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Cho: The Garden of All Joy & Generosity of the Body by Tenga Rinpoche

By Tenga Rinpoche

Lord Buddha grew to become the wheel of dharma 3 times, with the second one turning revealing the real nature of all issues, Prajnaparamita, of which Chö is a way to perform and become aware of this.
the lessons on precise nature have been what the nice siddhas of India practiced and handed on via their diverse traditions. The ultimate Tibetan girl grasp and saint Machik Lapdron, prophesized through the Buddha as an emanation of the good mom Prajnaparamita, got those transmissions from many siddhas and formulated them into what we all know as Chö, this means that to "cut" or "severe." what's minimize is ego greedy, the basis of our affliction, during the cognizance of our real nature, that is the essence of the entire Buddha's teachings.
it is a designated remark at the perform of Chö such as specific drawings of the perform and choices and the whole sadhana in Tibetan and English.

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Additional resources for Cho: The Garden of All Joy & Generosity of the Body

Sample text

Ja m g o n K o n g t r u l L o d r o T haye 33 Chapter 2 C hó P r a c t i c e s I already mentioned, there are a number o f different commentaries on the Chó practice, some of which are long, and some of which are quite abbreviated. Here the commentary we will be using is specifically designed to explain the visualizations for this concise form of Chó practice. This commentary, which was composed by Jamgon Lodro Thaye, is called The Garden o f A ll Joy, A Concise Text o f Instruction on the Offering and Generosity o f the Body.

Through that misconstruing, we wander endlessly in samsara. Introduction 29 How does this bewilderment start in the first place? It starts because we fail to recognize that our mind is actually a unity of cognitive lucidity and emptiness. Failing to recognize the mind as what it is, we mistake the emptiness of the mind to be a self, and mistake the cognitive lucidity of the mind to be other than self. Having generated these thoughts of self and other, we react with aversion or aggression to that other which appears to be threatening to the self.

This is caused by their having such strong kleshas in their minds that they are constantly doing vicious things and thereby harming, in some cases, many, many beings. The problem is that if you attempt to fight them on their own terms, by appearing angry and by confronting them directly, it often only strengthens or reinforces their own aggression and their own kleshas, so that in the long term the best thing you can do for them is, within a stable cultivation of love and compassion, to make aspirations for their benefit, such as the dedication of all of your virtue to them, and the specific aspiration that they generate bodhichitta.

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