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Commentary on the Guhya-garbha Tantra (‘Hidden-Embryo Loom’)

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{mistranslation of /garbha/ ‘embryo’ as ‘essence’ is a deliberate concealment of the Taoist provenience of this and similar tantra-s}

Terminology

p.

term

its meaning

39

dr.s.t.i

a view

68

samadhi

balanced mind, (mental) absorption

84

mandala

completedly round, centre-&-circle (from /man.d.a-/ ‘essence, quintessence’ + /-la/ ‘hold, uphold’)

89

abhis.in~ca

empowerment (from /abhi-/ ‘manifest’ + /-sin~ca/ ‘to scatter, to pour’)

94

samaya

vow

113

sadhana

accomplishment (from ‘to take up fully’)

123

puja

offerings (from ‘to revere’)

130

karman

action

139

mudra

sigil

145

mantra

(from ‘to protect the mind’)

p. 2 – 1. similes for classes of yana-s

the __

of __-yoga yana

is the __ of all doctrines

development

maha-

ground

completion

anu-

path

great perfection

ati-

fruition

p. 3 – 1. emphases of the classes of tantra-s

instance of class of tantra-s

its emphasis

Gathering of Secrets

illusory body

Wheel of Supreme Bliss

luminosity

Wheel of Time

wisdom of unity

pp. 9-10 – 2.2.2.1 the setting of the tantra

p.

the __

is __

9

teacher

Samanta-bhadra

10

location

Unexcelled Realm

retinue

self-displayed emanations of great wisdom

p. 14 – 2.2.2.3.1.1.2 how delusion ariseth : obscurations

#

during __

by means of __

there is obscuration of the __body

of __

1st

waking

appraehending by cognitions

emanation [nirman.a]

within the magical net

2nd

dreaming

self-displayed experiences of the energetic mind

enjoyment [sambhoga]

self-displayed wisdom

3rd

deep sleep

dark state of utter oblivion

dharma

the nonconceptual

4th

bliss

grasping and attachment

unified essence

pp. 18-19 – 2.2.2.3.2.2.1.2 moieties of the vehicles of enlightenment

p.

#

vehicle

1st moiety

2 moiety

18

1st

gods & humans

form realm

formless realm

2nd

listeners [s`ravaka-s]

proponents of distinctions

sutra-followers

3rd

self-realized [prati-eka]

who live in groups

who are rhinoceros-like

4th

bodhi-sattva-s

middle-way

mind-only

19

5th

secret mantra

inner = identity of one’s self with deity

outer = one’s self and deity different

p. 20-21 -- 2.2.2.3.2.2.1.2.5 attainment of buddhahood by practitioners of classes of tantra of inner mantra

p.

stage of inner mantra

__-yoga

20

development

maha-

21

completion

anu-

great perfection

ati-

pp. 25-26 – 2.2.2.3.2.2.2.1.2 completion stage of path of unsurpassable mantra

p.

application of the key points of the __

through __

25

support

yaugik exercises

26

supported

practice of empty forms

p. 31 -- 2.2.2.3.2.2.3 stages of the path of accumulation

stage

its nature

lesser

the 4 applications of mindfulness

intermediate

the 4 correct relinquishments

greater

the 4 bases of miraculous power

pp. 38-68 [2.2.2.3.3.2.2].1 view (vide p. 171 for this outline)

p.

