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 9.26 (Commentary)
[Guhyagarbha-Tantra, Text section 9.26]
The Great Identity of the 尘补峁囜笉补濒补蝉
Of the directions and times
Invites all 尘补峁囜笉补濒补蝉 from the 尘补峁囜笉补濒补
Of non-referential Buddha-mind. [26][Tibetan]
phyogs-dus dkyil-'khor bdag-nyid-che /
mi-dmigs thugs-kyi dkyil-'khor-las /
dkyil-'khor thams-cad spyan-drang-ngo / [26]
Commentary:
[The second section (of the attainment of the 尘补峁囜笉补濒补) is the invitation (which comments on Ch. 9.26):]
The Great Identity of (bdag-nyid chen) all the 尘补峁囜笉补濒补蝉 of the (dkyil-'khor) ten directions (phyogs) and four times (dus) invites all (thams-cad spyan-drang-ngo) 尘补峁囜笉补濒补蝉 (dkyil-'khor) of the beings of pristine cognition which are desired from (las) the disposition of the buddha-body of reality or 尘补峁囜笉补濒补 of Buddha-mind (thugs-kyi dkyil-'khor) which is the fundamental abiding nature, non-referential (mi-dmigs) in any respect, and free from conceptual elaboration.
Now, these (beings) are said to be Invited simply when the intellect wills them to come, and they are also consecrated by all-knowing spirituality because the central deity experiences them as a mere emanation of his own mind. This is consistent because the mind is itself Buddha-hood, and the 尘补峁囜笉补濒补 is attained by its experience and radiance.
[The third section (of the attainment of the 尘补峁囜笉补濒补) is the absorption in non-duality (which comments on Ch. 9.27):]
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