Category Archives: Tibetan Lunar & Religious Calendar

The Time to Practice The Greatly Fierce, Secret Gekhö

Walchen Gekho with his consort, Queen of the Drala

Each year from the 22nd-29th lunar days of the 8th Tibetan month, Menri Monastery in India holds an intensive retreat for the fierce yidam Walchen Gekhö. Specifically, they perform the practice from the text compiled by the Second Buddha Nyammé Sherap Gyaltsen Rinpoche, Gekhö Sangwa Drakchen, The Greatly Fierce, Secret Gekhö. In 2026, these lunar dates correspond with October 3rd-8th on the Western calendar.

The tantric cycle of Gekhö contains 360 deities. Within the cycle of the Father Tantras, Walchen Gekhö is the manifestation of enlightened quality among the Five Supreme Embodiments. (See previous post: https://ravencypresswood.com/2016/06/05/the-five-supreme-embodiments/

Gekhö is a deity associated with the ancient land of Zhang Zhung, and his tantric practice was widespread throughout the kingdom. In the Zhang Zhung language, Gekhö means demon tamer. It is said that he originally descended upon the sacred mountain of Gang Tisé (also known as Mount Kailash), and that he and his retinue continue to dwell there. However, even though there is a close association with an earthly abode, he is not a worldly guardian. Rather, he is the embodiment of enlightened quality that manifests as a meditational deity who protects Yungdrung Bön practitioners.

“In order to lead those who have not gained realization, Walchen Gekhö possesses the Five Enlightened Bodies and the Five Primordial Wisdoms. Through the truth of pacification, and through forceful, wrathful means, those who are untamed will be tamed!”

From the Essence Practice of the Fierce Champion, Zhang Zhung Meri

One manifestation of Walchen Gekhö is Zhang Zhung Meri. This yidam deity is closely associated with the dzogchen practice of the Zhang Zhung Nyen Gyü, The Aural Transmission of Zhang Zhung. The view of dzogchen is, by definition, perfected and beyond needing to apply any methods to develop or perfect it. However, because the practitioners of dzogchen have not yet fully realized this primordial perfection, the deity Zhang Zhung Meri offers protection and support while they are on the path of realization.

“É AH, Namo! Buddhas of the three times, please listen and pay heed to me!

Having ignorance and a body of flesh, because of the influence of the material body and the afflictive emotions, I am not connected with the five wisdom bodies but are connected with deluded thoughts and afflictive emotions. I offer this open admission of wrongdoing to the buddhas of the three times. Please bestow the vivid accomplishment of the Five Enlightened Bodies to me!

Without the activities of compassionate, skillful means, and because of the afflictive emotion of pride that grasps at an identity, I have committed wrongdoing by elevating myself and lowering others, and I have acted from wrong views. I request tolerance from Ati Muwér! Please bestow the accomplishment of being equal to the changeless state!

Not equal with the state of powerful compassion, and overcome with the contamination of the cumulative actions of ignorance and hatred such as causing killing and condemnation, I openly admit my wrongdoing to the state of Walchen Gékhö. Please bestow the accomplishment of uninterrupted compassion! 

Because of anger and hatred that are produced, and not having a mind of loving kindness, I have been involved in killing and cutting the life force. I openly admit my wrongdoing to the gathering of Gékhö deities. Please bestow the accomplishment of being endowed with compassion and a mind of loving kindness!

Because of not being endowed with a state of clear wisdom, I have been lazy and acted from a clouded mind and delusion. I have improperly exploited and taken advantage of others. I openly admit my wrongdoing to the root deity Walchen Gékhö. Please bestow the accomplishment of a state of all-clear wisdom!

Because of having a hateful mind and not speaking truthfully, through pride and meaningless words, I have accumulated anguish [for others]. Because of the activity of deluded speech, I could become mute [in the future]. I openly admit my wrongdoing to the root deity Walchen Gékhö. Please bestow the accomplishment of a pleasant voice of truthful words!

