Difference between revisions of "Kagyé"
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| − | + | '''[[Kagyé]]''' ([[Wyl.]] ''[[bka' brgyad]]'') or '''[[Drubpa Kagyé]]''' ([[Wyl.]] ''[[sgrub pa bka' brgyad]]''; Eng. '[[the Eight Great Sadhana Teachings]]') — the term [[Kagyé]] refers to the 'eight' (Tib. ''[[gyé]]'') sets of [[Mahayoga teachings]] or [[transmissions]] (Tib. ''[[ka]]'') entrusted to [[Padmasambhava]] and to the [[eight vidyadharas of India]]. | |
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| − | + | Among the [[eight principal deities of the Kagyé mandala]], there are [[five wisdom deities]] who represent the [[enlightened body]] (Tib. ''[[ku]]''), [[speech]] (Tib. ''[[sung]]''), [[mind]] (Tib. ''[[tuk]]''), qualities (Tib. ''[[yönten]]'') and [[activity]] (Tib. ''[[trinlé]]'') of all the [[buddhas]] and three semi-worldly or [[worldly]] [[deities]]. | |
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| − | These five are wisdom deities. | + | ==The [[Deities of Kagyé]]<ref>''From a [[teaching]] by [[Garje Khamtrul Rinpoche]], [[Lerab Ling]], 12th August 1992''</ref>== |
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| + | [[Image:TNyamantaka.jpg|thumb|250px|[[Yamantaka]] from the [[thangka]] of [[Tendrel Nyesel]]''']] | ||
| + | [[Image:Vajrakilaya.JPG|thumb|250px|[[Vajrakilaya]] ([[courtesy]] of [[Terton Sogyal Trust]])]] | ||
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| + | ===[[Yamantaka]] ([[enlightened body]])=== | ||
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| + | The [[deity]] representing the [[enlightened body]] is known as [[Mañjushri Body]] or [[Yamantaka]]. | ||
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| + | Although usually [[Mañjushri]] represents [[enlightened speech]], here in the [[Kagyé]] he represents [[enlightened body]]. | ||
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| + | Having the nature of [[Mañjushri]] this [[deity]] appears in [[wrathful form]] and is known as [[Yamantaka]]. | ||
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| + | This is the same as the [[yidam]] [[deity]] known as [[Vajrabhairava]] (Tib. ''[[Jikché]]''), on which the followers of the [[Riwo Ganden]] [[tradition]] (i.e. the [[Gelugpa]]s) [[meditate]]. | ||
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| + | ===[[Hayagriva]] ([[enlightened speech]])=== | ||
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| + | [[Hayagriva]] is a [[wrathful manifestation of Avalokiteshvara]]. Generally, [[Avalokiteshvara]] [[embodies]] the [[compassion]] of all the [[buddhas]], and so he is connected with the [[enlightened mind]], but in his [[manifestation]] as [[Hayagriva]] he represents [[enlightened speech]]. | ||
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| + | ===[[Yangdak Heruka]] ([[enlightened mind]])=== | ||
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| + | [[Vajrasattva]] is the [[peaceful]] [[form]]. The [[wrathful manifestation of Vajrasattva]] is [[Yangdak Heruka]]. He is similar to the [[deity]] known as [[Chakrasamvara]] (Tib. ''[[Demchok]]''), who is practised in the [[Gelug tradition]], and all the [[deities]] of the [[Mother Tantras]] are included in the [[practice]] of [[Yangdak]]. | ||
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| + | ===[[Chemchok]] ([[enlightened qualities]])=== | ||
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| + | Generally, [[Chemchok]] is the chief of the [[mandala]], but here in the [[Kagyé]], [[Chemchok]] is the [[deity]] who [[embodies]] all the [[buddhas’ enlightened qualities]]. | ||
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| + | ===[[Vajrakilaya]] ([[enlightened activity]])=== | ||
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| + | The [[deity representing enlightened activity]] is [[Vajrakilaya]]. In [[peaceful]] [[form]], he is [[Vajrasattva]], in [[semi-wrathful]] [[form]] he is [[Vajra Vidharana]] (Tib. ''[[Dorje Namjom]]''), in [[wrathful form]] he is [[Vajrapani]], and in [[extremely wrathful form]] he is [[Vajrakilaya]]. | ||
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| + | These five are [[5 wisdom deities]]. | ||
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| + | ===The [[Three Worldly Deities]]=== | ||
