Introduction to the Kagyé

Introduction to the Kagyé

by Stefan Mang

The Kagyé (bka’ brgyad)—also known as the Eight Sādhana Teachings, the Eight Command Deities, or the Eight Herukas[1]—constitutes one of the most foundational and symbolically dense tantric cycles in the Nyingma (rnying ma) tradition of Tibetan Buddhism. This cycle brings together eight wrathful heruka deities whose practice instructions (sgrub pa) are organized into a single ritual and visionary maṇḍala. The system is not merely a collection of independent deity practices, but a structured and integrated path that encodes key doctrinal principles of Vajrayāna into a coherent visionary corpus and a practical framework for tantric realization.

The Nyingma school divides the Buddhist path into nine successive vehicles (yāna). Within this framework, the seventh vehicle of Mahāyoga—primarily focused on the development stage (bskyed rim) of Vajrayāna—is divided into two sections: the tantra section (rgyud sde) and the sādhana section (sgrub sde). Traditionally, the tantra section is said to have been taught by Vajrapāṇi to the Five Noble Ones (dam pa’i rigs can grwa lnga) on Mount Malaya, who codified and concealed the teachings. These texts are then said to have descended from the sky onto the palace of King Ja in the land of Zahor (za hor). The Sādhana section, to which the Kagyé belongs, is further subdivided into two transmission lineages: the direct transmission (bka' babs) and the treasure transmission (gter ma). In terms of the direct transmission, the compiler of the Kagyé teachings is said to have been the sambhogakāya deity Vajradharma (rdo rje chos), who, in his role as keeper of secrets (gsang ba’i bdag po), transmitted the teachings on the eight deities to the ḍākinī Karmendrāṇī (mkha’ ’gro ma las kyi dbang mo). She concealed them in the nirmāṇakāya realm within the Śaṅkarakūṭa stūpa (mchod rten bde byed brtsegs pa) at the Śītavana (bsil ba’i tshal) charnel ground near Bodh Gaya, in India[2]. There, the eight vidyādharas (rig ’dzin), led by Guru Padmasambhava, retrieved the teachings through meditative realization and became the original human holders of the eight deities of accomplishment.[3]

Guru Padmasambhava received, practiced, and attained realization through each of the eight deities while in the charnel grounds of India. In order to establish the Vajrayāna tradition in Tibet, he transmitted these teachings to his closest disciples. He further identified sacred caves corresponding to each deity—collectively known as the Eight Great Caves of Accomplishment[4] (sgrub gnas brag phug chen po brgyad)—and instructed nine principal disciples to engage in retreat within them according to their karmic connections. Through their practice, these students swiftly attained siddhi and became the first eight Tibetan vidyādharas,[5] equal in realization to the original Indian masters. Together with Guru Padmasambhava, they then concealed these teachings as treasures (gter ma) to be revealed in future generations.[6]

In the twelfth century, the Kagyé teachings were systematically revealed and codified by Nyangral Nyima Özer (nyang ral nyi ma ’od zer, 1124/1136–1192/1204), one of the earliest and most influential treasure revealers (gter ston). His revelatory compilation, The Assembly of the Sugatas (bde gshegs ’dus pa),[7] unified a wide range of ritual instructions, root tantras, and visionary transmissions into a single coherent ritual corpus. The resulting tantric system became central to Nyingma ritual and doctrinal identity. Nyangral’s revelation thus canonized what were considered some of the most powerful deity practices in circulation at the time and anchored them within a historical framework of revelation, transmission, and ritual performance.[8]

Further Kagyé teachings and practices were continuously revealed in the centuries that followed by treasure revealers such as Guru Chöwang (gu ru chos dbang, 1212–1270), Orgyen Lingpa (o rgyan gling pa, b. 1323), Rigdzin Gödem (rig ’dzin rgod ldem, 1337–1408), Rigdzin Jigme Lingpa (rig ’dzin jigs med gling pa, 1730–1798), Jamyang Khyentse Wangpo ('jam dbyangs mkhyen brtse’i dbang po, 1820–1892) and Chokgyur Dechen Lingpa (mchog gyur bde chen gling pa, 1829–1870), contributing to and expanding the large and diverse corpus of Kagyé literature.[9]

The eight herukas represent the integration of enlightened attributes—body, speech, mind, qualities, and activity—alongside tantric methods for subjugating inner and outer obstacles. They are:

