Records of the sequence of contemplation of the four feasts from the deepest Cutting off

Ornament of the mind of the Great Mother

    Fourth. Red feast associated with the night.
    Say "Phat! Impure elements ...". Imagine that from an illusory body, solid due to dirty elements due to actions and defilements, moves along the path of the central channel, suchness, an aspect that has five types of color, bindu [as a unity] of pure consciousness and awareness. And like a shot with an arrow to the stars, it goes into space from above.
    Takes off with the first Phat. With the second, he appears in bodily form from the dharma space. With the third, it instantly [transforms] into a dark blue Troma Nagmo, decorated with kapala and bones. [Standing in] the dance position, she is on a seat of lotus, sun and corpse, [abiding] in the realm of the blazing flame of primordial wisdom. Imagine this.
    With the right hand, with the help of only a commensurate cutting dagger, the skin of the body is ripped off. Imagine that after destroying the forms on the surface of the earth wide by liberating skandha, [everything gathers on the skin like] a mountain of meat, a sea of ​​blood, separate banks of bones, accumulations of molten fat. Clouds of sensory objects emerge from the hot steam. From the space above them pouring rain of white syllables Om, red Ah and blue Hum. Through this, everything is transformed into the essence of pure nectar, liberating by eating. [When you put it this way] say "Om Ah Hum."
    From the heart of Troma Nagmo, myself, [rays of light] radiate. Imagine that eleven dakinis of primordial wisdom from the main and intermediate directions, top and bottom, are invited by rays of light, together with their retinue, surrounded by an assembly of gods and rakshasas of manifested existence, along with a class of one hundred thousand tens of millions of dakinis.
    Meditate that by means of the three Phat gather above.
    Command them, starting with “Mother! Dakini of primordial wisdom ... "[Further, imagine that you are offering] to the collection of one hundred thousand tens of millions of dakinis from the retinue and the very dakini of the Buddha family in the center, along with the assembly of gods and Rakshasas of manifested existence - stupidity from defilements and diseases arising from it, negative influences and habitual tendencies along with the accumulation of meat and blood.
    With the first "Phat!" eats with the mouth of the Buddha-dakini. With the second, he tastes in the mouths of a congregation of one hundred thousand ten million dakinis. With the third, gifts [appear] before the face of the gods and Rakshasas of manifested existence. Imagine that through this the mind is satisfied through the taste [of oneness] of bliss and emptiness. Having become satisfied, one hundred thousand gods and rakshasas of manifested existence dissolve in dakinis. Dakinis, numbering one hundred thousand, dissolve into Buddha-dakinis. Buddha-dakini dissolves in the realm of the three-body dakini.
    Likewise, [imagine in relation to] the Vajra family in the east with anger and diseases arising from it, negative influences, etc. [Also act in relation to] the Ratna family in the south along with pride and the diseases and negative influences arising from it. [Also act on] the Padma family in the west and longing desire and the illnesses and negative influences arising from it. [Also act against] the Karma family in the north and with jealousy [or envy] and the illnesses and negative influences arising from it. [Also act on] the Khecchari family above, as well as the three poisons and the diseases and negative influences arising from them. [Also act on] the families that support the intermediate directions and the eighty-four thousand defilements and the illnesses and negative influences arising from them. [Also act in relation to] the family that acts from below, the duality and the diseases and negative influences arising from it. [Also act in relation to] the family of heart obligations in between, ignorance and illnesses arising from it, negative influences, etc. When transforming, use the position of contemplation, as shown above.
    The dissolution stage is as follows.
    Speak, beginning with "Bad and good objects ..." Finally, the one to whom you offer, the one who offers, and all the objects of the offering [become] possessing three complete liberations, which transcend the characteristics of good and bad conditions, benefit and harm, cause and fruit - [appear as having] enlightenment in the realm of the holy Vajradakini.
    With the first Phat, the nirmanakaya is formed, with the second, the sambhogakaya, with the third, the essence of the dharmakaya. [When you do] rest in balance.

    What is said here in a similar way is [indicated] from the position of entering into a complete analysis of common chod texts. [Having done so] discard additions from extensive clarifications. [This is how] the compressed [clarification] gathered in the heart about the essence of the clarifications of contemplation [in that] is associated with the records of the white feast and others. Alternatively, drink the nectar from the mouth of the incomparable guru. Cut off the rope of arrogance through deep experiences of listening, contemplation and meditation. Once you have done so, play the damaru and the bell. Cultivate the power of understanding and speech. Don't be proud when you cut it off through understanding. Free yourself from the outer eggshell of hopes and fears. Cut off the rope of arrogance by clinging to the self.
    Let the level of the Great Mother of the unborn essence become apparent in this life!
    Encouraged by Konchog Rabten, a yogi from Yardam Lhurlen, Jigdral Yeshe Dorje, a chodpa practitioner with four Mara demons sleeping in his heart, wrote down in between the practices.
    Translated by Dhondub Dorje Tulku (Lama Karma Paljor or O. Filippov).

    May it be good!
    Mangalam!

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The full text can be downloaded on the page: Troma Nagmo

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