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 14.5 (Commentary)
[Guhyagarbha-Tantra, Text section 14.5]
翱峁�! Without reference, the expanse
Of sameness or magical emanation
Entirely emanates as an infinite diversity.
The infinite (pristine cognition) is spontaneously
Absorbed from all directions.
And diverse (attributes emerge)鈥�
The great Buddha-body, speech and mind. 贬翱岣�! [5][Tibetan]
翱峁� mi-dmigs sgyu-'phrul mnyam-pa'i dbyings /
mtha'-yas kun-nas sna-tshogs 'phro /
mtha'-yas kun-nas lhun-gyis thim /
sna-tshogs sku-gsung thugs chen-po 贬翱岣� / [5]
Commentary:
[The fourth is a eulogy on behalf of the pristine cognition of sameness in the 尘补峁囜笉补濒补 of enlightened attributes or the enlightened family of precious gems. (It comments on Ch. 14.5):][1]
翱峁�! is expressed because the five kinds of excellent enlightened attributes are spontaneously present.
The Buddha-body of these enlightened attributes refers to the excellent Buddha-field or expanse of reality without reference (mi-dmigs) in all symbolic terms, to the celestial palace in the expanse of (-'i dbyings) self-manifesting sameness (mnyam-pa), which is the spontaneous Bounteous Array or magical emanation (sgyu-'phrul) of skillful means and discriminative awareness, and also to the infinite (mtha'-yas) 尘补峁囜笉补濒补 of deities entirely (kun-nas) bedecked with ornamental details, which emanates ('phro) as a diversity (sna-tshogs) of light-rays in the ten directions.
The Buddha-speech of these enlightened attributes refers to their symbolic or natural expression, the Infinite (mtha'-yas) pristine cognition which is spontaneously (lhun-gyis) absorbed (thim) from all directions (kun-nas) in the disposition of indivisible sameness.
And the Buddha-mind of these enlightened attributes refers to the possession of the great Buddha-body, speech and mind (sku-gsung thugs chen-po). where all the desired diverse (sna-tshogs) treasures of contemplation, miraculous ability, supernormal cognitive power and so forth emerge in the manner of the wish-fulfilling gem. 贬翱岣�! is exclaimed to indicate great astonishment.
[The fifth is a eulogy on behalf of the pristine cognition of accomplishment in the 尘补峁囜笉补濒补 of enlightened activity or the enlightened family of activity. (It comments on Ch. 14.6):][2]
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Footnotes and references:
[1]:
Again, in kLong-chen-pa's view this section concerns the 蝉补尘补迟腻箩帽腻苍补 in terms of enlightened attributes and its subdivisions of body, speech and mind. Lo-chen, however, considers it in terms of the five kinds of enlightened attributes, on which see above, pp. 1037-1038.
[2]:
In kLong-chen-pa's view, this section refers to the 办峁泃测耻辫补蝉迟丑腻苍补箩帽腻苍补 in terms of enlightened activities and their subdivisions of body, speech and mind. Lo-chen, on the other hand, sees it as a commentary on the five kinds of enlightened activity, on which see above, pp. 1038-1039.