Text 9.33 (Commentary)

[Guhyagarbha-Tantra, Text section 9.33]

In that nature, the seminal point of pristine cognition.
The appearance of the seminal point
Of pristine cognition itself is inconceivable,
Infinitely supreme, and manifestly perfect
Throughout the ten directions and four times. [33]

[Tibetan]

ye-shes thig-le-nyid snang-ba/
bsam-gyis mi-khyab mtha'-yas mchog /
phyogs-bcu dus-bzhi mngon-rdzogs-pa'i / [33]

Commentary:

[The first of these has two subdivisions. among which the former concerns the manifest awakening. (It comments on Ch. 9.33):]

In that nature (de-nyid-la) or reality of the unique seminal point (thig-le) of pristine cognition (ye-shes) free from all extremes of conceptual elaboration, which is the expanse, the naturally pure mind-as-such, and primordial Buddha-hood, without form or radiance, there is found the unceasing and uncreated pristine cognition in which suddenly arisen and imaginary stains are pure right where they are. The appearance (snang-ba) of the seminal point (thig-le) Itself (nyid), where pristine cognition (ye-shes) is mingled indivisibly in that expanse in a single savour, like water poured into water, is inconceivable (bsam-gyis mi-khyab) and infinitely supreme (mtha'-yas mchog). For, it is spontaneously present as the five buddha-bodies, i.e., those of awakening, indestructible reality and quiescent reality, the radiant body of perfect rapture, and the emanational body of pristine cognition. The supreme accomplishment is said to be obtained because there is a manifestly perfect (mngon-rdzogs-pa'i) awakening, indivisible from the nature of the indestructible body, speech and mind of all the Tathāgatas throughout the ten directions and four times (phyogs-bcu dus-bzhi).^[1]

[The latter concerns the appearance of the Buddha-fields. (It 135 comments on Ch. 9.34):]

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Footnotes and references:

[1]:

The means of realising this manifest awakening of kāya and jñāna are outlined in Ch. 13. pp. 1022-1044.