In Diamond Way Buddhism, the female aspect corresponds to emptiness, wisdom, and space; the male aspect corresponds to momentum, joy, and activity for the benefit of all beings. These male and female qualities are descriptions of the nature of mind. They are different aspects of mind, just as form and emptiness are connected inseparably as two sides of the same coin. We all carry female wisdom and male activity within ourselves; they are the essence of mind and share the same nature. Through this method of opening up to male and female buddhas in union-which is only known in Diamond Way Buddhism—we try to experience ourselves as not separate from others and to overcome the distinction between inside and outside. In this way, we strengthen mind’s ability to experience the habitual stream of mental and bodily impressions as not separate from one another, something that we normally cannot do because of our very strong dualistic ideas. Realizing the nature of mind requires all aspects because reaching full enlightenment means to overcome dualistic thinking. Therefore, degrading thoughts and actions against the opposite sex would block a practitioner in his or her development.
In Diamond Way Buddhism, the ability or potential of mind to penetrate the nature of things is symbolized by a naked, dancing woman who is called a sky walker (Tib. khandroma; Skt. dakini). Originally, the term dakini stems from the Indian language and was an expletive for women who allegedly had magical abilities or could harm others. This corresponds to the term witch in medieval Europe. In Tibetan, dakini is translated as khandroma. Kha means “the space of the sky,” an image of emptiness; dro means “walking or moving”; and ma means female or woman. So, literally, the term means “she who walks in space,” which in common parlance became “sky walker” or “spacewalker.”
In texts or images, the sky or space of a dakini is a symbol for shunyata (Skt., literally: “emptiness”)—the space-like nature of all phenomena—which at the same time embodies the potential for all emanations from that space. Usually, dakinis sit, stand or dance. This shows that they take part in the world or, from a spiritual point of view, that they abide in both the cycle of death and rebirth (samsara) and in the state of liberation from the cycle of suffering (nirvana). The dancing movement symbolizes the movement of thoughts. The activity of “being in space” is a spontaneous expression of the nature of mind, and her nakedness shows the recognition of unveiled truth.
On the absolute—or enlightened—level, wisdom means the perfect ability to distinguish between the nature of phenomena and the way they appear. On the relative—or non-enlightened-level, it means understanding how things are interconnected. From the viewpoint of Diamond Way Buddhism, wisdom has always been there. It is only the fact that we have not yet fully developed our potential that makes us take things personally, and so we suffer.
On the way to enlightenment, the general experiences of unpleasant states of mind are recognized as wisdom; that is, the five respective kinds of buddha wisdom that are associated with the five buddha families are revealed. Also, identifying with the four buddha activities of pacifying, enriching, fascinating and powerfully-protecting induces an inner process.
This process can be very pleasant and affirming, but it can also turn one’s entire view of the world upside down, destroying deep-rooted habits and patterns of thinking. Here it is always a question of how much one is prepared to accept these processes and use them for one’s full development.
On the path to enlightenment, one recognizes mental states that cause suffering as enlightened qualities; for example, one does not take anger as an expression of a disturbing emotion or as “destructive” in a negative sense, but rather as wisdom. The protective aspects of mind stand for energies that are as necessary and helpful for enlightenment as are all the others. What is destroyed are the rigid ideas that block full development. It is the illusory ego of the practitioner that feels attacked and hurt. To overcome self-delusion in the form of an I, it is essential to accept the protective as well as the enriching, fascinating, and pacifying energies as having equal importance. This is very important for meditation practice.
Khyungpo Naljor wrote that a dakini—the embodiment of wisdom—is ultimately nothing but one’s own mind. It is that part inside us that shows us solutions, even though they do not seem really comfortable. For example, illustrations of snarling female beings do not express negative or harmful activities at all but represent the transformation of harmful states of mind (Tib. nyon mong) like anger, pride, attachment, jealousy and ignorance.
If we learn simply to be aware in the moment while things are happening and to see each situation beyond concepts, without any veils, and to freely handle the conditions at hand, then hate and anger (which are both forms of aversion) are transformed. Since all experience is perceived as seen in a mirror, it is also called mirror-like wisdom.
If one recognizes that nothing is something in itself—that all external and internal phenomena arise from countless conditions, are constantly changing, dissolving, vanishing in space, and becoming something else—then there arises equalizing wisdom. Here, one experiences the wealth of possibilities that can appear, and any conception of “better” or “worse” is no longer necessary. With that, the constraints of exclusive pride dissolve.
If processes can be experienced both individually and as part of a whole, this is an expression of discriminating wisdom. It arises from dissolving attachment and craving, the state in which we constantly try to give our ego something better, nicer, greater, or more important in order to feel complete.
