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 16.6 (Commentary)
[Guhyagarbha-Tantra, Text section 16.6]
OṂ RULU RULU HŪṂ
EHYEHI ĀNAYA
JAḤ HŪṂ VAṂ HOḤ
RAṂ [6]
Commentary:
[ii. As for those mantras which Invite the beings of pristine cognition. (It comments on Ch. 16.6):]
OṂ RULU RULU RULU HŪṂ summons the maṇḍala to which the wrathful deities are assigned. in the past these syllables were consecrated by the Great Glorious (Heruka) as a ferocious song of commitment which he imparted to the ogres of ritual activity.[1]
EHYEHI means "come here, come here!" ĀNAYA HOḤ means "to this place". JAḤ HŪṂ VAṂ HOḤ are the syllables which summon (the deities) to act on behalf of sentient beings through the four immeasurables. RAṂ is the syllable through which the fiery forms of the being of commitment and the being of pristine cognition, who have been Invited, become present almost side by side. bLa-ma Rong-zom-pa explains that this mantra scatters the flowers of awareness, so that oneself is realised to be indivisible in nature from the deity and non-duality is approached.[2]
[iii. As for the mantra which scatters the flowers of awareness (commenting on Ch. 16.7):]
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Footnotes and references:
[1]:
Lo-chen, op. cit., p. 397, interprets RULU as a compound of RUJ ("destroy") and LŪ ("cut off"). Tibetan las-kyi srin-po, "ogres of ritual activity" indicates the Īśvarī class of spirits who were entrusted with their rites by the Heruka. See below. Ch. 20, section 15, and its commentary, pp. 12671269.