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*'''[[Mamo Bötong]]''' | *'''[[Mamo Bötong]]''' | ||
*'''[[Jikten Chötö]]''' | *'''[[Jikten Chötö]]''' | ||
*'''[[Möpa Drakngak]]''' | *'''[[Möpa Drakngak]]''' | ||
| − | [[Mamo Bötong]] is a deity who is in-between (literally ‘on the border’) the wisdom and the worldly deities and neither male nor female. [[Jikten Chötö]] and [[Möpa Drakngak]] are worldly deities. They are both the manifestation of | + | [[Mamo Bötong]] is a [[deity]] who is in-between (literally ‘on the border’) the [[wisdom]] and the [[worldly]] [[deities]] and neither {{Wiki|male}} nor {{Wiki|female}}. |
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| + | [[Jikten Chötö]] and [[Möpa Drakngak]] are [[worldly deities]]. They are both the [[manifestation of Vajrapani]], but they appear in the [[form]] of [[worldly deities]]. | ||
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| − | + | ==The [[Mandala of Kagyé]] == | |
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| − | In total, there are 725 deities in the [[mandala]] of [[Kagyé]]:<br> | + | [[Image:TNChemchok.jpg|thumb|left|250px|[[Chemchok Heruka]] from the [[thangka]] of [[Tendrel Nyesel]])] |
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| + | Within the general [[Kagyé cycle]], the central [[deity]] is [[Chemchok Heruka]]. He appears in the centre of the [[mandala]], while the other [[Kagyé deities]] appear in the four cardinal and four [[intermediate directions]]. | ||
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| + | [[Chemchok Heruka]] has twenty-one heads and forty-two hands. The two [[principal]] hands hold [[Samantabhadra]] and [[Samantabhadri]]. | ||
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| + | His twenty hands on the right side hold the [[five buddhas]] of the [[five families]], the [[eight bodhisattvas]], the [[four male gatekeepers]] as well as three of the [[six munis]] – those who [[emanate]] in the [[three higher realms]]. | ||
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| + | And the twenty left hands hold the [[five buddha consorts]], the [[eight female bodhisattvas]], the [[four female gatekeepers]] and the three [[munis]] who [[emanate]] in the [[three lower realms]]. | ||
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| + | The [[deities]] in the right hands are all {{Wiki|male}} and the [[deities]] in the left hands, with the exception of the three [[munis]], are all {{Wiki|female}}. | ||
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| + | These forty-two [[deities]] are the [[forty-two peaceful deities|peaceful deities]] of the [[mandala of the hundred peaceful and wrathful deities]]. | ||
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| + | The [[consort of Chemchok]] is [[Namshyalma]] ([[Wyl.]] ''[[gnam zhal ma]]''). | ||
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| + | She has nine heads and eighteen hands. Her main central hands hold a [[vajra]] and [[skull-cup]] (Skt. ''[[kapala]]''). | ||
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| + | The eight hands on her right hold the [[wrathful manifestations]] of the [[eight bodhisattvas]], known as the [[Eight wrathful females|eight gaurima]] and | ||
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| + | then the eight on the left hold the [[wrathful emanations]] of the [[eight female bodhisattvas]] known as the [[eight tramen|eight singhama]]. | ||
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| + | In total, there are 725 [[deities]] in the [[mandala]] of [[Kagyé]]:<br> | ||
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*Centre - [[Chemchok]] (36) | *Centre - [[Chemchok]] (36) | ||
| − | *East - [[Yangdak Heruka]] (58) | + | *[[East]] - [[Yangdak Heruka]] (58) |
| − | *South - [[Yamantaka]] (59) | + | *[[South]] - [[Yamantaka]] (59) |
| − | *West - [[Hayagriva]] (58) | + | *[[West]] - [[Hayagriva]] (58) |
| − | *North - [[Vajrakilaya]] (74) | + | *[[North]] - [[Vajrakilaya]] (74) |
| − | *South East - [[Mamo Bötong]] (70) | + | *[[South East]] - [[Mamo Bötong]] (70) |
| − | *South West - [[Lama Rigdzin]] (22) | + | *[[South West]] - [[Lama Rigdzin]] (22) |
