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 19.5 (Commentary)
[Guhyagarbha-Tantra, Text section 19.5]
Because the two truths are indivisible.
There is no difference, as in Nirmāṇarata.
Because there is nothing extraneous that is not given.
There is no taking.
All things are the expanse of the real. [5][Tibetan]
bden-pa gnyis-kar dbyer-med-pas /
'phrul-dga'i tshul-de tha-dad min /
gzhan-dang ma-byin med-pa'i phyir /
blangs-med thams-cad-nyid-kyi dbyings / [5]
Commentary:
[The second concerns the taking of that which is not given. (It comments on Ch. 19.5):]
All things are not actually existant because (-pas) in the two truths (bden-pa gnyis-kar), relative and ultimate, their natures are indivisible (dbyer-med); and conventionally too they are not existant. As (tshul-de) the gods in Nirmāṇarata ('phrul-dga'i) who enjoy raptures of their own emanation, there is actually no difference (tha-dad-min) between objects which extraneously appear and the subject or oneself who takes them. Knowing this nature, when one takes that which is not given it resembles the self-manifest taking of a self-manifest object.[1] Because (-pa'i phyir) at that time there is nothing (med) to be taken that is not given (ma-byin) i.e. no object to be taken, no extraneous (gzhan-dang) sentient being, and nothing with individual characteristics to be appropriated thereby, there is indeed no taking (blangs-med) of that which is not given. This is because all things (thams-cad). illustrated by (the dichotomy of) objects or substances to be taken and the subject or self who takes them, are the primordially pure expanse of the real (nyid-kyi dbyings) sky-like nature.
Accordingly, it says in the Pagoda of Precious Gems (T. 45-93):
Just as in a dream there is an apparitional (subject)
Who takes an apparitional gemstone.
Although that is purposefully experienced,
There is no deed and no maturation.
Similarly, when one has refined this pristine cognition
Devoid of attachment.
One proceeds to supreme, genuine, and quiescent nirvāṇa.
The purpose of this taking (what is not given) is that the provisions of those who are rich are perfected, and the desires of the poor are attained.
It says in the Indestructible Reality (NGB. Vol. 15):
One should take wealth from the avaricious.
And give it to poor sentient beings.
Therefore steal the wealth of aristocrats and the rich.
[The third, concerning the telling of lies, (comments on Ch. 19.6):]
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