section

title

38

.1

view

.1.1

essence

39

.1.1.1

common, general explanation

.1.1.2

extraordinary, specific explanation

40

.1.2

divisions

.1.3

reasoning

41

.1.3.1

mantrik view

45

.1.3.2

proof of profundity of the view

.1.3.2.1

proof of inseparability

.1.3.2.1.1

proof of purity

.1.3.2.1.1.1

principle of purity

.1.3.2.1.1.1.1

divinity of appearances

.1.3.2.1.1.1.1.1

conventional valid cognition

50

.1.3.2.1.1.1.1.2

ultimate valid cognition

.1.3.2.1.1.1.2

subject as wisdom

54

.1.3.2.1.1.2

relinquishing untenability of purity

57

.1.3.2.1.2

aequality

.1.3.2.1.2.1

arguments for aequality

.1.3.2.1.2.2

gaining certainty about aequality

59

.1.3.2.1.3

inseparability

61

.1.3.2.2

general explanations

.1.3.2.2.1

directly establishing the meaning

62

.1.3.2.2.2

indirectly establishing the meaning

65

.1.4

purpose

.1.4.1

general purpose

.1.4.2

specific purpose

p. 46 -- 2.2.2.3.3.2.2.1.3.2.1.1.1.1.1 views of the Buddha’s realm

disciple

saw it as __

S`ari-putra

impure

Brahma-s`ikhin

pure

p. 54 -- 2.2.2.3.3.2.2. .1.3.2.1.1.1.2 scriptures identifying sentient beings as buddha-s

scripture

its statement

He-vajra Tantra

"Sentient beings are actual buddhas."

Kala-cakra Tantra

"Sentient beings are buddhas. There are no other illustrious buddhas in this world."

Yogini-carya Tantra

"The identity of all these beings is that of the five buddhas."

pp. 68-77 [2.2.2.3.3.2.2].2 absorption (vide p. 172)

p.

section

title

68

.2

absorption

.2.1

essence

69

.2.2

divisions

2.2.1

essential divisions

.2.2.2

temporal divisions

70

.2.3

practice

.2.3.1

the 5 flaws

.2.3.2

the 8 remedies

71

.2.3.3

the 6 powers

.2.3.4

the 4 attentions

.2.3.5

the 9 reposings of the mind

76

.2.4

purpose

p. 71 -- 2.2.2.3.3.2.2.2.3.5 similes of the 5 experiences in reposing the mind

#

experience

its simile

1st

movement

cascading waterfall

2nd

attainment

river gushing through a gorge

3rd

familiarity

flow of a large river

4th

stability

wave-free ocean

5th

completion

mountain

pp. 72-75 -- 2.2.2.3.3.2.2.2.3.5 similes of the 9 methods for reposing the mind

p.

#

method

its simile

72

1st

settling

--

2nd

continuous

stopping lightning

3rd

resettling

stopping a shooting star

73

4th

completely settling

birds {vultures} settling down around a carcass

5th

taming

catching a bee in a bottle

74

6th

pacifying

--

7th

completely pacifying

purifying {filtering} muddy water

8th

attentive

"wave-free ocean"

75

9th

reposing in aequanimity

"one-pointed mind of the desire realm" : "one can even count the subtle particles within pillars" {cf. Nara-simha within pillar}

p. 76 -- 2.2.2.3.3.2.2.2.3.5.9 similes of sensations resultant from posture

posture

its simile

straightness of spine

"stack of golden coins"

lightness of body

"cotton"

blissfulness

"stream of warm milk is filling the body"

subtle and delicate pliability of the mind

"shadow-like"

pp. 84-88 – [2.2.2.3.3.2.2].4 man.d.ala-s

p.

section

title

84

.4

man.d.ala

.4.1

essence

.4.2

divisions

87

.4.3

principle

88

.4.4

purpose

p. 84 -- 2.2.2.3.3.2.2.4.2 man.d.ala-s

man.d.ala of __

description

meditation

"of colored sand"

enlightened body

"one’s own body visualized as a deity"

enlightened speech

"recitation of the mantra"

enlightened mind

"to bring the five poisons onto the path as the five wisdoms"

pp. 85-87 -- 2.2.2.3.3.2.2.4.2 the 7 categories of man.d.ala-s

p.

