Difference between revisions of "Secret Nucleus: The Inception of the Peaceful Deities"

Samantabhadra, the glorious, supreme, and completely perfect buddha, manifested in and of himself, through the blessings of his natural expression and compassionate spirituality, without moving from the great palace of reality’s expanse.43 As an ornament of the Dense Array of buddha body, speech, and mind, he assumed the forms of the buddhas of the five enlightened families and was empowered through his mighty dominion, which is none other than the natural maṇḍala, where the indestructible reality of the mind of all the buddhas of the ten directions and four times is indivisible.

To bodhisattvas of the fruitional [levels], such as Vajrapāṇi,45 he then taught the Net of Magical Emanation of Vajrasattva, including the [[[Tantra]] of the] Secret Nucleus, which is excellently endowed with profound and extensive doctrines.

THE CYCLE OF THE NET OF MAGICAL EMANATION

In general, the cycle of the Net of Magical Emanation includes four primary texts (rtsa ba sgyu sprul sde bzhi):46

1. The Glorious Tantra of the Secret Nucleus in twenty-two chapters, [an extract from] the Net of Magical Emanation of Vajrasattva, which is the fundamental tantra text of [the entire cycle of] the Net of Magical Emanation in one hundred thousand [verses], reveals all things of cyclic existence and nirvāṇa to be indivisible in their appearances. Its earliest translation [from Sanskrit into Tibetan] is attributed to Buddhaguhya and Vairocana, the intermediate translation to the master Padmasambhava and Nyak Jñānakumāra, and the later translation to Vimalamitra and Ma Rinchen Chok, working alongside Nyak Jñānakumāra. These three translations were prepared on the basis of collaboration between [[[Tibetan]]] translators and [[[Indian]]] scholars.47

2. The Tantra of Vairocana from the Net of Magical Emanation extensively reveals ritual activities and communion ceremonies.

3. The Tantra of the Goddess from the Net of Magical Emanation, in thirteen chapters, intimates the emanational display [of reality].

4. The Tantra of Mañjuśrī from the Net of Magical Emanation, otherwise known as the [[[Tantra]] of the] Litany of the Names of Mañjuśrī, all-pervasively reveals the vehicles [that lead to buddhahood].

There are also eight tantras ancillary to the Tantra of the Secret Nucleus:48

1. The Tantra of the Net of Magical Emanation in Eight Chapters perfectly reveals the maṇḍala.

2. The [[[Tantra]] of the] Supreme Spiritual Teacher, in thirteen chapters, clearly reveals the empowerments.

3. The Tantra of Supplementary Points from the Net of Magical Emanation, in thirty-three chapters, emphasizes the commitments.

4. The Tantra of the Ocean from the Net of Magical Emanation, in twenty-two chapters, clearly reveals the generation stage [of meditation].

5. The [[[Tantra]] of the] Mirror of Vajrasattva, in thirteen chapters, clearly reveals the deities’ body colors and symbolic hand-held emblems.

6. The Tantra of the Net of Magical Emanation in Eighty-Two Chapters extensively reveals buddha attributes.

7. The Tantra of the Net of Magical Emanation in Forty-Six Chapters perfectly reveals buddha activities.

8. The Tantra of Penetration from the Net of Magical Emanation, in twenty-six chapters, discloses the path of skillful means.

[Elsewhere] a set of four exegetical tantras (bshad rgyud sde bzhi) is also enumerated, among which:49

1. The Tantra of Supreme Emanational Display from the Net of Magical Emanation, in thirteen chapters, immediately presents the path of liberation (grol lam cig char du ston pa rgyud sgyu ’phrul rol pa chen po).

2. The aforementioned [[[Tantra]] of the] Mirror of Vajrasattva gradually presents the path of liberation (grol lam rim gyis pa me long).

3. The Tantra of Penetration from the Net of Magical Emanation immediately presents the path of skillful means (thabs lam cig char ba thal ba).

4. The Tantra of the Ocean from the Net of Magical Emanation gradually presents the path of skillful means (thabs lam rim gyis pa rgya mtsho).

In addition, there are also the Tantra of the Attainment of the Mighty Lords of Yoga through the Power of the Precious Wrathful Deities and the Kingly Tantra concerning the Power of the Wrathful Deities.50 This all refers to the [cycle of] the Net of Magical Emanation.

In addition, there are seventeen other tantras [of Mahāyoga] that are in conformity with it.51

[In terms of the Derge xylographic edition of the Collected Tantras of the Nyingmapa:]52

Volume 9 (TA) contains the Root Tantra of the Secret Nucleus in twenty-two chapters (ff. 1–31b), along with Lochen Dharmaśrī’s Ornament of the Enlightened Intention of the Lord of Secrets (ff. 31b–174b) and the first part of his Oral Transmission of the Lord of Secrets (ff. 175a–355).53

Volume 10 (THA) contains [the second part of the Oral Transmission of the Lord of Secrets, ff. 1–113b], the [[Tantra of the Net of Magical] Emanation]] in Eight Chapters (ff. 114a–123a), the [[[Tantra]] of the] Litany of the Names of Mañjuśrī (ff. 123a–135a), the Tantra of the Net of Magical Emanation in Forty-Six Chapters (ff. 135a–182b), the Tantra of Supplementary Points from the Net of Magical Emanation (ff. 182b–238b), the Tantra of Supreme Emanational Display (ff. 239a–279b), and the Tantra of the Ocean from the Net of Magical Emanation (ff. 279b–313).54

Volume 11 (DA) contains the Tantra of the Goddess from the Net of Magical Emanation (ff. 1–34b), the Tantra of the Supreme Spiritual Teacher (ff. 34b–60a), the [[[Root Tantra]] of the] Secret Nucleus (ff. 60a–82a), the [[[Tantra]] of the] Mirror of Vajrasattva (ff. 82b–148a), the Tantra of the Net of Magical Emanation in Eighty-Two Chapters (ff. 148b–248b), the Tantra of Penetration from the Net of Magical Emanation (ff. 249a–294a), the Attainment of the Mighty Lords of Yoga (ff. 294a–296a), and the Kingly Tantra concerning the Power of the Wrathful Deities (ff. 296a–297b).

