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 2.14 (Commentary)
[Guhyagarbha-Tantra, Text section 2.14]
... [—In accordance with these words,] all the Tathāgatas and all things are indivisible because they are of one characteristic in the essential nature of primordial Buddha-hood. However, the conceptual thoughts of living beings have ripened through ignorance into the inconceivable five classes of living beings. Generating great spirituality, or the great pristine cognition of the Buddhas for their sake, they uttered this meaningful expression. [14] ...
[Tibetan]
de-bzhin gshegs-pa thams-cad-dang / chos-thams-cad ye-nas sangs-rgyas-pa'i ngo-bo-nyid-du gcig-pa'i mtshan-nyid yin-pas dbyer-med-na / 'gro-ba'i rnam-par rtog-pa ma-rig-pa-las 'gro-ba lnga'i ris bsam-gyis mi-khyab-par smin-pa-la / thugs-rje chen-po sangs-rgyas-kyi ye-shes chen-po skyes-nas / ched-du brjod-pa 'di brjod-do / [14]
Commentary:
All (thams-cad) that appears as the body of reality of the pure tathāgatas (de-bzhin gshegs-pa) along with their fields and (dang) all (thams-cad) things (chos) of Impure saṃsāra which appear within the three levels of existence, i.e. the (inanimate) containing worlds and their (sentient) contents, are indivisible because they are of one characteristic in the essential nature of primordial Buddha-hood (ye-nas sangs-rgyas-pa'i ngo-bo-nyid-du gcig-pa'i mtshan-nyid yin-pas dbyer-med), in this way they are pure. However (na'ang), the conceptual thoughts of living beings ('gro-ba'i rnam-par rtog-pa) have ripened (smin-na) into the inconceivable (bsam-gyis mi-khyab-par) happiness and suffering experienced by the five classes of living beings ('gro-ba lnga-'i ris), namely those of the three evil existences along with the gods and human beings.[1] These are the results which arise through (las) the dualistic ignorance (ma-rig-pa) of the bewildering subject-object dichotomy. Generating (skyes-nas) great (chen-po) naturally present spirituality (thugs-rje) or the great (chen-po) spontaneous pristine cognition of the buddhas (sangs-rgyas-kyi ye-shes) for their sake (la), once again they uttered this meaningful expression (ched-du brjod-pa 'di) which follows.
[The latter (comments on Ch. 2.15):]
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