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Milarepa (1052-1135) is one of the most famous figures in Tibetan history.  In his youth he had been a magician, but having seen the futility of that pursuit, he became a yogi under the strict guidance of the translator, Marpa of Lhodrak (1012-97.)  He went on to live as a cave-dwelling hermit, and became known as a singer of many dohas, or songs of devotion and wisdom.  Also an accomplished teacher, he attracted students who later went on also to found important lineages.  

His biography, in which he overcomes the adversity of pride and self-concern (which  led to vengeful destructive acts of magic) to finally achieve enlightenment, has been told many times. 

After years of self-imposed isolation to atone for the murder and mayhem committed to avenge wrongs done his mother and sister, he persevered in the practice of Mahamudra and the Six Yogas of Naropa which culminated in his achieving profound realization.  

He expressed that attainment in thousands of poems and songs he composed many of which Tibetans know by heart. 

They are found in The 100,000 Songs of Milarepa.

<2000 photo of one of Milarepa's caves by P. Hayward.

W. Y. Evans-Wentz first brought Tibet's Great Yogi Milarepa to the English language in 1928.  It has since been republished many times.  

Here is the account of an incident that gave rise to the doha known as Five Comforts.  

"One night, a person, believing that I possessed some wealth, came and, groping about, stealthily pried into every corner of my cave. Upon my observing this, I laughed outright, and said, 'Try if thou canst find anything by night where I have failed by daylight.' The person himself could not help laughing, too; and then he went away.

About a year after that, some hunters of Tsa, having failed to secure any game, happened to come strolling by the cave. As I was sitting in Samadhi, wearing the above triple-knotted apology for clothing, they prodded me with the ends of their bows, being curious to know whether I was a man or a bhuta. Seeing the state of my body and clothes, they were more inclined to believe me a bhuta. While they were discussing this amongst themselves, I opened my mouth and spoke, saying, 'Ye may be quite sure that I am a man.'

They recognized me from seeing my teeth, and asked me whether I was Thopaga. On my answering in the affirmative, they asked me for a loan of some food, promising to repay it handsomely. They said, 'We heard that thou hadst come once to thy home many years ago. Hast thou been here all the while?' I replied, 'Yes; but I cannot offer you any food which ye would be able to eat.' 

They said that whatever did for me would do for them. Then I told them to make fire and boil nettles. They did so, but as they expected something to season the soup with, such as meat, bone, marrow, or fat, I said, 'If I had that, I should then have food with palatable qualities; but I have not had that for years. Apply the nettles in place of the seasoning.' 

Then they asked for flour or grain to thicken the soup with. I told them if I had that, I should then have food with sustaining properties; but that I had done without that for some years, and told them to apply nettle tips instead. 

At last they asked for some salt, to which I again said that salt would have imparted taste to my food; but I had done without that also for years, and recommended the addition of more nettle tips in place of salt. 

They said, 'Living upon such food, and wearing such garments as thou hast on now, it is no wonder that thy body hath been reduced to this miserable plight. Thine appearance becometh not a man. Why, even if thou should serve as a servant, thou wouldst have a bellyful of food and warm clothing. Thou art the most pitiable and miserable person in the whole world.' 

I said, 'O my friends, do not say that. I am one of the most fortunate and best amongst all who have obtained the human life. I have met with Marpa the Translator, of Lhobrak, and obtained from him the Truth which conferreth Buddhahood in one lifetime; and now, having entirely given up all worldly thoughts, I am passing my life in strict asceticism and devotion in these solitudes, far away from human habitations.

I am obtaining that which will avail me in Eternity. By denying myself the trivial pleasures to be derived from food, clothing, and fame, I am subduing the Enemy [Ignorance] in this very lifetime. Amongst the World's entire human population I am one of the most courageous, with the highest aspirations . . .  ."

I then sang to them a song about my Five Comforts:

The Sun's last rays are passing o'er the mountain tops;

Return ye to your own abodes.

And as for me, who soon must die, uncertain of the hour of death,

With self-set task of winning perfect Buddhahood,'

No time have I to waste on useless talk;

Therefore shall I into the State Quiescent of Samadhi enter now.

Rechungpa

Rechungpa, another of Jetsun Milarepa's prominent students,  became a translator in the spirit of Marpa, going south to India to bring back several important texts.

"Due to Rechungpa’s great effort we have the Red Chenrezig Practice which is central to the Karmapas, the protector Vajrapani’s teachings, the Amitayus practice for long life and health, and the complete Chakrasamvara practice. Chakrasamvara, along with Hevajra and Vajrayogini, are the three main meditational practices of the Kagyu lineage. Without Rechungpa bringing back these practices, it is difficult to imagine the Kagyu path as being complete."  ~ Clark Johnson's introduction to Thrangu Rinpoche's Reaching Wisdom.

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Mila Khabum (Gnu.bum) is the Tibetan for The 100, 000 Songs of Mila, the most famous collection of the words of Milarepa (Mi.la.ras.pa)  Besides the songs, it contains the biographical details that give context to them.  The collection is attributed to "The mad yogi from gtsan," who lived in the late 12th, or early 13th century.  It was translated into English by Garma C. C. Chang as The Hundred Thousand Songs of Milarepa (New York: University Books, 1962/1999.) 

bhuta a ghost.