Origins in Buddha Śākyamuni
The Vajrakīlaya teachings originate from Buddha Śākyamuni, who manifested as Vajrakīlaya in a pure land known as the "Secret Charnel Ground of Blazing Fire." In this form, the Buddha transmitted the Vajrakīlaya tantras to various enlightened beings, including vidyādharas, wrathful ḍākinīs, and ḍākas, as well as to great masters such as Garab Dorje, Mañjuśrimitra, Śrī Siṃha, Vimalamitra, and Guru Padmasambhava. This early transmission establishes Vajrakīlaya's teachings as rooted in the authority of the Buddha himself, making them a direct expression of the enlightened mind.
Guru Padmasambhava and Early Tibet
Guru Padmasambhava, known as the "Second Buddha," is recognized as the foremost master of Vajrakīlaya. Before traveling to Tibet, he practiced Vajrakīlaya in the Yangleshö cave near Kathmandu. During that time, Nepal faced severe droughts, lightning storms, and disturbances caused by local spirits. Padmasambhava invoked the power of Vajrakīlaya and combined it with the practice of Yangdak Heruka to subdue these obstacles, successfully restoring rainfall and harmony.
When he later arrived in Tibet, Padmasambhava utilized Vajrakīlaya to pacify forces that opposed the construction of Samye Monastery. These accounts illustrate Vajrakīlaya’s significance as the embodiment of enlightened activity that removes both worldly and spiritual obstacles.
Padmasambhava also entrusted the teachings of Vajrakīlaya to his foremost disciple, the wisdom ḍākinī Yeshe Tsogyal. She compiled these teachings in a text called The Black Hundred Thousand and achieved enlightenment through her practice of Vajrakīlaya. During a ritual at Samye Chimphu, Padmasambhava emanated the mandala of the Eight Herukas, with Vajrakīlaya standing out as the embodiment of wrathful compassion. Yeshe Tsogyal's transmission, along with teachings from Vimalamitra and other great masters, helped disseminate the practice of Vajrakīlaya throughout Tibet.
Nub Sangye Yeshe Rinpoche
Among Padmasambhava’s nine heart disciples, Nub Sangye Yeshe Rinpoche was renowned as a master of the Vajrakīlaya tradition. He played a crucial role in preserving the Vajrakīlaya teachings during the anti-Buddhist reign of King Langdarma. His legendary spiritual power was exemplified when he pressed a wooden phurba into solid rock, leaving a mark that remains visible today. His efforts ensured that the lineage survived during one of Tibet’s most turbulent periods. Later traditions recognized Tsasum Lingpa as his reincarnation, linking the preservation of Vajrakīlaya teachings across centuries.
Tsasum Lingpa and the Revelation of the Dark Red Amulet
In the seventeenth century, Tsasum Lingpa emerged as a significant tertön, or treasure revealer. His coming was explicitly foretold by Padmasambhava and Yeshe Tsogyal, who predicted that he would uncover hidden Vajrakīlaya teachings during a critical time. Guided by visions, dreams, and the blessings of Padmasambhava and Yeshe Tsogyal, Tsasum Lingpa discovered the Dark Red Amulet terma at Mon Sha’ug Taggo. This treasure included yellow scrolls written in symbolic ḍākinī script, along with relics and ritual objects. The Dark Red Amulet terma uniquely combined Vajrakīlaya and Yangdak Heruka practices, emphasizing the unity of wisdom and action. Through Tsasum Lingpa, the Vajrakīlaya lineage was revitalized and preserved for future generations. In the modern era, the continuation of this lineage owes much to Khenchen Palden Sherab Rinpoche and Khenpo Tsewang Dongyal Rinpoche, who collected Tsasum Lingpa’s scattered teachings and published them in English. This effort has ensured that the blessings and instructions of Vajrakīlaya continue to inspire practitioners around the world.
