Text 9.24 (Commentary)

[Guhyagarbha-Tantra, Text section 9.24]

Alternatively, it is one reach of hearing, one yojana.
Or an unthinkable expanse of space in its dimension.
Therein one meditates on the diverse maṇḍalas of the Buddhas.
And, in order that they might be revealed
To deluded unseeing beings.
They should be drawn with coloured powders
Of twenty-five hues or of five hues.
These are to be painted according to the ritual
In which instruction is given. [24]

[Tibetan]

yang-na rgyang-grags dpag-tshad-dam /
nam-mkha'i dbyings-ni bsam-yas-par /
sangs-rgyas dkyil-'khor sna-tshogs bsgom /
ma-mthong rmongs-la bstan-phyir mtshon /
kha-dog nyi-shu rtsa-lnga'am /
lnga-yi tshon-gyis bri-bar-bya /
'dul-ba'i cho-ga bzhin-du dgye / [24]

Commentary:

[iii. The third section concerns the large (maṇḍala, and comments on Ch. 9.24):]

This also has three forms: Alternatively (yang-na). the small form of the large (maṇḍala) is one reach of hearing (rgyang-grags). This is the point expressed in the following passage from the Treasury of the Abhidharma (T. 4089):

There are twenty-four inches (aṅgulī) in one cubit (hasta),
Four cubits in one bow-span (dhanuḥ [dhanus]).
Five hundred bow-spans in one earshot (krośa),
Which is held to be a long measurement.
Eight of these are called one yojana.

Then, there is the intermediate form of the large (maṇḍala) at one yojana (dpag-tshad), or (dam) the large form of the large (maṇḍala) at an unthinkable expanse of space in its dimension (nam-mkha'i dbyings-ni bsam-yas). Therein (par), the maṇḍala of the awareness-holders is actually emanated, or else one meditates on the diverse (sna-tshogs bsgom) enlightened families of the maṇḍalas of the buddhas (sangs-rgyas dkyil-'khor), while the empowerments are conferred.

This implies that empowerment is conferred on the student while the maṇḍala which pervades the entire expanse of space is actually emanated. It is exemplified in the past by the master Buddhaguhya who, (seated) by the shore of Lake Manasarovar, pitched the lines on the lake and then actually revealed and granted the empowerment of the maṇḍala of the indestructible expanse (Vajradhātumaṇḍala) to Mañjuśrīkīrti; and also by the great master Padmasambhava who revealed the maṇḍala of Vajrakumāra, equal to the dimensions of space, in the Lion Cave of sTag-tshang, and then conferred empowerment on Ye-shes mTsho-rgyal.^[1]

Although the five Buddha-bodies and five pristine cognitions abides primordially in the mental continuum of sentient beings, they have been obscured by ignorance. in order that they might be revealed to deluded unseeing beings (ma-mthong rmongs-la bstan-phyir),. they should be drawn with (gyis bri-bar-bya) coloured powders (tshon) of twenty-five (nyi-shu rtsa-lnga) hues (kha-dog), which are compounded by dividing (a basic colour) such as white into its five respective shades—yellowish white, reddish white, greenish white, bluish white, and white itself, while the other four (basic colours) are similarly divided. These symbolise the twenty-five facets of pristine cognition, the bodhisattvas in the intermediate directions (of the maṇḍala) and so forth. Or ('am) if all these (twenty-five) are lacking, it should be drawn with coloured powders of five hues (lnga'i tshon), namely, white, yellow, red, green, and blue.

Accordingly, it says in the Tantra of the Extensive Magical Net (t. 834):

All sentient beings without exception
Are totally pervaded by the five pristine cognitions.
But they have been obscured by their own thoughts.
Then, in order to reveal the character of pristine cognition
To all such deluded beings
Who do not see the meaning of the five pristine cognitions.
The colours white, red, yellow, green, and so forth
Are revealed, including black.

As to the drawing of (this maṇḍala), there are detailed, intermediate, and condensed structures and so forth which are to be painted (dgye) by a perceptive lineage-holder with pure practical application and accordins to (bzhin-du) the tradition of the ritual in which instruction is given ('dul-ba'i cho-ga) in this context.

The Flash of Splendour (T. 830) accordingly says:

The images are Indeed drawn
Corresponding to the maṇḍala of one’s contemplation.

There are some who claim that these (maṇḍalas of coloured powders) apply to the traditions of the Kriyātantras and Caryātantras. and there are some who utilise them as a means of instructing those to be trained. Such persons however seem to misunderstand that the extensive, intermediate, and condensed maṇḍalas of images are indeed distinguished according to the intelligence and resources of individuals. For universal monarchs and so on there is (the large maṇḍala) of one yojana and so forth; for ordinary persons who are supremely endowed there is the intermediate (maṇḍala); and for those of meagre resources there is said to be (the maṇḍala) of small dimension. The large form of the large maṇḍala is distinguished according to the acumen of a supreme student who is empowered by a sublime guru.

The texts also explain these three kinds (of maṇḍala) without confusion: During (the preparation of) the small (maṇḍala) they speak of the sequence of the lines. During (the preparation of) the intermediate maṇḍala they speak of the consecration and drawing of the coloured lines, and the means of arraying the symbols; and during (the preparation of) the extensive maṇḍala they speak of the perfect method of drawing according to the sequence in which the symbols are painted.

[Attainment of the Mandala (353.6-356.4):]

The second part (see p. 836) concerns the attainment of the maṇḍala. It has three sections, namely: the creation of the maṇḍala; its Invitation; and its absorption in a non-dual manner.

[i. The first (comments on Ch. 9.25):]

[Read next page]

Footnotes and references:

[1]:

These two incidents are briefly related in NSTB, Book 2, the former in Pt. 4, p. 180, and the latter in Pt. 5. PP. 465-466. On the Vajradhātumaṇḍala, see also below. Ch. 11, pp. 943-944, and on its first dissemination in Tibet, NSTB, Book 2, Pt. 4, pp. 182ff.