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 15.9 (Commentary)
[Guhyagarbha-Tantra, Text section 15.9]
... From the expanse of the reel, the great Krodhīśvarī emerged. With exclamation of "Hi, Hi!", and with a lustrous glow which is joyous, the jewel (penis) and the lotus (vagina) swelled, and then penetration occured through the joy of their non-dual embrace. [9] ...
[Tibetan]
de-bzhin-nyid-kyi dbyings-nas / khro-mo dbang-phyug chen-mo mngon-du phyung-ste / hi-hi-zhes dgyes-pa'i gzi-mdangs-kyis / rin-cen padma rgyas-par mdzad-nas / gnyis-su med-par 'khril-ba'i dgyes-pas thim-nas / [9]
Commentary:
[The nature of his miraculous emanation from within that (disposition).]
[It has four sections, the first of which concerns the expanse from which this emanation occured. (It comments on Ch. 15.9):]
From the expanse of (-kyi dbyings-nas) reality or the real (de-bzhin-nyid), the great Krodhīśvarī (khro-mo dbang-phyug chen-mo) of pristine cognition, Samantabhadrī the glowing female passive object,[1] emerged (mngon-du phyung-ste) manifest in and of herself. With exclamations of "Hi Hi!" (hi-hi zhes) and with (-kyis) the lustrous glow (gzi-mdangs) of her body which is joyous (dgyes-pa'i) to the male consort (Samantabhadra), the secret lotus (padma = vagina) swelled (rgyas-par mdzad) with bliss and was displayed. Thereupon, the active male subject Samantabhadra exclaimed, "Ha, ha?", and the jewel (rin-cen = penis) swelled (rgyas-par mdzad). Through the joy of their (-'i dgyes-pas) display, the non-dual embrace (gnyis-su med-par 'khril-ba) of the male and female consorts, penetration occured (thim) of the "gem" in the "lotus", and then (nas) they played.[2]
[The second, concerning the emanation, (comments on Ch. 15.10):]
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Footnotes and references:
[1]:
On the term gdangs-kyi yul bya-ba-mo kun-tu bzang-mo, see above. Ch. 6, pp. 645-649, and on the way in which the wrathful deities are said to arise from the glow of the peaceful maṇḍala, see above. Ch. 4, pp. 581, 592.
[2]:
Cf. the corresponding causal basis for the emergence of the peaceful maṇḍala, which is the subject of Ch. 2, above.