This action might not be possible to undo. Are you sure you want to continue?
Verbatim transcription of Teachings given at Samye-Ling, 1988.
'Chö' translates as 'cutting through' or 'cutting off'. When I talk about this practice I have to give the complete picture of it, otherwise only the one aspect of the entire practice, which is a particular meditation and chanting that is done with a big drum. So it is necessary to go into the source of this particular teaching. When Vajrayana was introduced into Tibet, it was introduced gradually, and developed or continued into eight major Vajrayana lineages out of which the particular lineage involved with Chö is sixth of the eight according to most historical texts. This lineage is entitled Shee Ché (zhi byed), the particular teaching involved with the principle of pacifying any kind of negativities, or enriching, or magnetising or destroying, which are the four aspects of particular activity. Shee Ché lineage is privileged with the title that covers not only a particular aspect, but both the Sutra and Tantra essential process. In Sutra, every single practice is to develop awareness, compassion, that pacifies the things such as aggression, attachment, etc. In Tantra, particular methods that are effective in transforming negativity into positivity: that can also be seen and understood as pacifying the negativity. So, we can see it is a general title, and it is particularly marked on this particular lineage. The main source involved with this lineage is great Bodhisattva Dampa Sangyé, or 'Padampa' in Tibet, and in many historical sources his other name is Kamalashila, the two are sort of connected. This great master who introduced this teaching and their lineage continued in Tibet, has particular way to translate the title Shee Ché: he elaborates this by the Buddhist title 'Dam Cheu Duk-ngal Shee Ché Chépa', 'Profound Dharma Which Pacifies the Suffering'. He visited Tibet about five times, each time from a different entrance: from the Pakistan/Afghanistan border, from Nepal, from China. He transmitted this lineage to many great masters, and there are 54, both men and women, enlightened masters. This teaching is not something invented by Padampa. This teaching is transmitted by Padampa into Tibet; the source of it is from both Sutra and Tantra. Needless to say, every single sutra is interconnected, and sutras and tantras are interconnected. But these are specific sutras and tantras considered as the main text, the teaching of Buddha, which is involved with Dam Cheu Shee Ché, part of it which is now known as Chö. For instance, with Sutra, the entire Prajna Paramita Sutra makes 18 huge volumes. Total 17 texts, and one is the largest Prajna Paramita, elaborated text, this text is 12
as embodiment of Prajna Paramita. in both Sutra and Tantra by Buddha. Drubpa and the secret instruction. particular great masters. Significantly. This lineage in Tibet involves several great masters. and also by Guru Padmasambhava. or they manifested long time ago. The general Shee Ché is contained in both teachings. you can't make any sound at all." (That means every feminine manifestation. the tantra 'Great River Tantra Alphabet and Consonants'. but I think he must be crazy in the right way. Jokro is surname. These 3 are the way through which this lineage is contained. compassion gives birth to enlightenment. Also there are many other sutras close to this principle of emptiness.volumes.from nothing. when there is a great need for mankind. they are entitled 'Mother of Glorious One': the wisdom gives birth to enlightenment. Chö is part of Shee Ché. This tantra. to one of his leading lady disciples. and the sound that is produced by nothing is the source of all sound.000 shlokas. I don't know how to count that because Prajna Paramita and Tara incarnation can happen at the same time. Therefore the sound that is produced from nothing is "AH" . that is there. This is 'Mahamudra Tak (Symbol. So Shépa. Even a teacher attempts to instruct someone. If you don't involve the sound of "AH". Each four complete sentences make one shloka. is the expression. These are the main tantric texts for the source of Shee Ché. as all the other Vajrayana lineages are. Machik was prophesied. we can make steps involved with particular aspects of Shee Ché. His real name is Crazy. Where 'Tang' is tea. the emanation of Mother of Glorious One. All the other tantras involved with Mahamudra. Machik Labji Drönma. and a few others makes 54. as a conventional reincarnation pattern. Prophesied in 'Do Tang Nyik Jaypa' Sutra. Sign) Yee Gyud (Tantra)': 'Symbolic Mahamudra Tantra'. 24 who developed significant realisation. a student attempts to be instructed. because the person would never understand. Therefore using this as a way to describe the ultimate nothingness of everything. On top of that there are secret instructions. 25 men. both alive or inanimate object. She is the 107th incarnation of Prajna Paramita and Tara. The name of sutra is not 'tea strainer'. it wouldn't work. the mother of compassion. every kind of sound that they make they are based on the sound of "AH". etc. Crazy Jokro. and practice. the mother of emptiness. or even a teacher tricks a student to instruct a student. the 'Choo Rim Chenpo Gyud'. Shépa taught intellectual. a . With Tantra. Tangma and Nyikma become inseparable. and as embodiment of Tara. or Tara. through which general Shee Ché lineage continued. How the entire Sanskrit language is developed . etc. but Prajna Paramita they are somehow the source texts for Dam Chö Duk-ngal Shee Ché. Drubpa actual practice (the transmission and actual instruction to practice). In Tibetan 'Shépa' and 'Drubpa'. When we understand the source for the entire lineage. the Chö teaching is transmitted by Padampa. ultimate nothingness in the sound. which is intellectual. particularly. The lady highly developed. Then 16 others. "In future. Nothing great about being crazy.. but that particular process. This text contains 100. the language. which only happen when a person is ready. such as Prajna Paramita. are described as the source of Shee Ché.) "In the North in a place called Lab. a student tricks a teacher to get the instructions. 'Nyikma' means leaves. represents that. properly mad. Lab is her town. the 'Expression Alphabet for Great River'. Buddha said in the sutra. and then she died and she was reborn. incarnated as human being.
