Difference between revisions of "Miracles of Great Black Mahakala: three Men in Black, the Mahakala brothers, the Dalai Lama, and a crow"
| (One intermediate revision by the same user not shown) | |||
| Line 1: | Line 1: | ||
| + | [[File:974 n.jpg|thumb]] | ||
| Line 5: | Line 6: | ||
| + | “You come from your [[tree]]… | ||
| − | + | You, the [[Great Black One]], the Great [[Crow]]. | |
| − | |||
| − | You, the Great Black One, the Great Crow. | ||
Glorious Six-Armed One, homage and praise to you! | Glorious Six-Armed One, homage and praise to you! | ||
| − | Sternly protect the doctrine of the Buddha!” | + | Sternly {{Wiki|protect}} the [[doctrine]] of the [[Buddha]]!” |
| − | Crows and the Men in Black are recurring themes in many Tibetan Buddhist stories. Both, are considered to be emanations of the Great Black, of Black Mahakala. | + | [[Crows]] and the Men in Black are recurring themes in many [[Tibetan Buddhist]] stories. Both, are considered to be [[emanations]] of the Great Black, of Black [[Mahakala]]. |
| − | + | “[[Mahākāla]] is the most commonly invoked of all [[Dharma protectors]], and is important to all [[schools of Tibetan Buddhism]]. In [[Tibetan]] he is often known simply as ‘the Lord’,” writes [[Vessantara]]. [5] | |
| Line 24: | Line 24: | ||
| − | Black six-armed Mahakala is a manifestation of Chenrezig, the Buddha of Compassion, and among the most important of deities in Vajrayana Buddhism. The Dalai Lama is also an emanation of Avalokiteshvara (Chenrezig). In an interview, the Dalai Lama told the story of the two crows in his own life (on his official website): | + | Black [[six-armed Mahakala]] is a [[manifestation]] of [[Chenrezig]], the [[Buddha of Compassion]], and among the most important of [[deities]] in [[Vajrayana Buddhism]]. [[The Dalai Lama]] is also an [[emanation of Avalokiteshvara]] ([[Chenrezig]]). In an interview, the [[Dalai Lama]] told the story of the two [[crows]] in his [[own]] [[life]] (on his official website): |
| − | “Another thing I didn’t mention in my autobiography is that after my birth, a pair of crows came to roost on the roof of our house. They would arrive each morning, stay for while and then leave. This is of particular interest as similar incidents occurred at the birth of the First, Seventh, Eighth and Twelfth Dalai Lamas. After their births, a pair | + | “Another thing I didn’t mention in my autobiography is that after my [[birth]], a pair of [[crows]] came to roost on the roof of our house. They would arrive each morning, stay for while and then leave. This is of particular [[interest]] as similar incidents occurred at the [[birth]] of the First, Seventh, Eighth and [[Twelfth Dalai Lamas]]. After their [[births]], a pair |
| − | of crows came and remained. In my own case, in the beginning, nobody paid attention to this. Recently, however, perhaps three years ago, I was talking with my mother, and she recalled it. She had noticed them come in the morning; depart after a time, and then the next morning, come again. | + | of [[crows]] came and remained. In my [[own]] case, in the beginning, nobody paid [[attention]] to this. Recently, however, perhaps three years ago, I was talking with my mother, and she recalled it. She had noticed them come in the morning; depart after a time, and then the next morning, come again. |
| − | Now the evening after the birth of the First Dalai Lama, bandits broke into the family’s house. The parents ran away and left the child. The next day when they returned and wondered what had happened to their son, they found the baby in a corner of the house. A crow stood before him, protecting him. | + | Now the evening after the [[birth]] of the [[First Dalai Lama]], bandits broke into the family’s house. The [[parents]] ran away and left the child. The next day when they returned and wondered what had happened to their son, they found the baby in a corner of the house. A [[crow]] stood before him, protecting him. |
| − | “Later on, when the First Dalai Lama grew up and developed in his spiritual practice, he made direct contact during meditation with the protective deity, Mahakala. | + | “Later on, when the [[First Dalai Lama]] grew up and developed in his [[spiritual practice]], he made direct [[contact]] during [[meditation]] with the [[protective deity]], [[Mahakala]]. |
| − | At this time, Mahakala said to him, Somebody like you who is upholding the Buddhist teaching needs a protector like me. Right on the day of your birth, I helped you. | + | At this time, [[Mahakala]] said to him, Somebody like you who is upholding the [[Buddhist teaching]] needs a [[protector]] like me. Right on the day of your [[birth]], I helped you. |
| − | “So we can see, there is definitely a connection between Mahakala, the crows, and the Dalai Lamas.” [4] | + | “So we can see, there is definitely a [[connection]] between [[Mahakala]], the [[crows]], and the [[Dalai Lamas]].” [4] |
| Line 46: | Line 46: | ||
| − | In the beautiful story of the founding of Dhe-Tsang monastery, the great protector Black Mahakala personally guided Je Tsongkhapa’s great disciple Ngawang Drakpa — appearing as a black crow. | + | In the beautiful story of the founding of [[Dhe-Tsang monastery]], the great [[protector]] Black [[Mahakala]] personally guided [[Je Tsongkhapa’s]] great [[disciple]] [[Ngawang Drakpa]] — appearing as a black [[crow]]. |
| − | The monastery, built in the year 1414, owed its existence to the coming of a great black crow. Later, another crow carried a powerful sadhana from Lama Tsongkhapa to his disciple to help subdue the demons and black magic troubling the area. Then, came the “Men in Black” who mysteriously appeared, and who later transformed into three statues — one of Six-Armed Mahakala, one of Four-Armed Mahakala, and one of White Mahakala. | + | The [[monastery]], built in the year 1414, owed its [[existence]] to the coming of a great black [[crow]]. Later, another [[crow]] carried a powerful [[sadhana]] from [[Lama Tsongkhapa]] to his [[disciple]] to help subdue the {{Wiki|demons}} and [[black magic]] troubling the area. Then, came the “Men in Black” who mysteriously appeared, and who later [[transformed]] into three [[statues]] — one of [[Six-Armed Mahakala]], one of [[Four-Armed Mahakala]], and one of [[White Mahakala]]. |
| − | We can see these stories as symbolic, literal or magical, but they immediately give us a sense of power and importance of Mahakala. Whether as a potent psychological archetype or as an Enlightened Deity active in the world, Mahakala — the fierce aspect of Chenrezig or Avalokiteshvara, Buddha of Compassion — the symbolism of the history is profound. | + | We can see these stories as [[symbolic]], literal or [[magical]], but they immediately give us a [[sense]] of power and importance of [[Mahakala]]. Whether as a potent [[psychological]] {{Wiki|archetype}} or as an [[Enlightened]] [[Deity]] active in the [[world]], [[Mahakala]] — the fierce aspect of [[Chenrezig]] or [[Avalokiteshvara]], [[Buddha of Compassion]] — the [[symbolism]] of the history is profound. |
