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 11.1 (Commentary)
[Guhyagarbha-Tantra, Text section 11.1]
Then the 罢补迟丑腻驳补迟补, the Great Joyous One, became equipoised in the contemplation called "the king or transformation of the Magical Net", and then uttered this meaningful expression. [1]
[Tibetan]
de-nas de-bzhin gshegs-pa dgyes-pa chen-pos sgyu-'phrul dra-ba'i rgyal-po bsgyur-ba zhes-bya-ba'i ting-nge-'dzin-la snyoms-par zhugs-nas / ched-du brjod-pa 'di brjod-do / [1]
Commentary:
[Commentary (379.1-419.6):]
The second aspect (of the spontaneously present 尘补峁囜笉补濒补 of peaceful deities鈥攕ee p. 543) is a teaching on the creation and perfection stages of the path (Chs. 11-13). It has two parts, namely, the stage of creation which reverses common attachments (Chs. 11-12), and the stage of perfection which penetrates the essential meaning (Ch. 13). The first of these comprises both the 尘补峁囜笉补濒补 of feast offerings according to the creation stage of skillful means (Ch. 11), and an exegesis of its particular branches (Ch. 12).
The former (is the subject-matter of this chapter). It has three subdivisions, namely: the background motivation: an exegesis of the meaning of its words: and a summary of the chapter.
[The first (comments on Ch. 11.1):]
Once empowerment in the 尘补峁囜笉补濒补 of the ground had been conferred, then (de-nas), in order to take into the path the apparitional objects of skillful means according to the creation stage, "the tath膩gata (de-bzhin gshegs-pa) Samantabhadra himself, who is known as the Great Joyous One (dgyes-pa chen-po) because he delights in skillful means, and who comprises both the male and female consorts, became equipoised (snyoms-par zhugs) in the (la) genuine contemplation (ting-nge-'dzin). This is a great coalescence in primordial reality, without dichotomy between acceptance and rejection or refutation and proof. Therein, the Magical (sgyu-'phrul) apparitions of skillful means, which manifest as the conflicting or defiled phenomena of 蝉补峁僺腻谤补 including the five desired attributes, have the nature of a Net (dra-ba) because they inherently abide as discriminative awareness or emptiness. This is called the (zhes-bya-ba) abiding nature or king (rgyal-po) of all things because it is primordial Buddha-hood, or else it is called (zhes-bya-ba'i) the powerful transformation (bsgyur) into great pristine cognition of the desired attributes and conflicting emotions, which are to be known without being renounced, and from the very moment at which they manifest.[1] And then (nas), Samantabhadra uttered (brdod-do) this ('di) following meaningful expression (ched-du brjod-pa), which reveals all things as the path to liberation.
[Exegesis of the Meaning of its Words (380.1-419.1):]
The second subdivision (of this chapter) comprises both the 尘补峁囜笉补濒补 of the spontaneous ground which is to be known, and the 尘补峁囜笉补濒补s of skillful means and discriminative awareness according to the path which are to be experientially cultivated.
[Mandala of the Spontaneous Ground which is to be Known (380.1-384.1):]
[This (comments on Ch. 11.2):]
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Footnotes and references:
[1]:
For a further explanation of the term "Magical Net" (sgyu-'phrul), see above, p. 582. The recognition of this abiding nature (gnas-lugs), from the moment when it arises as the phenomena of 蝉补峁僺腻谤补, is said, in the rNying-ma view, to be enlightenment. See also NSTB, Book 1, Pt. 1, pp. 4b-7b on the non-recognition of this nature, and on its recognition, ibid.. Pt. 2, pp. 41b-45a.