..續本文上一頁oneself anyway. Offering one”s organs that one is not attached to anymore and does not need anyway will help someone else, and therefore donating one”s organs after death does not contradict Shantideva”s statement.
Q.: But the teachings say that the deceased should not be touched for a while after death has occurred so that the mind is not disturbed while leaving the body.
TR: That isn”t so bad. At this point in life, when leaving the body behind while dying, we are finished with it. If we are a little alive or a little dead, our expectations about this life are zero when we die. This is why donating one”s organs is not bad. A bardo being has clairvoyance and feels little or no attachment to the body left behind, especially if he or she decided to donate organs for the welfare of someone else after death. Seeing the person receive one”s organs, like someone who does need a new kidney in order to survive, is very beneficial and good.
Q.: I want to ask you for practical recommendations against panic, which strikes suddenly. Visualizing the refuge objects is complex and takes quite a while.
TR: It may be true that beginners have difficulties visualizing the objects of refuge just as fast as panic strikes, but the real benefit of visualization is developed by practicing - more and more and again and again - and by integrating the practice so that one is accustomed to it. Then the benefit is good.
Q.: So it is not helpful in that moment
TR: That is true. Simply hearing that the Three Jewels can free one from suffering does not set anyone free, rather it is necessary to integrate the instructions in one”s life. Then it is most beneficial.
Q.: Did I understand correctly, that the source of the mind is the own mind, the dharmakaya
If all objects of refuge as well as my teachers are projections of one”s own mind, do I actually take refuge in my own mind
TR: Yes, that is right. On the other hand, realization of the own mind as the unborn dharmakaya is not something that just happens, rather it is a matter of becoming accustomed to the sources of refuge now - the Buddha, Dharma and sangha. We diligently engage in practice in order to one day realize just this, the true protector and goal, which is discovering that the own mind is dharmakaya. You will achieve this.
Q.: What is the difference between the benefit of chod practice, the results described in these teachings, the yidam practices in which we visualize ourselves as a deity, Mahamudra and Dzogchen
What is the benefit of chod
Why is it better and faster
TR: Surely, that is right. The results of Mahamudra, Dzogchen, generation and completion phases of yidam practice are identical. Chod is different in that one uses the strongest emotions, like hatred, anger, jealousy, fear, etc., by inviting those most negative emotions to take part - one even uses a thighbone trumpet when one earnestly invites them to appear in a physical form. This distinguishes the practices, but they are in truth not different and do lead to the same result.
Q.: What does OM mean
TR: OM belongs to all mantras and consists of three parts, A, O, and MA - awakened body, awakened speech and awakened mind.
Q.: We are supposed to invite our worst enemies with love and compassion. But what happens with the hate and fear that I feel and have when I give rise to love and compassion
TR: The purpose of the practice is to increase loving kindness and compassion for all living beings, even if it means losing worst enemies.
Q.: I have three questions. If we are supposed to visualize Machig Labdron as being inpisible with our Root Lama, is he the one who endows the transmission and teachings, or is he the teacher one feels closest to
Secondly, there is a protector said to be a demon in the Gelug Tradition t…
《Chod – The Introduction & A Few Practices》全文未完，請進入下頁繼續閱讀…