| − | Whether Mahakala’s activity is all in “your head”, or actually active in the relative world (Desire Realm), there can be no doubt (to a Vajrayana Buddhist) that Black Mahakala’s power is irresistible. Even today, in some monasteries, the monks put aside a portion of food for “the black man” Mahakala. In Mahakala Tangkhas, you often see the black man in the foreground. | + | Whether [[Mahakala’s]] [[activity]] is all in “your head”, or actually active in the [[relative]] [[world]] ([[Desire Realm]]), there can be no [[doubt]] (to a [[Vajrayana]] [[Buddhist]]) that Black [[Mahakala’s]] power is {{Wiki|irresistible}}. Even today, in some [[monasteries]], the [[monks]] put aside a portion of [[food]] for “the black man” [[Mahakala]]. In [[Mahakala]] [[Tangkhas]], you often see the black man in the foreground. |
| − | There can be no doubt that all of these manifestations in the stories — the crows and the three men in black (or three black men, depending on the translation) — are none other than emanations of The Great Black One, Mahakala. | + | There can be no [[doubt]] that all of these [[manifestations]] in the stories — the [[crows]] and the three men in black (or three black men, depending on the translation) — are none other than [[emanations]] of The [[Great Black One]], [[Mahakala]]. |
| Line 62: | Line 62: | ||
| − | In the wondrous tale of Dhe Tsang Monastery, Mahakala manifests as both crows and the three men in black (or black men, depending on the translation). From a wonderful article by Nitin Kumar [3]: | + | In the wondrous tale of Dhe [[Tsang]] [[Monastery]], [[Mahakala]] [[manifests]] as both [[crows]] and the three men in black (or black men, depending on the translation). From a wonderful article by Nitin [[Kumar]] [3]: |
| − | “The Dhe-Tsang monastery, built in 1414 by a close disciple of Je Tsongkhapa is situated in the Gyalrong district of eastern Tibet. When its founder, Ngawang Drakpa, came to the region intending to build a monastery there, he realized that the place was special but couldn’t decide on the best location to build the Hermitage. | + | “The [[Dhe-Tsang monastery]], built in 1414 by a close [[disciple]] of [[Je Tsongkhapa]] is situated in the [[Gyalrong]] district of [[eastern Tibet]]. When its founder, [[Ngawang Drakpa]], came to the region intending [[to build]] a [[monastery]] there, he [[realized]] that the place was special but couldn’t decide on the best location [[to build]] the [[Hermitage]]. |
| − | At that very moment, a huge crow swooped down on him, picked off his scarf, and flew away with it. The monk hastened to follow the crow. Eventually, the garment was found hanging from the branches of a Juniper tree. Here it is relevant to observe that the crow is visualized in Tibetan Buddhism as an incarnation of Mahakala, whose name literally means the | + | At that very [[moment]], a huge [[crow]] swooped down on him, picked off his scarf, and flew away with it. The [[monk]] hastened to follow the [[crow]]. Eventually, the garment was found hanging from the branches of a {{Wiki|Juniper}} [[tree]]. Here it is relevant to observe that the [[crow]] is [[visualized]] in [[Tibetan Buddhism]] as an [[incarnation]] of [[Mahakala]], whose [[name]] literally means the ‘[[Great Black One]].’ |
| − | Taking this occurrence to be an auspicious omen, Ngawang decided to build the monastery around the tree, which would itself serve as a natural pillar of the prayer hall.” | + | Taking this occurrence to be an [[auspicious]] {{Wiki|omen}}, [[Ngawang]] decided [[to build]] the [[monastery]] around the [[tree]], which would itself serve as a natural pillar of the [[prayer hall]].” |
| − | This was only the beginning of this tale of wonders. Later, when demons and black magic caused the monastery construction to collapse — whatever was built each day, would crumble that night — Ngawang Drakpa again relied on the great Lama Tsongkhapa’s advice — and the crow emanation of Black Mahakala. | + | This was only the beginning of this tale of wonders. Later, when {{Wiki|demons}} and [[black magic]] [[caused]] the [[monastery]] construction to collapse — whatever was built each day, would crumble that night — [[Ngawang Drakpa]] again relied on the great [[Lama]] [[Tsongkhapa’s]] advice — and the [[crow]] [[emanation]] of Black [[Mahakala]]. |
| − | As he was considering what to do, the crow appeared again. “Much relieved by its presence, the venerable monk wrote a letter to his guru Tsongkhapa in Lhasa, asking for help. The master in response to his pupil’s plea then composed a practice brimming with spiritual potency and gave it the name: | + | As he was considering what to do, the [[crow]] appeared again. “Much relieved by its presence, the [[venerable]] [[monk]] wrote a [[letter]] to his [[guru]] [[Tsongkhapa]] in [[Lhasa]], asking for help. The [[master]] in response to his pupil’s plea then composed a practice brimming with [[spiritual]] [[potency]] and gave it the [[name]]: |
| − | ‘The Solitary Hero Vajra Bhairava Sadhana.’ He gave it to the crow to deliver it to Ngawang Drakpa. When the latter received the manual, he performed the practice immediately…” All negative influences were subdued. [3] | + | ‘The [[Solitary Hero Vajra Bhairava Sadhana]].’ He gave it to the [[crow]] to deliver it to [[Ngawang Drakpa]]. When the [[latter]] received the manual, he performed the practice immediately…” All negative [[influences]] were subdued. [3] |
| Line 82: | Line 82: | ||
| − | From then on, construction went smoothly. Venerable Ngawang Drakpa sought out the best possible sculptors to create the statues for the monastery, and especially the great protector Mahakala. Again, quoting the feature by Nitin Kumar: | + | From then on, construction went smoothly. [[Venerable]] [[Ngawang Drakpa]] sought out the best possible sculptors to create the [[statues]] for the [[monastery]], and especially the great [[protector]] [[Mahakala]]. Again, quoting the feature by Nitin [[Kumar]]: |
| − | “When the major part of construction was completed, the lama began to look for master sculptors who could create spiritually charged images for the retreat. One day, three black men came to the monastery and stayed there for some time. | + | “When the major part of construction was completed, the [[lama]] began to look for [[master]] sculptors who could create [[spiritually]] charged images for the [[retreat]]. One day, three black men came to the [[monastery]] and stayed there for some time. |
| − | They later revealed that they were sculptors from India. Delighted on hearing this, Ngawang Drakpa eagerly sought their services in building the required deity statues. Of the three men from India, only one agreed to stay on and help. As per his promise, the sculptor created all the statues requested except that of Mahakala, which alas, was only half-finished when the day of inauguration arrived. | + | They later revealed that they were sculptors from [[India]]. [[Delighted]] on hearing this, [[Ngawang Drakpa]] eagerly sought their services in building the required [[deity]] [[statues]]. Of the three men from [[India]], only one agreed to stay on and help. As per his promise, the {{Wiki|sculptor}} created all the [[statues]] requested except that of [[Mahakala]], which alas, was only half-finished when the day of inauguration arrived. |
