The Life of Milarepa

«In the sphere of the reality body, a celestial realm primordially free from the clouds of ignorance, your full form body, the sun and moon, radiates enlightened activities, limitless light rays of wisdom and love blazing with splendor, beyond the reach of» — [TSANGNYÖN HERUKA] el primer verso del Prólogo, tras el saludo Namo Guru: el cuerpo de realidad como cielo libre de las nubes de la ignorancia; el verso cierra con el nombre del demonio Rāhu y su llamada de nota.

«Moreover, you set beings on the paths to total purity and then granted them the attributes of a powerful nāga lord» — [TSANGNYÖN HERUKA] la dedicatoria del Prólogo, que nombra a Milarepa por el nombre de su clan; la frase sigue con la llamada de nota y con la postración, to you known as Mila, lord endowed with the ten powers.

«So, with the fragrant water of faith and exertion I cleanse the stain of concealment from this jewel of a life story, and then for the benefit of beings I offer it as the crown of the victory banner of the Sage’s teachings.» — [TSANGNYÖN HERUKA] para qué declara escribir el libro: quitar a la historia la mancha del ocultamiento y ofrecerla.

«In the beginning of his life, here in the snowy land of Tibet, he developed a feeling of weariness toward the vast shortcomings of life’s round, which is like a pit of fire, and a sense of renunciation. His revulsion was such that he did not aspire, even momentarily, for the happiness of the high states of Brahmā or Indra. Rather, having seen the qualities of liberation, like a lotus grove, and omniscience, he was drawn toward those instead. Endowed with faith, diligence, wisdom, and compassion, and free from even the slightest sense of anxiety or intimidation, he renounced both life and limb for the sake of dharma.» — [TSANGNYÖN HERUKA] la primera de las tres fases en que el Prólogo resume la vida: el hastío del mundo y la renuncia.

«In the middle of his life, he was accepted as a disciple by an authentic lama and in solitary mountain retreats tasted the nectar that flowed from the lama’s mouth. Thus he was freed from the fetters of mental afflictions, and the sprouts of experience and realization were born.» — [TSANGNYÖN HERUKA] la segunda fase: el discipulado y el retiro.

«Maintaining the key points of the path of the messengers of Secret Mantra, the celestial wisdom consorts aroused in his body the bliss of the wisdom of the four joys and helped him to accomplish the path.» — [TSANGNYÖN HERUKA] el Prólogo nombra el Mantra Secreto como la vía de la práctica, con las consortes de sabiduría y los cuatro gozos.

«At the end of his life, he cleared away everything to be abandoned, the two obscurations and so forth, bringing all phenomena to the point of extinction, and he perfected all good qualities without exception, such as wisdom and love.» — [TSANGNYÖN HERUKA] la tercera fase: el fin de lo que hay que abandonar.

«He quickly learned the path of the unsurpassed Vajra Vehicle and perfected experience and realization.» — [TSANGNYÖN HERUKA] y el nombre de la vía con que la cierra, el Vehículo de Vajra.

«the coarse and subtle knots of the three principal channels at the four wheels all unraveled on their own and thereby transformed into the essence of the central channel.» — [TSANGNYÖN HERUKA] la fisiología sutil del Prólogo: los nudos de los tres canales principales en las cuatro ruedas, desatados de suyo.

«He mastered inner awareness, so everything in the outer world appeared as scriptures.» — [TSANGNYÖN HERUKA] la fórmula del Prólogo sobre la correspondencia entre la consciencia interior y el mundo exterior.

«He was a skilled craftsman who understood that all things have the nature of emptiness-luminosity.» — [TSANGNYÖN HERUKA] la primera de la serie de oficios con que el Prólogo nombra las capacidades de Milarepa.

«He was an effective physician who cured the chronic illness of the five poisons with the medicine of the five wisdoms.» — [TSANGNYÖN HERUKA] la segunda de esa serie, con los cinco venenos curados por las cinco sabidurías.

«He was an expert on sound who recognized the truth of the natural sounds of all inner and outer phenomena, both pleasant and unpleasant, and understood that they are all sound-emptiness.» — [TSANGNYÖN HERUKA] la tercera, sobre los sonidos naturales de todo fenómeno.

«In short, in one life and one body, he attained the four bodies and the five wisdoms, the high state of the great sovereign lord Vajradhara.» — [TSANGNYÖN HERUKA] el resumen con que el Prólogo cifra la vida entera: cuatro cuerpos y cinco sabidurías en un solo cuerpo y una sola vida.