All-accomplishing wisdom means the ability to see every situation in a way that is useful for others since one has learned from experience. Therefore, it is also often called the wisdom of experience. It arises by cutting through jealousy: the confused idea that one has a special claim to the world—which then must be defended—puts us in a position in which we are always preoccupied with rushing ahead in our thoughts or trying to cling to what is past. The wisdom of experience is compared to a sword that cuts through everything that does not belong together and, therefore, brings about the required clarity. It takes away what is disturbing and thereby protects what is important.
If we understand deep within ourselves that we are not separate from anything, since space and energy are connected at all times and places, then ignorance and confusion dissolve. A state becomes possible that is beyond everything personal, a self-arising and direct experience, a feeling for the possibilities of space as well as for more awareness; and we open ourselves toward all-pervading wisdom, or space-like wisdom.1
The female principle, as the ultimate quality of space, appears as a dakini without physical form, but also as physically existing women. This is how we can understand the term dakini as a description for female partners on the way to enlightenment. In Tibet, these highly realized women were considered bodhisattvas (Tib. changchub sempa, literally “those who strive for enlightenment”) who consciously took bodily form so that their students could perceive them. As people of flesh and blood, they experience development and inspire and help people on their way. Living buddhas were and are not bound to the world of phenomena like common people, and therefore it is said that dakinis can fly through space. Their emanations as partners on the way transmit various meditations, inspire practitioners, protect the teachings, and show pacifying, enriching, fascinating, and protecting activity for living beings, in various skillful ways. These four modes of action are also the four activities of a buddha; they are regarded as the expression of the male principle of joy, power and momentum:
The pacifying activity expresses itself through the ability to satisfy others and, in this way, open them up for new experiences. One is able to give people warmth and affection.
Enriching actions correspond to the ability to see possibilities and talents in others and show them the richness of life. They have the effect of connecting people and, therefore, reach many beings.
The fascinating activity shows itself through the ability to touch people and show them their inner strength and new possibilities for development. Fascinating activity demonstrates enlightened qualities that open people up very quickly and inspire them to do the same.
Finally, protecting activity shows itself through the ability to act imperturbably and give others lasting confidence; when all others have already given up, one is still able to help and protect others.
Often, women, in general, are called dakinis. This indicates that they can support and guide us through daily life as a dakini guides us through meditation. That is, they can add their beyond-personal wisdom to each situation and actively take part in life.2
When presented in visual images, peaceful dakinis sit, stand or dance on a moon disc, a symbol for the purity of the methods that are used. They wear precious ornaments, which symbolize five of the Six Liberating Actions (Tib. Pa rol tu djin pa; Skt. Paramitas) on the way to enlightenment. Necklaces stand for generosity, bracelets and anklets for meaningful human behavior, and earrings for patience. The hair decoration means joyful effort, and the belt signifies meditation.
Since dakinis themselves are an expression of wisdom, they show no special attribute for the sixth liberating action, wisdom; for only if the different liberating actions are executed with wisdom do they lead to highest insight.
The dakinis’ ornaments remind us that the more we produce love, compassion, sympathetic joy and equanimity—the four qualities of enlightenment—for the benefit of others and ourselves (i.e., our inner attitude), the more effortlessly they are expressed in everything we do.
Generosity commonly means sharing material things, but also sharing our strength and joy; this creates trust and openness, and every encounter becomes enriching. Meaningful behavior means avoiding the causes for difficulties and being generally useful; this keeps mutual human exchange going, and everything can grow. Patience helps us to endure all kinds of difficulties since these will inevitably dissolve; it is an inner protection because those who remain relaxed cannot be disturbed by anything. If we give our best for others and ourselves, every effort becomes joyful. During meditation, through effortless concentration, one experiences how thoughts and emotions arise and disappear again, which brings about the necessary space and freedom to experience things the way they really are. When one finally recognizes that the doer, the thing done and the receiver are parts of the same totality, wisdom unfolds fully.
Powerfully-protecting dakinis stand or dance on a sun disc, which symbolizes the purity of insight. Their bodies are covered in ashes. Their five kinds of ornaments are sometimes made from bones, which are held together by hinges of gold. They wear animal or human skins around their hips.
If a female buddha has a crown, its five prongs correspond to the five buddha families with their different buddha aspects, which are different aspects of one and the same enlightened principle. The pure essence is symbolized by the central male aspect of the family, and the consorts of the buddhas symbolize the five purified elements. The associated dakinis embody the previously mentioned transformation of different harmful mental states into wisdom.
