Text 15.1 (Commentary)

[Guhyagarbha-Tantra, Text section 15.1]

Then the identity of all the Tathāgatas, the essential nature of all the Buddhas, manifested as the maṇḍala of wrathful deities. [1] ...

[Tibetan]

de-nas de-bzhin gshegs-pa thams-cad-kyi bdag-po sangs-rgyas thams-cad-kyi ngo-bo-nyid-kyis khro-bo'i dkyil-'khor-du mngon-par 'du-mdzad-de / [1]

Commentary:

[Interlinear Commentary (503.3-534.4)]

The interlinear commentary (on Ch. 15) includes a brief teaching on the emergence of the wrathful deities and a detailed exegesis of their natural expression.

[The former (comments on Ch. 15.1):]

Once the maṇḍala of the peaceful deities had been revealed. then (de-nas) glorious Samantabhadra, the great identity of all the Tathāgatas (de-bzhin gshegs-pa thams-cad-kyi bdag-po) of the ten directions and four times, who is the essential nature (ngo-bo-nyid-kyis) of the indestructible body, speech and mind of all the Buddhas (sangs-rgyas thams-cad-kyi), manifested as (mngon-par mdzad-de) the primordial Buddha-body of perfect rapture in the maṇḍala of (-'i dkyil-'khor-du) self-manifesting wrathful deities (khro-bo) in the field of the spontaneous Bounteous Array, without straying from the disposition of the Buddha-body of reality, free from conceptual elaboration. in this way, he became present as the ground for the emergence of the emanational wrathful deities.

The latter includes both the emergence of the wrathful deities of deeds who are to be trained, and the subjugation of them by the wrathful deities of pristine cognition who grant instruction.

[Emergence of the Wrathful Deities of Deeds who are to be Trained (504.1-511.6):]

This is an explanation with two aspects, one Inquiring into the purpose (of these wrathful emanations) and the other responding to that inquiry. The first (comments on Ch. 15.2):

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