Text 6.2 (Commentary)

[Guhyagarbha-Tantra, Text section 6.2]

Pristine cognition is considered
In terms of the four directions and centre.
The unthinkable, spontaneous maṇḍala is Great Perfection,
And the yogin who realises this experiences
The origin of all in that great maṇḍala. [2] ...

[Tibetan]

ye-shes phyogs-bzhi dbus-brtags-te /
dkyil-'khor bsam-yas lhun-grub-ni /
rdzogs-chen rtogs-pa'i rnal-'byor-pas /
kun-'byung dkyil-'khor chen-por spyod / [2]

Commentary:

[General Teaching on the Natural and Spontaneous Mandala of the Ground (229-6-230.4):]

[The first (comments on Ch. 6.2):]

Pristine cognition (ye-shes) is considered (brtags-te) in terms of the four directions (phyogs-bzhi) because the (four) outer elements of earth, water, fire and air, the (four) inner components of form, feeling, perception, and habitual tendencies, and the four secret poisons of delusion, pride, desire, and envy are spontaneously present as the pristine cognition of reality's expanse, the pristine cognition of sameness, the pristine cognition of discernment, and the pristine cognition of accomplishment.^[1] And it is considered in terms of the centre (dbus) because hatred, space, and consciousness, these three, abide as the mirror-like pristine cognition. The maṇḍala (dkyil-'khor) wherein the five elements essentially abide as the five female consorts, the five components as the five male consorts, and the five poisons as the five pristine cognitions is unthinkable (bsam-yas). It is the natural Great Perfection (rdzogs-chen) inasmuch as all things of phenomenal existence, saṃsāra and nirvāṇa, are spontaneously present (lhun-grub-ni) from the beginning. The yogin who realises this (rtogs-pa'i rnal'byor-pas) should experience (spyod) all (kun) things of phenomenal existence, saṃsāra and nirvāṇa, in that great maṇḍala (dkyil-'khor chen-por) of pristine cognition, natural in origin (byung), without renunciation, acceptance, refutation or proof. Actually, whatever appears and whatever arises, all things are revealed as the display of this maṇḍala, without renunciation or acceptance.

[Detailed Exegesis of the Contemplative or Meditative Mandala of the Path (230.4-257.2):]

The second comprises both the actual maṇḍala of contemplation and an exegesis of the resultant maṇḍala accomplished thereby. The former (230.4-243.2) includes the maṇḍala of the supporting celestial palace and the maṇḍala of the supported deities; and the first of these (230.4-232.6) too has three aspects, namely, the celestial palace, its ornaments and thrones.

[i.The first (concerning the celestial palace comments on Ch. 6.3):]

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Footnotes and references:

[1]:

I.e. earth, form and delusion are present as dharmadhātujñāna: water, feeling and pride are present as samatājñana; fire, perception, and desire are present, as pratyavekṣanajñāna; and air, habitual tendencies and envy are present as kṛtyupasthānajñāna.