Text 9.27 (Commentary)

[Guhyagarbha-Tantra, Text section 9.27]

Through meditative union, characteristic of entry
Into the self-manifesting indivisible maṇḍala.
The maṇḍala of ritual service is well perfected.
Emerging from all directions and times.
This is the supreme commitment of the closest ones. [27]

[Tibetan]

rang-snang dbyer-med dkyil-'khor-la /
'jug-pa'i mtshan-nyid mnyam-sbyor-bas /
phyogs-dus kun-nas gshegs-pa-yi /
bsnyen-pa'i dkyil-'khor rab-tu rdzogs /
nye-bar gyur-pa'i dam-tshig mchog / [27]

Commentary:

[The third section (of the attainment of the maṇḍala) is the absorption in non-duality (which comments on Ch. 9.27):]

The visualised maṇḍala of contemplation and the natural spontaneous maṇḍala of the ground both abide in an indivisible (dbyer-med) manner in the self-manifesting (rang-snang) essence. This absorption occurs through (-bas) the meditative union (mnyam-sbyor) of these two maṇḍalas, in the manner of water being poured into water; and it is characteristic of (mtshan-nyid) the entry ('jug-pa) and absorption of the invited maṇḍala of the being of pristine cognition into the maṇḍala (dkyil-'khor-la) of natural commitment, which has been visualised. Therefore one performs ritual service (bsnyen-pa), aspiring that the Tathāgatas might become present before those who visualise them in person—as has happened to some in accordance with the former acts of all the buddhas, emerging from all the (kun-nas gshegs-pa-yi) ten directions (phyogs) and four times (dus) for the sake of living beings. in consequence of (-'i) this (ritual service) being accomplished, the maṇḍala (dkyil-'khor) of enlightened activity which performs acts of benefit in accordance with the real nature arrives through spirituality and enters in a well perfected (rab-tu rdzogs) manner into the maṇḍala of the being of commitment.

This invitation and absorption is the supreme commitment (dam-tshig mchog) because its intention is directed towards those sons who are the closest ones (nye-bar gyur-pa'i).

[Result of the Attainment of the Mandala (356.4-369.4):]

Thirdly, there is the result which is attained through the maṇḍala. It has three sections, namely: the appropriate array of accomplishments which emerges from the mind; a teaching on the skillful means through which it is attained: and a description of the result accomplished by that skillful means.

[i. This also has three parts, among which the first is an Illustration (of this array. It comments on Ch. 9.28):]

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Footnotes and references:

[1]:

On Jyotiṣka, see Divyāvadāna. pp. 271-282; and on Uttarakuru, ibid., pp. 215-216.

[2]:

Although discrete objects are said to resemble dreams, a distinction is still drawn between their efficacy within the perception of saṃsāra and their ultimate or purified status. This is illustrated in the life of Zur-chung-pa Shes-rab Grags (NSTB, Book 2, Pt. 5, PP. 339-359) by the following incident: Zur-chung-pa when asked by one, gLan-ston Śāk-ya bZang-po, if, in the Guhyagarbha / Māyājāla tradition, all appearances are regarded as male & female deities, replied: "Who would refute the validity of direct perception, to which discrete, inanimate objects appear?" And when asked if he did not maintain these appearances to be deities, he replied: "Who can contradict the intention of the Sūtras and Tantras concerning the purification of the discrete, impure, delusory appearances perceived by sentient beings?"