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...
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Text 8.20 (Commentary)
[Guhyagarbha-Tantra, Text section 8.20]
If the supreme provision of the great seal
Is encountered by one of skillful means and discriminative awareness.
There is neither stirring nor movement.
All things in their entirety
Abide in the disposition of the great seal. [20] ...[Tibetan]
phyag-rgya chen-po'i tshogs-mchog-ni /
thabs-dang shes-rab-ldan 'byor-na /
ma-bskyod ma-bsgul thams-cad kun /
phyag-rgya chen-po'i ngang-du gnas / [20]
Commentary:
[i. The first (comments on Ch. 8.20):][1]
The essence of originally pure mind-as-such is the disposition of the treat seal (phyag-rgya chen-po'i), a genuine presence whereby all accumulated ideas that arise primordially abide as the supreme provision (tshogs-mchog-ni) of pristine cognition. If (na). realised through the kindness of the guru, this (great seal) is encountered ('byor) by the mind of one who simultaneously has (ldan) the objective attributes of apparitional skillful means (thabs-dang) and the naturally liberated awareness where discriminative awareness (shes-rab) arises without grasping, there is neither stirring (ma-bskyod) of the body nor movement (ma-bsgul) of the limbs. Indeed, all (kun) six classes of living beings and paths of conduct in their entirety (thams-cad) abide (gnas) and are gathered in the disposition of the great seal (phyag-rgya chen-po'i ngang-du), so that no artificial seals are applied.
[ii. The second (the detailed exegesis of the seals which provisionally appear) has four sections, the first of which concerns the emanation of the 尘补峁囜笉补濒补 of the forty-two buddhas. (It comments on Ch. 8.21):]
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