Supplication to Chod Lineage

Machig Labdrön’s realization of chöd is exceptional and very precious, the reason why Tibetan scholars and masters honour and revere her so highly and fervently practice chöd that she received from Padampa Sangye and explained so concisely. Now you understand the source of the chöd teachings, the original lineage called “Shije Mother Lineage” that branched into the Chöd Lineage.
he practice of chöd embraces all aspects of Tibetan Buddhism, even if this does not seem evident. Chöd is deeply related with Theravada and Mahayana and is founded upon these very sincere schools of practice. To clarify this point: An adept must have developed mindfulness and awareness of body, speech, and mind to a noteworthy extent, thereby having paved the ground in order to proceed and practice chöd. This is very important. It would not be right to simply think that someone who is a chöd practitioner need not be mindful or aware.The inner aspect of chöd can be compared with contents in a container, the outer container being a practitioner who is doing what is possible to perfect mindfulness and awareness as well as to develop and increase his or her sincere intention. Actions are outer resources; intentions are contents inside a container. Good intentions make an action more valid, more real.
Machig Labdrön is the source of chöd practice. She is the manifestation of Prajnaparamita, the Great Mother who gives birth to realization of emptiness. Furthermore, Machig Labdrön is also the manifestation of Arya Tara, the Great Mother who gives birth to compassion. A chöd practitioner can cut through anything and therefore his or her main intention should be to unify understanding of emptiness and loving kindness and compassion, just as Machig Labdrön did. Now, when engaging in chöd, it is very important not to get stuck in the rhythm that is created when playing the drum and blowing the impressive trumpet. It is a bit of an enchanting and mysterious practice, you know, practicing after it gets dark and in cemeteries. It offers a chance to be different. But that is not the purpose. It is an extremely effective method to realize the inseparability of emptiness and compassion. Without an understanding of the sincere intention to attain this unity, then it can seem funny or eccentric.
How can one understand realization of the unity of emptiness and compassion, stong-dang- snying-rje’i-zung-‘jug in Tibetan? sTong means ‘emptiness,’ snying-rje means ‘compassion,’ zung-‘jug means ‘together.’ sTong and snying-rje are like two strings - if you tie them together, they become inseparable, i.e., understanding emptiness and having compassion are tied together through practice. This is the aim of chöd, actually of every Vajrayana practice, but specifically of chöd.
If someone wants to practice chöd in a most powerful place, he or she must be aware of the fact that many things happen there; and in such situations it is not that easy to remain balanced. When unexpected things happen to someone, it seems natural to solve any problems if one has an understanding of emptiness and has compassion. If something powerful happens in a powerful place and in a powerful moment, an understanding of emptiness and compassion will enable a practitioner to handle the situation easefully. If one does not have enough compassion and understanding of emptiness, then it would be better to practice the simplified version of chöd instead of the advanced version during the daytime and at home. One may not be able to handle the advanced practice, so practicing in the afternoon is okay. So far I have not heard about a chöd practitioner who has gone crazy, but I can imagine that if someone does the wrong thing in the wrong place or even if someone does the wrong thing in the right place, something can go wrong.
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Video subtitle translation into english: Tashi T. Jamyangling