Chöd

Tibetan Renaissance Seminar > Chöd

Term Dictionary Analysis: Chöd

Contributor(s): Chelsea Hall.

Type 4

Method, practice, initiation, exposition

Etymology

gcod
- cut/cut off/through
- cleave
- destroy
- define
- restrict
- sever
- split
- break

Analysis of Pattern of Usage in the Blue Annals

Chöd is mentioned as the system of several important lamas, including Machik Labdrön, Dampa Sangye, the Karmapas, and Thönton Drubpa (Machik's son). They bestowed the precepts of Chöd on many disciples, and usually several other cycles are mentioned in conjunction with Chöd, such as the Six Yogas/Doctrines of Naropa, the practice of Lojong, Prajnaparamita, Mahāmudrā, Kālacakra, Zhiche, Lamdre, and the Yogini Tantras including Guhyasamāja, Hevajra and Cakrasamvara.

The practice of Chöd is lauded as resulting in the healing of diseases (especially tuberculosis, fever, leprosy, plague and cancer), including for some individuals who voluntarily contracted them in order to purify themselves or others. Certain individuals even rejected medical treatment, thus proving their conviction in the strength of the practice. Chöd practice is normally described as occurring in isolated places haunted by demons or in cemetaries. It is described as a powerful purificatory practice that can abolish or subdue demons as well as bringing relief from pain and suffering. Additionally in one instance the practice of Chöd results in immunity from certain types of physical harm, specifically lightning strikes. The practice of Chöd also results in the (yogic) insight into the ultimate nature of reality.

The importance of secrecy is often mentioned by the lamas who are giving the precepts to their disciples, stressing that they should not tell anyone else about their practice. It is almost always referred to in the context of secrecy, power, and healing. This practice is discussed extensively in the Blue Annals, even being given its own chapter. This is due to the fact that the author is a personal recipient of the lineage of Chöd, and therefore not only does he have personal knowledge of the tradition but also has a strong personal interest in discussing and propagating said lineage. It is also very important to the Renaissance period, being one of the lineages that originated during this time and was given an Indic pedigree.

Blue Annals References

Type 1 (proper name)

Number of Occurrences: 1

R 513-514 - When they pro¬ceeded towards lha khyim in the second month of the Hen year (bya lo 1417 A.D.), the nephew bla ma gcod pa asked him: "Why did you come here?" and the child, pointing his finger towards the monastery, replied, "For this!" When he had reached the monastery, the child recognized the caitya of dus gsum mkhyen pa, and having grasped a black hat, the child exclaimed: "It is mine!" and took it away. He also uttered many prophecies. gcod pa was filled with (R:514) faith. For three days a shower of flowers fell. Then gcod ¬pa proclaimed him to all the quarters of the World to be the (F:49a) Dharmasvāmin (the hierarch of kar ma pa).

Type 2 (title)

Number of Occurrences: 1

R 513-514 - When they pro¬ceeded towards lha khyim in the second month of the Hen year (bya lo 1417 A.D.), the nephew bla ma gcod pa asked him: "Why did you come here?" and the child, pointing his finger towards the monastery, replied, "For this!" When he had reached the monastery, the child recognized the caitya of dus gsum mkhyen pa, and having grasped a black hat, the child exclaimed: "It is mine!" and took it away. He also uttered many prophecies. gcod pa was filled with (R:514) faith. For three days a shower of flowers fell. Then gcod ¬pa proclaimed him to all the quarters of the World to be the (F:49a) Dharmasvāmin (the hierarch of kar ma pa). (unclear as to whether this is a name or a title)

Type 3 (text, system, cycle)