The center of the Diamond family is occupied by The Unshakeable (Tib. Mikyopa), representing the pure essence of form, and his consort Gyema (Tib.), representing the purified element of water. The Jewel-born (Tib. Rinchen Djungden) in the center of the Jewel family shows the pure essence of emotion, and his consort Mamaki (Tib.) shows the purified element of earth. The pure essence of discrimination is symbolized by Limitless Light (Tib. Öpame) in the center of the Lotus family; his consort Karmo (Tib.) symbolizes the purified element of fire. The Buddha Perfection of Beneficial Activity (Tib. Donyo Drubpa) belongs to the Action family and is an expression of the essence of mental activity; his consort Damtsig Drolma (Tib.) shows the purified element of wind. In the center of the Buddha family stands the Radiant One (Tib. Nampar Nangdse), showing the pure essence of consciousness, and Yongtsung (Tib.), shows the purified element of space. The buddha families are also associated with colors, directions, seasons, and other aspects of the world of phenomena.
The dakinis’ activity is directly connected to the meditations on male or female buddha aspects in union. These special tantras were taught by Buddha at three places: Sravasti, Vaishali, and Amaravati. The Tibetan Chronicle of Pema Karpo, by the historian Pema Karpo (1527–1592), places one of these locations in Uddiyana (Tib. Urgyan) in the northwest of late, ancient India. Sources report that Buddha visited Uddiyana when invited by the high king Indrabodhi I. The latter asked for advice on his way toward enlightenment, which would allow him not to shut out the world and continue holding his office for the benefit of the population. Buddha first gave him teachings for what is today called Theravada, which enables practitioners to avoid causing harm. But Indrabodhi was not happy with that because, as a king, he also had to make unpopular decisions to protect the nation as a whole. Moreover, he did not want to live without a direct exchange with women. Therefore, Buddha put veils over the minds of the monks who were with them and taught Indrabodhi, a special meditation which is only known in the Diamond Way. During the exercise the king first identified with a buddha aspect and then united with his consort whom he also envisioned as a buddha aspect. In this way, he completely opened up, and perfect insight became possible.
All in all, the Indrabodhi dynasty had eight kings of the same name and lasted about 1,200 years, from around 500 BCE to 700 CE. Three of them are regarded as realized masters who built a Buddhist kingdom that protected Buddha’s teachings, especially the teachings on the nature of mind. It is said that during the reign of these three Indrabodhis, Diamond Way methods were practiced throughout the whole country.
The Chinese pilgrim Huen Tsiang passed through Uddiyana around 630 CE on his way to India. Thanks to his report, today we have a vivid impression of the country, where life was totally permeated by Diamond Way Buddhism and meditations on united buddha aspects. The traveler described a country that was surrounded by distant snow-covered, craggy mountains. In the valleys, he often saw the golden roofs of public institutions and meditation halls, where specially educated people preserved huge archives in which handwritten books recounted the knowledge of humanity that was collected there. Here he also found the unique retreat places of wise women, especially venerated communities that dedicate themselves to the development of all capacities of mind.
In the cities, merchants unceasingly offered their goods, showing the whole wealth of Asia: silk from China, soft cashmere from Kinnaur, rubies and emeralds from south India and Ceylon, radiant white pearls from the legendary isle of Bahrain, finest copperware from the Himalayas, orange-colored saffron from nearby Kashmir, a large selection of spices from Indonesia, and elaborate wood carvings from Nepal. From Persia came precious wooden inlays, delicate jewelry and artful poetry. Medical remedies and lapis lazuli were imported from Bactria, and from Greece the knowledge from even further remote Western countries.
Huen Tsiang’s picture of Uddiyana describes waterfalls that rushed down from streams originating high up in the frozen lakes of the snowy mountains, landscapes with untouched ponds that were overflowing with fish, and lush green meadows where a wide variety of wildflowers bloomed. In this description, all people near and far talked about a magical place, the hidden flower garden of the wise and compassionate Buddha—a land rich in gold, iron, and other precious minerals and blessed with plentiful, well-fed herds of cattle and trees that could barely carry the many fruits they bore. On the hills, Huen Tsiang saw a dense forest and, in the valleys, blooming fields. Throughout the year, the temperature was never too low or too high.
People treated one another in a friendly, caring and supportive manner, and one can well imagine that these even-tempered people were only rarely involved in armed conflicts. They built a society that was very open toward other cultures; as Huen Tsiang said, “They love to absorb knowledge and abilities.”
With the help of the Chinese pilgrim’s report, we learn the names of the different valleys and territories of Uddiyana: Hurmudzu, Rukma, Sikhadhara, Dhanakosa, and others. The different administrative districts were governed by aristocratic lieges under the supreme reign of the sovereign monarch, who was repeatedly referred to as the “Great Indrabodhi.”
