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Dakini
A ḍākinī (Sanskrit: डािकनी; Tibetan: མཁའ་འ ོ་མ་, Wylie: mkha' 'gro
ma, THL: Khandroma; Mongolian: хандарма; Chinese: 空行母;
pinyin: Kōngxíng Mǔ; alternatively Chinese: 荼 枳 尼 ; pinyin:
Túzhǐní) is a type of sacred female spirit in Hinduism and
Vajrayana Buddhism. The term can also be applied to human
women with a certain amount of spiritual development. The
Sanskrit term is likely related to the term for drumming, while the
Tibetan term means "skygoer" and may have originated in the
Sanskrit khecara, a term from the Cakrasaṃvara Tantra.[1]
Dakinis are often represented as consorts in Yab-Yum
representations. The masculine form of the word is ḍāka, which is
usually translated into Tibetan as pawo "hero" (Wylie: dpa' bo).[1]

The ḍākinī (and the ḍāka) appeared in medieval legends in India

(such as in the Bhagavata Purana, Brahma Purana,
Markandeya Purana and Kathasaritsagara) as a demon in the
train of Kali who feeds on human flesh.[2]

As a key tantric figure, the ḍākinī does appear in Tangmi; the

Tibetan board carving of the ḍākinī
ḍākinī figure disseminated into Japanese culture from Shingon
Vajrayogini.
Buddhism, evolving into the dakini-ten ("ten" means "deva" in
Japanese), becoming linked to the kitsune iconography.

The ḍākinī appears in a Vajrayana formulation of the Buddhist refuge formula known as the Three
Roots. Sometimes she appears as the dharmapala, alongside a guru and yidam.

The dakini, in her various guises, serves as each of the Three Roots. She may be a
human guru, a vajra master who transmits the Vajrayana teachings to her disciples and
joins them in samaya commitments. The wisdom dakini may be a yidam, a meditational
deity; female deity yogas such as Vajrayogini are common in Tibetan Buddhism. Or she
may be a protector; the wisdom dakinis have special power and responsibility to protect
the integrity of oral transmissions"[3]

The archetypal ḍākinī in Tibetan Buddhism is Yeshe Tsogyal, consort of Padmasambhava.[1]

Contents
In Buddhism

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In Tibetan Buddhism
Classes of ḍākinī
In Dzogchen
In Anuttarayoga Tantra
Daka
In Japanese Buddhism
See also
References
Further reading
External links

In Buddhism

In Tibetan Buddhism

Although ḍākinī figures appear in Hinduism and Bon, ḍākinīs occur most notably in Vajrayana
Buddhism and especially Tibetan Buddhism. The khandroma, generally of volatile or wrathful
temperament, acts somewhat as spiritual muse for spiritual practice. Dakinis are energetic beings in
female form, evocative of the movement of energy in space. In this context, the sky or space indicates
śūnyatā, the insubstantiality of all phenomena, which is, at the same time, the pure potentiality for all
possible manifestations.

Classes of ḍākinī

Judith Simmer-Brown, based on teachings she received from Tibetan lamas,[4] identifies four main
classes of ḍākinī. These follow the twilight language tradition of esoteric Buddhism in referring to
secret, inner, outer and outer-outer classes of ḍākinīs.

1. The secret class of ḍākinī is prajnaparamita (Tibetan yum chenmo), the empty nature of reality
according to Mahayana doctrine.
2. The inner class of ḍākinī is the ḍākinī of the mandala, a meditational deity (Tibetan:yidam) and
fully enlightened Buddha who helps the practitioner recognise their own Buddhahood.
3. The outer ḍākinī is the physical form of the ḍākinī, attained through completion stage tantra
practices such as the Six Yogas of Naropa that work with the subtle winds of the subtle body so
that the practitioner's body is compatible with an enlightened mind.
4. The outer-outer ḍākinī is a ḍākinī in human form. She is a yogini in her own right but may also be
a karmamudrā, or consort, of a yogi or mahasiddha.

