Text 9.9 (Commentary)

[Guhyagarbha-Tantra, Text section 9.9]

This is similar for the maṇḍala of wrathful deities.
One who has refined the subtlest (contemplation)
Should indeed act in the same manner
In the case of the unthinkable (maṇḍalas),
Insofaras they have been estimated by awareness. [9]

[Tibetan]

khro-bo'i dkyil-'khor de-bzhin-te /
shin-tu phra-la sbyangs-pa-yis /
bsam-yas dag-la'ang de-bzhin-bya /
rig-pas dpag-pa tsam-du'o / [9]

Commentary:

[The second section is a particular exegesis of the burnt offerings made to wrathful deities. (It comments on Ch. 9.9):]

In the manner of the burnt offerings made to peaceful deities, this characteristic ritual of the hearth, deity and so forth is to be similar (de-bzhin-te) for the maṇḍala of wrathful deities (khro-bo'i dkyil-'khor). The yogin or one who has (yis) excellently refined (sbyangs-pa) the subtlest (shin-tu phra-la) and most profound essentials of contemplation and so forth should indeed act in the same manner ('ang de-bzhin bya) of ritual sequence in the case of (la) the unthinkable (bsam-yas-dag) maṇḍalas of deities, pleasing them with burnt offerings. The ways in which burnt offerings are made to the maṇḍala of any deity through any rite should be applied insofaras (tsam-du) they have been well estimated (dpag-pa) by one’s own awareness (rig-pas) which connects with their provisional situations.

[ii. The second aspect (of the empowerment into the maṇḍala of the female consort—see p. 832) concerns the making of offerings which are apparitional but not Inherent existing (338.2-345.3).]

There are two parts, namely, mental offerings of contemplation and secret offerings of supreme bliss.

The former comprises both offerings of relative appearance which are illusory, and offerings of pristine cognition which is the ultimate reality of the perfection stage.

[The first of these also has two aspects, of which the former is the array of the cloud-mass of the offerings of contemplation. (It comments on Ch. 9.10):]

[Read next page]