat under instruction from his teacher Marpa and supplied with food by Marpa's wife. After some years he had a dream that his mother was dead and his only sibiling his sister Peta Gonkyi was wandering friendless. He went to ask leave of his teacher, who said he could go, giving him parting instructions.

He returned to his homeland briefly, to find his mother dead and her bones lying in a dusty heap in the ruins of the family house. Profoundly moved by this experience of impermanence, he then starts a series of retreats in remote mountain caves, and after protracted diligence for 12 years he attained the state of Vajradhara (complete enlightenment). He then became known as Milarepa. 'Mila' is Tibetan for; 'great man', and 'repa' means; 'cotton clad one.' At the age of 45, he started to practice at Drakar Taso (White Rock Horse Tooth) cave – "Milarepa's Cave", as well as becoming a wandering teacher. Here, he subsisted on nettle tea, leading his skin to turn green with a waxy covering, hence the greenish color he is often depicted as having, in paintings and sculpture.

Monastery
Nyanang Phelgyeling Monastery, also known as Sonam Gompa later in Nepal, which later became very famous in Nepal, is a Tibetan Buddhist monastery in a tiny village called Nyanang in Tibet near the border of Nepal. Fortunately Nyanang Phelgyeling Monastery has the rare statue of Milerapa which was created by his own disciple (Bhu Rechung Pa ). The statue was created in the lifetime of Milarepa. The cave is consecrated to Milarepa. It is built around the cave where he once lived. "It was destroyed but has now been rebuilt and decorated by Nepali artisans. This is one of many caves associated with Milarepa between Langtang and Jomolungma."

Lineage
Milarepa's lama was Marpa Lotsawa, whose guru was Naropa, whose guru in turn was Tilopa. Milarepa is famous for many of his songs and poems, in which he expresses the profundity of his realization of the dharma. His songs were impulsive, not contrived or written down, and came about while he was immersed in enlightened states of consciousness.

Milarepa's life represented the ideal bodhisattva, and is a testament to the unity and interdependency of all Buddhist teachings – Theravada, Mahayana and Vajrayana. He showed that poverty is not a deprivation, but rather a component of emancipating oneself from the constrictions of material possessions; that Tantric practice entails discipline and steadfast perseverance; that without resolute renunciation and uncompromising discipline, as Gautama Buddha Himself stressed, all the sublime ideas and dazzling images depicted in Mahayana and Tantric Buddhism are no better than magnificent illusions. He also had many disciples, male and female, including Rechung Dorje Drakpa and Gampopa. His female disciples include Rechungma, Padarbum, Sahle Aui and Tsheringma.

It was Gampopa who became Milarepa's spiritual successor, continued his lineage, and became one of the main lineage masters in Milarepa's tradition. Gampopa established the Kagyu path, based on the Mahamudra teachings he received from Milarepa, and the Indian Mahasiddha practices brought to Tibet by Marpa, which he combined with the Kadampa Lamrim teachings and the Kadam monastic and scholastic traditions.

Gallery
""In paintings, his slender torso is usually draped with a simple white cotton robe, the attire of a repa ( ras pa, literally “cotton-clad”), or itinerant yogin. His face may look hollow from years of living in the frigid caves of Tibet’s high snow mountains, or it may have a greenish hue from a diet of nothing but the broth of wild nettles. His legs are loosely crossed and wrapped with a special belt to help maintain a proper posture during long meditation sessions. His left hand rests in his lap in a gesture of deep contemplation. His right hand is held to his ear in the pose a singer might strike to better hear his own voice; his lips may be slightly parted as if singing one of the spontaneous songs of inner realization for which he is so famous. Surrounding him might be the many disciples he taught, or the demons he tamed and converted to Buddhism, or scenes of the miracles he performed.Such images would be instantly identifiable to all Tibetans, even the small community of non-Buddhist Tibetan Muslims and Christians. Members of every sect of Tibetan Buddhism venerate him as an exemplar of religious dedication and mastery. Many can recite his songs from memory.""