Monday, April 08, 2013
Saturday, April 06, 2013
Seattle Tibetan Buddhist sangha sit, reciting prayers, lead by His Holiness Dagchen Sakya Rinpoche, on pilgrimage, in the shade of the cave under Vulture Peak, Madhya Pradesh, India, 1993
Seattle Tibetan Buddhist sangha sit, reciting prayers, lead by His Holiness Dagchen Sakya Rinpoche, on pilgrimage, in the shade of the cave under Vulture Peak, Madhya Pradesh, India, 1993, a photo by Wonderlane on Flickr.
Om Svasti Siddham.
This is from the mouth of our guru, the Great Jetsun:
When I was eighteen years old, the sun was at high noon in the firmament when I fell asleep. I dreamt that I had not yet memorized the Enunciation of the Name, but that I had memorized it in a previous lifetime. I got about half way through a recitation of it when I woke from the dream. So I sat there muttering a few of the words.
When I was nineteen years old I was at sKya ba Kha gdangs, which is to the right hand side of the land where the great guru Sakyapa departed into happiness. When the sun was at high noon in the firmament I fell asleep. I dreamt that I recited the Enunciation of the Name one time.
When I was twenty years old I was squatting by the warm waters of the Tsangpo River when the sun was at high noon in the firmament. I fell asleep as I sat there. In my dream I was at Bhalendra in the Eastern part of India. To its South there was a giant mountain with forest groves. There was a small butte that had a forest grove on it. There was a monastery there. I was an old man who was a Pandita Upasaka, an adept of Mantra.
To the North of that place there was a large country at the Northern borders of which a king had built a house for the gods. I had been asked to consecrate it. I said: “I am an old man. I can’t do it.” My name was Mukha Ananta Athi, and it was written above the door [of the temple], so I set out to go there to perform the consecration, but it turned out that something was protecting the obstacles that were in my way. I told them: “In the future you must invite my student, a great Pandita, to do the rituals of consecration in full.” Then, being a very old man, I died.
Then I lived as a revered Pandita who was very old on the North side of Vulture Peak Mountain. I died.
There was a huge bolder mountain on the Northern border of the land of Odyana. A monastery was on it. Just below, there was a House of the Gods. I lived there as a revered Pandita who was very old. I managed the retinue who lived there. Then I passed away.
To the North of the upper valley in the Tibetan land of gCung I was in a wind storm that felt like ten million arrows. I climbed up from the East into a stone citadel and looked out, facing the North. Then I climbed up a stone stairway, and there was a monastery. To the South of it there was a fire alter. There was a house of worship to the North. It had a golden stupa. My bed was right in-between the upper courtyard and the lower courtyard. My pillow was turned to the East. There was an old man, a Mantra adept, there who taught me many things about Enunciating the Name.
In those days Lachen lived as a student. He worked so that he could see what was in the commentaries on The Enunciation of the Name and look into the functions of the mantras. In his head he had put together all the functions of The Enunciation of the Name, which are difficult to get hold of, along with the reasons [that they work].
I have his writings. They teach the transmission of results that are difficult to attain, the transmission of the cause that is its own cause, and the transmission of the methods by which to practice. They are the teachings on the cause, methods, and results of The Enunciation of the Name. They are presently held in this monastery. I recall that there is a manuscript written in cursive letters from vermilion ink. I think it was placed inside the corpse of the old man when he died.
The dream gave me a general remembrance of seven of my lifetimes. The Khampa sBal ston was sitting nearby, and he heard me saying these things. When I woke from my dreams sBal ston said “You were saying such things!” I said “The original manuscript has been messed up, but there is a copy of it. It is not written in verses.”
My younger brother was a grand lama named sNag ston lcu gu. He put on a magnificent Thousand Sessions devoted to logic and the Middle Way. I was one of the adepts of Mantra who was listening there. When I left, the wife of Apo Darma said “Get the manuscript and bring it to Sakya.”
When I was thirty seven years old I fell asleep at day-break, about the time Lopon Rinpoche left his body behind. Shortly thereafter a voice emerged from out of his bodily remains. It sounded like it was saying words of great portent. From out of the space before me the voice echoed forth: “When you leave this place, go to the many kingdoms that are in the North. In the kingdom of this world called Golden Hue there is a Tathagata named King of Playful Golden Light. He is teaching over there. You will become a Universal Monarch named “Endless Wonder, the child of a Universal Monarch named Endless Merit.”
