dha or one of the household of faith. He is to be moderate but not
ascetic in food and clothing: he is not to cleave to the Puranas
and Tantras but to practise the Paramitas. These are defined first as
six[430] and then four others are added.[431] Under Prajnaparamita is
given a somewhat obscure account of the doctrine of Sunyata. Then
follows the exposition of Paramaguhya (the highest secret) and
Mahaguhya (the great secret). The latter is defined as being Yoga, the
bhavanas, the four noble truths and the ten paramitas. The former
explains the embodiment of Bhatara Visesha, that is to say the
way in which Buddhas, gods and the world of phenomena are evolved from
a primordial principle, called Advaya and apparently equivalent to the
Nepalese Adibuddha.[432] Advaya is the father of Buddha and
Advayajnana, also called Bharali Prajnaparamita, is his mother, but
the Buddha principle at this stage is also called Divarupa. In the
next stage this Divarupa takes form as Sakyamuni, who is regarded
as a superhuman form of Buddhahood rather than as a human teacher, for
he produces from his right and left side respectively Lokesvara and
Bajrapani. These beings produce, the first Akshobhya and
Ratnasambhava, the second Amitabha and Amoghasiddhi, but Vairocana
springs directly from the face of Sakyamuni. The five superhuman
Buddhas are thus accounted for. From Vairocana spring Isvara
(Siva), Brahma, and Vishnu: from them the elements, the human
body and the whole world. A considerable part of the treatise is
occupied with connecting these various emanations of the Advaya with
mystic syllables and in showing how the five Buddhas correspond to the
different skandas, elements, senses, etc. Finally we are told that
there are five Devis, or female counterparts corresponding in the same
order to the Buddhas named above and called Locana, Mamaki,
Pandaravasini, Tara and Dhatvisvari. But it is declared that
the first and last of these are the same and therefore there are
really only four Devis.

The legend of Kunjarakarna relates how a devout Yaksha of that name
went to Bodhicitta[433] and asked of Vairocana instruction in the holy
law and more especially as to the mysteries of rebirth. Vairocana did
not refuse but bade his would-be pupil first visit the realms of Yama,
god of the dead. Kunjarakarna did so, saw the punishments of the
underworld, including the torments prepared for a friend of his, whom
he was able to warn on his return. Yam