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...
14. The Treasure-Doctrines associated with the Guhyagarbha
In addition to these holders of the “distant lineage of transmitted precepts” (ring-brgyud bka'-ma), who disseminated and composed commentaries on the Guhyagarbha, we must also take note of the various gter-ma traditions inspired by the original tantra-text. Canonical support for the practice of concealing and rediscovering texts in the form of treasure-doctrines (gter-ma) is found in many Sūtras and Tantras.[1] The rationale is that, whereas the vitality of the distant lineage is inevitably weakened by the vicissitudes of time, the purity of the ancient translations is said to be retained in the “close lineage of treasures” (nye-brgyud gter-ma), a series of doctrines which are revealed or discovered anew in each generation and which have a more immediate impact. Such doctrines are classified as earthtreasures (sa-gter). treasures of intention (dgongs-gter). pure visions (dag-snang), recollected treasures (rjes-dran-gyi gter), or rediscovered treasures (yang-gter). Among these, the earth treasures are primarily associated with Padsmasambhava who transmitted a mass of teachings on Mahāyoga, Anuyoga and Atiyoga to his consort Ye-shes mTsho-rgyal.[2] She is said to have retained these, rearranging them on five kinds of yellow scroll (symbolising the five buddha-families) in the symbolic script of the Ḍākinīs, and to have inserted them In various sealed treasure-chests, to be rediscovered in future generations. Padmasambhava, King Khri-srong lDe-btsan, Ye-shes mTsho-rgyal, as well as Vimalamitra, Vairocana, gNubs Sangs-rgyas Ye-shes, Nam-mkha'i sNying-po, gNyags Jñānakumāra, sNa-nam rDo-rje bDud-'joms, Nyang-ban Ting-'dzin bZang-po and others are similarly regarded as concealers of gter-ma. while the future rediscoverers are their emanations.[3]
Concerning treasures of intention and pure visions, it is said that owing to past aspirations bodhisattvas continually hear the sound of the doctrine in the elements and in the sounds of wild beasts. Buddhas and bodhisattvas may reveal themselves in visions and teach the doctrine, as it says in the Āryasarvapuṇyasamuccayasamādhisūtra (T. 134):[4]
O Vimalatejas! the great Bodhisattvas who are desirous of the doctrine and who are endowed with perfect aspiration and reverence, will behold the visage of the Transcendent Lord Buddha and hear his doctrine even though they reside in another region of the universe.
This gter-ma literature also developed a synthetic tendency, corresponding to the mdo-sgyu-sems-gsum of the “distant lineage”. In general the major discoveries should Include texts concerning Guru Padmasambhava, Great Perfection and Mahākāruṇika (bla-rdzogs-thugs gsum), and the foremost of these should also contain texts concerning the Eight Transmitted Precepts, the Gathering of Intentions, and Vajrakīla (bka'-dgongs-phur-gsum).
