Text 19.8 (Commentary)

[Guhyagarbha-Tantra, Text section 19.8]

One should not abandon the unsurpassed.
One should venerate the Guru.
One should not interrupt the flow of mantras and seals.
One should have loving kindness
For those who enter the genuine path,
And one should not divulge the secret truths outside.
These are the five basic ones—
The supreme commitments to be attained and guarded. [8]

[Tibetan]

bla-med mi-spang bla-ma bkur /
sngags-dang phyag-rgya rgyun mi-gcod /
yang-dag lam-du zhugs-la byams /
gsang-ba'i don phyir smra mi-bya /
'di-ni rtsa-ba lnga-rnams-te /
sgrub-dang bsrung-ba'i dam-tshig mchog / [8]

Commentary:

[i. As to the essence and verbal definition, the former has two aspects, one of which concerns the basic commitments. (It comments on Ch. 19.8):]

The first basic commitment is that one should not abandon the (mi-spang) Three Precious Jewels. which are unsurpassed (bla-med) in the ground, path and result. The second is that one should venerate (bkur) the gurus with whom one has a connection through the doctrine or through commitments, and especially the Guru (bla-ma) of the secret mantras, (the vehicle of) indestructible reality.

Now, there is no more awesome guru than the one who has the following three qualities: the ability to confer empowerment, to explain the tantras, and to reveal the instructions. The mediocre type has two of these appropriate qualities including the ability to confer empowerment, and the somewhat less awesome type has one of these qualities, whichever is appropriate. The order in which they are venerated should also correspond (to these qualities). Those who have the three qualities—empowerment, exegesis and esoteric Instruction—are increasingly more awesome than those who have one or two of them. One should similarly know that gurus are increasingly awesome in the types of empowerment which they confer.^[1]

The third is that over a period of time and with degrees of perseverence one should practise so as not (ml) to interrupt (gcod) the flow (rgyun) of the fivefold recitation, including the basic mantras (sngags) or unmistaken seeds of the deities present in any maṇḍala, and (dang) also the seals or handimplements (phyag-rgya) of the different deities which are secured by means of the four seals, namely those of commitment, doctrine, action and the great seal.

The fourth is that one should have loving kindness for those (-la byams) individuals who enter the genuine path (yang-dag lam-du zhugs), i.e. the greater vehicle. And the fifth is that one should not divulge (smra mi-bya) the secret truths (gsang-ba'i don) concerning the hidden and concealed view and conduct to those outside (phyir) who are unworthy recipients.

These ('di-ni) are the five basic ones (rtsa-ba lnga-rnams-te) among the commitments. The first three are the commitments to be attained (sgrub) and (dang) the last two are the supreme commitments (dam-tshig mchog) through which contradictions of the Buddha-mind are to be guarded (bsrung-ba'i) against.^[2]

[The second aspect refers to the ancillary commitments which are of two kinds.]

[Among them are the five commitments not to be renounced (which comment on Ch. 19.9):]

[Read next page]

Footnotes and references:

[1]:

On the grades of empowerment (dbang-bskur) according to Mahāyoga, from those of beneficence (phan-pa'i dbang) to those of profundity (zab-dbang), see above, Chs. 9-10.

[2]:

On this distinction, see also above, pp. 1202-1203.