Number of Occurrences: 18

R 145 - Among the classes of Tantras, he heard the three sections of the "Mother and Son" (ma bu sum bskor) of the kun byed rgyal po, the ten sūtras of the bshad rgyud (bshad rgyud mdo bcu), the four sections of the bshad rgyud of the 'khor ba rtsad gcod kyi rgyud, the mūla and vṛtti of the rgyan chos, together with precepts, the profound basic text (zab pa gzhung) on the method of exposition of the eighteen mūlas (rtsa ba bcwo brgyad kyi bshad srol la zab pa gzhung), the "Revelation of the Hidden" and the exposition of precepts and meditative prac¬tice (gab pa mngon du phyung ste man ngag sgom sdebs su bshad ¬pa), its sgom 'grel snying gi nyi ma drug, also the snying rig pa’i nyi ma drug, the "Oral Tradition" (snyan brgyud) together with the system (chos skor) of sgro ba nag po, the sgom yig chen mo, the rig nyi, the mig sgron, the gdar sha, and the gzer bu.
R180 - From labs sgron the "Sphere of gcod" (gcod yul).
R 449 - He also obtained the 'Six Doctrines' of nA ro, the system of spyod yul (gcod) and the system of blo sbyong ("Mind purification").
R481 - He obtained from thod pa bsam grub (one of ma gcig's sons) at gyes the system of the Lady of the school of gcod (jo mo ma gcig lab sgton ma).
R 489 - From gnam ¬mtsho ba mi bskyod rdo rje he obtained instructions in the method of gcod (spyod yul) of ma gcig and other doctrines.
R 489-490 - From shes rab dpal he obtained the sdud pa'i dka' 'grel and the pañjikā pad ma can. From dge ba'i bshes gnyen rgyal ba he obtained the Cycle of Hevajra and other texts. From gnyan ras dge 'dun 'bum (R:490) he heard numerous Tantras of the "New" and "Old" classes, sādhanas and precepts. From gnam mtsho ba mi bskyod rdo rje he obtained instructions in the method of gcod (spyod yul) of ma gcig and other doctrines.
R 639 - He heard a complete exposition of the initiation rite of Śrī Kālacakra from chos dbang, the 'Second'. After that, he heard the exposition of the "Six Doctrines" of Nāro, the Mahāmudrā and others. An unconceivable sign of the degree of (R:639) the Path was born in him. He heard the complete set of doctrines of the bka' brgyud pas possessed by rin po che ba (the Precious One). Having obtained an exposition of the Sadaṅga, the many gates of meditation were opened before him. Further, he heard the Sadaṅga of sha ba ri , the Sadaṅga of the Dharmasvāmin bsod nams rgyal mtshan, the Pañcakrama of the Guhyasamāja, the nag khrid skor, the dmar khrid (of Guhyasamāja), the dbu sems kyi sems bskyed , the blo sbyong don bdun ma (of glang ru thang pa), the gshed dmar shin tu spros med (an initiation rite of the Red Yamāntaka), the "Path and Fruit" doctrine (lam 'bras), the gcod, etc.
R 656 - After that he journeyed towards 'o de gung rgyal (near skyi¬ rong, a place highly venerated by tsong kha pa), but did not care to stay there, and therefore returned. He then obtained from kham bu ya le instruction in the gcod thung cig ma (name of a gcod manual still used by the adepts of gcod).
R 678 - From the ācārya zla grags he heard the exposition of the Mādhyamaka, the sa sde , the spyod phyogs , the Guhyasamāja according to Nāgārjuna method and to the Cycle of the Yoginī Tantra , such as Hevajra, Saṃvara, and others. From the bla ma dbus pa he heard the spyod yul bka' brgyud (the Lineage of Preaching of gcod) and the nyams brgyud .