Among the treasure-finders (gter-ston) there are some whose discoveries Include texts associated with the maṇḍala of the hundred a peaceful and wrathful deities, which is that of the Guhyagarbhatantra and the cycle of the Magical Net. The most notable of these are mentioned below, on the basis of their biographies recorded in 'Jam-mgon Kong-sprul’s nineteenth century compilation, the Lives of the Hundred Treasure-finders: a Beauteous Rosary of Precious Beryl (gter-ston brgya-rtsa'i rnam-thar rin-chen bai-durya'i phreng-mdzes).[5]
Yar-rje O-rgyan gLing-pa (1323-c. 1360):
Behind Shel-brag in Yar-lung, in a cave on Padma brTsegs-pa Rock, once frequented by Padmasambhava, there were natural stone images of the peaceful and wrathful deities, guarded by an image of Rāhula. From the heads and other body-parts of that image of Rāhula, O-rgyan gLing-pa extracted several cycles of texts. From the throat specifically he discovered the Gathering of the Transmitted Precepts the Peaceful and Wrathful Deities (zhi-khro bka'-'dus).[6]
Karma gLing-pa:
Karma gLing-pa (c. 1327-1387) extracted from Mt. sGam-po-gdar in Dvags-po the Peaceful and Wrathful Deities: the Natural Liberation of Intention (zhi-khro dgongs-pa rang-grol. RTD. Vol. 4. PP. 1-281), the Great Compassionate One: the Peaceful and Wrathful Deities of Padma (thugs-rje chen-po padma zhi-khro),[7] and other treasures. He gave the last mentioned to fourteen students, but conferred the Peaceful and Wrathful Deities: the Natural Liberation Intention (zhi-khro dgongs-pa rang-grol) on his son Nyi-zla Chos-rje alone; demanding that for three generations it should be transmitted to only a single person. Then, it was disseminated by Nam-mkha' Chos-kyi rGya-mtsho, the third generation successor, and the lineage of its empowerment, transmission and guidance has continued until the present. One section of it, the Great Liberation by Hearing during the Intermediate State (bar-do thos-grol chen-po), is known in its English translations as the Tibetan Book of the Dead.[8]
Shes-rab 'Od-zer (b. 1518):
He discovered the Point at Liberation: the Peaceful and Wrathful Deities (grol-tig zhi-khro, RTD. vols. 4, 11),[9] the practice of which was emphasised at his monastery in 'Phyong-rgyas dPal-ri.
'Ja'-tshon sNying-po (1585-1656):
Among the many treasures which he discovered, especially in the Kong-po region, there is the Peaceful and Wrathful Deities: the nucleus of Definitive Meaning (zhi-khro nges-don snying-po. JTPD. Vol. 4).[10]
bDud-'dul rDo-rje (1615-1672):
He obtained the cycles of the Peaceful and Wrathful Deities of Magical Net and of the Eight Transmitted Precepts along with the protectors of these transmitted precepts (sgyu-'phrul zhi-khro dang bka'-brgyad skor bka'-srung bcas), which had been extracted from Mount gNam-lcags 'Bar-ba in sPu-bo by the yogin Dung-phreng-can.[11]
gNam-chos Mi-'gyur rDo-rje (17th century):
His prolific discoveries ammounting to twenty-three volumes include the gnam-chos zhi-khro. RTP. Vol. 64.[12]
mChog-'gyur gLing-pa (1829-1870):
mChog-'gyur gLing-pa received from 'Jam-mgon Kong-sprul most of the rNying-ma traditions, including the peaceful and wrathful deities of the Magical Net (sgyu-'phrul zhi-khro). He and 'Jam-dbyangs mKhyen-brtse-i dBang-po were both endowed with seven successions, which concerned the “distant lineage” of the mdo-sgyu-sems-gsum, the treasures, and pure visions.[13] Among his profound treasures, there are some such as the Great Compassionate One: the Magical Net of the Lotus (thugs-rje chen-po padma sgyu-'phrul drya-ba),[14] discovered from mKha'-'gro 'Bum-rdzong, and the Magical Net according to the Seven Profound Cycles (zab-bdun sgyu-'phrul),[15] which uphold the terminology and philosophical structures of the “distant lineage”.[16]
'Jam-dbyangs mKhyen-brtse'i dBang-po:
He was a prolific discoverer of treasures, including the Cycle of the Magical Net of the Three Roots (rtsa-gsum sgyu-'phrul drya-ba'i skor, RTD. Vol. 7)[17] which he extracted from Si-ngu gYu-mtsho. Also, in a pure vision, while residing at rDzong-shod bDe-gshegs 'Dus-pa, he visited the Stūpa of Saṅkarakūṭa where he was empowered and instructed by Padmasambhava’s eight emanations into the Eight Transmitted Precepts great Attainment (sgrub-chen bka'-brgyad) and the Peaceful and Wrathful Deities of the Magical Net (sgyu-'phrul zhi-khro).
Footnotes and references:
[1]:
For example, it says in the Āryasarvapuṇyasamuccayasamādhisūtra (T. 134. P. 802. Vol. 32. p. 140.2.1/2): O Vimalatejas! the doctrinal treasures of bodhisattvas, great spiritual warriors who desire the doctrine, have been inserted in mountains, ravines. and woods. Dhāranīs and e limitless approaches to the doctrine, which are set down in books, will also come into their hands.