| − | *North West - [[Drekpa Kundul]] (32) or [[Jikten Chötö]] | + | *[[North West]] - [[Drekpa Kundul]] (32) or [[Jikten Chötö]] |
| − | *North East - [[Topden Nakpo]] (20) or [[Möpa Drakngak]] | + | *[[North East]] - [[Topden Nakpo]] (20) or [[Möpa Drakngak]] |
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| + | *[[Drekpa Kundul]] is the chief figure in the [[mandala]] of [[Jikten Chötö]] | ||
| + | *[[Topden Nakpo]] is the chief figure in the [[mandala]] of [[Möpa Drakngak]] | ||
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| + | [[Chemchok]], the [[deity]] [[embodying]] [[enlightened qualities]] is an [[emanation of Samantabhadra]], and is therefore the [[chief of the mandala]] and appears in the centre. [[Lama Rigdzin]] therefore takes the place of [[Chemchok]] in the [[south west]], making nine main [[deities]] in total. | ||
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| + | There are 406 main [[deities]] and {{Wiki|retinues} | ||
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| − | + | . To these are added five sets of sixty messengers (''[[ponya]]'') representing [[body]], [[speech]], [[mind]], qualities and qualities. This gives 706. With the [[twelve tenma]] of [[Tibet]] and the seven mothers there are 725 [[deities]]. | |
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| − | + | ==The Origins of the [[Kagyé]] Teachings According to the [[sadhana class|Sadhana Class]]<ref>[[Khenpo Namdrol]], ''[[Vajrakilaya]]'', [[Dharmakosha]], 1997, p. 14—17</ref>== | |
| − | + | [[Image:Prabahasti.jpg|thumb|250px|[[Prabahasti]])] | |
| − | [[Image:Prabahasti.jpg|thumb|[[Prabahasti]] | ||
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| − | + | [[Vajradharma]], the '[[keeper of secrets]]', compiled the [[Kagyé teachings]] and wrote them down. He then took them to the [[Shankarakuta]] (Tib. ''[[Deché Tsekpa]]'') where they were [[Wikipedia:burial|buried]] in the presence of the great [[dakini]] [[Lekyi Wangmo]]. | |
| − | + | In the [[stupa]] together with the eight caskets, one for each of the [[Kagyé]], there was one additional casket made from [[five different precious materials]] and studded with [[precious]] [[gems]], within which were eight divisions corresponding to the [[eight Kagyé]]. | |
| − | + | Unlike the other teachings which were for the separate [[practice]] of each {{Wiki|individual}} [[deity]], these teachings were for the joint integrated [[practice]] of all eight simultaneously. | |
| − | ==The [[Eight Vidyadharas | + | This casket was put in the centre of the [[eight vajra masters]], without being given to any one in particular. The teachings that came from this {{Wiki|chest}} were the [[Kagyé Deshek Düpa]]: ‘[[The Gathering of the Sugatas of Kagyé]]’. |
| − | [[Image:Manjushrimitra8.jpg|thumb|[[Manjushrimitra]] as one of the [[eight vidyadharas]] | + | |
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| + | When each one of the great [[vajra masters]] who had [[gathered]] at [[Deché Tsekpa—Humkara]], | ||
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| + | <poem> | ||
| + | [[Manjushrimitra]], | ||
| + | [[Nagarjuna]], | ||
| + | [[Padmasambhava]], | ||
| + | [[Dhanasamskrita]], | ||
| + | [[Vimalamitra]], | ||
| + | [[Rambuguhya]] and | ||
| + | [[Shantigarbha]] | ||
| + | </poem> | ||
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| + | —had received their particular {{Wiki|chest}}, they opened them and extracted their respective teachings (see below). | ||
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| + | However none of them were able to open the final casket containing the [[eight sectioned Kagyé Deshek Düpa]], so for seven days the [[vajra masters]] became absorbed together in [[meditative equipoise]], and prayed single-pointedly to the [[dakinis]] to assist them. | ||
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| + | As a result, after the seven days had elapsed, the {{Wiki|seal}} of the last casket sprang free and it opened of its [[own]] accord. | ||
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| + | This is how they were able to extract the teachings of [[Kagyé Deshek Düpa]]. | ||
