Chod in Limitless-OnenessDr. Yutang LinThangka of Machig Labdron
Tantric
Disciple Yutang Lin
Comment:
Tibetan
lady patriarch Machig Labdron originated the tantric practice of Chod, and
thereby enabled the practice and attainment of intangible non-self through
cutting down the attachment to body. (See my work, "Chod in
Limitless-Oneness.") This is the only tantric Buddhist practice that was
originated in
Written
in Chinese on April 4, 2001
Preface
Chod,
meaning cutting through, is a Buddhist tantric practice. In Tibetan Buddhist
Tantra it is taught to beginners for accumulation of merits; it is also practiced
by ardent devotees for realization of Dharmakaya—the pinnacle of Buddhist
realization. How could one practice be so common and yet profound? Its original
teacher, Machig Labdron (1055-1153), was a Tibetan lay lady, a very rare
phenomenon in the history of Tibetan Buddhism, and for generations up until
now, her serious followers are mostly wondering beggars and yogis. Chod as
formulated by Machig Labdron is the only Buddhist tantric practice that
originated in
The
fact that Chod is a practice for both beginners and advanced yogis drew my
interest in writing the present exposition. For the general public who are intrigued
by the mysterious aspects of this practice and its lineage, an explanation in
layman's terms will be offered, and some related topics will be discussed. For
serious Buddhist practitioners the philosophical significance involved in this
practice will be brought to light. In particular, the significance of Chod in
the light of Limitless-Oneness will be explained. This is completely in
accordance with the spirit of Chod, as it was labeled by Machig Labdron to be
the Chod of Mahamudra.
Yogi
Chen, my late Guru, taught me how to practice the Chod ritual written in
Chinese by him. I was very impressed by the profound meaning and open
perspective conveyed through the ritual text. Now that I am writing on Chod, I
take the opportunity to introduce it to readers who do not read Chinese. My
translation of the ritual is included in this work as an independent chapter.
My sincere thanks to Stanley Lam and Chen-Jer Jan for the corrections,
improvements and suggestions they made to this translation.
In
1955, with the help of an interpreter, Yogi Chen translated from Tibetan into
Chinese a version of An Exposition of Transforming the Aggregates into an
Offering of Food, Illuminating the Meaning of Chod. This book was printed in
1983 for free distribution. Now it has been revised by me and included in
Volume 17 of The Complete Works of Yogi Chen. The Chinese titles of these two
works are listed in the References at the end of this book.
During
the course of my preparation for this work I have received teachings in a dream
that Chod is not only an antidote to attachment to body but also one to all
five poisons, i.e., greed, anger, ignorance, arrogance and doubt. Again, in a
dream state I saw a curved knife cutting through my joints and brought
relaxation to those areas; thus I was blessed with and taught about the
releasing effect of Chod.
Furthermore,
one day as I slept I saw the following Chinese Characters:
鈴
將此譜傳下去
The
word元(yuan) means the origin, and the word鈴 (ling) means bell. In the tradition of
Chod there are eight pairs of teachings and lineages, hence I interpret the
character formed by two元, which does not exist in
Chinese, to signify the origin of all these pairs of traditions, and in tantric
context the bell refers to the Vajra Bell which represents the Dakinis.
Therefore, this phrase denotes the Founder Dakini, Machig Labdron. The second
set of characters forms an imperative sentence, commanding: Pass down this
record! The character譜(pu) is
usually employed to denote a lineage record. Hence in this context the meaning
is clearly: Pass down this lineage (record)! To me, this is a clear sign of
approval from the Great Mother, Machig Labdron.
I am
grateful for all the teachings and blessings, including those not mentioned
here, that have been bestowed on me for my humble service to the glorious
tradition of Chod.
No
matter how marvelous a practice is, if one does not have the determination to
adopt it as a regular activity and persist in learning through it, there would
be no significant results whatsoever. I hope that this work of mine would have
illustrated the wondrous aspects and functions of Chod, and provided enough
clarification to motivate and improve its practice. May readers of this work
gain real and ultimate benefits of Chod through regular and persistent
practice!
Thanks
to comments from Chen-Jer Jan I have added some clarifications to this book. I
am also grateful to Stanley Lam for formatting the entire book for publication.
Yutang
Lin
I. General Introduction
The
condition of one's body is a major factor of one's enjoyment or suffering in
life; and one's existence is usually understood to be determined by the
subsistence of one's physical life. Consequently, preservation of our physical
existence and promotion of our physical well-being is at the heart of most
human endeavors. From such motives and activities it is inevitable that
self-centered prejudices and selfish practices become dominant and customary.
Since
our physical existence and well-being is dependent upon many factors, and many
conditions in life, of natural or human origin, are beyond human control,
suffering and death are lurking like traps and land-mines. Suffering in our
lives is further compounded by everyone's self-centered prejudices and selfish
practices. In order to promote selfish interests people often go to the extent
of ignoring or sacrificing others. Wars and fighting are waged at almost every
corner and every level of human existence.
To
free us from such seemingly insoluble miseries the fundamental approach is to
learn about and practice freedom from self-centeredness. Only then can we see
clearly that living in the spirit of cooperation and empathy is a far more
sensible approach to life. To become free from self-centeredness our
preoccupation with the body and its well-being need to be reexamined and
readjusted in an all-round view of life. As a result of such reflections, many
spiritual practices consider a simple way of life as a prerequisite.
In
addition to our physical conditions, our spirituality is also a major factor of
the quality of our lives. No one can be happy without harmony between physical
and mental states. The growth of one's spirituality is intimately connected
with how one faces and utilizes one's mental states as well as one's physical
situations. Goals of spiritual quests usually involve unity of the mind and the
body and transcendence of the physical existence. Transcendence in spirituality
will be achieved only after one's mentality is no longer bound by one's
physical conditions and environment.
Due
to the intimate connection between the physical and spiritual aspects of one's
life, spiritual practices often involve physical training. Most of these
consist of posture, breathing and simple maneuvers. There are also yogic
exercises that are very difficult, and it often takes years of training to
attain such performance. To transcend considerations originating from the root
of one's physical existence, the body, there are ascetic practices that punish
the body to achieve self-mortification or self-denial. Self-sacrifice of the
body through offering of physical or sexual services, or even donation of
organs, is also sometimes used as a spiritual practice. Practices involving
punishment or self-sacrifice of the body are rarely adopted, and due to their
extreme nature may lead to unintended consequences.
2.
Buddhist Teachings Related to the Body
On
one hand, Buddhist teachings point out that attachment to the body and
identification with one's physical existence is the main source of suffering,
while on the other hand, respect for life is also clearly taught by stipulating
no-killing as one of the five basic rules of conduct. The Buddhist teaching
emphasizes no killing of born and unborn lives of human beings as well as of
other sentient beings. A popular Buddhist practice is to save endangered lives
such as birds, fish and animals in captivity and release them back to nature.
Respect
for life and recognizing the body as the root of suffering are not
contradictory. Destroying the body and putting an end to this life would not
resolve the misery of conditional existence because the consciousness of a
sentient being will continue to transmigrate in the cycle of endless living and
dying as long as grasping to the notion of a self lingers. Killing of others or
oneself will in itself become a major cause leading to more suffering in this
and future lives. The body can also serve as an instrument for attaining the
liberation of oneself and others from transmigration. The key to transforming
the status of the body from the root of suffering to an instrument for
liberation lies in one's ability to recognize and renounce one's blind and blinding
attachment to the body as the embodiment of the self which is illusive and
unattainable upon philosophical analyses.
