is among the briefest of the eight, Atisa
devoting a third of his interest to the samgitikartr, and is obviously familiar with Vimalamitra's work, written two centuries earlier.
When the manual reaches the section dealing with the fierce protective deities and their elimination of the demons, Atisa makes a unique commentarial move.
Atisa also holds that anger is not the underlying motivation for the instances of violence imagined in or implied by Buddhist meditation and ritual.
Atisa here invokes the Yogacara theory of the baselessness of imputations of independent existence to phenomenal reality in order to deny the external reality of the demons that are the targets of the ritual violence described in the text.
Atisa then turns to an examination of authoritative statements on this subject.
Atisa finds solace in the formula propounded in the Abhidhanottara Tantra, namely that "killing" is a conventional phenomenon that the awakened transcend.
Although Lha Lama Yeshe-o could not regulate the dissemination of tantric texts and practices, he was so concerned about the ethical implications of these that he went to great lengths to bring Atisa to Tibet, largely on account of Atisa's reputation as an ethically sophisticated Buddhist scholar.
This text is quoted by Atisa in his Abhisamayavibhanga (AV) (To.