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 4.17 (Commentary)
[Guhyagarbha-Tantra, Text section 4.17]
峁琀A is the indestructible reality of magical emanation.
峁珹 is the apparitional magical emanation.
岣孉 is the wish-fulfilling magical emanation.
岣孒A is the pure magical emanation.
峁咥 is the absolute magical emanation. [17] ...[Tibetan]
T+ha-ni sgyu-'phrul rdo-rje-nyid /
Ta-ni snang-ba'i sgyu-'phrul-nyid /
Da-ni sgyu-'phrul yid-bzhin-nyid /
D+ha-ni sgyu-'phrul rnam-dag nyid /
Na-ni kun-tu sgyu-'phrul nyid / [17]
Commentary:
峁琀A (峁琀础-苍颈) is the seed-syllable of Vairocana, who is the real nature, the indestructible reality of (rdo-rje-nyid) consciousness or the buddha-mind. This is because, without arising from the expanse, his essential nature of diversified magical (sgyu) emanation ('phrul) appears as skillful means, i.e. a way into the comprehension of the real nature of consciousness. 峁珹 (峁珹-苍颈) is the seed-syllable of 础办峁产丑测补, the diversified magical (sgyu) emanation ('phrul-nyid) whose skillful means for comprehension of the real nature of form is apparitlonal (snang-ba'i ). 岣孉 (岣孉-苍颈) is the seed-syllable of Ratnasambhava, the wish-fulfilling (yid-bzhin-nyid) magical (sgyu) emanation ('phrul) who diversely manifests skillful means for comprehension of the real nature of feeling. DHA (DHA-ni) is the pure (rnam-dag-nyid) seed-syllable of 础尘颈迟腻产丑补, the diversified magical (sgyu) emanation ('phrul) of skillful means for comprehension of the real nature of perception. 峁咥 (峁咥-苍颈) is the seed-syllable of Amoghasiddhi, the magical emanation (sgyu-'phrul-nyid) absolute (kun-tu) with respect to time, i.e., the nature of skillful means for comprehension of the reality of habitual tendencies.
[The third (comments on Ch. 4.18):]
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