A General Introduction Relating to the Mahakala Practice by Khenpo Karthar Rinpoche

In a puja, or ritual sadhana practice we invoke and relate to the Guru, the Yidam, and the three roots, or in this case, the protector, Mahakala, who can also be understood as the embodiment of the three roots. What we are primarily focusing on in a puja, is the enlightened activity which pervades space and time.

Since the Yidams (enlightened Buddhist deities) are more specifically the activity aspect of the Dharma, through their names their activity becomes obvious. When the ritual of Mahakala is being performed, Mahakala appears in the form of a wrathful deity.

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.

Proper attitude and sincere motivation are necessary when one participates in rituals. One should make supplication that through this participation one’s negativities are completely uplifted and that the protection and guidance of enlightened beings remain inseparable from oneself until perfect awakening is experienced.

One asks that one’s presence here and one’s invocation may contribute toward continuous world peace, harmony, friendship, happiness, understanding and goodwill and that all beings be uplifted from the negative patterns which cause chaos. One asks that the blessings and awakened presence of these enlightened deities pervade in all directions. With this attitude, participating in the pujas is of greatest benefit and most practical.

From a teaching given by Khenpo Karthar Rinpoche on February 2, 1981 at Karma Triyana Dharmachakra; translated by Ngodrup Burkhar and edited by Agnes M. Ruch.

The Origins of the Protector Mahakala

source: Karmapa official website by Khenpo Garwang >

Gelong Deway Khorlo (Bhikshu Wheel of Joy) belonged to the retinue of a previous Buddha named Sangye Tsuktorchan (Buddha with an Ushnisha). The bhikshu had developed special cognitions and could also demonstrate miracles. Proud of his abilities, he competed with the Buddha and, of course, he lost, which disappointed him greatly.

Then the god Shiva appeared and said to him, “If you pray to be born as my son, I will give you dominion over the three realms.” Since he desperately wanted to be victorious, the bhikshu prayed to Shiva.

However, Sangye Tsuktorchan knew of this and said to the bhikshu, “Except for some temporary happiness, being born as Shiva’s son has little benefit.” So the bhikshu confessed his faults, and the Buddha prophesied that he would be born as Shiva’s son, generate the resolve to become fully awakened to benefit others, and finally become enlightened as the Buddha Telway Wangpo.

Following the Buddha’s prediction, the bhikshu was reborn as the son of Shiva and Umadevi. His skin was very dark, his appearance terrifying and his power great, so he was given the name Mahakala, The Great Black One. His sister was called Remati. He roamed the three worlds and came to Bodhgaya when the Buddha became fully awakened. There Mahakala made the commitment to guard the Buddha’s teachings, becoming a powerful protector for sincere practitioners.

The Karmapa’s Connection to Mahakala

In India, the teachings on Mahakala (also known as Bernakchan) were given by the Buddha, but they had to wait for the right time to be revealed and propagated. Almost a thousand years later, one of the great mahasiddhas, Dombi Heruka (eighth to ninth century), was staying in Hahadropa Cemetery. Mahakala and his retinue appeared clearly to the Heruka and reconfirmed his commitment to protect the teachings. Dombi Heruka asked him, “Where are the sadhanas for your practice?” And Mahakala replied that they could be found in the terraced steps of a particular stupa. Dombi Heruka then retrieved the texts and spread these teachings and practices in India.

The transmission of Mahakala’s practices came to Tibet through the translator Zangkar Lotsawa (Zangsdkar lo tsa ba, also known as Mal gyo). When he went to India, even though Dombi Heruka had passed away, his wisdom body appeared to Zangkar Lotsawa. Dombi Heruka gave him the transmission of Mahakalatantras, including the empowerments and the sadhanas. This transmission eventually passed to Pomdrakpa, who was a main teacher of the Second Karmapa, Karma Pakshi (1206-1283). Through the centuries, this transmission has been passed down the lineage right up to the present day.

Karma Pakshi wrote many sadhanas for Mahakala, and one of the most important was “The Three Cycles of the Protector,” which contained all the instructions for how to meditate, how to chant, and so forth. Karma Pakshi said that the Black Hat Lama (the Karmapa) and the Black-Cloaked Protector are inseparable. As a lama, he is the Karmapa, and as the one who guards and spreads the teachings, he is the Protector Bernakchan. And so it makes no difference whether a lineage exists or not between Karmapa and Mahakala, because they are not different. Karma Pakshi said that if one wanted proof of their connection, one need only look at the Karmapa’s teachings, which were flourishing due to the activity of Mahakala.

