Text 8.19 (Commentary)

[Guhyagarbha-Tantra, Text section 8.19]

There are, moreover, diverse modes of seal or hand-emblem—
Alternatively, the very (seals should be applied)
Of their (respective) Tathāgatas,
Or the gesture of the "indestructible palms". [19] ...

[Tibetan]

gzhan-yang phyag-rgya sna-tshogs-te /
yang-na de-bzhin gshegs-nyid-dam /
yang-na rdo-rje thal-mo-nyid / [19]

Commentary:

[Now, all of these (different seals or hand-emblems) are shown to be reduced in number as follows. (This comments on Ch. 8.19):]

Apart from these different seals which have been revealed, there are moreover (gzhan-yang) diverse modes of seal or hand-emblem (phyag-rgya sna-tshogs-te). When each enlightened family is attained individually, these deities may be depicted with an identical hand-emblem which is symbolic of that particular enlightened family, such as the vajra. Alternatively (yane-na). either the very (nyid) seals of their five (respective) Tathāgatas (de-bzhin gshegs-pa) should be applied, as indicated 13 above, or (dam yang-na) else the simple folding gesture of (nyid) the "indestructible palms" (rdo-rje thal-mo). There are some who teach that these three steps indicate that the male & female consorts Samantabhadra have diverse seals.^[1]

This is the point in the following passage from the Indestructible Reality (NGB. Vol. 15):

The male & female Samantabhadra, sky-like in colour,
Have diverse and indefinite seals.
In addition to their meditative equipoise
And diffusion of pristine cognition.
They are depicted with the vajra and bell.

This passage however concerns the context in which the central deity is arrayed with the body-colour and symbolic hand-emblems of Samantabhadra; and it is said that the seals of the male & female Samantabhadra through whom the glow arises (gdangs-'char-ba'i kun-bzang yab-yum) are exclusively those of meditative equipoise, because they do not lapse into partiality.

[Synopsis of the Mandala of Seals according to the Resultant Supreme Pristine Cognition (288.4-294.5):]

The third part (of the detailed exegesis of the nature of the maṇḍala of seals—see p. 718) is a synopsis of the seals according to the resultant pristine cognition. It is threefold, comprising a general teaching on the natural seal of the abiding nature, a detailed exegesis on the seals which provisionally appear, and action on behalf of living beings through the seal which is the conclusive result.

[i. The first (comments on Ch. 8.20):]

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Footnotes and references:

[1]:

Cf. Lo-chen Dharmaśrī, gsang-bdag dgongs-rgyan, p. 234. On the distinction that is drawn here between Samantabhadra the central deity and Samantabhadra through whom the glow arises, see above. Ch. 6, pp. 645-649.