Chö practice to help improve a particular negative environment. and another sentient being who is not human or animal . This was recognised as Machik Labji Drönma because her name is Drönma. Chö that is done to purify the particular environment.K. In a more gentle and acceptable way. ghost or demon or whatever. by developing the number of particular practices involved in Chö. In tantra 'Jampal Tsaway Gyu' (Jampal = Manjushri. This particular prophesy was recognised as prophesy about Machik. Anybody who is involved with her activity will be liberated". Bad friends: person number A is bad and strong. Tsaway = Root. We call that good friend. but weak.person whose name is called Drönma will be born. For example: • • • Chö that is done to develop the practitioner only. and person number A is better than person number B. whose name is Labdrön. Something terrible could have happened there. they will never grow again. who will make them rootless. and she was involved with visualisation and completion method which is quite advanced. Such a practitioner will do Chö on his or her own. when a person is possessed by a negative force. cutting through them so finely. it . She will wander in towns and cemeteries". what really happens there? That means there is a negative connection between that person who haunts the house and the house. the embodiment of Great Mother. Gyu = Tantra). there is a relation developed. even though they are not aware of that particular relation. in that case person number A will help person number B as a friend. but of many people who are quite negative. person number A changes person number B and both become bad. Zang Ree is a particular place in Tibet which Machik was involved with. when a person and a spirit develop a kind of a relation. such as a haunted house. So that means there is a negative connection between that person who is a human being. Chö helps to improve a particular negative environment. and she will benefit numberless beings through Visualisation and Completion (or Sampannakrama and Utpattikrama). the Chö method. when they become friends. she transmitted the entire teaching in a slightly altered form from that she had received from Dampa Sanjé. whose name is Labji Drönma. When Machik received this teaching. who will come in a place called Zang Ree (Copper Mountain)". It can be friendly. a few of them are possessed. Something like exorcise. they help each other. healing aspect of Chö.a spirit of a kind. but exorcise is a little too frightening. the teaching taught by Buddha): "Manifestation who will cut through all aspect of negative thought. will come and her activity will reach very far. From Guru Padmasambhava. When good friends develop a connection to each other. When somebody is possessed or a place is haunted. in a prophesy entitled 'Tenpa Chir Lung' ('The General Prophesy for Buddhism'. the place is Lab. Similarly. person number B is O. The Chö that is done to heal someone sick. Not every crazy person is possessed. and she wandered in towns and cemeteries. Buddha prophesied "When my teaching becomes like the tea leaf.
