The concept of the ḍākinī differs depending on the context and the tradition.
A ḍākinī in Hinduism is a demon and in Buddhism is a type of female spirit.
In Japan it is difficult to trace the exact origins of the Japanese Dakiniten cult but it flourished mainly via the network of Inari worship and vice versa.
The concept of the ḍākinī somewhat differs depending on the context and the tradition.
In Nepalese and Tibetan Buddhism, Dakini can refer to both what can be best described as fierce-looking female embodiments of enlightened energy and to human women with a certain amount of spiritual development, both of which can help Tantric initiates attaining enlightenment.
The ḍākinī appears in a Vajrayana formulation of the Buddhist refuge formula known as the Three Roots. Sometimes she .
Machig Labdron is a founder of the Cho Tradition of Tibetan Buddhism. Machig Labdron was a renowned 11th-century TibetantantricBuddhist practitioner, teacher, and yogini who originated several Tibetan lineages of the Vajrayana practice of Chod. Machig Labdron may have come from a Bon family and, according to Namkhai Norbu, developed Chod by combining native shamanism with the Dzogchenteaching.
Machig Labdron may have come from a Bon family and, according to Namkhai Norbu, developed .
Vajrayogini is a tantricBuddhist deity who is also called as Vajravarahi in Tantric Buddhism, or Vajrayana, a tradition in which she is considered the supreme deity more revered than any male buddha. She represents the path leading to female Buddhahood.
She is also a dakini, a term that describes a female supernatural being or an accomplished yogini, and is considered the queen of the dakinis.
Her name comes from the Sanskrit, vajra, which means “diamond” or “thunderbolt,” .
Lion-faced Dakini is a secret form of Vajrayogini also has a relationship to Troma and the practice of chöd. She is appropriate for clearing obstacles of the most pervasive and malignant kind and cutting through the “three poisons” of mind.
This ancient practice has been important in Tibetan Buddhism since the time of Guru Rinpoche. PeGyal Lingpa received this revelation directly from Padmasambhava, appearing in a red-black form, instead of the more common dark blue .
Apart from classical Mahāyāna Buddhist practices like the six perfections, Tibetan Buddhism also includes tantric practices, such as deity yoga and the Six Dharmas of Naropa as well as methods which are seen as transcending tantra, like Dzogchen.
In Tibetan Buddhism, practices are generally classified as either Sutra (or Pāramitāyāna) or Tantra (Vajrayāna or Mantrayāna), though exactly what constitutes each category and what is included and excluded in each is a matter of debate and .
Tantra are the esoteric traditions of Hinduism and Buddhism that developed in South Asia from the middle of the 1st millennium CE onwards.
The term tantra, in the Indian traditions, also means any systematic broadly applicable text, theory, system, method, instrument, technique or practice.
A key feature of these traditions is the use of mantras, and thus they are commonly referred to as Mantramārga ("Path of Mantra") in Hinduism or Mantrayāna ("Mantra Vehicle") and Guhyamantra ("Secret .
Mahayana Buddhists venerate numerous Buddhas.
In Tibetan Buddhism, following the Vajrayana Buddhist tradition, the major bodhisattvas are known as the "eight great bodhisattvas", Ksitigarbha, Vajrapani, Akasagarbha, Avalokitesvara, Maitreya, Sarvanivāraṇaviṣkambhin, Samantabhadra and Manjushri.
Each is associated with a different consort, direction, aggregate (or, aspect of the personality), emotion, element, color, symbol, and mount.
Other female Bodhisattvas include Vasudhara and Cundi.
Followers of Tibetan Buddhism consider reborn tulkus such as the Dalai Lamas and the Karmapas to be .
Buddhism includes a wide array of divine beings that are venerated in various ritual and popular contexts.
Initially they included mainly Indian figures such as devas, asuras and yakshas, but later came to include other Asian spirits and local gods.
They range from enlightened Buddhas to regional spirits adopted by Buddhists or practiced on the margins of the religion.
The Pali Canon and others suggest that the Buddha taught that belief in a Creator deity .