..续本文上一页he area. His consciousness moved to the corpse, walked it to a distant place, and dumped it there. Then his consciousness came back to the place where he had left his own body. However, Padampa Sangye, who had a very ugly body, came across Kamalashila”s body, which was not only handsome but also free from any illness. He thought, “This body of mine is not good. That fresh corpse is good and handsome. I would like my consciousness to move to that body.” His consciousness then moved into the body of Kamalashila, and he walked off, leaving his own body behind. When Kamalashila”s consciousness returned, the only body around was the ugly corpse of the Indian yogi, into which the consciousness of Kamalashila entered. Thus, the mind was Kamalashila”s but the body was not - and vice versa, the mind was Padampa Sangye”s but the body was not.
And so, that”s why it is recounted that Kamalashila came to Tibet a second time, in the body of Padampa Sangye, the yogi seated to the right of Machig Labdron. He holds a thighbone trumpet in his left hand and a damaru in his right hand. He disseminated the methods of chod in that body. The practice of prajnaparamita belongs to the practice of chod, which is why the paternal lineage of method is seated at her right side. Vajravarahi, who embodies five forms, stands at Machig Labdron”s left side. Vajravarahi is the consort of Chakrasamvara, a deity belonging to the Anuttaratantra or highest tantra. Vajravarahi is the sambhogakaya emanation of Prajnaparamita and is one of the main yidam practices in the Kagyu Tradition.
Four refuges, who enable practitioners to develop and increase loving kindness and compassion, are invoked in order to develop and increase one”s accumulation of merit and wisdom: (1) the transmission lineage seen above Machig Labdron, (2) the protectors situated below her, (3) all enemies one is indebted to, and (4) all friends.
The supreme teacher, Buddha Shakyamuni and all saints and sages who belong to the lineage of chod are assembled around Machig Labdron. They are all great bodhisattvas who were present when Lord Buddha manifested the Second Dharmachakra, and therefore they belong to the pure transmission lineage of non-dual reality. Machig Labdron was also present on that occasion. Above Buddha Shakyamuni is the emanation of Prajnaparamita, her body golden in colour. Machig Labdron is inpisibly united with all teachers seated at her right side and all yidam deities of Prajnaparamita at her left side.
One imagines that light from all saintly beings in the refuge tree shines out and blesses one”s guests while playing the damaru and bell. The damaru is the aspect of wisdom, and the bell is the aspect of compassion. The bell consists of three parts: a half-vajra on top, the face of a deity in the middle, and the barrel. The half-vajra stands for the dharmakaya, the face of Buddha Vairocana for sambhogakaya, and the barrel is adorned with an eight-petalled lotus that stands for the nirmanakaya. One uses the damaru and bell, imagining that all guests have arrived and are united.
The third preliminary practice is concluded with the words VAJRA SAMAYA DZA, the Sanskrit phrase that denotes samaya (“promise and pledge”). This short mantra reminds the deities in front to please remember their commitment and not leave. Then one blows the trumpet and speaks the mantra of the four immeasurables, DZA HUM BAM HO. The first syllable DZA means “all-encompassing love for all living-beings,” HUM means “compassion,” BAM means “joy,” and HO signifies “impartiality or equality of all living beings.” Every image in the visualization can certainly help a practitioner increase wholesome and beneficial qualities of his or her own mind.
Then one recites the seven-branch prayer. The seven branche…
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