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 3.14 (Commentary)
[Guhyagarbha-Tantra, Text section 3.14]
Transformations which occur in relation to it.
Thus, self, others and the continuity of thought.
According to the pure unsurpassed vehicle, are supreme attributes. [14] ...[Tibetan]
nyid-la dbang-sgyur-nyid spyod-phyir /
bdag-dang gzhan-dang rtog-pa'i rgyun /
rnam-dag bla-med theg-pa'i mchog / [14]
Commentary:
[Teaching that thought is the display of pristine cognition]
The display of subjective intelligence diversely arises in relation to this (nyid-la) originally pure reality, which is the essence of all appearance and mind and the object in which primordial Buddhahood is attained. All these transformations (dbang-sgyur-nyid) are themselves the self-manifesting pristine cognition which occur (la-spyod) in relation to pristine cognition itself. Thus (phyir), the apprehension of self (bdag-dang) and others (gzhan), and the (dang) entire continuity of thought (rtog-pa'i rgyun) which arises as refutation, proof and the five poisons are a display of pristine cognition. According to the primordially pure unsurpassed vehicle (rnam-dag bla-med theg-pa'i). they are supreme attributes (mchog).
It says in the All-Accomplishing King (T. 828):
Hatred, desire and delusion too
Emerge from the path of treat enlightenment.
The five modes of malpractice too[1]
Are said to be ornaments of reality's expanse.
And:
According to the unconceived unrefined doctrine.
Pristine cognition is born from conceptual thought.
And:
Know that all recollections, awareness, and thoughts whatever
Are objects of the uncontrived all-acomplishing reality.
The latter (see p. 523) teaches that the nature of the doctrines is inexpressible (160.3.-167.1). It has six sections, namely: it teaches that the unsurpassed vehicle is the result disillusioned with the four vehicles: it teaches that all things are a miraculous display without independent existence; it teaches that, although the teacher and teaching do not change, they instruct each according to his or her needs for the sake of those to be trained: it teaches that the natural Secret Nucleus is the emanational basis of all vehicles; it teaches that this itself is the general commentary on all the sūtras and tantras; and it teaches that all things apart from their mere names, words and labels are non-existent in the abiding nature.
[The first, (teaching that the unsurpassed vehicle is the result disillusioned with the four vehicles, comments on Ch. 3.15):]
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