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 16.9 (Commentary)
[Guhyagarbha-Tantra, Text section 16.9]
ALI ULI 罢膧尝莫 罢础笔膧尝滨
顿础峁傖耿峁琑础骋础峁咥搁础鲍顿搁础
碍贬础搁础峁� YOGIN莫 KH膧HI HO岣�
H弄峁� HA HE PHA峁� [9]
Commentary:
[v. The mantras through which torma-offerings are made for the sake of enlightened activities (comment on Ch. 16.9):]
ALI and ULI are food and drink respectively. 罢膧尝莫 and 罢础笔膧尝滨 are respective branches of these.[1] 顿础峁傖耿峁琑础骋础峁咥搁础鲍顿搁础 means "canine host of indestructible wrath". 碍贬础搁础峁� YOGIN莫 KH膧HI HO岣� means "eat! O host of Yogin墨s, with your faces ablaze ".[2] While one visualises that they partake (of the offerings), the syllables H弄峁� HA HE PHA峁� are recited to the 尘补峁囜笉补濒补 of thirty deities.[3]
One should also be aware at this point that these secret mantras were not translated into Tibetan because they are the solemn words of the speaker, through which accomplishment is to be attained. If they had been translated, their recitation would confer no accomplishment. This is because the Tibetan language was not consecrated in ancient times by speakers of the secret mantras. There is no defect even for one who does not know how the different languages correlate. For, when one recites these mantras with one-pointed faith and devotion, the great accomplishments will appropriately emerge. However, if one does know how to juxtapose the (Sanskrit and Tibetan) vocabulary, there are Indeed benefits. One who understands both word and meaning manages to retain the meaning and is undeluded with respect to word.[4]
[The third part (of this chapter) is the synopsis or conclusion concerning the extraordinary signs (associated with these mantras. It comments on Ch. 16.10):]
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Footnotes and references:
[1]:
Lo-chen interprets these mantras as follows: ALI is drink, ale in particular, ULI is food, meat in particular. 罢膧尝莫 and 罢础笔膧尝滨 are sacramental substances Including grains and fruit. According to L墨l膩vajra, ' grel-pa spar-khab. p. 189, TALI means fruits and TAPALI means various chewables (bca'-ba sna-tshogs). kLong-chen-pa agrees with the latter in his interpretation of ALI and ULI.
[2]:
Lo-chen, p. 398, interprets 碍贬础搁础峁� as "harsh" (stob-pa), rather than "with faces ablaze" (zhal 'bar-ba).
[3]:
I.e. these offerings are made to the Herukas, 碍谤辞诲丑墨艣惫补谤墨蝉, 惭腻迟补谤墨蝉, and 笔颈艣腻肠墨蝉, but not to the twenty-eight 莫艣var墨s.