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| + | Another historical account records how, since this receptacle could not be opened by the ]]eight vajra masters]], it was placed back inside the [[Deché Tsekpa stupa]] and [[Wikipedia:burial|buried]] once again. | ||
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| + | Then at a later date [[Guru Padmasambhava]] returned to open the {{Wiki|seal}} and reveal it. | ||
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| + | When he extracted the [[Kagyé Deshek Düpa]] from the casket, the [[dakinis]] guarding the [[treasure]] asked [[Padmasambhava]] to [[practice]] these teachings and transmit them to others. | ||
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| + | According to yet another account, the [[Vajrakilaya]] teachings were brought out and passed by the [[dakinis]] into the hands of the [[vajra master]] [[Prabhahasti]], who then later transmitted them to [[Guru Padmasambhava]]. | ||
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| + | However, the casket of [[five precious substances]] containing the [[Kagyé Deshek Düpa]] was given directly by the [[dakinis]] to the [[vajra guru]] [[Padmasambhava]]. | ||
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| + | ==The [[Eight Vidyadharas and the Kagyé]]== | ||
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| + | [[Image:Manjushrimitra8.jpg|thumb|250px|[[Manjushrimitra]] as one of the [[eight vidyadharas]])] | ||
{| class="wikitable" style="text-align:left" border="1" cellpadding="5" cellspacing="0" | {| class="wikitable" style="text-align:left" border="1" cellpadding="5" cellspacing="0" | ||
|+According to [[Dudjom Rinpoche]]: | |+According to [[Dudjom Rinpoche]]: | ||
|- | |- | ||
| − | ! Master!! Deity!! Casket | + | ! [[Master]]!! [[Deity]]!! Casket |
|- | |- | ||
| [[Vimalamitra]] | | [[Vimalamitra]] | ||
| − | | [[Chemchok]] || gold | + | | [[Chemchok]] || {{Wiki|gold}} |
|- | |- | ||
| [[Humkara]] | | [[Humkara]] | ||
| − | | [[Yangdak]] || silver | + | | [[Yangdak]] || {{Wiki|silver}} |
|- | |- | ||
| [[Mañjushrimitra]] | | [[Mañjushrimitra]] | ||
| − | | [[Yamantaka]] || iron | + | | [[Yamantaka]] || {{Wiki|iron}} |
|- | |- | ||
| [[Nagarjuna]] | | [[Nagarjuna]] | ||
| − | | [[Hayagriva]] || copper | + | | [[Hayagriva]] || {{Wiki|copper}} |
|- | |- | ||
| [[Padmasambhava]] | | [[Padmasambhava]] | ||
| − | | [[Vajrakilaya]] || turquoise | + | | [[Vajrakilaya]] || {{Wiki|turquoise}} |
|- | |- | ||
| [[Dhanasamskrita]] | | [[Dhanasamskrita]] | ||
| − | | [[Mamo Bötong]] || rhinoceros horn | + | | [[Mamo Bötong]] || [[rhinoceros]] horn |
|- | |- | ||
| [[Rambuguhya]] | | [[Rambuguhya]] | ||
| − | | [[Jikten Chötö]] || agate | + | | [[Jikten Chötö]] || [[agate]] |
|- | |- | ||
| [[Shantigarbha]] | | [[Shantigarbha]] | ||
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| − | It is said that unlike the other [[vidyadharas]], who each received only one of the eight practices, Guru Rinpoche received a practice related to all [[eight Kagyé deities]]. In this | + | It is said that unlike the other [[vidyadharas]], who each received only one of the [[eight practices]], [[Guru Rinpoche]] received a [[practice]] related to all [[eight Kagyé deities]]. |
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| + | In this [[practice Chemchok Heruka]] appears as the [[central deity]] surrounded by the other [[eight deities]] in the [[four cardinal directions]] and four [[intermediate directions]]. | ||
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| + | For example: | ||
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| + | [[Yangdak Heruka]] is in the [[east]], | ||
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| + | [[Yamantaka]] in the [[south]], | ||
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| + | [[Hayagriva]] in the [[west]], and | ||
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| + | [[Vajrakilaya]] in the [[north]]. | ||
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| + | [[Lama Rigdzin]], whose [[practice]] arose specifically for [[Guru Rinpoche]], appears in the south-west, because the central place is taken by [[Chemchok Heruka]]. | ||
