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 10.1 (Commentary)
[Guhyagarbha-Tantra, Text section 10.1]
Then the transcendent lord, the Great Joyous One, became equipoised in the contemplation called "the conferral of the king", and then uttered this meaningful expression. [1]
[Tibetan]
de-nas bcom-ldan-'das dgyes-pa chen-pos rgyal-po sbyin-pa zhes-bya-ba'i ting-nge-'dzin-la snyoms-par zhugs-nas ched-du brjod-pa 'di brjod-do / [1]
Commentary:
[Commentary (370.5-379.1):]
The latter section (of the creation of the 尘补峁囜笉补濒补 of the ground and the granting of empowerment鈥攕ee p. 543) is a particular exegesis of the skillful means through which empowerment is granted. It comprises both a brief teaching on the entrance into empowerment and an extensive exegesis of its nature.
[The former (comments on Ch. 10.1):]
Once the 尘补峁囜笉补濒补 had been revealed, then the transcendent lord (de-nas bcom-ldan-'das), the male and female consort Samantabhadra, the Great Joyous One (dgyes-pa chen-po) of uncorrupted bliss, became equipoised in the contemplation called (zhes-bya-ba'i ting-nge-'dzin-la snyoms-par zhugs) the conferral (sbyin-pa) on the student's mind of empowerment as a doctrinal king (rgyal-po) of the three world-systems, and then (nas) uttered this (di brjod-do) meaningful expression (ched-du brjod-pa) which follows concerning empowerment.
Now, the (Sanskrit) term 补产丑颈峁办补 means "empowerment". It also means "to be enabled": Just as when, in the world, (a king) has been invested with the kingdom and empowered by the vase of Vedic ritual he is then enabled to hold sway over the country, so, in this context, one is enabled to act in accord with natural expression, and this is called "the conferral of the king".[1]
Moreover, the (Sanskrit) term 补产丑颈蝉颈帽肠补 also indicates empowerment in the sense that one is clad in pristine cognition and the stains of the three media are cleansed.[2]
The latter has three parts, namely, the empowerments of ability, the empowerments of beneficence, and their beneficial attributes.
[Empowerments of Ability (371.4-376.4):]
This has three sections:
[i. The first is a general teaching on the empowerments of profundity. (It comments on Ch. 10.2):]
[Read next page]
Footnotes and references:
[1]:
Tibetan rgyal-po sbyin-pa.