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By Francesco Sferra

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Both o f these methods are perfectly authentic and they are completely effective”. (Dhargyey 1985: 157-8). 68 On the basis o f this description, we cannot agree with Zigmund-Cerbu’s statement that equates the Hindu tarka with the Buddhist anusmrti (1963: 131-2). See also Pensa 1969: 526-7; cf. above note 3. 37 §2. T he F amilies The realization of the sixfold yoga entails a different way of perceiving oneself and the world. All reality is seen by the yogin as the manifestation of divine energies that, according to Tantric Buddhism, can be divided for didactic purposes - into the families of the Bodhisattvas.

This is the masters’ chain (G fols. l b ^ a j ) . As we have already seen, this passage is also present, but with a few differences, in the introduction of the Sadañgayogatlka by Ravisrljñána (see Gronbold 1984)98. The Tibetan translation of these two passages (that of the GBh and that of the Sadañgayogatlka), which in neither case corresponds fully to the Sanskrit manuscript of the GBh, has been transcribed below (pp. 189-90; Appendix VIII). We also have some information about the date of Dharmakarasanti.

SU, 50, 56); 4) the channels reflect a microcosm-macrocosm relationship. G. Orofino (1996: 132) writes: “These channels are interconnected in a relationship o f wisdom and means, related to the male and female essence, semen and menstrual blood, in their turn differentiated into the standard Tantric Buddhist threefold division o f body, voice and mind (kaya, vak, citta), that is, from the most tangible to the most subtle level. Moreover, following a mandala pattern, in their sublimated dimension each o f them represents a Tathágata o f the six families, related to the six aggregates, the six elements, the six sense organs, the six sense objects, the six action senses and the six actions.

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