1. Chemchok Heruka (che mchog he ru ka): enlightened qualities (yon tan)

2. Yangdak Heruka (yang dag he ru ka): enlightened mind (thugs)

3. Yamāntaka (gshin rje gshed): enlightened body (sku)

4. Hayagrīva (rta mgrin): enlightened speech (gsung)

5. Vajrakīlaya (rdo rje phur pa): enlightened activity (phrin las)

6. Mamo Bötong (ma mo rbod gtong): calling and dispatching the ‘fierce goddess’

7. Jikten Chötö (’jig rten mchod bstod): worldly praise and offering

8. Möpa Drak-ngak (smod pa drag sngags): maledictory fierce mantra

A ninth deity is added, Guru Vidyādhara (bla ma rig ’dzin), revealed by Guru Padmasambhava as the tantric master who embodies the realization of all eight. Depending on the lineage, either Chemchok Heruka or Guru Vidyādhara appears at the center of the maṇḍala.[10]

Doctrinally, the Kagyé encompass a wide array of Vajrayāna teachings and practices. Within this corpus, they reflect the Nyingma school's framework of the Three Roots (rtsa gsum): the guru (bla ma) is embodied by Guru Vidyādhara, the yidam (yi dam) by the first five deities, and the ḍākinī (mkha’ ’gro) by forms such as Siṃhamukhā within the practice of Mamo Bötong. The role of the protector (chos skyong) is fulfilled by Jikten Chötö, whose practices invoke oath-bound guardians, while Möpa Drak-ngak provides methods for subduing obstructive forces. The cycle also includes supplementary sādhanas, such as Amitāyus within the Hayagrīva cycle, and specialized yogic techniques, such as elixir extraction (bcud len), found in the Chemchok Heruka cycle. Alongside further instructions on accomplishing the Vajrayāna path specific to each deity, the practitioner is guided through the complete path of tantric method and realization—accessing a comprehensive soteriological system for inner transformation and a ritual technology for protection and worldly efficacy.[11]

The Kagyé has remained a central pillar of Nyingma ritual life—particularly in intensive group ceremonies (sgrub chen)—and continues to serve as a living framework for tantric training, ritual mastery, and the enactment of enlightened activity.

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Further Reading

Boord, Martin. The Cult of the Deity Vajrakila. Tring: The Institute of Buddhist Studies, 1993.

Dudjom Rinpoche. The Nyingma School of Tibetan Buddhism: Its Fundamentals and History. Translated and edited by Gyurme Dorje and Matthew Kapstein. Boston: Wisdom Publications, 1991.

Esler, Dylan. “The Phur pa’i rtsa rgyud in the bKa’ brgyad bde gshegs ’dus pa Corpus: Introduction, Translation, and Notes.” Revue d’Etudes Tibétaines 63, 2022: 8–45.

Jamgön Kongtrul Lodrö Tayé. The Treasury of Knowledge: Book Six, Part Four – Systems of Buddhist Tantra. Translated by Elio Guarisco and Ingrid McLeod. Ithaca, NY: Snow Lion Publications, 2008.

Lotsawa Tenzin Dorjee and Garje Khamtul Jamyang Dhondup. “The Eight Practice-Instructions of Sugatas (Bde-Gshegs Sgrub-Pa Bka’-Brgyad) in the Nyingma Lineage.” The Tibet Journal 15(2), 1990: 59–65.

Samphel, Tenzin. “Les bKa’ brgyad – Sources Canoniques et Tradition de Nyang ral nyi ma ’od zer.” Revue d’Etudes Tibétaines 15, November (2008): 251–274.

Samye Translations. Following in Your Footsteps: The Lotus-Born Guru in India (Vol. 2). Kathmandu: Rangjung Yeshe, 2021.

______. Following in Your Footsteps: The Lotus-Born Guru in Tibet (Vol. 3). Kathmandu: Rangjung Yeshe, 2023.

Tarthang Tulku. Lineage of Diamond Light: Crystal Mirror Series, Volume V. Berkeley: Dharma Publishing, 1991.

Trautz, Nicholas. “On the bKa’ brgyad bde gshegs ’dus pa: Revelation, Ritual, and the Making of a Tantric Canon in Tibet.” Doctoral Dissertation. University of California: Berkeley, 2021.

______. “Curating a Treasure: The bKa’ brgyad bde gshegs ’dus pa and the Formation of Tantric Buddhism in Tibet.” Revue d’Etudes Tibétaines 55, (2020): 495–521.

Tulku Thondup. Masters of Meditation and Miracles, edited by Harold Talbott. Boston: Shambhala, 1996.

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