Text 9.35 (Commentary)

[Guhyagarbha-Tantra, Text section 9.35]

The real nature which is free from
The single and the multiple,
And is without extremes or middle.
Is not seen even by the Buddhas.
The naturally present pristine cognition
Appears without abiding. [35]

[Tibetan]

gcig-dang du-mar bral-ba-yi /
mtha'-dang dbus-med de-bzhin-nyid /
sangs-rgyas-kyis-kyang mi-gzigs-te /
rang-byung ye-shes gnas-med snang / [35]

Commentary:

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

This apparitional Buddha-field is also absorbed into the field of the buddha-body of reality, an expanse which resembles the moon of the darkest night. It is therefore without outward appearance, but its cognition as inner radiance is unimpeded. This is the real nature (de-bzhin-nyid) of the Buddha-body of reality which is (yi) naturally free from the single and the multiple (gcig-dang du-mar bral-ba), and without extremes or middle (mtha'-dang dbus-med), in that expanse where all conceptual elaborations are quiescent, the real aspect of the body of perfect rapture, present when external perception has vanished, is not seen (mi-gzigs-te) as a relative appearance even by the buddhas (sangs-rgyas-kyis kyang). This is because the naturally present (rang-byung) and most subtle pristine cognition (ye-shes) itself appears (snang) or abides in the expanse of quiescence, without abiding (gnas-med) in any (relative) respect.^[1]

The Tantra of the Marvelous King (NGB. Vol. 2) accordingly says:

In the palace of reality’s expanse all Buddhas of the three times are present without seeing one another.

There are some who hold that this (reality) is not seen by the six classes of living beings but is seen by the buddhas. However, that la not the intention of this present passage, which is connected with the conclusion of the four visionary appearances:^[2]

Now, the visionary appearance of actual reality occurs at the time when an (awareness-holder) with power over the lifespan first perceives the pristine cognition of inner radiance as smoke and so forth. The visionary appearance of ever increasing experience occurs when that diffusion intensifies so that outer and inner signs are perceived. Then, the visionary appearance which reaches the limit of awareness occurs when the field of the buddha-body of perfect rapture is perceived. And the visionary appearance of the cessation of reality occurs when that too becomes inward quiescence, so that there is no apprehension. Then, when the appearance of the field of the buddha-body of perfect rapture vanishes in the original disposition, the ground is directly reached, and it is present without being seen, in an enclosure of spontaneous gemstones.^[3]

[The third part (of the conclusive result) which concerns the reemergence of the emanational body in the world-system of those to be trained (comments on Ch. 9.36):]

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Footnotes and references:

[1]:

This resultant description of the dharmakāya as inner radiance without extraneous appearance is also referred to as the "Youthful Vase Body" (gzhon-nu bum-pa'i sku), on which see NSTB. Book 1. Pt. 2, p. 43. Pt. 4. p. 207.

[2]:

For a more detailed account of these "four visionary appearances" (snang-ba bzhi), see below. Ch. 13, pp. 1021044; also see note 139.

[3]:

"visionary appearance of actual reality" (chos-nyid mngon-sum-gyi snang-ba), "visionary appearance of ever increasing experience" (nyams-gong-du 'phel-ba'i snang-ba), "visionary appearance which reaches the limit of awareness" (rig-pa tshad-phebs-kyi snang-ba), and "visionary appearance of the cessation of reality" (chos-nyid zad-pa'i snang-ba). On the "enclosure of spontaneous gemstones" (Ihun-grub rin-po-che'i sbubs), which is a synonym for the "Youthful Vase Body” (gzhon-nu bum-pa'i sku) or dharmakāya, see also NSTB. Book 2, Pt. 2, pp. 64-65