..續本文上一頁the yidam meditation deities are the root of all siddhis (“accomplishments”), and the dakinis are the source of buddha activities.
Machig Labdron is white in colour, has one face and three eyes. The third wisdom-eye on her forehead symbolizes her unclouded vision that sees everything. In her left hand, she holds an upturned bell at her hip; her right hand is upraised and holds a damaru (“hand drum”). One imagines that she is naked. Even though the mind”s true nature is always and already present as naked awareness, one does not see it, because illusions and emotions overwhelm and distract the mind powerfully. Mind”s true nature is inconceivable - it is the inpisibility of emptiness and luminous clarity. One can only experience the true nature of one”s mind after having defeated all preconceptions and emotions, symbolized by the tiara of five skulls that she wears. Being naked means that she has vanquished harmful emotions. Not only has she realized pure consciousness, i.e., naked, primordial wisdom, but also she possesses all qualities of mind”s true nature. Therefore, she is adorned with gold earrings, necklaces, bracelets and anklets; they symbolize mind”s abundant and radiant qualities of clarity and primordial awareness that actively abound for the welfare of others.
Realizing the true nature of all things that appear, abide and cease again through wisdom-awareness frees from having to experience unremitting suffering and pain - samsara. Realizing the true nature by engaging in compassionate activities frees from abiding in one-sided bliss - nirvana. Machig Labdron is therefore in a dancing posture; her legs symbolize these two aspects. When one realizes the true nature of everything, then one is not subject to suffering and pain but is truly free of the torments that samsara inevitably entails, symbolized by Machig Labdron”s bent left leg. Not turning one”s back on nor being indifferent towards those trapped in the endless cycle of craving, frustration and woe, by abiding in the bliss of peace, is symbolized by her outstretched right leg. Her dancing posture is an expression for her joy of having realized reality through prajna and for her delight in working for others with loving kindness and compassion. She is also happy because she is surrounded by the teachers and deities of the field of accumulation of merit and wisdom, i.e., all saints and sages of the transmission lineage, who are one with our Root Lama.
Padampa Sangye (d. approx. 1117 A.D.), father of the transmission lineage of chod, was the great Indian siddha who, it is recorded, came to Tibet five times and introduced the lineage of zhi-byed (“pacification” of suffering). Chod is a branch-teaching of zhi-byed.5 He and all masters of the transmission lineage of the skilful means of chod are seated atop a cloud bank slightly above Machig Labdron”s right side.
How did the Dharma come to Tibet
King Trisong Detsen (742-798 A.D.) contributed decisively in establishing Buddhism in Tibet by inviting the Indian Bodhisattva-Khenpo Shantarakshita from India to speak about dependent origination and the ten virtuous actions and to build the first Buddhist monastic academy at Samye, which is situated along the banks of the Tsangpo River south of Lhasa. The local spirits were hostile to Shantarakshita and intentionally obstructed his efforts. Therefore, he advised the king to invite Padmasambhava, a tantric adept from India, to deal with these malicious spirits. Accordingly, Padmasambhava came to Tibet and subdued the most powerful spirits. Once vanquished, the spirits were bound by oath to act as Dharma protectors. Both teachers, Shantarakshita and Padmasambhava, represent two different forms of Buddhist practice, the monastic academic and the mystical. They taught an…
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