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| − | + | Not only did [[Guru Rinpoche]] receive this cycle of teachings focusing on all [[eight Kagyé deities]], he also received [[empowerments]], [[oral transmissions]] and instructions from each of the [[eight vidyadharas]] individually.<ref>{{Nolinking|[[Garje Khamtrul Rinpoche]], ''[[Vajrakilaya teachings]]'', [[Dzogchen Beara]], Oct.2000}}</ref> | |
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| − | Apart from [[King Trisong Detsen]], Guru Rinpoche also transmitted the [[Kagyé teachings]] and empowerments to all of his [[twenty-five disciples]]. Among these, eight showed particular signs of accomplishment in the practice related to one of the [[Kagyé deities]], after their flower had fallen on the corresponding deity in the mandala during the empowerment. Guru Rinpoche gave prophecy and entrusted each one with the complete tantra and sadhana for the | + | ==The [[Kagyé Transmission]] in [[Tibet]]== |
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| + | [[Image:Guru_rinpoche6543c.jpg|thumb|250px|Guru [[Padmasambhava]] ([[courtesy]] of [[Terton Sogyal Trust]])]] | ||
| + | Within the context of [[Kyépa Mahayoga]], [[Guru Rinpoche]] [[taught]] the [[eight great sadhana teachings]] ([[Wyl.]] ''[[sgrub pa bka' brgyad]]''), or [[Kagyé]]. | ||
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| + | These teachings were divided into general and particular. | ||
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| + | 'General' refers to the [[Kagyé]] as a whole, and 'particular' refers to each cycle of the [[Kagyé deities]] individually. | ||
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| + | One cycle is related to [[Yamantaka]], another related to [[Hayagriva]], and so on. | ||
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| + | The general cycle was entrusted to [[King Trisong Detsen]] after [[Guru Rinpoche]] had given him the [[empowerment]] at the [[Samye Chimpu]] [[caves]]. | ||
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| + | These teachings were later revealed as [[termas]] by three of [[Trisong Detsen's]] [[own]] [[incarnations]]: [[Nyang Ral Nyima Özer]], [[Guru Chöwang]] and [[Rigdzin Gödem]]. | ||
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| + | They revealed [[termas]] known as the [[three Kagyé collections]] (Tib. [[Kagyé Nam Sum]]), which are ultimately based on the general [[Kagyé teachings]] that [[King Trisong Detsen]] received from [[Guru Rinpoche]]. | ||
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| + | [[Nyang Ral Nyima Özer]] revealed what is known as ''[[Kagyé Deshek Düpa]]'', [[Guru Chöwang]] revealed the ''[[Kagyé Sangwa Yongdzok]]'' and [[Rigdzin Gödem]] revealed the ''[[Kagyé Rangshar]]''. | ||
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| + | Apart from [[King Trisong Detsen]], [[Guru Rinpoche]] also transmitted the [[Kagyé teachings]] and [[empowerments]] to all of his [[twenty-five disciples]]. Among these, eight showed particular [[signs]] of [[accomplishment]] in the [[practice]] related to one of the [[Kagyé deities]], after their [[flower]] had fallen on the corresponding [[deity]] in the [[mandala]] during the [[empowerment]]. | ||
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| + | [[Guru Rinpoche]] gave {{Wiki|prophecy}} and entrusted each one with the complete [[tantra]] and [[sadhana]] for the cycles they had a connection with. According to the [[Five Chronicles]] they are as follows. | ||
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{| class="wikitable" style="text-align:left" border="1" cellpadding="5" cellspacing="0" | {| class="wikitable" style="text-align:left" border="1" cellpadding="5" cellspacing="0" | ||
|- | |- | ||
| − | ! Disciple!! Deity | + | ! [[Disciple]]!! [[Deity]] |
|- | |- | ||
| [[King Trisong Detsen]] | | [[King Trisong Detsen]] | ||
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|- | |- | ||
| [[Gyalwa Chokyang]] | | [[Gyalwa Chokyang]] | ||
| − | | Hayagriva | + | | [[Hayagriva]] |
|- | |- | ||
| [[Yeshe Tsogyal]] | | [[Yeshe Tsogyal]] | ||
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|} | |} | ||
| − | ==Alternative Translations of 'Eight Kagyé'== | + | |
| − | + | ==Alternative Translations of '[[Eight Kagyé]]'== | |
| − | *Eight Logos | + | |
| − | *Eight Pronouncements | + | |