| − | The celebrations for the occasion consisted of various ritual dance performances. At the end of the program, the Indian sculptor declared that he too wished to perform a dance for the contemplation of the audience and proceeded to enthrall them with an exceptionally energetic performance wearing a swirling costume and a large wrathful mask, leaving the viewers in raptures. | + | The {{Wiki|celebrations}} for the occasion consisted of various [[ritual]] [[dance]] performances. At the end of the program, the [[Indian]] {{Wiki|sculptor}} declared that he too wished to perform a [[dance]] for the contemplation of the audience and proceeded to enthrall them with an exceptionally energetic performance wearing a swirling costume and a large [[wrathful]] mask, leaving the viewers in raptures. |
| − | Towards the conclusion of the dance, his physical form suddenly started to shrink until finally only the giant mask remained on the ground and there was no trace of the body of the dancer. Taken aback by the bizarre turn of events, the monks rushed to the chamber where the half-finished statue of Mahakala lay. To their utter surprise, the statue was complete. The sculptor had merged with his creation, granting it an unparalleled spiritual potency. | + | Towards the conclusion of the [[dance]], his [[physical form]] suddenly started to shrink until finally only the giant mask remained on the ground and there was no trace of the [[body]] of the dancer. Taken aback by the bizarre turn of events, the [[monks]] rushed to the chamber where the half-finished statue of [[Mahakala]] lay. To their utter surprise, the statue was complete. The {{Wiki|sculptor}} had merged with his creation, granting it an unparalleled [[spiritual]] [[potency]]. |
| − | The story does not end here, however. Later they were informed that the two companions of the Indian sculptor, who had declined to stay on, had each made a Mahakala statue at two different monasteries and had likewise mysteriously disappeared into their respective creations. | + | The story does not end here, however. Later they were informed that the two companions of the [[Indian]] {{Wiki|sculptor}}, who had declined to stay on, had each made a [[Mahakala]] statue at two different [[monasteries]] and had likewise mysteriously disappeared into their respective creations. |
| − | It was not long before the perceptive adepts realized that these sculptors were none other than the great god Mahakala in his various manifestations, incarnating himself as the savior and protector of monasteries. | + | It was not long before the perceptive {{Wiki|adepts}} [[realized]] that these sculptors were none other than the great [[god]] [[Mahakala]] in his various [[manifestations]], [[incarnating]] himself as the savior and [[protector of monasteries]]. |
| − | Thus at Ngawang’s hermitage he was the Six-Armed Mahakala and had created a sculpture of himself with half-a-dozen hands. In a similar manner the other two had created icons of the Four-Armed and the White Mahakala respectively. Collectively, they were named the three Mahakala brothers and became vastly popular all over Tibet.” | + | Thus at Ngawang’s [[hermitage]] he was the [[Six-Armed Mahakala]] and had created a {{Wiki|sculpture}} of himself with half-a-dozen hands. In a similar manner the other two had created icons of the Four-Armed and the [[White Mahakala]] respectively. Collectively, they were named the three [[Mahakala]] brothers and became vastly popular all over [[Tibet]].” |
| Line 103: | Line 103: | ||
| − | In Tibet — and most cultural traditions not influenced by the story of Noah (where the crow failed his mission — the crow is considered highly auspicious. In Tibet crow is associated with Mahakala; in Europe with Odin; in North American native spirituality, Raven is an important entity and Crow is sometimes the totem of the Great Spirit; in Hinduism, crow is associated with Shiva. | + | In [[Tibet]] — and most {{Wiki|cultural}} [[traditions]] not influenced by the story of Noah (where the [[crow]] failed his [[mission]] — the [[crow]] is considered highly [[auspicious]]. In [[Tibet]] [[crow]] is associated with [[Mahakala]]; in {{Wiki|Europe}} with [[Odin]]; in [[North]] [[American]] native [[spirituality]], [[Raven]] is an important [[entity]] and [[Crow]] is sometimes the totem of the [[Great Spirit]]; in [[Hinduism]], [[crow]] is associated with [[Shiva]]. |
| Line 111: | Line 111: | ||
| − | The crow also features in both the stories of the first — and the current — Dalai Lamas. | + | The [[crow]] also features in both the stories of the first — and the current — [[Dalai Lamas]]. |
| − | “When the home of the baby who was to become known as the First Dalai Lama Chokey Geundun (or, Kundun which means “the presence”) was set upon by raiders, the family had to flee leaving behind the little child. When they returned the following morning, they found the baby guarded by a pair of crows. To this day, crows figure among the symbols of his rank. | + | “When the home of the baby who was to become known as the [[First Dalai Lama]] [[Chokey]] Geundun (or, [[Kundun]] which means “the presence”) was set upon by raiders, the [[family]] had to flee leaving behind the little child. When they returned the following morning, they found the baby guarded by a pair of [[crows]]. To this day, [[crows]] figure among the [[symbols]] of his rank. |
| − | In Kundun (Martin Scorsese, 1997) the film made of the first 25 years of the current (14th) Dalai Lama’s life based upon a series of interviews conducted by Martha Mathison, Reting the Regent tells how on the morning following the birth, the mother noticed a pair of crows outside.” — Raven and Crow Khandro.net | + | In [[Kundun]] (Martin Scorsese, 1997) the film made of the first 25 years of the current (14th) [[Dalai Lama’s]] [[life]] based upon a series of interviews conducted by Martha Mathison, [[Reting]] the Regent tells how on the morning following the [[birth]], the mother noticed a pair of [[crows]] outside.” — [[Raven]] and [[Crow]] Khandro.net |
| Line 125: | Line 125: | ||
| − | ==Ven. Khenpo Karthar Rinpoche explains:== | + | ==Ven. [[Khenpo Karthar Rinpoche]] explains:== |
| − | “It is not because there is something ferocious about Mahakala or that he is aggressive. Mahakala is none other than the inseparability of compassion and loving-kindness. In the view of ultimate wisdom, there is no separation between the Awakened Mind of Buddha and that of Mahakala. Mahakala is a manifestation of the awakened mind. | + | “It is not because there is something ferocious about [[Mahakala]] or that he is aggressive. [[Mahakala]] is none other than the {{Wiki|inseparability}} of [[compassion]] and [[loving-kindness]]. In the view of [[ultimate wisdom]], there is no separation between the [[Awakened Mind]] of [[Buddha]] and that of [[Mahakala]]. [[Mahakala]] is a [[manifestation]] of the [[awakened mind]]. |
| − | Appearing in very majestic form, splendid yet frightening, Mahakala stands in the midst of a mountain of flames to symbolize that no enemy can stand this appearance aspect; the | + | Appearing in very majestic [[form]], splendid yet frightening, [[Mahakala]] stands in the midst of a mountain of flames to [[symbolize]] that no enemy can stand this [[appearance]] aspect; the |
