Says a Commentary:
Having reached the Path of Deliverance [Thar-lam] from transmigration, one cannot perform Tulpa[678] any longer, for to become a Paranirvânî is to close the circle of the Septenary Ku-Sum.[679] He has merged his borrowed Dorjesempa [Vajrasattva] into the Universal and become one with it.
Vajradhara, also Vajrasattva (Tibetan: Dorjechang and Dorjedzin, or Dorjosampa), is the regent or President of all the Dhyân Chohans or Dhyâni Buddhas, the highest, the Supreme Buddha; personal, yet never manifested objectively; the “Supreme Conqueror,” the “Lord of all Mysteries,” the “One without Beginning or End”—in short, the Logos of Buddhism. For, as Vajrasattva, He is simply the Tsovo (Chief) of the Dhyâni Buddhas or Dhyân Chohans, and the Supreme Intelligence in the Second World; while as Vajradhara (Dorjechang), He is all that which was enumerated above. “These two are one, and yet two,” and over them is “Chang, the Supreme Unmanifested and [pg 388] Universal Wisdom that has no name.” As two in one He (They) is the Power that subdued and conquered Evil from the beginning, allowing it to reign only over willing subjects on earth, and having no power over those who despise and hate it. Esoterically the allegory is easily understood; exoterically Vajradhara (Vajrasattva) is the God to whom all the evil spirits swore that they would not impede the propagation of the Good Law (Buddhism), and before whom all the demons tremble. Therefore, we say this dual personage has the same rôle assigned to it in canonical and dogmatic Tibetan Buddhism as have Jehovah and the Archangel Mikael, the Metatron of the Jewish Kabalists. This is easily shown. Mikael is “the angel of the face of God,” or he who represents his Master. “My face shall go with thee” (in English, “presence”), before the Israelites, says God to Moses (Exodus, xxxiii. 14). “The angel of my presence” (Hebrew: “of my face”) (Isaiah, lxiii. 9), etc. The Roman Catholics identify Christ with Mikael, who is also his ferouer, or “face,” mystically. This is precisely the position of Vajradhara, or Vajrasattva, in Northern Buddhism. For the latter, in His Higher Self as Vajradhara (Dorjechang), is never manifested, except to the seven Dhyân Chohans, the primeval Builders. Esoterically, it is the Spirit of the “Seven” collectively, their seventh principle, or Âtman. Exoterically, any amount of fables may be found in Kâla Chakra, the most important work in the Gyut [or (D)gyu] division of the Kanjur, the division of mystic knowledge [(D)gyu]. Dorjechang (wisdom) Vajradhara, is said to live in the second Arûpa World, which connects him with Metatron, in the first world of pure Spirits, the Briatic world of the Kabalists, who call this angel El-Shaddai, the Omnipotent and Mighty One. Metatron is in Greek ἄγγελος (Messenger), or the Great Teacher. Mikael fights Satan, the Dragon, and conquers him and his Angels. Vajrasattva, who is one with Vajrapâni, the Subduer of the Evil Spirits, conquers Râhu, the Great Dragon who is always trying to devour the sun and moon (eclipses). “War in Heaven” in the Christian legend is based upon the bad angels having discovered the secrets (magical wisdom) of the good ones (Enoch), and the mystery of the “Tree of Life.” Let anyone read simply the exoteric accounts in the Hindu and Buddhist Pantheons—the latter version being taken from the former—and he will find both resting on the same primeval, archaic allegory from the Secret Doctrine. In the exoteric texts (Hindu and Buddhist), the Gods churn the ocean to extract from it the Water of Life—Amrita—or the Elixir of Knowledge. In both the Dragon [pg 389] steals some of this, and is exiled from heaven by Vishnu, or Vajradhara, or the chief God, whatever may be his name. We find the same in the Book of Enoch, and it is poetized in St. John's Revelation. And now the allegory, with all its fanciful ornamentations, has become a dogma!
As will be found mentioned later, the Tibetan Lamaseris contain many secret and semi-secret volumes, detailing the lives of great Sages. Many of the statements in them are purposely confused, and in others the reader becomes bewildered, unless a clue be given him, by the use of one name to cover many individuals who follow the same line of teaching. Thus there is a succession of “living Buddhas'” and the name “Buddha” is given to teacher after teacher. Schlagintweit writes:
To each human Buddha belongs a Dhyâni-Buddha, and a Dhyâni-Bodhisattva, and the unlimited number of the former also involves an equally unlimited number of the latter.[680]
[But if this be so—and the exoteric and semi-exoteric use of the name justify the statement—the reader must depend on his own intuition to distinguish between the Dhyâni Buddhas and the human Buddhas, and must not apply to the great Buddha of the Fifth Race all that is ascribed to “the Buddha” in books where, as said, blinds are constantly introduced.
In one of these books some strange and obscure statements are made which the writer gives, as before, entirely on her own responsibility, since a few may sense a meaning hidden under words misleading in their surface meaning.][681] It is stated that at the age of thirty-three, Shankarâchârya, tired of his mortal body, “put it off” in the cave he had entered, and that the Bodhisattva, that served as his lower personality, was freed
With the burden of a sin upon him which he had not committed.
At the same time it is added:
At whatever age one puts off his outward body by free will, at that age will he be made to die a violent death against his will in his next rebirth.