And:
For one whose aspiration is perfect the doctrine will emerge from the midst of the sky, and from walls and trees, even though no buddha be present.
[2]:
[3]:
On these figures see Yeshe Tshogyal, The Life and Liberation Padmasambhava: T. Thondup, The Tantric Tradition the Nyingmapa: NSTB, Book 2. passim. For Nyang-ban Ting-'dzin bZang-po and his role in the lineage of the Great Perfection, see NSTB, Book 2, Pt. 4, pp. 215-216. Future gter-ston or discoverers of treasure-doctrines are considered to be emanations of these masters. See the biographies in NSTB, Book 2, Pt. 6.
[5]:
'Jam-mgon Kong-sprul, gter-ston brgya-rtsa'i rnam-thar rin-chen bal-durya'i phreng-mdzes. RTD. Vol. 1. pp. 291-759.
[6]:
This text is no longer available, but a rediscovered treasure based on it, the bka'-'dus snying-po mdor-bsdus skor by 'Jam-dbyangs mKhyen-brtse'i dBang-po, is in RTD. Vol. 23. PP. 209-429. On O-rgyan gLing-pa in general, see NSTB, Book 2, Pt. 6, pp. 557-563.
[7]:
On the first of these texts, see above p. 14, note 1. The thugs-rje chen-po padma zhi-khro is no longer available. However, there is a rediscovered version (yang-gter) of a treasure by this name, RTD. Vol. 34, pp. 235-432. the original discoverer of which was a descendent of Karma gLing-pa, named Nyi-ma Seng-ge. The rediscoverer was 'Jam-dbyangs mKhyen-brtse'i dBang-po.
[8]:
See above, p. 13, note 1.
[9]:
On Shes-rab 'Od-zer, see 'Jam-mgon Kong-sprul, gter-ston brgya-rtsa'i rnam-thar. pp. 135a, 6-137a, 6.
[10]:
On 'Ja-tshon sNying-po, see 'Jam-mgon Kong-sprul, op, cit.. pp. 88a.l-91a.2; NSTB, Book 2, Pt. 6, pp. 598-604. His collected works, the 'ja-tshon pod-drug. now comprise seven volumes.
[11]:
NL. On bDud-'dul rDo-rje, see 'Jam-mgon Kong-sprul, op. cit.. pp. 145a.3-148a.2; NSTB, Book 2, Pt. 6, pp. 604-610.
[12]:
On Mi-'gyur rDo-rje, see 'Jam-mgon Kong-sprul, op. cit.. pp. 211a.6-213a.3. He received fifteen volumes of collected visionary teachings, known as "celestial doctrines" (gnam-chos) from the age of twelve until his death at the age of twenty-four.
[13]:
These seven successions (bka'-babs bdun) comprise transmitted precepts (bka'). earth treasures (sa-rter). reconcealed treasures (yang-gter). Intentional treasures (dgongs-gter), recollected treasures (rjes-su dran-pa'i gter). pure visions (dag-snang). and aural transmissions (snyan-brgyud). See NSTB, Book 2, Pt. 6, p. 651.
[14]:
See CLTC. Vols. 11-12, RTD. Vol. 39
[15]:
See CLTC. Vols. 14-19, RTD. passim.
[16]:
On mChog-'gyur gLlng-pa, see 'Jam-mgon Kong-sprul, op. cit.. pp. 177a.4-184b.j: NSTB, Book 2, Pt. 6, pp. 646-658. His collected rediscovered teachings, the mchog-gling gter-chos. occupy thirty volumes. See the bibliography for details.
[17]:
RTD. Vol. 7, pp. 49-90. On the life of 'Jam-dbyangs mKhyen-brtse'i dBang-po, refer to 'Jam-mgon Kong-sprul, op. cit.. pp. 185a.4-195a.2; NSTB, Book 2, Pt. 6, pp. 658-676.