| − | sharp chopper, which he holds aloft in one hand, symbolizes the cutting through of negative patterns, aggression, hatred, ignorance–any of the five poisons. No neurosis or negativity can tolerate this very majestic form; the frightening form symbolizes Mahakala as totally devoid of fear or hesitation in his spontaneous yet consistent work toward the benefit and liberation of all beings. | + | sharp [[chopper]], which he holds aloft in one hand, [[symbolizes]] the cutting through of negative patterns, [[aggression]], [[hatred]], ignorance–any of the [[five poisons]]. No neurosis or negativity can tolerate this very majestic [[form]]; the frightening [[form]] [[symbolizes]] [[Mahakala]] as totally devoid of {{Wiki|fear}} or hesitation in his spontaneous yet consistent work toward the [[benefit]] and [[liberation]] of all [[beings]]. |
| − | Mahakala is seen standing on the corpse of two human bodies, thus symbolizing the death of negativities and the complete uprooting of negative patterns to such a point that, like a dead body, they will not come to life. It is very important that we know these symbols of Mahakala because many times we have mistaken notions that he may be a clinging spirit or harmful, evil being, perhaps even the Lord of Death ready to devour and attack. One would find great difficulty in relating to the various symbols without understanding that our awakened compassion is the essential quality of the being of Mahakala. Mahakala has never been known to harm one being, even in the slightest manner, because he is constantly benefiting beings through the continuous play of the enlightened mind.” [2] | + | [[Mahakala]] is seen [[standing]] on the corpse of two [[human]] [[bodies]], thus [[symbolizing]] the [[death]] of negativities and the complete uprooting of negative patterns to such a point that, like a [[dead]] [[body]], they will not come to [[life]]. It is very important that we know these [[symbols]] of [[Mahakala]] because many times we have mistaken notions that he may be a [[clinging]] [[spirit]] or harmful, [[evil]] being, perhaps even the [[Lord of Death]] ready to devour and attack. One would find great difficulty in relating to the various [[symbols]] without [[understanding]] that our [[awakened]] [[compassion]] is the [[essential]] [[quality]] of the being of [[Mahakala]]. [[Mahakala]] has never been known to harm one being, even in the slightest manner, because he is constantly benefiting [[beings]] through the continuous play of the [[enlightened mind]].” [2] |
| − | Vessantara’s story of Chenrezig’s transformation | + | Vessantara’s story of [[Chenrezig’s]] [[transformation]] |
| − | In his wonderful book “A Guide to the Deities of | + | In his wonderful [[book]] “A Guide to the [[Deities]] of [[Tantra]]” author and [[teacher]] [[Vessantara]] gives a lovely prose [[visualization]] to help explain the [[transformation]] of [[peaceful]] to [[wrathful]] [5]: |
| − | + | “[[Avalokiteśvara]], the Lord of [[Compassion]], gazes out across the [[world]], his white radiance soothing the [[sufferings]] of [[living beings]]. With one pair of hands he clasps to his [[heart]] the [[wish-fulfilling gem]] of his [[vow]] to eradicate the world’s [[pain]]. In his upper left hand he holds the [[lotus]] of [[spiritual]] receptivity, the [[desire]] to leave the mud of [[saṃsāra]] and reach up towards the {{Wiki|sun}} of true [[happiness]]. | |
| − | Above his head we sense the oceanic love of Amitābha, his spiritual father. In Avalokiteśvara’s heart the mantra oṃ maṇi padme hūṃ rotates ceaselessly, pouring its light into the six realms of suffering. In his upper right hand we see his crystal mālā turning. With each bead another being’s sufferings are extinguished. We watch the dancing reflections in the crystal beads, follow their steady rhythm as aeons pass. | + | Above his head we [[sense]] the oceanic [[love]] of [[Amitābha]], his [[spiritual]] father. In [[Avalokiteśvara’s]] [[heart]] the [[mantra]] [[oṃ maṇi padme hūṃ]] rotates ceaselessly, pouring its {{Wiki|light}} into the [[six realms]] of [[suffering]]. In his upper right hand we see his {{Wiki|crystal}} [[mālā]] turning. With each bead another being’s [[sufferings]] are [[extinguished]]. We watch the [[dancing]] reflections in the {{Wiki|crystal}} [[beads]], follow their steady rhythm as [[aeons]] pass. |
| − | Still the beads flow through the milk-white fingers. The pace is steady, smooth, ceaseless. And yet … there is still so much agony, pain, and frustration mirrored in those patient eyes. Hearts which hear the call of the mantra and long to respond are chained by dark forces, restrained by fear, bewildered by confusion, so that they do not know whence the sound comes or how to follow it. | + | Still the [[beads]] flow through the milk-white fingers. The pace is steady, smooth, ceaseless. And yet … there is still so much agony, [[pain]], and [[frustration]] mirrored in those {{Wiki|patient}} [[eyes]]. Hearts which hear the call of the [[mantra]] and long to respond are chained by dark forces, restrained by {{Wiki|fear}}, bewildered by [[confusion]], so that they do not know whence the [[sound]] comes or how to follow it. |
| − | The sapphire eyes cloud with a gathering storm of spiritual impatience. They steal a glance at the steady, but too slow, circling of the crystal beads to their right. They look once more, hard, at the plague forces of ignorance, the jailers of hatred, the ransomers of craving who hold so many beings in their clutches. | + | The {{Wiki|sapphire}} [[eyes]] cloud with a [[gathering]] storm of [[spiritual]] impatience. They steal a glance at the steady, but too slow, circling of the {{Wiki|crystal}} [[beads]] to their right. They look once more, hard, at the plague forces of [[ignorance]], the jailers of [[hatred]], the ransomers of [[craving]] who hold so many [[beings]] in their clutches. |
| − | The crystal beads begin to change shape. They lose their sparkling reflections for a sun-bleached white. They become a death’s head garland, a rosary of skulls. The delicate white hand grows darker, its light changing from white to deep blue, like an eclipse of the sun. | + | The {{Wiki|crystal}} [[beads]] begin to change shape. They lose their sparkling reflections for a sun-bleached white. They become a death’s head [[garland]], a rosary of skulls. The delicate white hand grows darker, its {{Wiki|light}} changing from white to deep blue, like an [[eclipse]] of the {{Wiki|sun}}. |
| − | The powerful hand’s first and last fingers stab the air in a menacing gesture. Around it roars a corona of flames. With a world-shaking cry the figure, now blue-black, starts to its feet. The wish-fulfilling jewel transforms into a vajra-chopper and a skull cup dripping with red nectar. The soft lotus transforms into a trident with a death’s head. | + | The powerful hand’s first and last fingers stab the [[air]] in a menacing gesture. Around it roars a corona of flames. With a world-shaking cry the figure, now blue-black, starts to its feet. The [[wish-fulfilling jewel]] transforms into a [[vajra-chopper]] and a [[skull cup]] dripping with [[red]] [[nectar]]. The soft [[lotus]] transforms into a [[trident]] with a death’s head. |