COMPILATION AND PROPHETIC DECLARATION

Those tantras that were [initially] revealed in the Akaniṣṭha realm were compiled by Vajrapāṇi, who transmitted them to a retinue of ten million in Alakāvatī and then conferred them on five noble beings at Mount Malaya.55 Consequently, the texts were inscribed by the ogre Matyaupāyika and invisibly sealed in space through the expressive powers of his enlightened intention.56 Then, when Buddha Śākyamuni was about to pass into nirvāṇa, he intentionally exhorted his followers to cut off their doubts, whereupon the king of awareness holders Kujara asked five questions, the first of which concerned the time when the secret mantras would appear. In reply, [the Buddha] prophetically declared that, in general, doubt could arise concerning the twelve future circumstances (byung tshul bcu gnyis) [surrounding the appearance of the secret mantras], one of which in particular would concern [their appearance] in association with great and definitive predictions (lung che nges par bstan pa).57 This prophecy contained the following words:

One hundred twelve years from now,

When I have vanished from here,

A quintessential sacred doctrine,

Renowned in the three divine realms,

Will be revealed, as presaged,

To the one named King Ja,

A fortunate child of enlightened heritage, a member of the human race,

At Jambudvīpa’s eastern frontier!58

Accordingly, when the one known as King Ja59—the son of Indrabhūti the Great, the king who had been liberated along with a mass of beings, one hundred thousand in number, through the Buddha’s teachings of the way of secret mantra—was residing at the place called Mount Malaya in the land of Sahor, adorned with many wondrous attributes, he had seven extraordinary dreams.60

THE SEVEN DREAMS OF KING JA AND THE CONSEQUENT REVELATIONS

Among them, he first dreamed that glorious Vajrapāṇi arrived at the summit of that mountain, emanating blue light from his entire body, whereupon the whole world was incinerated and disappeared. The sound of his speech resounded like a thousand peals of thunder, and a fiery vajra arose from his mind, dissolving into the king’s heart. He then dreamed that burning sunlight dissolved into the crown of his head, and a dazzling moonbeam shone, dissolving into the soles of his feet, whereupon the whole of phenomenal existence surged up from within his abdomen.

Second, he dreamed that all the tathāgatas were engaged in a doctrinal discussion and that, riding upon the sun and the moon, they turned the wheel of the [[[sacred]]] doctrine, while steering the three planes of existence toward their zenith.

Third, he dreamed that the light of the heavens was obscured by the color of golden clouds (hiraṇyagarbha, gser gyi snying po can); that he could easily hear the sound of miraculous thunder, its resonance pleasant and satisfying; that a mist of assorted jewels closed in; that the light of a beryl gemstone descended; that lightning flashed, illuminating phenomenal existence; and that a rain of jewels manifestly fell [from the heavens].

Fourth, he dreamed that the whole of the world was transformed in accordance with the [[[sacred]]] treatises; that a burning bejeweled lamp dispelled the darkness of phenomenal existence; that a stream of medicinal nectar flowed, curing the chronic heart ailments of all living beings; and that all beings were indeed proclaimed as yogins of [the vehicle of] indestructible reality.

Fifth, he dreamed that a solar disk, endowed with light rays formed of various jewels, shone forth from within the clouds, and in its midst there was a bejeweled purple [[[treasure]]] casket, in the shape of the auspicious knot motif (dpal gyi be’u), with an effulgence of light, illuminating it in its entirety—inside and out. From within it, many naturally sealed books, inscribed in ink of molten blue beryl on golden paper, cascaded like shooting stars falling to the ground.

Sixth, he dreamed that many bodhisattvas and limitless awareness holders, gods, and goddesses proclaimed the limitless enlightened attributes of those books, and they engaged in offerings, eulogies, circumambulations, and recitations.

Seventh, he dreamed that the sound of prophetic declaration resonated from the midst of celestial clouds, proclaiming:

O you who are endowed with good fortune

And an inheritance of excellent past actions,

Noble being of great merit

Whose appearance has been prophesied by the Conqueror,

Your emanation has been accurately predicted!

I shall teach you, fortunate one,

A sacred quintessential teaching,

Through the blessings of my miraculous abilities,

In order that it might serve as a quintessential [instruction]

To benefit [the beings of] cyclic existence,

Manifesting at this present time!

In a sacred place—the great wilderness

At the summit of Mount Malaya—

You should earnestly cultivate the mysteries

Of the cycle of the nucleus of pristine cognition,

Which have a sanctity that is to be kept secret!

Thereupon, the mirror of your mind will attain manifestly clear realization,

And immediately thereafter you will become the equal of the buddhas.

In the [[[pure land]]] known as Sukhāvatī,

You will be transformed on [the level of] all-knowing supreme bliss,

Where you will be known as King of Light!

This repository of sanctity,

The mysteries of the most secret [[[vehicle]] of] indestructible reality,

Should be divulged through lineal succession

To one or two awareness holders among the gods and humans!61

When [that casket] actually fell upon the roof of the royal palace, the king found a cubit-high image of Vajrapāṇi, fashioned of purple jewels, along with the self-arisen volumes containing the eighteen tantra sections [of Mahāyoga]. After performing extensive communion ceremonies, he practiced for seven months, in consequence of which he perceived the symbolic meanings contained in the chapter entitled “The Vision of the Face of Vajrasattva, from the Net of Magical Emanation” (sGyu ’phrul drva ba rdo rje sems dpa’ zhal mthong gi le’u). By practicing again in the same manner, he had a vision of Vajrasattva, and he offered supplication that he might understand the volumes in their entirety. Thereupon, Vajrasattva said:

Child of enlightened heritage,

You should refine your psychophysical aggregates in this manner!

Your teacher is the Lord of Secrets—

He will reveal all points without exception!

So it was that, when he had refined his psychophysical aggregates through the generation stage [of meditation]63 in the same manner, a mighty earthquake resounded and he actually beheld the visage of Vajrapāṇi, whereupon he undertook the conduct of ascetic discipline pertaining to Vajrapāṇi.64 Brandishing his vajra toward the heavens and reciting mantras and paeans that commenced with the words “HŪṂ HŪṂ Subduer of Indestructible Reality!” Vajrapāṇi gathered all the arrogant mundane spirits within his retinue, just as a magnet attracts iron. He designated the indestructible mysteries individually and opened the portal of their secret transmission. Extensively explaining three hundred repositories of sacred teachings, he taught the eighteen tantra sections [of Mahāyoga] and so forth. So it was that Vajrapāṇi conferred these teachings on King Ja.

