365bet娱乐

The tantra-texts of this 惭腻测腻箩腻濒补 cycle which are now extant comprise two complete volumes of the Collected Tantras the rNying-ma-pa (NGB. vols. l4-15), along with a substantial portion of volume 16 and one text in volume 19. They are arranged so as to Include the texts accepted by both systems as root tantras (rtsa-rgyud) in NGB. volume 14, and those regarded as exegetical tantras in volume 15, although three of the latter are held to be root-tantras by kLong-chen-pa and another two are held to be root-tantras by Sangs-rgyas gLing-pa and dPa'-bo gTsug-lag. The titles of these extant tantras are listed below, along with a brief r茅sum茅 of each.

The detailed contents of the three versions of the Guhyagarbha in particular are given in the tables which follow, and the Tibetan chapter titles and pagination for the entire section may be found in Kaneko's catalogue.

NGB. Vol. 14:

1. rgyud gsang-ba'i snying-po, Chs. 22, pp. 1-61;

The basic tantra of the cycle, and subject of this research, which is said to reveal all things to be manifest in and of themselves (thams-cad rang-snang ston-pa), or to reveal mind and pristine cognition to be self-manifesting (sems-dang ye-shes rang-snang-du ston-pa)^[1]. Its 尘补峁囜笉补濒补 is that of the forty-two peaceful and fifty-eight wrathful deities celebrated in later gter-ma compilations. The detailed contents of this shorter version are compared with those of two longer versions in the tables below. Translated by gNyags J帽膩nakum膩ra and rMa Rin-chen mChog following the instruction of Vimalamitra.

2. dgal gsang-ba'i snying-po'i phyi-ma. Chs. 5, pp. 62-67;

This text, in support of the former, emphasises the dependence of all attainments on the unique buddha-body, the projection of the 尘补峁囜笉补濒补, instructions on seminal points (thig-le) and vital energy (rlung) and the purification of the components (phung-po).^[2] Translated by 闯帽腻苍补驳补谤产丑补 and lots芒wa Vairocana.

3. sgyu-'phrul brgyad-bcu-pa. Chs. 82, pp. 67-317;

This, the long version of the gsang-ba'i snying-po, emphasises the enlightened attributes (yon-tan) of buddha-hood. See below for a comparison between its 82 chapters and the twenty-two chapters of the 骋耻丑测补驳补谤产丑补迟补迟迟惫补惫颈苍颈艣肠补测补尘补丑腻迟补苍迟谤补 in tabular form. Translated by Vimalamitra and gNyags J帽膩nakum膩ra.

4. sgyu-'phrul bzhi-bcu-pa. Chs. 46, pp. 317-415;

This intermediate length gsang-ba'i snying-po emphasises enlightened activity. Its 46 chapters are also outlined in the table below.

5. sgyu-' phrul le-laz. Chs. 33, pp. 415-549;

Emphasisins commitments, the le-lag describes in its introductory chapter the gathering of all animate creatures and inanimate things of the ten directions and four times in the Great Identity, and the cycles of buddha-body, speech, mind and rapture which are inexhaustible adornments. Then, its thirty-two remaining chapters closely correspond in their titles, contents and structure to those of the rdo-rje gsang-ba'i snying-po rtsa-ba'i rgyud in NGB. vol. 16. These concern the gathering of all things in the expanse of the female consort, the absorption in the seal of the insubstantial buddha-body, the presence of the seed of reality in all beings and the differences of intelligence, the celestial palace (惫颈尘腻苍补). transformation of all things into the wrathful deities and purification by the fire of their pristine cognition, the further ritual service associated with the most secret wrathful deities, the external revelation of the 尘补峁囜笉补濒补-display of spirituality and the burnt offerings associated with the four rites,^[3] power over longevity, disclosure of covert symbols through sacraments and mantra, activities associated with the seals, the attainment of Vajrasattva, making of medicine/ elixir (sman-sgrub). absorption of the most secret 尘补峁囜笉补濒补 and revelation of its higher contemplative images, emanation of the seals, the attainment of 惭补丑腻诲别惫补 and of the 尘补峁囜笉补濒补 of the four guardians,^[4] the construction of 蝉迟奴辫补蝉, the twenty-one elements,^[5] gathering all things in the expanse, gathering of the perfections. levels, skillful means and buddha-fields in intelligence and phenomena (i.e., in Samantabhadra and consort). the most secret accomplishment, the emergence of the 尘补峁囜笉补濒补 of buddha-body. basic & ancillary commitents, an explanation of the commitments, the vision of Vajrasattva. the commitments associated with the seals, and the conclusion which dgals with the conferral of the tantra by Samantabhadra.

