The Cult of Tara

112 MAGIC AND RITUAL IN TIBET
Or again, in a ritual of Cakrasamvara: 168
1) OM SUNYATA-JMNA-VAJRA-SVABHAVATMAKO
'HAM!
*
2) Above the central throne, counterclockwise, are the vowels,
twice: A A I I U 0 R R L L E AI 0 AU AM AH, and clockwise the
consonants, twice: KA KHA GA GHA NA CA CHA JA JHA $A
TA THA DA DHA NA TA THA DA DHA NA PA PHA BA BHA
MA YA RA LA VA SA SA SA HA KSA YA RA LA VA DA DHA.
These vowels and consonants transform into a "kissing" sun and
moon [that is, a single disk that is half each].
3) In the middle thereof is a HUM like quicksilver and an A like
vermilion; light radiates forth therefrom, transforming the world
of inanimate objects into a divine mansion, and the world of animate
beings into the host of deities of the mandala of Cakrasamvara;
and it is gathered back in again.
4) The syllables transform into a vajra marked with HUM and a
chopper marked with A.
5) AH those are mixed into one and transform into the Blessed
Cakrasamvara . . . and the Mother Diamond Yogin Lady.
The evident differences in detail here derive from the contemplative
traditions of individual masters and their schools of commentary
upon the basic texts; Tsongk'apa in his Great Stages of the
Mantra Path devotes much space to a discussion of these ritual
variations on the basic theme. 169
But despite differences in detail,
the two generations are still structurally identical; and the traditional
Buddhist love of the number 5 can here lead to the most
elaborate correspondences, and hence to the greatest dissemination
of magical power. Thus, for example, the Hevajra Tantra correlates
the five realizations with the five knowledges of a Buddha [I.vin-
6-8]:
The moon is the Mirror-like Knowledge
and the sun the Knowledge of Equality;
the seed and the emblem of the particular deity
are said to be Discriminative Knowledge;
all of them merged into one are Active Knowledge;
and the perfected body is the Knowledge of Purity.
The wise man should contemplate these five aspects
in the ritual of which we speak.