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...
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Text 2.13 (Commentary)
[Guhyagarbha-Tantra, Text section 2.13]
Emaho! This primordially secret reality
Appears as diversity but is naturally secret.
It is essentially very secret�
Not extraneous, but most secret.
—In accordance with these words, [13] ...[Tibetan]
e-ma-ho ye-nas gsang-ba'i chos / sna-tshogs snang-la rang-bzhin gsang / ngo-bo-nyid-kyis rab-tu gsang / gzhan-du min-las shin-tu gsang / —zhes brjod-pas / [13]
Commentary:
Emaho! (e-ma-ho) is exclaimed in distress at the host of sentient beings who have not realised this (reality). As long as the nature of all things is not realised from the very beginning to be the truth in which Buddha-hood is originally attained, this is a primordially (ye-nas) secret reality (gsang-ba'i chos) for all living beings. It appears as (snang) the diversity (sna-tshogs) of phenomenal existence, and these (appearances) primordially abide in the reality of the three buddha-bodies, without conjunction or disjunction. But (la) it is naturally secret (rang-bzhin gsang) because it is perceived as Impure bewildering phenomena. This nature of things, unrecognised as the reality where appearance and emptiness are without conjunction or disjunction, is essentially very secret (ngo-bo-nyid-kyis rab-tu gsang), unlike (lesser truths) which are extraneously hidden. This reality is not extraneous (gzhan-du min) to one’s own mind, but (las) most secret (shin-tu gsang) because it is not seen to be present in oneself.
There are some who hold that (this reality) is kept secret from an unworthy recipient, but (their view) is Inappropriate because the present context is one in which the secret nature of the ground (and not of the path) is revealed.[1]
In accordance with these words (-zhes brjod-pas) concerning the primordially secret truth, the spirituality which reveals it is repeatedly generated.
[ii. Bewilderment in ²õ²¹á¹ƒsÄå°ù²¹ which occurs through egotistical apprehension of that unrealised nature (107.5-109.6):]
The second section concerning the nature of bewilderment comprises both a teaching on the cause of spirituality, and the actual nature of bewilderment.
[The former (comments on Ch. 2.14):]
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Footnotes and references:
[1]:
Again the author rejects the view that would include interpretations associated with the continuum of the path rather than the ground. The former view that the reality should be kept secret from unworthy recipients is also expressed below in the context of the path, e.g.. Ch. 10, section 6, and Ch. 13, section 22.