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 4.22 (Commentary)
[Guhyagarbha-Tantra, Text section 4.22]
YA is pure with respect to creation.
VA is pure with respect to abiding.
RA is pure with respect to destruction.
LA is pure with respect to emptiness.
ŚA is pure with respect to eternalism.
ṢA is the absence of nihilism.
SA is free from extremes and without self.
HA is Itself without sign. [22] ...[Tibetan]
ya-ni skye-ba rnam-par dag /
va-ni gnas-pa rnam-par dag /
ra-ni 'jig-pa dag-pa-ste /
la-ni stong-pa dag-pa'o /
śa-ni rtag-pa dag-pa-ste /
ṣa-ni chad-pa yod-ma-yin /
sa-ni mtha'-bral bdag-med-pa /
ha-ni mtshan-ma med-pa-nyid / [22]
Commentary:
[The latter (comments on Ch. 4.22):]
YA (YA-ni) is (the syllable of) Dhūpā, the reality who is pure with respect to creation (skye-ba rnam-par dag) of things past. VA (VA-ni) is that of Puṣpā, the reality who is pure with respect to the abiding (gnas-pa dag-pa) of things present. RA (RA-ni) is that of Ālokā, the reality who is pure with respect to destruction ('jig-pa dag-pa-ste) of the future. LA (LA-ni) is that of Gandhā, the reality who is pure with respect to emptiness (stong-pa dag-pa'o). manifesting in and of itself as the pristine cognition of sameness throughout the four times. As to the four female gatekeepers: ŚA (ŚA-ni) is (the syllable of) Aṅkuśā, pure (dag-pa) with respect to the eternalism (rtag-pa) of all things because they are without Independent existence.[1] ṢA (ṢA-ni) is that of Pāśā who is the absence of nihilism (chad-pa yod-ma-yin) with respect to all thinss. SA (SA-ni) is that of Sphotā who is free from extremes (mtha'-bral) of eternalism and nihilism with reference to all things, and is without self (bdag-med-pa). HA (HA-ni) is that of Gaṇṭhā who is without (med-pa) substance or sign (mtshan-ma) itself (nyid) in all respects.
[iv. The syllable of pristine cognition and those of the six sages (comment on Ch. 4.23):]
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Footnotes and references:
[1]:
On the absence of independent existence, which is conclusive in the Prāsaṅgika system, see the aforementioned references, Ch. 3, notes 71-72. 74, the causal vehicles, see NSTB, Book 1, Pt. 3.