Vajrakilaya

Introduction

Vajrakilaya, a prominent deity in Vajrayana Buddhism, is a wrathful heruka yidam deity embodying the enlightened essence of all the Buddhas' activities. Renowned as the most powerful deity for removing obstacles and obscurations, Vajrakilaya is one of the eight deities of Kagye. He is believed to be the wrathful form of Vajrasattva, and a member of Vajra family. Additionally, it is held that Padmasambhava achieved true realization through the practice of Yangdag Heruka, combining it with the transformative practice of Vajrakilaya.

This wrathful deity is often depicted in a feirce form, representing the ability to purify obstructions and cut through ignorance on the way to enlightenment. The word "Vajrakilaya" is made up of two parts: "Vajra," which represents an indestructible diamond or thunderbolt, and "Kilaya" or "Phurba," which refers to a ritual dagger that represents the ability to overcome barriers.

Vajrakilaya is renowned for his cleansing properties, which aid practitioners in overcoming obstacles, bad influences, and defilements on the way to spiritual enlightenment. The deity's furious appearance represents the transformation of negative emotions into enlightened understanding, emphasising the dynamic aspect of spiritual development.

Origin

Vajrakilaya traces its origins back to Tibetan Buddhism's terma (hidden treasure) tradition. According to mythology, Guru Rinpoche (Padmasambhava) concealed the teachings of Vajrakilaya in the eighth century, which were later uncovered by tertons (treasure revealers). The teachings were hidden to protect them and guarantee that they were disclosed at an auspicious moment when they could benefit practitioners greatly. Tertons, also known as spiritual discoverers or revealers, played an important role in bringing these hidden treasures to light. Over the years, numerous tertons have discovered the terma related with Vajrakilaya, so contributing to the spread and practice of this great deity within the context of Tibetan Buddhism.

Historical Background

In ancient India, many practitioners found success through Vajrakilaya's teachings and practices. One of Guru Padmasambhava's key instructors, Vidyadhara Prabhahasti, eventually developed the oral and later treasure teachings disclosed at the Sitavana charnel ground in Vajrakilaya. Prabhahasti passed all of his teachings down to his most important disciple, Guru Padmasambhava. The full power of the Vajrakilaya teachings was revealed by Guru Padmasambhava later in Nepal.

The mythological story, as described in Guru Padmasambhava's biographies, begins with the Mahaguru focusing his purpose towards the ultimate realisation of mahamudra. In quest of a suitable refuge location, the Mahaguru travelled to Nepal, where he met his destined consort, Belmo Shakyadevi, on a charnel ground beneath the Swayambhu Stupa. They proceeded south to the stony caves of Pharping. Guru Rinpoché opened the Yangdak Heruka mandala with Shakyadevi beside him, and they began taking refuge.

As soon as they began practicing, Guru Padmasambhava and his consort were attacked by powerful demons. These difficulties brought the entire country to a state of hunger, epidemics, and disorder. For three years, these forces stopped the rains, causing hunger, illness, and suffering to spread like wildfire across India, Nepal, and Tibet, killing both humans and livestock. These were hard times for the region, and it is generally mentioned that the deeper the practice, the more formidable the challenges.

With chaos spreading everywhere, the Mahaguru resolved to seek help from his Indian gurus. He sent two Newar heart disciples—Jinamitra of Swayambhu and Lady Kunla Kunsashi—to Nalanda, India, to seek methods to stop the demons' destructive activities. In their search, they eventually found one of the Mahaguru's own gurus, the vidyadhara Prabhahasti, who gave the two messengers the rare manuscripts they sought. The Newar followers hurried back, carrying tantras and observations on Vajrakilaya, the deity who represents the Buddha's enlightened activity.The very physical presence of these manuscripts drawing closer had an immediate effect, suppressing the demonic wave that was flowing through the area. All of the necessary conditions were now in place: a chosen spiritual partner, the ideal set of practices, and the right location. The Mahaguru and Belmo Shakyadevi spent three weeks practicing in Asura Cave. They invoked Vajrakilaya together, removing all obstructions to mahamudra's achievement.

A rain of kila daggers fell from the sky, some of which can still be seen today as black kila rock formations around the caves, and realisation was achieved. The terrors that had haunted the land were immediately changed into the most beautiful situations: timely rainfall, plentiful harvests, healthy animals, and healthy humans. As the saying goes, "When you are able to remove all obstacles, there remains no doubt that all siddhis will come." Indeed, Guru Padmasambhava had reached his highest level of realisation yet.

