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 13.5 (Commentary)
[Guhyagarbha-Tantra, Text section 13.5]
Through the 尘补峁囜笉补濒补 endowed with the 尘补峁囜笉补濒补,
One should meditate on the 尘补峁囜笉补濒补 as a 尘补峁囜笉补濒补. [5][Tibetan]
dkyil-'khor ldan-pa'i dkyil-'khor-gyis /
dkyil-'khor-la-ni dkyil-'khor bsgom / [5]
Commentary:
[Detailed Exegesis of the Meaning of the Natural Great Perfection (448.3-483.1)]
The latter section of the (exegesis鈥攕ee p. 988) is a detailed exegesis of the meaning of the natural Great Perfection. It has three subdivisions, namely: a teaching on the actual profound meaning of the nucleus; its superiority over other (teachings); and a teaching on the worthy recipients to whom it should be given.
[The Actual Profound Meaning of the Nucleus (448.3-477.6)]
This also has three parts, namely, a brief teaching, an extensive exegesis, and a synopsis.
[The first (448.4-449.6) is also threefold, and its first section concerns the creation stage of skillful means. (It comments on Ch. 13.5):]
All things of 蝉补峁僺腻谤补 and 苍颈谤惫腻峁嘺 subsumed in the components, sensory bases and activity fields attain Buddha-hood primordially in the 尘补峁囜笉补濒补s of buddha-body, speech, and mind; and they are naturally pure. Apart from that, they do not subsequently attain Buddha-hood through the path, having previously not attained Buddha-hood. Abiding primordially in that way, all living beings partake of the nature which is effortlessly endowed with (ldan-pa'i) the 尘补峁囜笉补濒补 (dkyil-'khor) of the spontaneous ground. When one has realised it as such, through the 尘补峁囜笉补濒补 (dkyil-'khor-gyis) of contemplation, one should visualise and meditate (bsgom) on the (la-ni) primordially present 尘补峁囜笉补濒补 (dkyil-'khor), as a 尘补峁囜笉补濒补 (dkyil-'khor) which is known to be present.
Therefore, although the nature of all things is such, there is no advantage in it merely being so. For it is the ground in which they are present as such, and this is yet to be attained through the path, just as gold and silver are present in gold and silver ore, but Invisible if they are not smelted and refined; and just as a white conch-shell may be present, but appear yellow to one with phlegmatic eye-disease until (the disease) has been treated, so that it is essential to treat the phlegmatic disease.[1]
[The second, concerning the perfection stage of discriminative awareness, (comments on Ch. 13.6):]
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Footnotes and references:
[1]:
This analogy whereby the purification of obscurations is compared to a phlegmatic eye disease is frequently utilised in the exegeses of the causal vehicles, particularly in the case of Great Madhyamaka (dbu-ma chen-po). See NSTB, Book 1, Pt. 3, PP. 77a-116b.