Introduction to Vajrakīlaya

Introduction to Vajrakīlaya

by Stefan Mang

Vajrakīlaya, or Vajrakīla[1] (rdo rje phur pa), also known as Vajrakumāra (rdo rje gzhon nu), is a wrathful form of Vajrasattva and is considered one of the most powerful deities in the Vajrayāna tradition. He embodies the awakened activity (phrin las) of all the buddhas, manifesting in an intensely wrathful yet deeply compassionate form to subjugate the forces of delusion and negativity obstruct Dharma practice. Especially central to the Nyingma (rnying ma) school, though practiced across all Tibetan Buddhist lineages, Vajrakīlaya is renowned for his efficacy in eliminating both inner and outer hindrances, and binding obstructive forces under one’s command. Vajrakīlaya is not only a powerful banisher of obstacles but also an inducement to realization, for his practice is rooted in the understanding that the greatest obstacles are not external but internal: ego-clinging, doubt, fear, and subtle ignorance. Through repeated engagement with his sādhana, the practitioner learns to meet such forces without flinching, invoking the deity not as something separate but as the awakened quality of one's own mind.

Iconographically, Vajrakīlaya is represented in a wrathful form that expresses the uncompromising force of enlightened activity. He is typically depicted with three fierce faces—blue, red, and white—symbolizing the transformation of the three poisons, and six arms holding a variety of ritual implements. His defining attribute is the kīla (phur ba), a three-bladed ritual dagger that is not merely symbolic but is regarded as the active, embodied presence of enlightened action—cutting through anger and liberating obstructive forces.[2] His body is usually dark blue, surrounded by blazing wisdom fire, and adorned with the characteristic ornaments of wrathful deities: bone ornaments, animal hides, and entwined serpents. These elements collectively represent the enlightened qualities of the ground, path, and fruition. Vajrakīlaya is often depicted with wings, standing in a dynamic posture and trampling demonic figures beneath him, symbolizing the subjugation of demons and afflictions. He is frequently shown in union (yab yum) with his consort Dīptacakrā or Tṛptacakrā (’khor lo rgyas ’debs ma), signifying the inseparability of wisdom and emptiness. Together, they commonly appear within a maṇḍala encircled by the ten wrathful kings (khro bo bcu) and an extended retinue of associated deities.[3] Despite his terrifying appearance, every aspect of Vajrakīlaya’s iconography functions as a symbolic expression of compassionate wisdom in dynamic activity. His wrathful form is not a manifestation of aggression, but a method of directly confronting and transforming deep-seated karmic patterns, fear, and spiritual obstruction—making him a particularly potent focus for tantric practice in the face of inner and outer adversity.

While Vajrakīlaya teachings are believed to have manifested in numerous ways—including earlier transmissions in the realms of gods and nāgas[4]—the Nyingma tradition holds that their formal revelation in the human world occurred through Guru Padmasambhava and the eight vidyādharas (rig ’dzin), as part of the Kagyé (bka’ brgyad, “Eight Sādhana Teachings”).[5] These teachings were later further propagated in India by accomplished siddhas such as Indrabhuti, Dhanasaṃskṛta, Śrī Siṃha, and Prabhāhasti.[6]

Later, according to traditional accounts, Guru Padmasambhava traveled to Nepal and entered retreat in the sacred caves of Asura and Yangleshö (yang le shod) with his consort, Belmo Śākyadevī (bal mo śākyadevī). There, they initially meditated upon the wrathful deity Yangdak Heruka (yang dag he ru ka). However, their practice was soon obstructed by powerful demonic forces that plunged the region into chaos. In response, two Newar disciples—Jinamitra of Svayambhū[7] and Lady Kunla Kunsaśī—were dispatched to Nālandā in India to request the Vajrakīlaya teachings from Prabhāhasti. Upon their return, bearing principally the Vidyottama Tantra (rig pa mchog gi rgyud), the mere presence of these sacred texts is said to have immediately quelled the demonic tide. With the complete transmission of the Vajrakīlaya cycle, Guru Padmasambhava was able to subdue the obstructing forces, enabling both himself and his consort to attain the realization they had been seeking.[8]