When I was forty nine years old a dream came to me early in the morning when I was in my hermitage. There was a spur on a giant mountain with a large home on it. Under that home there were many people screaming out “Kucho” and “Zilong” with worn out voices, voices of lament, tortured voices. There were a lot of people in the home above them. I was myself, the Jetsun, sitting in their midst. Lachen wanted to go somewhere else. He said “I will show you a map of the road.” Then he started granting the four empowerments. He melted into Lopon Rinpoche while he continued the teachings on the four empowerments. Then he transferred himself into me. It no longer seemed that we were two people. Then I was the Lord. I said to the people there: “You who would reach the other shore of this world’s ocean, come along as my companions! I have the directions for the road!”
Suddenly I was on an outcropping on the mountain’s western face. The people stood up and said “I am going with him!” Most of them went on up to where I, the Jetsun, was. Several were left behind. Just standing up had worn them out.
There was a broad pathway. Beneath it there was a giant chasm. I looked up toward [the mountain’s] northern face. I climbed a stone stairway and said “Come up here!” About a hundred of them hiked on up. There were a few, Gung ston nyeg po among them, who said “Let’s cut across to the West, and go to Gungthang!” They left.
Many people said “We have not found freedom.” They quit right there. Among them there was a guy named Mahamudra who said “I will tumble with the landslide!” I asked him: “Are you dead?” He said “I’m just barely alive.”
Then I told them: “All of you stay right behind me. I’ll lead you up,” and started giving them the four empowerments.
Both master and servants came out on the mountain’s northern face. There was a jagged summit there. To the east there was an isolated mountain steppe. There were two paths on it. Lachen had said “The road to the north is where the Bodhisattva gave himself to the tigress. The road to the East is where supplicants give up their siddhis.” I said “If any of you want to take the northern path, go for it! There is no freedom to be found that way, so I’m taking the road to the East. If any of you want to come along, let’s go!”
Those who didn’t take the road of the Bodhisattva and the tigress came to a crossroad. I, the Jetsun, had climbed up a stone stairway and said “Come up here!” About thirty five or six joined me. About thirty of them were just about to reach freedom when we got to the crossroads. I said “Come up after me!” I had no belt or lower garment. I was dressed in a shirt and a long thin shawl. rGa ston rDo rje grags pa recognized me. There were only four others who did. They got to where I was, threw off their clothes, put on cotton, and then sat down. We thought “The top of this flat cliff would be a delightful place to settle down.”
I was moving to the flat cliff when I woke up from the dream.
Thinking about what all this means:
I get that the place under the house is the ocean of worldly life. I think that those who live up above are the general community of my retinue. I think that the ones who got up and sat down again are the ones who are there just to get the empowerments. The ones who left for Gungthang are the ones who won’t even slightly escape from Samsara. I think the guy who jumped into the landslide was someone who got angry at me and broke his samaya. When he said “I’m not dead” it means that he will heal his samaya when he is near his death and he won’t go down into a horrible rebirth. The ones who were still on the road will be the ones who put a little effort into finding the path. I think the seventy who were still there at the fork in the road will persevere somewhat in their understandings. The thirty who almost found freedom will be the ones who gain great realizations without working on it before hand. The ones who arrived as my companions will be the ones who attain that patience described in the Perfection of Wisdom Sutras. I figure that I did not sacrifice my body to some kind of tigress means that I will not have a student that reaches the highest attainment, but I will have five or six who attain the patience of a supplicant. I am just like them.”
That is what he said.
When I was sixty one years old I was living in Mang mkhar slang ra for the winter. I had a dream at dawn. In it, an umbrella was draped across the sky. There was a ladder sticking up out of the ground where I was sitting. I think it was a Dakini who said: “Climb this ladder!”
I came out on top, and she invited me to play in the sky. When I got to the place of our rendezvous she said: “The music has lyrics. If you listen you will hear the voices in the music. They are there.”
I didn’t care very much about playing in the sky. She said: “There is something more to this that is very important. Stay here!”
Outside there was a meadow, and on it there was a giant wheel with golden coils wrapped all around it. She said: “There is a soft throne on top of it. Sit there!”
I climbed onto the seat, and said “I’m going to play in the sky!”
She said: “There is something more to this that is very important. Sit right here.”
Then I woke up.
Generally, when our lord had dreams he met with his gurus. They dispelled his many doubts.
Now when I was sixty seven year sold, in the month of the Staff, the last month of autumn, at dawn on the morning after the sixth day I had a dream. I met Lachen and questioned him. He dispelled a number of my doubts about the path.
