Text 3.1 (Commentary)

[Guhyagarbha-Tantra, Text section 3.1]

Then the six eases, embodiments of awareness who are said to be the blessing of great spirituality that emerges from all the Tathāgatas, came forth from the indestructible body, speech and mind of the Tathāgatas. [1] ...

[Tibetan]

de-nas de-bzhin gshegs-pa thams-cad-las / thugs-rje chen-po'i byin-gyis brlabs zhes-bya-ba'i / rigs-pa'i skyes-bu thub-pa drug / de-bzhin gshegs-pa'i sku-dang gsung-dang thugs rdo-rje-las 'thon to / [1]

Commentary:

After the explanation of the discourse initiated (by the male and female consorts Samantabhadra), then (de-nas) the six (drug) emanations or sages (thub-pa) came forth from the indestructible body, speech and mind of the Tathāgatas (de-bzhin gshegs-pa'i sku-dang gsung-dang thugs rdo-rje-las 'thon-to) of this self-manifesting array. These, including Śākyamuni, are said to be (zhes-bya-ba'i) naturally arisen from the blessing of great spirituality (thugs-rje chen-pp'i byin-gyis rlabs) that emerges by itself from all the Tathāgatas (de-bzhin gshegs-pa thams-cad-las) of the self-manifesting array. They are embodiments of awareness (rig-pa'i skyes-bu) because they themselves are the pristine cognition of the Buddhas; and they grant instruction to their respective six classes of living beings of the six worlds because they have subdued all deeds and conflicting emotions.

[An Exegesis of the Meaning of its Words (134.3-169.4)]

The second part has three sections: a general teaching on emanation by means of the four kinds of instruction, a particular exegesis of the nature of the living beings who are the object of these instructions and of their doctrines, and a synopsis of saṃsāra and nirvāṇa as self-manifestations of mind and pristine cognition.

[1. General Teaching On Emanation By Means of the Four Kinds of Instruction (134.4-155.6):]

[The first comprises both an abbreviated teaching and a detailed exegesis—the former (commenting on Ch. 3.2):]

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