From that point onward, Vajrakīlaya became Padmasambhava’s personal meditation deity (yi dam). It was primarily through this practice that he overcame countless hostile forces, including the twelve tenma goddesses (bstan ma bcu gnyis), whom he bound to the service of Dharma as guardians of the Vajrakīlaya maṇḍala. These goddesses, once wild and unpacified, were entrusted with the role of averting obstacles, and they continue to be invoked for protection in Vajrakīlaya practices throughout the Himalayan region to this day.[9]

During this period of retreat, Guru Padmasambhava is said to have been joined by the Kashmiri paṇḍita Vimalamitra and the Newar yogi-king Śīlamañju. Once all three had attained signs of accomplishment in their practice, they gathered to compile and refine the Vajrakīlaya teachings they had received. To address inconsistencies and variations in the transmitted materials, the three masters systematized the teachings into a single authoritative commentary: Black Hundred-Thousand-Word Commentary on the Kīla (phur ’grel ’bum nag).[10] This extensive work survives to this day as one of the most important textual sources for the Vajrakīlaya tradition within the Nyingma school.[11]

Much later, Belmo Śākyadevī and Śīlamañju descended from Yangleshö into the Kathmandu Valley, bringing the Vajrakīlaya teachings with them.[12] There, they transmitted the cycle to the master Dharmakośa, who later brought it to Uḍḍiyāna, expanding its influence even further.

In Tibet, the teachings were transmitted widely by Guru Padmasambhava, Paṇḍita Vimalamitra, Lotsawa Vairotsana, and Khandro Yeshe Tsogyal (mkha’ ’gro ye shes mtsho rgyal). At Padmasambhava’s instruction, Yeshe Tsogyal passed the teachings to her companion Ācārya Salé (a tsar ya sa le), who recorded them. Ācārya Salé then transmitted them to Princess Pema Sal,[13] daughter of Dharma King Tri Songdetsen (khri srong lde btsan, 742–c.800), while Vairotsana carried the teachings to the kingdom of Khotan.[14] Guru Padmasambhava also transmitted the Vajrakīlaya cycle to Khön Lü’i Wangpo (’khon klu’i dbang po) and others, from whom it passed through successive generations until reaching Khön Könchok Gyalpo (khon dkon mchog rgyal po, 1034–1102).[15] As recounted by Jamyang Khyentse Wangpo (’jam dbyangs mkhyen brtse’i dbang po, 1820–1892), in his colophon to The Section of the Vajrakīlaya Root Tantra (rdo rje phur pa rtsa ba’i rgyud kyi dum bu), an important episode occurred when Sakya Paṇḍita (1182–1251) was residing at Sekzhing Monastery in Shang (shangs sreg zhing gi dgon pa). A yogi approached him bearing a Sanskrit manuscript. Upon inspection, he recognized it as an authentic section of the Vajrakīlaya Root Tantra, believed to have belonged to Guru Padmasambhava. A grand ceremony was held and Sakya Paṇḍita himself undertook the text's translation. This event helped to further pave the way for the widespread dissemination of Vajrakīlaya’s activity in Tibet.[16] Thus the Vajrakīlaya teachings were transmitted and became a central element of the Sakya lineage’s oral (bka’ ma) transmission, establishing a living tradition that continues to this day.