Later, the Kashmiri pandit Vimalamitra and the Newar yogi King Shilamanju joined Guru Rinpoché in Yangleshö. Once each of them had demonstrated success in their Vajrakilaya practice, these three masters discussed and compiled all of the Vajrakilaya teachings they had received, mostly from teachers Indrabhuti, Dhanasamskrita, Shri Singha, and Prabhahasti. The three masters then updated and organised the Vajrakilaya teachings.

Later on, Guru Padmasambhava began using Vajrakilaya to bring down bothersome spirits and bind them to his command, not only in Yanglesho and Asura, but also across Nepal, India, and Tibet.

After firmly establishing Buddhism in Tibet, Guru Padmasambhava passed on the Vajrakilaya teachings to Khandro Yeshe Tsogyal and his foremost followers, who then passed them down orally and hid them as treasures. Thus, the Vajrakilaya teachings spread throughout Tibet, and many practitioners achieved success through the practice of Vajrakilaya.

Iconography

Vajrakilaya is depicted with a blue complexion in a wrathful form alongside his consort, Diptachara. In artistic depictions, he is often portrayed with three faces, six arms, and four legs. All three heads are of different colors: the main face is blue, the right face is red, and the left face is white. He holds a phurba with his main left hand and makes the wish fulfilling Mudra with his main right hand. His remaining right hands hold vajras with five and nine prongs, and a flaming triple wishfulfilling jewel (Trianta) and a trident with his remaining left hand.

He is seen standing on a lotus and dancing, placing two demons or deities under his feet, symbolizing the crushing of obstacles that come in the path to spiritual realization. Around his body, there's a rope with chopped heads hanging by hair, forming a garland. His belly is wrapped in a knee-length loincloth, belted with tiger skin, including tail, claws, and head. The deity wears numerous serpent (naga) ornaments like earrings, bracelets, anklets, a naga rope across his chest (known as a naga girdle), and a naga hairpiece.

Key features of his iconography:

Wrathful form:

Vajrakilaya is often depicted in a wrathful or ferocious form, symbolizing the forceful and dynamic nature of enlightened activity.

Color:

He is often portrayed with a blue-black or dark blue body, representing the overcoming of ignorance and the transformation of negative forces.

Three face:

He is depicted with three heads, and all the faces are of different colors. His portrayal of three heads represents past, present and future. Moreover, his red face symbolizes wisdom, his white face symbolizes compassion, and the middle blue face represents the eradication of ignorance.

Vajra:

He hods vajra with his multiple left arms, symbolizing his strength and invincibility. He is believed to cut through ego and illusions through vajra.

Phurba:

He holds the Phurba with his main left hand. The Phurba is a one-pointed thunderbolt, symbolizing the convergence of wisdom and compassion into one focal point, signifying the piercing strength of compassion and wisdom.

Dancing on deities:

He is seen standing on a lotus and dancing, placing two demons or deities under his feet, symbolizing the crushing of obstacles that come in the path to spiritual realization. It also symbolizes his victory over negative forces and obstacles in the path to enlightenment.

Garland of skulls:

Vajrakilaya is adorned with a garland of severed heads hanging by hair in the rope around his body, representing the transformation of ego and the conquest over the cycle of birth and death.

Tiger skin belt:

His belly is wrapped in a knee-length loincloth, belted with tiger skin, including tail, claws, and head. This belt, crafted from tiger skin, symbolizes his conquest over fear.

Serpent ornaments:

He is often adorned with necklace made up of snakes, symbolizing his ability to transform and subdue negative qualities. The snakes in his necklace symbolizes his protective virtues, as serpent is associated with protection in various cultural and religious contexts.

Vajrakilaya Mantra

“OM VAJRA KILAYA HUM”

The mantra "OM VAJRA KILAYA HUM" invokes Vajrakilaya's transforming and cleansing qualities. The mantra's vibrations are considered to be aligned with Vajrakilaya's enlightened attributes, promoting clarity, strength, and immediate elimination of obstacles. Devotees turn to him seeking guidance on the path to spiritual enlightenment. Vajrakilaya helps by removing obstacles, bad influences, and defilements on the way to the spiritual enlightenment of devotees.