then it became Chö. towards human being. I interpret that as exorcism. in the history of Tibetan Buddhism. On top of that. what is in there? What is contained in that container is the intention. carry a big damaru and go everywhere. When there is the perfect action. Now you understand roughly the source of the entire teaching. The same thing with the place.. therefore we can act crazy. carry a skull. then person might lose his or her will for a certain period of time and become influenced by it. that particular negative spirit becomes positive. now you can act crazy. On top of that. it doesn't matter because you have the Chö method. if that is possible. then its branch lineage. but this particular way is pacify. Through the particular practice. Otherwise we might have everything. outer perfection. it is not something that is totally involved to all the other aspects of Tibetan Buddhism. the original lineage we call Mother Lineage Shee Ché. then the person also becomes negative. That is the external. We can't say 'Chö practitioner'. It is directly related with that. When it comes to the actual practice of Shee Ché. when there is perfect intention. what happens is the house is haunted negatively. like Theravada or Mahayana. the awareness and mindfulness. in tantric level.can be enemy. That makes outer action perfection more valid. "Chö out of book". the seed for this transmission from Padampa and her other teachers. which is also the reason why. the Chö. there is particular emphasis that says Machik. the sincere intention. These particular things which are developed by Machik makes Machik's lineage something very unique. etc. then the inner perfection. then emerged a more complete lineage of its own. that is the second. Now. If that influence is quite united. and its particular subject with which we are involved. then we want to have a good spirit in our house. That is first. Why is there this negative tie? Because of one or another form of suffering involved. we can't practice. That is not enough. Then whatever the cause and condition that makes the situation with the person or with the house as negative is being cured. Example: with the ground of Shee Ché practice has to be a person who developed maximum mindfulness and awareness with his or her action. because if spirit is strong and good. because you have to develop the ground of mindfulness and awareness. but if our house is haunted by a spirit who is negative and lot of animosity. no transmission. Then after that through her practice she developed certain realisation. and some kind of negative cause and condition is involved there. that is outside. Also there is . negative. Action. So that is the particular way which Shee Ché or Chö method to purify a negative tie with a person or with a place. When that happens that the spirit is bad. there is no samaya. because the first master's name is Crazy. more real. How to separate them? Of course there is negative way to separate them. That is very important. the Chö practitioner should have the basic tantric samayas all together. That is not true. That particular spirit who haunts our house becomes positive. blow a bone trumpet.
what can that be? If you only know emptiness. But if we . how we can understand the emptiness and compassion unity?:'TONG DANG NYINGJÉ ZUNG-JUK' (Tong is Tongpa. is good: we feel sorry for someone who has nothing to eat. the Tantric level the transmission and the samaya. they become one. This is compassion and emptiness. Zung-Juk means together. and it's also allowed to be a little mysterious there.K. therefore a Chö practitioner's key importance should be emptiness and compassion unity. and just that. Then anything we don't manage doesn't become a mistake. but then according to the improvement in the practice. but more than impeccable. 'Samaya' means real deeper total dedication that is the core of the entire practice. maybe NYINGJÉ. so it's like one hand. NYINGJÉ. I consider that is no good.the inner discipline. emptiness. compassion. our intention is O. it is the thing which makes things happen. Then what is left is actual practice to progress. then it is a mistake.. that's valid understanding. then you become quite a strange person. There is the chance to be slightly different. Anyway. Some people consider that is good. Now emptiness and compassion unity. we get into a rhythm of it.) It's like two strings: you tie them together.K. you can cut through anything. just emptiness is quite a valid subject as an intellectual understanding: "Nothing exists". • • • the Theravada level . So. If we don't have TONG DANG NYINGJÉ ZUNG-JUK. of every practice. When there isn't this. we feel sorry for someone who doesn't understand what you understand. then it can be funny. unified. and there is an impressive huge instrument. but when there is emptiness and compassion unity this practice is extremely effective. maybe TONGPA. and it is possible to do after dark. it becomes something that we have not yet developed. even if we have something. but it's not enough.a great danger for getting it wrong if you don't have the correct transmission. we get stuck into it. That's no good. and are convinced about it. we feel sorry for someone who. but if you only have that. which is very true. the Mahayana level . when we do Chö it is very impressive. But if we don't have that. There is a combination of things necessary for a Chö practitioner right from the beginning. Now. 'Mother of Emptiness') and then the Tara (the compassion. that also develops. it's just one side: without two hands you can't clap. Compassion and emptiness put together. That is the central of the Chö practice. "Everything is just a reflection of everything else". It also can be eccentric actually. Nyinjé means compassion. the 'Mother of Compassion'). but more of Chö. is complicated for them. maybe impeccable. then our actions are O. the original source. though it's simple for you. When we have the proper transmission. you know. which makes things work. When we look back to Machik. and in a cemetery. she is the manifestation of Prajna Paramita (that is the emptiness.outer discipline.
