presented. As the mindstream of Kamalaśīla was otherwise engaged, a mahasiddha by the name of Dampa Sangye came across the vacant kuten ('physical basis') of Kamalaśīla. Padampa Sangye, was not karmically blessed with an aesthetic corporeal form, and upon finding the very handsome and healthy empty body of Kamalaśīla, which he assumed to be a newly dead fresh corpse, used phowa to transfer his own mindstream into Kamalaśīla's body. Padampa Sangye's mindstream in Kamalaśīla's body continued the ascent to the Himalaya and thereby transmitted the Pacification of Suffering teachings and the Indian form of chöd which contributed to the Mahamudra chöd of Machig Labdrön. The mindstream of Kamalaśīla was unable to return to his own body and so was forced to enter the vacant body of Padampa Sangye. Third Karmapa: systematizer of chöd Chöd was a marginal and peripheral practice, and the chödpas who engaged in it were from outside traditional Tibetan Buddhist and Indian monastic institutions, with a contraindication against all but the most advanced practitioners to go to the charnel grounds to practice. Texts concerning chöd were both exclusive and rare in the early tradition school. Indeed, due to the itinerant and nomadic lifestyles of practitioners, they could carry few texts. Hence they were also known as kusulu or kusulupa, that is, studying texts rarely whilst focusing on meditation and praxis: "The nonconventional attitude of living on the fringe of society kept the chödpas aloof from the wealthy monastic institutions and printing houses. As a result, the original chöd texts and commentaries, often copied by hand, never enjoyed any wide circulation, and many have been lost forever." Rangjung Dorje, 3rd Karmapa Lama, (1284–1339) was an important systematizer of chöd teachings and significantly assisted in their promulgation within the literary and practice lineages of the Kagyu, Nyingma, and particularly Dzogchen. It is in this transition from the charnel grounds to the monastic institutions of Tibetan Buddhism that the rite of chöd became an inner practice; the charnel ground became an internal imaginal environment. Schaeffer conveys that the Third Karmapa was a systematizer of the chöd developed by Machig Labdrön and lists a number of his works in Tibetan on chöd. Among others, the works include redactions, outlines and commentaries. In the West Historicically, chöd was mostly practised outside the Tibetan monastery system by chödpas, who were yogis, yogiṇīs and ngagpas rather than bhikṣus and bhikṣuṇīs. Because of this, material