Tsog-khorlo
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tsog'khorlo; practice of tsog'khorlo—literally `array of assembled offerings'—is the vajra feast: a vital, vibrant Vajrayana practice of engaged-meditation.
Participants create a mandala of physical and visionary offerings that includes the entire realm of phenomena, then partake of this banquet of generosity in order to share and extend the experience into every dimension of being.
Tsog'khorlo is an opportunity to enter the visionary dimension in which every aspect of experience is recognised as beginninglessly liberated.
Through this means we actualise the sense that enlightenment is feasible for each individual present, and that we reflect the enlightened state for each other.
The short text that elucidates the elements of the feast is an inspirational portal through which the spectrum of the sense fields is described, in language that evokes the Vajrayana view of the nature of all experience as self-liberated compassion.
The ritual is based on the three kayas:
the modes of existence of Buddhas.
The dharmakaya is the mode of enlightened potential.
The sambhogakaya is the mode of visionary energy.
The nirmanakaya is the mode of flesh and blood, physical existence.
- "The syllable Hung is the sphere of apparitional manifestation. It is the world of tangible appearances into which we are born as beginninglessly enlightened beings.
It embodies the sphere of reality where time and space manifest as the matrix of meaning; where we meet and are separated; where we grow old and die. It is the nondual flickering field in which duality and nonduality describe each other.
This is the perfectly implausible juncture in which we become bewildered or discover wonderment." (Ngak'chang Rinpoche and Khandro Déchen, from the tsog'khorlo text)-
Tsok is probably the most important Vajrayana ritual practice. (It is also called “feast practice,” tsog, tshogs khor lo, puja, ganapuja, ganachakra, or variants of these.)
Tsok literally means “community.” The ritual expresses the sacred bond among members of the sangha. The generosity of this bond is then extended to everyone and everything, everywhere. Within tsok, we view ourselves, each other, and all beings as Buddhas. We view all things as infinitely sacred—even those that are conventionally impure or disgusting. This vision is the essential practice of inner tantra—made especially explicit in tsok