«they can be succinctly divided into two parts: (1) the ordinary worldly deeds and (2) the deeds of supreme peace and transcendence.» — [TSANGNYÖN HERUKA] la partición del libro que el Prólogo anuncia, y que da su forma a las dos partes.

«During the course of an entire night, he had the following dream: In a lovely and enchanting land called Oddiyāna Khandroling (Garden of Dakinis), he entered a great city where the houses and their foundations were all made from precious gems.» — [RECHUNGPA, narrado] el sueño con que abre el marco del libro: la tierra llamada Oddiyāna Khandroling, jardín de dākinis.

«Among them was Bharima, the female disciple of lama Tipupa whom he had met previously in Nepal. She wore a red robe, carrying herself as the city’s principal figure.» — [TSANGNYÖN HERUKA] quién recibe a Rechungpa dentro del sueño.

«At present, the buddha Aksobhya is teaching dharma in Oddiyāna. Therefore, nephew, if you wish to request the dharma, I shall ask his» — [BHARIMA] lo que ella le ofrece dentro del sueño; la frase cierra con permission.

«Milarepa attained spiritual qualities not inferior to those previous masters in one lifetime and one body.» — [VOZ DE LA ASAMBLEA, en el sueño] la razón que se da para esa superioridad: una sola vida y un solo cuerpo frente a muchas vidas de acumulación.

«In particular, wherever the Jetsün abides is itself Abhirati and Akanistha.» — [RECHUNGPA] la reprimenda que se hace a sí mismo al despertar, y que resuelve la pregunta de la asamblea por la vía de la identidad de los dos mundos.

«My clan is Khyungpo. My family line is Josey. I am Milarepa. First I committed evil deeds. Later on I practiced virtue. Now I am free from both good and bad deeds, and having exhausted the bases for karmic activities, I will not conduct» — [MILAREPA] la primera respuesta, que se niega a extenderse: la vida en cuatro frases; el período cierra con them in the future.

«Were I to explain these events at length, some would be reason for laughter, others would be reason for tears. Such discussions are of little use, so let this old man rest in peace.» — [MILAREPA] y la razón con que rehúsa contarla.

«When you again ask with such urgency and insistence, I have no reason to keep it secret, so I shall tell you my story.» — [MILAREPA] la concesión que abre el relato entero.

«My family line stems from a lama who practiced Nyingma mantra, a yogin who was the son of a nobleman (josey). Favorably received by his chosen deity, he gained power in the practice of incantation.» — [MILAREPA] el origen del linaje familiar que declara: un lama de mantra Nyingma, hijo de noble.

«Reaching a place called Chungpachi in the region of Latö Jang in Tsang, he subjugated the harmful spirits in the area and offered his blessings. His effectiveness in performing such activities brought tremendous benefit to the region. His following and his activities thus increased. He was then given the name Khyungpo Josey and remained in the region for several years.» — [MILAREPA] de dónde viene el nombre Khyungpo Josey: de subyugar a los espíritus dañinos de una comarca.

«Thus did I hear. At one time the Powerful Lord of Yogins, the great Heruka himself greatly renowned as Jetsün Mila Zhepa Dorjé, was residing in the sacred place called Dröpa Puk in the region of Nyanam, turning the wheel of the Great Vehicle dharma» — [TSANGNYÖN HERUKA] la apertura del capítulo primero, que toma la fórmula con que abren los sutras y la traslada a una cueva tibetana; la línea empieza con la exclamación E ma ho y su llamada de nota, y sigue enumerando uno por uno a los discípulos presentes.

«The dharma discourse focused entirely upon the genealogies, birth accounts,» — [TSANGNYÖN HERUKA] qué enseña el buda dentro del sueño de Rechungpa; la frase sigue en la plana siguiente con deeds, and life stories of all the buddhas and bodhisattvas.

«Finally, he recounted the life stories of Tilopa, Nāropa, and Marpa, which were more extensive and even more amazing than when the Jetsün had told them previously. The entire assembly was thus completely overcome with faith.» — [TSANGNYÖN HERUKA] y con qué cierra ese discurso: las vidas de los tres maestros del linaje que preceden a Milarepa.

