ON THE HISTORY AND PSYCHOLOGY OF THE 'DAS-LOGthe normal means. Instead the bodhisattva, who appears in this scene as a prepu-
bescent (sexually inactive) boy, offers the 'das-log a vase (breast) containing the
sweet milk of cult success. Byang-chub-sengge, who opts for this solution in the
end, clearly choses the path of symbiotic nurturance over that of sexual maturity.
It should also be recalled here that all the 'das-log are either monks, unmarried
men, or women, who, if they are married, reject their families and follow a reli-
gious life in the final outcome. We also have in evidence the remarkable yogi's
boast ofKetusengha, author of the Thugs rje chen po 'i rnam thar, which focuses
on the basic practices of Avalokitdvara worship (p. 532 ff.):
I, the animal Ketusengha,
Was sent away, tossed out by my parents,
Because of malicious gossip.
Not being kept by my patrilineage, I wandered in the world.
I circled the lands of the six unhappy kinds ofbeings,
I experienced the suffering of impoverished pretas,
Suffering wherever I went.
Wherever I went, suffering naturally appeared,
I never saw a single day of happiness.
Sometimes I went, being nice to others.
Though I tried, I never was satisfied and I suffered.
Sometimes I stayed at the feet of nobles;
I experienced the suffering of having no power to move.
Sometimes I befriended witches and ghosts;
I experienced the suffering of being imprisoned like a piece of meat.
Sometimes I spun the wheel of retribution (had children);
I experienced the suffering of being unable to sustain them.
When unable to bear the punishment, being driven to despair.
I found a permanent lord:
The best of things found, Pha-rgan Zla-brtsod (his guru).
I gave him in service my body, speech and mind.
I thought without regret on sacrificing the very life which one usually
holds dear.
My mind was perfectly satisfied.I am the Yogi Ketusengha.
My matchless, perfect lord's daughter
Is Bde-gsal-'od-mtsho.
We are long-time lovers, our minds are mixed.
Now I have expelled all evil, there is none left.
Because of the many memories of freely giving alms
I have the foggy idea of hearing and thinking on the dharma.
The results of tantric practice are becoming manifest.
My mind and body have faith in my lama.