that even without doing anything they want to be wealthy. Padampa Sanjé one day was crying very hard. you have that much resentment for that person. even if it's the right thing. You might become a nice person first. Up to now I don't hear of a Chö practitioner going crazy. In Chö practice it is very important. especially Vajrayana. but a big mind in it. so when things happen. it is not easy.. your compassion will not become just obsession. So he said to his disciple. someone who tells the truth." (It is fashionable to be drunk. then it takes care of most of the things that can happen to us. then we had better do Chö in the daytime. my son. his disciple if he saw him cry could have thought something terrible had happened. People are more and more ashamed of doing good thing. crazy. and simple Chö. they will take out your eye and give back your eyeless head. at our home. if you have compassion. the teaching of Buddha. That might be something we are unable to handle. Somebody who has been the kindest person to you. someone who has been the unkindest person to you. His disciple asked him. That is exactly the purpose of Buddhism. To somebody you give your head. drugged. For example. It becomes total. it becomes healthy. They become so greedy. People are becoming more and more greedy. then you become very irritating person because you mind everybody's business. not advanced one. But I have a hope that is like a star in the daytime: there are a few who are blessed by the precious alive lineage. "This time to somebody you give your heart." Then his disciple asked. then it is one-sided. If something powerful happens to us in a powerful place in a powerful moment. everybody thinks is telling the truth. "Why do you cry?" Padampa was supposed to be a very powerful-looking person. that will allow us to be able to handle it. you have that much acceptance for that person. That is my only hope. philosophical. something can go wrong. wild. I see this in our society more and more. why I cry.K. then your compassion and emptiness understanding will become more effective. "I know this is quite a sad time. they will steal it. When compassion and emptiness are put together it solves both shortcomings. it is shameful to be gentle.only have NYINGJÉ.) "Somebody who lies. stupid. everyone thinks is lying. There is sign that people are losing most precious thing that they have here in Tibet at this time. You know that everything is empty. That is the reason emptiness and compassion together: your emptiness understanding will not become just stubborn. careless. the ultimate and relative truth is repeated again and again. pig-headed. You have compassion but at the same time you know that everything is empty. for you find the balance. If we do not have enough compassion or understanding of emptiness. Before anything else. and more inspired by doing bad things. in most powerful places things happen. is because I want you to know this and . and you. afternoon O. you must become quite pushy nice person afterward. but you still have compassion. if you have understanding of emptiness. who are blessed so they have some chance to overcome all of these things. until it is carved into your skull. "What do you mean?" Then Padampa Sanjé explained. but I can imagine if the person does the wrong thing in the wrong place. You will not become just a person who has nothing but big head and big body. if a Chö practitioner wanted to do Chö in a most powerful place. complete.
But as you don't recognise it. when we cut through. There is no way for us to cut that connection. you embodiment of solution. but there is more obvious external obstacle and less obvious something which is considered internal obstacle. This is the source of internal obstacle. 2) When it comes to internal condition.K. the cause and circumstances and condition which makes you involved with that particular obstacle. through the Chö method. means a skilful way of dealing it. I think our teacher might be saying this to us quite often.. With the knowledge that every outer obstacle is involved with inner obstacle. Chö in this manner is through such a method. . or even get more obscured and distorted. It is very noticeable: shameful to be gentle and kind. This connection in itself is not a third thing. naturally. In the Chö principle. we can't cut through or cut off a connection aggressively by rejecting it or by playing tricks with it." When I see outside of Dharma. not aggressively rejecting it. In the concept and principle of Chö practice this particular process is exaggerated slightly. The definition of progress comes to this simple process: whatever limitations. That is 'external Chö'. the cause and condition is being transformed. Therefore external obstacle and yourself. how much obstacle you have that proves that how less you recognise it. Through the Chö method then works out connection between you who is free from obstacle by nature. what makes you and your external obstacle related. whatever it is. which follows the same structure as external obstacle. This internal obstacle. You free from obstacle. and existence of obstacle because of not recognising that you are free from obstacle. As you know. not just by not wanting it. Externally there are particular things which prevent us from developing. When a person is involved with internal obstacles. That means something out there existing that makes us unable to develop. gradually.carry it out. this term 'to cut through' is applied basically in 3 major manners: 1) the first is external. by working out whatever makes that connection. therefore. which is all the antidote for the obstacle. not external obstacles. but working it out. we just remain there. The Chö method. By not recognising it. If everything works well. So any development can be understood as cutting through. that that little star of the daytime to become the sun of the daytime. the connection is eliminated by cutting through the connection. Even we do so. from the basic fundamental Buddhist philosophy. this principal of Chö is viewed with internal. It is only two things. if not. which is an obscuration. by putting extra emphasis on it. cut the tie between these two. it is very true in society. but embodiment of enlightenment or wisdom. but internally that person is facing obstacle. Therefore. fashionable to be aggressive and sleazy. with any kind of present development state. not by just forgetting about it. whatever attachment that we are individually involved with. That is the only tangible way that a negative connection that is already there can be overcome. when you have the perfect condition to overcome any obstacle because you internally are free from all the obstacles. the connections between you who is being affected. and the external obstacle. Look into the majority of people's lives. fast. Externally everything looks O. you are not embodiment of obstacle. how less you realise it. or cut off. Until we cut through. then it becomes another connection. it is progress.
