Text 11.4 (Commentary)

[Guhyagarbha-Tantra, Text section 11.4]

Forms, sounds, scents, savours, contacts and so forth
Are to be known on maturation as the syllable MŪṂ.
One meditates on them as the maṇḍala of female consorts.
Alternatively, one meditates on them
As the maṇḍala of female wrathful deities. [4]

[Tibetan]

gzugs-sgra dri ro reg la-sogs /
rnam-smin mūṃ-du shes-par bya /
yum-gyi dkyil-'khor nyid-du bsgom /
yang-na khro-mo'i dkyil-'khor bsgom / [4]

Commentary:

[ii. The second aspect (of the general teaching in which the maṇḍala of appearances and mind are indivisible) concerns the maṇḍala of the female consort.]

[(It comments on Ch. 11.4):]

Here there are also two parts, of which the former concerns that which is to be known as the female consorts of the peaceful deities. All the forms (gzugs) subsumed by the living beings of phenomenal existence. and internal phenomena Including sounds, scents, savours, contacts and so forth (sgra-dri-ro-reg la-sogs), and all appearances of the five elements are to be known (shes-par-bya) on saturation (rnam-smin) as (du) the syllable MŪṂ, the essential nature of non-dual pristine cognition. To Illustrate this, one should meditate on them (bsgom) as the nature of the maṇḍala of female consorts (yum-gyi dkyil-'khor nyid-du), who appear but are not (dualistically) recognised, i.e.. the forms of the four female gatekeepers, the eight female spiritual warriors, and the five female consorts.

The latter concerns the visualisation of the female consorts of the wrathful deities. Alternatively (yang-na), one meditates on them as the maṇḍala of female wrathful deities (khro-mo'i dkyil-'khor bsgom) depending on the status of those to be trained or on one's own volition.

[iii. The third aspect (of the general teaching on the maṇḍala in which appearances and mind are indivisible) is the maṇḍala of their indivisible display.]

[(It comments on Ch. 11.5):]

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