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 20.3 (Commentary)
[Guhyagarbha-Tantra, Text section 20.3]
A symbolic representation (of the victim),
With the five nectars or five edibles.
Should be prepared with the name attached.
Once (the victim) has been summoned.
Stab the effigy with the 办墨濒补 of indestructible reality鈥�
Reduced to atomic particles,
It should be offered to the assembled host. [3][Tibetan]
bdud-rtsi lnga-'am zas-lnga-la /
mtshan-ma ming-du bcas-par-bya /
bkug-nas rdo-rje phur-pas gdab /
rdul-du byas-nas tshogs-la dbul / [3]
Commentary:
[The second section is the rite of the stabbing 办墨濒补 (which comments on Ch. 20.3):]
A symbolic representation (mtshan-ma) or effigy of the victim should be (-nar-bya) prepared (bcas) from materials which include soil from the footprints fresh with the scent of the victim mixed with the five nectars or (bdud-rtsi lnga 'am) the five edibles (zas-lnga-la), i.e., the flesh of fish, molasses, dark sesame, honey and rice. That form should bear the Inscriptions of the victim's name (ming-du) attached to its forehead, of the clanname attached to its heart, and with the appropriate lifesupporting talisman and the syllables M膧RAYA PHA峁� attached to its genitals.[1] One should draw on bark, cotton or paper a surrounding series of syllables JA岣�, which effect the summons, and insert that inside (the effigy) or else attach it back and front, whichever is appropriate.[2] Once the actual victim has been summoned (bkug-nas) by means of mantras, contemplations and seals, one should visually created one's 办墨濒补, made of iron and so forth, as Vajra办墨濒补, the 办墨濒补 of indestructible reality (rdo-rje phur), and stab the effigy (gdab) with (-pas) it in the heart and so on.[3] Visualising that the body and speech (of the victim) are reduced to atomic particles (rdul-du byas-nas), it should be offered (dbul) as a burnt offering to the assembled host (tshogs-la) of Karma Heruka or to the assembled host of the deity of the 6 wrathful rite who was previously visualised in the hearth.
[The third is the rite of the dance-steps of oppression (which comments on Ch. 20.4):]
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Footnotes and references:
[1]:
The syllables M膧RAYA PHA峁� express the wrathful rite. See above, p. 786. On the significance of the "life-supporting talisman" (bla-btags / bla-gnas), which is a magical means of personal protection often in the form of a fierce animal, see the life of gNyags J帽膩nakum膩ra in NSTB, Book 2, Pt. 5. pp. 281-289. and note; also Nebesky-Wojkowitz, Oracles and Demons of Tibet, pp. 173-174. 481-483.
[2]:
"The syllables which effect the summons" ('gugs-byed-kyi yi-ge).
[3]:
The wrathful rite is effected by Vajra办墨濒补 in the form of an iron material 办墨濒补. Cf.. p. 1262, the rite of subjugation effected by Padma办墨濒补 in the form of a copper material 办墨濒补: p. 1263-1264, the rite of enrichment effected by Ratna办墨濒补 in the form of a sold material 办墨濒补: and p. 1265. the rite of pacification effected by Buddha办墨濒补 in the form of a silver material 办墨濒补.