THE INDIAN TRANSMISSION

King Ja conferred the teachings on Kukkurāja and a mass of one hundred thousand followers, and then attained liberation.65 Kukkurāja conferred the teachings on Indrabhūti the Younger and his retinue of ten thousand, and then attained liberation. The latter in turn conferred the teachings on Siṃharāja and his retinue of one thousand, and then attained liberation. He conferred the teachings on Uparāja and his retinue of five hundred, and then attained liberation. He in turn conferred the teachings on Gomadevī, daughter of King Indrabhūti [the Younger], and her retinue of one hundred, and then attained liberation. All of these [[[lineage holders]]] practiced the teachings along with their specific retinues, and they attained the level of the awareness holders. The last mentioned conferred the teachings on master Buddhaguhya,68 and from then on the lineage has continued in succession.

AN EXEGESIS BASED ON THE TITLE

The second main topic [of Book 15] comprises an exegesis of the title [of the Tantra of the Secret Nucleus], which is offered in order that those of highest acumen might understand [the content of the tantra] merely through the exposition of its title. [It comments on the verses:]

There are three points regarding the designation [of this text]:

These concern the definition of [the expression]

Vajrasattva, from the Net of Magical Emanation

In terms of ground, path, and result,

Provisional and definitive meaning, and the two truths,

Along with the greatness [of the tantra]

And the encapsulation [of its actual meaning].

It is said in the Illuminating Lamp of the Fundamental Text:

For those of highest acumen, the title [of the text]

Is known to convey the following three concepts:

It denotes the nucleus of the Net of Magical Emanation,

It denotes the universal [[[tantra]]] among all the scriptures [of Mahāyoga],

And through it the entire content [of the text] may be understood,

Just as [[[Wikipedia:ailments|ailments]] may be diagnosed] by the pulse palpation of the arm.

It is intended for those of good fortune.

Accordingly, the exposition of the title [of this text] is offered on the basis of the following three points:70

THE MEANING OF “NET OF MAGICAL EMANATION OF VAJRASATTVA”

[The first point concerns the meaning of the expression “Net of Magical Emanation of Vajrasattva.”] In terms of the ground, vajra (rdo rje) denotes the continuum of the ground (gzhi rgyud)—the primordially unconditioned and spontaneously present seed of buddha nature (sugatagarbha)—which is indestructible and imperishable like a vajra. Sattva (sems dpa’) has three connotations, in that its functions are to demonstrate, to subsume, and to realize. Among these, with regard to the ground, it demonstrates that all the enlightened attributes of buddha body and pristine cognition are naturally perfect and unchanging at all times.

In terms of the path, [[[vajra]]] denotes the continuum of the path (lam rgyud), the realization of the marvelous modality of the vehicle of indestructible reality (rdo rje)—the fruitional vehicle resembling the conclusive result that is the enlightened intention of the Conqueror, whereby all things of cyclic existence and nirvāṇa attain primordial buddhahood. [[[Sattva]]] denotes the volition (sems pa) through which one qualitatively meditates on the nature of reality, and the heroic steadfastness (dpa’ ba) that is maintained in conduct.

In terms of the result, [[[Vajrasattva]]] denotes the continuum of the result (’bras bu rgyud), implying that all adventitious obscurations have been purified through the profound generation and perfection stages [of meditation]71 and that the seed of awareness (rig khams) has actualized the conclusive, natural, and fruitional buddha bodies, buddha fields, pristine cognitions, buddha attributes, and buddha activities, without fluctuating. Thus the genuine being of indestructible reality [[[Vajrasattva]]] refers to this state in which there is actually no difference between the teacher and the oceanic retinue.

Briefly stated, the title is designated as such because it is the pure enlightened intention of this tantra text to reveal that cyclic existence, nirvāṇa, and the path—all three—are primordial buddhahood in the nature of Vajrasattva. It says in the Exegetical Tantra Entitled Mirror of Vajrasattva:

All phenomena without exception are the nondual intrinsic awareness—

The nature of the mind set on enlightenment.

It is explained that the term “indestructible reality” (vajra)

Indicates the natural state in which these are not differentiated.72

As for [the other part of] this expression “Net of Magical Emanation” (sgyu ’phrul drva ba), it denotes both the Net of Magical Emanation of definitive meaning (nges don gyi sgyu ’phrul drva ba)—in which the emptiness that is the expanse of discriminative awareness and the naturally present pristine cognition that is the awareness of skillful means are coalesced—and the [[Net of Magical [Emanation]] of symbolic provisional meaning (drang don brda’i sgyu ’phrul drva ba), in which the male and female deities indicative of that [coalescence] are themselves coalesced in union. Through the impartial causal basis of the five elements which manifest like a magical display (sgyu ma), the five psychophysical aggregates emanate (’phrul pa) in all ways. These form a net (drva ba) because they combine both causal and fruitional aspects.

Alternatively, “magical display” (sgyu ma) denotes the [[[Wikipedia:excellent|excellent]]] provisions of realization (rtogs tshogs), while “emanation” (’phrul pa) denotes the deities, and “net” (drva ba) denotes the nature in which these are integrated without duality. As is said in the Tantra of Supplementary Points [from the Net of Magical Emanation]:

With regard to the pristine cognitions

Associated with the fivefold illusory aggregates,

Intrinsic awareness skillfully emanates as the five enlightened families.

In chapter 4 [of the Tantra of the Secret Nucleus, it is explained that “magical emanation” (sgyu ’phrul) denotes the male buddhas and “net” (drva ba) denotes the female buddhas.

Briefly stated, the point is that although all things of phenomenal appearance, cyclic existence and nirvāṇa, appear as a mere magical emanation (sgyu ma’i ’phrul pa), in which the relative and ultimate truths are indivisible and inseparable, without having to adopt positive [[[actions]]] and reject negative [[[actions]]], they always remain coalesced in the net (drva ba) of supreme purity and sameness, which is pristine cognition (dag mnyam ye shes chen po). The title is designated in accordance with this definition because all the words and meanings expressed in the entire content of this tantra text entail the realization that all magical emanations, which are expressive appearances of Vajrasattva, in whom all things are primordial buddhahood, are inseparably coalesced in a net of common savor.

THE GREATNESS DENOTED BY THE TITLE

The second point concerns the greatness that is denoted by the title. In this regard, [the Tantra of the Secret Nucleus is designated as] the universal [[[tantra]]] among all the scriptures. As is said in the [[[Tantra]] of the Mirror of] Vajra[[[sattva]]]:

The oceanic tantras that present their individual topics

Are all revealed in this [text], revealed by this [text],

And revealed on account of this [text].

Since all their meanings are perfected in this [text],

This is explained to be the universal [[[tantra]]]

Among all the scriptures.