R 689 - At the age of six, he (yang dgon pa) proceeded to phul dmar ba, and heard from him the sgyu 'phrul initiation, the Tantra of the Great Achievement (rdzogs chen gyi rgyud) together with precepts, the precepts of the bka' gdams pas, the zi byed system, the gcod yul, the essence of the Path & Fruit Doctrine (lam 'bras), together with its precepts and commen¬taries. He stayed for three years with phul dmar ba. At the age of nine, he became abbot of lha gdon.
R 706 - He also obtained the gcod system from thon ston grub pa, son of ma gcig labs sgron.
R 656 - After that he journeyed towards 'o de gung rgyal (near skyi¬ rong, a place highly venerated by tsong kha pa), but did not care to stay there, and therefore returned. He then obtained from kham bu ya le instruction in the gcod thung cig ma (name of a gcod manual still used by the adepts of gcod).
R 989 - When ma gcaig grew old, he used to massage her feet, and seeing that she was not to live long, he asked her to impart to him the complete doctrine (of gcod). Accordingly she imparted to him the precepts of the Meaning of the Lineage of the Teaching. She also foretold him that he would benefit others. ma gcaig said: “You should give this to don¬ grub (Son of ma gcaig) also.” He thought that he had to preach them to the latter, but the latter did not wish to listen (to the precepts), and for this reason it is said that don grub did not possess the meaning of the “Lineage of Teaching.” He fell ill with leprosy, and proceeded to perform the gcod rite at a spring called cahu mig nag po mthon ba dug zin. After three days, he saw a vision that his heart was taken out, and carried away. After six days he saw that it was given back (to him). On the seventh day the leprosy was completely cured. He passed away at the age of fifty.
R 990 - His disciple saňs rgyas dge slon: he was a native of rnog caan, and belonged to the ba shi clan. He was ordained in his youth, and through study, removed (his) doubts. From saňs rgyas rab ston he obtained the Cycles of gcod. He wandered about hermitages and perceived clearly the Ultimate Essence (cahos ngid). He looked after numerous disciples, and passed away at the age of 55.
R 991 - After that he followed on the bla ma do pa, and at gye re a deep yogic insight was produced in him, by which he overcame the differ¬entiation between that which is to be avoided and that which avoids. He also studied all the secret precepts of the gcod system…The dhar¬masvāmin rgod phrug ras pa gave the instructions to me. Further, rtsi dar ma of 'phan yul taught (the gcod system) to mi bskyod rdo r’je. He also wrote treatises. The Doctrine was handed down by him. dpal mkha' spyod pa also wrote a treatise on the hidden precepts (of gcod) as well as preached them extensively to others. The dharmasvāmin ran byun ba bestowed them on a mes byan chub rdo re. The latter bestowed them on his son the dharmasvāmin ri¬ma 'babs pa (“One who does not come down from the moun¬tain”) bsod nams rin cahen. The latter bestowed them on me. The above is (just) one branch.
R 996 - The dharmāsvimin mi ñag pa rin chen rgyal mtshan obtained (the gcod doctrine) from him. smen¬ 'dor ba of thel chos sgo (also) obtained (it) from him. The Chapter on the “Female” gcod (mo gcod).
R 1039 - He stayed at jo nang, and there met ma gcig, who bestowed on him the precepts of the rgyun gcod . He also met Mitra and developed excellent merit. He lived for more than eighty years.
R 1040 - Having come to Kong po he practised the ‘khor ba rgyun gcod at the monastery of sar.

