Text 11.27 (Commentary)

[Guhyagarbha-Tantra, Text section 11.27]

One who is well endowed
With the locations and enjoyments,
Whichever are pleasing,
And an intellect without degeneration,
Should firstly act as if taking a vow.
And when propitiation has been performed,
Without laziness and langour,
And without hesitation.
That (Yogin) will accomplish all maṇḍalas,
And obtain the supreme, genuine,
Secret of indestructible reality. [27]

[Tibetan]

gnas-dang longs-spyod ci-bde-dang /
ma-nyams blo-ni rab-ldan-pas /
dang-por dam-nos bzhin-du bya /
le-lo sgyid-snyom-med-pa-yi /
the-tshom med-par bsgrub-byas-na /
dkyil-'khor thams-cad 'grub-par 'gyur /
rdo-rje gsang-mchog dam-pa 'thob / [27]

Commentary:

[Concerning the way in which this branch Is appropriately attained:]

The Yogin should find the locations (gnas-dang) suitable for this attainment, endowed with complete characteristics and without obstacles, and obtain the necessary enjoyments (langs-spyod-dang), whichever are pleasing (ci bde-dang) without falling into the two extremes.^[1] Exemplified thereby, one who is well endowed with (rab-ldan-pas) the implements, supports, sacraments of commitment and other suitable requisites which assist this attainment, complete and without degeneration (ma-nyams), and without contradictions, and whose Intellect (blo-ni) in the course of this attainment is not captivated by extraneous conditions, but established in and resigned to a single goal, should firstly (dang-por) at the beginning of the means for attainment act (bya) firmly, as if taking (nos bzhin-du) a vow (dam) with the following thought at its inception, "Until I have success, I must not roam from this seat, from this posture or location."

Then the Yogin cultivates perseverence during the course of the attainment, without (med-pa-yi) a trace of effort with respect to extraneous activities, or of bad signs and omens, or of fatigue because nothing is happening, of Idleness (le-lo) due to the self-indulgent thought that he would not succeed, and of langour (sgyid-snyoms) through which attainment emerges slowly and unpunctually, and through which physical and verbal distractions are indulged. Then, without (med-par) hesitation (the-tshom) and doubts, such as wondering whether something is or is not mantra, contemplation and so forth, or whether the result will or will not emerge, when the propitiation has been performed (bsgrub-byas-na) with an attitude profoundly established in a single assured goal, that Yogin will accomplish all maṇḍalas (dkyil-'khor thams-cad 'grub-par-'gyur) which are propitiated, and will obtain ('thob) the supreme (mchog) secret of indestructible reality (rdo-rje gsang), the genuine (dam-pa) body of reality where buddha-body and pristine cognition are without conjunction or disjunction.

[iii. The third, the branch concerning the time within which attainment will occur (comments on Ch. 11.28):]

[Read next page]

Footnotes and references:

[1]:

On the appropriate locations for these rites, see above. Ch. 9, pp. 756-758. and below. Ch. 20, p. 1272.