..续本文上一页at arise due to attachment to a self (such as fear, depression, etc.). Therefore it is necessary to open one”s heart to others every time one engages in the practice of chod by first generating bodhicitta.

　　This concludes the discussion of the first preliminary practice, which is generating bodhicitta by opening one”s heart for all living beings. Please practice in this way.

　　b) Seeking Refuge

　　The second preliminary practice is seeking refuge in those who are competent and reliable. In the Mahamudra-Ngondro practice, one thinks that, together with all dear friends and family members, one seeks refuge in the images depicted in the refuge tree. In the practice of chod, though, one invites all those one thinks are malicious enemies. One imagines that one sincerely invites all enemies by first blowing a thighbone trumpet (kang-gling in Tibetan). This may sound strange, repulsive, and frightening. Why is the trumpet used in the practice of chod a thighbone

　　 Nothing in dharmadhatu (“the vast expanse of space”) is really awful and dreadful; nothing is dirty or clean, because those interpretations are not real. The thighbone trumpet symbolizes this fact. Jetsun Milarepa taught, “Everything in dharmadhatu is one-taste.” He explained why the kang-gling is used and said, “The sight of a corpse disgusts us, but it is not different than the physical body we carry around with us anyway and cherish so much. Therefore, there is no reason to be repelled by a kang-gling.” So, that is why it is used.

　　Calling those persons, spirits, ghosts and ghouls that one thinks are repulsive and cruel in one”s imagination causes various reactions in them. Some of them may wonder why they are being addressed by us and become suspicious or disturbed, scratching their heads, puzzled and wondering whether our intentions are good or not. This is normal. If someone we don”t like calls us by our name, for example, and tells us to hurry on over, we too wonder what they can possibly want from us. Therefore one claps the trumpet three times and tells them, “Do not be afraid. Please, listen to me.” One continues by asking them, “Come on over. I wish to do something good for you, so do hurry.” One calls all negative forces one can imagine when one forwards the invitation that they please come on over to take refuge together.

　　When guests are invited to participate in other practices and have arrived, one usually imagines that everyone takes refuge in all teachers of the transmission lineage and that all buddhas, the Dharma and the complete sangha are assembled in the refuge tree in front. In the practice of chod, though, one imagines that Prajnaparamita is seated in the centre of space in front. She has gone to the other shore, the shore of primordial wisdom that is beyond form. During the practice of chod, one imagines that she has a form and can protect everyone from falling from low to lower states of existence and, as a result, suffer horrific wounds and laceration. She is Yum-chen-mo, the “Great Mother” of the wisdom that gave and continues giving birth to buddhas, bodhisattvas, pratyekabuddhas and shravakas, those saints and sages who manifest invaluable qualities by having realized wisdom-awareness. This is why she is more than a friend - she is a protector, a source of refuge. This is why she has a golden body, because gold is very valuable and does not change. She is not only the embodiment of supreme wisdom but also actively helps us - and she does have a lot to do. Imagining her in a physical form, she can certainly help many beings with two arms and hands, but she can do much more with four. This is why she has four arms and hands.

　　Each of Prajnaparamita”s four hands makes a distinct and meaningful gesture. Her first left hand is placed in…

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