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 7.4 (Commentary)
[Guhyagarbha-Tantra, Text section 7.4]
KṢIṂ HI RĀJĀYA
TRĀṂ Ā GARBHAYAḤ
HRĪḤ HA HŪṂ PADMĀBHATAMAḤ
JIṂ KURUPĀṆA HRĪḤ
HŪṂ LĀSYE SAMAYAS TVAṂ
TRĀṂ MĀLYE SAMAYA HOḤ
HRĪḤ GĪTI RĀGO/HAṂ
ĀḤ NṚTI RĀGAYĀMI [4] ...
Commentary:
[The second category includes the mantras of the male and female spiritual warriors of buddha-mind. (It comments on Ch. 7.4):]
These also comprise two groups (i.e. male and female): The four (initial syllables) of the male spiritual warriors are respectively KṢIṂ, TRĀṂ, HRĪḤ, and JIṂ. These are their creative seed-syllables or root-mantras.
HI RĀJĀYA (is the mantra of Kṣitigarbha), the king who acts on behalf of sentient beings in the manner of the earth or of eyes.[1]
Ā GARBHAYAḤ is (the mantra of Ākāśagarbha), the nucleus from which all desired necessities emerge. HA HŪṂ PADMĀBHATAMAḤ is (the mantra of Avalokiteśvara) who has a lotus-like face because he is without attachment and captivates the minds of those to be trained; and KURUPĀṆA HRĪḤ is (the mantra of Vajrapāṇi) who acts on behalf of sentient beings in an indestructible manner (i.e. wielding a vajra).
The initial syllables of their four female spiritual warriors are respectively HŪṂ, TRĀṂ, HRĪḤ, and ĀḤ. These are their root-mantras and seed-syllables. LĀSYE SAMAYASTVAṂ is (the mantra of Lāsyā) meaning she who lets the commitments of all buddhas be assumed because she is endowed with a playful or erotic air. MĀLYE SAMAYA HOḤ is (the mantra of Mālyā), meaning she who must keep the commitments of all the Buddhas through retention and contemplation. GĪTI RĀGO/HAṂ is (the mantra of Gītā), meaning I am the one like a sweet melody who is attracted to sentient beings; and NṚTI RĀGAYĀMI is (the mantra of Nartī), meaning I must be devoted to sentient beings through enlightened activity which resembles the movements of a dance.
[The third category includes the mantras of the male and female spiritual warriors of buddha-speech. (It comments on Ch. 7.5):]
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Footnotes and references:
[1]:
According to Dil-mgo mKhyen-brtse Rin-po-che’s oral exegesis, these are metaphors respectively for utility and care.