Buddhists
do use medicine to heal themselves of diseases, do clean their bodies, houses
and gardens, and in so doing killing of micro-bacteria, insects and mice is
often inevitable. Are Buddhists hypocritical in accepting no-killing as a basic
rule of conduct? These kinds of activities, although involving killing of
sentient beings, are aiming at the protection of human lives without a malice
to kill other beings. Before such actions are taken a Buddhist would try with
every effort to avoid killing unnecessarily and look for alternatives. When
such killing is unavoidable, it is done with repentance and prayer for a better
rebirth for the victims.
As
recorded in biographies, some advanced Buddhist practitioners would sacrifice
their bodies willingly to feed hungry mosquitoes or even tigers. When Sakyamuni
Buddha in one of his previous lives offered his only possession, his body, to a
hungry tiger he did not intend to commit suicide but simply to alleviate the
tiger's hunger. Thus it is clear that the teachings of no-killing and
compassion for all beings are taken seriously by Buddhists. The extent to which
one is able to harmonize such a rule of conduct and the ideal of compassion for
all beings varies with individual efforts and devotion.
The
discussion presented in the last two paragraphs clearly demonstrates that a
practitioner's intention may be simple but due to the circumstances his
practice may become a complicated matter from various points of view. Putting
Buddhist teachings into practice in real-life situations is therefore not a
easy matter. My humble opinion is that a Buddhist practitioner should maintain
a pure motivation, aiming at the Enlightenment of all beings, and learn how to
practice in daily life through experiences. Just as a Chinese proverb says,
"As one grows older, one keeps on learning more." (活到老,學到老。)
Buddha
taught the middle way which points out that neither asceticism nor hedonism is
the right path toward liberation. He used the analogy of a stringed instrument
which can produce melodies only when the strings are neither too tight nor too
loose. Hence, the body as an instrument for achieving liberation from transmigration
should be properly taken care of. However, as an antidote to past indulgent
behavior patterns or as a horsewhip to push forward one's spiritual endeavor,
ascetic practices are sometimes adopted by some devoted and diligent Buddhist
practitioners.
In
Asian Buddhist countries some monks or nuns would undertake the ritual of
Burned Scars of Sila Commitment. By enduring small piles of incense burned on
top of one's shaven head or arm, permanent scars are left as a sign of one's
devotion and vows. Some would even burn one or more fingers over candle flames
as offering to Buddha. Although these are practices adopted by Buddhists, they
lack proper Buddhist explanation and origin. It is said that the custom of
Burned Scars of Sila Commitment was initiated in
In
tantric Buddhism it is emphasized that the body is the residence of Buddhas and
the very instrument through which to attain Buddhahood. Hence, one of the
fundamental rules of conduct for tantric practitioners is not to have disregard
for the body. This is not the same as cultivating attachment to the body. The
usual attachment to the body is due to grasping of a self and its subsistence.
The tantric teaching on proper caring of the body is with the understanding
that self is an illusion and that with proper training the body may help one to
realize the selfless nature of all phenomena.
Many
Buddhist teachings center around the body. The practice of chanting a list of
thirty-six impurities, referring to all the various parts of the body, aims at
reminding oneself of the body as a collection of undesirables. Observation and
visualization of the various stages of a decaying corpse is a practice both for
reminding oneself of impermanence and for reducing one's unreflective
attachment to sensual objects. Visualization of a skeleton is a practice for
purifying one's greed. Being mindful of one's sensations, feelings, breathing
and action is also taught as meditation practices. To advance on the
Bodhisattva Path almsgiving of wealth, services, knowledge, teachings, and even
bodily parts are encouraged. In tantric Buddhism a Yidam body is maintained in
visualization instead of one's physical body. Chod, the main topic of this
work, is a tantric practice which involves visualization of the offering of the
body. In highly advanced tantric practices sexual activities are employed to
experience the selfless nature of ecstasy which is free from the stains of
jealousy, obsession, possessiveness, greed, attachment, envy, etc.
It
is interesting to note that among Buddhist teachings which revolve around the
body, there are various attitudes toward the body. Some consider it as an
object of impurity, some the root of self-centeredness, some an object of
fundamental attachment, some an object for the practice of mindfulness, some an
object for the practice of almsgiving and offering, some an object to be
meditated away in Sunyata, some an instrument for enlightened experiences, and
some the abode of Buddhas. This illustrates the relative nature both of the
functionality of the body and of the Buddhist teachings revolve around it. All
these views, teachings, functions and practices may coexist in harmony as long
as their respective functions in guiding toward Enlightenment are thoroughly
understood and adopted accordingly.
II. Chod─the Tantric Practice of Cutting through Attachment
1.
A General Characterization of Chod
Recognizing
the body as the root of one's attachment to self, Machig Labdron formulated
Chod to be a practice that would destroy this fundamental attachment and
simultaneously develop compassion for all beings. The main part of a Chod
practice can be outlined as follows:
A.
Transfer one's consciousness into space and identify it with the black Vajra
Yogini.
B.
Through visualization, identify the body with the universe and then offer it
completely to all beings who would want them, especially one's creditors,
enemies, and evil beings.
For
details, please refer to Chapter III below for an example of a Chod ritual.
To
handle worldly or spiritual problems there are many types of approaches. Some
try to dissolve the problems, some plan to escape from the problems, some
attempt to stay at a safe distance and tackle through theoretical discussions,
and some would face the problems and work on them. When one is not ready to
handle the problems, the first three types of approaches are temporarily
appropriate; nevertheless, the ultimate test of a solution lies with the
head-on approach.
Chod
is obviously a head-on approach to the spiritual problem of subconscious
attachment. It also exemplifies the ultimate wisdom of facing the reality to
realize its conditional nature instead of being satisfied with merely
conceptual understanding. Chod is learning through enacting. One's attachment
to the body, fear of its destruction, greed for its well-being, and displeasure
for its suffering are all put to test in a Chod practice. When all these
subconscious mental entanglements are brought to light through the
visualization of dismemberment, one is really fighting with one's self. No one
who cannot pass the test of such visualizations would have a chance of
achieving liberation under real-life circumstances.
Advanced
Chodpas (practitioners of Chod) do not satisfy themselves with just the ritual
practices. They often stay in cemeteries, desolate places, and haunted houses
in order to face the fearful situations and experience the interference from
desperate or evil spirits. By developing compassion for all beings, including
those trying to scare or harm them, by sharpening wisdom through realizing the
non-substantial nature of fearful phenomena and fear itself, and by deepening
meditation stability through tolerating fearful situations, Chodpas gradually
achieve transcendence over attachments, fear, greed, and anger. Through the
hardship of direct confrontation they advance, step by step, on the path toward
Enlightenment.
The
separation of the consciousness from the body indicates the mistake of
identifying with the body. It is the aboard of this life; both this life and
its aboard are transient and cannot be grasped for good. The identification of
the consciousness with the black Vajra Yogini signifies the recognition of the
wisdom of non-self. On one hand, the black Vajra Yogini is a manifestation of
the primordial wisdom of non-self; and on the other hand, due to the non-self
nature of both the consciousness and the Yogini, they may be identified.
Furthermore, the identification with the black Vajra Yogini, as it is the case
in all tantric identification with a Yidam, is not grasping to a certain image
but involves salvation activities. In other words, it is a dynamic approach to
personality changes.
On
the surface Chod seems to be an offering of only the body. Nevertheless, during
the visualization the body has been identified with the universe, and
consequently the offering means the offering of all things desirable. Thus,
Chod is not just aiming at reduction of attachment to the body but also of all
attachments. In terms of the traditional tantric classification of four levels,
Chod could be characterized as a practice which frees one: outwardly from
attachments to the body; inwardly, to sensual objects; secretly, to all desires
and enjoyments; and most secretly, to self-centeredness. A Chodpa would
gradually experience the transforming effects of Chod practices and become
aware of its ever deeper penetration into the subtle and elusive core of one's
attachments.
