1
If we lack the proper antidotes of emptiness and bodhichitta, we will not be able to control our minds when frightening appearances manifest. It is considered a sign of progress in this practice if we go unconscious, and then, when we wake up, have forgotten our names and whose bodies we have! This is the ceasing of clinging to the body.Unknown
2
When we are meditating in a haunted graveyard, or even in our rooms, frightening external and internal appearances may arise during Chöd practice. If this happens, check the two 'superstitions'–the external, frightening appearance, and the internal appearance of the inherently existent 'I' that is frightened. Do they exist from their own sides? With determination, check for the 'I' that experiences fear, whether of a sight or a sound. Recalling that our purpose is to compassionately sacrifice ourselves to the spirits, and remembering emptiness of the three spheres of giving, we mix our minds with space and visualize the spirits consuming our bodies as well as our sense of an inherently existent self. After the spirits have eaten the body, again investigate the two superstitions. It is by checking for the independent 'I' that we come to realize emptiness.Unknown
3
First, we must see that our negative actions arise due to prejudice and erroneous judgments. The discrimination that labels some as 'friends' and others as 'enemies' must be perceived as the root of our problems. We need to see that we label people and things in terms of our own desires, our own wishes. These wishes are transitory. The labeled objects are, themselves, impermanent. Such labeling is therefore very confused and false, yet it persists, and we continue to create suffering for ourselves. To avoid this, we need to develop equanimity for all beings suffering in samsara, tossed to and fro by their fleeting delusions, just like ourselves. .Unknown
4
..if we seek the permanence of an object as something existing from its own side, we discover something inexpressible. If we take three sticks and place them together in a certain way, they will all stand up. If each of the sticks could stand under its own power, it would remain standing even if the others were removed, but they cannot. In this way we must understand dependent arising precisely. Another way of thinking about it is to consider clothing. Only when cloth is of the correct color, shape, and so forth is it labeled "clothing." Or think of a clock. Whenever we see a clock, we label it a clock, but if we were to separate the component pieces, then the "clock" would cease to exist, because no basis of imputation would remain. In actuality there was no truly existent clock in the first place–only the causes and conditions fit to be labeled a "clock.Unknown