Kagyu Library is a Buddhist centre in the Karma Kagyu lineage of Tibetan Buddhism taking its roots in the precious teachings of Marpa, Milarepa, Gompapa and Karmapa with emphasis on the simultaneous study on Dharma principles and actual practice. Our centre focuses on the teaching and promotion of the sect of Karma Kagyu, teachings on the five elements, Sadhana practice and translations of Buddhist texts with the objectives of providing assistance to the Vajrayana practitioners from the Greater China region in their practices.
May my humble effort will benefit many in the joy of Dharma. As the Sutra says, "the act of salvaging the sentiment brings is the only medicine, and all kinds of happiness are originated from the same source.
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Respect and guard the Dharma, and May the Dharma last forever. Publication of Sutra and CD On behalf of the Kagyu Library, we would like to thank you for all your support and help in publishing the sutra texts and CD.
All are welcome to participant the lecture. Center Activity Table. Date of month Time Activity Place 1. CD - Eternal Auspiciousness 1. Chenrezig Saddhana 2. Prayer of White Umbrella Deity 3. Praise of Green Tara 4. Mahakala Saddhana short version 5. Praise of White Tara 6. Praise of Manjushri 7. The Sutra of the Three Sections 8.
The copies will be offered to lamas and distributed to followers for free during the Compassionate Red Chenrezig empowerment puja in Taipei. Kagyu Monlam Prayers The main practice of Kagyu Monlam is based on the aspiration paritamas of the ten paramitas, the profound teaching of Mahayana school.
Ultimate liberation will be attained by practising and accomplishing the great aspirations of the Buddhas and the Bodhisattvas. Organised ever since the 8th Karmapa through the 10th Karmapa, the Monlam had grown in scale. Until the present 17th Karmapa, the event is taking place in Bodhgaya every year. It can be said that the Monlam has become a tradition of Kagyu starting from the 17th Karmapa. For this annual event, Kagyu Library, in the name of Shri Diwakar Publication, has translated, edited, compiled and published a plus pages Kagyu Monlam Prayers with the sponsorship of supporters.
Copies of the translated text were given out for free to followers from around the world during Kagyu Monlam in the year March 6 Tuesday. March 18 Sunday. Chenrezig Saddhana. The Short Daily Practice of Mahakala The Sutra of the Three Sections Kagyu Monlam Prayers The main practice of Kagyu Monlam is based on the aspiration paritamas of the ten paramitas, the profound teaching of Mahayana school.Mahakala mantra lyrics:.
Mahakala is a protector deity known as a Dharmapala in Vajrayana Buddhismespecially most Tibetan traditions, in Tangmi and in Japanese Esoteric Buddhism. He is usually black in color and appears in 75 different forms, each an emanation of a different Buddha.
Black can represent the total absence of color and signifies the true nature of Mahakala as ultimate or absolute reality and transcendence of all form. Despite a wrathful demeanor, the essential quality of Mahakala is an awakened compassion. His blessings are said to quell difficulties and hindrances arising from depression and anger.
He is also in charge of all dharma protectors. The form varies according to the different teaching lineages. This form was later adopted by Tsongkhapa and followers as the main protector of the Gelugpa School.
He is the most important wisdom dharma protector in Tibet. In addition, chanting this mantra removes all obstacles in wealth flows, destroys confusion, doubts, and ignorance.
As a result, many people cultivate his practice in Tibet. It would be not entirely appropriate to attempt this spiritual practice without the associated empowerment. Without these prerequisites, or if their practice is incomplete, though there may be some blessing, it will not be as effective.
And surely all aspects must be complete in order to attain any kind of realization. Your email address will not be published.During the actual construction of the monastery, the revered monk faced many obstructions from the local Bonpo masters who practiced a primitive form of shamanism and thus felt threatened by the unfolding of the Buddhist faith in Tibet.
Whatever was constructed of the building during the day would collapse during the night. These mishaps were attributed to the black magic performed by the Bonpos. One day, when Ngawang Drakpa was contemplating the problem, the crow reappeared. 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.
When the latter received the manual he performed the practice immediately, which led to the subduing of all the leading Bonpo priests. This text later became one of the most significant one used in all Gelukpa monasteries and retains its popularity to the present day.
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.
Though Mahakala's image is honored in all Tibetan monasteries, it is only at Dhe-Tsang that he is regarded as a living member of the sangha. Thus for example during offering ceremonies it is still customary for the chant leader to announce: "Do not forget the black man's share," and the same of what each monk receives is also set aside for Mahakala and presented to his sacred image.
This tradition originated in the fact that when the so called 'black man from India' was sculpting the icons and was asked what he desired in return for his services replied "Only that much that is offered to the monks. As an interesting fact it should be mentioned here that this monastery was destroyed in the 's, falling victim to the political and revolutionary activities of the day.
