ON THE HISTORY AND PSYCHOLOGY OF THE 'DAS-LOGdescribes this deity as the progenitor of the Tibetan people and Tibet is popu-
larly regarded as his "conversion field." Accordingly, Avalokitesvara is also
believed to have manifested himself in the world in such figures as Vimalamitra,
Srong-btsan-sgam-po, Padmasambhava and other great historical figures who
were instrumental in bringing to and promoting in Tibet a Buddhist civilization.
Tradition has it that the first Buddhist work to appear in Tibet was the Za rna
tog, a work principally concerned with this deity, whose special worship through
the recitation of his mantra confers liberation from the samsaric world and
rebirth in Sukhavati, the paradise of Amitabha-buddha.^8
In some senses, Avalokitesvara himself serves as a role model for the 'das-
log. In the Za rna tog gi bstan bcos, for instance, there are stories of his activities
before he comes to Tibet, in which he releases beings from hell through his
compassion, including such notorious characters as the foul patricide Ma-skyes-
dgra (pp. 323ff; 351 ff.). Additionally, this work appeared in Tibet along with
the other major source of the A valokite8vara cult, the Mani bka' 'bum, during
the period of intense missionary activity just before the appearance of the 'das-
log literature.^9 These works proffer salvation through the grace of Avalokites-
vara by the recitation of his mantra and the pertinent practices. The Za rna tog gi
bstan bcos, for instance, summarizes passages from the twenty-one sutras and
tantras involving A valokite8vara which promise deliverance from the dire cir-
cumstances of worldly life (pp. 377--401). Further, in accordance with what we
have already said above concerning the connection between soteriological activ-
ity and stressful events, we find in several works of this period directions for
when they are to be used. The Za rna tog gi bstan bcos says (p. 416 ff):
Since the Buddhist doctrine has degenerated,
Not heeding the main doctrine
People consider important the syllables of magic.
Since they are greatly enthusiastic in their initial enthusiasm for reli-
gion which then declines,
There is no reason for true religion to spread.
Since they will not practice religious deeds, there is reason for true reli-
gion to decline.
Since there is much sectarianism, people exaggerate the differences.
Devils have taken up residence in the hearts of religious persons;
They revile each other and quarrel.
Mantrists are really dam-sri,
Laymen are really 'gong-po,
Who revile each other and fight.
Women are really witches,
Who fight with their husbands and commit suicide.
Children are really the-rang,
Who misbehave.
Gods, klu and gnyan will get angry: