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 2.3 (Commentary)
[Guhyagarbha-Tantra, Text section 2.3]
... Then the queen ³§²¹³¾²¹²Ô³Ù²¹²ú³ó²¹»å°ùÄ« who is the passive female object, positive with respect to all phenomena, became indivisible with the Transcendent Lord Samantabhadra, who is positive with respect to all minds, and uttered this meaningful expression. [3] ...
[Tibetan]
de-nas btsun-mo bya-ba-mo chos kun-tu bzang-mos / bcom-ldan-'das yid [byed-pa-po] kun-tu bzang-po-dang gnyis-su med-par gyur-nas / ched-du brjod-pa 'di brjod-do / [3]
Commentary:
Once the objective abiding nature had been intellectually expressed (by Samantabhadra), then (de-nas) the queen (btsun-mo). or naturally pure object who appears to his intellect, the passive female object (bya-ba-mo) that is ascertained, ³§²¹³¾²¹²Ô³Ù²¹²ú³ó²¹»å°ùÄ«, positive with respect to all (kun-tu bzang-mo) selfmanifesting phenomena (chos), became indivisible (gnyis-su med-par gyur) in terms of the subject-object dichotomy from the Transcendent Lord Samantabhadra who is positive with respect to all minds (bcom-ldan-'das yid kun-tu bzang-po-dang) and who is the subjective pristine cognition or awareness. And then (nas) she uttered (brjod-do) this ('di) following statement as the essence of her meaningful expression (ched-du brjod-pa) concerning this abiding nature of reality or emptiness.
[The latter, comments on Ch. 2.4):]
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