The Cult of Tara

108 MAGIC AND RITUAL IN TIBET
In the verse, he explains, "Diamond" refers to the deities of the
mandala, and "Senses" to the "aggregates" and places of the body
whereon they are arrayed: these are "examined" because they are
placed on the visualized deity "through knowing the causes and
effects of arraying the body mandala."
Then the knowledge being is summoned, and the Guhyasamaja
Tantra says:
3) By contemplating the Lord of the mantra
during evocation he is said to be impelled.
The knowledge being is "impelled" into the Ritual Manifestation of
the empowered symbolic being: "Evocation," says Tsongk'apa, "is
the evocation of the body of the Great Manifestation." Here the
"three gates"—the practitioner's body, speech, and mind—become
inpeparable from the "three Diamonds"—the Diamond Body,
Speech, and Mind of the deity—and the yogin vows to practice as
of "one taste" with the god.
And finally the Great Manifestation is "sealed," and the Guhyasamaja
Tantra says:
4) When doing great evocation
the image is the Bearer of the Vajra in his own mantra;
and visualizing the Lord on one's crown
one will gain the Diamond of Knowledge.
The "Diamond of knowledge" is the final Diamond of total unity;
it is, says Tsonk'apa, "the practitioner possessed of yoga—'union'
—with the deity." The great evocation, he says, is sealing with the
lord of the family through initiation: "If or