Mother Tantra deities as painted by Lama Kalsang Nyima. Photo credit: Raven Cypress Wood
On the 21st and 22nd lunar days of the 1st month, Menri Monastery in Dolanji, India will perform a feast offering to the deities of the Mother Tantra according to the Shen tradition. These dates are March 23rd and 24th, 2022 on the Western calendar. This kind of feast offering, known as tsok [Tibetan: tshogs] literally means “collection, accumulation, assembly.”
The source of the Mother Tantra within the Yungdrung Bön religious tradition is the primordial Buddha Küntu Zangpo. It has three cycles: external, internal and secret. Each cycle has a root text and a commentary that was written by the sage Milu Samlek. The main yidam of the Mother tantra is Sangchok Tartuk and his consort Khandro Chema Ötso. Of the two types of either peaceful or wrathful, the tsok of the Mother Tantra is categorized as wrathful.
Tsok offerings for the principal deities and retinue of the Mother Tantra. Photo credit: Unknown
For those who have vows with a yidam deity, performing a tsok is an opportunity to repair broken vows or commitments related to the yidam practice and increase merit and wisdom. Having offered to the enlightened beings, we gain more power and energy. Additionally, past negative actions and the obstacles and imbalances of daily life are purified. Qualities such as health, longevity, prosperity, confidence, stability are enhanced. When undergoing a deity retreat, a tsok is performed during the final session of practice each day.
When performing a tsok, the ritual can be done in its condensed, medium-length, or extensive forms. This is determined by the purpose of the tsok, the sponsor, the circumstance, and the umdzé or ritual director of the feast offering. However, every tsok has a similar structure consisting of preparation, preliminaries, prayers related to the specific deity together with their retinue, and the concluding prayers. In general, once the length of the tsok is determined the necessary sacred substances, offering torma, and food offerings are prepared. Everything must be clean, prepared according to the text, and placed in its proper position in the shrine area. The preliminary practices consist of the usual foundation of setting an boundary in order to keep out obstacles and to keep in the blessings, going for refuge, generating the mind of enlightenment for self and others and admission of wrongdoing and purification.
The tsok offerings are then ritually cleansed with water and incense. The tsok is then empowered through visualization and mantra and becomes delicious, containing the eight qualities of nutrition, as well as limitless auspiciousness and positive qualities. The principal deity are retinue are formally invited to tsok and asked to reside in the objects of support such as the yidam torma or image that has been centrally placed on uppermost level of the shrine. Now that the enlightened deity is present, prostrations are offered. One can also take this opportunity to confess any broken vows or commitments to the deity and receive purification and renewal of those vows.
A wrathful tsok offering. Photo credit: Unknown
The eight offering goddesses are imagined to present the eight external offerings to the assembly of deities. Then, rakta mixed with tea is offered and is symbolic of a blood offering. This represents offering the liberation of our desire and attachment. Next, the ritually prepared medicinal alcohol is empowered and presented to the yidam deities which represents offering our wisdom. The tsok is then liberated by being cut. The top-most portion is offered to the deities, and the next portion is offered to the lineage lamas of the practice being performed. The linga torma represents outer enemies and obstacles as well as the inner five poisons, wrong views etc. This torma is now presented to the yidam, liberated by cutting, and then offered while requesting the ordinary and supreme attainments of the practice. The Yungdrung Bön protectors are presented with offerings, the prayer of delighting the deities and the lineage with the tsok is performed, and the prayer of attainment is performed.
“Within this mandala where marvelous things arise,
there is a collection of enjoyable things such as sights, sounds, smells, tastes, things to touch, ornaments, Bön treasures, etc.
Through this unsurpassed cloud of offerings, both actually set out and imagined,
may our sacred commitments be fulfilled!
Through the blessings of having fulfilled our sacred commitments to you,
may the enlightened teachings of the Yungdrung Bön spread!
Dispel into space all external, internal, and secret obstacles!”
And,
“Emaho!
This sacred food is the essence of spiritual attainment.
I will partake of it and receive both the ordinary and the supreme spiritual attainments!”
Then, by eating the tsok, we renew our vows with the yidam deities and receive their blessing and empowerment. We then share the leftovers of the tsok offerings as a charitable gift to those lower beings who are powerless to take part in the tsok and depend upon our generosity to receive its blessings.
The concluding practices include prayers of aspiration and auspicious followed by dedicating all of the virtuous activity performed during the tsok for the benefit of every sentient being within cyclic existence.
For more information about the cycle of Mother Tantra texts, see previous article: https://ravencypresswood.com/2021/12/18/a-brief-introduction-to-the-mother-tantras-of-yungdrung-bon/
Tibetan translations by Raven Cypress Wood
Raven Cypress Wood ©All Rights Reserved. No content, in part or in whole, is allowed to be used without direct permission from the author.
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