Chöd Quotes

“Dharma practice means physical hardship; it means that you shouldn't be pansies about it. You should exert yourselves wholeheartedly to engage in the practice, so that it will affect your body, speech, and mind.”
― Ngagpa Yeshe Dorje, Path of the Yogi

“Oh, noble child, everything is severing the mind. As for the mind, it is severing pride. There is nothing whatsoever that is not included in pride. If one simply understands that it is merely the production of pride, then, for example, one is like a thief in an empty house: by simply recognizing [the situation], grasping is impossible. Having correctly understood, there is no practice with an intentional objective. Because it crushes any hesitations (mi phod), it is explained as Chöd.”
― Machik Labdrön, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition

“To seek the self, one must first have a clear idea of what one is looking for. Thus, some meditation manuals advise actively cultivating the sense of self, despite the fact that this sense is the target of the analysis. Our sense of identity is often vaguely felt. Sometimes, for example, we identify with the body, saying, "I am sick." At other times, one is the owner of the body, "My stomach hurts." It is said that by imagining a moment of great pride or imagining a false accusation, a strong and palpable sense of the "I" appears in the center [of] the chest: "I did it," or, "I did not do that." This sense of self is to be carefully cultivated, until one is convinced of its reality. One then sets out to find this self, reasoning that, if it exists, it must be located somewhere in the mind or the body.”
― Donald S. Lopez Jr., The Story of Buddhism

“If there is destruction of hope, there is freedom from gods [lha]; if there is destruction of fear, there is freedom from spirits ['dre, demons].”
― Machik Labdrön, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition

“Without hope, Chöd practitioners are freed from the limits of hope and fear; having cut the ropes of grasping, definitely enlightened, where does one go?”
― Machik Labdrön, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition

“Without discursive thought it is just dharma practice. Hope together with aim obscures. One does not cut through pride by meditatively cultivating the desire for happiness. If there is hope, even the hope for buddhas, it is a negative force. If there is apprehension, even apprehension about hells, it is a negative force.”
― Machik Labdrön, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition

“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.”
― Zongtrul Losang Tsöndru, Chöd in the Ganden Tradition: The Oral Instructions of Kyabje Zong Rinpoche

“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.”
― Zongtrul Losang Tsöndru, Chöd in the Ganden Tradition: The Oral Instructions of Kyabje Zong Rinpoche

“Dripping charnel
 grounds of light -
I examine hope &
 fear -
blue-black body
 monster of
enlightenment -
call me Youthful
Lightning Bolt -
 tired I slump -
desire's already
 here - I don't
care -
my wrathful
rosary coiled
     snake
  on my cushion -
 I close my tired
  eyes -
 sleep has been
 troubled but
  my mother's
 cancer hasn't
 spread -
     still I
 am the Cemetary
King”
― Marc Olmsted, What Use Am I a Hungry Ghost? Poems from 3-year Retreat

“As in other Buddhist Tantric techniques, recommended preliminaries for these practices include developing skill at both calm-abiding (zhi gnas; śamatha) and insight meditation (lhag mthong; vipaśyanā). As in earlier Buddhist teachings, many Chöd dehadāna practices emphasize renunciation, purification, and self-transformation through the accumulation of merit and the exhaustion of demerit. Rather than suggesting that one must wait to accumulate adequate merit before offering the gift of the body, however, Chöd provides the opportunity for immediately efficacious offering of the body through techniques of visualization. Using a technique which echoes the traditional Buddhist teaching of the of the mind-made body (manomayākāya), the practitioner engages in visualizations which allow her to experience the non-duality of agent and object as she offers her body.

