..续本文上一页ief – it is merely a supposition.
The idea that an independent self exists collapses upon having investigated whether it can be found in one”s body, speech or mind. When a practitioner is aware of the absence of a truly existing self, clinging to a self ceases and harmful emotions collapse.
This was a short presentation of the teachings Lord Buddha offered when he turned the Wheel of Dharma the first time and clarified the non-existence of a truly existing self. Disciples first hear, then contemplate and meditate these most precious instructions.
When the Buddha turned the Wheel of Dharma a second time, he took the topic of the non-existence of a self a step further and taught that the body and mind do not exist as supposed, since they consist of many parts - therefore they are also empty of independent existence, i.e., they exist in dependence upon other things. Looking at the body, it is evident that it consists of many parts, which, in turn, are comprised of smaller parts. A smallest, inpisible cell can never be found in the body. Therefore, thoughts and ideas about one”s body are also mistaken. Not only is the body not the self, but also it doesn”t exist the way it seems. Likewise, a smallest instant of consciousness can never be found. Therefore, thoughts and ideas about one”s mind are also wrong. Lord Buddha taught that there is no phenomenon that exists from its own side nor of its own accord, and therefore everything is empty of inherent existence.
When the Buddha turned the Wheel of Dharma a third time, he took the instructions a step further and taught that emptiness of all appearances and experiences does not denote an absence of appearances or experiences when they exist, and therefore appearances are not like empty space. Rather, emptiness is the fact that appearances can certainly arise when causes and conditions prevail. Awareness of the way things appear and the way things are in the world is that quality of mind that is characterized by clear and precise awareness. In other words, when a disciple realizes emptiness, he or she is aware of the fact that delusions cover and conceal the brilliant quality of the mind, which is precise awareness.
Vajrayana is the immutable vehicle that does not restrict disciples to an intellectual understanding of emptiness, but offers disciples methods to directly realize the teachings presented in the Three Dharmachakras. An intellectual understanding, which does not suffice to realize emptiness fully, is compared to observing something from a distance and, as a result, creating a new assumption about what one saw or did not see. Vajrayana offers skilful methods to realize naked awareness, since emptiness is inconceivable while, at the same time, is clearly manifest. Therefore it can be experienced directly. Becoming accustomed to realizing pure awareness can become a constant experience - clarity and precision are then experienced and real. This is then the realization of prajnaparamita, the goal, which is wisdom-awareness.
During the practice of chod, one practices phowa, generously offers one”s body and makes wishing prayers. The commentaries on the practice say that an advanced practitioner never leaves the middle by moving away from inner stability of calm abiding nor does he or she cling to thoughts that are imagined during practice.
5. Central Practices in Chod
Practicing gTong-len
gTong-len (“giving and taking”) is the main practice of lojong and is just as central in the practice of chod. gTong-len means giving all one”s happiness to others and taking on everyone”s suffering. One offers all one”s joy, well-being, possessions, all the good one has been able to accumulate to all living beings, which makes them happy. In exchange, one takes the sufferi…
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