Type 4 (practice, ritual, initiation, teaching)

Number of Occurrences: 12

R 97 - ma gcig labs kyi sgron ma was well-versed in reading and became the house-priestess of the kalyāṇa-mitra gra pa for the purpose of reciting the Prajñāpāramitā. In the meantime she met dam pa at yar klungs rog pa who bestowed on her the precepts of gcod, following which she attained self-emancipation, and laboured extensively for the welfare of others. The practice of gcod was widely disseminated up-to the present time.
R 722 - The satpuruṣa (skyes bu dam pa) nam mkha' bsod nams pa was a disciple of these two. He obtained the hidden precepts from these two holy teachers and practised them. He went for a short while (R:722) to the Upper valley of rkyang to practise gcod.
R 984 - In this manner she filled the country of Tibet with the hidden precepts of gcod, and passed away at the age of ninety-five.
R 990 - He met khu sgom, and obtained from him the precepts of gcod. He used to visit places infected with dangers, and his yogic insight became equal to the Sky. He was the victor in debates. People used to say about him: “there was a man wearing the gray clothes (of a layman), possessing a penetrating mind”. He became known as “dol¬pa, the Penetrating One” (dol pa zan thal). In his later life he stayed in Lower Lugs, preached the Doctrine, and passed away at the age of 56.
R 989 - He fell ill with leprosy, and proceeded to perform the gcod rite at a spring called cahu mig nag po mthon ba dug zin. After three days, he saw a vision that his heart was taken out, and carried away. After six days he saw that it was given back (to him). On the seventh day the leprosy was completely cured. He passed away at the age of fifty.
R 990 - During his exposition of the doctrine of gcod at the monastery of yar kluns skya'o, dol pa zan thal came there and listened (to his exposition), but only confusion arose. Later he discovered that dol pa zan thal was more learned (than himself), and said: “I used to sell whey in the country of curds . Now, pray give me all of yours!” Then he obtained the complete Cycle of gcod of ma gcaig. He used to visit places infested with dangers and performed gcod rites at the spring (zhu mig) of sbal 'dra of Yar klungs. Though struck thrice by lightning, it did not harm, and he was freed from his illness. He subdued with the help of the gcod rite the Black 'ba' ra .
R 992 - Again, one named Dam pa dbUs pa was learned in the (R:992) texts and precepts of both the “Old” and “New” Tantras. He also possessed the precepts of the ži byed, the “Great Achievements” (rdzogs cahen), and others. At first he obtained (F:6a) the hidden precepts of gcod from ma gcig. After the death of the Mother (ma gcaig), he attended for eighteen years on (her) son rgyal ba don grub. He also composed a treatise on precepts and became a Master of the Doctrine. He bestowed the precepts (of gcod) on the bla ma rdo r’je bd e ba. The latter was affected by a magic rite performed by the magician (snags pa) nan rgyas, as a result of which his body became emaciated. Having heard about the fame of dam pa dbus¬pa, be obtained the precepts of gcod and practiced them. He resided in a rock cave haunted by demons. He saw in a dream that at first he was fighting a black man, and that he remembered shūnyatā, and was able to defeat him. After that a snake came out of his nose, and a severe bleed¬ing followed. Immediately after that a yogic insight into (the Ultimate) Nature was produced in him.
R 992-993 - The latter, though possessing many precepts, was afflicted by ill¬ness, and obtained the precepts of gcod from rdo r’je bde ba. He used to visit many localities infested with dangers and overcame his ailment. A yogic insight was born in him. He cured many of tuberculosis (gcon can). He imparted the precepts (of gcod) to the bla ma mi bskyod rdo r’je. The latter was born at snge mo mkha' ru. He was a Tantric. He was harmed by a rite over a dead corpse (bam sgrub) which did not succeed, and his body became afflicted with tuberculosis. He met the bla ma gžon nu ye ‘ses, obtained the precepts of gcod, practiced them, and restored his health. He also cured many who were suffering from tuberculosis. He bestowed the precepts (of gcod) on the bla ma saňs rgyas ston pa, who was a native of ko ru of sgon ma. He was (R:993) ordained at gro sa and became learned in the Prajngāpāramitā, the bden gňis and in the systems of rma, so, and skam…From mi bskyod rdo r’je he obtained the precepts of gcod and heard the complete (teaching) of the Lineage of Meaning (don brgyud) of all these (systems). A yogic insight was produced in him. He bestowed (the precepts) on the bla¬ ma lun phran pa chen po. He was also learned in the kāla cakra and the Prajngāpāramitā. He heard the precepts (of gcod) from mi bskyod rdo r’je, and practiced them in a thorough manner. * R 993-994 - While staying at jo stan' tshogs pa 'he fell ill with tuberculosis. He obtained the pre¬cepts of gcod from the bla ma lun phran pa and meditated in a cemetery. Formerly he used to fall ill, whenever he felt cold, or hot. There he pressed his stomach against a cold stone, drank ice-cold water, and slept naked. He gave up himself saying: “Illness (is) joy. Death (is) pleasure”. He practiced (the precepts of gcod) “and on the eleventh day a foul odor came out of his mouth. On the twelfth day, about midnight, he vomited out all his ailments. About midday he was completely cured. Within half a month he succeeded in completing the study,” overcame his disease, and (R:994) a mystic, trance was produced in him. Whenever he came across fever, plague, cancer (lhog), thogs bcas and thogs med¬kyi bdud , he gave himself up with the words: “Illness (is) joy. Death (is) pleasure!” He intentionally contacted these diseases (thog¬'gel drag po byed pa) and practiced (gcod). All ailments and demons used to vanish by themselves. Great was the benefit to living beings. He resided at gserlun of skyam. He bestowed the precepts (of gcod) on the bla ma bsam gtan¬dar, whose native place was upper zim shi of gye.
