Chöd
Chöd, is a spiritual practice found primarily in the Yundrung Bön tradition as well as in the Nyingma and Kagyu schools of Tibetan Buddhism. Also known as "Cutting Through the Ego,", the practices are based on the Prajñāpāramitā or "Perfection of Wisdom" sutras, which expound the "emptiness" concept of Buddhist philosophy.
According to Mahayana Buddhists, emptiness is the ultimate wisdom of understanding that all things lack inherent existence. Chöd combines prajñāpāramitā philosophy with specific meditation methods and tantric ritual. The chod practitioner seeks to tap the power of fear through activities such as rituals set in graveyards, and visualisation of offering their bodies in a tantric feast in order to put their understanding of emptiness to the ultimate test.
Nomenclature, orthography and etymology
and Sanskrit chedasādhanā both literally mean "cutting practice".In Standard Tibetan, the pronunciation of gcod is IPA //.
Key elements of the practice
Chöd literally means "cutting through". It cuts through hindrances and obscurations, sometimes called 'demons' or 'gods'. Examples of demons are ignorance, anger and, in particular, the dualism of perceiving the self as inherently meaningful, contrary to the Buddhist doctrine of anatta. This is done in a powerful meditative ritual which includes "a stunning array of visualizations, song, music, and prayer, it engages every aspect of one’s being and effects a powerful transformation of the interior landscape."According to Jamgön Kongtrül, Chöd involves "accepting willingly what is undesirable, throwing oneself defiantly into unpleasant circumstances, realising that gods and demons are one’s own mind, and ruthlessly severing self-centered arrogance through an understanding of the sameness of self and others."
According to Machig Labdrön, the main goal of Chöd is cutting through ego clinging:
Dzogchen forms of Chöd enable the practitioner to maintain rigpa, primordial awareness free from fear. Here, the Chöd ritual essentialises elements of phowa, gaṇacakra, pāramitā and lojong pure illusory body, mandala, brahmavihāra, luminous mind, and tonglen.
Chöd usually commences with phowa, in which the practitioner visualises their mindstream as the Five Pure Lights leaving the body through the aperture of the sahasrara at the top of the head. This is said to ensure psychic integrity of, and compassion for the sādhaka or practitioner. In most versions of the sādhanā, the mindstream precipitates into a tulpa simulacrum of Vajrayoginī. In saṃbhogakāya attained through visualization, the sādhaka offers a gaṇachakra of their own physical body to the "four" guests: the Three Jewels, dakinis, dharmapalas and beings of the bhavachakra, the ever-present lokapala and the pretas. The rite may be protracted with separate offerings to each maṇḍala of guests, or significantly abridged. Many versions of the chod sādhana still exist.
, an important deity in Chöd, with a kartari flaying knife and a kapala "skull cup"
Chöd, like all tantric systems, has outer, inner and secret aspects. They are described in an evocation sung to Nyama Paldabum by Milarepa:
Chöd is now a staple of the advanced sādhana of Tibetan Buddhism. It is practiced worldwide following dissemination by the Tibetan diaspora.
Vajrayogini is a key figure in the advanced practice of Chöd, where she appears in her Kālikā or Vajravārāhī forms. The practices of Tröma Nagmo "Extremely Wrathful Black Mother" associated with the Dakini Tröma Nagmo were also propagated by Machig Labdrön. "The particular transmission which His Holiness will give descends from Dudjom Lingpa, who received it in a direct vision of the Indian Mahasiddha, Saraha. This practice emphasizes cutting through grasping at the dualistic mind to realize complete selfless compassion. One of the forms of this style of Chöd can be found in the Dudjom Tersar lineage.
Indian antecedents
"Chöd was never a unique, monolithic tradition. One should really speak of Chöd traditions and lineages since Chöd has never constituted a school."A form of Chöd was practiced in India by Buddhist mahāsiddhas prior to the 10th century. The two practices of Chöd in Buddhism and in Bön are distinct lineages.
There are two main Chöd traditions within Buddhism, the "Mother" and "Father" lineages. Dampa Sangye is known as the "Father of Chöd" and Machig Labdrön, founder of the Mahamudra Chöd lineages, as the "Mother of Chöd".
Bön traces the origin of Chöd to the Secret Mother Tantra, the seventh of the Nine Vehicles of Bön practice. There are four distinct styles of Chöd practice.
Chöd developed outside the monastic system. It was subsequently adopted by the monastic lineages. As an internalization of an outer ritual, Chöd involves a form of self-sacrifice: the practitioner visualizes their own body as the offering at a ganachakra. The purpose of the practice is to engender a sense of victory and fearlessness. These two qualities are represented iconographically by the victory banner and the ritual knife. The banner symbolizes overcoming obstacles and the knife symbolizes cutting through the ego. The practitioner may cultivate imaginary fearful or painful situations since they help the practitioner's work of cutting through attachment to the self. Machig Labdrön said, "To consider adversity as a friend is the instruction of Chöd".
