密法儀軌起始觀空以令行者超出對立心態，進而修習於空性一體中之成就本尊及渡化事業。但是吾人之身見根深蒂固，極難由心地移開。媽幾腦準祖師即針對此癥結創立施身法，就身執而演化為全法界之供施以超越之。

至於一座之中，正修觀空之際，當如何修觀以超越執著此身之習性？若謂觀身如幻、本無、實空，此等皆與歷來感官明顯之覺受有衝突，而難以深入成證。因此在此提供個人修習之心得：

當思此身在法界中猶如海洋中一滴、沙漠中一粒或大氣中一息，在此整體中雖明顯存在卻一向泯於大體中而無以辨認。明乎此理，則不復糾纏於此身如何，而逕行體會法界整體之無限空曠矣！

二○○四年十一月四日　養和齋　　　　於加州

 

In beginning sections of Tantric Sadhanas the practitioner visualizes all things to return to their selfless nature so as to free the mind from dualistic perspectives, and then the appearance of Yidam from such empty nature and subsequent salvation activities are practiced. Nevertheless, our ideas related to and senses of the body are so deep-rooted that it is extremely difficult to get them off our minds. Tantric patriarch Machig Labdron aimed at eradicating this root of dualistic perspectives and originated the practice of Chod, cutting through, to utilize our grasping to the body and transform it through visualization into offerings of the whole Dharmadhatu so as to transcend the grasping. (For detailed discussions please read my work, "Chod in Limitless-Oneness.")

As to the question of how one should visualize, during a practice session at the juncture of visualizing all things to return to their selfless nature, to transcend the habitual tendency of grasping to the body, the usual instructions would say to visualize the body as illusive, originally empty, without substance in reality (in the absolutely independent sense). However, all these ideas are in apparent conflict with our long-established vivid sensual experiences, and hence it is very difficult to dwell on them till full realization. Therefore, below I will offer my insight obtained through practices to share with all practitioners:

One should think that in the Dharmadhatu this body is like a drip in the ocean, a grain of sand in a desert, or a puff in the atmosphere. As such, even though its presence is vivid and yet it has always been part of the totality and could not be distinguished and singled out. Once this point is comprehended, then one no longer lingers on how the body is but dwells instead on experiencing the boundless openness of the whole Dharmadhatu.