Chöd in the Ganden Tradition Quotes

“First, we must see that our negative actions arise due to prejudice and erroneous judgments. The discrimination that labels some as 'friends' and others as 'enemies' must be perceived as the root of our problems. We need to see that we label people and things in terms of our own desires, our own wishes. These wishes are transitory. The labeled objects are, themselves, impermanent. Such labeling is therefore very confused and false, yet it persists, and we continue to create suffering for ourselves. To avoid this, we need to develop equanimity for all beings suffering in samsara, tossed to and fro by their fleeting delusions, just like ourselves.”
― Zongtrul Losang Tsöndru, Chöd in the Ganden Tradition: The Oral Instructions of Kyabje Zong Rinpoche

“If we lack the proper antidotes of emptiness and bodhichitta, we will not be able to control our minds when frightening appearances manifest. It is considered a sign of progress in this practice if we go unconscious, and then, when we wake up, have forgotten our names and whose bodies we have! This is the ceasing of clinging to the body.”
― Zongtrul Losang Tsöndru, Chöd in the Ganden Tradition: The Oral Instructions of Kyabje Zong Rinpoche

“When we are meditating in a haunted graveyard, or even in our rooms, frightening external and internal appearances may arise during Chöd practice. If this happens, check the two 'superstitions'—the external, frightening appearance, and the internal appearance of the inherently existent 'I' that is frightened. Do they exist from their own sides? With determination, check for the 'I' that experiences fear, whether of a sight or a sound. Recalling that our purpose is to compassionately sacrifice ourselves to the spirits, and remembering emptiness of the three spheres of giving, we mix our minds with space and visualize the spirits consuming our bodies as well as our sense of an inherently existent self. After the spirits have eaten the body, again investigate the two superstitions. It is by checking for the independent 'I' that we come to realize emptiness.”
― Zongtrul Losang Tsöndru, Chöd in the Ganden Tradition: The Oral Instructions of Kyabje Zong Rinpoche

“...if we seek the permanence of an object as something existing from its own side, we discover something inexpressible. If we take three sticks and place them together in a certain way, they will all stand up. If each of the sticks could stand under its own power, it would remain standing even if the others were removed, but they cannot. In this way we must understand dependent arising precisely.

Another way of thinking about it is to consider clothing. Only when cloth is of the correct color, shape, and so forth is it labeled "clothing." Or think of a clock. Whenever we see a clock, we label it a clock, but if we were to separate the component pieces, then the "clock" would cease to exist, because no basis of imputation would remain. In actuality there was no truly existent clock in the first place—only the causes and conditions fit to be labeled a "clock.”
― Zongtrul Losang Tsöndru, Chöd in the Ganden Tradition: The Oral Instructions of Kyabje Zong Rinpoche

“Initially, we should practice Chöd alone in our rooms at night, quietly, with less fear. It is by gradually developing bodhicitta and wisdom realizing emptiness—not by just becoming braver—that we can confidently realize that whatever appears or happens can be transformed into the path. At that point, we should become more determined in our place of practice, Do not, under any circumstances, endanger your life in the choice of a place. Unless we have great experience, we should never do this practice in any place that is threatened by falling rocks or trees, possible floods, or the threat of a collapsing house. Eventually, when we achieve full confidence in Chöd, there is no need to go to violent places at all. This is because terrifying visions will appear wherever we are. That is important because we need terrifying visions of spirits if we are to practice Chöd sincerely.

People have different mental capacities for fear. Some are too brave, some are too afraid. Both of these types of people will find Chöd difficult. We must have some fear for this practice to be successful. A desperate search for the "I" causes fear to develop. The best method for overcoming this fear is bodhicitta and wisdom realizing emptiness. It is because of the need for fear that practice should be done alone. Any group retreat on Chöd lessens the fear involved. Engaging in the practice at night also increases the necessary fear.”
― Zongtrul Losang Tsöndru, Chöd in the Ganden Tradition: The Oral Instructions of Kyabje Zong Rinpoche