Not having a mind of supreme generosity and devotion, I have been overcome by attachment, desire, and aggression. Because of the karma of improper, aggressive desire, I could become a cannibal-like spirit [in the future]. I openly admit my wrongdoing to the root deity Walchen Gékhö. Please bestow the accomplishment of a great rainfall of generosity!

Without a suitable intellect and not being broadminded, and because of the influence of jealousy, I have exalted myself and lowered others. Because of that, I could always be born as a human in an outlying, savage place [in the future]. I openly admit my wrongdoing to the root deity Walchen Gékhö. Please bestow the accomplishment of an easygoing, greatly broad mind! 

Not endowed with the compassionate state of the four elements, and with an imperfect nature in respect to the four times, I grasp the illusory body. I openly admit my wrongdoing to the state of the four mothers who are doorkeepers of the four times. Please bestow the accomplishment of overcoming phenomenal appearances!

From compassion, the four emanated spiritual sons display a spectacular form and perform wrathful activity. Enemies and obstructers are their servants who are entrusted to act. I openly admit my wrongdoing to the four youths who are emanations. Please bestow the accomplishment of attaining generosity and the two accomplishments! 

Not connected with the skillfulness of the primordial nature where there is no duality of true or untrue words, whatever is in contradiction to the enlightened mind of Kuji Mangké, I openly admit to the state that is equal with the natural mind. Please bestow the accomplishment of attaining the fulfillment of compassionate activities!” 

From The Irreversible Golden Razor, Scripture for the Accomplishment of the Secret, Greatly Fierce Demon Subduer, Walchen Gékhö

All translations from the Tibetan by Raven Cypress Wood ©All Rights Reserved

Raven Cypress Wood ©All Rights Reserved. No content, in part or in whole, is allowed to be used without direct permission from the author.

Walchen Gekhö and consort statue. Photo credit: Raven Cypress Wood

UPCOMING EVENTS from the NINE WAYS CALENDAR of EVENTS & AUSPICIOUS DAYS

See the Calendar of Events for other opportunities to practice together online, online classes and trainings, and auspicious days throughout the month: CALENDAR OF EVENTS



Previously subscribed but not receiving emails? If you haven’t opened an email from Nine Ways in the past three months, you have been removed from the active subscriber list. Resubscribe to stay in touch!

Have a Question about Something You Read? Ask Raven.

← Back

Thank you for your message.

Attaining Complete Victory Over Negativity

Shenrap Nampar Gyalwa

At Menri Monastery in Dolanji, India, the 22nd-29th lunar days of the 6th Tibetan month, August 5th-11th in 2026, is the time for the practice of Shenrap Nampar Gyalwa. This is the wrathful form of the founder of the Yungdrung Bön religious tradition, the enlightened Lord Tönpa Shenrap Miwoché. In order to protect the construction of a temple, he spontaneously manifested as Nampar Gyalwa, the Completely Victorious One and demonstrated complete victory over negative and destructive forces as his eighth deed. (See previous post: Buddha Tönpa Shenrap’s Eighth Deed. During this retreat, the ordained of Menri Monastery and Ratna Menling Nunnery will summon the presence of Nampar Gyalwa and his retinue, recite praises, make offerings, and request blessings for the Yungdrung Bön teachings and practitioners, the community of supporters, and more generally for the pacification of negativity and the restoration of harmony. During this time, the one hundred syllable mantra will be recited many thousands of times.