«At the conclusion of his religious discourse, the buddha said, “Tomorrow I shall narrate the life story of Milarepa, which is even more excellent than those I have just described, so come and listen.» — [AKSOBHYA, en el sueño] el anuncio que motiva el libro entero: la vida que se va a contar se declara más excelente que las que acaba de narrar. La misma frase la cita Lopez en su introducción, en la plana 9, y por eso el ancla se toma del cuerpo.

«Someone else asked, “Where does Milarepa currently reside?” Some said, “He resides either in Abhirati or Akanistha.» — [VOZ DE LA ASAMBLEA, en el sueño] dónde suponen que mora Milarepa, dos campos búdicos.

«made this supplication: “Precious Jetsün lama, buddhas of the past taught their inconceivable life stories consisting of twelve deeds and the like for the benefit of sentient beings.» — [RECHUNGPA] la petición con que pide la vida al maestro, calcada del modelo de los doce actos del Buda; Quintman la cita en su introducción, en la plana 20, y por eso el ancla se toma del cuerpo.

«Taken by surprise, it cried out again and again, “O mother, O father. Mila! Mila!”4 Many such terrified expressions fell» — [TSANGNYÖN HERUKA] el grito del demonio del que el relato hace venir el nombre del clan, con su llamada de nota; la frase cierra con from its lips.

«From then on, in order to express Josey’s greatness and his fine qualities, everyone called him Josey Mila. His descendants therefore came to be known by the name Mila.» — [MILAREPA] la etimología que el relato da al apellido.

«Mila Dorjé Sengé was fond of playing the dice game sho, and as an expert gambler he raked in considerable winnings.» — [MILAREPA] el juego de dados con que el bisabuelo hizo fortuna, y que después la deshizo.

«They agreed upon the size of the stakes and wagered their fields, their homes, and their personal wealth. They bound themselves by written contract so that there was no room for dispute and then they rolled the dice.» — [MILAREPA] la apuesta que arruina a la familia, con contrato escrito para que no hubiera disputa.

«The father, Dotön Sengé, carried out village rituals for the local inhabitants such as reading and reciting scriptures, offering ritual cakes, providing protection from hailstorms, and performing rites for protecting children.» — [MILAREPA] los ritos de aldea con que el abuelo se ganaba la vida: lectura de escrituras, tortas rituales, protección contra el granizo y ritos para proteger a los niños.

«On the twenty-fifth day of the first autumn month in the male water-dragon year, falling under the constellation Gyal, I was born.» — [MILAREPA] la fecha de su nacimiento tal como la da el texto, por el calendario tibetano y por la constelación.

«As I am delighted to hear the news that the child has been born a son, I shall call him Töpaga (Delightful to Hear).» — [MILA SHERAB GYALTSEN] el padre nombra al hijo por la noticia de que es varón.

«At last he prepared an extensive testament ensuring that his son would reclaim his patrimony.» — [MILAREPA] el testamento del padre, que es el documento del que pende todo el conflicto.

«In particular, I entrust him to the care of both his paternal uncle and aunt. When my son is able to support his own family, he shall marry Dzesé, as they were betrothed in childhood. You will then return to him my wealth in its entirety and ensure that my son thus takes charge of his patrimony.» — [MILA SHERAB GYALTSEN] la cláusula del testamento que el tío y la tía incumplen.

«was both an iconoclastic tantric master and a celebrated author, best known for his versions of The Life of Milarepa and The Hundred Thousand Songs of Milarepa.» — [SOLAPA] la nota editorial de Penguin sobre los autores, en la plana preliminar: presenta a Tsangnyön Heruka —al que la misma plana llama el autoproclamado Madman of Central Tibet— como maestro tántrico y autor, y le adjudica dos obras sobre Milarepa, la vida y los cantos. Es texto del editor, no voz de la obra ni de su autor.

«ANDREW QUINTMAN is assistant professor of religious studies at Yale University. He specializes in the Buddhist traditions of Tibet and the Himalayas, with his teaching and research focusing on Buddhist doctrinal literature and sacred biography, visual and ritual cultures of the wider Himalayan region, and the esoteric Buddhist traditions of tantra in Tibet and» — [SOLAPA] la misma nota editorial sitúa al traductor en la universidad y en el campo: literatura doctrinal y biografía sagrada budistas, y las tradiciones tántricas del Tíbet y del sur de Asia; la frase continúa en la línea siguiente con South Asia.