The process of giving the body as a means of attainment is commonly articulated in Chöd practice texts (sgrub pa; sādhana). These practice texts exhibit the framework of mature Tantra sādhana, including the stages of generating bodhicitta, going for refuge, meditating on the four immeasurables, and making the eight-limbed offering. Generally speaking, the main section of a developed Chöd sādhana has three components. The first two—a transference of consciousness (nam mkha’ sgo ‘byed) practice, and a body maṇḍala (lus dkyil) practice—have distinctly purifying purposes. The Chöd transference of consciousness practice has parallels with other Buddhist practices called "’pho ba." In this part of the visualization practice, the practitioner’s consciousness is "ejected" from one's body through the Brahma aperture at the crown of one's head. At this time, one's consciousness can be visualized as becoming identical with an enlightened consciousness, which is embodied in a figure such as Machik, Vajrayoginī (Rdo rje rnal byor ma) or Vajravārāhī (Rdo rje phag mo). [....] In th[e] first stage of this transformation, the practitioner identifies with an enlightened being, thus overcoming attachment to her own body-mind aggregates and purifying them through this non-attachment. In the second stage, the practitioner can extend this identification: the practitioner identifies the microcosm of her body with macrocosms of the mundane and supramundane worlds. The body maṇḍala (lus dkyil) stage also allows the practitioner to reconceptualize her body as expanding through space and time and becoming indistinguishable from the realm of the supramundane, or the Dharmadhātu (chos kyi dbyings). Through the process of reconstructing her identity, the practitioner is able to see herself as the ultimate source of offerings for all sentient beings.”
― Michelle Sorensen, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition

“Ever since he'd given up money, certain people had called him a freeloader, a parasite. (As one comment-thread malapropist put it: "Do you Believe you are smooching off others?") They demanded to know what he was giving back. To which Suelo asked, Who says you need to give something back? What does a raven give? What does a barnacle give, or a coyote? In his view, every living thing gave plenty, merely by existing. But from a strictly materialistic view, his critics had an excellent point. A raven contributes nothing, except of course his own corpse, which will feed some other being. Now Suelo was dying, and he offered his body to the ravens, the coyotes, the ringtails, the mice, the ants.”
― Mark Sundeen, The Man Who Quit Money

“Chöd is conventionally and misleadingly seen as analogous to, if not derived from, shamanic initiatory dismemberment visions, as well as dualistic anti-body ascetic practices. Two of the elements most commonly referenced by authors in their "identification" of Chöd and/as shamanism—the dismemberment/sacrifice of the body and "demonology"—are presented in an oversimplistic fashion. In the first instance, the numerous Buddhist precursors for the offering of the body provide ample testimony to the ethical and meritorious status such acts have in the Buddhist imagination. As for the "demonology" of Chöd, one must keep in mind the psychology and philosophy of mind that explicitly undergirds the discourse of Düd [Skt: mārā] in Chöd.”
― Michelle Sorensen, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition

“...the Chöd teachings attributed to Machik Labdrön both rely and innovate on Buddhist representations of mental functionings of a human being, including the onto-epistemological trope of the Universal Base Consciousness [ālaya-vijñāna] and the psycho-ethical trope of Negative Forces as Düd [bdud, māra, demon]. By drawing on and revising these traditional models, Chöd is able to develop effective techniques for "cutting through mind.”
― Michelle Sorensen, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition

“Machik thus maintains that what is conventionally referred to as a "god" is in fact the positive nature of reflexive awareness that characterizes the full potential of the enlightened mind when it is unsullied by discriminative thinking. In contrast, when "demons" are conventionally invoked, one should understand this as the obstruction of the full potential of the Universal Base [kun gzhi; ālaya] by non-aware emotional reactions (nyon mongs; kleśa).”
― Michelle Sorensen, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition

“The extraction of discrete parts of Chöd teachings from their broader philosophical contexts is symptomatic of how Chöd has been incorporated into and transmitted through other Tibetan Buddhist lineages. For example [...] Chöd practices gradually merged with pre-existing models of deity yoga, such the Vajrayoginī practices within Nyingma, Kagyü, and Geluk traditions. Fundamental Chöd practices such as those described in The Common Eightfold Supplementary Section do not tend to involve the kind of deity visualization common to *anuttaratantra practices, but many Mahāmudrā Chöd practices have been reconciled with other lineages through the employment of such visualizations. The incorporation of Chöd by the Geluk and Kagyü schools has thus had equivocal results: on the one hand, fragments of Chöd teachings are preserved, but on the other, the distinctiveness of Chöd is diminished in the service of different fundamental standpoints such as that of Mahāmudrā.”
― Michelle Sorensen, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition

“That is to say, attachments to signs of accomplishment (drod rtags) and circumstantial effects are precisely what are called Negative Forces [demons].”
― Rangjung Dorje, Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition