Text 9.25 (Commentary)

[Guhyagarbha-Tantra, Text section 9.25]

The supreme infinite display of contemplation
Is endowed with syllables, symbols, heart-mantras.
Seals, or the Buddha-body, speech and mind.
Consecrated in that (maṇḍala).
There are amazing and wondrous accomplishments
Which are the commitment of all the Buddhas.
If the sequence of liberation will be obtained
Even when seals have been made from clay and so forth.
It goes without saying that (mind) will be purified
By pure pristine cognition. This itself is (Buddha-hood)! [25]

[Tibetan]

ting-'dzin rol-mo mtha'-yas mchog /
yi-ge'am brda'am snying-po'am /
phyag-rgya'am sku-gsung-thugs ldan-par /
byin-brlabs ya-mtshan rmad-bo-che /
'grub-'gyur sangs-rgyas kun-gyi dam /
sa la-sogs-las phyag-rgyar byas /
rnam-grol rim-pa thob-par-'gyur /
dag-pa'i ye-shes-kyis sbyangs-pas /
smos-ci-dgos-te 'di-nyid yin / [25]

Commentary:

[Attainment of the Mandala (353.6-356.4):]

The second part (see p. 836) concerns the attainment of the maṇḍala. It has three sections, namely: the creation of the maṇḍala; its Invitation; and its absorption in a non-dual manner.

[i. The first (comments on Ch. 9.25):]

Through the generation of an enlightened attitude and the supreme infinite display of contemplation (ting-'dzin rol-mo mtha'-yas mchog) of the real nature and so forth, the maṇḍala is visually created, reaching the limits of the expanse of space. Within it, the locations of the different deities are visualised, endowed with (ldan-par) their respective syllables (yi-ge) such as THA, or ('am) drops of colour heaped up as symbols (brda'-am) to indicate the deities corresponding to their body-colours, heartmantras (snying-po) such as HŪṂ and MŪṂ, or ('am) seals (phyag-rgya) including the vajra and the wheel, or the ('am) complete Buddha-body, speech, and mind (sku-gsung-thugs) of the different deities, whichever are appropriate. Thus, the maṇḍala of coloured powders is said to be consecrated in that (byin-rlabs) maṇḍala of contemplation or pristine cognition. As to the goals achieved thereby, there are ('gyur) the common four rites which are amazing (ya-mtshan) and provisional, and the wondrous (rmad-po-che) conclusive accomplishments ('grub) of the maṇḍala of deities. These are the great commitment (dam) of all the buddhas (sangs-rgyas kun-gyi). If, even when the forms of the seals (phyag-rgya) of buddha-body, speech, and mind have been made (byas) from (las) crude external materials including clay (sa). wood, stone and so forth (la-sogs), the sequence of liberation (rnam-grol rim-pa) corresponding to the fortune of respective trainees will be obtained (thob-par-'gyur) in the three different degrees of enlightenment.^[1] It goes without saying that (smos-ci dgos-te) the objects of the mind will be purified (sbyangs-pas) by (-gyis) the contemplation of pure pristine cognition (dag-pa'i ye-shes). They will become primordial inner radiance and Buddha-hood will be accomplished. Accomplishment will take effect merely by visualising that this ('di) mind itself (nyid) is (yin) primordial Buddha-hood.

It says in the Sūtra Pristine Cognition At the Moment Decease (T. 122):

If the mind is realised, there is Buddhahood. Therefore, one should meditate well on the perception that Buddha-hood is not elsewhere attained.

And in the All-Accomplishing King (T. 828):

Mind-as-such is perfect Buddha-hood.

[The second section (of the attainment of the maṇḍala) is the Invitation (which comments on Ch. 9.26):]

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Footnotes and references:

[1]:

Tibetan byang-chub gsum indicates the realisations of Śrāvakas, Pratyekabuddhas and Buddhas.