Dakinis can also be classified according to the Trikaya, or three bodies of buddhahood.

1. The Dharmakāya ḍākinī, which is Samantabhadrī, represents the dharmadhatu where all
phenomena appear.
2. The Sambhogakāya ḍākinīs are the yidams used as meditational deities for tantric practice.

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3. The Nirmanakāya ḍākinīs are human women born with special potentialities; these are realized
yoginis, consorts of gurus, or even all women in general as they may be classified into the Five
Buddha Families.[5]

In Dzogchen

When considered as a stage on the Vajrayana Path, the ḍākinī is

the final stages: the first is the guru, which corresponds to the
initial realization of the true condition of reality, as this is
introduced by the guru in the empowerment, if the disciple
obtains what the Inner Tantras call peyi yeshe (Wylie: dpe yi ye
shes) or the clarity of shunyata. The second is the devata, which
corresponds to the meditation insofar as the devata is the method
used for developing the state discovered in the initial realization of
the true condition of reality. The third stage is the ḍākinī insofar
as the ḍākinī is the source of the activities based on the realization
of the guru and the meditation of the devata.

In Dzogchen these three correspond to tawa (lta ba), gompa

(sgom pa) and chöpa (spyod pa): the first is the direct vision of
the true nature of reality rather than an intellectual view of reality,
as is the case with the term in other vehicles; the second is the Dancing ḍākinī, Tibet, c. 19th
continuity of this vision in sessions of meditation; and the third is century
the continuity of this vision in everyday activities. As a tantric
practice, imperfections are utilised to make the vision
uninterrupted. As the Base, the ḍākinīs are the energies of life; as the Path, they are the activities of
advanced practitioners; as the Fruit, they are the actionless activities of realized Masters.[5]

In Anuttarayoga Tantra

Being associated with energy in all its functions, ḍākinīs are linked with the revelation of the
Anuttarayoga Tantras, which represent the path of transformation, whereby the energy of negative
emotions or kleshas, called poisons, is transformed into the luminous energy of enlightened awareness
yielding the most profound experience of clear light. Thubten Yeshe explains:

When the completion stage practices have been mastered and we have gained control over
our subtle energy winds and so forth, there will come a time when the dakas and dakinis
will come... physically embracing such a consort is necessary to bring all the pervading
energy winds into the central channel, a prerequisite for opening the heart center and
experiencing the profoundest level of clear light.[6]

Daka

In some instances, the terms ḍāka and ḍākinī have been used for practitioners of tantric yoga
themselves. In other instances, just ḍākinī was used for female practitioners, while male practitioners
were just known as yogi. Padmasambhava was known as a yogi and Yeshe Tsogyal, a Tibetan princess,
yogini and consort of Padmasambhava, as a ḍākinī.

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Miranda Shaw, associate professor of religion at University of Richmond, said in an interview in 1995,
"In Sanskrit there is only one word, Dakini. There are only female Dakinis... there is no male Dakini. It
is an impossibility and a contradiction in terms."[7]

Whereas Jan Willis in the chapter Ḑākinī; Some Comments on Its Nature and Meaning points out
that "'she' is not 'female'. Though the ḍākinī assuredly most often appears in female form... this is but
one of the myriad of ways Absolute Insight chooses to make manifest its facticity".[8]

Tibetan Lamas trained in the Gelug school, such as Sermey Khensur Lobsang Tharchin[9] and Kelsang
Gyatso,[10] and those of the Karma Kagyu school such as Khenpo Karthar Rinpoche,[11] write freely of
"dakas and dakinis". Thubten Yeshe clarifies their meaning: "what are dakas and dakinis? Simply
speaking they are males and females who possess advanced experiences of tantric transformation and
control and are therefore able to increase the blissful wisdom of a highly qualified practitioner".[12]

