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 5.14 (Commentary)

[Guhyagarbha-Tantra, Text section 5.14]

When one whose mind resembles an inebriated elephant’s
Has been tamed by means of meditative equipoise,
And has become very stable in the mantras and their seals.
That one will obtain amazing great accomplishment. [14] ...

[Tibetan]

gang-gis glang-chen myos-'dra'i sems /
mnyam-par bzhag-pas btul-nas-su /
sngags-dang phyag-rgya rab-brtan-na /
dngos-grub ya-mtshan chen-por 'gyur / [14]

Commentary:

[Thirdly (see p. 603), there is the synopsis (of this unique meditative equipoise, which comments on Ch. 5.14):]

The one who would realise this garland of syllables has a mind (gems) which resembles that of an elephant (gang-gis glang-chen... 'dra-ba'i sems) enebriated (myos) by wine. He moves and suffers in saṃsāra, enebriated by the wine of reliance on unworthy egotistical views and symbolism. When (nas) this yogin’s intellect which apprehends substances and signs has been tamed (btul) by means of meditative equipoise (mnyam-par bzhag-pas) in the truth of the abiding nature through tranquility and higher insight combined; and if he has then meditated on the extraordinary creation and perfection stages associated with non-dual pristine cognition, and has become very stable (rab-brtan-na) and experienced in its branches, namely, the reality of the mantras (sngags) and (dang) the nature of their seals (phyag-rgya), that one will obtain the amazing great accomplishment (dngos-grub ya-mtshan chen-por 'gyur), the nature of Samantabhadra.

The five branches of mantra are the realities of self, deity, secret mantra, recitation, and emanation and absorption. Tranquility is the quiescence of mental elaboration, and higher insight is the discriminative awareness which realises that objects are radiant and without Independent existence. Tn this context according to the creation stage, tranquility should be known as the mind not proceeding elsewhere and higher insight as the establishing of its nature without conceptual elaboration.[1]

It is said in the Ornament of the Sūtras of the Greater Vehicle (T. 4020):

Despite analysis, there is no digression.

And:

With respect to any one object of reference.
The mind is established in contemplation.

Therefore, in this context, the contemplation of the syllables is the skillful means which gives rise to tranquility, and from its disposition the uncreated non-conceptual discriminative awareness and contemplation are both dispositionally accomplished. Hence its profundity.

The Lamp (for the Eye) of Contemplation (bsam-gtan [mig]-gi sgron-me) says:

Whoever relies on an object of reference
Thoroughly generates the non-referential.
Whoever relies on the non-referential
Attains the realisation called nothing-at-all.
One who experiences that called nothing-at-all
Subsequently abandons that as well.

[Conclusion of the Chapter (224.1-224.4):]

[The third part (see p. 603) is the conclusion of the chapter (which comments on Ch. 5.15):]

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Footnotes and references:

[1]:

"tranquility" (zhi-gnas, Sanskrit śamatha) and "higher insight" (lhag-mthong, Sanskrit vipaśyana). See below, pp. 1019-1020 & 1026, on the integration of these in rdzogs-pa chen-po. On the five branches of mantra, see also below, pp. 850-851.

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