Guhyagarbha Tantra (with Commentary)
by Gyurme Dorje | 1987 | 304,894 words
The English translation of the Guhyagarbha Tantra, including Longchenpa's commentary from the 14th century. The whole work is presented as a critical investigation into the Nyingma School of Tibetan Buddhism, of which the Guhyagarbhatantra is it's principle text. It contains twenty-two chapters teaching the essence and practice of Mahayoga, which s...
Text 1.7 (Commentary)
[Guhyagarbha-Tantra, Text section 1.7]
... The Transcendent Lord was present as such in (the form of) the °Õ²¹³Ù³óÄå²µ²¹³Ù²¹ who is king of consciousness, the °Õ²¹³Ù³óÄå²µ²¹³Ù²¹ who is king of form, the °Õ²¹³Ù³óÄå²µ²¹³Ù²¹ who is king of feeling, the °Õ²¹³Ù³óÄå²µ²¹³Ù²¹ who is king of perception, and the °Õ²¹³Ù³óÄå²µ²¹³Ù²¹ who is king of habitual tendencies. All these too were resplendent in their (respective) colours—dark blue, white, yellow, scarlet, and green. [7] ...
[Tibetan]
bcom-ldan-'das de-bzhin gshegs-pa rnam-par shes-pa'i rgyal-po-dang / de-bzhin gshegs-pa gzugs-kyi rgyal-po-dang / de-bzhin gshegs-pa tshor-ba'i rgyal-po-dang / de-bzhin gshegs-pa 'du-shes-kyi rgyal-po-dang / de-bzhin gshegs-pa 'du-byed-kyi rgyal-po-dang / de-dag kun-kyang mthing-kha-dang / dkar-po-dang / ser-po-dang / le-brgan-dang / ljang-khu'i mdog-tu 'tsher-ba / [7]
Commentary:
[The Interlinear commentary (85.l-87.4) concerns both the central deities of the essential expanse, and their retinue which is not different in nature.]
[The first includes the male and female central deities, of which the section on the former (comments on Ch. 1.7):]
The Transcendent Lord (bcom-ldan-'das) was present as such in five forms, namely the °Õ²¹³Ù³óÄå²µ²¹³Ù²¹ (de-bzhin gshegs-pa) Vairocana who is king of consciousness (rnam-par gshegs-pa'i rgyal-po), the °Õ²¹³Ù³óÄå²µ²¹³Ù²¹ (de-bzhin gshegs-pa) ´¡°ìá¹£o²ú³ó²â²¹ who is kins of form (gzugs-kyi rgyal-po), the °Õ²¹³Ù³óÄå²µ²¹³Ù²¹ (de-bzhin gshegs-pa) Ratnasambhava who is kins of feeling (tshor-ba'i rgyal-po), the °Õ²¹³Ù³óÄå²µ²¹³Ù²¹ (de-bzhin gshegs-pa) ´¡³¾¾±³ÙÄå²ú³ó²¹ who is kins of perception ('du-shes-kyi rgyal-po), and the °Õ²¹³Ù³óÄå²µ²¹³Ù²¹ (de-bzhin gshegs-pa) Amoghasiddhi who is kins of habitual tendencies ('du-byed-kyi rgyal-po). All these (de-dag kun) five enlightened families too (kyang) have their distinct body-colours: Vairocana is dark-blue (mthing-kha) because his mirror-like pristine cognition is unchanging. ´¡°ìá¹£o²ú³ó²â²¹ is white (dkar-po) because the pristine cognition of reality's expanse is free from all stains. Ratnasambhava is yellow (gser-po) because his pristine cognition of sameness is endowed with many enlightened attributes of greatness. ´¡³¾¾±³ÙÄå²ú³ó²¹ is scarlet (le-brgan). i.e. red, because his pristine cognition of particular discernment hankers for the benefit of living beings; and Amoghasiddhi is green (ljang-gu) because his pristine cognition of accomplishment performs diverse acts of benefit for sentient beings. Radiant and resplendent in their (respective) colours (mdog-tu 'tsher-ba). the nature of the five enlightened families is dazzling and brilliantly clear.
[The section on the female central deities (comments on Ch. 1.8):]
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