Within the Sakya tradition, ritual life is shaped above all by the Lamdré, the “Path and its Fruit” cycle based on the Hevajra Tantra. This is not a single ceremony but an extensive sequence of empowerments, explanations, and contemplative instructions that may unfold over a prolonged period. Distinct Lamdré styles, such as the more public Lamdré Tsogshe and the more intimate Lamdré Lobshe, embody different modes of transmission while sharing a common Hevajra-centered vision. These ritual transmissions are closely tied to the Indian siddha Virūpa, whose presence permeates Sakya lineage supplications, guru-yoga, and feast practices. In this way, the Lamdré functions as both a liturgical and contemplative framework that gives Sakya ritual its characteristic flavor.

Around this core, the Sakya school maintains a rich array of tantric rites, especially those centered on Hevajra and his consort Nairātmyā. Daily practices, elaborate drubchens, and group sādhanas employ liturgies, melodies, and mandala constructions that are recognized as distinctively Sakya. The Thirteen Golden Dharmas, a revered collection of esoteric instructions and tantric practices, further define the tradition’s ritual identity, even though their details are carefully guarded. Closely related are Sakya-specific Vajrakīlaya practices, which, while sharing the general Tibetan Buddhist focus on removing obstacles and negativity, follow particular lineages and sādhanas associated with the Khön family heritage.

Protector rituals also bear a uniquely Sakya stamp. Panjaranātha Mahākāla, in both six-armed and four-armed forms, stands at the center of elaborate protective ceremonies that include distinctive mandala constructions, torma offerings, and liturgical patterns. Ekajaṭī and other protectors connected with the Khön lineage receive special veneration, and certain Mahākāla practices are linked to historic sites such as Gonkhar monastery. These protector rites are not merely defensive measures; they are woven into the rhythm of monthly and annual observances that sustain the community’s spiritual commitments.

Finally, the Sakya tradition cultivates lineage-focused guru and dakini practices that reinforce its historical continuity. Guru-yoga devoted to the Five Founding Masters, as well as Vajrayoginī practices preserved in Sakya-specific redactions, are integrated with the Lamdré view and meditation. Monastic ceremonies, including the enthronement of the Sakya Trizin, follow protocols that highlight the authority of the throne-holder and the distinct roles of the Dolma Phodrang and Phuntsok Phodrang houses. Even in collective pujas, one encounters chant styles, drum rhythms, and ritual choreography that signal a Sakya identity, where scholarly precision and tantric depth are brought together in a single ritual ethos.