6. sgyu-'phrul brgyad-pa. Chs. 8, pp. 549-571;

Emphasising the 尘补峁囜笉补濒补, this text teaches union with the natural Great Perfection, emanation of the cloud-like 尘补峁囜笉补濒补 of wrathful deities and of the 尘补峁囜笉补濒补 of buddha-speech associated with the feast-offerings of the wrathful deities, the commitment of offering, and the pleasing of the 尘补峁囜笉补濒补.

7. sgyu-'phrul dra-ba bla-ma chen-po. chs. 13. pp. 572-638;

Emphasising empowerment, this text concerns the recognition of the expanse and pristine cognition as the superior secret bliss, the attainment of the nature of mind in the non-dual disposition of expanse and pristine cognition, the emanation & absorption of the 尘补峁囜笉补濒补 and its secret mantras, emanation of the seals, secret commitments and conferral of empowerment, discipline through compassion, pleasing the 尘补峁囜笉补濒补 through the feast-offerings, subjugation of demons and clarification of the greatness of buddha-body, speech and mind throughout the ten directions, the 尘补峁囜笉补濒补 of awesome buddha-speech and the indestructible commitments. and the supreme bliss of bodhisattvas who have the essential instructions.^[6]

NGB. Vol. 15:

8. bshad-brgyud lha-mo sgvu-'phrul. chs. 13. pp. 1-96:

Emphasising the display of reality, this exegetical tantra discusses the 尘补峁囜笉补濒补 of the 罢补迟丑腻驳补迟补蝉 and the removal of all obscurations in relation to it. the blissful cycle of secret yoga associated with the body, speech and mind of all the 罢补迟丑腻驳补迟补蝉, the introduction to non-duality, offering dances which please all the 罢补迟丑腻驳补迟补蝉, the supreme vow of secret bliss associated with all the 罢补迟丑腻驳补迟补蝉, the secret 尘补峁囜笉补濒补 of all the 罢补迟丑腻驳补迟补蝉, the real nature of offerings among the inconceivable purificatory deeds of all the 罢补迟丑腻驳补迟补蝉, the secret buddha-body, speech, mind, supreme offerings of reality and compassion of all the 罢补迟丑腻驳补迟补蝉, emanation of the wrathful 罢补迟丑腻驳补迟补蝉, the wheel of pristine cognition which revolves from the secret nature of all the tath膩gatas, the mantras among those aspects which please the. secret nature of all the 罢补迟丑腻驳补迟补蝉, the 尘补峁囜笉补濒补 which is a great gathering of the Herukas among all the 罢补迟丑腻驳补迟补蝉, and a key to the dissemination of the four sections of the Magical Net. Translated by L墨l膩vajra and rMa Rin-chen mChog.

9. 'jam-dpal sgyu-'phrul dra-ba. Chs. 14. pp. 97-118;^[7]

This text, also known as the Litany the Names of 惭补帽箩耻艣谤墨 (惭补帽箩耻艣谤墨n膩masa峁単墨ti, T. 360) in its later translation, emphasises the cohesion of all the 辫颈峁璦办补蝉 or vehicles. Its topics concern the enlightened family. manifest awakening through the Magical Net. emanation of enlightened mind, eulogies associated with the five pristine cognitions, enlightened attributes and mantras.

