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 7.3 (Commentary)
[Guhyagarbha-Tantra, Text section 7.3]
贬弄峁� 痴础闯搁础顿贬峁欿
翱峁� JINAJIK
SV膧 RATNADH峁欿
膧峁� 膧搁翱尝滨碍
贬膧 笔搁础闯脩膧顿贬峁欿
M弄峁� D贬膧TV莫艢VAR莫
尝膧峁� 顿痴贰峁搁础罢滨
惭膧峁� MOHARATI
笔膧峁� 搁膧骋础搁础罢滨
罢膧峁� VAJRARATI [3] ...
Commentary:
[ii. Secondly, there are six categories of the mantras which visually create the deities, among which the first includes the mantras of the male and female consorts of the five enlightened families. (It comments on Ch. 7.3):]
These are in two groups of five beginning with 贬弄峁� 痴础闯搁础顿贬峁欿. Now, the initial syllables of the mantras of the male consorts are respectively 贬弄峁�, 翱峁�, SV膧, 膧峁�, and 贬膧. These are their creative seed-syllables or root-mantras of unerring basis.
These are then naturally expressed as the five Buddha-bodies, the five pristine cognitions and so forth.
It says in the 骋耻丑测补蝉补尘腻箩补 Tantra (T. 442-3):
They are respectively named
The holder of indestructible reality.
The conqueror of conquerors.
The holder of gemstones,
The indicator of great desire,
And the holder of discriminative awareness.
And, for example, in the 厂奴迟谤补 Which Gathers All Intentions (T. 829):
To illustrate the Buddha-body
The syllable 翱峁� is assigned.
痴础闯搁础顿贬峁欿 and so forth are the essential mantras which illustrate the nature of these (male consorts). The first (痴础闯搁础顿贬峁欿) is that of 础办峁产丑测补, VAJRA indicating the indestructible reality where appearance and emptiness are without duality, and DH峁欿 indicating that he is the holder of that reality. JINAJIK is similar (in its interpretation鈥攊.e. Vairocana and 础办峁产丑测补 are interchangeable).[1] RATNADH峁欿 is the mantra of Ratnasambhava. RATNA meaning precious gemstone and DH峁欿 meaning that he is the holder of it because he grants all that is desired to living beings. 膧搁翱尝滨碍 is the mantra of 础尘颈迟腻产丑补, indicating that he is attracted towards those who are to be trained; and 笔搁础闯脩膧顿贬峁欿 is the mantra of Amoghasiddhi, indicating that he holds diverse modes of discriminative awareness for the sake of those to be trained.
The initial syllables of the mantras of their female consorts are respectively M弄峁�, 尝膧峁�, 惭膧峁�, 笔膧峁�, (or PHY膧峁�), and 罢膧峁�. These are their creative seed-syllables or root-mantras of unerring basis. Their essence is naturally expressed as follows: M弄峁� D贬膧TV莫艢VAR莫 is the mantra of the naturally pure Dh膩tv墨艣var墨. 尝膧峁� 顿痴贰峁搁础罢滨 is the mantra of 叠耻诲诲丑补濒辞肠补苍腻 who is the female councillor of all the Buddhas. 惭膧峁� MOHARATI is the mantra of 惭腻尘补办墨, indicating that she is the mistress of sentient beings. 笔膧峁� 搁膧骋础搁础罢滨 is the mantra of 笔腻峁囜笉补谤补惫腻蝉颈苍墨, indicating that she is uncovered by defective blemishes; and 罢膧峁� VAJRARATI is the mantra of 罢腻谤腻, indicating that she liberates sentient beings from 蝉补峁僺腻谤补.
[The second category includes the mantras of the male and female spiritual warriors of buddha-mind. (It comments on Ch. 7.4):]
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Footnotes and references:
[1]:
This, of course, is not the view of bka'-ma commentators, such as Lo-chen Dharma艣r墨, gsang-bdag dgongs-rgyan, p. 205, who assert Vajradh峁沰 to be the mantra of 础办峁产丑测补 and Jinajik to be that of Vairocana.