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“The extraction of discrete parts of Chöd teachings from their broader philosophical contexts is symptomatic of how Chöd has been incorporated into and transmitted through other Tibetan Buddhist lineages. For example [...] Chöd practices gradually merged with pre-existing models of deity yoga, such the Vajrayoginī practices within Nyingma, Kagyü, and Geluk traditions. Fundamental Chöd practices such as those described in The Common Eightfold Supplementary Section do not tend to involve the kind of deity visualization common to *anuttaratantra practices, but many Mahāmudrā Chöd practices have been reconciled with other lineages through the employment of such visualizations. The incorporation of Chöd by the Geluk and Kagyü schools has thus had equivocal results: on the one hand, fragments of Chöd teachings are preserved, but on the other, the distinctiveness of Chöd is diminished in the service of different fundamental standpoints such as that of Mahāmudrā.” — Michelle Sorensen