Text 11.11 (Commentary)

[Guhyagarbha-Tantra, Text section 11.11]

Those who have become fields (of compassion).
Belonging to supreme and less supreme (realms), [11]

[Tibetan]

zhing-gyur mchog-dang mchog-phran-rnams / [11]

Commentary:

[Rites of "Liberation" (396.6-400.2):]

The second aspect (of the particular exegesis of the maṇḍala in which rites of sexual union and "liberation" are indivisible, see p. 899) is the maṇḍala of secret skillful means in which the rites of "liberation" are inherently pure. It has three sections.

[i. The first, concerning the object which is "liberated", (comments on Ch. 11.11):]

They are those who have become fields (zhing-gyur) of compassion, on whom it says in the Tantra of Vajrakīla (NGB. Vol. 19):

The commitment which "liberates" by compassion
Is not one of murder and suppression—
Having filled the components with indestructible reality.
One meditates on consciousness as indestructible reality.

Accordingly, one (who enacts this rite) should have no inherent characteristics of hatred, and should be guided by compassion.^[1] Now, those sentient beings who cannot be trained by the rites of pacification and enrichment, and who are to be trained by means of sorcery comprise gods and human beings belonging to supreme (mchog) exalted realms, and (dang) living beings of less supreme (mchog-phran) evil existences. When classified, there are beings of ten such fields (of compassion) who endure the causes and results of suffering. Consequently, it is in order that they might be freed from their respective sufferings that these beings are "liberated”.

It also says in the Clarification of Commitments (P. 4744):

Both those hostile to the Precious Jewels,
And to the body of the master.
Those who have deviated from their commitments.
And those who are contentious.
Those who (inappropriately) come to the (maṇḍala) assembly,
And those who are harmful to all (beings).
Those with a hostile or evil disposition
With respect to the commitments.
And those who are beings of the three evil existences—
These ten kinds of being
Are earnestly received by all Yogins.

Indeed, when one resorts to activity on behalf of others, understands the nature of change, and has great compassion, there are occasions when the first seven non-virtues are permitted, even in the causal phase of the greater vehicle:^[2]

For a great spiritual warrior,
Seven non-virtues are permitted.

Similarly, there was (the incident when Śākyamuni "liberated") an evil armed assailant (who had murdered five hundred merchants).^[3]

[ii. The second section, concerning the skillful means through which these beings are "liberated", (comments on Ch. 11.12):]

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Footnotes and references:

[1]:

On these rites of "liberation," see above, pp. 61-63, and especially below, Chs. 15, 20: and for an example of the importance of compassion and realisation for one who would accomplish the rites of "liberation," see the life of gNyags Jñānakumāra in NSTB. Book 2, Pt. 5, pp. 281-289.

[2]:

N.L.. but for similar quotations from the Udānavarga (T. 213) and the Bodhisattvacaryānirdeśasūtra (T. 184). see respectively NSTB, Book 1, Pt. 4, p. 120, and Book 2. Pt. 7. P. 738-9.

[3]:

On this incident from the past lives of Śākyamuni, see dPal-sprul Rin-po-che, kun-bzang bla-ma'i zhal-lung. pp. 108a-b.