Today, we find the area of the historical Uddiyana in the mountains of northern Pakistan, north of Peshawar, at the border with Afghanistan, in the valleys of Dir, Pangkora, Bunir, Bijawar, Chitral and Swat. Huen Tsiang mentions that the capital was the city of Mangalakosh, today’s Minorga, where, according to Nepalese reports, in the ninth century there stood a great meditation hall of the king, which was dedicated to the buddha aspect Diamond in Hand (Skt.Vajrapani, Tib. Channa Dorje).
To date, archaeologists have been unable to find any significant evidence to help illustrate what life was like in the kingdom of Uddiyana and the neighboring region, since everything has long been destroyed, save for some written documents. One of the few exceptions is the Buddhas of Bamiyan site, where the remainders of the fifty-three and thirty-five meter high Buddha statues were carved into the side of a cliff, located in Bamyan, Afghanistan, in the province of Kabul, west of Peshawar. They are part of a huge monastic site made up of caves from between the third and sixth centuries, but were willfully vandalized in March 2001. The United Nations Educational, Scientific and Cultural Organization (UNESCO) declared the statues a global cultural heritage site in 2003. A group of scientists led by Professor Zemaryali Tarzi of the University of Strasbourg, France, think that there is a third statue beneath the ground of the Bamyan valley, which depicts a sleeping Buddha stretching more than 300 meters long. The researchers have information that this statue had been covered with soil to protect it from the Muslim invaders in the eighth century. According to the British media, Tarzi claims that this Buddha would be the “eighth wonder of the world and the world’s biggest statue,” if it could be unearthed. Even though the Indrabodhi’s kingdom has long gone, Uddiyana is still well known among Tibetans today as the land of the dakinis, a kingdom of extraordinary beauty and independent women.
It is said that the first Indrabodhi had been a direct student of Buddha and that he received numerous tantric teachings from him. Lakshminkara, the sister of the middle king Indrabodhi, received an extensive Buddhist education at court and spread Buddha’s teachings far across the country’s borders. A great number of meditation masters from India visited Uddiyana to learn the meditations on united buddha aspects.
A story from the second century describes how Nagarjuna discovered the Buddhist tantras beside the stupa at the lake of Danakosha. Nagarjuna3 returned to India and transmitted the teachings to everyone who was open to them. The most recent of the three Indrabodhis is said to have been the patron of the meditation master Guru Rinpoche (Skt. Padmasambhava). Guru Rinpoche first lived together with Princess Mandarava from the Buddhist kingdom of Zahor in India, and in the eighth century, spread the teachings together with Yeshe Tsogyal in her homeland of Tibet.
Many biographies describe how practitioners encounter dakinis when they are at the transition point between a conceptual approach to Buddha’s teachings and insight gained through direct experience. In this context, various texts depict a so-called “twilight world” and a corresponding “twilight language.” This illustrates that dakinis appear at places of change, in the time between unconsciousness and consciousness, during the time of twilight, when light comes from two sources. What is meant here is a realm of nuance, in which the world expresses many different shades of gray and the principle of both/and rules. The meditation master Milarepa called the oral teachings of the Karma Kagyu lineage the “breath of the dakinis.”
The dharma treasures (Tib. terma) are also connected with the dakinis. An example is the texts that Yeshe Tsogyal and her Indian partner Guru Rinpoche hid at various places. These texts were later found by treasure finders (Tib. tertons) for the benefit of later generations and were directly translated into Tibetan. By omitting certain characters or whole syllables, they formed a special code from which its complex meaning could not be completely solved without direct transmission by a teacher. Additionally, there are hidden treasures within the different elements. So-called mind treasures are also known. These are teachings from Guru Rinpoche and the Karmapas that were put into the minds of individual students, so they would remember them in later rebirths at times when these teachings would be beneficial. Termas include transmissions arising from unadulterated visions, as they appear, for example, in stories of female buddhas.
- See also the explanations on the liberating kinds of wisdom, in Lama Ole Nydahl, Buddha & Love: Timeless Wisdom for Modern Relationships (San Francisco: Diamond Way Press, 2012). ↩︎
- For a comprehensive description of how Buddha recommended women and men should help one another to enter a realm of happiness, see Lama Ole Nydahl, ibid. ↩︎
- Historians know of two Nagarjunas: one lived in the second century and founded the philosophy of the Great Middle Way; the other lived in the eighth or ninth century and is regarded as one of the eighty-four Mahasiddhas. ↩︎
