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 12.1 (Commentary)
[Guhyagarbha-Tantra, Text section 12.1]
Then the 罢补迟丑腻驳补迟补, the Great Joyous One, emanated a cloud of his display, became equipoised in the contemplation of "the array of ornaments", and then uttered this meaningful expression. [1]
[Tibetan]
de-nas de-bzhin gshegs-pa dgyes-pa chen-pos rol-mo'i sprin rnam-par spros-te / rgyan bkod-pa'i ting-nge-'dzin-la snyoms-par zhugs-nas ched-du brjod-pa 'di brjod-do / [1]
Commentary:
[Commentary (419.6-439.3):]
The second section (of the teaching on the creation stage which reverses common attachments鈥攕ee p. 889) is an exegesis of the particular branches of that (尘补峁囜笉补濒补 of feast-offerings). It has three parts, namely: the background motivation; an exegesis of the meaning of its words; and a summary of the chapter.
[The first (comments on Ch. 12.1):]
Once the 尘补峁囜笉补濒补 of the feast-offerings had been explained, then the 罢补迟丑腻驳补迟补 (de-nas de-bzhin gshegs-pa), the Great Joyous One (dgyes-pa chen-pos) Samantabhadra, in whom all things are displayed without duality, emanated (rnam-par spros-te) all things of phenomenal existence throughout the infinity of space as a cloud of (-'i sprin) his display (rol-mo) of pristine cognition, wherein all that is desired emerges spontaneously and perfectly by nature. He became equipoised (snyoms-par zhugs) in the contemplation (ting-nge-'dzin-la) of the "array (bkod-pa'i) of ornaments" (rgyan) which are greatly enjoyed throughout the perceptual range of the Buddha-fields and the six classes of living beings, corresponding to their respective perceptions. And then (nas) he uttered (brjod-do) these ('di) naturally arisen meaningful expressions (ched-du brjod-pa), without being encouraged or requested to do so, to the assembled array which is a pure self-manifestation of the Teacher himself.
[Exegesis of the Meaning of its Words (420.4-439.1):]
This has three parts: a general teaching on the contemplation of the feast-offerings along with their beneficial attributes; a particular exegesis of the result attained through the feastofferings; and a synopsis of the great all-gathering 尘补峁囜笉补濒补 which supports the feast-offerings.
[General Teaching on the Contemplation of the Feast-Offerings and their Beneficial Attributes (420. 5-424.2):]
The first of these includes both a brief teaching and an extensive explanation.
[i. The former (comments on Ch. 12.2):]
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