At least while you say it. you have to cut through everything otherwise you might not say "Pé". That is the only way. sound and thought: • • • The form which is there physically with different shapes and colour and texture. OF THE ENTIRE EXISTENCE. and relatively having the obstacle. two hands. brown trousers. One way of describing this is by using one outstanding sound gesture used in the Chö called 'Pé'. one head. first you must get to the entrance. In that. Always these together. with and without obstacle. is called'a human'. the ultimate and relative. This way of Chö principle is entitled 'inner Chö'. We try to express something. all of that is form. So just by cutting through. this most fundamental Chö method. . it isn't a language. right now. This means that through the Chö method. but then when you actually practice. and then slowly the entire reality of the relativity comes back and takes over. you might say "No" or "Yes". In every single Chö practice instruction. Sound: according to the movement of that form it makes sound. produces sound. black shoe. then inner. SPACE. but each of these things are in a way embodiment of the other two. then it becomes a concept. is used for this particular aspect of practice of Shee Ché Lineage. Example with one particular Chö practice it is involved with 4 steps: 1) THE MIND WHICH IS THE CANVAS. first you are dealing with outer. Therefore. and that is how everything exists. two legs. inner and sacred aspects of Chö are always there. but when you say it. now I would like to share with you a few particular sequence in the Chö practice. then you are dealing with the sacred. these outer. which is supposed to be one of the quickest ways to recognise. these two things. The very concept of ultimately we having no obstacles. because if you want to climb a house. our form through which makes gesture and through particular gesture communication is developed between this form and that form. So that's how the practice process goes. you have the obstacle. 'cutting through' or 'cutting off'. because you recognise. in itself is the major obstacle. Green sweater. use on our form. Example with people: a particular form. So it is two-way track: if you recognise. On that form a particular plant grows here and there and hairs of the sheep we put them together. So cut through the raw material of just now and give a split-second presence of what actually everything is all about. your obstacle is over. and we call them 'clothes'. every moment right here. shout it.temporarily you become embodiment of obstacle. sound in itself is cutting through. It doesn't mean anything. that will spontaneously manifest as essence of that particular obstacle. Somehow that is 'the sacred aspect of Chö'. By knowing about this basic word 'Chö'. The thought: when a particular mind is involved with that form and that sound. if you don't recognise. then you must go up the staircase. what manifests is form. 3) Now the sacred aspect of Chö.