2.
The Essential Ingredients of Chod
Chod
as a tantric practice consists of the following essential ingredients:
A.
The Blessing of the Lineage
In
Tantric Buddhism lineage, meaning an unbroken line of proper transmissions of
the teachings, is essential to practice and realization. This is because what
is transmitted is not just the words but something spiritual and special.
Through proper transmissions the blessings of all the generations of teachers
are bestowed on the disciples. Without such blessings no one can even enter the
invisible gate of Tantra. Tantric practices without the blessing of lineage may
be likened to automobiles out of gas.
In
Tantric Buddhism lineage is always emphasized and the teachers are revered as
the root of blessings. In Sutra-yanas the importance of lineage is often
overlooked by scholars who lack interest in practice and ordinary Buddhist
followers. This is probably the main reason why in Tantric Buddhism blessings
can often be directly sensed by practitioners while in Sutra-yanas such
experiences are less frequently encountered.
All
tantric practices derive their special effectiveness from the blessing that is
transmitted through the lineage. In the case of Chod, the blessing from Machig
Labdron is the source of such blessings. All other teachers that form the
various lineages of Chod are also indispensable to the continuation of these
lineages; without their accomplishments and devoted services to the Dharma, the
teachings would not be still available today. Therefore, we should remember
their grace and always hold them in reverence.
To a
practitioner who is fortunate enough to have received the blessings of a
lineage, the meaning of lineage becomes his devotion, with all his heart and
soul, to carry on, to preserve and transmit the teachings for all generations
(of disciples, the real beneficiaries,) to come.
B.
The Wisdom of Recognition and Transformation
Self-clinging
is the fundamental hindrance to Enlightenment and the fundamental cause of
transmigration in samsara. Although it is the main obstacle for a Buddhist
practitioner to eradicate, its subtle nature and elusive ways are beyond easy
comprehension. Even the very attempt to attack or reduce self-clinging might
very well be indeed an expression of egocentrism, if the motive is limited to
self-interest. Facing the dilemma of an invisible enemy who is possibly lurking
behind one's every move, it amounts to an almost impossible task! Thanks to the
wisdom insight of Machig Labdron, the root of self-clinging has been singled
out to be the body. Once this is made clear, and the body being a concrete object,
the remaining task is much simpler, though not easier.
According
to the wisdom insight of Machig Labdron, the real demons are everything that
hinders the attainment of liberation. Keeping this wisdom insight in mind, on
one hand, all judgments based on personal preferences and interests should be
given up, and on the other hand, all obstacles and adversaries could be
transformed by one's efforts into helping hands on the path toward liberation.
For example, a gain could be a hindrance to liberation if one is attached to
it, while an injury could be a help to liberation if one uses it to practice
tolerance, forgiveness and compassion.
Applying
this wisdom insight to the root of self-clinging, the body, Machig Labdron
formulated the visualization of Chod, and thereby transformed the root of
hindrance into the tool for attaining compassion and liberation.
C.
Impermanence and Complete Renunciation
The
body is the very foundation of our physical existence. Even after it has been
recognized to be the root of self-clinging, it is still very difficult to see
how to treat it to bring about spiritual transcendence and liberation.
Destroying the body would certainly end the possibility of further spiritual
advancement in this life but not necessarily the self-clinging. The fact that
beings are transmigrating from life to life attests to this. Ascetic practices
may temporarily check the grip of physical desires over spiritual clarity and
purity, but transcendence depending on physical abuse can hardly be accepted as
genuine liberation. The Buddha had clearly taught that the right path is the
middle one away from the extremes of asceticism and hedonism.
A
fundamental and common approach of Buddhist teachings is to remind everyone of
the fact of Impermanence. All things are in constant changes, even though some
changes are not readily recognizable. The change from being alive to dead could
occur at any moment and could happen in just an instant. Keeping impermanence
in mind, one can clearly see that all our attachments to the body are based
primarily on wishful thinking. To be ready for and able to transcend the events
of life and death one needs to see in advance that all worldly possessions,
including the body, will be lost sooner or later. Hence, a determination to
renounce all worldly possessions is the first step toward spiritual awakening
and liberation. Chod as a Buddhist practice is also based on such awareness of
impermanence and complete renunciation. In fact, many Chodpas adopt not just
the ritual practice but also a way of life that exemplifies such awakening.
Many Chodpas are devout beggars or wondering yogis who stay only in cemeteries
or desolate places and do not stay in one place for more than seven consecutive
days.
The
offering of the body through visualization in a Chod ritual is an ingenious way
to counter our usual attitude toward the body; instead of possession,
attachment, and tender, loving care, the ritual offers new perspectives as to
what could happen to the body as a physical object and thereby reduces the
practitioners' fixation with the body, enlarge their perspectives, and help
them to appreciate the position of the body on the cosmic scale. Chodpas would
fully realize that the body is also impermanent, become free from attachment to
it, and ready to renounce it when the time comes. When one is ready to renounce
even the body, the rest of the worldly possessions and affairs are no longer of
vital concern, only then can one make steadfast advancement on the quest for
Enlightenment.
D.
Bodhicitta
Machig
Labdron emphasizes that the offering of the body in Chod practice is an act of
great compassion for all beings, especially toward the practitioner's creditors
and enemies. Great compassion knows no partiality, hence the distinction of
friends and foes, or relatives and strangers does not apply. Great compassion
transcends all attachments to the self, hence all one's possessions, including
the body, may be offered to benefit others. In every act of visualized offering
of the bodily parts, the practitioner is converting an unquestioned attachment
into an awakened determination to sacrifice the self for the benefit of all. In
short, this is the ultimate exercise in contemplating complete self-sacrifice
for achieving an altruistic goal.
Chod
is a practice that kills two birds with one stone. On one hand, the attachment
to the body and self would be reduced through the visualized activity of
dismemberment; on the other hand, the visualized practice of satisfying all
beings, especially one's creditors and enemies, through the ultimate and
complete sacrifice of one's body would nurture one's great compassion. When the
attachment is weakened, the wisdom of non-self would gradually reveal itself.
Consequently, Chod develops wisdom and compassion simultaneously in one
practice; or to put it in another way, Chod is a practice that nurtures the
unification of wisdom and compassion.
In
Buddhism "Bodhicitta" refers to the ultimate unification of wisdom
and compassion, the Enlightenment, and to the aspiration of achieving it.
Therefore, we may say that Chod stems from the Bodhicitta of Machig Labdron,
guides practitioners who are with Bodhicitta through the enactment of
Bodhicitta, and would mature them for the attainment of Bodhicitta.
Only
when one is completely devoted to the service of all sentient beings can one
gain complete liberation from self-centeredness. Just as a headlong plunge
takes a diver off the board, complete devotion to Dharma and complete
attainment of liberation happens simultaneously. Only when considerations
involving oneself is eradicated, will an act in the name of the Dharma become
indeed an act of Bodhicitta, of Enlightenment. Developing Bodhicitta in place
of self-centeredness is the effective and indispensable approach to liberation
from self, and Chod is the epitome of this approach.
E.
Meditation Stability and Visualization
The
visualization practice of Chod is not an act of imagination. Were it just
imagining things in one's mind, there is no guarantee that such practice would
not drive one insane. To practice Chod properly one should have some attainment
of meditation stability so that the visualizations are focused and not mixed
with delusive and scattered thoughts or mental images. Indeed, Chod should be
practiced as akin to meditation in action.
