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 20.6 (Commentary)
[Guhyagarbha-Tantra, Text section 20.6]
A symbolic representation (of the victim)
With the five nectars or five edibles
Should be prepared with name attached.
Stab the effigy with the kīla of indestructible desire
And offer it to the assembled host of desire
Until it has vanished. [6][Tibetan]
bdud-rtsi lnga-'am zas-lnga-la /
mtshan-ma ming-du bcas-par-byas /
rdo-rje chags-pa'i phur-pas gdab /
chags-pa'i tshogs-la thim-par dbul / [6]
Commentary:
[The second is the rite of the stabbing kīla (which comments on Ch. 20.6):]
An image or symbolic representation (mtshan-ma) of the victim who is to be subjugated, is made with the five nectars or five edibles (bdud-rtsi lnga 'am zas-lnga) and an article of clothing which bears the scent of the victim. Inside it one should insert paper-inscriptions and so forth, which should be prepared (bcas-par-bya) and drawn with the victim's name (ming-du), clan and talisman attached, and then inserted. Visualising one's kīla (phur), made of copper and so forth, as Padmakīla, the one of indestructible desire (rdo-rje chags-pa), stab the effigy (gdab) with (-pas) it; and then offer (dbul) that effigy which has been stabbed to (la) Padma Heruka and his retinue, the assembled host of desire (chags-pa'i tshogs-la), or to the deities who were previously in the hearth, until it has vanished (thim-par) without duality.
[The third is the rite of the dance-steps of oppression (which comments on Ch. 20.7):]
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