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 19.24 (Commentary)
[Guhyagarbha-Tantra, Text section 19.24]
Those who enter the range of the Sugatas themselves
Unite with fearless Samantabhadra. [24][Tibetan]
bde-gshegs-nyid-kyi yul-la bzhugs /
'jigs-med kun-tu bzang-por sbyor / [24]
Commentary:
[The third, concerning the beneficial attributes of one who has attained the perceptual range of the conqueror, (comments on Ch. 19.24):]
Those who have kept the commitments enter the (la-zhugs) perceptual range of the sugatas themselves (bde-gshegs nyid-kyi yul) as the three kinds of awareness-holders, namely, those who enter into that level, those who abide on it, and those who are mature on it. Finally they unite with (sbyor) and obtain (the nature of) supreme Samantabhadra (kun-tu bzang-por) who is fearless ('jigs-med) with respect to all things.
Now, Samantabhadra is explained to be the resultant buddha who is fearless with respect to the two obscurations, the four demons, the dichotomy of 蝉补峁僺腻谤补 and 苍颈谤惫腻峁嘺, and anything that is to be known. The awareness-holders who enter into that level are those who, entering the 尘补峁囜笉补濒补, first receive the creation and perfection stages. The awareness-holders who abide on that level are those who have obtained realisation and contemplation, and who then continually abide therein. The awareness-holders who are mature on that level are those who have become most powerful through that very attainment. Once one has obtained the status of an (awareness-holder) of maturation, of power over the lifespan, and of the great seal, one unites with and obtains (the status of) an awareness-holder of spontaneous presence.[1]
[The fourth, concerning the beneficial attributes of one who has gathered the enlightened attributes of vows and commitments, (comments on Ch. 19.25):]
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Footnotes and references:
[1]:
On the four kinds of 痴颈诲测腻诲丑补谤补, see also above, pp. 810-811, 853-854. and 959-976.