| − | From the huge, overpowering blue-black body another arm thrusts out, rattling a skull drum. To the left a further first uncoils a noose. The giant figure pounds forward, wild hair streaming upward, tied round with snakes. The massive body, nearly naked, girt only with a tiger-skin, wears skulls – pretty, staring skulls – as jewels. Snake-enwreathed, fang-mouthed, three eyes glaring bloodshot from an awesome face, he marches onward bellowing challenge…” | + | From the huge, overpowering blue-black [[body]] another arm thrusts out, rattling a [[skull]] [[drum]]. To the left a further first uncoils a noose. The giant figure pounds forward, wild [[hair]] streaming upward, tied round with {{Wiki|snakes}}. The massive [[body]], nearly naked, girt only with a [[tiger-skin]], wears skulls – pretty, staring skulls – as [[jewels]]. Snake-enwreathed, fang-mouthed, three [[eyes]] glaring bloodshot from an awesome face, he marches onward bellowing challenge…” |
| − | Read on in Vessantara’s amazing book: A Guide to the Deities of the Tantra. | + | Read on in Vessantara’s amazing [[book]]: A Guide to the [[Deities]] of the [[Tantra]]. |
| − | ==Symbolism of popular Six-Armed Black Mahakala== | + | ==[[Symbolism]] of popular [[Six-Armed Black Mahakala]]== |
| − | Black six-armed Mahakala is a manifestation of Chenrezig, the Buddha of Compassion. Although he appears wrathful, this is a symbolic appearance that conveys his power to overcome negativities, obstacles and provide conducive conditions for practice. In brief, the complex attributes of six-armed Mahakala are symbolic of: | + | Black [[six-armed Mahakala]] is a [[manifestation]] of [[Chenrezig]], the [[Buddha of Compassion]]. Although he appears [[wrathful]], this is a [[symbolic]] [[appearance]] that conveys his power to overcome negativities, [[obstacles]] and provide conducive [[conditions]] for practice. In brief, the complex [[attributes]] of [[six-armed Mahakala]] are [[symbolic]] of: |
| − | Midnight blue or black symbolizes changeless Dharmakaya (all colours absorb into black.) | + | {{Wiki|Midnight}} blue or black [[symbolizes]] changeless [[Dharmakaya]] (all colours absorb into black.) |
| − | Three eyes convey that he sees the past, present and future. | + | Three [[eyes]] convey that he sees the {{Wiki|past}}, {{Wiki|present}} and {{Wiki|future}}. |
| − | The five-skull crown: transformation of the five poisons of anger, desire, ignorance, jealousy and pride — into the five wisdoms. | + | The five-skull {{Wiki|crown}}: [[transformation]] of the [[five poisons]] of [[anger]], [[desire]], [[ignorance]], [[jealousy]] and [[pride]] — into the [[five wisdoms]]. |
| − | Six arms represent the attainment of the six perfections: generosity, patience, morality, diligence, meditation, and wisdom. | + | Six arms represent the [[attainment]] of the [[six perfections]]: [[generosity]], [[patience]], [[morality]], [[diligence]], [[meditation]], and [[wisdom]]. |
| − | Rosary of skulls symbolize continuous activity on behalf of all sentient beings. | + | Rosary of skulls [[symbolize]] continuous [[activity]] on behalf of all [[sentient beings]]. |
| − | Damaru hand drum represents the sound of emptiness | + | [[Damaru]] [[hand drum]] represents the [[sound]] of [[emptiness]] |
| − | The skullcup filled with blood symbolizes either/ both the subjugation of the maras (evil), or the transformation to the pristine nectar of wisdom. | + | The [[skullcup]] filled with {{Wiki|blood}} [[symbolizes]] either/ both the subjugation of the [[maras]] ([[evil]]), or the [[transformation]] to the pristine [[nectar]] of [[wisdom]]. |
| − | The kartika or curved ritual knife stands for “cutting | + | The [[kartika]] or curved [[ritual]] knife stands for “cutting [[attachments]]” and [[clinging]] to “[[ego]].” |
| − | The trident staff shows his power over the three kayas. | + | The [[trident]] [[staff]] shows his power over the [[three kayas]]. |
| − | The lasso binds those who break their vows. | + | The lasso binds those who break their [[vows]]. |
| − | He stands on an elephant-headed deity, symbolizing the overcoming of obstacles (elephants represent pride) and also overcoming obtacles subconscious thoughts | + | He stands on an elephant-headed [[deity]], [[symbolizing]] the [[overcoming]] of [[obstacles]] ([[elephants]] represent [[pride]]) and also [[overcoming]] obtacles {{Wiki|subconscious}} [[thoughts]] |
| − | He stands on a sun disc, symbolizing illumination from ignorance. | + | He stands on a {{Wiki|sun}} disc, [[symbolizing]] [[illumination]] from [[ignorance]]. |
| − | The lotus throne represents purity and the Lotus Family (Chenrezig and Amitabha are Lotus Family.) | + | The [[lotus throne]] represents [[purity]] and the [[Lotus Family]] ([[Chenrezig]] and [[Amitabha]] are [[Lotus Family]].) |
| − | The tiger skin represents the purification of desire. | + | The [[tiger skin]] represents the [[purification]] of [[desire]]. |
| − | The elephant skin stands for purification of pride. | + | The [[elephant]] {{Wiki|skin}} stands for [[purification]] of [[pride]]. |
| − | Snakes represent the purification of anger. | + | {{Wiki|Snakes}} represent the [[purification]] of [[anger]]. |
| − | [If you are in the Toronto Canada area in July, H.E. Zasep Tulku Rinpoche is offering Black Mahakala Empowerment. Details here>>] | + | [If you are in the {{Wiki|Toronto}} [[Canada]] area in July, H.E. [[Zasep Tulku Rinpoche]] is [[offering]] Black [[Mahakala]] [[Empowerment]]. Details here>>] |
| − | Praise to Black Mahakala | + | [[Praise]] to Black [[Mahakala]] |
| − | (Normally for a Tea Offering) | + | (Normally for a Tea [[Offering]]) |
| − | HUM! | + | [[HUM]]! |
NYUR-DZÄ CHÄN-RÄ-ZIk-LA CH’AK TS’ÄL-LO | NYUR-DZÄ CHÄN-RÄ-ZIk-LA CH’AK TS’ÄL-LO | ||
| Line 223: | Line 223: | ||
| − | Quick-acting Avalokita, homage to you! | + | Quick-acting [[Avalokita]], homage to you! |
| − | Wearing anklets, you trample Ganesa. | + | Wearing anklets, you trample [[Ganesa]]. |
| − | Mahakala, you wear a tiger-skin loincloth | + | [[Mahakala]], you wear a [[tiger-skin]] {{Wiki|loincloth}} |
Fully adorned with snake-ornaments on your six arms. | Fully adorned with snake-ornaments on your six arms. | ||
| Line 237: | Line 237: | ||
| − | The (first) right holds a triku (chopping-knife), the middle a mala, | + | The (first) right holds a [[triku]] (chopping-knife), the middle a [[mala]], |
| − | The last plays violently a damaru; | + | The last plays violently a [[damaru]]; |
| − | The left hold a skull-cup, and a three-pronged lance, | + | The left hold a [[skull-cup]], and a three-pronged lance, |
And likewise a noose, which serves for tying up. | And likewise a noose, which serves for tying up. | ||
| Line 252: | Line 252: | ||
| − | Your wrathful mouth completely bares its fangs | + | Your [[wrathful]] {{Wiki|mouth}} completely bares its fangs |
| − | Your three eyes are fierce. The hair of your head blazes upward. | + | Your three [[eyes]] are fierce. The [[hair]] of your head blazes upward. |
| − | Your forehead is properly anointed with red lead. | + | Your {{Wiki|forehead}} is properly anointed with [[red]] lead. |
