Text 15.29 (Commentary)

[Guhyagarbha-Tantra, Text section 15.29]

... Then all these transcendent lords, great joyous ones, or great glorious Blood Drinkers became absorbed in the contemplation called "the emergence of nectar through great spirituality"; and then these following (mantras) emerged from their indestructible body, speech and mind: OṂ VAJRA MAHĀMṚTA MAHĀKRODHA AṂ AṂ AṂ. [29] ...

[Tibetan]

de-nas bcom-ldan-'das dgyes-pa chen-po dpal khrag-'thung chen-po de-dag kun thugs-rje chen-po bdud-rtsi 'byung-ba zhes-bya-ba'i ting-nge-'dzin-la snyoms-par zhugs-nas / sku-dang gsung-dang thugs rdo-rje-las 'di-dag phyung-ngo / OṂ VAJRA MAHĀMṚTA MAHĀKRODHA AṂ AṂ AṂ / [29]

Commentary:

[The Injunctions Imparted to the Proud Spirits After Being Taken Into the Fold Through Spirituality (530.2-534.4):]

The third section (of the detailed exegesis of this training—see p. 1108) concerns the injunctions imparted to (these proud spirits) after being taken into the fold through spirituality. It has four parts, namely: a teaching on the vision of the maṇḍala which (the proud spirits) had on being ejected to their appropriate locations; their subjugation which occured equally throughout all chiliocosms; the acceptance of the proud spirits as subjects; and the empowerments and injunctions which were subsequently imparted to them.

[i. This has three subdivisions, among which (the first) concerns the causal basis or meditative absorption in contemplation, and the secret mantras which are consequently recited. (It comments on Ch. 15.29):]

Then (de-nas) all these (de-dag kun) transcendent lords (bcom-ldan-'das), the great joyous ones (dgyes-pa chen-po), or the five enlightened families of great glorious Blood Drinkers (dpal khrag-'thung chen-po), who take living beings into their fold, became absorbed (snyoms-par zhugs) from the expanse of reality in the contemplation called "emergence of nectar (bdud-rtsi 'byung-ba zhes-bya-ba'i ting-nge-'dzin-la) through great (chen-po) naturally present spirituality" (thugs-rje), which cures the sickness of those to be trained. Then these following (mantras) emerged from their indestructible body, speech and mind (-nas sku-dang gsung-dang thugs rdo-rje-las 'di-dag phyung-ngo): oṂ VAJRA MAHĀMṚTA which means "great nectar of indestructible reality"; MAHĀKRODHA which means "great wrathful deity"; and AṂ AṂ AṂ which signify that empowerment is thrice conferred.

[The second concerns the reemergence of the proud spirits from that (wrathful maṇḍala), and their ablution. (It comments on Ch. 15.30):]

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