The one hundred syllable mantra is the mantra associated with Shenrap Nampar Gyalwa. As one of the nine foundational practices in the Yungdrung Bön tradition, practitioners recite this mantra 100,000 times while imagining the purification of all negativity of the three times of past, present, and future including every action of body, speech, and mind arising from anger, greed, jealousy, pride, and ignorance. This mantra is also recited at the conclusion of all rituals in order to purify any mistakes that might have occurred. In his teaching regarding the meaning of the one hundred syllable mantra, Buddha Tönpa Shenrap explained that the enlightened wrathful manifestations use fierce means and manifest in both certain and uncertain forms. In this way, Nampar Gyalwa’s emanations can manifest in any way necessary to tame beings and purify the realms of the six kinds of destiny. In addition to cleansing, purifying, and taming, the one hundred syllable mantra also develops wisdom and clarity.

When reciting the one hundred syllable mantra, the visualization of Nampar Gyalwa is according to his blue manifestation.

བསྭོ་མུ་ཡེ་སྤྲོས་ཁྱུང་ཡེ་ལམ་ཀྲི་ཁྲི་ཏར་དར་གསལ་འབར་འོད་དཔག་རམ་སྭཧཱ།

བསྭོ་དམུ་ར་ཏ་ཧེན་ཝེར་ནི་བྲུཾ་ཧྲུན།   མུ་ཏྲེ་མུ་ཏྲེ་དམུ་ར་མུ་ཏྲེ།   མུ་ཡེ་མུ་ཡེ་ཧ་ར་མུ་ཡེ།

མུ་སྤྲོས་མུ་སྤྲོས་ཝེར་རོ་མུ་སྤྲོས།   མུ་ནི་གྱེར་ཏོ་ཡེ་ཁྱབ་ཁར་རོ།    སྤྲོས་བདལ་ཧྲི་ཧྲོ་ཝེར་ནི་ཝེར་རོ།

ཤུད་ལ་ཝེར་རོ་ན་ཧུ་ཏ་ཀ།   ཤུད་དྷོ་ཤུད་དྷོ་དུ་ཤུད་དྷོ་ཡ།   ས་ལེ་ས་ལེ་ཏྲི་ས་ལེ་ཡ།

སང་ངེ་སང་ངེ་སུ་སང་ངེ་ཡ།   དམུ་ར་ཏ་ཧན་ཁྲི་ཙེ་དྲུང་མུ།   ཧ་ཧ་བྲུཾ་བྲུཾ་ཧོ་ཧོ་ལམ་ལམ་ཧཱུྃ་ཧཱུྃ་ཕཊ་ཕཊ༔

SO MU YÉ TRÖ KHYUNG YÉ LAM TRI TRI TAR DAR SAL WAR Ö PAK RAM SO HA

SO MU RA TA HEN WÉR NI DRUM HRUN

MU TRÉ MU TRÉ MU RA MU TRÉ

MU YÉ MU YÉ HA RA MU YÉ

MU TRÖ MU TRÖ WER RO MU TRÖ

MU NI GYER TO YÉ KHYAP KHAR RO

TRO DAL HRI HRO WER NI WÉR RO

SHU LA WÉR RO NA HU TA KA

SHU DHO SHU DHO DU SHU DHO YA

SA LÉ SA LÉ TRI SA LÉ YA

SANG NGÉ SANG NGÉ SU SANG NGÉ YA

MU RA TA HEN TRI TSÉ DRUNG MU

HA HA DRUM DRUM HO HO LAM LAM HUNG HUNG PÉ PÉ 

Raven Cypress Wood ©All Rights Reserved. No content, in part or in whole, is allowed to be used without direct permission from the author.

Nine Ways has recently updated its subscriber list. If you haven’t opened an email from us in the past three months, you’ve been removed from list. Please resubscribe so you don’t miss anything!

Have a Question about Something You Read? Ask Raven.

← Back

Thank you for your message.

Annual Retreat of Buddha Sherap Jamma at Menri Monastery

Jamma Chenmo, the Great Loving Mother

Each year during the 23rd-29th lunar days of the 5th month, members of the Menri Monastery ordained community undergo a retreat for Jamma Chenmo, the Great Loving Mother. In 2026, those lunar dates coincide with July 8th-13th. This cycle of tantric teachings of Künsel Jamma Chenmo are found in The Eighth Way of Bön, The Way of the Primordial Shen. 

