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 9.28 (Commentary)
[Guhyagarbha-Tantra, Text section 9.28]
The wish-granting tree.
The wish-fulfilling gemstone,
And all things that emerge
Are not substantial.
But are the steadfast merit
Of one's own mind. [28][Tibetan]
dpag-bsam-shing-dang yid-bzhin-gyi /
rin-po-che-dang 'byung-ba kun /
de-dag rdzas yod-ma-yin-te /
rang-sems bsod-nams brtan-pa yin / [28]
Commentary:
[Result of the Attainment of the Mandala (356.4-369.4):]
Thirdly, there is the result which is attained through the 尘补峁囜笉补濒补. It has three sections, namely: the appropriate array of accomplishments which emerges from the mind; a teaching on the skillful means through which it is attained: and a description of the result accomplished by that skillful means.
[i. This also has three parts, among which the first is an Illustration (of this array. It comments on Ch. 9.28):]
The wish-granting tree (dpag-bsam shing-dang) of the gods, the wish-fulfilling gemstone (yid-bzhin-gyi rin-po-che) and (dang) moreover all (kun) the desired things that emerge ('byung-ba) with the appearance of external objects seem to be different wonders and attributes. However, they (de-dag) are not (yod ma-yin-te) substantial (rdzas) objects existing independently and externally. The youthful 闯测辞迟颈峁补 exchanged his mansion of gemstones for the house of 础箩腻迟补艣补迟谤耻, and yet it followed after him. 鲍诲腻驳补迟补 stretched out his own hands, and brought forth food, clothing and so forth from his well, but others did not. When the gemstone and the wish-granting tree were taken by the gods and the inhabitants of Uttarakuru they experienced all that they desired, but others did not.{GL_NOTE::} But, if you ask from what primary cause these appearances come about, they ripen in this way as the steadfast (brtan-pa) and mature result of the merit (bsod-nams) of one's own mind (rang-sems), the seed or propensity of one's past liberality which abides in the ground-of-all (kun-gzhi). Through its encounter with those conditions, the desired neccessities are (yin) seen to emerge. in the same way, the material forms of the different things which emerge in the world manifoldly appear through the propensity for objective appearance in the beginningless ground-of-all. The individual components emerge through the propensity for physical appearance, and the outer and inner phenomena or sensory bases of sentient beings along with the aggregates of individual consciousness emerge through the propensity for conceptual appearance. However, these do not exist as discrete objects, and are similar to dreams.{GL_NOTE::}
[ii. The second concerns the genuine meaning (of the appropriate array of accomplishments which emerges from the mind. It comments on Ch. 9.29):]
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