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 4.7 (Commentary)
[Guhyagarbha-Tantra, Text section 4.7]
The syllable A does not objectively refer
To emptiness, non-emptiness, or even to their middle ground.
According to all Buddhas, all things are merely names,
Abiding in the garland of syllables itself. [7] ...[Tibetan]
a-ni stong-dang mi-stong-gi /
dbu-ma'ang dmigs-su yod-ma-yin /
thams-cad ming-tsam sangs-rgyas kun /
yi-ge 'phreng-ba-nyid-la gnas / [7]
Commentary:
The syllable A (A-ni) does not exist as an extreme emptiness (stong) because, as the source of the syllables, its own apparitional mode is not abandoned. Nor does it refer to non-emptiness (dang mi-stong) because it is without substance or sign. Indeed, it does not (yod ma-yin) objectively refer (dmigs-su) even to their middle ground (dbu-ma'ang), which in this context is said to be the non-duality of these two (extremes). This is because its perspective transcends both appearance and emptiness. So it is that all things are merely names (thams-cad ming-tsam). and apart from that, are without the independent existence which has been attributed, thought, conceptually elaborated, and expressed. According to the Intention of all the buddhas (sangs-rgyas kun), this reality is abiding in (la-gnas) the disposition of the garland of syllables itself (yi-ge 'phreng-ba-nyid). The abiding nature of this (syllable A) is the nature of the spontaneously present buddha-body of reality.
[iii. The third (comments on Ch. 4.8):]
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