To
be free from attachments to the body, we have seen above that destroying or
abusing it would not do. It is the great ingenuity of Machig Labdron to
recognize that attachments being mental tendencies can be properly corrected by
mental adjustments. Visualizations performed by practitioners with meditation
stability could have the same or even stronger effects as real occurrences.
Furthermore, visualizations can be repeated over and over again to gradually
overcome propensities until their extinction.
Using
visualization in Chod practices the body remains intact and serves as a good
foundation for the practitioner's advancement on the path to Enlightenment,
while the attachment to the body and all attachments stemming from it are being
chopped down piece by piece.
Visualizations
performed in meditation stability is a valid way of communication with the
consciousness of beings who are without corporeal existence. Hence Chod
visualizations as performed by adepts are real encounters of the supernatural
kind. They could yield miraculous results such as healing of certain ailments
or mental disorders that are caused by ghosts or evil spirits, and exorcism
that restores peace to a haunted place.
The
five essential ingredients as stated and explained above constitute the key to
the formulation of Chod as a Buddhist tantric practice. A thorough
understanding of the significance of these essentials is both a prerequisite to
and a fruit of successful Chod practices.
3.
The Benefits of Chod Practice
Enlightenment
is of course the ultimate goal of Chod practice. Machig Labdron revealed her
vast spiritual experiences by indicating signs of various stages of realization
in Chod. These teachings are still well preserved in Chod traditions. Through
the References listed at the end of this work serious readers may find some of
these teachings.
In
addition to the fruits of realization as indicated above and the application of
spiritual power to healing and exorcism as mentioned earlier, there are other
benefits that may be derived from Chod practice. Chod practice can help booster
the courage and determination to devote one's whole being to practice, beyond
considerations of physical well-being and life, thereby achieving complete
renunciation and significant realization. Chod practice could help total
removal of subconscious hindrances that are most difficult to become aware of
because these would surface only when challenged by grave situations like
dismemberment.
In a
dream state I sensed the relaxing effect of Chod; those joints of my body that
were tense became relaxed when a curved knife cut through them. The tension in
our mind is enhanced by our underlying concept of the body. By removing the
mental image of the body through Chod the tension is reduced. The natural state
of one's body exists before the arising of concepts, and hence, to return to it
one needs to transcend the grip of conceptuality.
Many
kinds of death are horrible to normal thinking; through practicing Chod it is
possible to go beyond attachment to physical existence, and have enough
spiritual experiences to understand that whatever the manner of death may be
they are just different ways to exit from the physical existence. Such a broad
perspective would enable one to remain serene in facing unthinkable tragedies.
Such an understanding would make it easier to tolerate, forgive and forgo
vengeance.
4. Dispelling
Misconceptions about Chod
A
fundamental rule of conduct of tantric Buddhism is the proper caring of, though
not attachment to, the body. In tantric Buddhism the ritual of Burned Scars of
Sila Commitment and the offering of burned fingers are not practiced. Most
tantric practices transfer one's preoccupation with the body by visualization
of the wisdom body of one's Yidam. In Chod the visualization and identification
with the black Vajra Yogini is important, but emphasis is on the visualization
of cutting and offering the body. The dismemberment is done in visualization
only, hence there is no infringement of the rule of conduct.
In
tantric practices the body is usually "meditated away" by returning
it in visualization to its empty nature of formlessness. Chod differs from the
rest by cutting it away for the compassionate cause of satisfying others'
needs. Chod should not therefore be considered as a practice contrary to the
rest. As far as the body is concerned, either approach depends on and makes use
of the conditional nature of the body.
The
activities visualized in Chod may seem like outbursts of anger, hatred or other
negative mentalities or barbaric drives. Indeed the dismemberment visualized in
Chod is not intended as a redirection or outlet for any negative impulse or
drive. Nor would it result in habitual actions that are negative or barbaric
because the visualizations are clearly understood to be born of compassion and
there is no bodily enactment that imitates the visualizations. To a Chodpa
these visualized activities represent determinations to destroy the illusion of
a permanent body which exists in concepts only. In the motivation of Chod there
is not even the faintest trace of a wanton disregard for life and the body. The
coolness to see and use the body as an object without reference to self is a
display of wisdom, while the intention to satisfy all others' needs is born of
great compassion. We should not commit the fallacy of deducing intention from
behavior because similar behaviors may have originated from diverse motives.
Nor should we be confined by considerations involving appearances into
submission to the tyranny of taboos; the liberation of employing whatever means
that seems appropriate is a true mark of wisdom.
The
dismemberment visualizations of Chod are opposite to morbid obsession with
cruelty, sadism, self-mortification, masochism and suicidal mania. Obsession
with cruelty, sadism, self-mortification, masochism and suicidal mania are
results of self-centeredness or its consequential inability to appreciate the
vast openness of the world and what life could offer for the better. Chod works
directly toward the reduction of self-centeredness. Chod and the rest may
appear to have similar elements, but they are squarely opposite in motivation,
mentality during practice, and the consequential results.
The
dismemberment visualizations would seem gruesome from an ordinary point of
view; however, from the point of view of things as they are and life as it is,
there is nothing frightful in what could have happened, nor in what had
happened. It is very important to appreciate the openness of mind that Chod visualizations
may lead to. In this respect Chod may be compared to inoculation.
The
black Wisdom Yogini is a manifestation of the wisdom of selflessness. Her
appearance may seem peculiar to people who have not been initiated into her
secret teachings, but the reader should be assured that every aspect of her
appearance signifies a certain aspect of the wisdom and compassion of
Enlightenment. This remark is to dispel shallow mislabeling of Chod as a kind
of demonic worship.
Actually
none of the misunderstandings discussed above would occur to a Buddhist
practitioner who has undergone the preliminary practices and possesses a proper
understanding of the philosophy and significance of Chod. However, such
misunderstandings would readily occur to most people who happens to come across
Chod rituals. Therefore, I think it advantageous to bring them out for
discussion so that they would be put to rest once for all.
Chod
is an antidote to grasping of the body and the self, but not a method to
increase antagonism. The basic spirit of Chod is not to destroy, conquer or
become an enemy of creditors, evil spirits, etc. Its essence is self-sacrifice
out of compassion and wisdom. Chod is an antidotal practice; a Chodpa should
not thereby become over concerned with the body in the opposite direction, e.
g., feeling aversion toward the body. The ideal result should be freedom from
preoccupation with the body and the self.
Chod
is an extreme practice. It is not the only path toward liberation from self,
but it is a valid path toward liberation. Without such understanding one's
knowledge of what it means to be liberated from the self is incomplete and
possibly erroneous.
III. Yogi Chen's Ritual of Chod
The
Sadhana of Almsgiving the Body to Dispel written
in Chinese by translated
by his disciple
From
Lama Gensang Zecheng I received "Great Perfection Pinnacle Wisdom,"
and from Dharma teacher Rev. Yan Ding I received the oral instruction on the
text and commentary of the preliminary practice of this practice, which I had
written down. The Gushali (Kusali) Accumulation, i.e., the practice of
almsgiving of the body, contained therein consists of only eighteen sentences.