«DONALD S. LOPEZ JR. specializes in late Indian Mahāyāna Buddhism and in Tibetan Buddhism. He is an Arthur E. Link Distinguished Professor and department chair at the University of Michigan» — [SOLAPA] y sitúa al autor de la introducción en el Mahāyāna indio tardío y en el budismo tibetano.

«might begin by noting that the first chapter of the text starts with the phrase “Thus did I hear,” and that it ends with a dispute over Milarepa’s relics. These are clear signs that Milarepa was regarded as a buddha by his lineage, and that the author of the biography, Tsangnyön Heruka, made effective use of the tropes of Buddhist literature in the» — [LOPEZ] la introducción lee el marco del texto como préstamo deliberado de los recursos de la literatura budista: la fórmula que abre los sutras y la disputa por las reliquias, y de ahí que el linaje tuviera a Milarepa por buda; la frase sigue con composition of the biography.

«But here the Buddha is absent, or perhaps more precisely, Milarepa is the Buddha.» — [LOPEZ] y el desplazamiento que sostiene ese marco.

«The scene is not Vulture Peak in India but Belly Cave in Tibet, and the members of the audience are not the famous monks and bodhisattvas of Indian Buddhism, but Milarepa’s Tibetan disciples, joined by some local Tibetan deities.» — [LOPEZ] el cambio de escenario y de auditorio respecto del sutra indio.

«and there is Milarepa, a Tibetan buddha, born and enlightened in Tibet, without going to India or receiving the direct instructions of an Indian master.» — [LOPEZ] la serie en que la introducción coloca a Milarepa: Śākyamuni, Padmasambhava —a quien los tibetanos llaman segundo Buda— y un buda nacido e iluminado en el Tíbet.

«Rechungpa’s dream introduces a theme that runs throughout The Life of Milarepa: that there are two parallel universes, one profane and one sacred.» — [LOPEZ] el tema que la introducción adjudica al libro entero.

«in one, Milarepa is a dangerous sorcerer to be avoided at all costs; in the other, he is a kind teacher willing to teach all who approach, even his evil aunt; in one, Milarepa is a murderer, in the other, he is a buddha.» — [LOPEZ] el último par de la serie de contrastes con que enuncia esos dos mundos.

«Marpa returned from his journeys to India with tantric texts to be translated but also with oral instructions of the siddha or “adept” tradition of Bengal, where enlightenment could be triggered by a spontaneous song or, as in the case of Nāropa, by being slapped on the head with the guru’s» — [LOPEZ] lo que Marpa trae de la India, según la introducción: textos tántricos y las instrucciones orales de los siddhas de Bengala; la frase termina en la línea siguiente con shoe.

«Thus when we consider the Buddhism of Milarepa, at least as represented in his famous biography, we are considering Buddhism as it was understood and practiced in Tibet in the fifteenth century, projected back» — [LOPEZ] la acotación cronológica con que la introducción lee el budismo del libro: no el del siglo XI de Milarepa sino el del siglo XV de su biógrafo, proyectado hacia atrás; la frase cierra con in time.

«Tibetan Buddhism was denigrated as the most distant from the pure source, as adulterated with all manner of magical elements from the pre-Buddhist religion of Tibet. Indeed, for some it did not merit the name Buddhism and instead was called “Lamaism.”» — [LOPEZ] cómo describe el juicio de los estudiosos europeos del siglo XIX sobre el budismo tibetano.

«It is likely the case that the black magic that figures so heavily in the life of Milarepa, first made available to an anglophone audience in the 1928 edition of Walter Evans-Wentz, Tibet’s Great Yogi Milarepa, did little to dispel this» — [LOPEZ] y qué papel adjudica en ese juicio a la primera versión inglesa de la vida, la de Evans-Wentz de 1928; la frase cierra con view.

«The Life of Milarepa is rich in its imagery, woven into the biography by Tsangnyön Heruka, beginning with the introductory verses, where so many of the key terms and doctrines of Buddhism—mainstream, Mahāyāna, and Vajrayāna—are so skillfully evoked.» — [LOPEZ] cómo describe la trama de imágenes del libro, con los tres estratos doctrinales que la introducción nombra juntos: mainstream, Mahāyāna y Vajrayāna.

«One such element is lineage, so central to Buddhist histories, where authenticity and authority are measured by the unbroken succession of teacher and student» — [LOPEZ] la definición de linaje con que lee el libro: autenticidad y autoridad medidas por la sucesión ininterrumpida de maestro y discípulo.

