Text 13.1 (Commentary)

[Guhyagarbha-Tantra, Text section 13.1]

Then when all maṇḍalas of indestructible Buddha-body, speech and mind of the Tathāgatas throughout the ten directions and four times had been subsumed together, the Great Joyous One became equipoised in the contemplation which is a cloud-like array of the nucleus of the most secret commitment, i.e. that all things are spontaneously present in the primordial Great Perfection; and then he uttered this meaningful expression. [1]

[Tibetan]

de-nas phyogs-bcu dus-bzhi'i de-bzhin gshegs-pa sku-dang gsung-dang thugs rdo-rje'i dkyil-'khor thams-cad gcig-tu 'dus-nas dgyes-pa chen-pos / chos thams-cad ye-nas rdzogs-pa chen-por lhun-gyis grub-pa'i dam-tshig shin-tu gsang-ba'i snying-po sprin bkod-pa'i ting-nge-'dzin-la snyoms-par zhugs-nas ched-du brjod-pa 'di brjod-do / [1]

Commentary:

[Commentary (439.3-483.4):]

The second part (of the teaching on the creation and perfection stages of the path—see p. 889) concerns the perfection stage which penetrates the essential meaning. It has three sections, namely: the background motivation; an exegesis of the meaning; of its words; and a summary of the chapter.

[The first (comments on Ch. 13.1):]

Once the creation stage of the path had been revealed, then (de-nas) in order to reveal the perfection stage, when all maṇḍalas of indestructible Buddha-body, speech and mind of (sku-dang gsung-dang thugs rdo-rje'i dkyil-'khor thams-cad) all the Tathāgatas throughout the ten directions and four times (phyogs-bcu dus-bzhi'i de-bzhin gshegs-pa) had been subsumed together (gcig-tu 'dus-nas), they were displayed by the Great Joyous One (dgyes-pa chen-pos) of unsurpassed pristine cognition, Samantabhadra the teacher in whom they abide. He became equipoised in the contemplation which, for the sake of supremely fortunate beings, is a (-'i ting-nge-'dzin-la snyoms-par-zhugs) cloud-like (sprin) array (bkod-pa) of the nucleus (snying-po'i) or real nature, and which is the commitment (dam-tshig) most secret (shin-tu gsang-ba'i) to unworthy recipients, i.e., the commitment that all things (chos thams-cad) of phenomenal existence, saṃsāra and nirvāṇa, are spontaneously present in the primordial Great Perfection (ye-nas rdzogs-pa chen-por lhun-gyis grub-pa'i). And then he uttered this meaningful expression (nas ched-du brjod-pa 'di brjod-do) concerning the genuine esoteric instructions.

[Exegesis of the Meaning of the Words (440.1-483.1)]

The second part includes both a general teaching on how the secret truth abides in the mind of the master of indestructible reality (vajrācārya), and a detailed exegesis of the meaning of the natural Great Perfection.

[General Teaching on how the Secret Truth Abides in the Mind of the Master of Indestructible Reality (440.1-448.3)]

[This has three subdivisions, of which (the first) concerns the recognition of that truth. (It comments on Ch. 13.2):]

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