It was however, rebuild spectacularly and was reopened inwith the best wishes and participation of representatives from fifteen nations under the patronage of his holiness Khejok Rinpoche. Each of the three forms of Mahakala has some distinctly different qualities and aspects, symbolized by the physical forms and also the various implements they hold in their hands.
This form is most favored by the Gelukpa order of Tibetan Buddhism, and in this manifestation Mahakala is considered to be the fierce and powerful emanation of Avalokiteshvara, the bodhisattva of compassion.
A crown of five skulls: This is worn by all manifestations of Mahakala and represents the transmutation of the five negative afflictions of human nature into positive virtues. Ignorance transforms into the wisdom of reality. Pride becomes the wisdom of sameness.A unifying aspect of Mahakala is his wrathful demeanor which is about his inner quality of immense compassion like that of a mother displaying a fierce disposition to deter her child from being hurt by playing with fire.
This ferocity also shows his swift nature in response to our heartfelt prayers. Every pore of his body emits jets of flames engulfing his entire body with a spectacular aureole of obstacle-cleansing pure flames. His four faces and four arms indicate his realization of the four noble truths.
One arm brandishes the wisdom sword of Manjushri indicating the sword-like capacity of his practice to cut asunder delusions and obstacles. Another hand wields a tantric staff which ends with a trident, representing the transmutation of ignorance, pride and anger, the root causes of our suffering. He holds the skull cup and ritual chopper, symbolizing his immense power of protection for practitioners on their turbulent voyage of spiritual practice.
He is the main protector of the Chakrasamvara tantras. Main Site Teachings. Dzambala Avalokita Medium Scope.For many days before the Tibetan New Year, the sangha traditionally engages in a practice of the Protector Mahakala known as Gutor to clear away the obstacles of the previous year and open the way for the new one to come. This year in Bodhgaya, the Seventeenth Karmapa has organized ten days of Mahakala practice, empowerments, reading transmissions and explanations to take place at Tergar Monastery, his residence here.
The sessions began with empowerments on February 12 and will continue through February Special this year is the text of the practice, which His Holiness has revived after this powerful ritual had lain dormant for centuries. Traditionally, for every practice, one should receive these three: the empowerment that matures, the transmission that links to the blessings of the lineage, and the explanation that clarifies the text. Down both sides of the high-ceiling in the central area were hung thangkas of the Kagyu masters, through whom this lineage of Mahakala practices has passed.
Chanting wafted through the air, and before the Gyalwang Karmapa entered the temple, a small bird landed on the back of his throne to add its voice to the melody. His Holiness began with three formal bows to the main Buddha statue, and after the mandala offering, he began a general explanation of the practice, stating that there are worldly protectors and those who transcend the world.
The former can give certain siddhis, or accomplishments, but the latter actually help one become liberated from samsara, through eliminating the afflictions and karma that imprison us in an endless cycle of rebirths. Belonging to this second type, the wisdom protector Bernakchan is not separate from the heart of the Buddha.
The actual empowerment of body, speech, and mind was given through an elaborate torma, a sculpture made of barley flour and buttera mala, and the image of a vajra. In the afternoon, His Holiness gave the empowerment of Mahakali, who has numerous other forms and names, such as Remati, Dusolma, and Palden Lhamo.
On a relative level, she is the powerful one of the desire world. Ultimately, she is known as the Self-Arisen Queen, the one who appears from the wisdom of the expanse of all phenomena. After this empowerment, His Holiness gave a reading transmission for the required practices. On the morning of February 13th, Gyaltsap Rinpoche began the second stage, the reading transmission, which was quite special as his first incarnation was the one who requested this practice.
In the afternoon, the Karmapa continued the transmission. Then the Karmapa talked at length of the many different ways to visualize the deities as a self-generation or frontal visualization. He also spoke in English of the daily commitment for the practice, yet advised that what is most important is to practice seriously.
We should mix practice with daily life, so that it is not just during sadhanas that we are involved in meditation. Our behavior and our motivation should be transformed. If we recite a sadhana and there is no change, this is a sure sign that we are not practicing correctly.
He then translated this advice into Chinese. The afternoon ended with a dedication of merit for the benefit of all beings throughout the world. To understand better this historic moment in the lineage, Khenpo Garwang was asked to provide some background information for the readers of the website on the practices and the history of Mahakala. 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. 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.
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 centurywas staying in Hahadropa Cemetery.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. From a teaching given by the Ven. Thanks to Ven.
Mahakala Practice: Resources
I would like to offer a very special "Thank You" to Venerable Lama Karma Samten and his early students in New Zealand for translating this powerful text. Also special thanks to H. Tsem Tulku Rinpoche's website for the beautiful artwork.
And especially H. I am eternally grateful! Mahakala appears in the form of a wrathful deity.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.
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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.Madakma - Mahakala I Solka I Short Readable Practice I Karma Kagyu
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 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. 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.
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.
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