Jamma Chenmo, the Great Loving Mother, is a Buddha who manifests as a loving mother to care for each and every sentient being as though they were her only child. In her manifestation as one of the Four Transcendent Buddhas of the Yungdrung Bön religious tradition, she is called by the Zhang Zhung name Satrik Érsang.

Buddha Jamma Chenmo, also called Sherap Jamma, can manifest in any way necessary to act for the welfare of sentient beings. She magically emanates as the Five Wisdom Families who are the manifestation of her enlightened body, the Eight Protectors who are the manifestation of her enlightened speech, the Sixteen Door Openers who are manifestations of her enlightened mind, the thirty-two emanations who are manifestations of her enlightened qualities, the fifty-two emanations that are manifestations of her enlightened activity, the 108 emanations who are the source of many Jamma scriptures, the 360 emanations who keep watch over the five elements of the phenomenal world and every kind of sentient being, the 5,500 emanations that are yungdrung sempa [Sanskrit:bodhisattvas], and the many limitless emanations who are part of her retinue and who work on her behalf.

The Heartdrop of Jamma is a short, but profound, text that enables one to deeply connect with Sherap Jamma in order to receive her blessings and protection. The power of reciting this text with devotion has unimaginable benefits. Within the text itself, it details some of these extraordinary benefits.

“If you recite from the beginning until the end, it is the same as reciting the Kangyur one time. If you perform the practice daily, you will attain buddhahood in this single lifetime with this body. Because this is the oral transmission of the Mother and the khandro, if you practice without hope, fear, or doubt, buddhahood is certain.

Extract from The Heartdrop of Jamma, The Wise Loving Mother

The English language translation of this text by Raven Cypress Wood is available in both print and eBook here: The Heartdrop of Jamma. The Spanish language and French language translations will soon be available in eBook. Stay tuned!

For those who would like to listen to a mediative reading of the text, Raven has recorded and published it on the Nine Ways Youtube channel here: https://youtu.be/c9s82TmhfuA.

Jamma Chenmo’s Five Wisdom Family emanations all have a peaceful appearance and collectively embody the five wisdoms and purify the five poisons. These five manifestations are Künsel Jamma, Tabgyi Jamma, Mönlam Jamma, Tukjé Jamma, and Topgyi Jamma.

Künsel Jamma, the All-clear Loving Mother, is a fiery golden color.  She has one face, two arms, and two legs. In her right hand, she holds a golden vase of nectar. In her left hand, she holds a udumbara flower. At the flower’s apex is a round mirror symbolizing wisdom. She wears bracelets of crystal, and around her neck is an ornament of forty wisdom tiklés. She is the embodiment of the wisdom of emptiness.

Tapgyi Jamma, Loving Mother of Skillful Means, is white with one face, four arms, and two legs. In her two right hands, she holds a net and a lotus. In her two left hands, she holds a lightening bolt and a yungdrung. She is the embodiment of mirror-like wisdom.

Mönlam Jamma, Loving Mother of Aspiration, is also known as Namkha Dzö Dzinma, Holder of a Sky Treasury. She is green with one face, four arms, and two legs. In her right two hands, she holds a razor and a staff. In her two left hands, she holds a renunciate’s begging bowl and a vase of lustral water. She is the embodiment of the wisdom of equanimity.

Tükjé Jamma, Loving Mother of Compassion, is like the queen of all the khandro and also manifests as the great consort, Chema Ötso. She is red with one face, four arms, and two legs. In her right two hands, she holds a lasso and a sun. In her left two hands, she holds a precious jewel and a victory banner. She is the embodiment of discriminating wisdom.

Topgyi Jamma, Loving Mother of Power, is also known as Nang Si Kün Drakma, Goddess who is renowned throughout the phenomenal universe. She is blue with one face, four arms, and two legs. In her right two hands she holds a dagger and a military banner. In her left two hands, she holds a horoscope and an utpal flower. She is the embodiment of all-accomplishing wisdom.