The supreme practice of this method belongs to the Jiulangba (Chodpa) Lineage
which has been transmitted from Maji Nozhun (Machig Labdron; the
transliteration is in accordance with Guru Chen's pronunciation) down to the
present day. The practitioners of this lineage do not practice other sadhanas
but concentrate on this practice, and many attained realizations. This practice
can dispel the concept of the body, cut through the attachment to self, and
ward off hindrance caused by Karmic creditors, thereby enabling a
straightforward advancement on the Great Path toward Bodhi. I searched for this
teaching, but due to the absence of an Tibetan-Chinese interpreter, I failed to
translate the root tantra of this teaching. Consequently, based on the eighteen
sentences on Gushali which constitute one of the six preliminary practices of
Great Perfection, I expand the sequence and write down this work.
2.
Main Text
(1) Motivation
May all sentient
beings, who are limitless, like space, in number and are like mother to me,
possess pure and joyful body, and the causes resulting in such a body!
May all sentient
beings, who are limitless, like space, in number and are like mother to me, be
free from impure and tormenting body, and the causes resulting in such a body!
May all sentient
beings, who are limitless, like space, in number and are like mother to me, be
inseparable from Great Pleasure Wisdom Non-death Rainbow Body!
May all sentient
beings, who are limitless, like space, in number and are like mother to me,
stay far away from distinguishing friends and foes, relatives and enemies, and
abide in the equanimity of the Great Essential Body!
(2) Contemplation on Impermanence
Visualize
that all Karmic creditors, from present and past lives, of oneself and others
in the cemetery, appear and gather in front, simultaneously become keenly aware
of impermanence, and preach Dharma to them. Then recite the following stanza
with the accompaniment of bell and drum, chanting in a slow tempo.
All those
present and gather here have a sorrowful body;
(3) Visualization of Impure and Pure
Bodies
Visualize
in the impure body a white wisdom drop, the size of a pea, situated within the
medium channel at the center of the heart chakra. This wisdom drop gathers all
wisdom wind and the pure six elements—the constituents of all Buddha bodies,
the essence of life and merits without remains; the rest of the body is impure.
Yell "Pei" (Phat) once to eject this wisdom drop upward through the
Gate of Rebirth in Pureland at the top of the head. Visualize that this wisdom
drop transforms into the black Hai Mu (Dorje Pagmo) whose appearance is just as
described in the Sadhana of Hai Mu.
Abide
in the Samadhi of All-in-One, a Hua-Yen (Avatamsaka) Mystic Gate, and visualize
that the sinful Karma, sickness, hindrance, and evil disturbance of all
sentient beings in the three realms are gathering into the impure body left
below. All beings, including oneself, who have been persecuted by Karmic
creditors and enemies, merge into this body and are ready to be offered.
(4) Transformation of Impurity through
Offering
A.
At first visualize the usual offering of five kinds of meat and five kinds of
nectar in a skull cup. Recite these six words: Lang, Yang, Kang, Weng, A, Hong,
and simultaneously visualize according to their respective meanings of fire,
wind, space, increase, purify and transform.
B.
Then visualize in accordance with the following stanza. At the beginning of
each sentence yell "
The thick forest
of delusions, the self grasped by other religions, chop off the head, contain
the offerings to be rid of heavenly demons.
The sinful Karma
of the five-limb body, accumulated from killing and erotic behavior, mince it
to pieces and powder, thereby all grievances are forgiven.
The five organs
and six intestines, the thirty-six impurities, chop them into pieces and
stripes, the demons of Death and Aggregates are eliminated.
Leprosy and
malignant poisons, all sorts of contagious germs, transformed into nectar, what
can the Demon of Disease employ?
Sinful speeches
are issued from the tongue, throat and windpipe, chop them off and offer them
to Buddha, grudge and animosity are thereby released.
Delusions and
scattered thoughts, all Karmic winds, join the air to blow up the fire, after
the offering all are relinquished.
Mental Karma of
greed, anger and ignorance, most are rooted in the sexual organs, chop it off
and transform it into offering, enemies of jealousy are forever pulverized.
Six imbalances
of fire and water elements, transformed into the soup in the skull cup, or help
the cooking fire, they will not run wild from now on!
(5) Bless the Offerings
A. Recite in the usual fashion,
"Lang, Yang, Kang" and consider the fire of desires and the wind of
Karma transform into those of wisdom, and the skull of the impure body merge
into the huge skull cup visualized earlier, and all delusions also merge into
the skull cup. Recite as usual, "Weng, A, Hong" and consider all
parts of the body that have been chopped off are thereby transformed from scant
to abundance, from impure to pure, and from Karmic to transcendental; then all
these merge into a boundless ocean of nectar for limitless offering.
B. Recite the following stanza and visualize accordingly:
The supreme
blessing, like a shadow without substance, beyond awareness and intention,
light of equanimity pervades.
The inner
blessing, Maha Yoga, the Great Harmony, killing in itself or as means, killing
indiscriminately, the meat is piling up.
The outer
blessing, all sorts of red and white delicacies, pure without pollution, all
inclusive without omission.
(6) Formal Offering and Almsgiving
A.
First make offerings to the Gurus, Yidams, Dakinis, Protectors, etc.
B.
Then make almsgiving to all grudgers and creditors of oneself and others in
present and past lives, fulfill their appetites so that they are all very
pleased and become Dharma protectors, no longer causing obstacles. After the
almsgiving of nectar, offer them Buddhist teachings, at least recite the Heart
Sutra once and the Mantra of Releasing Grievances seven times, or recite, in
addition, other sutras, mantras or stanzas to instill wisdom and compassion.
The details are omitted (by the author, but not the translator) here.
(7) Participation in Realization
Eat
and drink the food offerings that are displayed in the Mandala; visualize
oneself as the Yidam and recite the following stanza:
Like gold in
ore, once purified would not be ore again, majestic and magnificent, the vajra
body is holy and pure.
(8) Dedication of Merits
Seer and hearer,
ridiculer and accuser, when being thought of, they all become liberated.
In
the years of the Republic of China, Ji Chou (year), First month, the fourth day
(i.e., Feb. 1, 1949), on the occasion of the auspicious birthday of the Maha
Siddha of Non-death, Dangtong Jiapo (Thangtong Gyalpo), and the auspicious date
of Holy Mind Green Dragon, composed in the retreat room in the Burmese Buddhist
Monastery on the Vulture Peak in India.
Translated
on May 8, 1996
IV. Chod in
the Light of Limitless-Oneness
In
the light of Enlightenment as Limitless-Oneness, the fundamental guiding
principle of all Buddhist practices may be liken to a sword of liberation with
two blades; one side is Opening Up, and the other side is No Attachment. The
function of each Buddhist practice may be understood through these two aspects.
As to advanced practices that emphasize non-duality as the approach, or
refinement of all practices through non-duality in Sunyata meditation, one simply
needs to remember that both blades are of the same sword.
In
Limitless-Oneness all notions of a self are extinguished by limitlessness. No
attachment in this indescribable state features two aspects: On one hand, it is
the growing out of all kinds of attachments, like a man free from the
importance of childhood toys; on the other hand, it is freedom from the
self-deceit that one could judge or control others. With full awareness of the
selfless and conditional nature of all things, one would not interfere in
others' ways but become liberated in such open-mindedness. Only thorough
understanding of the conditional nature of all things could one help shape a
sensible and tolerant outlook on life. The significance of this remark would
become more obvious if one looks at ways of life that are guided by fanatic and
dogmatic beliefs.
Limitless-Oneness
implies, on one hand, the oneness of different aspects such as all aspects of
Buddhahood, all aspects of samsara, etc., and on the other hand, the oneness of
opposites such as good and evil, wisdom and ignorance, compassion and cruelty,
etc. Both kinds of oneness would seem either confusing or impossible from the
normal logical point of view. Therefore, its transcendental purport will be
carefully explained below.