Chödpa as 'mad saints'
, writing at the turn of the 20th Century, equated the Chöd practitioner with the Indian avadhūta, or "mad saint". Avadhūtas - called nyönpa in Tibetan Buddhism - are renowned for expressing their spiritual understanding through "crazy wisdom" inexplicable to ordinary people. Chöd practitioners are a type of Mad Saint particularly respected, feared or held in awe due to their roles as denizens of the charnel ground. According to tibetologist Jérôme Édou, Chod practitioners were often associated with the role of shaman and exorcist:Iconography
In Chöd, the adept symbolically offers the flesh of their body in a form of gaṇacakra or tantric feast. Iconographically, the skin of the practitioner's body may represent surface reality or maya. It is cut from bones that represent the true reality of the mindstream. Commentators have pointed out the similarities between the Chöd ritual and the prototypical initiation of a shaman, although one writer identifies an essential difference between the two in that the shaman's initiation is involuntary whilst a Chodpa chooses to undertake the ritual death of a Chod ceremony. Traditionally, Chöd is regarded as challenging, potentially dangerous and inappropriate for some practitioners.Ritual objects
Practitioners of the Chöd ritual, Chödpa, use a kangling or human thighbone trumpet, and a Chöd drum, a hand drum similar to but larger than the ḍamaru commonly used in Tibetan ritual. In a version of the Chöd sādhanā of Jigme Lingpa from the Longchen Nyingthig, five ritual knives are employed to demarcate the maṇḍala of the offering and to affix the five wisdoms.Key to the iconography of Chöd is the Kartika |, a half-moon blade knife for skinning an animal and for scraping hides. The practitioner symbolically uses a kartika to separate the bodymind from the mindstream in ritual.
Kartika imagery in Chöd rituals provides the practitioner with an opportunity to realize Buddhist doctrine:
Origins of the practice
Some sources have described Machig Labdrön as the founder of the practice of Chöd. This is accurate in that she is the founder of the Tibetan Buddhist Mahamudrā Chöd lineages. Machig Labdrön is credited with providing the name "Chöd" and developing unique approaches to the practice. Biographies suggest it was transmitted to her via sources of the mahāsiddha and tantric traditions. She did not found the Dzogchen lineages, although they do recognize her, and she does not appear at all in the Bön Chöd lineages. Among the formative influences on Mahamudrā Chöd was Dampa Sangye's Pacification of Suffering.The transmission of Chöd to Tibet
There are several hagiographic accounts of how Chöd came to Tibet. One namtar asserts that shortly after Kamalaśīla won his famous debate with Moheyan as to whether Tibet should adopt the "sudden" route to enlightenment or his "gradual" route, Kamalaśīla used the technique of phowa to transfer his mindstream to animate a corpse polluted with contagion in order to safely move the hazard it presented. As the mindstream of Kamalaśīla was otherwise engaged, a mahasiddha by the name of Dampa Sangye came across the vacant "physical basis" of Kamalaśīla. Padampa Sangye, was not karmically blessed with an aesthetic corporeal form, and upon finding the very handsome and healthy empty body of Kamalaśīla, which he assumed to be a newly dead fresh corpse, used phowa to transfer his own mindstream into Kamalaśīla's body. Padampa Sangye's mindstream in Kamalaśīla's body continued the ascent to the Himalaya and thereby transmitted the Pacification of Suffering teachings and the Indian form of Chöd which contributed to the Mahamudra Chöd of Machig Labdrön. The mindstream of Kamalaśīla was unable to return to his own body and so was forced to enter the vacant body of Padampa Sangye.Third Karmapa: systematizer of Chöd
Chöd was a marginal and peripheral practice, and the Chödpas who engaged in it were from outside traditional Tibetan Buddhist and Indian monastic institutions, with a contraindication against all but the most advanced practitioners to go to the charnel grounds to practice. Texts concerning Chöd were both exclusive and rare in the early tradition school. Indeed, due to the itinerant and nomadic lifestyles of practitioners, they could carry few texts. Hence they were also known as kusulu or kusulupa, that is, studying texts rarely whilst focusing on meditation and praxis: "The nonconventional attitude of living on the fringe of society kept the Chödpas aloof from the wealthy monastic institutions and printing houses. As a result, the original Chöd texts and commentaries, often copied by hand, never enjoyed any wide circulation, and many have been lost forever."Rangjung Dorje, 3rd Karmapa Lama, was an important systematizer of Chöd teachings and significantly assisted in their promulgation within the literary and practice lineages of the Kagyu, Nyingma, and particularly Dzogchen. It is in this transition from the charnel grounds to the monastic institutions of Tibetan Buddhism that the rite of Chöd became an inner practice; the charnel ground became an internal imaginal environment. Schaeffer conveys that the Third Karmapa was a systematizer of the Chöd developed by Machig Labdrön and lists a number of his works in Tibetan on Chöd. Amongst others, the works include redactions, outlines and commentaries.