Drayi Jik Chopma, Protector from the Fear of Enemies, is the Protector who turns back all enemies having form or those who are formless. She is the Loving Mother who reverses all flaws and defects.

Jekyi Jik Chopma, Protector from the Fear of Curses and Slander, is the Protector who destroys all harm and damage caused by curses, slander ,and negative use of energy and magic.

Rikgyi Jik Chopma, Protector from Fear for the Lineage, is the Protector who bestows the attainment of children to sentient beings who want to continue the family lineage and are suffering because of infertility or other obstacles to having children or continuing a lineage such as a family, a business, or a group.

Luyi Jik Chopma, Protector from the Fear of the Lu, is the Subduer of the demon lu that cause diseases such as leprosy, internal lesions, herpes and so on.

Mutek Jik Chopma, Protetor from the Fear of Wrong Views, is the Destroyer who decisively ends the criticism of outsiders who hold wrong views. She also strengthens the intellect.

Kyöngyi Jik Chopma, Protector from the Fear of Flaws and Errors, is the Loving Mother who overcomes uncleanliness, mistakes and defilements.

Tséyi Jik Chopma, Protector from the Fear of Death, is the Medicine Goddess of Longevity who protects from the fear of death.

Zayi Jik Chopma, Protector from the Fear of the Planets, is the Loving Mother who subdues, without exception, planets, stars and the eight classes of beings. She protects from harm coming from astrological influences.

Jamma Chenmo and her retinue

Sherap Jamma is the source of the perfection of wisdom teachings. She has ten manifestations that embody the pure and fully manifested quality of each of the ten perfections. Each of these manifestations has one face, two hands and is seated on a throne.

Jinpa Jamma, Loving Mother of Generosity, is blue and holds a mala of counting beads in her right hand and a vase of nectar in her left hand. Of the ten grounds, she is associated with the ground of immense joy.

Tsultrim Jamma, Loving Mother of Moral Discipline, is blue and holds an everlasting tree in her right hand and a dark blue vase in her left hand. Of the ten grounds, she is associated with the ground of stainless crystal.

Zöpa Jamma, Loving Mother of Patience, is bluish green and holds a victory banner of fire in her right hand and a water wheel in her left hand. Of the ten grounds, she is associated with the ground of radiance.

Tsöndru Jamma, Loving Mother of Zeal, is light green and holds a magical lasso in her right hand and a wheel of the wind in her left hand. Of the ten grounds, she is associated with the ground of the mudra of transformation.

Samten Jamma, Loving Mother of Concentration, is turquoise and holds a golden phurba in her right hand and a large, unchanging rock in her left hand. Of the ten grounds, she is associated with the ground of cloudbanks of the Bön essence.

Topgyi Jamma, Loving Mother of Power, is light red and holds a lion banner in her right hand and the mudra of overcoming the earth with her left hand. Of the ten grounds, she is associated with the ground of realizing bliss.

Tükjé Jamma, Loving Mother of Compassion, is reddish green and holds a wish-fulfilling jewel in her right hand and a lasso of compassion in her left hand. Of the ten grounds, she is associated with the ground of accomplishing wishes.

Mönlam Jamma, Loving Mother of Aspiration, is red and holds a hollyhock flower in her right hand and a coral vase in her left hand. Of the ten grounds, she is associated with the ground of pure non-attachment.

Tapgyi Jamma, Loving Mother of Skillful Means, is white and holds a lasso of skillful means in her right hand and a golden vase in her left hand. Of the ten grounds, she is associated with the ground of the wheel of letters.

Sherap Jamma, Loving Mother of Wisdom, she is golden and holds a golden vase in her right hand and a mirror of clarity in her left hand. Of the ten grounds, she is associated with the ground of the changeless yungdrung.


