Text 8.29 (Commentary)

[Guhyagarbha-Tantra, Text section 8.29]

In brief, all movement and stirring in their entirety
Abide in the disposition of the great seal,
But their abiding nature does not abide.
Indeed there is no such abiding at all.
—Such was explained by the pure supreme one himself. [29] ...

[Tibetan]

mdor-na bsgul-bskyod thams-cad kun /
phyag-rgya chen-po'i ngang-du gnas /
gnas-nyid mi-gnas gnas-pa'ang min /
de-skad-dag mchog-nyid-kyis bshad / [29]

Commentary:

[The fifth is the gathering of all (movements) in the great seal of the abiding nature (which comments on Ch. 8.29):]

In brief (mdor-na), all (thams-cad) movement (bskyod) of the limbs and stirring (bsgul) of the body in their entirety (kun) abide in the disposition of the great seal (phyag-rgya chen-po'i ngang-du gnas): but the abiding nature (gnas-nyid) of all is the reality of primordial Buddha-hood which does not (mi) itself abide (gnas) even minutely as impure (gestures of) sealing or phenomena. Indeed there is no such abiding at all (gnas-pa' ang min). Rather, one’s body abides as the seal or maṇḍala of the deity, one's speech as that of mantra, and one's mind as that of reality.

Such (de-skad) verses as these were explained (bshad) by Samantabhadra himself (nyid-kyis), the supreme one (mchog) in whom the two obscurations are without exception pure (dag), the Buddha endowed with the excellence of fine learning.

This indeed is a ground for conviction, as is said in the Sūtra Requested by Jñānottara (T. 82):

This is because one whose defects have ceased Has no reason to tell lies.

[The conclusion (comments on Ch. 8.30):]

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