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 2.5 (Commentary)
[Guhyagarbha-Tantra, Text section 2.5]
... Then their non-dual Great Identity spoke as follows, generating the mind through which primordial Buddha-hood is attained as pristine cognition. [5] ...
[Tibetan]
de-nas gnyis-su med-pa'i bdag-nyid chen-pos ye-nas sangs-rgyas-pa'i sems ye-shes-su bskyed-pa 'di gsungs-so / [5]
Commentary:
Once the objective reality had been purified in the essence of the subject, or pristine cognition that is awareness, then (de-nas) the non-dual Great Identity (gnyis-su med-pa'i bdag-nyid chen-pos) of the male consort or awareness and the female consort or emptiness spoke as follows ('di gsungs-so) concerning the mind (sems) which is indeed understood to be the reality of buddhahood, existing primordially as (su) naturally present pristine cognition (ye-shes), and thereby generating (bskyed-pa) it in beings who already possess it. This is because saṃsāra and nirvāṇa attain buddhahood (sangs-rgyas-pa'i) in primordial (ye-nas) sameness.
Accordingly it says in the Tantra of the Marvellous King (rmad-byung rgyal-po'i rgyud. NGB. Vol. 2):
Oneself and the limitless sentient beings
Are primordial buddhas.
May mind be cultivated as supreme enlightenment
In beings who know that this is so.
[The latter, (the discourse that they initiate, comments on Ch. 2.6-11):]
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