Nine Ways has recently updated its subscriber list. If you haven’t opened an email from us in the past three months, you’ve been removed from list. Please resubscribe so you don’t miss anything!

Have a Question about Something You Read? Ask Raven.

← Back

Thank you for your message.

Current Event: The Annual Reading of the Enlightened Teachings of Lord Buddha Tönpa Shenrap

Nuns of Ratna Menling reading from the teachings of Buddha Tönpa Shenrap

Each year at Pal Shenten Menri Monastery and Ratna Menling Nunnery on the 14th and 15th lunar days of the 4th month, the enlightened teachings of Lord Buddha Tönpa Shenrap Miwoché are read out loud. In 2026, these dates coincide with May 30th and 31st on the Western calendar. During the ceremony, the sacred volumes containing these teachings are carried by both the ordained and laypeople as they circumambulate the temple complex. As a sign of respect for the sacredness of the scriptures, they are carried above the waist. Most often, they are carried on the shoulder. After completing the circumambulation, they are brought into the temples and distributed to the ordained monks and nuns for two full days of recitation. Reading the scriptures aloud is considered one of the thirteen activities for a meaningful human life. (See previous article: Thirteen Activities for a Meaningful Life).

His Holiness the 34th Menri Trizen, His Eminence Menri Pönlop Rinpoche, and other monks of Menri Monastery carry texts containing the words of Buddha Tönpa Shenrap while circumambulating.

The canon of sacred Yungdrung Bön scriptures is divided into two categories. The first category of texts consist of the teachings of the primordial enlightened ones and Lord Buddha Tönpa Shenrap. This category is known as Ka [Tibetan: bka’] meaning enlightened words or speech. These texts are further divided into four primary categories: (1) Dō [Tibetan: mdo], Sutra contains teachings regarding monastic rules, cosmology, medicine, hagiographies, and invocations, (2) Bum [Tibetan: ‘bum], the wisdom texts of The Hundred Thousand also known as The Prajnaparamita, (3) Gyü [Tibetan: rgyud], Tantra, and (4) Dzö [Tibetan: mdzod] The Treasury of the highest teachings known as dzogchen. In some catalogues, there can also be a fifth category of miscellaneous texts. Although each Yungdrung Bön temple in Tibet had a significant collection of Ka scriptures, the collections were not necessarily complete. This was especially due to repeated persecution throughout history of the Yungdrung Bön tradition which necessitated the hiding of texts. It is thought that only one complete collection survived. According to a catalogue of the Ka done by the 23rd abbot of Menri there are a total of 175 volumes. This number can vary according to various collections due to the availability of texts that could be copied, whether only main titles were counted as a volume, and so on.

Monks and nuns of Menri Monastery circumambulating with the scriptures of the Ka.

The second category of canonical texts is known as the Ka Ten [Tibetan: bka’ brten], Relying upon the Words. Thus, the Bön canon is referred to as the Ka and the Ka Ten. (This differs from the Buddhist canon which is referred to as the Kangyur and the Tengyur.) The Ka Ten includes commentaries, practices, rituals, and so on that rely upon the scriptures of the Ka as their root text. In order for a text to be included in the Ka Ten, it must undergo a rigorous and methodical analysis. Although there are over 300 volumes included within the Ka Ten, some catalogues do not include texts after the 14th century which are thought to be mainly texts of the New Bön tradition. Other catalogues do include these texts as well as the collective writings of other Bön sages such as Shardza Tashi Gyaltsen of the 19th Century CE. Additionally, many texts are incredibly rare and are guarded from outsiders. Therefore, few if any copies of these texts exist. Some texts are considered valid to be included in the Ka Ten by some, while being considered invalid and thus excluded by others. Titles can be included within unrelated volumes or counted individually, and so on. Even so, it is generally accepted that there are over 300 volumes of Ka Ten scriptures. These volumes include commentaries, scriptures of philosophy and logic, biographies, historical accounts, compositions of sacred songs, poetry, advice for disciples, collections of liturgical texts, and so on.