10. rdo-rle sems-dpa' sgyu-'phrul dra-ba gsang-ba thams-cad-kyi me-long. Chs. 13 + root-text, pp. 119-310;

Emphasising the immediate attainment according to the path of liberation (grol-lam cig-char) or the colours and symbolic hand-implements of the buddha-body (sku-mdog-dang phyag-mtshan), its topics include the view. conduct, 尘补峁囜笉补濒补. empowerment. commitments, attainment, enlightened activity, specific rituals, and spontaneous presence. Translated by Vimalamitra and gNyags J帽膩nakum膩ra.

11. dgal sgyu-'phrul dra-ba ye-shes snying-po'i rgyud. Chs. 13. pp. 310-338;

Emphasising the gradual aspect of the path of liberation (grol-lam rim-gyis). it reveals the five aspects of seminal 鈥渆nlightened mind鈥�,^[8] the emergence of spirituality and pristine cognition. the cycle of syllables, contemplation, array of the seals of supreme bliss, consecration of the awareness of secret mantras, the radiance of the great seal, the 尘补峁囜笉补濒补 of perfect skillful means and discriminative awareness, the descent of pristine cognition, spontaneous presence, and the secret 尘补峁囜笉补濒补. Translated by gNubs-chen Sangs-rgyas Ye-shes (rDo-rje Yang-dbang-gter).

12. sgyu-'phrul rgya-mtsho. Chs. 22, pp. 339-420;

Emphasising the Immediate aspect of the path of skillful means (thabs-lam cig-char) or the creation stage (bskyed-rim). this text concerns the five aspects of seminal 鈥渆nlightened mind鈥�, the establishing of all things, the emergence of the 尘补峁囜笉补濒补s of buddha-speech and mind with their consecrations, the 尘补峁囜笉补濒补 of feast-offerings, the path of the secret vehicle, the secret meaning, the practice of the five impurities,^[9] emergence of the indestructible wrathful nature in body, speech and mind along with their consecrations, and spontaneous rites. Translated by Vimalamitra and gNyags J帽膩nakum膩ra.

13. sgyu-'phrul thal-ba'i rgyud. Chs. 26, pp. 421-538;

Emphasising the gradual aspect of the path of skillful means (thabs-lam rim-gyis). it concerns the five aspects of seminal 鈥渆nlightened mind鈥�, the view of great skillful means, self-manifesting buddha-body, speech and mind, attainment of the self-manifest nature through skillful means, appearance of contemplative images through 鈥渆nlightened mind鈥�, secret mantras, expansion of the three secret centres,^[10] the commitments, empowerments, discipline of awareness, entrance into the secret path of skillful means, its actual skillful means, those without skillful

means who are unliberated, conquerors of the past & yogins of the present who are liberated through skillful means, the secret seminal points, discipline of sense-organs and objects, gathering of all things in intelligence and phenomena (=Samantabhadra and consort), and stability in the Magical Net. Translated by Vimalamitra and gNyags J帽膩nakum膩ra in 'Phan-yul.

14. rdo-rje sems-dpa' sgyu-'phrul dra-ba-las gsang-ba'i snying-po de-kho-na-nyid bstan-pa rol-pa chen-po'i thal-ba'i rgyud, Chs. 13. pp. 539-649;

Its topics include the mind which emerges according to the teaching, its connection with the 尘补峁囜笉补濒补, the pursuit of the pristine cognition of the seals, the natural 尘补峁囜笉补濒补, the 尘补峁囜笉补濒补s of contemplation and images, empowerment, commitments. attainment, enlightened activity, emergence of the 尘补峁囜笉补濒补 of wrathful deities, conduct and the concealed secret teachings. Translated by Vimalamitra and gNyags J帽膩nakum膩ra.

NGB. Vol. 16:

15. rdo-rje gsang-ba'i snying-po rtsa-ba'i rgyud de-kho-na-nyid nges-pa. Chs. 33, PP. 1-138:

Also entitled, rgyud-kyi rgyal-po chen-po sgyu-'phrul drya-ba, the chapters of this text correspond in number, structure and title to those of the sgyu-'phrul le-lag. which have already been summarised.