2) BECAUSE OF THE POWER OF THE CHÖ TRANSMISSION. So that is the basic chance in the mind. all of you. the sound. Thought and mind are different. every single surrounding has a centre. but there is a difference: ocean and the wave. Every single centre has a surrounding. If you happen to have an enemy. Because of the power of the blessing of the transmission of the Chö lineage. 3) A PARTICULAR METHOD: at the beginning it is said the form (our body). Ultimate as the centre outward. what makes all that connection. but that is how they do it. your form. Essence of relative is ultimate. thoughts of the mind. and. to communicate. Now the speech: how you breathe. This is one way to express with this Chö method. but waves of the ocean. wave is the thought. and then I came down and I sit here. the sound (expression). Ocean is the mind. but negative things somehow manifesting into positive. which means 'centre and surround'. I think that one form with it's mind ask me to talk about Chö. how everything takes place. that Chö will have fewer visualisations. the thought. he wants to kill you. It sounds like. What does the ground concept. what causes all this movement is thought. how hard your 'Pé' will be with the mind. and then I make this sound through my thought. Mind is the centre. what will he do? He would like to make you suffer. but usually doing a lot with one's body. and what you say. from negative to positive. by the principle. The No.(3) is to do with the body. you cut your body into the ground and you feed the entire karmically-connected negative energy with your flesh and blood. How can this transformation take place? It is not by negative things going inside and positive coming from outside. All kinds of thing that you owe to them is paid by your own flesh and blood. The thought for a Chö practitioner is first to have most fundamental meditation sequence. through my form. and recollecting and remembering lots of sounds that happened long time ago. And some of these noise-makers are alive and some are not alive and that remains in my thought. In fact it has quite a lot of visualisations. which is not true at all. one can transform. specifically with Chö. what you change and what you don't change.(1) mean? Concept of mandala. The whole ocean is not just wave. black and white. from unhealthy one to healthy one. speech. The form. from relative to ultimate. subtle. the essence of all unhealthiness is healthy one. which directly doesn't have anything to do with this body. Therefore. After that he says. but relative is manifesting into ultimate. That is body. all are involved with the mind. with one particular Chö practice. the form are surrounding the mind. "Now I have beaten my enemy. It is like sitting straight and involving with right situation of the physical body. one is supposed to transform this mandala of the mind from worse to better. How you situate your physical body. with . The essence of negative is positive. and then I looked into this subject with my thought involving lots of form which are books. So. therefore relative is not going in and ultimate is not coming from outside. this No. Example. I expected there are lots of form which can make lots of sound and which are also involved with thought are gathered here. my form. when you don't chant. and the thought. because 'cut through'. every single thing in the universe are the mandala of the mind. thought. all are the mandala of the mind. and many are rather physical ones.Now. through this method. Chö is involved with lots of visualisation. when you chant. I don't have an enemy". the thought. sound. There isn't anything more valuable than your own existing form and sound and thoughts with which you can work out whatever kinds of negative connections. Then if he is really bad. not only visualising something up there.
you have nothing to protect. Merit accumulation.(3) body. merit. working with this raw material. that is the best accumulation. that is the best protection. What is best merit? What is best place. Is that possible? In that case. burn £10 worth of butter lamp. the blessing. If you can use every single thing you have got just for yourself without attachment.(2) the transmission. All the method is a relative truth. you feed all the negative energies." Then she said. All of these methods. their entire value is only effective as a relative truth. their wealth. In the case of Chö. £10 to the gurus. In one of Tilopa's or Naropa's poems: "Water can wash the stain. £10 to the temple. Why? You. No. that is accumulation of merit. She told him. This particular one is very sacred one in the Chö lineage. view?" She told him. needless to say. No. When one has the transmission and understands it. There is another interrelated way to involve in the Chö practice itself. then there is nothing to protect. because usually our accumulation is we give £10 to the poor. So she said. Even the practice of Chö itself will not remain as a dualistic obstacle for the Chö practitioner. or the thought. A Chö practitioner. "The best accumulation of merit is cut off and cut through the attachment and the clinging and the material possession". even you don't give even one penny to anyone. What is best protection? What is best method? Accumulation. When you have no attachment to this. that you karmically owe something to them. the understanding. will not look at or hold onto any of the Chö method as an ultimate truth. one can work with it. rather frightening and extreme kind of method for someone who doesn't understand it. The way she expressed to him was how one could really invest effectively. 4) ALL THESE METHODS: No. son. put £10 in the donation box. preparation. Machik had given this method to her son. When you overcome the attachment for it. . environment? What is best outlook. this method. It is also. by having the basic principle of Chö. "What is the best accumulation?" When you overcome the attachment for anything that is material. So that is. speech and mind. "These are the best of four things: best protection. "When you don't have the attachment for your own body and it's pleasure. but water can't wash water itself". and very effective all the way through.(1) the ground. Therefore a Chö practitioner is able to cut through his belief and method itself. historically. But more than that is if you are not attached to the material accumulation.your own flesh and blood. their pleasure. Everybody is busy protecting their position. you use your wealth to do something. then every single thing is merit accumulation. He has to be able to cut through everything including Chö itself. Chö can cut through all the obstacles including Chö itself.