My guru said: “Which do you think is better: The Enjoyment Body or the Manifest Body?” I replied: “Generally speaking, King Pashupati appears primarily in his Manifest Body so that he can do things to help others, but Buddhas are essentially the same, so their manifestations are not better or worse. When I look at it terms of better and worse, the Manifest actually gets things done. Still, Manifestations are made, but the Enjoyment Body is good by itself, isn’t it?
He said: “What a kid! You’ve got it!”
Then at my guru’s right I saw the Hevajra mandala of nine deities. They were made of clouds and mist and rainbow light. The lama said: “You are the candidate.” I replied: “I am nearly seventy years old. I will be over eighty when it’s time for me to be master. It’s too late for me to do anything to help others, but I haven’t died yet. It may not be too late. Still, I’m not planning on being a master over students.”
Then to the lama’s left I saw the Manifest Body of Shakyamuni surrounded by Shariputra, Maugalyayana, Ananda, and five more Shravakas, including the omniscient Koond.inya. They seemed like clouds in a sky made of rainbow colors. My guru said: “If you’re going to take vows you can take them right here. If you’re not, you can still use this as a model. The Manifest Body [of Shakyamuni] and the eight faced Hevajra are essentially the same. The eight Shravakas and the eight goddesses are essentially the same. The nun, Yashodhara, the king, and Rahula are in fact the woman who plays in the sky. So you can take your vows from the mandala of nine deities anyway.” I replied: “That’s that!”
My guru said: “O Na, whose face would you rather see: your guru or the Buddha? It would be nice if you could really see that all the Buddhas of the three times are essentially your guru, but you don’t have the good fortune to see that face right now.” He said this while he was sitting right there. I thought to myself: “Is he saying that I won’t be so fortunate as to meet him face to face?”
Then my guru said: “The two of us are no different on the inside. Don’t you know how to do the job of being a candidate as well as the job of being the master?
“I do,” I replied.
He said: “O Na, when you are doing the job of being the candidate, who do you want to be the master? When you ask for empowerments, who will you get them from?”
I thought about it and replied: “If I am the candidate, you, Lachen, will be my master as well as the person I request empowerment from.”
He said: “That‘s how it is.”
I was thinking about the eight Bodhisattva Heart Children that were surrounding Lachen when I noticed that the nine deities of the Enjoyment Body and the nine deities of the Manifest Body that were to his right and left were melting into my guru. My guru had rid me of so many excessive concerns I had made up about the Dharma. He said: “Child of Noble Lineage, the truth about everything there is is just like this:” Then he disappeared.
I awoke from my dream.
He met with Lopon Rinpoche and discussed the Dharma on numerous occasions. He called it dreaming.
The Great Jetsun’s Dreams have been written down.
WORDS OF THE SAKYA MASTERS
Translation from the Tibetan by Chris Wilkinson
His Holiness Jigdal Dagchen Sakya walking under a white umbrella held by his son, sangha, Vulture Peak, India
His Holiness Jigdal Dagchen Sakya walking under a white umbrella held by his son, sangha, Vulture Peak, India, a photo by Wonderlane on Flickr.
A Melody of Experience for Yeshe Dorje
Namo Gurawe.
I fold my hand and bow to my gurus,
Past, present, and future.
In my heart I believe in the revered Sakyas,
Father and son.
I come to you for shelter.
A human who has opportunity and no impediments
Who has no problems,
And has faith
Still needs The Nine Branches to practice the path.
He will be a Buddha when he has all twelve.
Whichever fork in the road you take
You will hear about the Nine Branches.
The Nine Branches are:
Guru, Ripening, and Samaya are three;
Vast Study, Upadesha, and diligence are three;
A home, supplies, and friends are three.
First you look for a guru:
He has vast study,
But he doesn’t have Upadesha.
He has Upadesha,
But he doesn’t have comprehensive knowledge.
He has both of these,
But he doesn’t do his practice.
He does all three,
But he doesn’t have compassion.
He has all four,
But he is not diligent.
You can hunt around for a guru that has all five,
But you will end up taking many years to start practicing the path.
If you are not getting ripened you have no reason to practice.
Look for a holy guru who ripens you.
If you spend your time lining up all the supplies you need for ripening
You will end up taking many years to start practicing the path.
If you don’t guard your Samaya you will not get results.
If you don’t study you will not gain knowledge.
If you don’t have the Upadesha you won’t get the point.
