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 14.3 (Commentary)
[Guhyagarbha-Tantra, Text section 14.3]
O峁�! The Indestructible great seminal point of merit is:
The indestructible reality endowed with the 尘补峁囜笉补濒补 of pristine cognition;
The indestructible reality, infinite in its great sound;
And the indestructible reality, king or great seminal point. 贬翱岣�! [3][Tibetan]
O峁� rdo-rje bsod-nams thig-le che /
rdo-rje ye-shes dkyil-'khor-ldan /
rdo-rje sgra-chen mtha'-yas-pa /
rdo-rje rgyal-po thig-le-che 贬翱岣� / [3]
Commentary:
[The second (eulogy) is on behalf of the primordially pure pristine cognition of discernment in the 尘补峁囜笉补濒补 of Buddha-speech or the enlightened family of the lotus. (It comments on Ch. 14.3):][1]
The syllable O峁�! is expressed because the five modes of buddha-speech are perfect and spontaneously present. The 尘补峁囜笉补濒补 of 础尘颈迟腻产丑补, representing indestructible (rdo-rje) Buddha-speech, is indeed a great (che) natural and spontaneous seminal point (thig-le che) of merit (bsod-nams) and pristine cognition.
The Buddha-mind of this Buddha-speech refers to its indestructible reality (rdo-rje), which is endowed with the 尘补峁囜笉补濒补 of (dkyil-'khor-ldan) the pristine cognition (ye-shes) of discernment and so forth because appearances and emptiness are indivisible.
The Buddha-speech of this Buddha-speech refers to the non-dual indestructible reality (rdo-rje), infinite in its great (chen mtha'-yas-pa) natural sound (sgra) of pristine cognition.
And the Buddha-body of this Buddha-speech refers to the genuine self-manifesting indestructible reality (rdo-rje), i.e. the kins (rgyal-po) or great seminal point (thig-le che) in whom appearance and emptiness are indivisible. 贬翱岣�! indicates great amazement.
[The third is a eulogy on behalf of the mirror-like pristine cognition in the 尘补峁囜笉补濒补 of Buddha-mind or the enlightened family of the Buddha (=罢补迟丑腻驳补迟补). (It comments on Ch. 14.4):][2]
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Footnotes and references:
[1]:
Again, in kLong-chen-pa's view, section three considers the 辫谤补迟测补测别办峁苍补箩帽腻苍补 in terms of buddha-speech and its sub-divisions of buddha-body, speech and mind, whereas Lo-chen Dharma艣r墨 Interprets it simply in terms of the five kinds of buddha-speech. On these five, see above, pp. 1035-1036.
[2]:
kLong-chen-pa interprets this section as a commentary on the 腻诲补谤艣补箩帽腻苍补 in terms of buddha-mind and its subdivisions of body, speech and mind, whereas in Lo-chen's view it refers to the five pristine cognitions.