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 22.8 (Commentary)
[Guhyagarbha-Tantra, Text section 22.8]
With these words all the 罢补迟丑腻驳补迟补蝉 indivisibly rejoiced and then remained present as the expanse of sameness throughout the four times and as ornaments of the spontaneous Bounteous Array of Buddha-body. speech and mind. [8]
[Tibetan]
鈥攝hes brjod-pas / de-bzhin gshegs-pa thams-cad dbyer-med-par dgyes-nas dus-bzhi mnyam-pa-nyid-kyi dbyings / sku-gsung-thugs-kyi lhun-stug-po bkod-pa'i rgyan-nyid-du bzhugs-so / [8]
Commentary:
[The summary of the chapter (comments on Ch. 22.8):]
Once the teacher of this tantra had completed the exegesis of his great deeds, he revealed his continuing presence. Now. some 厂奴迟谤补蝉 and Tantrapi峁璦kas, after their exegeses, simply reveal that the retinues subsequently rejoice and manifestly praise (the teacher). They indicate that there is an alternation in time because other modes of conduct are clearly assumed.
It says in the Lasso of Skillful Means (T. 835) that the 尘补峁囜笉补濒补 is absorbed and then becomes invisible:
Entering into the heart of that being.
It becomes invisible.
Those (texts) alternate in their teachers, teachings, retinues, times and places. They are inferior because they become extraneous to the Teacher himself. Their doctrines, too, are diverse, and the locations (in which they are taught) are compounded by the perception of those to be trained.[1]
However, in order to reveal that this is more secret and superior to those ordinary teachings, the point of this tantra that is expressed with these words (zhes-brjod-pas) is as follows: All (thams-cad) the 罢补迟丑腻驳补迟补蝉 (de-bzhin gshegs-pa) of the five enlightened families, arrayed as self-manifesting inner radiance, who, as many as sesame seeds, fill the extremes and centre of space, did not relate dualistically, but in essence they indivisibly rejoiced (dbyer-med-par dgyes). Then (nas) their perfect spontaneous nature in the ground of unchanging disposition manifested as the Buddha-field of the expanse (dbyings) of space without extremes or centre, where there is sameness (mnyam-pa-nyid-kyi) of the cycle of reality throughout the four times (dus-bzhi): and all their arrays remained present (bzhugs-so), subsequently just as they previously were, as ornaments (rgyan-nyid-du) of the spontaneous Bounteous Array (lhun stug-po bkod-pa'i) derived from the nature of (-kyi) the inexhaustible wheels of adornment鈥攖he Buddha-body, speech and mind (sku-gsung-thugs) of the Teacher himself.[2]
[The conclusion (comments on Ch. 22.9):]
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Footnotes and references:
[1]:
The point is that the concluding words of this text are in harmony with the concept of "indefinite time", so that the tantra or continuum is thought to have no cessation.
[2]:
See the description of Ghanavy奴ha above, pp. 357ff.