In Japanese Buddhism

Although the ḍākinī imagery appears to have come to Japan via Kūkai's
introduction of Tangmi in Shingon Buddhism in the early 9th century;
her form appears more like the ḍākinīs of Hindu iconography than those
found in Tibetan Buddhism.[13] During the decline of the Heian period,
the ḍākinī image was mixed together with images of foxes and half-naked
women, acquiring the names Dakini-ten ( 荼 枳 尼 天 , Dakini-deity),
Shinkoō-bosatsu (辰狐王菩薩, Star Fox Queen-Bodhisattva), and Kiko-
tennō (貴狐天王, Noble Fox-Heavenly Queen). In the Middle Ages, the
Emperor of Japan would chant before an image of the fox Dakini-ten
during his Enthronement, and both the shōgun and the emperor would
venerate Dakini-ten whenever they saw it, as it was a common belief at
the time that ceasing to pay respects to Dakini-ten would cause the
immediate ruin of the regime.

Although Dakini-ten was said to be a powerful Buddhist deity, the images

and stories surrounding it in Japan in both medieval and modern times
are drawn from local kitsune mythology. The modern folk belief, often
printed in Japanese books about religion, is that the fox image was a
substitute for the Indian jackal, but the jackal is not associated with Dakini-ten in Japan
Dakini anywhere. As another example of the connection between Dakini- She always appears in the
ten and the government of Japan, in the Genpei Jōsuiki it is claimed that form of riding on a white
Taira no Kiyomori met a kitsune on the road and that his subsequent fox. 1783
performance of Dakini-ten rites caused him to rise from an unimportant
clan leader to the ruler of the entire nation.[14] In the early modern
period, the ḍākinī rite devolved into various spells called Dakini-ten, Atago Gongen. Those who felt
wronged in their village could go to a corrupt yamabushi who practiced black magic, and get him to
trap a kitsune and cause it to possess a third party.[15] Reports of possession became especially
common in the Edo and Meiji periods. For details, see kitsunetsuki.

See also
Angel

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Apsara
Daayan
Houri
Index of Buddhism-related articles
Peri
Secular Buddhism
Tibetan Buddhism

References
1. Jr., Robert E. Buswell; Ziegler, Donald S. Lopez Jr.; with the assistance of Juhn Ahn, J. Wayne
Bass, William Chu, Amanda Goodman, Hyoung Seok Ham, Seong-Uk Kim, Sumi Lee, Patrick
Pranke, Andrew Quintman, Gareth Sparham, Maya Stiller, Harumi (2013). Princeton Dictionary of
Buddhism. Princeton, NJ: Princeton University Press. ISBN 9780691157863.
2. Monier-Williams, A Sanskrit Dictionary 1899
3. Simmer-Brown, Judith (2002). Dakini's Warm Breath:The Feminine Principle in Tibetan Buddhism.
Shambhala Publications Inc. pp. 139–40. ISBN 978-1-57062-920-4.
4. Simmer-Brown, Judith (2002). Dakini's Warm Breath:The Feminine Principle in Tibetan Buddhism.
Boston and London: Shambhala Publications Inc. pp. 69–79. ISBN 978-1-57062-920-4.
5. Cf. Capriles, Elías (2003/2007). Buddhism and Dzogchen"BDZ E Version" (https://web.archive.org
/web/20110717191240/http://webdelprofesor.ula.ve/humanidades/elicap/en/uploads/Biblioteca/bdz
-e.version.pdf) (PDF). Archived from the original (http://webdelprofesor.ula.ve/humanidades/elicap/
en/uploads/Biblioteca/bdz-e.version.pdf) (PDF) on July 17, 2011. Retrieved July 17, 2011., and
Capriles, Elías (2006/2007). Beyond Being, Beyond Mind, Beyond History, vol. I, Beyond Being[1]
(http://webdelprofesor.ula.ve/humanidades/elicap/en/Main/Bb-bm-bh)'
6. Yeshe, Lama (2001). Introduction to Tantra: The Transformation of Desire (https://books.google.co
m/?id=faidv-oW7P0C). Wisdom Publications. p. 135. ISBN 978-0-86171-162-8.
7. Powers, Tashi. "Interview with Miranda Shaw" (http://www.enlighteningtimes.com/index.php?option
=com_content&view=article&id=49&Itemid=70). Enlightening Times. Retrieved 2012-09-21.
8. Willis, Janice D. (1995). Feminine Ground: Essays on Women and Tibet (https://books.google.com
/?id=KNhidgjO4RAC&printsec=frontcover&dq=feminine+ground#v=onepage&q=feminine%20grou
nd&f=false). Snow Lion Publications. pp. 57–96. ISBN 9781559390521.
9. Tharchin, Sermey Khensur Lobsang (1997). Sublime Path to kechara Paradise: Vajrayogini's
Eleven Yogas of Generation Stage Practice (https://books.google.com/?id=JvUwAAAACAAJ&dq=
sublime+path+to+kechara). Howell, New Jersey: Mahayana Sutra and Tantra Press. p. 94.
ISBN 978-0-918753-13-7.
10. Gyatso, Kelsang (1999). Guide to Dakini Land: The Highest Yoga Tantra practice of Buddha
Vajrayogini (https://books.google.com/?id=NHAj4NV-3i8C&dq=guide+to+Dakini+Land). Tharpa
Publications. p. 188. ISBN 978-0948006-39-5.
11. Karthar Rinpoche, Khenpo (2006). Karma Chakme's Mountain Dharma, Vol 2 (https://books.googl
e.com/?id=OksX-pfDF4wC&dq=chakme+vol+2). KTD Publications. p. 289.
ISBN 978-0-9741092-1-3.
12. Yeshe, Lama (1999). Introduction to Tantra: The Transformation of Desire (https://books.google.co
m/?id=faidv-oW7P0C). Wisdom Publications. p. 135. ISBN 978-0-86171-162-8.
13. Boscaro, Adriana (2003). Rethinking Japan: Social Sciences, Ideology and Thought (https://books.
google.com/?id=kO0tUpCViA8C). Curzon Press. p. 330. ISBN 978-0-904404-79-1.