R 995 - He obtained the sadangga (yoga) according, to the method of thar lo, the pañcakrama (rim lnga dmar khrid skor), the thugs r’je ca hen po'i dmar khrid , the phyag chen ganggā ma, the blo sbyon (Mind Purification), the gcod yul la'u lag , the gnang thems bka' rgya ma, and other Cycles of gcod. He practiced according to each of them. During his study of the Doctrine at gser lun, he suddenly fell seriously ill. He told (people) to carry him to a mountain valley, where he could perform the gcod rite. His friends carried him to a place infested with dangers. There he performed the gcod rite, and a trance was produced in him. When the khri dpon (commander of 10,000 men) of gyam bzangs came from the North, and sent him an invitation, he “thought that he should go and meet him. On the way to shugs he had a stroke (gnam gdon) and was unable to proceed further.” His atten¬dant (R:995) carried him to a hermitage by the roadside. He showed his pulse to a medical practitioner (lha r’je) who said that if he would persevere in the treatment, he would perhaps remain alive. But he answered: “I don't want any treatment! I shall carry on religious work!” After that they carried him to a rock cave near gri mdo. There also a doctor was invited, who said that he failed to make him take the medicine. “Don't stay near me!” said he, and asked them to go away. Then he gave himself up (to the practice which was expressed by the words): “Illness (is) joy! Death (is) pleasure!” (na¬dga' shi skyid). From the next morning he began to feel himself slightly better. After the lapse of three or four days, khri cahun 'od of gyam bzangs came there having taken with him a doctor and three or four carcasses (of sheep). The doctor examined his pulse and declared: “The disease has been cured! What a great wonder!” His health became even better than before his illness. He made a round of localities infested with dangers, such as the “Black Lake” (mtsho nag) of dmar ro, yar lha sham bu, etc., and practiced gcod.
R 998 - Dam pa took up residence in a hospice, and many people came to ask for his blessing. In particular, many who were blind and deaf were cured on the spot. When skyo sākya ye ses came to a religious assembly, there happened to come also two sons of a rich man of Upper myang (myang stod) who were showing the first symptoms of leprosy. The two were entrusted to the care of skyo. But the latter was only seeking wealth, and the health of the children did not improve. skyo heard that Dam pa had the power of curing instantly diseases. So he asked dam pa: “I have two boys, the debris of a demon’s feast (meaning that their elder brothers were killed by demons). Pray bless them!” dam¬ pa replied addressing himself to sma ra ser po: “Now the Doctrine desired by you has come!” He then imparted to skyo, his two disciples and sma ra ser po, the four, the precepts of gcod. (These precepts) sma ra ser po committed to writing and called them “khrul tsho drug pa” . He did not commit to writing the verbal precepts. The two boys also practiced them and were cured of their disease. Both became devotees . skyo did not preach the precepts to others, but practiced them himself. Then being afraid that the Lineage may come to an end, he bestowed them on dbon po bsod nams bla nia only. skyo having gone to khains, bestowed on his return Journey the four Sections of the “khrul tsho” (groups) on labs sgron. sma ra ser¬po also abstained from preaching them to others, and cons¬tantly practiced the method of (Vajra) Vārahī of had bu, as well as that of gcod. In his old age, he bestowed them on (F:8b) his attendant smyon pa be re, with the words: “Practice (R:998) them yourself, but don't bestow them on any one else.” He knew that be re knew the gcod rite and told about it to sha ston, who said: “Go and ask him for the precepts!”
R 999 - The bla ma be re smyon¬pa said: “No one knows that I possess this doctrine! Did a demon tell it to you?” Again he asked: “Do you really intend practicing it?” “Yes, I want to practice it!” Be re then imparted to him the gžu n brul tsho drug (The Six groups of Texts on gcod) with the introduction and precepts…In general the gcod system spread widely. As regards the Life stories (of its teachers), I have written only about those which had been seen by me. The Chapter on the “Male” gcod (pho gcod).
R 1013 - For seven months he performed nightly the rite of gcod. In the morning he used to fly over to the Western mountains, and there stay in the sru, in the evening he flew back to the slope of the rock of sru. He blocked the river of sru for half a day with his walking staff and performed (other) miracles, similar to those men¬tioned above.