#

category

divisions

85

1st

natural

of the ground

of the actualized ground of consummate fruition

86

2nd

repraesentation

of primordially pure essence

3rd

superior repraesentation

analyze the area

requaest permission to use it

use the ritual dagger as stake to subdue the area

hide treasures

purify place through fire-offering

set boundaries with 5 types of weapons

assemble threads colored powder

establish demarcation-threads

apply the colors

arrange the symbols

perform the consecration

make various offerings

4th

meditative absorption

meditate on the natural man.d.ala

86-7

5th

superior meditative absorption

meditate on appearance of deities, according to the practice-manual being used

87

6th

awakened mind

"actual dawn of the co-emergent wisdom of great bliss, ... by bringing the channels, energies, and essences onto the path"

7th

group-gathering

of male and female practitioners

p. 87 -- 2.2.2.3.3.2.2.4.3 uses of man.d.ala-s

the __ man.d.ala

of the __

should be __

natural

ground

known

meditation

path

practiced

wisdom

fruition

attained

pp. 88-93 – [2.2.2.3.3.2.2].5 empowerment

p.

section

title

88

.5

empowerment

89

.5.1

essence

.5.2

divisions

90

.5.3

principle

92

.5.4

purpose

p. 89 -- 2.2.2.3.3.2.2.5.2 the 4 empowerments to purify one’s self so as to attain the 4 bodies

__ empowerment

to purify __

into the __ body

vase

body & channels

emanation

secret

speech & energies

enjoyment

wisdom-knowledge

mind & essences

dharma

word

combination (body, speech, mind)

essence

pp. 93-112 – [2.2.2.3.3.2.2].6 samaya {pp. 172-3 is incorrect in giving .6.2.2.1 as .6.2.3; and in giving .6.2.2.2 as .6.2.4}

p.

section

title

93

.6

samaya

94

.6.1

essence

.6.2

divisions

.6.2.1

general divisions

95

.6.2.2

specific divisions

.6.2.2.1

the 5 root-samaya-s

.6.2.2.1.1

not discarding the unsurpassable

99

.6.2.2.1.2

respecting the master

100

.6.2.2.1.3

not interrupting the continuity

.6.2.2.1.4

loving those who have entered the authentic path

101

.6.2.2.1.5

not explaining secrets to unqualified recipients

102

.6.2.2.2

the 10 subsidiary samaya-s

.6.2.2.2.1

not abandoning the 5 poisons

103

.6.2.2.2.1.1

disturbing emotions as buddha-families

104

.6.2.2.2.1.2

taking disturbing emotions as path

105

.6.2.2.2.1.3

disturbing emotions as essence of wisdom

106

.6.2.2.2.2

not discarding the 5 nectars

107

.6.3

principles of key points

109

.6.4

purpose

.6.4.1

general purpose

109

.6.4.2

specific purpose

p. 99 -- 2.2.2.3.3.2.2.6.2.2.1.2 the 5 types of teacher

#

masters who __

namely, who __

1st

lead through the gateway of the doctrine

give ordination

2nd

elucidate the teaching

liberate one’s being

3rd

transmit key instructions

cause to develop the awakened mind

4th

repair broken vows

do confessionals of nonvirtuous deeds

5th

provide vows

grant empowerments

p. 100 -- 2.2.2.3.3.2.2.6.2.2.1.2 the 6 types of teacher

#

teachers who __

should be respected as one’s __

1st

are one’s virtuous spiritual friends

king

2nd

illuminate the doctrine of the perfections

brother

3rd

bestow the empowerments of mantra

father

4th

explain the tantra-s

mother

5th

amend broken vows

eyen

6th

give the key instructions

heart

p. 100 -- 2.2.2.3.3.2.2.6.2.2.1.3 the 4 sigils

#

__ sigil

of __

1st

great

deity

2nd

dharma

intent

3rd

samaya

expression

4th

action

transformation

pp. 103-104 -- 2.2.2.3.3.2.2.6.2.2.2.1.1 emotions as buddha-s

p.

emotion

becometh __ wisdom

which typefieth __

103

attachment

discriminating

Amita-abha

aversion

mirror-like wisdom

A-ks.obhya

stupidity

basic space of phainomena

Vai-rocana

103-4

pride

aequality

Ratna-sambhava

104

jealousy

all-accomplishing

A-mogha-siddhi

pp. 109-111 -- 2.2.2.3.3.2.2.6.4.2 the 7 superior qualities of the mantrik practitioner

p.