If you spend your time lining up
The supplies you need to get these three
You will end up taking many years to practice the path.
You have already taken a long time.
Don’t let it go to waste.
I am a person who has all the supplies.
I present you with the Nine Branches.
This is what you need:
Goad yourself with the iron of diligence.
Try not to be lazy about your practice.
You want to practice the path,
So find a remote place to live.
If you live in the wilderness
There will be thieves.
If you live in the midst of a crowd
Distractions will carry you away.
If you spend all your time thinking about where to live
You’ll wear yourself out getting ready,
And you won’t do a thing.
So pack up the things you need
To live in a remote area
And find an abode in the wilderness.
Regardless of where you live
Cut down on distractions.
Don’t be over serious about your practice.
If you have a lot of stuff
You will have a lot of distractions.
If you have very little stuff
You will be slight on comfort.
If you think about this pair all the time
You will be distracted from practicing the path.
Don’t do that!
If you have stuff,
You should pack it up.
If you can’t get all your stuff together,
Food and clothes will be adequate.
Control your mind and take care of the little things.
Taking care of the little things
Will turn out to be the most important thing you do.
If you have a lot of friends
The demon of distraction will carry you away.
Even a couple of friends
Will talk you out of doing anything.
Stay with someone you get along with in the Dharma,
And don’t listen to their friendly chatter.
If you don’t have a friend you get along with.
Live by yourself.
Control your mind.
[These three] go together to complete the twelve branches:
Get rid of all the problems that get in your way.
Don’t give in to the forces of laziness.
Be serious about your practice.
If you want to practice,
Take it easy.
Get your supplies together,
And take it easy.
When you get tired of study and contemplation,
Take it easy.
No matter what you are thinking about,
Take it easy.
You’ll have nothing to do all day,
So keep watch on the land.
When things are complicated
Think about them.
Remember that Samsara’s specialty
Is emotional problems.
I will explain this specialty:
An ordinary eye that is not in the dark
Takes in numerous shapes and colors.
Looking at shapes makes us feel good.
Looking inside them makes us happy.
An ordinary ear that is not plugged up
Gives us amazing feelings when we listen to sounds of all kinds.
If feels good to listen in on conversations.
The ordinary nose and tongue that are not clogged up
Let us experience amazing tastes and smells as their objects.
They bring us all kinds of amazing experiences.
We can share these with others
And they make us feel good.
The senses of an ordinary body that is not sick
Make us feel good when we touch things that are alright.
We can share these sensations with others.
We can also make others feel good.
When we think about things that are alright
We find all kinds of nice things in the past, present, and future.
Our knowledge grows and we feel good.
When the day grows old we go to bed.
We can’t sleep and our mind churns.
We get confused when we think about the day’s thoughts.
At night we remember Samsara’s problems.
We play with an object
But get no satisfaction.
When we feel satisfied
We see no point in it.
The point is that there is no point.
We play with an object while we think about desire.
Ouch, ouch, ouch.
We can play and play all day long
With some object that brings no satisfaction,
But never get enough.
We work and work for needs that can’t be satisfied.
We fill our months and years with this,
But never get enough.
We look for the point of it all
Where there is no point.
We invent needs where nothing is needed.
Our sisters distract us all the time
With things that are meaningless.
We go after yet another object,
But we don’t feel anything.
The white hairs sink their fangs into our head.
They play a game of wrinkles on our skin.
We feel the gums in our toothless mouth.
Our body looses strength and we lean on a staff.
We have spent our youth and middle age.
Our body grows old,
Then we die.
It gets to us at the roots.
When we are old we think that we’ll live forever.
Our big plan is to be a young god that never dies.
But it doesn’t matter whether we are old or young.
We lust for life’s fortunes
While we battle against the elements.
Our ancestral gods move on to someone else.
We humble ourselves before spiteful demons and monsters.
We have no physical strength
So we lean on someone else.
Eating food or drinking water throws us into convulsions.
Our body hurts with so many pains.
When our loved ones are around
We burst out crying.
We are tortured by Yama,
The Lord of the Dead.
We toss off our presence in this world.
The earth burns and there is nowhere left to go.
We are surrounded by great darkness.
Yama, who is our own karma,
Chases us from behind.
We hear sounds that scare us.
We’re going on to a horrible life.
When this happens your merit is your shelter.
I will no longer attend on you at that point.
The objects we played with in the past are of no use.
They just hurt us in so many ways.
We didn’t think about the horrors of Samsara.
