Articles by alphabetic order
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
 Ā Ī Ñ Ś Ū Ö Ō
1 2 3 4 5 6 7 8 9 0


Reflections on Chod

From Tibetan Buddhist Encyclopedia
Jump to navigation Jump to search
Chod2323.jpg

Through my Dharma practices I gradually become less concerned with myself and begin to attempt to appreciate the limitless perspective of Buddhas and Bodhisattvas. The basic structure of Chod consists of the destruction of the body and self, and identification with the black Vajra Yogini and her salvation activities. The underlying message of this structure seems to convey the following image: The great mother Machig, from her infinite compassion and liberation, is looking down at all sentient beings suffering in samsara and calling out: Do not be fooled by the body and its transient existence, cut through attachment to it and all worldly considerations, become one with the wisdom of selflessness and devote your life to salvation services!

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.

Chod465.jpg

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 experience 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.

Chod585.jpg

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 ¾ 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 Hiroshima and Nagasaki, from the destruction visualization of Chod would rise a sincere yearning for eternal liberation. The quest for peace would take generations of all people working together to maintain its vitality and obtain some tangible results. The quest for liberation would also require the continuous efforts and devotion of all who are drawn to it to grow, bloom and yield fruits. Chodpas with their profound yearning for liberation born of spiritual experiences would naturally endeavor to contribute to both the quest for liberation and the quest for peace. Peace without liberation is superficial and might entail suffering. Peace based on liberation will be genuine and everlasting.


Source

By Dr. Yutang Lin
yogichen.org