Vajradharma, the 'keeper of secrets', compiled the Kagyé teachings and wrote them down. He then took them to the Shankarakuta, 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, Manjushrimitra, Nagarjuna, Padmasambhava, Dhanasamskrita, Vimalamitra, Rambuguhya and Shantigarbha—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 practise 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
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, Yamantaka in the south, Hayagriva in the west, and 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.
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.
King Trisong Detsen Chemchok Heruka
Namkhé Nyingpo Yangdak Heruka
Nupchen Sangyé Yeshé Yamantaka
Gyalwa Chokyang Hayagriva
Yeshe Tsogyal Vajrakilaya
Palgyi Yeshé Mamo Bötong
Nanam Dorje Dudjom Jikten Chötö
Vairotsana Möpa Drakngak