We wasted our wits on stupid things.
Ouch, ouch, ouch.
When you wake up
You are sitting there by yourself.
You turn your thoughts up and down,
Full of wrath over this awful charnel ground of Samsara.
You start to wish for a home where you can be free.
Think about what you have to do to get that:
Knowledge, methods, and practice.
Consider this well:
Freedom begins by developing a knowledgeable perspective.
Your thoughts in days gone by were confused.
Different objects each have their wonders of great beauty.
Take a look at these wonders.
You will see the point
That there is no point.
You will have found the point you were truly aiming for.
When you look at an object you won’t recognize it.
It’s pointless.
What does it matter?
If you look at your body you won’t recognize it.
Remain calm when you can’t take form.
Physical appearance is like a reflection in a mirror.
It’s like an illusion.
What does it matter?
You’ll hear sounds,
But you won’t recognize them.
All the noises sound like echoes.
You figure out that nothing is making the noise.
Remain calm when the noise is empty.
Notice that holding, touching, and feeling begin and end with an object.
Perceptual experience is only a figment.
Remain calm when your awareness is empty.
You will find no reason to think the thoughts that are in your mind.
You will find no start or end to the things you think.
They have no center or edge.
They are like the sky.
Remain calm when you can’t be born.
There are no lands that are higher or lower.
There is no birth or ending.
There is no good or evil.
Remain calm in the equanimity of the Dharma.
Your thinking in yesterday’s thoughts was mistaken.
Nothing is born,
But you thought there was birth.
Nothing is sick or old,
But you thought there was.
Nothing ends,
But you thought there was an ending.
The Dharma does not begin with birth.
How could it stay or end?
You will get the idea that there is no birth or ending.
This conception will grow.
Watch it take its place and let it go.
Put down your fixations,
And let them go.
Settling on something is also a conception.
You don’t understood the way things are
When they are left to themselves.
You have not come to terms with the instructions
About not holding on.
You hold on to whatever you happen to be thinking about.
You even hold on to thoughts about not holding on.
Selflessness does not stop shining.
May you understand the interactivity of what is.
The meditation you practice has one point.
If you are diligent it is in your hands.
Don’t campaign for depression and madness.
They are your enemies.
Build your path out of Peaceful Abiding and Higher Perception.
The profound instructions for this practice
Are in the Tantric literature of the Secret Mantra.
Don’t sing the songs of the Secret Mantra.
Keep the Upadesha all in your mind.
Bodhisattvas who want to do this practice
Adorn themselves with the seven classes of Personal Freedom.
They are serious about the practice.
They do not use their body or speech frivolously.
They do not work against the Buddha’s teachings.
They do not abuse living beings.
They don’t throw us in the trash when things get bad.
The benefits are enormous, so they are serious.
This is the root;
Don’t be slack with it.
If you use this as a foundation
You will have three ways of practicing the Secret Mantra:
When things are complicated postpone them
On account of the difficulty of getting it together.
When things are not complicated
Or when they are totally uncomplicated
Get serious about watching what you’re doing.
If you use these words for your practice
The Buddha is in your hands.
It won’t be long till he sits
On the palm of your hand.
You’ll get results
Without a hassle.
[Dragpa Gyaltsen] wanted to get some exercise, and had just gone out to the Western face of Pal Sakya Mountain, when Yeshe Dorje, a man of faith, came along. He said “Write an evocative poem that does not run counter to the way things really are and that will help me understand things when I put my mind to it.”
Rigdzin Dragpa came here to teach. He said “You are proficient at letters; write this down!”
Reading it will help us understand.
Thinking about it will help our minds.
It may be of use to others.
Take a ride on the horse of song!
Bless me to be like the great Jetsun.
By any virtue I may get from writing this down
May all living beings ,
Reckoned to the ends of the sky,
Quickly gain unsurpassed perfect enlightenment.
WORDS OF THE SAKYA MASTERS
Translated from the Tibetan by Chris Wilkinson
American Tibetan Buddhist sangha member, Diane, purchasing gold leaf to apply to statues of the Buddhas and Bodhisattvas as offerings, candles, statues covered with gold leaf, Bangkok temple, Thailand, Pilgrimage, 1993
American Tibetan Buddhist sangha member, Diane, purchasing gold leaf to apply to statues of the Buddhas and Bodhisattvas as offerings, candles, statues covered with gold leaf, Bangkok temple, Thailand, Pilgrimage, 1993, a photo by Wonderlane on Flickr.