| − | On your crown, Aksobhya’s royal presence is fixed. | + | On your {{Wiki|crown}}, [[Aksobhya’s]] {{Wiki|royal}} presence is fixed. |
| Line 267: | Line 267: | ||
| − | You wear a great necklace of fifty men ‘s heads, dripping blood. | + | You wear a great necklace of fifty men ‘s heads, dripping {{Wiki|blood}}. |
| − | On your crown, you’re adorned with five dry, jeweled skulls. | + | On your {{Wiki|crown}}, you’re adorned with five dry, jeweled skulls. |
| − | You come from your tree and accept our torma offering, | + | You come from your [[tree]] and accept our [[torma offering]], |
Glorious Six-Armed – homage and praise to you! | Glorious Six-Armed – homage and praise to you! | ||
| Line 283: | Line 283: | ||
| − | Sternly protect the Doctrine of the Buddha! | + | Sternly {{Wiki|protect}} the [[Doctrine]] of the [[Buddha]]! |
| − | Sternly praise the height of power of the Jewels! | + | Sternly praise the height of power of the [[Jewels]]! |
| − | For us – teachers, disciples and entourage – | + | For us – [[teachers]], [[disciples]] and entourage – |
| − | Please quell all bad conditions and obstructions, | + | Please quell all bad [[conditions]] and obstructions, |
| − | And grant us quickly whatever siddhis we wish! | + | And grant us quickly whatever [[siddhis]] we wish! |
NOTES | NOTES | ||
| − | [1] One verse from the “Tea offering praise” to Black Mahakala. | + | [1] One verse from the “Tea [[offering]] praise” to Black [[Mahakala]]. |
| − | [2] From a teaching given by the Ven. Khenpo Karthar Rinpoche on February 2, 1981 at Karma Triyana Dharmachakra; translated by Ngodrup Burkhar and edited by Agnes M. Ruch. | + | [2] From a [[teaching]] given by the Ven. [[Khenpo Karthar Rinpoche]] on February 2, 1981 at [[Karma Triyana Dharmachakra]]; translated by [[Ngodrup]] Burkhar and edited by Agnes M. Ruch. |
| − | [3] “The Many Forms of Mahakala Protector of Buddhist Monesteries” Exotic India by Nitin Kumar | + | [3] “The Many [[Forms]] of [[Mahakala]] [[Protector]] of [[Buddhist]] Monesteries” Exotic [[India]] by Nitin [[Kumar]] |
| − | [4] Questions and Answers with the Dalai Lama. | + | [4] Questions and Answers with the [[Dalai Lama]]. |
| − | [5] Vessantara. A Guide to the Deities of the Tantra (Meeting the Buddhas) . Windhorse Publications. Kindle Edition. | + | [5] [[Vessantara]]. A Guide to the [[Deities]] of the [[Tantra]] (Meeting the [[Buddhas]]) . [[Windhorse Publications]]. Kindle Edition. |
| Line 306: | Line 306: | ||
Lee Kane | Lee Kane | ||
| − | Author | Buddha Weekly | + | Author | [[Buddha]] Weekly |
| − | Lee Kane is the editor of Buddha Weekly, since 2007. His main focuses as a writer are mindfulness techniques, meditation, Dharma and Sutra commentaries, Buddhist practices, international perspectives and traditions, Vajrayana, Mahayana, Zen. He also covers various events. | + | Lee Kane is the editor of [[Buddha]] Weekly, since 2007. His main focuses as a writer are [[mindfulness]] [[techniques]], [[meditation]], [[Dharma]] and [[Sutra]] commentaries, [[Buddhist practices]], international perspectives and [[traditions]], [[Vajrayana]], [[Mahayana]], [[Zen]]. He also covers various events. |
Lee also contributes as a writer to various other online magazines and blogs. | Lee also contributes as a writer to various other online magazines and blogs. | ||
Latest revision as of 09:43, 24 January 2022
“You come from your tree…
You, the Great Black One, the Great Crow.
Glorious Six-Armed One, homage and praise to you!
Sternly protect the doctrine of the Buddha!”
Crows and the Men in Black are recurring themes in many Tibetan Buddhist stories. Both, are considered to be emanations of the Great Black, of Black Mahakala.
“Mahākāla is the most commonly invoked of all Dharma protectors, and is important to all schools of Tibetan Buddhism. In Tibetan he is often known simply as ‘the Lord’,” writes Vessantara. [5]
Mahakala, crows and the Dalai Lama
Black six-armed Mahakala is a manifestation of Chenrezig, the Buddha of Compassion, and among the most important of deities in Vajrayana Buddhism. The Dalai Lama is also an emanation of Avalokiteshvara (Chenrezig). In an interview, the Dalai Lama told the story of the two crows in his own life (on his official website):
“Another thing I didn’t mention in my autobiography is that after my birth, a pair of crows came to roost on the roof of our house. They would arrive each morning, stay for while and then leave. This is of particular interest as similar incidents occurred at the birth of the First, Seventh, Eighth and Twelfth Dalai Lamas. After their births, a pair
of crows came and remained. In my own case, in the beginning, nobody paid attention to this. Recently, however, perhaps three years ago, I was talking with my mother, and she recalled it. She had noticed them come in the morning; depart after a time, and then the next morning, come again.
Now the evening after the birth of the First Dalai Lama, bandits broke into the family’s house. The parents ran away and left the child. The next day when they returned and wondered what had happened to their son, they found the baby in a corner of the house. A crow stood before him, protecting him.
“Later on, when the First Dalai Lama grew up and developed in his spiritual practice, he made direct contact during meditation with the protective deity, Mahakala.
At this time, Mahakala said to him, Somebody like you who is upholding the Buddhist teaching needs a protector like me. Right on the day of your birth, I helped you.
“So we can see, there is definitely a connection between Mahakala, the crows, and the Dalai Lamas.” [4]
Dhe-Tsang Monastery: crows and men in black
In the beautiful story of the founding of Dhe-Tsang monastery, the great protector Black Mahakala personally guided Je Tsongkhapa’s great disciple Ngawang Drakpa — appearing as a black crow.
The monastery, built in the year 1414, owed its existence to the coming of a great black crow. Later, another crow carried a powerful sadhana from Lama Tsongkhapa to his disciple to help subdue the demons and black magic troubling the area. Then, came the “Men in Black” who mysteriously appeared, and who later transformed into three statues — one of Six-Armed Mahakala, one of Four-Armed Mahakala, and one of White Mahakala.
We can see these stories as symbolic, literal or magical, but they immediately give us a sense of power and importance of Mahakala. Whether as a potent psychological archetype or as an Enlightened Deity active in the world, Mahakala — the fierce aspect of Chenrezig or Avalokiteshvara, Buddha of Compassion — the symbolism of the history is profound.
Whether Mahakala’s activity is all in “your head”, or actually active in the relative world (Desire Realm), there can be no doubt (to a Vajrayana Buddhist) that Black Mahakala’s power is irresistible. Even today, in some monasteries, the monks put aside a portion of food for “the black man” Mahakala. In Mahakala Tangkhas, you often see the black man in the foreground.
There can be no doubt that all of these manifestations in the stories — the crows and the three men in black (or three black men, depending on the translation) — are none other than emanations of The Great Black One, Mahakala.