In his spiritual biography, several events illustrate their connection. Karma Pakshi relates that one time “the mandala of Mahakala’s face appeared in a vision; it covered the earth and sky, staying present for a whole day. Further, Mahakala’s eyes appeared like suns and moons; innumerable rays of light gathered in great masses; and a thundering HUM roared from his mouth. There arose limitless activity to overpower all of apparent existence. After, Karma Pakshi went to the country of Korig where he cured many who were sick, crippled, or disabled, just by slapping them, and so his fame as a realized master spread in all directions.”

(Excerpted from The Life Stories of the Karmapas by Khenpo Sherap Phuntsok.)

A Brief History of Protector Practice in General and the Kamtsang Kagyu Tradition in Particular

Protectors of the genuine Dharma can be found in the sutras; for example, in the Samadhiraja Sutra (the King of Samadhis Sutra), taught at Rajgriha on the Mountain Resembling a Flock of Vultures. At that time, the Buddha asked, “Who will protect this sutra so that its lineage remains?” On the human level, Chandraprabhava (a previous incarnation of Gampopa) said he would do so. On the non-human level, numerous deities who were present also vowed to protect it. Speaking in general about protectors, the Kadampa Geshe Sharawa (Yönten Drak, 1070-1141) said that those who protect the teachings are the dharmapalas and the sangha. We do not need to supplicate them as this is their responsibility, and in turn, it is our responsibility to offer them tormas or gifts that sustain them.

In a few places, the sutras also mention making offerings to protectors, and with the vajrayana these practices became extensive including numerous Dharma protectors and many kinds of tormas. Such rituals composed long ago by Nagarjuna were found in China; however these practices, which originated in India, spread much more extensively in Tibet, so we find numerous, fierce black deities, such as the Black-Cloaked One (Bernakchen, the Two-Armed Mahakala), the Four-Armed Mahakala, and many others. Their lineages of practice remain alive to this present day. Through Marpa the Translator came the lineage that is practiced in the Karma Kamtsang tradition, which preserves special key instructions, known as the Practice of the Body and Mind Inseparable from the Protector.

Originally the practice of Bernakchen was so secret that only a few close disciples knew that it even existed. Drogön Rechen, a disciple of the First Karmapa, taught it to a few; then the Second Karmapa taught it to a greater number of disciples; the Second Shamar, Khachö Wangpo, (1358-1405) spread it more widely, and finally the Sixth Karmapa, Thongwa Donden (1416-1453), made it extensively available. The first statue of Bernakchen was created by the Seventh Karmapa. From his time, this tradition of practice has expanded and continued to the present day.

If we turn to the history of the ritual itself, the first one was composed by the Second Shamar, and then the Sixth Karmapa expanded the practice, making it so long that it was known as the Boring Mahakala, though its actual name is Burning Up Hostility (sDang ba rnam sreg). (This practice was revived by the Karmapa in 2012 and another new edition was printed for this year’s Gutor.) The Eighth Karmapa (1507-1554) asked the Fifth Shamar, Könchok Yenlak (1526-1583), to condense the text, so he created a shorter practice, called the Abridged Burning Up Hostility (sDang ba rnam sreg las btus pa), which is known these days as the Ritual of Mending and Supplication (bsKang gsol), practiced widely in Kagyu monasteries and centers. This text is also called the Golden One because the first words to be chanted of the parts from Burning Up Hostility were marked in gold.

Finally there is a short version of Burning Up Hostility, known as the Tsalma (mTshal ma), which means the Cinnabar Text, since in this case the first parts to be chanted that were selected from the longer text are marked in vivid red. All three lengths of the ritual will be chanted during Gutor this year: the first and last days are for the short practice; the second and third day, for the long version; and the fourth and fifth days for the middle length text. On the fourth day the practice will begin at 2 am in the morning.

To give the complete picture, there is still another version of the Mahakala practice, written by the Fifteenth Karmapa, who felt that it was inauspicious to have such a short practice, so he composed one that was even more extensive than the text of Burning Up Hostility by the Sixth Karmapa.

Source

https://kagyu.org/resources-mahakala-practice/