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 3.18 (Commentary)
[Guhyagarbha-Tantra, Text section 3.18]
The Vinaya, ³§Å«³Ù°ù²¹²õ, Abhidharma,
Commitments, attainment, accomplishment.
And the Tantras of Buddha-body, speech and mind
Renowned throughout the ten directions
Emanate from the Secret Nucleus. [18] ...[Tibetan]
'dul-ba mdo-sde chos-mngon-dang /
dam-tshig sgrub-dang grub-pa-dang /
sku-dang gsung-dang thugs-kyi rgyud /
phyogs-bcu rnams-su rab-grags-pa /
gsang-ba'i snying-po las-'phros-te / [18]
Commentary:
[Teaching that the natural Secret Nucleus is the emanational basis of all vehicles]
The Vinaya ('dul-ba) chiefly reveals the training of superior moral discipline.
It says in the Ornament the ³§Å«³Ù°ù²¹²õ of the Greater Vehicle (T. 4020):
It is the Vinaya
Because it sets forth downfalls.
The source of negativity,
Its possession and renunciation.
Individuals, the transgression of vows.
And the classification and ascertainment of vows.
The ³§Å«³Ù°ù²¹²õ (mdo-sde) chiefly reveal the training; of superior mind.
The same text says:
Because they describe situations and characteristics.
And the meaning of the doctrine
They are the ³§Å«³Ù°ù²¹²õ.
The Abhidharma (chos-mngon-dang) ±è¾±á¹a°ì²¹ chiefly reveals the trainins of superior discriminative awareness.
The same text says:
Because it is manifest or clear.
Because it is repetitive.
Because of its overpowerins realisation.
It is the Abhidharma.
The °°ù¾±²âÄå³Ù²¹²Ô³Ù°ù²¹ chiefly reveals the commitments (dam-tshig) of body and speech such as ablutions and cleanliness. The Ubhayatantra concerns attainment (sgrub-pa-dang) of Buddha-hood through the performance of conduct, as in °°ù¾±²âÄå³Ù²¹²Ô³Ù°ù²¹, and of the view, as in Yogatantra. Yogatantra concerns supreme accomplishment (grub-pa-dang) because it chiefly reveals mental meditation, with the mere assistance of physical and verbal conduct. The tantras of buddha-body (sku-dang) such as the Black ³Û²¹³¾Äå°ù¾± (T. 469, 473) chiefly reveal the creation stage of skillful means. The tantras of buddha-speech (gamut) such as the Supreme Horse (T. 839) chiefly reveal the perfection stage of discriminative awareness: and (dang) the tantras of (-kyi rgyud) Buddha-mind (thugs) such as the ³Ò³Ü³ó²â²¹²õ²¹³¾ÄåÂá²¹ (T. 442-3) and the Glorious ÅšrÄ«heruka (T. 840) chiefly reveal the non-dual nature. All these, which are renowned (rab grags-pa) as genuine doctrines throughout (rnams-su) the immeasurable Buddha-fields of the ten directions (phyogs-bcu), emanate from (las 'phros) the Secret Nucleus (gsang-ba'i snying-po), the abiding mode or nature of the Great Perfection. This is because the conclusion of all philosophical systems and essential meanings is gathered in the Great Perfection.[1]
The All-Accomplishing King (T. 828) accordingly says:
Generalities are gathered.
Particulars are gathered.
Everything is gathered.
They are gathered in the natural Great Perfection.
This is the very nucleus of all
In which there is nothing that is not gathered.
[The fifth, (teaching that this text itself is the general commentary on all the sūtras and tantras, comments on Ch. 3.19):]
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Footnotes and references:
[1]:
Here and in a similar passage below. Ch. 13, pp. 988-996, kLong-chen Rab-'byams-pa identifies the Guhyagarbha with rdzogs-pa chen-po. On the three ±è¾±á¹a°ì²¹s see also NSTB, Book 1, Pt. 1, pp. 17bff., and on the classes of tantra, ibid.. Pt. 4.