Introduction: Overview of the Mantras of Buddha-Speech

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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Introduction: Overview of the Mantras of Buddha-Speech

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[Commentary (534.4-543.1):]

The second part (of the 尘补峁囜笉补濒补 of the wrathful deities鈥攕ee p. 1075) is an extensive exegesis of the branches of its means for attainment in accordance with the path (Chs. 16-20). It has five sections, namely, the 尘补峁囜笉补濒补 of mantras of Buddha-speech which arouse the continuum of Buddha-mind (Ch. 16), the 尘补峁囜笉补濒补 of reflected images which are supports for visualisation (Ch. 17). the offerings which should be made to them (Ch. 18), the sequence of commitments to be kept by those who are committed (Ch. 19). and the attainment of enlightened activities by those who are committed (Ch. 20). Among these, the first is the subject matter (of this chapter). It includes an overview and an interlinear commentary.

[Overview of the Mantras of Buddha-Speech (534.6-537-3)]

The overview has ten aspects:

i. The meditation which accords with the three kinds of contemplation:

At the outset, one should cultivate an enlightened attitude; for It is said:^[1]

Meditate on the contemplation of the Magical Net
In order to establish the great pride
Which tames the sufferings caused by grasping
And the three levels of vile existence.

In order to instruct venomous beings through compassion one should consider accomplishing the deeds of the buddhas and then meditate according to the three kinds of contemplation.

ii. The creation of the 尘补峁囜笉补濒补:

At the outset the celestial palace and the deities should be visually created. Corresponding to the means for attainment in this context, one visually creates the Buddha-body of Great Glorious (Che-mchog) Heruka through the five ritual steps.^[2] He should be visually created within the great celestial palace of wrathful deities, which emerges through the mantra 叠贬搁鲍峁� 痴滨艢痴础 VI艢UDDHE, and with his retinue in the appropriate surrounding locations.

Because one's own mind is itself the Original Buddha (Samantabhadra), the 罢补迟丑腻驳补迟补蝉 are said to be one's own sons; and as such the deities of the 尘补峁囜笉补濒补 are visualised to emanate from the secret centres of the central deities, the male and female consorts, and then assume their respective positions. Yet, because this enlightened family does not disappear and is spontaneously present, one is also said to be the son of the tath膩gatas; and as such, one is visualised emanating as a spiritual warrior of Buddha-mind, circumambulating and making obeisance to the 尘补峁囜笉补濒补, and then vanishing Into the heart (of the deity).

iii. The invitation of the 尘补峁囜笉补濒补:

After reciting the verses (Ch. 9, 26) which begin:

The Great Identity of the 尘补峁囜笉补濒补s
Of the directions and times...

One invites (the 尘补峁囜笉补濒补) with the mantra (Ch. 16.6):

RULU RULU RULU 贬弄峁� EHYEHI 膧狈础驰础 JA岣� 贬弄峁� VA峁� HO岣�.

iv. The scattering of the flowers of awareness:

Reciting RA峁�, one visualises that the deities approach, and one's hands are joined in supplication.

v. The dissolving (of the mandala):

One visualises that the deities dissolve indivisibly (with oneself) through the following verses (Ch. 16.7-8):

翱峁� VAJRA KRODHA SAMAYA 贬弄峁�
翱峁�! Wrathful deities who pacify wrathful beings,
O host of awesome glorious wrathful ones.
Grant me through your spirituality at this time
The most amazing blessing which blazes forth.

vi. The power which should be conferred by stabilising this and summoning the commitments:

Stability should be acquired by the mantra (Ch. 16.8):

翱峁� VAJRA KRODHA SAMAYAS 罢痴础峁�;

Commitments are subsequently summoned by the mantra (Ch. 16.8):

翱峁� VAJRA KRODHA SAMAYA PHA峁�;

And one thinks, with joy, that power is conferred by the mantra (Ch. 16.8):

翱峁� VAJRA KRODHA SAMAYA HO岣�.

vii. The offerings which are radiantly made by means of the offering of mantras:

The song of offering is accompanied by the mantra (Ch. 16.9):

ALI ULI 罢膧尝滨 TAP膧LI DA峁傖耿峁琑AGA峁咥RAUDRA 碍贬础搁础峁� YOGIN莫 KH膧HI HO岣�

viii. The visualisation:

The 尘补峁囜笉补濒补 of deities is visualised with the mantra (Ch. 16.9):

贬弄峁� HA HE PHA峁�?

And with the verses (Ch. 17.5):

The terrifying Buddha-bodies are dark brown,
Dark blue, dark yellow...

And the deities should be pleased by the recitation of whichever secret mantras are appropriate.

ix. The offering:

A feast-offering (tshogs) should be performed once the rites of "liberation" and sexual union, nectar and the five ordinary desired attributes have been offered, as they are described in Ch. 18.^[3] If there are specific rites to be performed, after the feast-offering one should commence the enlightened activity and cast out the residual torma-offering (lhag-ma'i gtor-ma).^[4]

x. The subsequent activities:

One should confess violations (of the commitments), make prayers of aspiration, beg forgiveness, dedicate (the merit), recite a benediction, and break up the supporting (material) 尘补峁囜笉补濒补, if indeed there is one.

Now, Ch. 15 concerns the natural 尘补峁囜笉补濒补 of the wrathful deities. Ch. 16 concerns their 尘补峁囜笉补濒补 of secret mantras. Ch. 17 concerns their 尘补峁囜笉补濒补 of reflected images which are supports for visualisation. Ch. 18 concerns their skillful means of offering. Ch. 19 concerns their sequence of commitments. Ch. 20 concerns their attainment of enlightened activities; and Ch. 21 is a melodious eulogy to the wrathful deities in the form of a joyous song. These chapters completely reveal the aspects of a single 尘补峁囜笉补濒补 (of wrathful deities). The means for attaining these stages in detail are described in the Holy Ornament of Appearance (P. 5 4735). where they should be examined.^[5]

This overview has been presented with the thought that these rudimentary pointe should make the steps of actual realisation and enlightened activity easier to comprehend.

[Interlinear Commentary on the Mantras of Buddha-Speech (537-3-543.1)]

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