Therefore we should not take it literally right now. but right now that should be in back of our heads. is closed and limited. there is one particular method of Chö which is quite simple.Then she told him "What is the best place? If I don't cling on the place. not to mention physical ability but mental ability. so from limited emerge to the limitless." Any place is O. where we are. All of this has to be practised according to who we are. So don't get confused between these two. best view is no view. If someone chops off my right hand I will still be alive. and many other reasons as well. chose the most uninhabitable place. "The best view is when you are not attached to your view. Now. If we don't have a view we get lost." When you overcome attachment and clinging to one particular view. therefore it is quite important to see the value of this. and centre of the body is very important. there is a lot of room. If you don't have attachment to the place. and using physical posture. or underestimate these efforts. so you can't go and do this. This is very important in the Chö teaching and for the Chö practitioner. and if you decide to be confused. it's difficult not to be confused. So I would like to share the basic principle with you. and get to that 'beyond view' state of understanding. Geomancy is not necessary. understand this and get inspired by this. I can explain it more clearly. the view. somebody chops my centre. and we should not get too carried away with this set of wonderful advice. most of us. but I give you the concept of it. This is through a particular Chö method using sound. still we have to have some view to hold onto. It is true that we should not be attached and clinging to one view. and at the same time to have a valid principle. This one says 'Opening the Gate to the Space'. where you can't grow a flower or a kitchen garden. our greatest yogi. so you can have some understanding about it. get lost. otherwise our standard. since I have shared this with you. Just as information. These are the ultimate advice sort of. he chose that place to meditate. There is some risk therefore. that is the best place. Even if that view is not the best view. That is one particular method of Chö from Machik to her son. and we are dealing with more deeper relative. This is developing a very strong concentration in the centre of the body. I think it is because he found that place did not allow him to be attached to that place. It is like someone put in a cellar for many years. using visualisation. geomancy is not necessary. but there is some kind of risk in it if we overestimate oneself. This I find very effective. but especially with the view. at the same time knowing what we ultimately are and how ultimately those things should be. and that understanding should be applied when we become too much attached to our view.K. where you can't raise chickens. and also I personally am not a Chö expert. and principle. If you don't want to be. She taught him the fourth thing. The meaning is. The place which is totally useless. How can that be possible? With all the other things. Inside this closed and limited our personal. But we must have some kind of view. now or ordinarily. opens that gate. Through this method. it is quite easy. all of a sudden a doorway is opened up there and he could walk out. I . and maybe some application this will be useful for us right now. Any place is the best place if you don't have attachment for it. that is the best view. if we don't have a principle. like caves in the snow mountain. limited or closed. That is why Milarepa. I am not giving you instruction.
in doing something. or even for doing anything actually. Devotion. Once. Other day I spoke about devotion and compassion. to whom? It's quite simple. That is the most important and sacred part of the body. So. we function from the centre. or you don't know exactly who you are. but properly. we call the chakras (it means main places in body). In this method. There is transmission for it. object of devotion and offering. and this channel is explained lots of method how to go about it. the entire energy which is embodiment of mind brought down in the lower part of the centre. that one is released gradually and to the main points such as navel. That mind is released into the sky and melt into the space. That's it. exactly who you are. object of respect and offering. generosity. 2. If you have an ambitious idea. Now. There are a few things necessary for a person to develop. but you can't even know what it is. This is categorised into four: 1. When you have these three. not down. then one can practice it. In this Chö method. and you have such a big ego. .would be finished. And yourself in the middle. These particular aspects I have described are very much for inner development. How to have compassion. but technically speaking it is three-dimensional principle. rather than only to develop in here. offering. that's where the Queen wears the crown. it is all taught in the Chö. This is one example of so many methods that are there. who you are and what you can do. So pass through each of the main places. you don't have to guess. this is the highest place. it is not short. the same thing in the practice. physical posture and particular breathing method. to develop a direct straight channel in the centre. Of course there are all kinds of karma and everything for it. and get into lot of trouble. Devotion. and you don't know exactly what you can do. or offering up. object of compassion and generosity. but no more. they have been ordinary sentient being. Central part of body is like trunk of a tree which is the centre of the energy in which the mind functions very solidly from the time we are conceived and after 16 or 29 days. Otherwise you don't know exactly what you want. Now. many people get carried away and get nothing done. That is one example of particular Chö method. to whom? How to have devotion. they are enlightened. You should have devotion to those who have more devotion and more compassion than you. not up. that time onward until we die. there is instruction for it. In between that all kinds of trips and confusions get in the way. compassion. there are many others for particular purposes to benefit others. and finally come out from the crown. but more directed to doing something out there. you know exactly what you want to do. first you have to know what you really want to do. You should have compassion to those who have less compassion and devotion than you. This method is one particular method. and generosity and compassion down. Some people can make their ambition a reality. and exactly what you can do. heart. you think you can do something. 3. Then work that out and you can get things done. This can be entitled 'Offering and Generosity'. and they are all in the centre. there is entire sentient being and all the enlightened ones who are beyond ordinary sentient beings. throat. So. and this is very much related to this. the devotion and compassion. and through the Chö method chanting. crown.
