Milarepa: A Spiritual Journey from Revenge to Enlightenment

Milarepa (1040–1123) is one of the most famous yogis, philosophers, and poets in Tibetan history. He is also a key figure in the history of the Kagyu school of Tibetan Buddhism and a direct disciple of Marpa Lotsawa, the founder of the Kagyu tradition. In various murals, he is often depicted with his hand supporting his ear as if listening, symbolizing his way of conveying Buddhist wisdom through poetry. His teachings were later compiled and organized by his disciples into The Hundred Thousand Songs of Milarepa, which has been widely circulated.

His skin was said to have a greenish hue due to years of tough retreat, and he often survived on soup made from nettles. Milarepa’s life was a spiritual journey from revenge to repentance, from suffering to enlightenment. Through converting to Buddhism, rigorous practice, and finally transcending his ego, he achieved a selfless awakening. This article will explore Milarepa’s life and his spiritual journey from vengeance to enlightenment, from suffering to liberation. It will also examine how his practice and experiences have influenced later practitioners.

Biography

Milarepa is remembered for his extraordinary determination and personal growth. Milarepa was born around 1040 AD in a wealthy Tibetan family in Gongtang (now north of Gyirong County). In his early years, he lived a relatively happy life. However, his father passed away when he was just seven years old.

Early Life: Revenge and Regret

His uncle and aunt took over the family property and mistreated his mother, sister, and him. They were forced to eat the same food given to pigs and dogs, do the hard work, wear ragged clothes, and use straw ropes as belts, working non-stop every day. When Milarepa turned 15 and prepared to get married, his mother attempted to take back their family property. But instead of returning the inheritance, his uncle violently beat them. As a result, the hatred between the two families grew day by day.

Driven by deep hatred, Milarepa's mother tried to raise money and sent him away to learn sorcery. Milarepa swore to take revenge. He studied hard and soon mastered the skill of casting spells. When his uncle held a wedding for his son, Milarepa used his sorcery to collapse his uncle’s house, killing 35 people. He also fulfilled his mother’s request for vengeance because she was insulted by the villagers. He cast a spell to bring a hailstorm, ruining the crops of the villagers.

However, seeing the tragic situation of the house collapse and the villagers suffering from famine, Milarepa found no peace in his heart. Instead, guilt and inner torment began to consume him. He realized that only through spiritual practice could he free himself from his inner pain and seek redemption for his soul.

Becoming a Disciple of Marpa

In order to repent of his sins, in 1077, Milarepa went to Lhar in the region of Tsang (now within Rinbung County) to seek Dharma from the renowned master Rongton Lhaga of the Nyingma school. He studied the "Great Perfection" teachings there.

Later, Rongton Lama recommended him to Marpa Lotsawa, the founder of the Kagyu school, who was based in Luozhuo Wolong Monastery (near present-day Lhozhag County). Milarepa, bringing gifts, arrived in Luozhuo Wolong, but Marpa put him through intense trials to purify his past wrongdoings. Marpa challenged Milarepa's mind and spirit by making him build and dismantle a tower repeatedly. Marpa ordered him to construct a multi-story tower with his bare hands, then tear it down and return all the materials to their original places, only to rebuild it from scratch. This process was repeated nine times. Eventually, Milarepa completed a nine-story tower (Samkhar Guthok Monastery) and a twelve-pillared hall beneath it, passing Marpa's tests.

Milarepa became Marpa's direct disciple and followed him for seven years. Marpa taught him the comprehensive teachings and transmissions of the Kagyu tradition, especially the yogic practices of the "Tummo" (inner heat meditation), Tantric initiations, and instructions. In winter, he could resist the severe cold by wearing only a single cloth coat, so people called him "Repa" (meaning the cloth wearer).

Training and Teaching

At the age of 45, Milarepa retreated into the deep mountains of Gyirong and Nyalam, where he spent the next nine years in intense meditation. He focuses on the Tantric teachings and Tummo practices. He insisted on meditation daily, often eating nothing but wild nettles. He grew weaker, and his skin turned pale green. Afterward, he attained enlightenment and mastery over his practice. He went down the mountain and began spreading the Dharma, helping others understand the teachings of Buddhism and guiding them towards true faith in the Dharma.

During his travels to spread the teachings, Milarepa visited the region around Mount Kailash, where Bon was still prevalent. It is said that he had a contest with the Bon master Naro Bönchung. They agree that the one who reached the summit of Mount Kailash first, before sunrise on the full moon night, would be the victor. At dawn, Naro Bönchung rode the divine drum and flew straight to the top of the mountain while Milarepa was still immersed in concentration. When Naro Bönchung was about to reach the top of the mountain, he saw Milarepa rising into the sky, flying toward the snowy peak like an arrow, and falling to the top of the mountain in the blink of an eye. Naro Bönchung was so ashamed that his legs went limp and he rolled down the mountain with his drum. Today, there is still a deep groove from the top of Mount Kailash to the foot of the mountain.

Milarepa's approach to spreading the Dharma was unique. He used spiritual songs as a way to teach. These songs were not only fresh and natural but also simple and easy to understand, helping people better grasp the essence of the teachings. Later, his disciples compiled and organized his teachings into The Hundred Thousand Songs of Milarepa.

Passed Away

In 1123, Milarepa passed away at the age of 84, allegedly poisoned by a jealous rival. He has spent his life in rigorous practice while also dedicated to teaching and benefiting others. As his song says: "Do not cling to the honor and comfort of this life, nor be bound by names and labels, allowing them to drag you around. Devote your life to practice. If you do so, many others will follow your example and strive to practice as well."  After Milarepa's body was cremated, it is said that the goddess Dakini took away his relics, leaving only a small piece of cloth, a knife, and a bag of candy. They were still left to benefit all living beings - the will said: These things have been blessed by the Buddhas. The sugar and cloth can be cut infinitely with a knife and can be widely distributed. All living beings can benefit from it for seven lifetimes.

Samkhar Guthok Monastery

Samkhar Guthok Monastery is located in the Sê Township of Lhozhag County, Tibet, approximately 43 kilometers from the county center. It was founded by Milarepa between 1077 and 1084, following the instructions of his teacher, Marpa. Originally a Kagyu monastery, it later became part of the Gelug sect. The main building is a fortress-like tower with nine levels.

The nine-story tower is famous for its perilous prayer circuit. To perform the prayer ritual, one must first climb up the nine stories. The stairs on each floor are extremely steep. At the top of the tower, one must hold onto a rope and walk along a narrow ledge just one foot wide, circling the tower to pray for blessings.

The monastery houses a large collection of murals that reflect the distinctive style of the Kagyu school, some of which are said to have been painted by Marpa. Particularly valuable is the monastery's collection of ancient Tibetan Buddhist manuscripts, many of which are believed to date back three to four hundred years before the construction of the monastery.

Samkhar Guthok Monastery is an important place of transmission for the Kagyu tradition of Tibetan Buddhism. It is regarded as a sacred site that gathers blessings and is renowned worldwide for its long history, rich culture, and unique architectural style.

Conclusions

Milarepa's life demonstrates the possibility of transformation from hatred to forgiveness, and from sin to purification. It reminds us that through introspection and spiritual practice, we can continuously transcend ourselves and pursue inner freedom and wisdom. His masterpiece—The Hundred Thousand Songs of Milarepa—holds a significant place in Tibetan literature and Buddhist history, continuing to inspire people around the world to this day.