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...
Text 19.4 (Commentary)
[Guhyagarbha-Tantra, Text section 19.4]
There is no reference to existence, non-existence, or the middle way.
Life is not existent, in a manner which resembles
An apparition and an optical illusion.
So there is in fact no taking of life.
Life and living creatures are merely misunderstandings, [4][Tibetan]
yod-med dbu-ma'ang mi-dmigs-shing /
sgyu-ma mig-yor lta-bu'i tshul /
srog-med srog-kyang gcod-du med /
srog-dang skyes-bu log-rtog-tsam / [4]
Commentary:
[iii. The structure of the supreme basic commitments has four parts of which the first concerns the taking of life (in the rite of "liberation". It comments on Ch. 19.4):]
Ultimately there is no reference to (mi-dmigs-shing) the extreme of eternalism which upholds the existence (yod) of phenomena, the extreme of nihilism which upholds their non-existence (med), or the middle way (dbu-ma-'ang) free from the two extremes. Relatively "liberation" ostensibly appears, in a manner (tshul) in which oneself, the subject, resembles (lta-bu'i) an apparition (sgyu-ma) and the sentient being (i.e. the object or victim) an optical illusion (mig-yor). However, from the very moment of this appearance, life (srog) is not truly existent (med) because sentient beings are without Independent characteristics. So there is in fact no taking of life (srog-kyang gcod-du med) because life lacks inherent existence, in the manner of a dream. Although there appear to be life and (srog-dang) living creatures (skyes-bu) who possess life, these are merely misunderstandings (log-rtog-tsam) of one's own bewildered mind, and otherwise there is actually no duality.
Accordingly, it says in the ³§Å«³Ù°ù²¹ Requested by ¸éÄåṣṰù²¹±èÄå±ô²¹ (T. 62):
Oneself, others, life and living creatures
Appear, though non-existent.
And are naturally without duality.
Apart from mere error itself, they are not extraneous.
But inauthentic, imaginary and apparitional.
And in the ³§Å«³Ù°ù²¹ Requested by ±«±èÄå±ô¾± from the Pagoda of Precious Gems (T. 68):
Just as though a sorcerer who has emanated
Many hundreds of sentient beings in the world
May slay all these emanations
Although, being apparitions, they are not at all slain.
These living beings have an apparitional nature.
Which is never referred to finitely.
Those who appreciate this infinity
Do not feel sensation in the world.
Those heroes who know this reality.
Without independent existence.
Pass beyond the world into ²Ô¾±°ù±¹Äåṇa.
Though they experience the desired attributes.
They are without attachment.
Abandoning attachments, they instruct sentient beings.
And as lords among men they benefit sentient beings.
Concerning the purpose of this (rite of "liberation"), it says in the Supreme Tantra of Clear Expression (T. 369):
The learned should constrain and slay
Those who harm the Buddhas' teaching,
Those who perniciously try to abuse the Guru,
And those who try to harm sentient beings.
And:
The necessity for such rites of "liberation"
Is that the conduct of enlightenment increases.
Sentient beings are happy, the deity is pleased,
One's own commitments are fulfilled.
And the suffering caused by negative deeds
And obstacles is reduced.
Also in the Tantra of the Slaver of Death (T. 469, 473-5. 478):
Emaho! this murder is excellent.
This murder is not murder.
[The second concerns the taking of that which is not given. (It comments on Ch. 19.5):]
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