First, comes the Crow
In the wondrous tale of Dhe Tsang Monastery, Mahakala manifests as both crows and the three men in black (or black men, depending on the translation). From a wonderful article by Nitin Kumar [3]:
“The Dhe-Tsang monastery, built in 1414 by a close disciple of Je Tsongkhapa is situated in the Gyalrong district of eastern Tibet. When its founder, Ngawang Drakpa, came to the region intending to build a monastery there, he realized that the place was special but couldn’t decide on the best location to build the Hermitage.
At that very moment, a huge crow swooped down on him, picked off his scarf, and flew away with it. The monk hastened to follow the crow. Eventually, the garment was found hanging from the branches of a Juniper tree. Here it is relevant to observe that the crow is visualized in Tibetan Buddhism as an incarnation of Mahakala, whose name literally means the ‘Great Black One.’
Taking this occurrence to be an auspicious omen, Ngawang decided to build the monastery around the tree, which would itself serve as a natural pillar of the prayer hall.”
This was only the beginning of this tale of wonders. Later, when demons and black magic caused the monastery construction to collapse — whatever was built each day, would crumble that night — Ngawang Drakpa again relied on the great Lama Tsongkhapa’s advice — and the crow emanation of Black Mahakala.
As he was considering what to do, the crow appeared again. “Much relieved by its presence, the venerable monk wrote a letter to his guru Tsongkhapa in Lhasa, asking for help. The master in response to his pupil’s plea then composed a practice brimming with spiritual potency and gave it the name:
‘The Solitary Hero Vajra Bhairava Sadhana.’ He gave it to the crow to deliver it to Ngawang Drakpa. When the latter received the manual, he performed the practice immediately…” All negative influences were subdued. [3]
Then, the Men in Black (or the Black Men)
From then on, construction went smoothly. Venerable Ngawang Drakpa sought out the best possible sculptors to create the statues for the monastery, and especially the great protector Mahakala. Again, quoting the feature by Nitin Kumar:
“When the major part of construction was completed, the lama began to look for master sculptors who could create spiritually charged images for the retreat. One day, three black men came to the monastery and stayed there for some time.
They later revealed that they were sculptors from India. Delighted on hearing this, Ngawang Drakpa eagerly sought their services in building the required deity statues. Of the three men from India, only one agreed to stay on and help. As per his promise, the sculptor created all the statues requested except that of Mahakala, which alas, was only half-finished when the day of inauguration arrived.
The celebrations for the occasion consisted of various ritual dance performances. At the end of the program, the Indian sculptor declared that he too wished to perform a dance for the contemplation of the audience and proceeded to enthrall them with an exceptionally energetic performance wearing a swirling costume and a large wrathful mask, leaving the viewers in raptures.
Towards the conclusion of the dance, his physical form suddenly started to shrink until finally only the giant mask remained on the ground and there was no trace of the body of the dancer. Taken aback by the bizarre turn of events, the monks rushed to the chamber where the half-finished statue of Mahakala lay. To their utter surprise, the statue was complete. The sculptor had merged with his creation, granting it an unparalleled spiritual potency.
The story does not end here, however. Later they were informed that the two companions of the Indian sculptor, who had declined to stay on, had each made a Mahakala statue at two different monasteries and had likewise mysteriously disappeared into their respective creations.
It was not long before the perceptive adepts realized that these sculptors were none other than the great god Mahakala in his various manifestations, incarnating himself as the savior and protector of monasteries.
Thus at Ngawang’s hermitage he was the Six-Armed Mahakala and had created a sculpture of himself with half-a-dozen hands. In a similar manner the other two had created icons of the Four-Armed and the White Mahakala respectively. Collectively, they were named the three Mahakala brothers and became vastly popular all over Tibet.”
Crow in different traditions
In Tibet — and most cultural traditions not influenced by the story of Noah (where the crow failed his mission — the crow is considered highly auspicious. In Tibet crow is associated with Mahakala; in Europe with Odin; in North American native spirituality, Raven is an important entity and Crow is sometimes the totem of the Great Spirit; in Hinduism, crow is associated with Shiva.
The crow and the Dalai Lamas
The crow also features in both the stories of the first — and the current — Dalai Lamas.
“When the home of the baby who was to become known as the First Dalai Lama Chokey Geundun (or, Kundun which means “the presence”) was set upon by raiders, the family had to flee leaving behind the little child. When they returned the following morning, they found the baby guarded by a pair of crows. To this day, crows figure among the symbols of his rank.
In Kundun (Martin Scorsese, 1997) the film made of the first 25 years of the current (14th) Dalai Lama’s life based upon a series of interviews conducted by Martha Mathison, Reting the Regent tells how on the morning following the birth, the mother noticed a pair of crows outside.” — Raven and Crow Khandro.net
Why Mahakala appears as a wrathful deity
Ven. Khenpo Karthar Rinpoche explains:
“It is not because there is something ferocious about Mahakala or that he is aggressive. Mahakala is none other than the inseparability of compassion and loving-kindness. In the view of ultimate wisdom, there is no separation between the Awakened Mind of Buddha and that of Mahakala. Mahakala is a manifestation of the awakened mind. Appearing in very majestic form, splendid yet frightening, Mahakala stands in the midst of a mountain of flames to symbolize that no enemy can stand this appearance aspect; the
sharp chopper, which he holds aloft in one hand, symbolizes the cutting through of negative patterns, aggression, hatred, ignorance–any of the five poisons. No neurosis or negativity can tolerate this very majestic form; the frightening form symbolizes Mahakala as totally devoid of fear or hesitation in his spontaneous yet consistent work toward the benefit and liberation of all beings.
Mahakala is seen standing on the corpse of two human bodies, thus symbolizing the death of negativities and the complete uprooting of negative patterns to such a point that, like a dead body, they will not come to life. It is very important that we know these symbols of Mahakala because many times we have mistaken notions that he may be a clinging spirit or harmful, evil being, perhaps even the Lord of Death ready to devour and attack. One would find great difficulty in relating to the various symbols without understanding that our awakened compassion is the essential quality of the being of Mahakala. Mahakala has never been known to harm one being, even in the slightest manner, because he is constantly benefiting beings through the continuous play of the enlightened mind.” [2]
Vessantara’s story of Chenrezig’s transformation
In his wonderful book “A Guide to the Deities of Tantra” author and teacher Vessantara gives a lovely prose visualization to help explain the transformation of peaceful to wrathful [5]:
“Avalokiteśvara, the Lord of Compassion, gazes out across the world, his white radiance soothing the sufferings of living beings. With one pair of hands he clasps to his heart the wish-fulfilling gem of his vow to eradicate the world’s pain. In his upper left hand he holds the lotus of spiritual receptivity, the desire to leave the mud of saṃsāra and reach up towards the sun of true happiness.
Above his head we sense the oceanic love of Amitābha, his spiritual father. In Avalokiteśvara’s heart the mantra oṃ maṇi padme hūṃ rotates ceaselessly, pouring its light into the six realms of suffering. In his upper right hand we see his crystal mālā turning. With each bead another being’s sufferings are extinguished. We watch the dancing reflections in the crystal beads, follow their steady rhythm as aeons pass.
Still the beads flow through the milk-white fingers. The pace is steady, smooth, ceaseless. And yet … there is still so much agony, pain, and frustration mirrored in those patient eyes. Hearts which hear the call of the mantra and long to respond are chained by dark forces, restrained by fear, bewildered by confusion, so that they do not know whence the sound comes or how to follow it.
