a gave him some explanations
respecting the alternation of life and death and he was subsequently
privileged to receive a brief but more general exposition of doctrine
from Vairocana himself.

This doctrine is essentially a variety of Indian pantheism but
peculiar in its terminology inasmuch as Vairocana, like Krishna
in the Bhagavad-gita, proclaims himself to be the All-God and not
merely the chief of the five Buddhas. He quotes with approval the
saying "you are I: I am you" and affirms the identity of Buddhism and
Sivaism. Among the monks[434] there are no _muktas_ (_i.e._ none
who have attained liberation) because they all consider as two what is
really one. "The Buddhists say, we are Bauddhas, for the Lord Buddha
is our highest deity: we are not the same as the Sivaites, for the
Lord Siva is for them the highest deity." The Sivaites are
represented as saying that the five Kusikas are a development or
incarnations of the five Buddhas. "Well, my son" is the conclusion,
"These are all one: we are Siva, we are Buddha."

In this curious exposition the author seems to imply that his doctrine
is different from that of ordinary Buddhists, and to reprimand them
more decidedly than Sivaites. He several times uses the phrase
_Namo Bhatara, namah Sivaya_ (Hail, Lord: hail to Siva)
yet he can hardly be said to favour the Sivaites on the whole, for
his All-God is Vairocana who once (but only once) receives the title
of Buddha. The doctrine attributed to the Sivaites that the five
Kusikas are identical with the superhuman Buddhas remains
obscure.[435] These five personages are said to be often mentioned in
old Javanese literature but to be variously enumerated.[436] They
are identified with the five Indras, but these again are said to be
the five senses (indriyas). Hence we can find a parallel to this
doctrine in the teaching of the Kamahayanikan that the five Buddhas
correspond to the five senses.

Two other special theses are enounced in the story of Kunjarakarna.
The first is Vairocana's analysis of a human being, which makes it
consist of five Atmans or souls, called respectively Atman,
Cetanatman, Paratman, Niratman and Antaratman, which somehow
correspond to the five elements, five senses and five Skandhas. The
singular list suggests that the author was imperfectly acquainted with
the meaning of the Sanskrit words employed and the whole terminology
is strange in a Buddhist writer. Still in the later Upanishads[437]
the