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 10.6 (Commentary)
[Guhyagarbha-Tantra, Text section 10.6]
Clearly visualised in the celestial palace
Of the wheel-shaped tongue.
The essential nature of the seminal point
Forms the supreme assembly of the seals of HR莫岣�.
Therefrom, the 尘补峁囜笉补濒补 of the doctrine
Is radiantly emanated and absorbed.
O峁�! The unsurpassed nectars of the doctrine
Are poured to satisfy faithful individuals.
Corresponding to those of superior, mediocre.
And inferior intelligence.
The secrets should be proclaimed.
But not otherwise. [6][Tibetan]
smra-byed 'khor-lo'i gzhal-yas-su /
gsal-ba'i thig-le'i ngo-bo-nyid /
hr墨岣�-yi phyag-rgya'i tshogs-mchog-las /
chos-kyi 'khor-lo gsal-spro thim /
o峁� chos-kyi bdud-rtsi bla-med-kyis /
dad-ldan skyes-bu ngoms-par byos /
rab-'bring tha-ma'i blo-can-la /
mthun-par gsang-bsgrags gzhan-du min / [6]
Commentary:
[The fourth is the contemplation associated with the empowerment of the expositor ('chad-pa'i dbang鈥攚hich comments on verses Ch. 10.6):]
The sense-organ of the tongue which apprehends taste is transluscent and clearly visualised (gsal-ba'i) in the celestial palace of the wheel-shaped tongue (smra-byed 'khor-lo'i gzhal-yas-su). The essential nature of the seminal point (thig-le'i ngo-no-nyid) [which sustains it] forms the supreme assembly of the seals (phyag-rgya'i tshogs-mchog), consisting of five pairs, which are naturally expressions of (yi) the syllable 鈥淗R莫岣も��. These melt into light, and therefrom (las), the 尘补峁囜笉补濒补 ('khor-lo) of (kyi) 础尘颈迟腻产丑补, the enlightened family of the doctrine (chos) or buddha-speech is radiantly (gsla) visualised.[1] The being of pristine cognition is emanated and absorbed (spros-thim), and on melting, 础尘颈迟腻产丑补 is actually visualised. Then the following promissory initiation is given:
O峁�!, the unsurpassed nectars of the doctrine (chos-kyi bdud-rtsi bla-med-kyis)鈥攐uter, inner and secret, are poured to satisfy (ngoms-par byos) with the teaching of the doctrine those individuals (skyes-bu) who are faithful (dad-ldan) to any of the different vehicles. Corresponding to (mthun-par) the degrees of acumen, the secrets (gsang) of the doctrine should be differently proclaimed (bsgrag), i.e., the most secret and marvelous vehicle should be given to those of superior (rab) acumen, the causal aspect of the greater vehicle to those of mediocre (acumen), and the vehicles of pious attendants, self-centred buddhas, gods, and humans to those of Inferior intelligence (tha-ma'i blo-can-la). But it should not (min) otherwise (gzhan-du) be proclaimed in such a way that the doctrines of the greater (vehicle) are entrusted to lesser individuals, those of the lesser (vehicle) to greater individuals, and so forth. This is because beings would not turn towards reality, and instead they would accumulate deeds which renounce the doctrine.
Accordingly, it also says in the Introduction to the Conduct of a Bodhisattva (T. 3871):
Supreme doctrines are not explained to lesser beings.
And in the 厂奴迟谤补 of the Bounteous Array (T. 110):
One should make connections extensively
With one who is a worthy recipient of the doctrine.
But not with one who is an unworthy recipient.
[The fifth is the contemplation associated with the empowerment of the myriad precepts of the king of indestructible reality (rdo-rje rgyal-po bka' rab-'byams-kyi dbang鈥攚hich comments on Ch. 10.7):]
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Footnotes and references:
[1]:
On the deities forming the 尘补峁囜笉补濒补 of 础尘颈迟腻产丑补, which is associated with the empowerment of the expositor ('chad-pa'i dbang), see above. Ch. 9. p. 799.