Type 5 (term, explanation of term or history)

Number of Occurrences: 2

R 981-982 - Now I shall relate the (history) of the Lineage of the gcod yul of the Demons (bdud kyi gcod yul) of the Prajngāpāramitā (so called because the adepts of the gcod cayul adhered to the philosophic doctrine of the Prajngāpāramitā). Lord Maitrīpāda (maitrī pa) had said that even in the Prajngāpāramitā mention was made of practices which imitated those of the Tantras. Because of this, the system was (originally) called spyod yul . How can it (i.e. gcod ) be similar to the Tantra? Because it agrees with the standpoint of the Hevajra Tantra, in a cemetery, in an empty cave (ma mo'i khyim), at night, in a solitary place, or in the neighborhood of a village (bas mtha).’ Again it is said in the Hevajra Tantra: “Having given up (his) physical body, he (the adept) should afterwards practice the rite.” And again it is: “Verily, should an asura, even one equal to Indra, walk in front of you, you should not be afraid of it, and should walk on in the manner of a lion .” (The system) was also called the Prajngāpāramitā cutting (the influence) of demons .’ (R:981) Again, because it is said in the Prajngāpāramitāsangcayagāthā : “A Bodhisattva endowed with the power of learning (mkhas¬ stobs ldan) cannot be overcome or shaken by four demons, because of four reasons: because he abides in the Void (stong par gnas pa), because be has not abandoned living beings, because he acts according to his word, and because he is endowed with the blessing of the shūnyatā.” The followers of the gcod system observe the above four religious injunctions, that is, they (accept) the theory of abiding in the Void, they (cultivate) compassion by not abandoning living beings, they (observe) the moral rule of the Bodhi¬sattvas of acting according to one's word, and they strive for the blessing of the shūnyatā…Now, on what ground is such a practice called gcod yul. In the (R:982) Abhidharmakosha it said: “Defilement (klesha), originates from attachments (phra rgyas ), the presence (nge bar gnas pa ) of external objects, and a wrong conception of them.” That which is to be cut (is) Defile¬ment (klesha, ngon moňs) (%). If these defilements have originated from attachments, external objects, and wrong conceptions of them, the yogin, as soon as he contacts an external object and rouses (in himself) past inclinations (bag cahags ), should remove the Defilement, which was preceded by a wrong conception (of the external object). For this reason this system was called gcod yul . The secret precepts of the system were handed down from dam pa. The (precepts) which were handed down by skyo bsod nams bla ma and ram par ser po of yar kluns, were called pho gcod, or “Male gcod.” Those handed down by ma gcaig (labs sgron ma) were called mo gcod, or “Female gcod.” dam pa sangs rgyas used to say that lie had given three words of friendly advice (sňin gtam) to ma jo mchod gnas ma at the residence of rog pa of yar kluňs. Through them she attained emancipation. She herself, used to say that she had obtained emancipation through them. She, a natural yogini, preached numerous secret precepts of her own. Now, why is it that one and the same thing was called by two different names: spyod, or “practice”, and gcod, or “cutting asunder.”
R 983 - In particular, in the shri shamputatantrarājatika¬mnāyamangjarī nāma the word pilaba is explained by two words: “thuň spyod, or “drink and practice”, and ‘thun gsod, or “drink and cut” . One should understand (spyod and gcod) in a similar manner.

NOTE: All references are from the Blue Annals, Roerich page numbers.