Traditionally wrapped and labeled Yungdrung Bön scriptures.

It is said that reading The Heartdrop of Jamma from the beginning until the end is the same as reading the entire 118 volumes of the Ka, the words of Buddha Tönpa Shenrap. This beautiful text, where the practitioner transforms their physical body into the sacred mandala of the limitless emanations of Sherap Jamma, has been translated by Raven Cypress Wood and published by Nine Ways. It is available in both print and eBook. For those who would like to listen to a meditative reading of the English translation of this text, it is available on the Nine Ways Youtube channel.

Raven Cypress Wood ©All Rights Reserved. No content, in part or in whole, is allowed to be used without direct permission from the author.


Have a Question about Something You Read? Ask Raven.

← Back

Thank you for your message.

Feast Offering to the Deities of the Mother Tantra

Untitled
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 perform a feast offering to the deities of the Mother Tantra according to the Shen tradition. In 2026, these dates are March 9th and 10th 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 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 general types of either peaceful or wrathful tsok, the tsok of the Mother Tantra is categorized as wrathful.

menri ma gyud tsok 2021
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 to increase merit and accomplishment associated with that particular yidam cycle. 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, and stability are strengthened and increased. When undergoing a deity retreat, a tsok is performed each day in order to generate merit and remove obstacles for a successful retreat.

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 stages that are essential and a similar structure consisting of preparation, preliminary practices such as setting a boundary, refuge, generating the mind of enlightenment and admission of wrongdoing and purification, the main practice consisting of prayers related to the specific deity or deities, and the concluding prayers of dedication and auspiciousness. In general, once the length of the tsok is determined, then the necessary substances, torma, and food offerings are prepared. Everything must be clean, prepared according to the specific text, and placed in its proper position in the shrine area.

To begin, the tsok offerings are ritually cleansed with water, incense, together with the corresponding mantras and visualization. Then, through mantric syllables and visualization, all of the offerings become a vast array that fills the three thousand-fold universe with wondrous offerings that delight each of the five senses including delicious foods that contains the eight qualities of nutrition, as well as limitless auspiciousness and positive qualities. The principal deity and retinue are formally invited to the tsok and asked to reside in the objects of support such as the yidam support torma or deity vase that has been properly prepared and placed in the center of the mandala.

wrathful tsok
A wrathful tsok offering. Photo credit: Unknown

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. The eight offering goddesses are imagined to arrive from the vastness of space and to present the eight external offerings to the assembly of deities. Then, rakta mixed with black tea is offered as a symbolic offering of the liberation of our desire and attachment. Next, the ritually prepared medicinal alcohol is empowered and presented to the yidam deities as a symbolic offering of our realization and wisdom developed during our practice. The tsok is then liberated by being cut. The top-most portion is offered to the yidam 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 and so on. This torma is now presented to the yidam and religious protecters, liberated by cutting, and then offered while requesting the bestowal of both the ordinary and supreme attainments of the practice. The Yungdrung Bön protectors are then invoked and presented with offerings. After this, the prayer of delighting the deities and the lineage with the tsok is performed, and the prayer of attainment through accepting the tsok is performed. Then, by eating the tsok, vows are renewed and the blessings of the deities are received. The leftovers of the tsok offerings are given as a gift of charity to those lower beings who are powerless to take part in the tsok and who 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.

The Eight Offering Goddesses

“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, and so on. 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,

“Amazing! This sacred food is the essence of spiritual attainment. I will partake of it and receive both the ordinary and the supreme spiritual attainments!”

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.

Did you enjoy this content? This article is made possible by generous donors who want content like this to continue to be available. Don’t want to miss a post? Scroll to the bottom and click “Follow this blog.”

Join the mandala of Nine Ways supporters by donating through one of the services listed below.