Thinking about Practice
Namo Ratna Gurawe.
Child,
Your wisdom shines.
You are lucky things came together for you to be born human.
You have opportunities and lack impediments.
You recognize that [the cycle of] birth and death is frightening.
You dream of making the teachings real.
Keep these things in mind:
Think about your practice.
Do it steadfastly,
With a lot of heart-bone.
Hold off on the cravings that arise in your mind.
Sit strong on a mountain top.
Try to let go of this life with your mind.
To grow wonders in your stream of being
Be pure in the three vows and in your commitment to your teacher.
Diminish your pride and arrogance.
Try to humbly hold all above you.
Make use of Lord Buddha’s blessings.
Carry with you a genuine appreciation of the Buddha
And his life story.
Offer your aspirations at all times.
The view will not fit into familiar terrain.
Scrutinize what arises in your mind.
Don’t reject or cling to Samsara or Nirvana.
Try to find an uncorrupted teacher.
When you meditate
Don’t work at holding onto your mind.
Rather, let bliss shine.
Get rid of your cravings.
Root them out.
Hold your ground.
Try to get past the land of words and thoughts.
When you practice
Drop what you have to and do what you must.
Let go of your fondness for duality;
Let things take their own place.
When it comes to the Eight Worldly Dharmas
Keep a level head.
Try to think of what good there is without trying to solve everything.
As for rewards,
Don’t plan on getting them in the future.
Turn your aspirations into something real.
Combine what is happening now with what comes next.
Try to get over liking or disliking what you are doing.
Do things to help other living beings,
But not by just by shooting off prayers.
Allow connections between causes and conditions to dawn on you.
Try to clean up your compassion till you have no ulterior motives.
This little song about eight things to try
Should be sung to make wisdom shine.
This is how you make it real, if you get what it means.
Till you do, you’ll hear about meditation as you grow up.
Samaaptamithi.
WORDS OF THE SAKYA MASTERS
Tibetan Translation by Chris Wilkinson
Ornate, detailed, and wonderfully decorated spires of Buddhist Shrines, roof, pilgrimage, downtown Bangkok, Thailand, 1993
Ornate, detailed, and wonderfully decorated spires of Buddhist Shrines, roof, pilgrimage, downtown Bangkok, Thailand, 1993, a photo by Wonderlane on Flickr.
Apply the Antidote: A Melody of Experience
Namo Gurubhya:
You didn’t apply anything to your own mental condition,
Now,
No matter what you do,
You have no time to be happy with your mind.
You didn’t recognize that Dharmas are just your mind.
You didn’t believe that designations are just a bunch of names
For the delusions you perceive.
Now you have the name of “Beggar,”
And there is no one who thinks about you.
Resting in equanimity and the things that follow it
Are paths to enlightenment.
Every path is actually the Mahamudra.
You didn’t recognize that food is ambrosia.
You grew up buying and tossing out good and bad food.
You didn’t believe the real food would ever appear.
Now you are a beggar working hard for food,
And no one looks after you.
You are nourished by any food that falls into your mouth.
All this food is actually the Mahamudra.
You didn’t recognize that what you were looking at was a book.
You never finished with conventionalities.
You didn’t believe the words or the writings in the scriptures.
Now you are a beggar,
And no one tells you about the scriptures.
Every word of the holy instructions
Holds something for the person meant to receive it.
Everything they say is actually the Mahamudra.
You didn’t recognize that your mind is the master of Samsara and Nirvana.
You missed the student groups in Ngari.
You didn’t believe that people could steal your attention over there.
Now you are an unaffiliated beggar,
And there is no one to look after you.
These are six things that you think about after the fact.
They support your enlightenment.
All of them are actually the Mahamudra.
This Melody on the Six Things that are Actually the Mahamudra
Is something I sing when I feel sad.
I sing it in my mind to deal with adversity.
This is a song by Jetsun Rinpoche.
WORDS OF THE SAKYA MASTERS
Translation from the Tibetan by Chris Wilkinson
Friday, April 05, 2013
Night of Our Lady of Guadalupe, Santa Cruz, California, USA
3rd Night of Our Lady of Guadalupe, Santa Cruz, California, USA
Holy Cross Church
126 High St
Santa Cruz, CA 95060
(831) 423-4182
www.holycrosssantacruz.com
Holy Cross Catholic Church first began as one of the 21 California missions: La Exaltacion de la Santa Cruz, giving its name to the city and county.