And in the Extensive Exegetical Tantra [of the Net of Magical Emanation in Eighty-Two Chapters]:

Just as all rivers flow into great oceans,

The Conqueror endowed with intrinsic awareness that realizes sameness

Gathers all the inconceivable vehicles conducive to liberation

In these great skillful means that realize the unsurpassed truth.77

This passage implies that [the Tantra of the Secret Nucleus] is the universal text among all the scriptures of the vehicle of causal characteristics and the [fruitional] tantras. Since it is endowed with such extraordinary attributes of greatness, the title of the text is designated accordingly.

THE ENCAPSULATION OF MEANING DENOTED BY THE TITLE

The third point concerns the encapsulation of the actual meaning of the text that is denoted by the title. As is said in the Short Commentary:

Because it has precedence,

It is important that the title is expressed at the beginning.

The title that is displayed at the head of a volume should be designated as such because it is important that the name appears at the beginning, insofar as one who knows the title of any person or thing will gradually come to understand the corresponding meaning, and one who does not know the title cannot communicate it to another.

AN ANALYSIS OF THE TANTRA’S CONTENT AND WORDS

The third main topic, which is intended for those of moderate acumen because it merely analyzes [the content and words of the text], comprises (i) an analysis of its content (15.3.1) and (ii) an analysis of the words (15.3.2).

AN ANALYSIS OF THE CONTENT OF THE GUHYAGARBHA TANTRA

Among them, the former comprises (i) the introductory narrative, which is the causal basis for the emergence of the tantra (15.3.1.1); (ii) the initiation of the discourse, which is the condition [for the emergence of the tantra] (15.3.1.2); (iii) the comprehensible meanings of the term tantra, which denotes the result (15.3.1.3); (iv) the interrelated purposes of the tantra (15.3.1.4); and (v) the instruction of the retinue and the entrustment of the teachings (15.3.1.5).

CONCERNING THE INTRODUCTORY NARRATIVE

The first of these aspects comments on the verse:

The introductory narrative is the uncommon and common causal basis

[For the emergence] of the tantra.

The introductory narrative is endowed with the five excellences (phun sum tshogs pa lnga) in order that the meanings of tantra might definitively emerge whenever the teachers [or buddhas] and their retinues convene together.79 What, you may ask, is the purpose of the introductory narrative? It is to “confer”—derived from the Sanskrit term dāna (“gift”)—the certainty of conviction upon those who might doubt the canonical authenticity of a text by relating its background narrative, endowed with the five excellences, and to enable the context that is introduced to serve as the causal basis or ground for the emergence of the content of the tantra in question.

When [the introductory narrative of this particular tantra] is analyzed, there are uncommon secretive interpretations, applied in the context of the path of skillful means;80 and there are also common [interpretations]. The latter comprise (i) the narrative of the buddha body of perfect resource, also known as the extraordinary introductory narrative on the basis of which the tantra emerges; (ii) the supplementary or coincidental narrative of the wrathful deities that is presented for the sake of those to be disciplined; and (iii) the narrative of the buddha body of emanation, which instructs living beings—the last of these is also well known in the introductory narratives of all the teachings in general.81

CONCERNING THE INITIATION OF THE DISCOURSE

The second aspect, the initiation of the discourse which is the condition [for the emergence of this tantra, comments on the verse]:

The initiation of the discourse—

The actual content of the tantra—

Is both uncommon and common.

Because it takes the form of an interlocution between the teachers [or buddhas] and their retinues, [the initiation of the discourse] does not dependently emerge in accordance with the minds of trainees. What, you may ask, is the purpose of this initiation of the discourse (gleng bslang)? It functions as the condition for the emergence of the teaching—the object of the discourse (gleng bar bya ba) being the content of tantra, and its initiation (bslang ba) taking the form of an exhortation or incitement to engage in discourse.

When analyzed, the uncommon [[[initiation]] of the discourse] has three aspects: [two that occur] when the male and female teachers [or buddhas] are welcomed [separately] in front, conferring the profound empowerments on their coemergent retinue, and one that originates from the nonduality of their skillful means and discriminative awareness.83 The common [[[initiation]] of the discourse] refers to the arising of the teacher’s compassionate spirituality in consequence of the retinue’s request that he explain the tantra for the sake of others, at which point he proceeds to teach [the discourse] either directly or indirectly.

THE COMPREHENSIBLE MEANINGS OF THE TERM TANTRA

The third aspect, the exegesis of the comprehensible meanings of the term tantra, which results [from the foregoing initiation of the discourse], comprises (i) a general exegesis of the framework of the three continua and (ii) a detailed exegesis of the ten aspects of tantra, which facilitate the path

THE FRAMEWORK OF THE THREE CONTINUA

The former [comments on the verse]:

The term tantra denotes the three continua:

The continuum of the ground or causal basis,

Which is the goal to be realized;

The continuum of the path or skillful means,

Through which [the result] is realized and reached;

The continuum of the result,

Wherein the goal is perfected.

It says in the later translation of the Tantra [of the Secret Nucleus]:

Tantra is explained to mean “continuity”—

Through skillful means and from the causal basis the result is obtained.

So, generally speaking, the term tantra denotes continuity. When analyzed, it comprises (i) the continuum of the ground or causal basis that is to be realized; (ii) the continuum of the path or skillful means through which [the result] is realized and reached; and (iii) the continuum of the result, wherein the goal is perfected.

THE CONTINUUM OF THE GROUND

First, as for the continuum of the ground, the ground is the abiding nature free from bondage and liberation, the intrinsic awareness, enlightened mind and inseparable truth which abides primordially, beyond the perceptual range of the senses. This is the very ground implied in the [[[Wikipedia:equivalent|equivalent]]] terms “seed of buddha nature” (khams bde bar gshegs pa), “seed that naturally abides” (rang bzhin gyis gnas pa’i rigs]]), “pristine cognition of the sub-stratum” (kun gzhi’i ye shes), “actual truth shrouded in impurity” (dri bcas de bzhin nyid), and so forth. It is said to form a continuum (rgyud) because its natural expression streams unchanging, from the [unenlightened] state of sentient beings as far as the [[[enlightened]]] state of buddhahood.86

When this is analyzed, as the master Vimalamitra states in his Three Sequences:

The first [[[Wikipedia:continuum|continuum]]] has two aspects:

The essential ground and the imputed ground.

