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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Commentary 2: Distinctions between Commitments and Vows
[Distinctions between Commitments and Vows (573-3-574.5):]
The second part (of the overview鈥攕ee p. 1189) concerns the distinctions between commitments and vows: Vows depend on the control over one's own mind whereas commitments are held by one who holds the three secret indestructible realities of the Buddhas and does not degenerate.[1] These resemble a vase which, having been created, both exists and is impermanent, i.e. they refer to different aspects of a single essence.
It says in the Propensity for the Commitments (P. 4745):
These three hundred and sixty (ancillary commitments)
Which oneself keeps by the three supreme indestructible realities
Are said to resemble the actual ground of the vows
Through which one does not lapse into error.
And in the Flash of Splendour (T. 830):
Because all things are primordially pure
Erroneous thoughts are primordially pure.
And indeed the vows are pure.
This is the most amazing commitment.
When this is appraised from the standpoint of the vows, there are three kinds, namely, the vows of 辫谤腻迟颈尘辞办峁, Bodhisattva, and awareness-holder.[2]
It says in the Indestructible Peak (T. 480):
There are the vows of 辫谤腻迟颈尘辞办峁.
Those of the Bodhisattvas.
And of the mantras of the awareness-holders.
And in the Flash of Splendour:
There are monks, Bodhisattvas
And great Yogins, (masters) of Yoga.
Concerning the vows of 辫谤腻迟颈尘辞办峁, one who desires peace and happiness for oneself alone should guard whichever of their seven kinds is appropriate for the duration of one's life.[3] The Bodhisattva vows bind the mind with moral discipline which has a dual purpose鈥攖hey cause one to attain realisation and extraordinary enlightened attributes through the gathering of the virtuous doctrine, and they benefit others by actions on behalf of sentient beings.[4] The vows of the awareness-holders bring a great wave of benefit for others and transform conflicting emotions into pristine cognition.[5]
It says in the All-Gathering Awareness (T. 831):
In this way the three kinds of vows
Are of great benefit to oneself and others.
Commitments, on the other hand, guard the nature of the three indestructible realities without degeneration, so that one is consequently and exclusively devoted to activity for the sake of others.
Footnotes and references:
[1]:
[2]:
On the detailed distinctions between and Integration of these three vows, see mNga'-ris Pan-chen Padma dBang-rgyal, sdom-gsum rnam-nges; also 'Jam-mgon Kong-sprul, shes-bya kun-khyab. Vol 2, pp. 34-204.
[3]:
The seven 辫谤腻迟颈尘辞办峁 vows (so-so thar-pa'i sdom-pa bdun), more usually forming an enumeration of eight, include the vows of laymen and laywomen (耻辫腻蝉补办补 and 耻辫补蝉墨办腻), those of male and female practitioners of the purificatory fast (耻辫补惫腻蝉补 and 耻辫补惫腻蝉墨), the male and female novitiate (艣谤补尘补峁噀谤补 and 艣谤补尘补峁噀谤颈办腻), and the complete vows of monks and nuns (产丑颈办峁 and 产丑颈办峁峁嚹�). On the enumeration of seven, also see NSTB, Book 1, Pt. 3. pp. 128ff.
[4]:
On the three aspects of moral discipline cultivated by Bodhisattvas, see below, p. 1222.
[5]:
These Include the categories of commitment maintained by adherents of the outer tantras, 碍谤颈测腻迟补苍迟谤补, and so forth. See NSTB. Book 1, Pt. 4, pp. 213a-219b. They are contrasted immediately below with the commitments of Buddha-body, speech and mind, which are upheld from 惭补丑腻测辞驳补 onwards. See NSTB, Book 1, Pt. ft, pp. 221a-229b.