16. gsang-ba'i snying-po de-kho-na-nyid nges-pa'i khro-bo stobs-kyi rgyud-rgyal. pp. 138-142;

This text is also known as the stobs-kyi dbang-phyug sgrub-pa dka'-ba spyod-pa man-ngag-gi snying-po rgyud. A fragment.

17. khro-bo rin-po-che'i stobs-kyis rnal-'byor dbang-phyug sgrub-pa'i sgyu-'phrul dra-ba'i rgyud. PP. 142-147:

Translated by Vimalamitra and Vairocana.

18. rgyud-kyi rgyal-po chen-po sgyu-'phrul snying-po bkod-pa. Chs. 8. pp. 147-163.

Its topics concern cause & condition. ground & natural expression, the quiescence of reality, the wrathful deities who subdue thought, the net of esoteric instructions, the cycle of wrathful exorcism, the absorption of ground, path and result, and a most pleasing eulogy.

KGB. Vol. 19:

19. rnam-snang sgyu-'phrul dra-ba. Chs. 10. pp. 289-395;

This text is also known as rgyud-kyi rgyal-po chen-po sgyu-'phrul drya-ba and is also extant as a later translation by Rin-chen bZang-po (T. 466). Emphasising rituals and feast-offerings, its topics concern the gradual entrance, the 尘补峁囜笉补濒补. secret mantras. contemplation, unfolding of the pristine cognition of the secret mantras, the offering of the seals, attainment of pristine cognition through meditation on enlightened mind. attainment through the skillful means of sexual practices. burnt offerings and a revelation of all rituals.

Footnotes and references:

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[1]:

This phrase indicates, in the view of kLong-chen Rab-'byams-pa, that the text is representative of the 惭补丑腻 division of Atiyoga. See below, p. 124. and phyogs-bcu mun-sel. pp. 5-6. The term self-manifesting or manifest in and of itself (rang-snang) implies that the pure appearances of the buddha-level are manifest to buddhas alone. It is contrasted with the term "extraneously manifest" (gzhan-snang) which refers to the perception of other beings鈥攖enth level bodhisattvas and so forth. See NSTB. Book 1, Pt. 2, p. 46b; Book 2. Pt. 2, p. 64.

[2]:

On the significance of thig-le and rlung. see the appended commentary phyogs-bcu mun-sel. pp. 453ff.: and H.V. Guenther, The Life and Teaching of Naropa. pp. 270-275. The purification of the components refers to the 辫补帽肠补蝉办补苍诲丑补. namely form (gzugs-kyi phung-po. Sanskrit 谤奴辫补蝉办补苍诲丑补), feelings (tshor-ba'i phung-po. Sanskrit 惫别诲补苍腻蝉办补苍诲丑补), perceptions ('du-shes-kyi phung-po. Sanskrit 蝉补峁僯帽腻蝉办补苍诲丑补), habitual tendencies which are psycho-physical ('du-byas-kyi phung-po. Sanskrit 蝉补峁僺办腻谤补蝉办补苍诲丑补). and consciousness (rnam-shes-kyi phung-po. Sanskrit 惫颈箩帽腻苍补蝉办补苍诲丑补).

[3]:

The four rites are the first four of the five kinds of enlightened activity enumerated above, p. 140, note 46.. viz. pacification (zhi). enrichment (rgyas). subjugation (dbang) and wrath (drag). See also pp. 121-2, note 221 below.

[4]:

These are the four guardian kings of the four directions (rgyal-chen bzhi. Sanskrit 肠补迟耻谤尘补丑腻谤腻箩颈办补). namely, 顿丑峁泃补谤腻峁ａ弓谤补 in the east, Vir奴daka in the south, Vir奴pak峁�a in the west, and 痴补颈艣谤补惫补峁嘺 in the north.

