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...

Introduction: Overview of the Mantras of Buddha-Speech

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[Commentary (534.4-543.1):]

The second part (of the maṇḍala of the wrathful deities—see p. 1075) is an extensive exegesis of the branches of its means for attainment in accordance with the path (Chs. 16-20). It has five sections, namely, the maṇḍala of mantras of Buddha-speech which arouse the continuum of Buddha-mind (Ch. 16), the maṇḍala of reflected images which are supports for visualisation (Ch. 17). the offerings which should be made to them (Ch. 18), the sequence of commitments to be kept by those who are committed (Ch. 19). and the attainment of enlightened activities by those who are committed (Ch. 20). Among these, the first is the subject matter (of this chapter). It includes an overview and an interlinear commentary.

[Overview of the Mantras of Buddha-Speech (534.6-537-3)]

The overview has ten aspects:

i. The meditation which accords with the three kinds of contemplation:

At the outset, one should cultivate an enlightened attitude; for It is said:^[1]

Meditate on the contemplation of the Magical Net
In order to establish the great pride
Which tames the sufferings caused by grasping
And the three levels of vile existence.

In order to instruct venomous beings through compassion one should consider accomplishing the deeds of the buddhas and then meditate according to the three kinds of contemplation.

ii. The creation of the maṇḍala:

At the outset the celestial palace and the deities should be visually created. Corresponding to the means for attainment in this context, one visually creates the Buddha-body of Great Glorious (Che-mchog) Heruka through the five ritual steps.^[2] He should be visually created within the great celestial palace of wrathful deities, which emerges through the mantra BHRUṂ VIŚVA VIŚUDDHE, and with his retinue in the appropriate surrounding locations.

Because one's own mind is itself the Original Buddha (Samantabhadra), the Tathāgatas are said to be one's own sons; and as such the deities of the maṇḍala are visualised to emanate from the secret centres of the central deities, the male and female consorts, and then assume their respective positions. Yet, because this enlightened family does not disappear and is spontaneously present, one is also said to be the son of the tathāgatas; and as such, one is visualised emanating as a spiritual warrior of Buddha-mind, circumambulating and making obeisance to the maṇḍala, and then vanishing Into the heart (of the deity).

iii. The invitation of the maṇḍala:

After reciting the verses (Ch. 9, 26) which begin:

The Great Identity of the maṇḍalas
Of the directions and times...

One invites (the maṇḍala) with the mantra (Ch. 16.6):

RULU RULU RULU HŪṂ EHYEHI ĀNAYA JAḤ HŪṂ VAṂ HOḤ.

iv. The scattering of the flowers of awareness:

Reciting RAṂ, one visualises that the deities approach, and one's hands are joined in supplication.

v. The dissolving (of the mandala):

One visualises that the deities dissolve indivisibly (with oneself) through the following verses (Ch. 16.7-8):

OṂ VAJRA KRODHA SAMAYA HŪṂ
OṂ! Wrathful deities who pacify wrathful beings,
O host of awesome glorious wrathful ones.
Grant me through your spirituality at this time
The most amazing blessing which blazes forth.

vi. The power which should be conferred by stabilising this and summoning the commitments:

Stability should be acquired by the mantra (Ch. 16.8):

OṂ VAJRA KRODHA SAMAYAS TVAṂ;

Commitments are subsequently summoned by the mantra (Ch. 16.8):

OṂ VAJRA KRODHA SAMAYA PHAṬ;

And one thinks, with joy, that power is conferred by the mantra (Ch. 16.8):

OṂ VAJRA KRODHA SAMAYA HOḤ.

vii. The offerings which are radiantly made by means of the offering of mantras:

The song of offering is accompanied by the mantra (Ch. 16.9):

ALI ULI TĀLI TAPĀLI DAṂṢṬRAGAṆARAUDRA KHARAṂ YOGINĪ KHĀHI HOḤ

viii. The visualisation:

The maṇḍala of deities is visualised with the mantra (Ch. 16.9):

HŪṂ HA HE PHAṬ?

And with the verses (Ch. 17.5):

The terrifying Buddha-bodies are dark brown,
Dark blue, dark yellow...

And the deities should be pleased by the recitation of whichever secret mantras are appropriate.

ix. The offering:

A feast-offering (tshogs) should be performed once the rites of "liberation" and sexual union, nectar and the five ordinary desired attributes have been offered, as they are described in Ch. 18.^[3] If there are specific rites to be performed, after the feast-offering one should commence the enlightened activity and cast out the residual torma-offering (lhag-ma'i gtor-ma).^[4]

x. The subsequent activities:

One should confess violations (of the commitments), make prayers of aspiration, beg forgiveness, dedicate (the merit), recite a benediction, and break up the supporting (material) maṇḍala, if indeed there is one.

Now, Ch. 15 concerns the natural maṇḍala of the wrathful deities. Ch. 16 concerns their maṇḍala of secret mantras. Ch. 17 concerns their maṇḍala of reflected images which are supports for visualisation. Ch. 18 concerns their skillful means of offering. Ch. 19 concerns their sequence of commitments. Ch. 20 concerns their attainment of enlightened activities; and Ch. 21 is a melodious eulogy to the wrathful deities in the form of a joyous song. These chapters completely reveal the aspects of a single maṇḍala (of wrathful deities). The means for attaining these stages in detail are described in the Holy Ornament of Appearance (P. 5 4735). where they should be examined.^[5]

This overview has been presented with the thought that these rudimentary pointe should make the steps of actual realisation and enlightened activity easier to comprehend.

[Interlinear Commentary on the Mantras of Buddha-Speech (537-3-543.1)]

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