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 6.2 (Commentary)
[Guhyagarbha-Tantra, Text section 6.2]
Pristine cognition is considered
In terms of the four directions and centre.
The unthinkable, spontaneous 尘补峁囜笉补濒补 is Great Perfection,
And the yogin who realises this experiences
The origin of all in that great 尘补峁囜笉补濒补. [2] ...[Tibetan]
ye-shes phyogs-bzhi dbus-brtags-te /
dkyil-'khor bsam-yas lhun-grub-ni /
rdzogs-chen rtogs-pa'i rnal-'byor-pas /
kun-'byung dkyil-'khor chen-por spyod / [2]
Commentary:
[General Teaching on the Natural and Spontaneous Mandala of the Ground (229-6-230.4):]
[The first (comments on Ch. 6.2):]
Pristine cognition (ye-shes) is considered (brtags-te) in terms of the four directions (phyogs-bzhi) because the (four) outer elements of earth, water, fire and air, the (four) inner components of form, feeling, perception, and habitual tendencies, and the four secret poisons of delusion, pride, desire, and envy are spontaneously present as the pristine cognition of reality's expanse, the pristine cognition of sameness, the pristine cognition of discernment, and the pristine cognition of accomplishment.[1] And it is considered in terms of the centre (dbus) because hatred, space, and consciousness, these three, abide as the mirror-like pristine cognition. The 尘补峁囜笉补濒补 (dkyil-'khor) wherein the five elements essentially abide as the five female consorts, the five components as the five male consorts, and the five poisons as the five pristine cognitions is unthinkable (bsam-yas). It is the natural Great Perfection (rdzogs-chen) inasmuch as all things of phenomenal existence, 蝉补峁僺腻谤补 and 苍颈谤惫腻峁嘺, are spontaneously present (lhun-grub-ni) from the beginning. The yogin who realises this (rtogs-pa'i rnal'byor-pas) should experience (spyod) all (kun) things of phenomenal existence, 蝉补峁僺腻谤补 and 苍颈谤惫腻峁嘺, in that great 尘补峁囜笉补濒补 (dkyil-'khor chen-por) of pristine cognition, natural in origin (byung), without renunciation, acceptance, refutation or proof. Actually, whatever appears and whatever arises, all things are revealed as the display of this 尘补峁囜笉补濒补, without renunciation or acceptance.
[Detailed Exegesis of the Contemplative or Meditative Mandala of the Path (230.4-257.2):]
The second comprises both the actual 尘补峁囜笉补濒补 of contemplation and an exegesis of the resultant 尘补峁囜笉补濒补 accomplished thereby. The former (230.4-243.2) includes the 尘补峁囜笉补濒补 of the supporting celestial palace and the 尘补峁囜笉补濒补 of the supported deities; and the first of these (230.4-232.6) too has three aspects, namely, the celestial palace, its ornaments and thrones.
[i.The first (concerning the celestial palace comments on Ch. 6.3):]
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Footnotes and references:
[1]:
I.e. earth, form and delusion are present as 诲丑补谤尘补诲丑腻迟耻箩帽腻苍补: water, feeling and pride are present as 蝉补尘补迟腻箩帽补苍补; fire, perception, and desire are present, as 辫谤补迟测补惫别办峁苍补箩帽腻苍补; and air, habitual tendencies and envy are present as 办峁泃测耻辫补蝉迟丑腻苍补箩帽腻苍补.