The sapphire eyes cloud with a gathering storm of spiritual impatience. They steal a glance at the steady, but too slow, circling of the crystal beads to their right. They look once more, hard, at the plague forces of ignorance, the jailers of hatred, the ransomers of craving who hold so many beings in their clutches.
The crystal beads begin to change shape. They lose their sparkling reflections for a sun-bleached white. They become a death’s head garland, a rosary of skulls. The delicate white hand grows darker, its light changing from white to deep blue, like an eclipse of the sun.
The powerful hand’s first and last fingers stab the air in a menacing gesture. Around it roars a corona of flames. With a world-shaking cry the figure, now blue-black, starts to its feet. The wish-fulfilling jewel transforms into a vajra-chopper and a skull cup dripping with red nectar. The soft lotus transforms into a trident with a death’s head.
From the huge, overpowering blue-black body another arm thrusts out, rattling a skull drum. To the left a further first uncoils a noose. The giant figure pounds forward, wild hair streaming upward, tied round with snakes. The massive body, nearly naked, girt only with a tiger-skin, wears skulls – pretty, staring skulls – as jewels. Snake-enwreathed, fang-mouthed, three eyes glaring bloodshot from an awesome face, he marches onward bellowing challenge…”
Read on in Vessantara’s amazing book: A Guide to the Deities of the Tantra.
Symbolism of popular Six-Armed Black Mahakala
Black six-armed Mahakala is a manifestation of Chenrezig, the Buddha of Compassion. Although he appears wrathful, this is a symbolic appearance that conveys his power to overcome negativities, obstacles and provide conducive conditions for practice. In brief, the complex attributes of six-armed Mahakala are symbolic of:
Midnight blue or black symbolizes changeless Dharmakaya (all colours absorb into black.)
Three eyes convey that he sees the past, present and future.
The five-skull crown: transformation of the five poisons of anger, desire, ignorance, jealousy and pride — into the five wisdoms.
Six arms represent the attainment of the six perfections: generosity, patience, morality, diligence, meditation, and wisdom.
Rosary of skulls symbolize continuous activity on behalf of all sentient beings.
Damaru hand drum represents the sound of emptiness
The skullcup filled with blood symbolizes either/ both the subjugation of the maras (evil), or the transformation to the pristine nectar of wisdom.
The kartika or curved ritual knife stands for “cutting attachments” and clinging to “ego.”
The trident staff shows his power over the three kayas.
The lasso binds those who break their vows.
He stands on an elephant-headed deity, symbolizing the overcoming of obstacles (elephants represent pride) and also overcoming obtacles subconscious thoughts
He stands on a sun disc, symbolizing illumination from ignorance.
The lotus throne represents purity and the Lotus Family (Chenrezig and Amitabha are Lotus Family.)
The tiger skin represents the purification of desire.
The elephant skin stands for purification of pride.
Snakes represent the purification of anger.
[If you are in the Toronto Canada area in July, H.E. Zasep Tulku Rinpoche is offering Black Mahakala Empowerment. Details here>>]
(Normally for a Tea Offering)
HUM!
NYUR-DZÄ CHÄN-RÄ-ZIk-LA CH’AK TS’ÄL-LO
ZHAP-DUP-D’ANG-CHÄ VINAYAKA NÄN
NAK-PO CH’EN-PO TAK-G’I SHAM-T’AP CHÄN
CH’AK-Dr’UK DrÜL-GY’I GYÄN-GY’I NAM-PAR GYÄN
Quick-acting Avalokita, homage to you! Wearing anklets, you trample Ganesa. Mahakala, you wear a tiger-skin loincloth Fully adorned with snake-ornaments on your six arms.
2. YÄ-PA Dr’I-G’UK B’AR-WA Tr’ENG-WA DZIN
T’A-MA DAMARU-NI Dr’AK-TU Tr’ÖL
YÖN-PA T’Ö-PA D’ANG-NI DUNG TSE-SUM
D’E-ZHIN ZHAk-PA ZUNG-NÄ CH’ING-WAR J’E
The (first) right holds a triku (chopping-knife), the middle a mala,
The last plays violently a damaru;
The left hold a skull-cup, and a three-pronged lance,
And likewise a noose, which serves for tying up.
3. Dr’AK-PÖi ZHÄL-NI CH’E-WA NAM-PAR TSIk
CHÄN-SUM Dr’AK-PO U’TrA GY’EN-D’U BAR
TrÄL-WAR SINDHURA-YI LEk-PAR J’Uk
CHI-WOR MI-KYÖ GYÄL-PÖi GYÄ-TAP TÄN
Your wrathful mouth completely bares its fangs
Your three eyes are fierce. The hair of your head blazes upward.
Your forehead is properly anointed with red lead.
On your crown, Aksobhya’s royal presence is fixed.
4. Tr’AK-DZAK MI-GO NGA-CHÜi DO-SHÄL CHÄN
RIN-CH’EN T’Ö-KAM NGA-YI U-LA GYÄN
SHING-LÄ J’ÖN-NÄ TOR-MA LEN-DZÄ-PÄi
PÄL-DÄN CH’AK-Dr’UK-PA-LA CH’AK-TS’ÄL TÖ
You wear a great necklace of fifty men ‘s heads, dripping blood.
On your crown, you’re adorned with five dry, jeweled skulls.
You come from your tree and accept our torma offering,
Glorious Six-Armed – homage and praise to you!
5. SANG-GYÄ TÄN-PA NYÄN-PO SUNG-WA-D’ANG
KÖN-CH’OK U-P’ANG NYÄN-PO TÖ-PA-D’ANG
DAK-CHAK PÖN-LOP K’OR-D’ANG CHÄ-NAM-KYI
KYEN-NGÄN B’AR-CH’Ä T’AM-CHÄ ZHI-WA-D’ANG
CHI-DÖ NGÖ-Dr’UP NYUR-D’U TSÄL-D’U SÖL!
Sternly protect the Doctrine of the Buddha!
Sternly praise the height of power of the Jewels!
For us – teachers, disciples and entourage –
Please quell all bad conditions and obstructions,
And grant us quickly whatever siddhis we wish!
NOTES
[1] One verse from the “Tea offering praise” to Black Mahakala.
[2] From a teaching given by the Ven. Khenpo Karthar Rinpoche on February 2, 1981 at Karma Triyana Dharmachakra; translated by Ngodrup Burkhar and edited by Agnes M. Ruch.
[3] “The Many Forms of Mahakala Protector of Buddhist Monesteries” Exotic India by Nitin Kumar
[4] Questions and Answers with the Dalai Lama.
[5] Vessantara. A Guide to the Deities of the Tantra (Meeting the Buddhas) . Windhorse Publications. Kindle Edition.
Lee Kane
Author | Buddha Weekly
Lee Kane is the editor of Buddha Weekly, since 2007. His main focuses as a writer are mindfulness techniques, meditation, Dharma and Sutra commentaries, Buddhist practices, international perspectives and traditions, Vajrayana, Mahayana, Zen. He also covers various events. Lee also contributes as a writer to various other online magazines and blogs.