Limitless-Oneness
is the originally pure state that a Buddha became awaken to at the moment of
Enlightenment, i.e., the complete and final emergence from engulfment in
worldly life. In such a state all distinctions are harmonized in their original
purity and oneness. Such oneness can be experienced but cannot be described.
Such oneness is beyond the understanding of beings who are still dominated by
worldly considerations and know only to grasp on transient distinctions. In
such oneness the distinctions are still recognizable and yet simultaneously
undifferentiable. Please consider the analogy of a loving mother who can
distinguish all her children and yet could not make any distinction in her love
toward them.
The
Limitless-Oneness of opposites, such as good and evil, wisdom and ignorance,
compassion and cruelty, etc., could be understood in an additional light. These
opposites are in oneness in the sense that they are like two ends of the same
street, the street being the conditional nature of all things. The conditions
may be pulling and pushing toward one end or the other and resulting in extreme
opposites, but both ends are similar as results determined solely by the
combination of conditions. Once this conditional nature of opposites is
understood, what is the justification for us to be proud of our goodness, to
blame others for their evil activities, or to hold our goodness in antagonism
against others' evil activities? With a switch in the circumstances, they could
have been in our position and we theirs. Lacking such understanding often
results in shallow displays of moral indignation and condemnation. One who sees
deeply into the conditional nature of opposites could not help but have
sympathy and compassion for all the fightings of opposites in life. Without
such insight how could anyone forgive and forbear all the wrong doings in the
world, and persist in the pure pursuit of Enlightenment?
In
the light of Limitless-Oneness the usual distinction and antagonism of
opposites would become meaningless. The one and only essential task would
become the awakening of all beings to Limitless-Oneness because that is the
ultimate and true solution to all problems and sufferings in samsara. Machig
Labdron's teaching that the real demons are everything that hinders the
attainment of liberation obviously stems from this transcendental and panoramic
perspective. Furthermore, any method that is conducive to this transcendental
awareness could be employed under suitable guidance by experienced teachers.
Therefore, the dismemberment visualizations and the inhabitation at desolate
places by Chodpas should be understood in this light and be respected for its
transcendental significance. Just as the activities of surgeons and coroners
are service to mankind, the visualizations of Chodpas are service to beings at
the spiritual level.
Although
the object of visualized cutting is the body of the practicing Chodpa, it has
been identified through visualization with all things in the Buddhist cosmos.
Such an identification may seem absurd from the ordinary point of view;
nevertheless, it is not a delusive act of imagination or self-deceit. Such an
identification is possible only in the light of Limitless-Oneness, and it is
meaningful because all things lack self nature, and when the illusion of a self
is cleared away, they are experienced to be originally in oneness. Indeed, a
Chodpa must understand the philosophy of Limitless-Oneness, of the unity of
Dharmadhatu and the selfless nature of all things, in order to practice properly.
Through such universal identification in visualization a Chodpa would gradually
gain insight and experiences in the realization of Limitless-Oneness.
The
main obstacle to realization of Limitless-Oneness is self-clinging. The main
purpose of Chod visualizations is to reduce and eradicate self-clinging that is
rooted in identification with the body. Hence Chod is a fundamental approach
that works directly at the root of the hindrance, and its result would no doubt
be a direct experience of Limitless-Oneness when the identification with the
body is cut away. This is the reason why Machig Labdron characterized her
teachings as the Chod of Mahamudra, thereby indicating that it is for the
attainment of Dharmakaya.
The
identification of a Chodpa's consciousness with the black Vajra Yogini should
also be appreciated in the light of Limitless-Oneness. Vajra Yogini is a wisdom
being meaning that she is a manifestation of the ultimate Limitless-Oneness.
Through this manifestation all enlightened beings are represented, and all
their wisdom, compassion and blessings are gathered. The practicing Chodpa is
no longer an ordinary sentient being but the representative of all enlightened
beings. Consequently all the visualized activities cannot have any connection
with the self but aim only at the salvation of all beings in samsara. In modern
terms, the Vajra Yogini serves as a role model for Chodpas, and in general,
Yidams are transcendental role models for tantric practitioners.
In
Limitless-Oneness spatial and temporal references would loose significance,
consequently the salvation activities are unbounded by spatial and temporal
considerations and limits. This is by no means fanciful talks only.
Supernatural events and abilities that transcend the normal spatial/temporal
limitations are abundant. The practice of Chod, indeed of any Buddhist
teaching, should be undertaken in full accordance with such understanding. The
practitioner should possess a firm conviction that the practice does affect the
salvation of all beings everywhere for all eternity.
The
transcendence of Buddhist practices over spatial and temporal limitations also
implies the carrying over of Buddhist insight gained through practices into
daily life. Chod practiced in the light of Limitless-Oneness would free one
from worldly considerations and thereby enable one to see clearly what is of
real significance in life and make wise decisions in daily life. Furthermore,
Buddhist practices would last a whole life for devout practitioners and there
are even practices for the dying process and the Bardo (intermediate) state
between death and the next life. A Chodpa could practice the identification
with the black Vajra Yogini during the dying process or the Bardo state and
thereby transcend ordinary death. When the identification is achieved, the
dismemberment practice would then become the first act of universal salvation
for this enlightened being.
The
non-dual state of selflessness is emphasized by all Buddhist practices as the
ultimate goal and achievement. No Buddhist practice is authentic without
sublimation through meditation of non-duality. Chod practiced in the light of
Limitless-Oneness is a direct attempt to realize non-duality. It is a practice
of non-dual activities, or of non-duality in action. Even though Chod
visualizations involve the cutter, the knife and the body dismembered, all of
them are cooperating as a team in achieving freedom from superficial duality.
Non-duality should not be synonymous to non-distinctions and non-activities.
Were they synonymous, why not simply use "dead" instead? Non-duality
is truly realized only when the bondage of attachment to appearances is
dismembered. When the servitude of submission to formality and appearance ends,
non-duality is everywhere all the time, alive and active in a natural way.
What
is the difference between one action as performed by a Buddha and a similar
action as done by an ordinary person? If the actions could be isolated, taken
out of their contexts, then on the scale of the universe there would probably
be no noticeable difference. Nevertheless, a fundamental difference does exist
in that each action of an ordinary person is somehow connected to
self-centeredness and limited by spatial and temporal connections and
considerations, whereas each action of a Buddha is an opportune expression of
the wisdom and compassion stemming from Limitless-Oneness. Any Buddhist
practice, including Chod, should be an attempt to channel all mental and
physical activities into Limitless-Oneness. A Buddhist practitioner should
practice with the intention to imbue the openness of Limitless-Oneness into all
one's thoughts, emotions and activities.
Why
is Chod a practice that can be taught to novices as a preliminary practice and
yet is also characterized as a practice aiming at the highest achievement of
Enlightenment? In the light of Limitless-Oneness the answer is forthcoming. In
Chod there is a tangible object to work with, namely the body in visualization.
Hence it can be taught to novices as a preliminary practice, and as such its
main function is the accumulation of merits through almsgiving and the
reduction of bad karma through paying back to creditors and enemies. As a
Chodpa gradually understands better and better the philosophy of
Limitless-Oneness and gains more and more insight and realization through
accumulation of Chod practices, Chod gradually displays its intended function
and power as a direct attack to the self-clinging rooted in attachment to the
body. In other words, as a Chodpa expands gradually into Limitless-Oneness
through Chod practices, Chod is simultaneously sublimated from a superficial
enactment of imagined activities into an experience of Limitless-Oneness in
action.
In
the light of Limitless-Oneness the transient nature of one's physical existence
becomes obvious. In fact, one's physical existence could end at any moment.
