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 13.14 (Commentary)
[Guhyagarbha-Tantra, Text section 13.14]
In the 尘补峁囜笉补濒补 which is perfect in pristine cognition,
Through union with study, thought, and meditation.
The self-originated (pristine cognition).
Confronting all, is spontaneously present.
This is the supreme commitment
Not to be transgressed by all the Buddhas. [14][Tibetan]
ye-shes rdzogs-pa'i dkyil-'khor-la /
thos-bsam-sgom-pa'i mnyam-sbyor-gyis /
rang-byung kun-ngam lhun-gyis grub /
'di-ni sangs-rgyas thams-cad-kyis /
'da'-bar mi-mdzad dam-tshig mchog / [14]
Commentary:
[Thirdly, the synopsis (of the actual profound meaning of the nucleus鈥攕ee p. 999. comments on Ch. 13.14):][1]
All things abide in the 尘补峁囜笉补濒补 which is perfect in (rdzogs-pa'i dkyil-'khor-la) primordial buddha-body and pristine cognition (ye-shes). Study (thos) makes one aware of it, thought (bsam) analyses its meaning by means of the mind, and the natural creation stage of skillful means and perfection stage of discriminative awareness are meditation (sgom-pa) directly on it. The result that is genuinely achieved through (-gyis) union (mnyam-sbyor) with (-'i) these, is the self-originated (rang-byung) pristine cognition. It is obtained in a spontaneously present (lhun-gyis grub) manner, along with the enlightened activity which acts, confronting all (kun-ngam), through great spirituality for the sake of those to be trained.
This ('di) excellent (meditation on inner radiance) is revealed as the supreme commitment not to be transgressed ('da'-bar mi-mdzad dam-tshig mchog), the resultant nature in which Buddha-hood is attained through meditation on the creation and perfection stages of the path without duality. It was assumed as an unfailing doctrine by all the buddhas (sangs-rgyas thams-cad-kyis).
[Superiority of the Natural Great Perfection to Other Teachings (477.6-481.2)]
[The second subdivision (of the detailed exegesis of the meaning of the natural Great Perfection鈥攕ee p. 999) concerns its superiority to other (teachings).]
[It has three sections, of which (the first) concerns the greatness of the individuals who accomplish it. (This comments on Ch. 13..15):]
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