It is said that the actual reality of mind, the naturally pure seed of buddha nature, refers to the ground of the essential abiding nature (gnas lugs ngo bo’i gzhi), which is likened to a precious gemstone, in that it is a base purified of stains. However, when shrouded in objects of erroneous attachment, it denotes the imputed ground (btags pa’i gzhi) that is subject to bewilderment, because, though nonexistent, it adventitiously appears, just like the mire of impure stains [covering a gemstone] that are to be purified.

Although attachment itself is a continuum that facilitates the formation of cyclic existence and offers a measure of unbroken continuity to the sensory engagement of consciousness, because it is an artificial and adventitious phenomenon, it is not [identified with] the continuum of the causal basis through which the result [of buddhahood] is acquired, nor even is its explicit negation in logical analysis by means of genuine emptiness a defining characteristic of the continuum of the causal basis.88 This is because attachment cannot sustain either the causal basis of [fruitional] acquisition or the meaning of continuity.

THE CONTINUUM OF THE PATH

Second, the continuum of the path implies skillful means because it is the coemergent condition that actualizes the very continuum of the result that is the goal. It is [designated as a] path because it is the support on the basis of which the goal is to be reached.

When analyzed, it comprises both the definitive path of skillful means (thabs kyi nges pa’i lam) and the liberating path of discriminative awareness (shes rab rnam par grol ba’i lam).90 It says in the Three Sequences:

The path of liberation is presented as skillful means.

First, as for the path of skillful means, the “wondrous skillful means that liberates beings of inferior realms” facilitates the swift attainment of the result, principally by means of the marvelous ascetic discipline that employs special methods, just as iron can be momentarily transformed into gold through the application of mākṣika (makṣika’i sbyor ba).

When analyzed, this entails gradual training in the [[[yoga]] of] the upper gate (steng sgo), where blissful pristine cognition is generated in the four energy centers [of the subtle body] through practices that control the blazing and descending [of generative essences], based on all six energy centers [of the subtle body].93 It says in the Tantra of the Ocean from the Net of Magical Emanation:

The [[[yoga]] of] the upper gate is known as such

Because the movement of fire and wind through

The six energy centers

And three axial channels of the subtle body

Milks the cow of space.

Also included here is the immediate path of skillful means (thabs lam cig car ba) pertaining to the [[[yoga]] of the] lower gate (’og sgo): Through practices that control the descent, retention, reversal, and pervasion [of the flow of generative fluids] based on [the union of] the male and female pudenda, the pristine cognition of nondual bliss and emptiness is generated in an immediate manner.95 As is said in the Extensive [[[Tantra]] of the Net of Magical Emanation in Forty-Six Chapters]:

These spontaneously present excellences are conferred

By means of the supreme secret empowerment.

Second, the [definitive] path of liberation facilitates the liberation of the fetters of one’s own mind into actual reality by means of the three modes of discriminative awareness (shes rab rnam pa gsum), just as stone may be gradually transformed into gold when placed alongside a kaustubha catalyst.

When analyzed [this path has three aspects]: (i) the causal basis characterized by [discriminative] awareness is the view; (ii) the condition characterized by actual entry [into the path] is meditative stability; and (iii) the result, brought about through the transformations of the path, denotes the four kinds of awareness holders.

First, concerning the view, the view to be realized by one who establishes through the axioms (gtan tshigs) of appraisal the nature of attachment (zhan snang nyid) which is to be appraised concerns the natural continuum of the causal basis, the actual truth of the abiding nature of reality. The direct, naturally radiant, clear, and naked realization of this through intrinsic awareness, without objective appearance, is the philosophical principle [of this text]. Those who hold that the philosophical perspective of the mantras has merely been differentiated on account of the superiority of their skillful means over the Madhyamaka view stare blindly at the uncommon view of the mantras, which establishes the indivisible truth, the great purity and sameness of the inanimate world and its sentient contents.99

If one were to think that the unchanging awareness [expounded in the tantras] refers to the actual truth [expounded in the sūtras], and that there would be no difference [between the sūtras and tantras] in their goal of realization because such terms are also found in the profound sūtras of definitive meaning, even though that may be true, even if that is the case, whenever the term “actual truth” (de bzhin nyid) is assigned to the continuum of the causal basis in this [[[vehicle]] of] the unsurpassed tantras, it refers to the nature of unchanging coemergent, supreme bliss, which is explained to be a distinctive feature of the mantras. As is said in the Mirror of Vajra[[[sattva]]]:

The naturally present uncontaminated reflection of pristine cognition

Abiding in the hearts of corporeal beings

Denotes the supreme bliss of the imperishable vital essence,

The natural expression of the nonabiding buddha body of actual reality,

All-pervasive as space itself.

Second, meditative stability, the condition associated with actual entry [into the path], comprises both devotional meditation (mos bsgom), which entails meditation merely with respect to the general features [of the path], and the definitively perfect training (bslab pa nges rdzogs), which is designed to perfect the meditative stability associated with each distinctive path.

Among them, definitive perfection in this context refers to the fivefold yoga of the path followed by those beings who are still contaminated [by cyclic existence] (zag pa dang bcas pa’i lam gyi rnal ’byor lnga). The fivefold yoga comprises (i) great emptiness (stong pa chen po), which is the path corresponding to the experience of inner radiance of the time of death; (ii) illusion-like [great] compassion (snying rje chen po sgyu ma), which similarly corresponds to the experience of the intermediate state [after death]; (iii) the single seal (phyag rgya gcig pa); (iv) the elaborate seal (phyag rgya spros bcas); and (v) the attainment of the maṇḍala clusters (tshom bu tshogs sgrub)—the last three of which respectively correspond to the experiences of three phases of life (skyes pa’i rim pa gsum) [namely, conception to the moment of birth, birth to adult maturity, and adult maturity to old age].

Among these, the first four are modes of yoga associated with the path of provisions (tshogs lam), on which the contaminated aggregates and spiritual regression are both present. As is said in the Sequence of the Path:

So it is that on these four paths

The contaminated aggregates are present

And spiritual regression may occur.

The attainment of the maṇḍala clusters, on the other hand, is a yoga associated with the path of connection (sbyor lam), and so it is a path on which spiritual regression does not occur, even though the contaminated psychophysical aggregates are present. And since the period in which one engages in the practice [of Mahāyoga] is quantifiable, this is a path through which freedom from the contaminated aggregates can actually be acquired, devoid of obstacles.

