Text 9.36 (Commentary)

[Guhyagarbha-Tantra, Text section 9.36]

Purified of applied misconceptions.
That pristine cognition is not extraneous to the expanse.
As such, it makes connection through great spirituality.
Whereby it appears to the six classes of living beings
In all times and places without exception. [36]

[Tibetan]

log-par rtog-rtags rnam-dag-cing /
ye-shes dbyings-las mi-gzhan-phyir /
thugs-rje chen-pos 'brel-pas-na /
'gro-drug dus-gnas ma-lus snang / [36]

Commentary:

[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):]

Then, in the world-systems of those to be trained, with spontaneous enlightened activity for each in accord with his or her needs, the emanational body endowed with the pristine cognition of awareness actually appears. This pristine cognition of spirituality or awareness is purified of (rnam-dag) the entire twofold obscuration of the essence alone with its propensities, without exception, which are applied (brtags) in an imaginary manner by erroneous misconceptions (log-par rtogs). Indeed, the pristine cognition which qualitatively and quantitatively knows all things without exception is vast throughout the ten directions. That same pristine cognition (ye-shes) is not extraneous to (-las mi-gzhan) the treasure of enlightened attributes which form the expanse (dbyings) or naturally pure Buddha-body of reality, but is identical in essence. As such (phyir) it emerges spontaneously and in a non-conceptual manner for the sake of living beings. Through great spirituality (thugs-rje chen-pos) in which both the object or world-systems to be trained and the subject or omniscient pristine cognition are primordially and spontaneously present, a connection is made ('brel) between object and subject, whereby (-bas-na) the eye of pristine cognition sees the world-systems of the impure six classes of living beings ('gro-drug) in all times (dus)—past, future and present, and cognises those for whom instruction is timely. And so, in all places (gnas) without exception (ma-lus). Including the celestial abodes, which are filled with sentient beings, an immeasurable number of emanations including the six sages appears (snang) and performs acts of benefit corresponding to the perception of different (beings).

The Sūtra of the Ten Wheels ('khor-lo bcu-pa'i mdo) accordingly says:

The spirituality of the Sugatas
Over a long period of time
Cognises living beings as an object of training.
And then acts on their behalf.
Without passing beyond time.
It immediately appears to different beings,
Obeisance to you, perceiving with pristine cognition!

Now, these (emanations) emerge without straying from the Buddha-body of reality, (as it is said in the Supreme Continuum of the Greater Vehicle. T. 4024):^[1]

Without straying from the body of reality.
Through diverse natures of emanation...

According to the tradition of the transcendental perfections, this Buddha-hood may also be accomplished upon the completion of three "countless” aeons.^[2]

This is stated in the following passage from the Ornament of the Sūtras of the Greater Vehicle (T. 4020):

One who has completed three "countless” aeons
Reaches the conclusion of meditation.

The beginning of this (gradual path) is also apprehended as a specific aspiration on the path of provisions.^[3]

The same text continues:

One who is good and has the power of aspiration...

According to the outer traditions of the secret mantras, one who has been authorised through transformations in fortune, volition and contemplation, and who maintains the symbols of ritual service will see the visage of the buddhas in this lifetime. Then it is reported that within one, two, or three lifetimes, and so forth Buddha-hood will be obtained.^[4]

According to the tradition of Mahāyoga, it is said that through volition, perseverence and the power of the spiritual benefactor, the level (of an awareness-holder) with power over the lifespan will be obtained in this body and then one will be liberated.^[5]

Here (in the tradition of the Secret Nucleus). it is revealed that one who has obtained empowerment and keeps the commitments will attain power over the lifespan within six months and so forth, and then on that basis will accomplish enlightenment in a single lifetime and in a single body.^[6]

All these (views) are indeed true according to whichever tradition one enters. One should not recognise simply this or that one to be true, because they do differ in their antidotes, paths, effort, and the potency of their conditions. Although detergents ('dag-chal) of different power proceed quickly or slowly to purify stains on a single object, and their speed Indeed appears to accord with their respective strengths and powers, for the object itself there is no distinction between close and remote (purification). Therefore, until one has obtained power over the mind, one should adhere to (the sequence of) conditions and deeds, but thereafter time itself freely appears. A long time may become short, and a short time may be emanated over a long period, and so forth, because time is indeed nothing but an appearance of the mind.^[7]

Accordingly it is said in the Sūtra Revealed by Vimalakīrti (T. 176):

For those who desire time to be short. I consecrate them to pass many aeons in seven days.

And so forth. Therefore, until the rank of the sublime (Bodhisattvas) has been obtained, the profundity of the path may appear close or remote, but thereafter, one who has obtained power over mind has the Individual power to attain liberation by whatever means.

It says accordingly in the Intermediate Mother (T. 9):

Subhūti, when the Immaculate eye of the doctrine has been obtained with respect to phenomena, one will, if desired, attain Buddha-hood in unsurpassed enlightenment within seven days. Or one will, if desired, attain Buddha-hood in 18 unsurpassed enlightenment over a multitude of 10^[8] aeons. This indeed is the first distinction of learning In skillful means made by bodhisattvas who are great spiritual warriors.

[Synopsis concerning the Beings to whom Empowerment is Given (369.4-370.5)]

[Thirdly (see p. 812), there is the synopsis concerning the beings for whom empowerment is given. (It comments on Ch. 9.37):]

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Footnotes and references:

[1]:

Mahāyānottaratantraśāstra, Ch. 2, v. 53cdff. On this verse, see also NSTB. Book 2, Pt. 1. pp. 19-20.

[2]:

On this causal path of the pāramitā in general, see above Ch. 3, pp. 509-513; and on the term grangs-med in particular, p. 466, note 3.

[3]:

On the sambhāramārga. see above Ch. 3, p. 467, note 5, p. 468, note 8.

[4]:

On the outer tradition of mantras in general, see Ch. 3, pp. 514-515 and notes 75-79. The opinion that the outer tantras lead to Buddha-hood within less than three lifetimes is not the norm in texts of the rNying-ma school. For the orthodox view, see Ch. 3, pp. 514-515.

[5]:

On Mahāyoga in general see Ch. 3, p. 516, and on this result of the tshe-dbang rig-'dzin. see above, pp. 810-811, 853-854.

[6]:

See pp. 853-854 on the tshe-dbang rig-'dzin and the Ihun-grub rig-'dzin. As in previous contexts, so in terms of the result, the author seeks to differentiate between the mainstream Mahāyoga tradition and that of the Guhyagarbha.

[7]:

This refers, as stated above. pp. 853-4, to the reduction of sixteen lifetimes. On such temporal transformations, see also the quotation from the Dharmasaṃgītisūtra. T. 238, in NSTB. Book 2, Pt. 3. pp. 102-103.

[8]:

The description given in this passage corresponds for the most part to fig. 6. Note that each side of the square in the Illustration has eighteen rather than sixteen large bands (cha-chen), among which the verses omit the eighth on each side, renaming the ninth as the eighth.