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 16.6 (Commentary)
[Guhyagarbha-Tantra, Text section 16.6]
O峁� RULU RULU H弄峁�
EHYEHI 膧狈础驰础
JA岣� H弄峁� VA峁� HO岣�
RA峁� [6]
Commentary:
[ii. As for those mantras which Invite the beings of pristine cognition. (It comments on Ch. 16.6):]
O峁� RULU RULU RULU H弄峁� summons the 尘补峁囜笉补濒补 to which the wrathful deities are assigned. in the past these syllables were consecrated by the Great Glorious (Heruka) as a ferocious song of commitment which he imparted to the ogres of ritual activity.[1]
EHYEHI means "come here, come here!" 膧狈础驰础 HO岣� means "to this place". JA岣� H弄峁� VA峁� HO岣� are the syllables which summon (the deities) to act on behalf of sentient beings through the four immeasurables. RA峁� is the syllable through which the fiery forms of the being of commitment and the being of pristine cognition, who have been Invited, become present almost side by side. bLa-ma Rong-zom-pa explains that this mantra scatters the flowers of awareness, so that oneself is realised to be indivisible in nature from the deity and non-duality is approached.[2]
[iii. As for the mantra which scatters the flowers of awareness (commenting on Ch. 16.7):]
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Footnotes and references:
[1]:
Lo-chen, op. cit., p. 397, interprets RULU as a compound of RUJ ("destroy") and L弄 ("cut off"). Tibetan las-kyi srin-po, "ogres of ritual activity" indicates the 莫艣var墨 class of spirits who were entrusted with their rites by the Heruka. See below. Ch. 20, section 15, and its commentary, pp. 12671269.