Text 11.21-22 (Commentary)

[Guhyagarbha-Tantra, Text section 11.21-22]

The Yogin or Mantrin, [21] in terms of accomplishment.
Abides in a disposition of spontaneous sameness and perfection;
And through conduct, unimpeded in all respects,
All things are primordial and indivisible.
All maṇḍalas are within the enlightened family
Of Indestructible reality.
The Yogin should excellently meditate
That they emanate light and blaze forth.
And this should be dissolved without attachment.
Transformed, without duality.
That one obtains the great seal. [22]

[Tibetan]

rnal-'byor sngags-'chang [21] dngos-grub-ni /
mnyam-rdzogs lhun-grub ngang-gnas-shing /
spyod-pa ci-la'ang thogs-med-pa'i /
thams-cad ye-nas dbyer-med-pa'o /
rdo-rje rigs-su thams-cad dkyil /
'od-'phro 'bar-bar rab-tu bsgom /
chags-med tshul-gyis bstim-par-bya /
gnyis-med gyur-nas phyag-rgya che / [22]

Commentary:

The second section (of this detailed exegesis) concerns the sequences through which (the feast-offerings) are attained: They are attained in accordance with the maṇḍala of either a single cluster (of deities), of three clusters, of five clusters, or of the expanse of indestructible reality (vajradhātumaṇḍala).^[1]

[i. The first of these has two parts, of which the former concerns the Individuals by whom (the single cluster) is attained. (It comments on Ch. 11.21):]

The type of individual who attains this (single cluster) is the Yogin (rnal-'byor). i.e. one who "unites" ('byor) the Intellect in reality for the sake of the "fundamental" (rnal) mind-as-such. When (Yogins) are classified, there are three types, namely, Yogins of the natural ground, Yogins of the creation and perfection stages according to the path, and Yogins of the spontaneously present result. Among them, this passage refers to the yogins of the path.

The Two Stages (T. 41771) also speaks of:

The Yogin who has created and perfected
The modes of the ground and the natural result...

And in the Madhyamaka:^[2]

It refers to some who would attain enlightenment,
Endowed with the nucleus of emptiness and compassion.

Or alternatively, (the individual concerned) should be a Mantrin (sngags-'chang), i.e. one who "upholds" ('chang) the words and meanings of the "mantras" (sngags) which are the profound marvelous secret of the Tathāgata. The (Tibetan) term sngags is derived from (the Sanskrit) mantra. Three kinds of mantra are upheld, namely, secret mantras (guhyamantra), gnostic mantras (vidyāmantra), and incantations (dhāraṇī). The first of these affords protection from the suffering of saṃsāra because it refers to the secret and marvelous view, meditation, conduct and result of the outer and inner (vehicles). The second affords protection from suffering through the mighty awareness of anchorites (ṛṣis) and so forth, who have obtained power over contemplation. The third comprises truthful expressions (bden-tshig) and protective expressions (bgos-pa'i tshig) which bring about their appropriate results, beneficial or harmful.^[3]

[The latter concerns the accomplishment which these individuals are to attain. (It comments on Ch. 11.22):]

In terms of accomplishment (dngos-grub-ni), the Yogin acquires excellent enlightened attributes which are supreme and common. He abides in a disposition (ngang-gnas) where all things are spontaneous (lhun-grub) and indivisible in their nature of primordial sameness (mnyam) and their disposition of great perfection (rdzogs), without partiality or subjective attachment. Through conduct (spyod-pas) without acceptance and rejection, the yogin attains the realisation that all things (thams-cad) are primordially (ye-nas) of a single essence and Indivisible (dbyer-med-pa'o), unimpeded (thogs-med-pa'i) and without attachment or clinging in all respects (ci-la'ang). The maṇḍalas (dkyil) of all (thams-cad) enlightened families are gathered within the enlightened family of indestructible reality (rdo-rje'i rigs-su) or Buddha-mind, which is the maṇḍala attained in this context. Consequently, the Yogin should excellently meditate that (rab-tu-bsgom) all the deities and their celestial palaces emanate ('phro) light ('od) rays of pristine cognition and blaze forth ('bar-bar) their brilliance. These should then be (bya) delighted with the divine offerings which are made to deities, without attachment (chags-med tshul-gyis) for, or clinging to, all the desired attributes, and then be dissolved (bstim-par). The result is that, transformed into (gyur-nas) the Buddha-body of reality where mind-as-such is without duality (gnyis-med), that one obtains the rank of the spontaneous great seal (phyag-rgya che).^[4]

[ii. The second, concerning the maṇḍala of three clusters, (comments on Ch. 11.23):]

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Footnotes and references:

[1]:

On the vajradhātumaṇḍala, see also above. Ch. 9, note 120, and below, pp. 943-944.

[2]:

N.L.

[3]:

On these three kinds of mantra, see also above, p. 123, note 226.

[4]:

The words “in this context” Indicate the single cluster of deities, which represents the vajrakula or Buddha-mind, in contrast to those of three or five clusters which follow. On the status of an "awareness-holder of the great seal" (phyag-chen rig-'dzin), see pp. 959-962.