TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)At this point we might also note that the shamanic vehicle which the 'das-log
adopts concurs with what has been written of shamans in general. Paul, in his
model of shamans versus other Sherpa specialists, notes that they are "appropri-
ately associated with the height of conflict which occurs at the midpoint of life"
(1982: 93) in transitting from junior to senior status, and that the Sherpa
shamans whom he studied had experienced during this period a variety of
marital problems (1970: 589).
The scene in hell is quite different, dominated by the Dhamaraja, This
awesome figure contrasts rather readily with both with kindly (iuki1J"i and with
A valokitesvara whose avatar he is: blue-black in color, fierce, virile holding a
sword, surrounded by creatures out of a nightmare. As an implaccable dispenser
of justice, he initially inspires not kindly nurturance, but abject terror. Dhar-
maraja is the punishing suprago, an Oedipal figure, par excellence. His virility is
expressed in his usual form-a horned bull. His mount, again a bull, rapes a
supine figure of ambiguous sex, and he himself is often depicted with a promi-
nent phallus.^35 In the judgement scenes Dharmaraja continually reminds those
that come before him not to be afraid of him, that if one has done virtues to
balance sin, every action will be considered in the defendant's favor. In the 'das-
log's case, horrid fascination shortly gives way to understanding. Patripotestas,
it turns out, is disguised parental love, motivated by wider concerns. Kun-dga'-
rang-grol (IX, B: f. 15 ff.) asks a junior yama
Have you not even an instant's pity? Don't you act as witnesses for the
Buddha?
Don't you think of the ones that behave religiously? Where are the
famous lamas?
Don't they have pity for the beings in Bardo that must expiate their sins
...?It replies,
Listen, young monk! If black and white were not divided, the human
realm would be filled with bdud and srin-po. If there were no heavens
and hells, all creatures would fall to bad rebirths.It is not that Dharmaraja or his workers lack pity. It is that they have everyone's
concern at heart. The Dharmaraja himself says, "If you see me outwardly, I am
Dharmaraja; if you see me inwardly, I am Avalokite8vara."
This inner-outer distinction is important. Just as the two monks from Khotan
came to know that Srong-btsan-sgam-po, the wrathful king, was also
A valokitesvara, and that what appeared to them as butchery was compassion
(Dpal-sprul 1971: 303--4), so fear, inspired by a remote but just father-figure
continues the process that leads to insight. To the 'das-/og Dharmaraja delivers a
whole list of dyads, naming even the worthiest of the worldly worthy, who, in