«In The Life of Milarepa, lineage is manifest in two ways, one retrospective, one» — [LOPEZ] los dos modos en que adjudica el linaje al texto; la frase cierra con prospective.

«Yet by the time that Tsangnyön Heruka wrote his biographies of Milarepa and Marpa, the lineage of the Kagyu sect—beginning from the buddha Vajradhara, then to Tilopa, Nāropa, Marpa, and Milarepa—was well known, and it was necessary that it be reflected in their life stories.» — [LOPEZ] a qué atribuye entonces la presencia del linaje Kagyü —Vajradhara, Tilopa, Nāropa, Marpa, Milarepa— en las dos biografías.

«Whether Tsangnyön was himself aware of the lacuna in the lineage is not known.» — [LOPEZ] y la abstención con que cierra el punto, sin adjudicar intención al autor.

«That is, prophecy is regarded as a device by which Buddhist authors project present importance into the past, enhancing that importance by expressing it in the form of a» — [LOPEZ] cómo lee la profecía en la literatura budista: un recurso para proyectar hacia el pasado una importancia presente; la frase cierra con prophecy by the Buddha himself.

«In The Life of Milarepa, it is not the Buddha who makes a prophecy but Marpa, when he interprets Milarepa’s famous dream of the four pillars, each surmounted by a different animal: a lion, a» — [LOPEZ] dónde localiza ese recurso dentro del libro: el sueño de los cuatro pilares interpretado por Marpa; la enumeración sigue en la plana siguiente con tigress, a garuda, and a vulture.

«If the date of Tsangnyön Heruka’s works were not known, the presence of this prophecy would help to date the text at a time when the Kagyu sect was already well established, something that was not the case during Milarepa’s lifetime.» — [LOPEZ] el uso que daría a esa profecía para fechar el texto, enunciado como condicional.

«Instead, negative karma that would ordinarily be accumulated over many past lives is created by Milarepa in one life, as he murders thirty-five people with a single act of black magic.» — [LOPEZ] la sustitución que señala respecto de la vida del Buda: no hay vidas anteriores, y el karma negativo se acumula en una sola.

«Milarepa achieves buddhahood by the rapid method of the tantric path. In mountain caves across southern Tibet, he practiced the stage of generation (utpattikrama), visualizing himself as a buddha, his own body as a mandala, with various deities located at specific points within it. He then practiced the stage of completion (ni spannakrama), in which he brought under control the various energies or winds that course through a network of channels in the body, causing those winds to enter the central channel that runs from the crown of the head to the base of the spine, generating both an inner heat (gtum mo) and increasing levels of bliss.» — [LOPEZ] el camino tántrico que adjudica al relato, por sus dos etapas: la de generación, con el cuerpo visualizado como mandala, y la de completación, con los vientos conducidos al canal central.

«his instructions to those he encounters continue to embody the most basic of Buddhist teachings: impermanence, the sufferings of samsāra, the certainty of death and the uncertainty of its arrival, the frightful rebirth that is the direct result of our» — [LOPEZ] el contraste que señala entre el aparato tántrico del relato y lo que Milarepa enseña a quien encuentra; la frase cierra con benighted deeds.

«Marpa did indeed make three trips to India to retrieve tantric teachings. But by the time he made his first trip to India, Nāropa had already died; Marpa studied instead with some of Nāropa’s direct disciples.» — [LOPEZ] la objeción cronológica que plantea al vínculo entre Marpa y Nāropa.

«Works by Marpa’s contemporaries make it clear that he never pretended to have studied with» — [LOPEZ] y lo que añade sobre el propio Marpa; la frase cierra con Nāropa.

«Finally, he achieved the mahāmudrā, or “Great Seal,” spontaneous realization of the most profound nature of the» — [LOPEZ] el término con que cierra la serie de etapas del camino tántrico; la frase termina con mind.

«Beyond Milarepa’s words is his example, his vivid demonstration, expressed in sublime song, that even one who has murdered thirty-five innocent people can, through devotion to the teacher and the practice of the path, transform oneself into a perfect buddha» — [LOPEZ] con qué cierra su introducción: lo que el libro muestra por el ejemplo, no por la doctrina; el período termina con la fórmula sobre el mundo exterior que aparece como escrituras.