[5]:

The standard enumeration of eighteen psycho-physical bases (khama bcu-brgyad) is given in 惭补丑腻vyutpatti 2040-2058, viz., those of the eye, form, and the consciousness of the eye; of the ear, sound and the consciousness of the ear; of the nose, smell and the consciousness of the nose; of the tongue, taste and the consciousness of the tongue; of the body, touch and the consciousness of the body; and of the intellect. phenomena and the consciousness of the intellect. In addition, the present enumeration of twenty-one includes: 19) the identity of all the tath膩gatas which is the source of the preceding eighteen; 20) the field in which enlightenment is accomplished; and 21) the causal base which gives rise to bliss. See e.g., the Eighty Chapter Magical Net (sgyu-'phrul brgyad-bcu-pa). T. 834, P. 457. bKa-'gyur. vol. 10. 39.3.1.

[6]:

At the end of Volume 14, the compiler of the new edition has inserted a version of the thugs-kyi thigs-pa'i man-ngag. pp. 639-665. This treatise has three central topics, namely, a brief instruction on the appearances of mind in its natural state, the appearances of bewilderment, and the appearances which purify those to be trained. In P. 4738. Vol. 10,. 129.4.1-134.1.3. a text of this title is attributed jointly to Buddhaguhya, Vimalamitra and L墨l膩vajra.

[7]:

There are now two useful editions and translations of this text. viz. R.M. Davidson. "The Litany of Names of 惭补帽箩耻艣谤墨." MCB 20 (1981). pp. 1-69. and A. Wayman. Chanting the Names of 惭补帽箩耻艣谤墨. Boulder/ London: Shambhala. 1985.

[8]:

The five aspects of seminal "enlightened mind" (byang-sems lnga) may be explained according to either grol-lam or thabs-lam. In the former context, they refer to an elaboration of the five verses on non-creation. non-cessation, non-abiding, non-reference. and absence of motion, which respectively give rise to the 辫补帽肠补箩帽腻苍补 (Guhyagarbha. Ch. 2, 6-10). As such the five are known as gYo-ldang byang-chub sems, smon-pa byang-chub sems, 'jug-pa byang-chub sems, gnas-pa byang-chub sems, and mthar-phyin-pa byang-chub sems. In the latter case, as described below, p. 1016, in connection with the sbyor-ba practices and in kLong-chen rab-'byams-pa, dpal gsang-ba'i snying-po'i spyi-don legs-par bshad-pa'i snang-bas yid-kyi mun-pa thams-cad sel-ba. p. 69b. these five refer to the arousal of the seminal fluid ("enlightened mind") from its natural position (byang-chub-kyi sems gnas-nas gYo-ba). its descent and coming to rest in the secret centre (gnas-su babs-pas sdad-pa. sic). its retention in the penis (rdo-rjer bzung-bas gnas-pa). its Induction upwards (gyen-du drangs-pas 'jug-sa), and its pervasion of the body (lus-la khrem-pas don-dam-pa byang-chub-kyi sems). See phyogs-bcu mun-sel. Ch. 13, PP. 453ff, and Lo-chen Dharma艣r墨, gsang-bdag dgongs-rgyan, pp. 106-108.

[9]:

The five impurities (snyigs-ma lnga. Sanskrit 辫补帽肠补办补峁Ｄ乱补) are impurity of life (tshe'i snyigs-ma. Sanskrit 补测耻岣�-办补峁Ｄ乱补), impurity of view (lta-ba'i snyigs-ma. Sanskrit d峁涐梗峁璱-办补峁Ｄ乱补, impurity of conflicting emotions (nyon-mongs-kyi snyigs-ma, Sanskrit kle艣a-办补峁Ｄ乱补). impurity of sentient beings (sems-can-gyi snyigs-ma. Sanskrit sattva-办补峁Ｄ乱补). and impurity of time (dus-kyi snyigs-ma. Sanskrit kalpa-办补峁Ｄ乱补). 惭补丑腻vyutpatti 2335-2340.

[10]:

The three secret centres (gsang-ba gsum) are the indestructible realities of buddha-body, speech and mind.