Text 9.34 (Commentary)

[Guhyagarbha-Tantra, Text section 9.34]

The Buddha-field, pure and unthinkable.
In which there is the celestial palace
Free from spatial dimensions.
With its ornamental (form) on the wheel.
And the assembly of its display.
Comprises all unthinkable maṇḍalas, without exception.
When it is seen, mastery is attained
And the benefit which emerges
From its vast Buddha-speech
Is the harmonious pristine cognition,
Manifest in and of itself. [34]

[Tibetan]

zhing-khams rnam-dag bsam-yas-dang /
rgya-dang bral-ba'i gzhal-yas-khang /
'khor-lo'i rgyan-dang rol-mo'i tshogs /
dkyil-'khor ma-lus bsam-yas kun /
mthong-nas nye-bar mnyes-pa-dang /
rgya-chen gsung-las don-'byung ba'ang /
mthun-pa'i ye-shes ramg-snang-ba'o / [34]

Commentary:

[The latter concerns the appearance of the Buddha-fields. (It 135 comments on Ch. 9.34):]

At that time (of manifest awakening), the Buddha-field (zhing-khams) of the spontaneous Bounteous Array becomes present, naturally pure (rnam-dag) and entirely immaculate in its unthinkable (bsam-yas) disposition because it pervades the expanse of reality and the infinity of space. In it is situated the celestial palace (gzhal-yas-khang) without spatial dimensions (rgya) in the ten directions and free from (-dang bral-ba'i) being considered as merely one specific object. With its ornamental (rgyan) form, based on the wheel ('khor-lo'i) of pristine cognition, or the immeasurable ground, which is also symbolised by a wheel of gems; and (dang) the great assembly of its display (rol-mo'i tshogs) where excellent desired attributes are arranged throughout the ten directions, it comprises the nature of all unthinkable (bsam-yas kun) maṇḍalas (dkyil-'khor) of the five enlightened families, without exception (ma-lus). For these are spontaneous appearances of inner radiance, pervading the confines of space. When it is seen (mthong-nas) as an object of the pure vision of pristine cognition, mastery is (nye-bar brnyes-pa) actually attained over the ground of great rapture; and (dang) the benefit (don) of living beings which spontaneously emerges ('byung-ba'ang) from its (las) amassed syllables of buddha-speech (gsung), vast (rgya-chen) because they are inexpressible and impartial, is itself said to be the pristine cognition (ye-shes). This is naturally harmonious (mthun-pa'i) with primordial Buddha-hood in the maṇḍala of the spontaneous ground, with radiant visualisation through the profound contemplative maṇḍala of the path, and with the indivisible three degrees of enlightenment in the original abiding nature of the result. Through its presence and the knowledge that it is present, that presence is directed reached.^[1]

This Buddha-field moreover is not materially seen by any beings confined within any spatial direction. Rather, it is the pristine cognition of Buddha-hood, manifest in and of itself (rang-snang-ba'o).

[The second part (of the conclusive result, concerning the buddha-body of reality, comments on Ch. 9.35):]

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Footnotes and references:

[1]:

Tibetan yin-pa-la yin-par shes-pas yin thog-tu slebs-pa yin-no. The meaning is that through the ground and path, the result is directly reached. On "the three degrees of enlightenment" (byang-chub gsum), see above, note 121.