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 10.9 (Commentary)
[Guhyagarbha-Tantra, Text section 10.9]
When the empowerments have been conferred
Of crown-ornament, diadem, rosary,
Armour, victory-banner, seals.
Parasol, vase, food and drink.
And of the five essences [9][Tibetan]
dbu-rgyan cod-pan phreng-ba-dang /
go-cha rgyal-mtshan phyag-rgya-dang /
gdugs-dang bum-pa bza'-btung-dang /
snying-po lnga-yis dbang-bskur-na / [9]
Commentary:
[Secondly (see p. 870), there are the empowerments of beneficence (which comment on Ch. 10.9):]
The student is radiantly visualised as the real nature of the deity, and then the crown-ornament (dbu-rgyan) is attached, whereby mastery and empowerment are conferred on the student as a doctrinal kins of the three world-systems, illustrating that the eight aggregates of consciousness are radiant and irreversibly present as the five pristine cognitions. The diadem (cod-can) with its silken ribbons illustrates that the two kinds of obscuration are purified and that skillful means and discriminative awareness are coalesced. The rosary ('phreng-ba) of flowers illustrates that deeds and propensities are purified, and that the excellent branches of enlightenment are obtained. These three comprise the empowerments of the crown ornament through which one becomes the regent of the buddhas.
The armour (go-cha) illustrates that one is unharmed by the weapons of conflicting emotions and disciplines the magical apparitions of Māra. The victory-banner (rgyal-mtshan) illustrates that one rises above and purifies all causal bases of saṃsāra, and that disharmonious aspects are conquered. The seals (phyag-rgya) of the five enlightened families including the vajra Illustrate that the five conflicting emotions are inherently pure and comprehended as the five pristine cognitions. The parasol (gdugs) Illustrates that one is protected from the afflictions of conflicting emotions and that living beings are protected by spirituality. These four comprise the empowerments of excellence for the sake of others.
The vase (bum-pa) illustrates that there is an unceasing stream of water. which cleanses the stains of conflicting emotions and establishes the ability of the five enlightened families. The food and drink (bza'-btung) illustrate that the display of concentration is extensive and free from the disadvantages of saṃsāra and nirvāṇa.[1] These two comprise the empowerments of excellence for the sake of oneself.
And (dang) then, when the empowerments of the five essences are conferred (snying-po lnga-yis dbang-bskur), namely, those pure-essences of solar and lunar fluids (sperm and ovum), water (urine), earth (excrement), and human flesh, this illustrates that the five components are indivisibly purified as the five male consorts, the five elements as the five female consorts, and the five conflicting emotions as the five pristine cognitions. This latter empowerment is the one which reveals that saṃsāra and nirvana are indivisible.
[Beneficial Attributes of Empowerment (377.5-379.1):]
[The third topic concerns the beneficial attributes of one who has obtained empowerment. (It comments on Ch. 10.10):]
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