he screamed. Deity. So you have compassion to them. in what kind of condition they are. After that you invoke object of respect. you go down. I have killed someone. Sits on the right shoulder. but at the same time specific that you owe something to them and they owe something to you. Then all sentient beings. Now we call it contemplated. What is strong karmic connection in Buddhist principle? Each single sentient being have been our mother and our father. river. They can't give us more than what they have. sometimes eats meat. Lots of unfortunate things happen to people who don't take good care of it. First the sequence. they suffer in samsara. recent friend? 'Recently' means not two years ago. usually the Chö practitioners can't afford too much material feast. but it is like if there is no water. It is very much like Catholic who have little bread to eat and little wine to drink. So that's quite bad karmic connection. No matter who they are. Another term in the Chö terms. So that way. fish cannot live. but not enlightenment. gods of the education. like strong karmic connection. it goes away. so you become a sentient being without that extra divine force. Now. you invoke those guests. powerful thought. Sangha. Dharma. but past 100 lifetimes. or not just an imagination of jewelleries. we don't just visualise them. but I did not let him go. basically three types: vegetarian. Each person have their own spirit. and we don't just give them neurotically. symbolic offerings. So there in the text. who have been close. and both of them for all sentient beings include bear. So. some time ago. chanting and thought. there are all kinds of offering. gods of the men. nonvegetarian. So you have this offering. object of compassion because there is one reason for that. visualised feast. etc. and everything else. children. you invoke object of devotion: Buddha. The 4th. and that inherent god cannot remain with you. Now all the goods for all the materialistic sentient beings. and this recent karmic connection there is some kind of negative karma. When you have that. therefore they have significant symbolic feast there. So there is no proper self-respect. When that is gone. whatever you visualise. they become powerful things. I ate him alive. they're entitled '4 guests'. they can give us protection. one has limited materialistic feast. karmic connection with them is more recent than the others. therefore object of respect. . clothes. object of negative karmic connection and generosity. This offering that is imagined as well as physically. Vegetarian are for all sentient beings including monkeys and rabbits. not of devotion. and that kind of recent karmic connection is known as negative karmic debts. they have lots of suffering. they can't give us enlightenment. we call them 'shoulder gods'. object of something of course compassion. I was born as a spider. I ate it. and non-vegetarian include all type of sentient beings including tigers and leopards. which is of course enforced by the lineage of transmission. and goods. blessed. It is not as a punishment. through particular Chö method. and someone was born as a fly. They are blessed with proper physical ritual. This the 4th. ocean. the gods of the universe. everything goes well. god of the mountains. but who have been your recent father and recent mother or recent anything. You are giving a big feast. Protector. Guru. sometimes eat vegetables. not just a piece of bread. and when you take good care of it. help us in many ways. and you have 4 categories of guest. make us healthy. When not. All sentient beings are perfect in nature but since they don't recognise. gods of the women.4. like we owe something for each other.
including this one. These are the few particular aspect of Chö related practices. So this object of devotion. not yet. see Palpung Zhyisil Chokyi Ghatsal Publications: http://www. If some being's karmic connection to you is 100% negativity. we are involved with them karmically. So you have compassion for them. respect. Whatever is to be fulfilled. or they owe something to us. I thought might be beneficial to all of you.org/shop . That we owe something to them. and heal a place that is negatively influenced. All of this is followed with similar principle. all of them we make offering up and down. compassion. COPYRIGHT ©1997 HERITAGE TRUST. Then this negativity connection is overruled by this positive between you and them. and also heal someone who is possessed by evil spirit or something. although particular method.Then the karmically-connected beings that each of us in our recent lifetimes. karmic-connected sentient beings. we will fulfil it. mentally sick. We are connected and still not yet the result is taken into manifestation. generosity down.greatliberation. then you fulfil that by 100% positive. in a negative way. provided courtesy of Samye Ling For further teachings by Chamgon Kenting Tai Situpa. You can say this particular sequence and structure is very much the structure for every Chö method to heal someone who is physically sick.