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14. Smyers, Karen Ann (1999). The fox and the jewel: shared and private meanings in contemporary
Japanese inari worship (https://books.google.com/books?id=cavXAAAAMAAJ). University of
Hawaii Press. p. 84. ISBN 978-0-8248-2058-9.
15. Blacker, Carmen (1999). TheCatalpa Bow: A Study of Shamanistic Practices in Japan (https://boo
ks.google.com/?id=x00iI9ApEQYC&printsec=frontcover#v=onepage&q&f=false). Psychology
Press. ISBN 978-0-203-34713-3.

Further reading
Campbell, June (1996). Traveller in Space: In Search of the Female Identity in Tibetan Buddhism.
George Braziller. ISBN 978-0-8076-1406-8.
English, Elizabeth (2002). Vajrayogini: Her Visualizations, Rituals, and Forms. Wisdom
Publications. ISBN 978-0-86171-329-5.
Haas, Michaela (2013). Dakini Power: Twelve Extraordinary Women Shaping the Transmission of
Tibetan Buddhism in the West. Snow Lion. ISBN 978-1559394079.
Norbu, Thinley (1981). Magic Dance: The Display of the Self Nature of the Five Wisdom Dakinis
(2nd ed.). Jewel Publishing House. ISBN 978-0-9607000-0-4.
Padmasambhava; Kunsang, Erik Pema (tr.) (1999). Dakini Teachings (2nd ed.). Rangjung Yeshe
Publications. ISBN 978-962-7341-36-9.

External links
Dakini Power: Twelve Extraordinary Women Shaping the Transmission of Tibetan Buddhism in the
West (http://www.dakinipower.com/)
Dakini and the Female Spirit (http://www.dakini.demon.co.uk/)
Dakini on khandro.net (http://www.khandro.net/dakini_khandro.htm)
Black Dakini – The Dark Face of the Void (http://www.buddhanature.com/buddha/blackdakini.html)
75. Senge Dongma, the Lion-Headed Dakini (http://www.keithdowman.net/art/nyingmaicons/ni75.h
tm)

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