Third, the result that is brought about through the transformations of the path denotes the four kinds of awareness holders, [whose realization is] subsumed in the three [higher] paths of insight (mthong lam), meditation (sgom lam), and finality (mthar lam)—free from contamination and devoid of spiritual regression (zag ldog gnyis ka med pa).

In this regard, one who has attained the path of insight, even after seeing the truth of actual reality, may, through greater or lesser power of intelligence, become either an awareness holder of maturation (rnam smin rig ’dzin), still unable to fuse the coarse physical body of impure elements with the fire of pristine cognition, or an awareness holder with power over the life span (tshe dbang rig ’dzin), with the capacity to make this refinement, who has perfected the supreme path, having transformed [the coarse physical body] into a body of pure essence, free from birth and decay.105 As is said in the Lesser Sequence of the Path:

The path of insight is twofold—

One on which this [transformative] capacity is attained

And one on which it is not attained.

Then [one who has attained] the path of meditation becomes an awareness holder of the great seal (phyag rgya rig ’dzin), endowed with pristine cognition and the illusory body (ye shes sgyu ma’i sku can), while one who has attained the path of finality becomes an awareness holder of spontaneous presence (lhun grub rig ’dzin), assuming the guise of Vajradhara—the spontaneous presence of the five buddha bodies.

Among them, the awareness holder of maturation has the same enlightened intention as a bodhisattva who abides on the Joyful level on the path of insight, according to the causal vehicles. The three other types of awareness holder, starting from the awareness holder with power over the life span, [in general] have the same enlightened intention as a bodhisattva, respectively, of the first level, the eighth level, and the tenth level, according to the causal vehicles. However, there is another distinction made on the basis of their enlightened intention and conduct, according to which it is explained that the awareness holder with power over the life span is the same as a bodhisattva of the eighth level, on the path of meditation, according to the causal vehicles, while the awareness holder of the great seal is the same as a bodhisattva of the tenth level, and the awareness holder of spontaneous presence is the same as [a buddha] on the level of Universal Light, on the path of no-more-learning (mi slob pa’i lam).

THE CONTINUUM OF THE RESULT

Third, the continuum of the result refers to the culminating goal that is definitively present in the ground and actualized once the adventitious stains to be purified, which are indicated in the continuum of the causal basis, the ground of purification, have been correctly refined by means of the purificatory methods [of the continuum of the path]. Why, you may ask, is this termed the “continuum of the result”? In this context, “result” refers to the conclusive goal toward which one strives, and it is [known as] a continuum because its continuity is never interrupted.109

When analyzed, [the continuum of the result] comprises (i) the supporting buddha bodies; (ii) the supported pristine cognitions; and (iii) the enlightened activities.110

First, the buddha bodies may be three or five in number. The enumeration of three buddha bodies (trikāya, sku gsum) is as follows: (i) The buddha body of actual reality (dharmakāya, chos sku) is a coalescence in which the pristine cognition that is intrinsic awareness (rig pa’i ye shes) is liberated directly in the expanse [of reality. (ii) The buddha body of perfect resource (sambhogakāya, longs sku) is an illuminating form, replete with the major and minor marks, that appears to bodhisattvas of the tenth level, without straying from that buddha body of actual reality.

(iii) The buddha body of emanation (nirmāṇakāya, sprul sku) is the form of the buddha that assumes diverse appearances according to the volition of individual beings. Alternatively, the enumeration of the five buddha bodies (pañcakāya, sku lnga) is obtained by the revelation of two further aspects: (iv) the buddha body of awakening (abhisambodhikāya, mngon byang gi sku), which derives from the distinct apparitional functions of the three buddha bodies, and (v) the buddha body of indestructible reality (vajrakāya, rdo rje’i sku), which derives from the function of their indivisible essential nature.

Second, the supported pristine cognitions in this context comprise the five pristine cognitions (pañcajñāna, ye shes lnga), in which the eight modes of consciousness are inherently pure. These are as follows:

(i) the pristine cognition of reality’s expanse (dharmadhātujñāna, chos dbyings ye shes), which is nonreferential in all respects;

(ii) the mirrorlike pristine cognition (ādarśajñāna, me long lta bu’i ye shes), which is radiantly clear but without ideation;

(iii) the pristine cognition of sameness (samatājñāna, mnyam nyid ye shes), which does not abide in the extremes of cyclic existence and nirvāṇa; (iv) the pristine cognition of discernment (pratyavekṣaṇājñāna, sor rtog pa’i ye shes), which directly and sharply perceives all attributes; and (v) the pristine cognition of accomplishment (kṛtyānuṣṭhānajñāna, bya grub ye shes), which engages in unimpeded enlightened activities for the sake of living beings. These may then be reduced to two pristine cognitions: (i) the pristine cognition that definitively knows the view (ji lta ba mkhyen pa’i ye shes), which is identical to the pristine cognition of reality’s expanse, and (ii) the pristine cognition that quantitatively knows phenomena (ji snyed pa mkhyen pa’i ye shes), in which the subsequent four [modes of pristine cognition] are all subsumed.111

Third, the enlightened activities in this context refer to the enlightened actions, derived from the power of perfect renunciation and realization, once the entirety of the two obscurations and all their propensities have been renounced, and all that can be known has actually been perceived. These spontaneous accomplishments emerge as long as space itself endures, in conformity with the good fortune of trainees, and never pass beyond time.112

THE TEN ASPECTS OF TANTRA

The latter [part of the third aspect, the comprehensible meanings of the term tantra] is the detailed exegesis of the ten aspects of tantra, which facilitate the path. [This comments on the verse:]

The ten aspects [of tantra] comprise view, conduct,

Maṇḍala, empowerment, commitment, offering,

Mantra, meditative stability, enlightened activity, and attainment.

[The ten aspects of tantra,] each of which will be considered in terms of its essential nature (ngo bo), etymology (nges tshig), and classification (dbye ba), comprise (i) a view of reality (de kho na nyid lta ba); (ii) determinate conduct (la dor ba spyod pa);

(iii) maṇḍala array (bkod pa dkyil ’khor);

(iv) successive gradation of empowerment (rim pa brgod pa dbang);

(v) commitment that is not transgressed (mi ’da’ ba dam tshig);

(vi) offerings that are given according to circumstances (gnas su stob pa mchod pa);

(vii) mantra recitation accompanied by the sealing hand gestures that bind [the practitioner to realization] (’[[ching zlos sngags dang[phyag rgya]]);

(viii) unwavering meditative stability (mi g.yo ba ting nge ’dzin);

(ix) enlightened activity that is displayed (rol pa ’phrin las); and

(x) attainment for which one should strive (don du gnyer pa sgrub pa).

