The Cult of Tara

WORSHIP 127
of the bardo-being"]. Here, Sriphalavajra was once asked: "What
is the point of dwelling in the five syllables [the HOH OM AH
HUM HOH in the Mother's womb] ? One should take the divine
body immediately after contemplating Emptiness, to serve the
aim of beings: but here one does not do so." In answer to this
contention he said that his evocation was written as an "antidote
to the three states," so one must contemplate oneself also as
equivalent to a bardo-being.
Thus the causal Father-Mother Bearer of the Vajra enter into
union, after being perfected from the five realizations: and if one
sees them thus (since one has the aspect of a bardo-being), one
enters into the womb of the Mother. This, too, is clearly stated by
Sriphalavajra:
"He also enters into the glorious Vajrasattva who is enjoying
Great Bliss, seeing that all beings enter into his mouth. Desire
arises that he himself might possess in actuality those wondrous
creatures and sense-objects, and this infallibly results: in this
contemplation of the Mother as the 'source of all events,' any
being whatever (though possessed of the two obscurations) may
attain to Buddhahood by entering into her. Hence let him make
his mind firm in this manner: 'Because I should attain to being
All-Beneficent, let me enter into this very place'—and in the
form of the 'five syllables of the ftardo-being' he enters like a
lamp into the secret lotus of the Mother."
Having granted the necessity of doing as he says, one must
learn from the commentaries the exact way in which one enters.
Then he arises through arousing the melted deity with song: we
have already explained that this is the occassion of perfectly
attaining birth. If one well understands the reasons for this
"arousing the melted deity with song," then one will know that
it is inadmissible that a Buddha could wish to serve the aim of
those he takes in hand only through the Dharma Body without a
body of form: it is impossible to effect the aims of sentient beings
in "reality" without a body of form, so for that reason a follower
of the Great Velicle must consider the part of Means to be the
most important.
And having taken birth in that manner, what should one do
next? That is shown by what follows in the text: one perfectly
generates the deities of the "highest king of the mandala"; and
those who have been generated are put to their various employments,
that thereby one may serve the aims of beings.
THE PROCESS OF PERFECTION
The Process of Generation is a sequence of contemplative events
that produce a divine body; both the body and the events are simulacra
for the magical control of a wide range of realities. The ex-