Text 12.16 (Commentary)

[Guhyagarbha-Tantra, Text section 12.16]

Whether the rituals are abundant or incomplete,
Flaws are themselves pure, and there is no defect. [16]

[Tibetan]

cho-ga lhag-gam ma-tshang-na'ang /
skyon-nyid dag-ste nyes-pa-med / [16]

Commentary:

[iii. The third part concerns that (result) which is uncovered by the slightest defect. (It comments on Ch. 12.16):]

Having thus understood the point that there should be no acceptance or rejection with respect to all things because they are known to be the nature of mind, one acquires mastery over the perfection stage. Whether (na-'ang) the intricate rituals (cho-ga) of the creation stage are abundant or incomplete (lhag-gam ma-tshang), the flaws (skyon) of having degenerated in the aspects of the ritual are themselves pure and (nyid-dag-ste) there is no defect (nyes-ba-med) in one’s accomplishment. That will not be obscured.^[1]

It says in the Indestructible Reality (NGB. Vol. 15):

The Yogin who unites with pure reality
Is thoroughly pure in the ritual activities
Of the creation stage:
Whether (these rituals are) abundant or incomplete,
There is no defect.
The amazing great accomplishment will be achieved.

Although this is generally known in both the symbolic creation stage and the non-symbolic perfection stage,^[2] the meditations which occur when the mind of the Yogin apprehends objects and symbols do not transcend the symbolic; whereas any meditations which occur when the mind is without apprehension of symbols are non-symbolic.

It says in the Flash of Splendour (T. 830):

Therefore the Yogin,
Abiding in a non-symbolic disposition.
Should meditate on the yoga of symbols.
And should know there is no difference
Between the non-symbolic and the symbolic.
A Yogin of such awareness
Indeed obtains my level.
And is also called a Buddha.

And also:

As long as one apprehends the symbolic
One is a mundane being, endowed with symbols.
But when one is without objects and symbols.
One excellently transcends the mundane,
And one’s perceptual range is the field of Samantabhadra.
There is no duality between
Conflicting emotions and pristine cogntion.

[Summary of the Chapter (439.1-439.3):]

[The summary of the chapter (comments on Ch. 12.17):]

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Footnotes and references:

[1]:

This emphasis on the direct experience of the resultant view of Buddha-hood according to rdzogs-pa chen-po, transcending, or regardless of one's skill in, utpattikrama is repeated in biographical literature of the rNying-ma school. e.g.. the life of Mi-pham rNam-rgyal in NSTB. Book 2, Pt. 6, pp. 709-710, where the latter is advised by mKhyen-brtse Rin-po-che of the difficulties in utpattikrama and the directness of non-conceptual meditation in khregs-chod.

[2]:

I.e. both the creation and perfection stages include paths of symbolic and non-symbolic meditation. See the respective paths of Mahāyoga and Anuyoga in NSTB, Book 1, Pt. 4.