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 13.13 (Commentary)
[Guhyagarbha-Tantra, Text section 13.13]
Through the union of the perfect 尘补峁囜笉补濒补
The 尘补峁囜笉补濒补s of spirituality entirely emerge.
(One becomes) the lord who trains the 尘补峁囜笉补濒补s of space and time.
And by (deeds) which liberate the 尘补峁囜笉补濒补s of magical display.
One enacts the 尘补峁囜笉补濒补 without object or subject. [13][Tibetan]
rdzogs-pa'i dkyil-'khor mnyam-sbyor-las /
thugs-rje'i dkyil-'khor yongs-kyis 'byung /
phyogs-dus dkyil-'khor 'dul-ba'i mgon /
sgyu-ma'i dkyil-'khor sgrol-ba-yis /
bya-byed med-par dkyil-'khor spyod / [13]
Commentary:
[The result (of this meditation comments on Ch. 13.13):]
The result is that. through the (las) non-dual union (mnyam-sbyor) of the 尘补峁囜笉补濒补 (dkyil-'khor) of perfect (rdzogs-pa'i) rapture in the 尘补峁囜笉补濒补 of the buddha-body of reality, the emanational 尘补峁囜笉补濒补s (dkyil-'khor) of spirituality (thugs-rje'i) entirely emerge (yongs-kyis 'byung) without exception in a great spontaneous presence. By the force of that (experience), one becomes the lord who trains ('dul-ba'i mgon-po) the 尘补峁囜笉补濒补s of (dkyil-'khor) the six world-systems within the ten directions of space (phyogs) and the four times (dus), without exception. One appears in the nature of the six sages and so forth, and by (-yis) the deeds of excellent enlightened activity which liberate (sgrol-ba'i) all the 尘补峁囜笉补濒补s of (-'i dkyil-'khor) sentient beings without exception, who form a magical display (sgyu-ma), one appears to train each according to his or her needs. However, from the very moment of that appearance, one enacts (spyod) and attains the 尘补峁囜笉补濒补 (dkyil-'khor) where the training that occurs and the beings to be trained resemble a reflection or phantom. That is without (med-pa'i) true inherent existence, either in the sentient beings with individual characteristics who are the object (bya) of liberation, or in one's own emanational bodies which are the subject (byed) of liberation.
Accordingly, it also says in the Magical Net (NGB. Vols. 14-16):
Sentient beings are forms of magical display.
Enlightenment too is like a magical display.
For example, when certain magicians
Cast spells at potsherds and so forth.
If their practical experience is intensified.
Those charmed forms appear to minds which apprehend them
In forms with four-legs and so forth.
Similarly, the mind which has benefited through the
Provisions derived from merit and pristine cognition,
Manifests the unsurpassed enlightenment
Before the minds of sentient beings.
[Synopsis (477.3-477.6)]
[Thirdly, the synopsis (of the actual profound meaning of the nucleus鈥攕ee p. 999. comments on Ch. 13.14):][1]
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