..续本文上一页 refuge, i.e., all buddhas and bodhisattvas who possess magnificent qualities, and while concentrating on Prajnaparamita, one prays, “May the body of all living beings, including myself, be well and all our actions help others. May everything we say be beneficial and good. May our minds be pure and sincere.” One recites this because one wishes that all living beings have happiness and the causes of happiness. The causes of happiness are wholesome deeds carried out with the body, helpful and encouraging words that are spoken, and pure thoughts and intentions generated and held in the mind.

　　The practice of seeking refuge together with one”s enemies and foes is concluded by praying that all living beings be naturally free of painful experiences, that they may be happy and content, and that they fully realize the qualities that all those noble beings assembled in the refuge tree have. And so, in the practice of chod, generating bodhicitta is the first preliminary practice and taking refuge is the second. Generating bodhicitta means opening one”s heart for others, the reason it is the first preliminary practice.

　　Following, one takes the bodhisattva vows to always work for the welfare of others; it is the second aspect of increasing bodhicitta. The community of practitioners who took refuge have opened their hearts for others by giving rise to bodhicitta, but it is important to make the same promise and pledge that bodhisattvas always made and make, by saying, “Now we will really work for the welfare of others and promise never to forfeit our commitment.” This is a special practice that consists of five steps: (1) admitting and regretting all bad actions we and all others formerly carried out with the faculties of body, speech, and mind, (2) being happy about the good we and all others have been able to do, (3) seeking refuge in the true objects of refuge together with our guests, (4) conscientiously resolving to help all beings by taking the bodhisattva vows, and (5) making wishing prayers and dedicating any positive merit that has been accomplished for the welfare of others.

　　This is the stage in practice at which one conscientiously resolves and promises the buddhas of the three times to work for the welfare of others, just as they have done and continue doing. The buddhas of the three times are those who have worked, those who do, and those who will work for the benefit of others. One speaks the aspiration prayer together with all those one invited and resolves, “Just as the buddhas of the three times have worked for the welfare of others, we wish to do this too.” One intensifies the prayer by promising to carry out one”s intention so that it is fruitful and effective by praying, “May this aspiration not only be an

　　idea, but may all our wishes come true.” These two aspects are called “bodhicitta of aspiration” and “bodhicitta of application.”

　　c) Accumulating and Increasing Merit and Wisdom

　　As it is, one makes offerings to a referential object during sadhana practice in order to accumulate merit, and the recipient of offerings in the practice of chod is Machig Labdron, who is imagined to be in space before us. She embodies all saintly beings, protectors, and dakinis who are assembled in the refuge tree. She is also inseparably one with our Root Lama.

　　Historically, Machig Labdron was a mahasiddha (“a great pandit and saint”) who lived in Tibet and attained realization. In the practice of chod, we see her as a wisdom dakini. Dakinis are female spiritual beings that fulfil enlightened activities, which protect and serve the Dharma as well as all practitioners. They are actually the root of activities among the Three Roots. The Three Roots (rtsa-ba-gsum) are the Lama, yidams and dakinis. The Lama is the root of blessings, …

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