| − | *Eight Proclamations | + | *[[Eight Herukas]] |
| − | *Eight Sadhana Teachings | + | *[[Eight logos deities|Eight Logos]] |
| − | *Eight Transmitted Precepts | + | *[[Eight Pronouncements]] |
| + | *[[Eight Proclamations]] | ||
| + | *[[Eight Sadhana Teachings]] | ||
| + | *[[Eight Transmitted Precepts]] | ||
| + | |||
==Further Reading== | ==Further Reading== | ||
| − | *[[Chögyam Trungpa]], ''The Lion’s Roar: An Introduction to Tantra'', Collected Works, Volume Four (Boston & London: Shambhala, 1993), Part Two, Chapter 9, | + | |
| − | *[[Garje Khamtrul Rinpoche|Garje Khamtrul Jamyang Dhondup]], 'The Eight Practice-Instructions of Sugatas in the Nyingma Lineage' in ''Tibet Journal'', Vol. XV No. 2, Summer 1990 | + | |
| − | *Tenzin Samphel, 'Les bKa’ brgyad — Sources canoniques et tradition de Nyang ral Nyi ma ‘od zer' in ''Revue d’Etudes Tibétaines'', numéro quinze, Novembre 2008, pp. 251-274 | + | {{Nolinking|*[[Chögyam Trungpa]], ''[[The Lion’s Roar]]: An [[Introduction to Tantra]]'', Collected Works, Volume Four ([[Boston]] & {{Wiki|London}}: [[Shambhala Publications]], 1993), Part Two, [[Chapter]] 9, ‘[[Mahamudra]] And [[Maha Ati]]’, pages 306-319. |
| + | |||
| + | *[[Garje Khamtrul Rinpoche|Garje Khamtrul Jamyang Dhondup]], '[[The Eight Practice-Instructions of Sugatas in the Nyingma Lineage]]' in ''[[Tibet Journal]]'', Vol. XV No. 2, Summer 1990 | ||
| + | |||
| + | *Tenzin Samphel, '[[Les bKa’ brgyad]] — Sources canoniques et [[tradition]] de [[Nyang ral Nyi ma ‘od zer']] in ''Revue d’Etudes Tibétaines'', numéro quinze, Novembre 2008, pp. 251-274}} | ||
{{reflist}} | {{reflist}} | ||
{{RigpaWiki}} | {{RigpaWiki}} | ||
| + | [[Category:Mahayoga]] | ||
[[Category:Kagyé]] | [[Category:Kagyé]] | ||
Latest revision as of 04:35, 4 April 2016
- See also :
- See also :
Kagyé (Wyl. bka' brgyad) or Drubpa Kagyé (Wyl. sgrub pa bka' brgyad; Eng. 'the Eight Great Sadhana Teachings') — the term Kagyé refers to the 'eight' (Tib. gyé) sets of Mahayoga teachings or transmissions (Tib. ka) entrusted to Padmasambhava and to the eight vidyadharas of India.
Among the eight principal deities of the Kagyé mandala, there are five wisdom deities who represent the enlightened body (Tib. ku), speech (Tib. sung), mind (Tib. tuk), qualities (Tib. yönten) and activity (Tib. trinlé) of all the buddhas and three semi-worldly or worldly deities.
The Deities of Kagyé[1]
Yamantaka (enlightened body)
The deity representing the enlightened body is known as Mañjushri Body or Yamantaka.
Although usually Mañjushri represents enlightened speech, here in the Kagyé he represents enlightened body.
Having the nature of Mañjushri this deity appears in wrathful form and is known as Yamantaka.
This is the same as the yidam deity known as Vajrabhairava (Tib. Jikché), on which the followers of the Riwo Ganden tradition (i.e. the Gelugpas) meditate.
Hayagriva (enlightened speech)
Hayagriva is a wrathful manifestation of Avalokiteshvara. Generally, Avalokiteshvara embodies the compassion of all the buddhas, and so he is connected with the enlightened mind, but in his manifestation as Hayagriva he represents enlightened speech.
Yangdak Heruka (enlightened mind)
Vajrasattva is the peaceful form. The wrathful manifestation of Vajrasattva is Yangdak Heruka. He is similar to the deity known as Chakrasamvara (Tib. Demchok), who is practised in the Gelug tradition, and all the deities of the Mother Tantras are included in the practice of Yangdak.
Chemchok (enlightened qualities)
Generally, Chemchok is the chief of the mandala, but here in the Kagyé, Chemchok is the deity who embodies all the buddhas’ enlightened qualities.
Vajrakilaya (enlightened activity)
The deity representing enlightened activity is Vajrakilaya. In peaceful form, he is Vajrasattva, in semi-wrathful form he is Vajra Vidharana (Tib. Dorje Namjom), in wrathful form he is Vajrapani, and in extremely wrathful form he is Vajrakilaya.
These five are 5 wisdom deities.
The Three Worldly Deities
Mamo Bötong is a deity who is in-between (literally ‘on the border’) the wisdom and the worldly deities and neither male nor female.
Jikten Chötö and Möpa Drakngak are worldly deities. They are both the manifestation of Vajrapani, but they appear in the form of worldly deities.
