Text 7.20 (Commentary)

[Guhyagarbha-Tantra, Text section 7.20]

This subsumption is perceived in the ten directions.
Sound itself is enunciated in its unborn disposition.
But when spoken it is the inexpressible;
And this same inexpressible nature
Comprises the diverse sounds.
Perceptible to all but differently appraised.
Real meaning is differently interpreted.
In the case of a single word.
As for example the phrase "removal of numbness" [or "sneeze"].
This is the king, the supreme Buddha-speech. [20] ...

[Tibetan]

bsdus-nyid phyogs-bcur rnam-par grags /
sgra-nyid ma-chags ngang-du gsungs /
gsung-pa-nyid-na brjod-du med /
brjod-med de-nyid sna-tshogs-sgra /
kun-la grags-shing so-sor mjal /
dper-na de-bzhin sbrid-sangs-bzhin /
gsung-gcig sgra-yis so-sor go /
de-ni gsung-mchog rgyal-po yin / [20]

Commentary:

[iv. The fourth (the supreme apparitional nature of buddha-speech, comments on Ch. 7.20):]

From the disposition of this subsumption (bsdus-nyid) in the inexpressible essence of buddha-speech, an inestimable number of doctrines is perceived (rnam-par grags) and understood through its many emanations in the ten directions (phyogs-bcur). This perceived sound (sgra) of the doctrine is itself (nyid) enunciated (gsung) in (du) its unborn (ma-chags) primordial disposition (ngang) which accords with the perception of those to be trained; but at the time when (nyid-na) it is spoken (gsungs), it is the inexpressible (brjod-du med) essence of buddha-speech. This same (de-nyid) inexpressible abiding nature is a source which comprises sounds (sgra) of diverse (sna-tshogs) expression. It is perceptible (grags) to all (kun-la) those who require training in identical words, but (shing) its meanings are differently appraised (so-sor mjal). The real meaning (de-bzhin) of a single expression or sound (is differently understood), as for example (dper-na) the phrase "removal of numbness" [or "sneeze"] (sbrid-sangs-bzhin)^[1] which is understood by some to mean the removal of numbness caused by poison, by some to mean the removal of numbness caused by defective posture, and by others to mean the removal of numbness caused by gnostic mantras. In the case of even a single word (gsung-gcig-sgra-yis) of the Tathāgatas’, all doctrines corresponding to the thoughts of different sentient beings appear to be differently interpreted (so-sor go). This (de-ni) is (yin) the nature of the genuine supreme buddha-speech (gsung mchog), the king (rgyal-po) of all linguistic phenomena or sounds.

Accordingly, it says in the Pagoda of Precious Gems (T. 45-93):

A single intonation of the conquerors’ speech
Which appears through the merits and deeds of living beings
Is heard differenly, by dint of volition.
This Indeed is the mystery of buddha-speech.

It is the profound coincidence of natural blessing that (buddha-speech) appears in this way through the power of spirituality although it is unspoken by the buddhas.

Concerning this passage of the text, there are some who claim that the Tathāgata had sneezed (sbrid-pa sangs) at the entrance to his citadel, and that this was differently interpreted by an invalid, a nurse, and a doctor. Such persons, however, do not differentiate between sound and its meanings!^[2]

[v. The fifth section (the mode of being which does not deviate from the expanse) has three parts, among which the first teaches that although (buddha-speech) appears as the different vehicles its essence is unspoken. (It comments on Ch. 7.21):]

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Footnotes and references:

[1]:

This phrase can be rendered in English either formally as "removal of numbness", which corresponds to the meanings given immediately below, or colloquially as "sneezing", which is the meaning implied in the following paragraph.

[2]:

N.L., but cf. the incident recorded in NSTB, Book 2, Pt. 1, p. 39, where Prajāpati, Śākyamuni’s nurse, on hearing him sneeze, mistakenly encourages the view of permanence.