#

quality

110

1st

stamped with the sigil of spontaneous praesence (whereas the "listeners" [s`ravaka-s] are marked merely by the sigil of blessings)

2nd

are obeyed by the dharma-protecting divine guardians (whereas the "listeners" [s`ravaka-s] are venerated merely by Brahma, S`iva, Indra, and such-like gods)

3rd

are considered to be relatives by the buddha-s

110-1

4th

undergo experiences on a par with those of "the thus-gone ones" [tatha-gata-s]

111

5th

abide in the "the field of Samantabhadra"

6th

abide in the principle of complete purity

7th

have their samaya-s able to "be restored by being amended"

pp. 112-123 – [2.2.2.3.3.2.2].7 accomplishment (vide p. 173)

p.

section

title

112

.7

accomplishment

.7.1

essence

113

.7.2

divisions

.7.2.1

general explanation

114

.7.2.2

group-accomplishment

116

.7.3

principle

.7.3.1

how to achieve

118

.7.3.2

fruition

122

.7.4

purpose

p. 119 -- 2.2.2.3.3.2.2.7.3.2 the 4 modes of meaning

#

__ meaning

is in accord with __

1st

literal

perfection vehicle

2nd

general

development stage

3rd

hidden

completion stage with signs

4th

ultimate

great perfection without signs

pp. 123-136 – [2.2.2.3.3.2.].8 offerings

p.

section

title

123

.8

offerings

.8.1

essence

.8.2

divisions

.8.2.1

unique specific divisions

126

.8.2.2

common-gathering circle

127

.8.3

principle

129

.8.4

purpose

p. 124 -- 2.2.2.3.3.2.2.8.2.1 the 4 categories of offerings

#

offering

its nature

1st

outer

enjoyments [dance, song, etc.]

2nd

inner

sacred substances [energies (p. 125)]

3rd

secret

union & liberation [the 5 poisons & the 3 poisons (p. 125)]

4th

suchness

great aequality (acknowledgment (p. 125) )

pp. 138-144 --[2.2.2.3.3.2.2].10 mudra

p.

section

title

138

.10

mudra

.10.1

essence

139

.10.2

divisions

.10.2.1

general praesentation

.10.2.2

specific praesentation

.10.2.2.1

sigils in the development stage

140

.10.2.2.2

sigils in the completion stage

141

.10.2.3

special praesentation

.10.3

principle

.10.3.1

understanding the principle of the sigils

143

.10.3.2

understanding how mudra-s are used to seal

144

.10.4

purpose

p. 140 -- 2.2.2.3.3.2.2.10.2.2.2 the 4 wisdoms as 4 sigils

#

__ & of emptiness

is __ sigil

1st

body of appearance

action

2nd

speech of clarity

dharma

3rd

mind of bliss

samaya

4th

awareness

great

pp. 141-142 – 2.2.2.3.3.2.2.10.3.1 the 6 ways of the sigils

p

#

wisdom of the __

way of the sigils

141

1st

"ordinary"

"differentiated"

142

2nd

"gesture ... or name"

"body, speech, and mind"

3rd

"interdependent origination"

"ability to bring about the spiritual attainments"

4th

"strength of the blessings"

"expressions of one’s own karma"

5th

"reflection"

"the deity itself can be accomplished"

6th

"totality"

"deity has attained the form of wisdom"

pp. 144-158 -- [2.2.2.3.3.2.2].11 mantra

p.