This is no reason for despair because one's wisdom and compassion could take
shape through activities that would have influence everywhere forever.
Furthermore, the transient nature of our physical existence, once fully
understood, could help us become free from self-centeredness; it would then
become easier to give up preoccupation with something that cannot be kept for
good. One could then even sense the common fate of living beings, the fear, the
dangers, the struggles and the sufferings of life, and awake to the compassion
that encompasses all beings in oneness. The conditional nature of all things
would dictate the continuation of samsara with its many pitfalls. Nevertheless,
the compassion born of Limitless-Oneness also commands unceasing enlightened
activities of salvation. Dedicating one's life to the service of the
cultivation of all beings' Enlightenment becomes a deliberate choice and act of
will that illustrates the transcendence of Bodhicitta, the unification of
wisdom and compassion, over transient human existence. One who lives a life of
Dharma service would enjoy what life could offer best. Chod practiced in the
light of Limitless-Oneness becomes natural and meaningful; without the
illumination of Limitless-Oneness Chod could become a bloody struggle with the
self that even further tightens the bound of self-consciousness.
V. Reflections on Chod
Chod
is a universal practice in almsgiving because what is given away is in everyone's
possession, even a beggar can practice almsgiving in this way. However, Chod
amounts to the most difficult practice in almsgiving because what would be
given away, if the intention is taken seriously, is the body and that means one's
very existence. The extent of sacrifice that a Chod practice is hinting at
would be a challenge to one's sincerity in the practice of almsgiving.
Proper
caring of the physical body is emphasized by Tantra. However, there is also the
teaching that one should act with complete disregard for oneself in order to be
liberated and to best serve others. How could these contrary teachings be
balanced or even harmonized in practice? Under normal circumstances proper
caring of the body is adequate because it would enable one to perform and
continue Dharma practices and services. Nevertheless, there are also situations
when complete disregard for one's interests is needed in order to gain
enlightened realization or provide better compassionate service. For example,
very advanced tantric practitioners would live a life of spontaneity to realize
non-duality. Such a way of life takes neither one's health and life, nor social
norms and values into consideration. As recorded in the "Sutra of
Compassionate Flowers," Great Bodhisattvas had willingly given all their
possessions including bodily parts to satisfy sentient beings' wishes; their
intention is simply to set ultimate examples of compassionate services. Chod is
an ideal harmonization of these contrary teachings. On one hand, there is no
physical damages involved in the practice, and on the other hand,
self-sacrifice is practiced over and over again in visualization.
Viewing
the body as the aboard of this life, then the practice of Chod also implies
freedom from attachment to one's aboard, to one's native place, to one's
experiences good or bad, and to a sense of familiarity. It is difficult to
become free from attachments to all these; if one can observe oneself carefully
then it will become apparent that one is always reacting to one's past
experiences good or bad, and that one's activities are often tinted by the
shadow of past experiences. The aim of all Buddhist practices is the complete
emancipation from all bondages, and to achieve this goal a practitioner needs
to extend the implication of his practices to all aspects of daily life.
Therefore, the extension of implication as indicated above is of great
importance.
One
basic constituent of the notion of something that exists independently is that
it is there continuously without noticeable changes. In fact, all things change
in time and there is no such continuity; the only continuity that anything
might have is one's grasping to the concept of it, and, upon closer
examination, this grasping often turns out to be also impermanent. Most of the
time one's grasping to the body is simply a grasping to a vague mental concept
or image. Through the visualization of dismemberment Chod is mentally
destroying the spatial and temporal continuity of the imagery of one's body.
Hence, Chod is a practice to go beyond the grasping to the mental image of one's
body. Through Chod practices it is possible to reach the stage that is free
from this image.
Ma
Machig, as she is affectionately called by Tibetans, emphasizes that in Chod
the offerings should be given out of compassion. Through the offering of the
body in visualization the object of attachment is no longer there;
consequently, two effects are arrived at simultaneously: To the donor,
appreciation of both the wisdom of no attachment and the freedom from
attachment increase; whereas to the recipients, they lost the object of their
antagonism (envy, animosity, malice, fighting, etc.), and instead of merely
experiencing the non-existence of antagonism they are unexpectedly satisfied to
their hearts' content. Due to such generosity they might reflect and gain some
appreciation of Sunyata, especially the all encompassing aspect of it. How
compassionate and wise is Ma Machig to have bestowed on us such a wonderful
practice that all who are touched by it may grow in wisdom and compassion! This
is indeed the epitome of a gift of compassion.
Transforming
one's hindrances and weakness into helpful training grounds for advancement to
the goal is the essential strategy that enlivens the quest for Enlightenment.
Without such understanding and maneuvering the quest for Enlightenment could
easily be trapped by formality and stereotyped thinking into the snare of
dualistic antagonism, the very trap that one is trying to avoid. This is also
the reason why some advanced teachings in Buddhism would emphasize non-action
over purposeful activities. (Non-action in this context does not mean no
activities, but only no preconceived activities.) Through Chod the object of
fundamental attachment and delusion is not only reduced but also wisely
employed toward the development of compassion and Enlightenment. One could say
that the strategy of Chod is to transform attachment into useful compassionate
service; this is the marvelous wisdom of Ma Machig, the Dakini, and a special
feature of advanced tantric practices in general.
Chod
also provides an opportunity to face the moment of departure from this life,
even though it is only in visualization. At such a moment a reflection of one's
whole life would naturally arise; and one could not help but ask oneself about
what one has done with this life and what it all means. If all worldly
relations and possessions would abruptly become naught in the end, what better
choice does one have than to devote oneself to the everlasting Dharma service
and quest for Enlightenment? In the universal service of salvation through
propagation of Dharma, personal death no longer means the end of service or the
vacuousness of life. Since the moment of departure from this life is uncertain,
how could we keep procrastinating our Dharma practices and services? The
fragile nature of our health and vitality dictates that we engage in Dharma
practices and services now lest the opportunity of a lifetime would be lost.
Blood
relation is a basic bond of humanity, and it is based on the body. Hence, Chod
would be an effective practice to transcend considerations and biases that are
rooted in blood relations. Marital and sexual relations are related to the
body, therefore the liberating effect of Chod would also spread over to curtail
attachments rooted in such relations. Health and economic considerations are
rooted in the preservation of the body. Therefore, Chod would also affect the
grip of such worries. In short, all worldly considerations would be affected by
Chod. It is necessary to work toward clarity of mind that transcends these
relations and considerations in order to attain Enlightenment. However, this
does not mean that these relations and considerations are necessarily
hindrances to liberation. Transcendence does not mean indifference to nor
avoidance of these relations and considerations; indeed transcendence should
imply an impartial understanding of the nature of all these worldly relations
and considerations.
In
the traditions of Chod there are many rituals with varying visualizations as to
the manner of dismemberment and the principal and attending recipients invited.
Such details of visualization are important because they enhance the effects of
visualization. Besides, in the light of non-inherent-existence which implies
the futility of grasping at concepts, these details are all there is to the
practice.
Ma
Machig teaches that there are three ways to pronounce "Phat," the key
word used during a Chod practice, and each conveys respectively the intention
of calling, cutting through, and offering. On one hand, we should be grateful
for such teachings on fine discriminations in the usage of expressions; on the
other hand, this fine point illustrates the versatility of formal expressions and
the possibility of being misled by fixed interpretations of expressions.