Alongside the oral tradition, Guru Padmasambhava and his disciples are also said to have concealed numerous Vajrakīlaya teachings as treasures (gter ma), destined to be revealed by future treasure-revalers (gter ston). In fact, few treasure revealers in the Nyingma tradition failed to discover at least one Vajrakīlaya practice. Among the many sādhanas recovered through these revelations, the exegetical tradition identifies three especially significant cycles, known for their depth and scope—The Extremely Secret Razor Vajrakīlaya (phur ba yang gsang spu gri) of Guru Chöwang (gu ru chos dbang, 1212–1270), The Northern Treasure Vajrakīlaya (byang gter rdo rje phur pa) cycles of Rigdzin Gödem (rig ’dzin rgod ldem, 1337–1408), and The Essence of the Awakened Mind Vajrakīlaya (rdo rje phur pa thugs kyi nying khu) of Sangyé Lingpa (sangs rgyas gling pa, 1340–1396). The Most Secret, Unsurpassed Vajrakīlaya (rdo rje phur pa yang gsang bla med) cycle revealed by Ratna Lingpa (ratna gling pa, 1403–1478) also gained wide prominence and continues to be practiced across both the Nyingma and Kagyü schools.[17] Particularly notable is the contribution of Rigdzin Jigme Lingpa (rig ’dzin ’jigs med gling pa, 1730–1798), whose Tantra System of Vajrakīlaya (rgyud lugs phur pa) integrates the oral transmission of Vajrakīlaya with elements from the treasure tradition. In doing so, it combines the blessings and authority of both lineages into a unified practice.[18] Through these diverse streams of transmission—both revealed and received—Vajrakīlaya has remained one of the most widely practiced deities in the Tibetan Vajrayāna tradition.

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Further Reading

Beer, Robert. The Encyclopedia of Tibetan Symbols and Motifs. Boston: Shambhala Publications, 1999.

Boord, Martin J. The Cult of the Deity Vajrakīla: According to the Texts of the Northern Treasures Tradition of Tibet (Byang-gter phur-pa). Tring: The Institute of Buddhist Studies, 1993.

______. A Bolt of Lightning from the Blue: The Vast Commentary on Vajrakīla That Clearly Deciphers the Essential Meaning, Revealed as the Sharp Weapon Subduing Demons. Berlin: Edition Khordong, 2002.

______. A Roll of Thunder from the Void: Vajrakīla Texts of the Northern Treasures Tradition. Berlin: Edition Khordong, 2010.

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.

Garchen Rinpoche. Vajrakilaya—A Complete Guide with Experiential Instructions. Ithaca: Snow Lion Publications, 2022.

Jamyang Khyentse Wangpo. “A Section of the Vajrakīla Root Tantra.” Lotsawa House. Trans. Samye Translations.

Khenchen Palden Sherab & Khenpo Tsewang Dongyal. The Dark Red Amulet: Oral Instructions on the Practice of Vajrakīlaya. Ithaca: Snow Lion Publications, 2007.

Khenchen Namdrol Rinpoche. The Practice of Vajrakilaya: Oral Teachings Given at Kunzang Palyul Choling. Ithaca: Snow Lion Publications, 1999.

Li, Mengyan. “Origination, Transmission, and Reception of the Phur-pa Cycle: A Study of the rDo-rje-phur-pa Cycle of Tantric Teachings in Tibet with Special Reference to Sog-bzlog-pa Blo-gros-rgyal-mtshan’s Phur pa’i lo rgyus.” PhD dissertation, University of Hamburg, 2018.

Linrothe, Rob. Ruthless Compassion: Wrathful Deities in Early Indo‑Tibetan Esoteric Buddhist Art. London / New York: Serindia, 1999.

Mayer, Robert. “Observations on the Tibetan Phur-pa and the Indian Kīla.” In The Buddhist Forum, Vol. II, edited by Tadeusz Skorupski, 155–181. London: School of Oriental and African Studies, University of London, 1991.

______. A Scripture of the Ancient Tantra Collection: The Phur pa bcu gnyis. Oxford: Kiscadale Publications, 1996.

Orgyen Tobgyal Rinpoche. “Vajrakīlaya.” Originally taught in Lerab Ling, on August 20, 1997. Trans. Gyurme Avertin, ed. Janine Schultz. All-OTR.

Samye Translations. Following in Your Footsteps: The Lotus-Born Guru in Nepal (Vol. 1). Kathmandu: Rangjung Yeshe, 2019.

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

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