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...
Go directly to: Footnotes.
Text 9.30 (Commentary)
[Guhyagarbha-Tantra, Text section 9.30]
The conquerors actually emerge and grant protection.
They confer blessing and also become visible
In the same (aforementioned) manner.
With charisma which can perform actions.
This indestructible reality of magical display
Is supreme among kings. [30][Tibetan]
rgyal-ba mngon-byung skyob-pa dang /
byin-brlabs ston-pa'ang de-bzhin-te /
bya-byed nus-pa'i gzi-byin-gyis /
sgyu-ma rdo-rje btsan-po'i mchog / [30]
Commentary:
[iii. The third section (of the appropriate array of accomplishments which emerges from the mind) concerns the benefit for the sake of others which thereby emerges. (It comments on Ch. 9.30):]
If one were to think that when the display of pristine cognition is gathered, it would be improper to perform acts of benefit through it on behalf of others, it is said that:[1]
Through the appearance of this gathering
Acts of benefit are Indeed performed.
Now, the conquerors (rgyal-ba) actually (mngon) emerge (byung) as the six sages and so forth corresponding to the volition of sentient beings, and they perform acts of benefit through their twelve deeds and so forth which grant protection (skyob-pa-dang) from the suffering of living beings. They confer blessing (byin-rlabs) whereby they appear from the disposition of the buddha-body of reality as the Buddha-body of perfect rapture in the spontaneous Bounteous Array; and thence they also become visible (ston-pa'ang) to bodhisattvas of the tenth level as the emanational body of natural expression, or the buddha-body of perfect rapture of the five enlightened families. Indeed, they appear in the sane manner (de-bzhin-te) as the (aforementioned) illustrative gemstone and the wish-granting tree, (which appear) through the spirituality of the Teacher corresponding to the merits experienced by the Individual minds of living beings.
The Introduction to the Madhyamaka (T. 3861) accordingly says:
The fields and bodies are radiant like the wishing tree.[2]
They are non-conceptualising like the wish-fulfilling gem.
Ever remaining to guide the world until beings are liberated.
They appear to those who are free from elaboration.
Therefore, the emanational body without independent existence arises of its own accord as a display of enlightened activity, endowed with the charisma (gzi-byin-gyis) of spontaneous spirituality, which can perform actions (bya-byed nus-pa'i) of benefit for the sake of living beings. It is similar to the illumination of the four continents by the brilliant light of sun and moon, and to the reflection of an open lotus flower in a pool. One who possesses the nature of this Indestructible reality of (rdo-rje) buddha-body, speech, and mind, a magical display (sgyu-ma) of pristine cognition, is supreme among (mchog) the genuine great kings (btsan-po) because that one is master over all things.
It says in the Indestructible Reality (NGB. Vol. 15):
The self-manifesting magical display of pristine cognition
Is the supreme commitment, or indestructible king.
The great accomplishment of buddha-body, speech and mind
Which illuminates all living beings.
[The second section (of the result attained through the 尘补峁囜笉补濒补 teaches the skillful means through which it is attained. (It comments on Ch. 9.31):]
[Read next page]
Footnotes and references:
[1]:
N.L.
[2]:
The text reads zhi-sku for zhing-sku. Cf. above. Ch. 3, note 92, for a similar occurance.