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 15.2 (Commentary)
[Guhyagarbha-Tantra, Text section 15.2]
... For what, one might ask, is this revealed? [2] ...
[Tibetan]
de-ci'i phyir zhe-na / [2]
Commentary:
This is an explanation with two aspects, one Inquiring into the purpose (of these wrathful emanations) and the other responding to that inquiry. The first (comments on Ch. 15.2):
For what (ci'i phyir) intention or reason, one might ask (zhe-na), is there revealed this (de) maṇḍala of wrathful deities, including the body of perfect rapture or basis from which they arise and the emanations which arise from it?
The second (i.e. the response) comprises both the causal basis from which (wrathful emanations) are created, and the result into which they are matured. in order for the wrathful deities of the emanational body to grant instruction, the wrathful deities of the body of perfect rapture must necessarily be present. The self-manifesting miraculous deeds displayed by the wrathful deities of the body of perfect rapture are displayed in the world of those to be trained by all kinds of wrathful deities of the emanational body. Their relationship indeed resembles that of water and the moon's reflection in it, so that the apparitional nature is displayed to grant instruction in impure circumstances.
Although there may seem to be causes and results or good and evil generated by good and evil trainees and instructions, in this circumstance there is actually no dichotomy of good and evil because the essence itself arises and appears in that manner. Indeed, this (resultant path) and the Sūtras both make a connection between the ground for arising (i.e. the body of perfect rapture) and the act of arising (i.e. the emanational body).[1]
Nor is it necessary for such forms to occur simultaneously: Although the arising act is indeed simultaneous with the arising ground, there is no certain need for the arising ground to be simultaneous with the arising act, just as in the temporal relationship between the moon and the moon's reflection in water. However even when these two do coincide there is no contradiction because they do so through the power of their blessing.
[The former (the causal basis, comments on Ch. 15.3):]
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