Text 19.6 (Commentary)

[Guhyagarbha-Tantra, Text section 19.6]

 Phenomena are like an apparition.
And they are lies to which names and words are applied.
They are themselves a lie, and when experienced as a lie.
There is nothing to be called a lie,
Even so much as a name. [6]

[Tibetan]

chos-rnams sgyu-ma lta-bu-la /
ming-dang tshig-tu brtags-pa rdzun /
bdzun-nyid la-ni rdzun-spyod-pa /
rdzun-zhes btags-tsam yod-ma-yin / [6]

Commentary:

[The third, concerning the telling of lies, (comments on Ch. 19.6):]

If one has an extraordinary need to benefit others, insofar as benefit is Incurred, there is no defect, whatever one says. Accordingly, the phenomena (chos-rnams) subsumed within saṃsāra and nirvāṇa are naturally like an apparition (sgyu-ma lta-bu), dreamlike, and so forth. And (la) they are themselves lies (rdzun) to which different names and words are applied (ming-dang tshig-tu btags-pa) because their names are suddenly applied by particularising thought.

It says in the Intermediate Mother (T. 9):

Subhūti, all things are naturally without substance. Those things which are expressed and called appearances are fictions or lies because they are suddenly arisen.

If this is realised, the objects to whom (lies) are told are themselves a lie (rdzun-nyid) and (la-ni) the self or subject who tells them is also a lie. Therefore, when these are told and experienced as a lie (rdzun spyod-pa) in terms of existence, nonexistence and so forth, from this very moment there is nothing (yod ma-yin) to be called a lie (rdzun-zhes), either subject or object, even so much as a name (btags-tsam). This is because the outer and inner nature of sound does not exist in any respect, and its essence is the uncreated (coalescence of) sound and emptiness.

Accordingly, it says in the Sūtra Requested By Upāli (T. 68):

Just as a child bursts into tears
On being told to show and verbalise
The notion which it had held
And seeing thereby that it is spurious,
Similarly, in the case of Inconceivable Buddhas.
When skillful and learned sentient beings
Have acquired and fully understood all these phenomena,
They are shown (the teachings concerning)
The existence and non-existence of the world-systems.

What then is the purpose (of this)? It is stated in the previous source:

This is the commitment or wealth of the Guru
Which always acts on behalf of sentient beings.
In order to guard the lives of sentient beings
Even lies should be told.

[The fourth concerning sexual misconduct (comments on Ch. 19.7):]

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