The
offering of the body as visualized in Chod signifies complete offering of one's
worldly possessions, including one's life. In fact, the path for a spiritual
quest is often one of spiritual attainment through complete offering of one's
life and self. For example, in Christianity in order to provide a basis for
universal salvation Jesus made the dramatic and extreme sacrifice of knowingly
moving toward crucifixion. Even now the blessing of his sacrifice is conveyed
through the sacrament which uses bread and wine to symbolize the offering of
his body and blood. Eucharist as practiced in Catholic churches resembles in
spirit the dismemberment offering of Chod. In most cases one's spiritual quest
consists of lifelong cultivation of transcendence through spiritual practices
and services. Chod is quite suitable for lifelong cultivation of wisdom and
compassion.
When
one is preoccupied with minor things, one would lose sight of higher goals.
Engaging in disputes over minor points would prevent one from recognizing the
essential meaning of one's existence─What
kind of life would be worth living? Does one have a purpose in life to live and
die for? Facing life and death could awake one from worldly entanglements and
cause one to look for the meaning of one's life. Chod is vividly connected to
life and death through visualization. Hence, Chod could serve as a constant
reminder of impermanence and help one to stay awake from worldly sorrows. Why
should one remain in the mental state of holding grudge against anyone? Wake up
from such a miserable mental cage, and live in one's natural innocence and
purity.
Physical
appearance is a major source of prejudice. Racial prejudices are basically due to
identification with physical appearances. People whose appearances are
disfigured by diseases or accidents are sometimes shunned or mistreated. The
underlying common nature of humanity and even of all sentient beings is
identical. To thoroughly experience this truth one needs to be free from
preconceptions based on attachment to appearances. Chod is the chopping off of
all appearances and all attachments to appearances, therefore it is a very
handy tool in achieving liberation from the tyranny of appearances.
Just
as the quest for universal peace on earth and within human minds had risen from
the ashes of atomic bombs in
VI. Related Topics
In
Tibetan culture a person's burial may take one of several forms such as burial
under ground, cremation, water burial (scattering cremated ashes into a lake or
river), and sky burial. Usually the burial to be chosen is determined by
astrological calculations that take into consideration the times and dates of a
person's birth and death. Sky Burials are usually conducted on a high plateau.
It consists of Buddhist rituals as performed by Lamas, cutting off the corpse
into pieces, including breaking the bones to expose the marrow, and thereby
offering the body completely to the vultures. It is believed that such complete
sacrifice would exhaust all one's bad karma, and that the merits generated
through making such offerings to satisfy the vultures, representing all
sentient beings, would enable one to attain rebirth in a Buddha's Pureland of
one's choice. Chod and the Sky Burial share the same outlook and belief as to
the purpose and usefulness of dismemberment of the corpse.
How
does Chod compare with organ and tissue donation and organ purchasing of our
time? Besides the obvious that one is in visualization and the others are in
deed, the motivation of Chod is neither for worldly rewards nor just limited to
charity. Chod is motivated by the aspiration to achieve Enlightenment of all
sentient beings. The fruits of Chod practices are often not immediately
noticeable as in the case of organ transplants. However, real achievements do
not go unnoticed; Chodpas who have attained realizations are inevitably
recognized and revered by people who benefit from their healing or exorcism
services. From our modern perspective Chod could be superficially linked to
organ and tissue donation, and be introduced as a practice to prepare the mind
for such donations. Actually, by learning more about Chod through practicing
it, the outlook on life of a potential donor could be enlarged and even
sublimated toward the quest for Enlightenment.
References
1. Machig Labdron and the Foundations of
Chod; Jerome Edou; 1996 Snow Lion Publications,
3. My translation of this
ritual constitutes Chapter III above:〈除魔障冤孽我執身見施身法〉;在《曲肱齋推恩集》內,見圓明版《曲肱齋全集》第十六冊207-214頁。此即本書第三章之出處。
Appendix:
Giving
Self up Yutang Lin
Go no further
into the haunting sorrows that are present.
Comment:
Chod,
the tantric practice of cutting through, as taught by the female patriarch
Machig Labdron simultaneously combines cutting attachment to body and making
offerings to all beings into a superb practice. Now in the light of such
wondrous unification of wisdom and compassion, one may apply the teaching to the
cutting out of self-grasping. Since grasping to self is hard to discern one can
confront only the sorrows that spring up in daily life. When one becomes aware
of some sorrow or worry, on the one hand, one should practice not paying
attention to it any further so as to get out of its shadow, simultaneously on
the other hand, one should consider instead how to behave and respond so as to
benefit all involved. In this way, whenever sorrows arise, one endeavors to
practice giving self up to benefit others. Then all sorrows that are hard to
endure will gradually dissipate out of neglect, while one's mind will gradually
open up with the habit of making things convenient for others.
May
this indication of how to extend the teaching of Chod into daily-life handling
of sorrows and application of compassionate tolerance serve as a small token of
my gratitude to the skillful teachings of Ma Machig.
Universal
Chod Yutang Lin
In dream
curved-knife cut through joints of limbs in blessing,
Immediately all
joints of limbs to body felt relaxed and light.
Universally cut
through all associations created by our minds,
In the absence
of delusions and illusions original purity revives.
Comment:
In
1996 during the course of my writing of the book, "Chod in
Limitless-Oneness," in a dream I saw a curved-knife cut through the four
joints that connect my limbs to the body, and immediately all those areas felt
relaxed and I understood that it was the blessing of the releasing effect of
Chod. This morning while I was asleep suddenly I comprehended that, if the
principle of such blessing is applied universally to cutting through all
associations to matters and objects that are created by our minds, then all
delusions and illusions would be cleared away. Our worries never ceased because
our mental association never stopped. If one could universally Chod (cut
through) mental associations, then one would immediately resume the tranquility
of original purity.
Written
in Chinese on June 6, 2006
Translated
on June 30, 2006
Root
Reflection Yutang Lin
As intention and
ideas arise, do not follow their flow.
Reflect on their
roots to find out where grasping lies.
Impermanence and
Non-self mean no grasping good.
Fixed ideas all
gone, then originally all are at peace.
Comment:
Non-self,
no grasping, and impermanence constitute fundamental teachings of the Dharma.
For a practitioner, at the juncture of arising of intention or ideas, if
reflection could be done in accordance with these fundamental principles, and
thereby one becomes aware of subtle grasping to Self or intentions and of lack
of appreciation of impermanence, then it would often be the case that extensive
and useless delusive thoughts could be avoided.
The
tantric Buddhist practice of Chod is basically working on destroying the fixed
view, that we are grasping on firmly, that recognizes the corporeal body as
one's Self. Generalizing from this practice, we could practice visualization of
destroying all fixed ideas and views with a curved knife. As soon as all ideas
and views no longer abide in and hold sway over our minds, we will naturally
resume peace and tranquility of mind in original purity.
Written
in Chinese and translated on July 7, 2006
My Bodhicitta Vows
(May
be Used for Dedication of Merits)
Dr.
Yutang Lin
1. May virtuous gurus remain with us and those
departed return soon!
2. May perverse views and violence soon become
extinct, and Dharma spread without hindrance!
3. May all beings proceed diligently on the path
toward Buddhahood and achieve the goal before death!
4. May the Great Compassion flourish in all beings
and never regress until they reach perfect Buddhahood!
5. May the Great Wisdom thrive in all beings and
never regress until they reach perfect Buddhahood!
Chod in Limitless-Oneness
NOT
FOR
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your free copy
Please
write to:
info@yogichen.org
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Buddhist
Yogi C. M. Chen's Homepage
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Buddhist
Yogi Dr. Yutang Lin's Homepage
www.yogilin.org
www.yogilin.net
October, 1996
First Printing
Revised
Edition
February,
2012
Reprinted,
2012
Printed
in
Namo Protector Wei Tuo Bodhisattva
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