«Tibet received its Buddhism, especially in the second wave, just as Buddhism was about to disappear from the Indian subcontinent. Indeed, one of the reasons that Atiśa came to Tibet in 1042 was the specter of Muslim invasions and the fear that Buddhist monastic universities would be destroyed,» — [LOPEZ] la coincidencia cronológica que señala entre la segunda difusión tibetana y la desaparición del budismo en la India, y el motivo que atribuye a la llegada de Atiśa en 1042.

«Most of the stories and attributes associated with the figure of Milarepa stem from a single source: the account of his life translated here» — [QUINTMAN] de dónde viene, según el traductor, casi todo lo que se sabe de Milarepa: de esta sola vida; la frase cierra con el título del libro.

«Numerous versions of Milarepa’s life story exist, some written within a generation of the yogin’s death in the early twelfth century. The present version, composed by Tsangnyön Heruka in the late fifteenth century, almost four hundred years after Milarepa, draws upon many of these early works. But the resulting narrative eclipsed them all, serving as the canonical record of Milarepa’s life ever since.» — [QUINTMAN] la tradición textual anterior que consigna sin arbitrar: hay versiones escritas a una generación de la muerte del yogui, la de Tsangnyön Heruka es de casi cuatrocientos años después y toma de ellas, y es la que quedó como registro canónico.

«The story helped establish the founding figures of the Kagyu sect of Tibetan Buddhism. It shaped the sacred geography of southern Tibet. It served as a vivid inspiration for both the plastic and performing arts across the Himalayas.» — [QUINTMAN] los tres efectos que adjudica al relato: fundadores del Kagyü, geografía sagrada del sur del Tíbet y artes plásticas y escénicas del Himalaya.

«we have no independent record of his life from contemporary sources; indeed, we know very little about him as a historical figure at all.» — [QUINTMAN] la reserva documental con que abre el resumen de la vida.

«Tsangnyön Heruka records that the boy was born in the male water-dragon year (1052) and passed away in the wood-hare year (1135) at the age of eighty-four» — [QUINTMAN] las fechas que da el propio texto, en el calendario lunar tibetano.

«Other Tibetan sources move these dates back by one or two twelveyear cycles, suggesting instead the years 1040 or 1028 for his birth. Several sources posit his birth as early as 1026 or 1024. Translators of the story outside Tibet have generally agreed upon the dates 1040–1123, although a number of prominent Tibetan scholars of the eighteenth and nineteenth centuries favor the earlier span of 1028-1111.» — [QUINTMAN] el desacuerdo entre fuentes sobre esas fechas, consignado sin resolver: 1040 o 1028, 1026 o 1024, 1040–1123 entre traductores y 1028-1111 entre eruditos tibetanos de los siglos XVIII y XIX; donde la cita dice *twelveyear* el impreso parte *twelve-year* al fin del renglón y la extracción por programa lo une.

«Milarepa appeared at the beginning of a new wave of Buddhist expansion in Tibet, a period that Tibetan historians would come to describe as the “later dissemination” (phyi dar).» — [QUINTMAN] dónde sitúa a Milarepa en la periodización tibetana.

«Several sects of Tibetan Buddhism, including Milarepa’s own Kagyu (bka’ brgyud, “oral transmission”), likewise trace their lineage back to this period. Indeed, members of the Kagyu sect venerate Marpa and Milarepa as the primary founders of their lineage in» — [QUINTMAN] la adscripción de linaje que declara para Milarepa, con el nombre tibetano y su sentido; la frase cierra con Tibet.

«The Life of Milarepa describes his ancestors as nomads from the north, one of whom was a Nyingma tantric practitioner named Khyungpo Josey. He became famous for his proficiency in subjugating harmful» — [QUINTMAN] el origen del clan según el relato: un practicante tántrico Nyingma llamado Khyungpo Josey; la frase cierra con spirits.

«Josey caused the demon to cry out in horror “mila, mila,” an admission of submission and defeat, not unlike crying “uncle.” Josey then adopted this exclamation as a new clan title and his descendants came to be known by the» — [QUINTMAN] la etimología que el relato da al nombre Mila: el grito de rendición del demonio; el período cierra con name Mila.

«Within the broad context of traditional Tibetan religion, the efficacy of black magic—curses cast from a distance or the manipulation of the weather— was unquestioned.» — [QUINTMAN] cómo sitúa la magia negra del relato en el marco de la religión tibetana tradicional: su eficacia no se discutía.