VIEW

First, the [explanation of] view is threefold:

(i) The essential nature [of the view] is that the superior ultimate truth (lhag pa don dam bden pa) denotes the nature of mind (sems nyid); it does not come into contact with any extreme [standpoint]; and in its essential nature the seven aspects of spiritual wealth are atemporally and spontaneously present.114 The superior relative truth (lhag pa kun rdzob bden pa) denotes the expressive power of this reality, where the entire apparitional world and its contents manifest in and of themselves as the maṇḍala of buddha body and pristine cognition, so that there is perfection in the sameness of cyclic existence and nirvāṇa. Moreover, these two truths abide in sameness, essentially indivisible, without falling into biased [perspectives], and this indivisibility genuinely transcends the thoughts and expressions that apprehend it.115 Therefore it is only in conventional terms that it can be designated as the “superior indivisible truth beyond the perceptual range of the senses” (lhag pa bden pa dbyer med spyod yul dang bral ba). It says in the Sequence of the Path:

Within the unsurpassed vehicle, there are those

Holding ultimate reality to be indivisible

And relative appearances to include everything,

Both the pure and the impure.

The great vehicle of skillful means, however,

Does not divide even relative appearances

According to purification and affliction.

Such are the higher and lower views.116

(ii) As for the etymology, the Tibetan term] lta ba (“view”) corresponds to the [[[Sanskrit]]] term dṛṣṭi, which conveys the sense of “true abiding nature” and is so named because the view eradicates all superimpositions (adhyāropa, sgro ’dogs) by means of discriminative awareness.

(iii) As for the classification of the view, in the case of those of highest acumen, realization [of the view] should be attained by means of the axioms (gtan tshigs) [of Mahāyoga]. Those of moderate acumen should attain this realization by relying on the indications of its nature and fruition. Those of lowest acumen should realize it through the transmissions of the lineage, in which case there exist both the close [[[lineages]] of the treasures] and the distant [[[lineages]] of the oral teachings].117

CONDUCT

Second, the [explanation of] conduct is threefold:

(i) The essential nature [of conduct] is that it includes all activities of body, speech, and mind maintained by adherents of the spiritual path through the special practices of skillful means and discriminative awareness.

(ii) As for the etymology, the [[[Tibetan]] term] spyod pa (“conduct”) corresponds to the [[[Sanskrit]]] term caryā, which means “that which is to be practiced” and is so named because it implies engagement in conduct that accords with ethical discipline.

(iii) As for the classification of conduct, in general, conduct refers to actions through which body, speech, and mind are to be purified. In particular [in the context of Mahāyoga], it is explained to include both the conduct of ascetic discipline during the path of skillful means (thabs lam brtul zhugs kyi spyod pa) and the conduct of careful restraint during the path of liberation (grol lam bag yod kyi spyod pa).118 The latter itself entails seven modes of conduct that are gradually adopted (rim gyis pa’i spyod pa bdun), namely, the conduct of faithful perseverance, the conduct in harmony with discriminative awareness, the conduct in harmony with skillful means, the conduct with a single focus, the conduct with an elaborate focus, the conduct associated with the communion ceremonies, and the conduct associated with miraculous abilities; and in addition there is also one mode of conduct that is immediately adopted (cig car ba’i spyod pa), comprising marvelous actions that are free from acceptance and rejection, making eight subdivisions altogether.

MAṆḌALA

Third, the [explanation of] the maṇḍala is also threefold:

(i) The essential nature [of the maṇḍala] is that it denotes the perfect appearance of an array of deities. As is said in the Innermost Point of Buddha Mind:

The essential nature [of the maṇḍala]

Is the array that is perfect,

Extracting the nucleus in its seven circumstances.120

(ii) As for the etymology: the [[[Tibetan]] term] dkyil ’khor corresponds to the Sanskrit term maṇḍala—maṇḍa meaning “nucleus” or “essence” and la meaning “holding” or “extracting.” It is glossed as “extracting the nucleus” (snying po len pa) because a maṇḍala is the ground in which essential enlightened attributes are apprehended. Also, since the term maṇḍala may denote a sphere of sounds, visual imagery, or thoughts, it implies a central figure or focal point surrounded by a retinue or periphery.

(iii) As for the classification of the maṇḍala, there are said to be seven modalities, as stated in the Extensive Tantra of the Net of Magical Emanation in Eighty-Two Chapters]:

The maṇḍala of intrinsic nature is revealed,

Along with the three [[[maṇḍalas]]] of visual imagery, superior among forms;

The [[[maṇḍala]] of] meditative stability, superior among meditative stabilities,

The [[[maṇḍala]] of] enlightened mind,

And [the maṇḍala of] supreme provisions.123

EMPOWERMENT

Fourth, the [explanation of] empowerment is also threefold:

(i) The essential nature [of empowerment] is that maturation is discernibly conferred, actualizing or generating the sprout of liberation [from cyclic existence] by means of ritual activities that implant the attributes of the [fruitional] level in the mind [of a neophyte], contingent on the two causal bases and four conditions being gathered together.124

(ii) As for the etymology, the [[[Tibetan]] term] dbang (“empowerment”) corresponds to the [[[Sanskrit]]] term abhiṣeka, which denotes sprinkling or anointing, and it is so called because it washes away the stains of body, speech, and mind while implanting the extraordinary capacity for fruitional pristine cognition.

(iii) As for the classification of empowerment, [in general] five empowerments are distinguished, since the vase empowerment (bum dbang) is divided according to the empowerment of beneficence (phan pa’i dbang) and the empowerment of ability (nus pa’i dbang). Then, with regard to the [assembly of] the peaceful deities, there are eighteen empowerments that are conferred, including the ten empowerments of beneficence (phan dbang bcu), the five empowerments of ability (nus pa’i dbang lnga), and the three empowerments of profundity (zab dbang gsum). With regard to the [assembly of] the wrathful deities, the empowerments of beneficence are subdivided into twenty-eight categories, including those of the seats (gdan), the [subservient] devendra forms (lha dbang), the hand emblems (phyag mtshan), the ten accoutrements of the charnel ground (dur khrod chas bcu), and the fifteen sacraments of attainment (sgrub rdzas bco lnga)—making thirty-six [[[empowerments]] of the wrathful deities] altogether.127

COMMITMENT

Fifth, the [explanation of] commitment is also threefold:

(i) The essential nature [of commitment] is the mind, along with its seeds, that vows not to transgress the particular objectives that are to be guarded.