The Mandala of Kagyé
[[Image:TNChemchok.jpg|thumb|left|250px|Chemchok Heruka from the thangka of Tendrel Nyesel)]
Within the general Kagyé cycle, the central deity is Chemchok Heruka. He appears in the centre of the mandala, while the other Kagyé deities appear in the four cardinal and four intermediate directions.
Chemchok Heruka has twenty-one heads and forty-two hands. The two principal hands hold Samantabhadra and Samantabhadri.
His twenty hands on the right side hold the five buddhas of the five families, the eight bodhisattvas, the four male gatekeepers as well as three of the six munis – those who emanate in the three higher realms.
And the twenty left hands hold the five buddha consorts, the eight female bodhisattvas, the four female gatekeepers and the three munis who emanate in the three lower realms.
The deities in the right hands are all male and the deities in the left hands, with the exception of the three munis, are all female.
These forty-two deities are the peaceful deities of the mandala of the hundred peaceful and wrathful deities.
The consort of Chemchok is Namshyalma (Wyl. gnam zhal ma).
She has nine heads and eighteen hands. Her main central hands hold a vajra and skull-cup (Skt. kapala).
The eight hands on her right hold the wrathful manifestations of the eight bodhisattvas, known as the eight gaurima and
then the eight on the left hold the wrathful emanations of the eight female bodhisattvas known as the eight singhama.
In total, there are 725 deities in the mandala of Kagyé:
- Centre - Chemchok (36)
- East - Yangdak Heruka (58)
- South - Yamantaka (59)
- West - Hayagriva (58)
- North - Vajrakilaya (74)
- South East - Mamo Bötong (70)
- South West - Lama Rigdzin (22)
- North West - Drekpa Kundul (32) or Jikten Chötö
- North East - Topden Nakpo (20) or Möpa Drakngak
- Drekpa Kundul is the chief figure in the mandala of Jikten Chötö
- Topden Nakpo is the chief figure in the mandala of Möpa Drakngak
Chemchok, the deity embodying enlightened qualities is an emanation of Samantabhadra, and is therefore the chief of the mandala and appears in the centre. Lama Rigdzin therefore takes the place of Chemchok in the south west, making nine main deities in total.
There are 406 main deities and {{Wiki|retinues}
. To these are added five sets of sixty messengers (ponya) representing body, speech, mind, qualities and qualities. This gives 706. With the twelve tenma of Tibet and the seven mothers there are 725 deities.
The Origins of the Kagyé Teachings According to the Sadhana Class[2]
[[Image:Prabahasti.jpg|thumb|250px|Prabahasti)]
Vajradharma, the 'keeper of secrets', compiled the Kagyé teachings and wrote them down. He then took them to the Shankarakuta (Tib. Deché Tsekpa) where they were buried in the presence of the great dakini Lekyi Wangmo.
In the stupa together with the eight caskets, one for each of the Kagyé, there was one additional casket made from five different precious materials and studded with precious gems, within which were eight divisions corresponding to the eight Kagyé.
Unlike the other teachings which were for the separate practice of each individual deity, these teachings were for the joint integrated practice of all eight simultaneously.
This casket was put in the centre of the eight vajra masters, without being given to any one in particular. The teachings that came from this chest were the Kagyé Deshek Düpa: ‘The Gathering of the Sugatas of Kagyé’.
When each one of the great vajra masters who had gathered at Deché Tsekpa—Humkara,
—had received their particular chest, they opened them and extracted their respective teachings (see below).
However none of them were able to open the final casket containing the eight sectioned Kagyé Deshek Düpa, so for seven days the vajra masters became absorbed together in meditative equipoise, and prayed single-pointedly to the dakinis to assist them.
As a result, after the seven days had elapsed, the seal of the last casket sprang free and it opened of its own accord.
This is how they were able to extract the teachings of Kagyé Deshek Düpa.
Another historical account records how, since this receptacle could not be opened by the ]]eight vajra masters]], it was placed back inside the Deché Tsekpa stupa and buried once again.
Then at a later date Guru Padmasambhava returned to open the seal and reveal it.
When he extracted the Kagyé Deshek Düpa from the casket, the dakinis guarding the treasure asked Padmasambhava to practice these teachings and transmit them to others.
According to yet another account, the Vajrakilaya teachings were brought out and passed by the dakinis into the hands of the vajra master Prabhahasti, who then later transmitted them to Guru Padmasambhava.