section

title

144

.11

mantra

145

.11.1

essence

.11.1.1

alphabetic letters

146

.11.1.2

the 4 establishments

148

.11.1.3

unimpeded ability

.11.2

divisions

.11.2.1

general divisions

149

.11.2.2

specific divisions

.11.2.3

special divisions

151

.11.3

accessing the principle of mantra

.11.3.1

cultivating conviction in mantra

.11.3.1.1

viewing deity and mantra as indivisible

.11.3.1.2

dispensing with obstructions

154

.11.3.2

observation of mantra with profound absorption

.11.3.2.1

clear absorption

155

.11.3.2.2

embracing the practice with view

.11.3.2.3

perfecting the conduct of mantra

.11.3.2.3.1

praeliminary

.11.3.2.3.2

main part

.11.3.2.3.2.1

mental recitation

156

.11.3.2.3.2.2

whispered recitation

.11.3.2.3.2.3

melodic recitation

157

.11.3.3

conclusion

.11.4

purpose

p. 154 – 2.2.2.3.3.2.2.11.3.2.1 clear absorption

#

principle

form

1st

"clear appearance"

"mantra chains, and radiation and absorption of light"

2nd

"divine pride"

"of being indivisible from the deity"

3rd

"recollection of purity"

"the deity should not be viewed as something that exists as an individual stream of being, in a limited form with characteristics of its own"

p. 156 -- 2.2.2.3.3.2.2.11.3.2.3.2.3 the 6 forms of melodic recitation

#

description

effect

1st

"recited ... in the nasal ending"

"clear"

2nd

"like the buzzing of bees"

"expelling"

3rd

melody of Brahma

"enchanting"

4th

"groaning ... like an abandoned camel calf"

"lament"

5th

"thunderous ... like thunder"

"resonant"

6th

"wail of the vajra demon"

"angry"

pp. 152-153 -- 2.2.2.3.3.2.2.11.3.1.2

p. 152 "the play of the infinite magical net with its peaceful and wrathful deities".

{The "net" is a hypnogogic commencement of the sleeping-state; which, by developmental stages, may manifest a panoply of deities.}

"the deity of the definitive meaning is the natural state of all phenomena, the suchness of the ground of unity. This deity is the embodiment of self-occurring wisdom, the unified form that occurs once one is rid of all temporary impurities. Not realizing that this wisdom appears as the manifold magical net, if one were to think that a so-called "deity of another continuum" truly existed in a limited fashion ... in some isolated location, it ... would not, therefore, pervade all times and places".

{The "ground of unity" is one’s own will impressing itself on the hypnogogic state. The "self-occurring wisdom" is one’s own innate capacity to arrive at a world populated by deities through a transition from a hypnogogic state. The "temporary impurities" are social restraints which subconsciously interfere with developing one’s influence on the hypnogogic state. The wisdom of rejecting social conventions is disclosed in the facility that such rejection is able to impart to one’s manipulation of development of the hypnogogic "manifold magical net"; indicating that the "limited fashion" of fashionable social conventions are too unusably "isolated" (isolationist in separating one from the advantages of spiritual views which one can, if not so isolated, import into one’s own world-view from other cultures). By widening one’s cultural outlook, one’s viewpoint can pervade all times and places.}

p. 153 "buddhas may appear in the experiential domains of dreams".

{The proper worlds of the deities are located in dreams.}

Jamgon Mipham (>Jam-mgon Mi-pham) : Luminous Essence : a Guide to the Guhyagarbha Tantra. translated by Dharmacakra Translation Committee (Thomas Doctor, Heidi Ko:ppl, Douglas Duckworth). Snow Lion Publ, Ithaca (NY), 2009.


vide :-

Nathaniel DeWitt Garson : Penetrating the Secret Essence Tantra : Context and Philosophy in the Mahayoga System of rNying-ma Tantra. PhD diss, U of VA, 2004. http://vajrayana.faithweb.com/Mahayoga.pdf

Source

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Category:Guhyagarbha tantra