Text 10.3 (Commentary)

[Guhyagarbha-Tantra, Text section 10.3]

Clearly visualised in the wheel-shaped
Celestial palaces of the ears.
The essential nature of the seminal point
Forms the supreme assembly of the seals
Of the syllables TRĀṂ.
Therefrom the maṇḍala of Ratnasambhava
Is radiantly emanated, and absorbed.
TRĀṂ! One should listen indeed to all secrets—
Which are secret, most secret, and supremely secret.
One should examine the secret meaning itself.
And thence not divulge it to others. [3]

[Tibetan]

nyan-byed 'khor-lo'i gzhal-yas-su /
gsal-ba'i thig-le ngo-bo-nyid /
trāṃ-gi phyag-rgya'i tshogs-mchog-las /
rin-chen dkyil-'khor gsal-spro thim /
trāṃ gsang-ba gsang-chen gsang-mchog-gang /
gsang-ba kun-la mnyan-par-bya /
gsang-ba'i don-nyid brtag-pa-las /
gzhan-du smra-bar bya-ba min / [3]

Commentary:

[ii. The second section is an exegesis of the particular empowerments of ability.]

[It has five parts of which the first concerns the contemplation associated with the empowerment of the listener (nyan-pa'i dbang—It comments on Ch. 10.3):]

The student is clearly visualised as Ratnasambhava. Within the two ears (nyan-byed) of that deity there are clearly visualised (gsal-ba'i) his celestial palaces (gzhal-yas-su), derived from the seed-syllable TRĀṂ, on wheel-shaped ('khor-lo) bases with four spokes which derive from the syllable BHRUṂ. Therein, the sense-organ of the ear is present as the essential nature (ngo-bo-nyid) of the translucent seminal point (thig-le) which sustains its ability to hear sound. This nature consists of (-gi) five pairs or ten single syllables TRĀṂ along with four syllables HŪṂ and the syllables JAḤ, HŪṂ, VAṂ, HOḤ. These syllables form the supreme assembly of the (-'i tshogs-mchog) doctrinal seals (phyag-rgya). They melt into light and therefrom (las) the maṇḍala of Ratnasambhava is radiantly (rin-cen dkyil-'khor gsal) visualised.^[1] The Guru is emamated (spro) as the real being of pristine cognition, and is absorbed (thim) into the ears of the student, whereupon the obscurations of hearing are purified and melt into light along with the deity. He is then considered to be Ratnasambhava, the commitments are proclaimed, and the following promissory initiation is given: It begins with the syllable “TRĀṂ!”. One should indeed listen to all secrets (gsang-ba kun-la'ang mnyan-par-bya) of the inner vehicles, namely, Mahāyoga, Anuyoga, and the Great Perfection of Atityoga, which are (gang) respectively secret, most secret and supremely secret (gsang-ba gsang-chen gsang-mchog),^[2] and also of the outer tantras of capability, namely Kriyā, Ubhaya and Yoga. Until one has received the empowerment of the master, one should inquire into and examine (brtag-pa) this secret meaning itself (gsang-ba'i don-nyid) in one's own mind; and thence (las) not proclaim it, because one should not divulge it (smra-bar bya-ba min) to other individuals, in other places or times.

[The second is the contemplation associated with the empowerment of the meditator (sgom-pa'i dbang—It comments on Ch. 10.4):]

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Footnotes and references:

[1]:

The deities formins the maṇḍala of Ratnasambhava are enumerated above. Ch. 9. pp. 797-798.

[2]:

On the distinctions between the "outer tantras of capability" (Tibetan phyi thub-pa rgyud), i.e., Kriyātantra, Ubhayatantra, and Yogatantra, and the inner Tantras of skillful means (nang-pa thabs-kyi rgyud), see NSTB, Book 1, Pt. 4, pp. 211b-213a.