However, the casket of five precious substances containing the Kagyé Deshek Düpa was given directly by the dakinis to the vajra guru Padmasambhava.
The Eight Vidyadharas and the Kagyé
[[Image:Manjushrimitra8.jpg|thumb|250px|Manjushrimitra as one of the eight vidyadharas)]
| Master | Deity | Casket |
|---|---|---|
| Vimalamitra | Chemchok | gold |
| Humkara | Yangdak | silver |
| Mañjushrimitra | Yamantaka | iron |
| Nagarjuna | Hayagriva | copper |
| Padmasambhava | Vajrakilaya | turquoise |
| Dhanasamskrita | Mamo Bötong | rhinoceros horn |
| Rambuguhya | Jikten Chötö | agate |
| Shantigarbha | Möpa Drakngak | Zi stone |
It is said that unlike the other vidyadharas, who each received only one of the eight practices, Guru Rinpoche received a practice related to all eight Kagyé deities.
In this practice Chemchok Heruka appears as the central deity surrounded by the other eight deities in the four cardinal directions and four intermediate directions.
For example:
Yangdak Heruka is in the east,
Vajrakilaya in the north.
Lama Rigdzin, whose practice arose specifically for Guru Rinpoche, appears in the south-west, because the central place is taken by Chemchok Heruka.
Not only did Guru Rinpoche receive this cycle of teachings focusing on all eight Kagyé deities, he also received empowerments, oral transmissions and instructions from each of the eight vidyadharas individually.[3]
The Kagyé Transmission in Tibet
[[Image:Guru_rinpoche6543c.jpg|thumb|250px|Guru Padmasambhava (courtesy of Terton Sogyal Trust)]] Within the context of Kyépa Mahayoga, Guru Rinpoche taught the eight great sadhana teachings (Wyl. sgrub pa bka' brgyad), or Kagyé.
These teachings were divided into general and particular.
'General' refers to the Kagyé as a whole, and 'particular' refers to each cycle of the Kagyé deities individually.
One cycle is related to Yamantaka, another related to Hayagriva, and so on.
The general cycle was entrusted to King Trisong Detsen after Guru Rinpoche had given him the empowerment at the Samye Chimpu caves.
These teachings were later revealed as termas by three of Trisong Detsen's own incarnations: Nyang Ral Nyima Özer, Guru Chöwang and Rigdzin Gödem.
They revealed termas known as the three Kagyé collections (Tib. Kagyé Nam Sum), which are ultimately based on the general Kagyé teachings that King Trisong Detsen received from Guru Rinpoche.
Nyang Ral Nyima Özer revealed what is known as Kagyé Deshek Düpa, Guru Chöwang revealed the Kagyé Sangwa Yongdzok and Rigdzin Gödem revealed the Kagyé Rangshar.
Apart from King Trisong Detsen, Guru Rinpoche also transmitted the Kagyé teachings and empowerments to all of his twenty-five disciples. Among these, eight showed particular signs of accomplishment in the practice related to one of the Kagyé deities, after their flower had fallen on the corresponding deity in the mandala during the empowerment.
Guru Rinpoche gave prophecy and entrusted each one with the complete tantra and sadhana for the cycles they had a connection with. According to the Five Chronicles they are as follows.
Alternative Translations of 'Eight Kagyé'
- Eight Herukas
- Eight Logos
- Eight Pronouncements
- Eight Proclamations
- Eight Sadhana Teachings
- Eight Transmitted Precepts
Further Reading
- Chögyam Trungpa, The Lion’s Roar: An Introduction to Tantra, Collected Works, Volume Four (Boston & London: Shambhala Publications, 1993), Part Two, Chapter 9, ‘Mahamudra And Maha Ati’, pages 306-319.
- Garje Khamtrul Jamyang Dhondup, 'The Eight Practice-Instructions of Sugatas in the Nyingma Lineage' in Tibet Journal, Vol. XV No. 2, Summer 1990
- Tenzin Samphel, 'Les bKa’ brgyad — Sources canoniques et tradition de Nyang ral Nyi ma ‘od zer' in Revue d’Etudes Tibétaines, numéro quinze, Novembre 2008, pp. 251-274
Footnotes
- ↑ From a teaching by Garje Khamtrul Rinpoche, Lerab Ling, 12th August 1992
- ↑ Khenpo Namdrol, Vajrakilaya, Dharmakosha, 1997, p. 14—17
- ↑ Garje Khamtrul Rinpoche, Vajrakilaya teachings, Dzogchen Beara, Oct.2000