(ii) As for the etymology, the [[[Tibetan]] term] dam tshig (“commitment”) corresponds to the [[[Sanskrit]]] term samaya, which actually denotes an admonition or an oath and its ancillary branches, and it is so called because it indicates the manner in which prescribed laws are not to be transgressed.

(iii) As for the classification of commitments, [here] there are five basic commitments (rtsa ba’i dam tshig lnga) and two sets of five ancillary commitments, making fifteen altogether. Extrapolated therefrom, there is also a further enumeration of three hundred sixty [ancillary commitments], and so forth.

ENLIGHTENED ACTIVITY

Sixth, the [explanation of] enlightened activity is also threefold:

(i) The essential nature [of enlightened activity denotes the acts of skillful means, which have as their objective chiefly the well-being of others, which is maintained by means of the enlightened mind and great discriminative awareness, originating from the causal basis of the four immeasurable aspirations.131

(ii) As for the etymology, the Tibetan term phri las (“enlightened activity”) corresponds to the Sanskrit term karma, which implies having the defining characteristics of physical, verbal, or mental actions, and it is so called because it denotes the motivation of the actor (byed pa po’i ’dod pa).132

(iii) As for the classification of enlightened activity, these are the four rites of pacification (zhi ba), enrichment (rgyas pa), subjugation (dbang), and wrath (drag po). The methodical sequence of ritual activities through which these are implemented includes rituals that are achieved by means of fire [[[offerings]]], sacraments, chains (lu gu rgyud),133 stūpas, and gestures of sealing (phyag rgya).134

SPIRITUAL ATTAINMENT

Seventh, the [explanation of] spiritual attainment is also threefold:

(i) The essential nature [of spiritual attainment] is indicated in the following verse from the later translation of the Tantra [of the Secret Nucleus]:

Mundane accomplishments are obtained

By practicing according to the generation stage [of meditation].

The supramundane accomplishment is obtained

By practicing according to the perfection stage [of meditation].135

(ii) As for the etymology, the Tibetan term bsgrub bya (“objective”) is related to the [[[Sanskrit]]] term siddhi, which conveys the sense of spiritual accomplishment (dngos grub), and it is also related to the Sanskrit sādhana (“means for attainment”), which implies total acquisition (kun tu len pa).

(iii) As for the classification of spiritual attainments, these include the [aforementioned] four great rites (las chen bzhi) [of pacification, enrichment, subjugation, and wrath] and eight attainments that are classed as common accomplishments (thun mong gi dngos grub), along with the supreme spiritual accomplishment (mchog gi dngos grub), through which the buddha bodies and pristine cognitions are actualized.

MEDITATIVE STABILITY

Eighth, the [explanation of] meditative stability is also threefold:

(i) The essential nature [of meditative stability] denotes the one-pointed mind that abides without straying from its particular objective.

(ii) As for the etymology, the [[[Tibetan]] term] ting nge ’dzin (“meditative stability”) corresponds to the [[[Sanskrit]]] term samādhi, which conveys the sense of a balanced or equipoised mental state (mnyam pa’i blo) and is so designated because it means that the mind is one-pointedly focused.

(iii) As for the classification of meditative stability, it includes the generation stage of meditation (bskyed rim), where there are four methods of purifying propensities associated with the four birthplaces (skye gnas bzhi’i bag chags sbyong tshul bzhi), and the perfection stage of meditation (rdzogs rim), which includes both the path of skillful means and the path of liberation.139

OFFERINGS

Ninth, the [explanation of] offerings is also threefold:

(i) The essential nature [of offerings] pertains to the veneration of all who are worthy recipients of offering, and the wish to make such offerings, in consequence of which [the recipients of offering] are pleased by means of body, speech, and mind and also by the gifts that are offered.140

(ii) As for the etymology, the [[[Tibetan]] term] mchod pa (“offering”) corresponds to the [[[Sanskrit]]] term pūjā, which conveys the sense of veneration and is so designated because it indicates that offerings are presented to their [appropriate] recipients.

(iii) As for the classification of offerings, in general, there are mundane and supramundane offerings, while in particular, there are other enumerations, such as the outer offerings of everyday resources (phyi nyer spyod), the inner offering of nectar which is a sacrament of commitment ([[nang dam] rdzas [bdud rtsi]]), and the secret offerings of profound union and liberation (gsang ba sbyor sgrol zab mo); or the fourteen offerings appropriate for the peaceful and wrathful deities (zhi khro’i mchod pa bcu bzhi).

MANTRA AND SEALING HAND GESTURES

Tenth, the explanation of mantra and sealing hand gestures is also threefold:

(i) The essential nature [of mantra] denotes the combinations of Sanskrit syllables indicative of skillful means and discriminative awareness, and the powerful abilities that come about through their blessing. The essential nature [of sealing hand gestures] is the means by which awareness does not transgress the [[[Wikipedia:Authenticity|authentic]]] visualization of the deity’s body, in which all the four seals are fully perfected.142

(ii) As for the etymology, the [[[Tibetan]] term] sngags (“mantra”) corresponds to the [[[Sanskrit]]] term mantra and is so designated because it is a means of protecting (tra) mental consciousness (man) with ease and swiftness. The [[[Tibetan]] term] phyag rgya (“sealing hand gesture”) corresponds to the [[[Sanskrit]]] term mudrā and is designated as such because it denotes a symbol that executes, signifies, or securely seals [the visualization] in such a way that it will be hard to transgress.

(iii) As for the classification [of mantra and sealing hand gestures], in general, the former includes secret mantra (guhyamantra, gsang sngags), gnostic mantra (vidyāmantra, rigs sngags), and mnemonic incantation (dhāraṇīmantra, gzungs sngags), and in particular, it includes the mantras through which these modalities are accessed, that is, the primary [[[mantras]]], which are the unerring causal basis [of the deities] (rgyu ma nor ba rtsa ba); the secondary mantras, which generate [the visualization of the deities] (bskyed pa rkyen); and the mantras associated with recitation and rituals (bzlas ba las kyi sngags).

As for the sealing hand gestures, in general, they include the seals of intrinsic nature (rang bzhin gyi phyag rgya), the seals of the view (lta ba’i phyag rgya), and the fruitional seals (’bras bu’i phyag rgya), which derive respectively from three distinct circumstances, namely, the amalgam of realization (rtogs tshogs) that abides atemporally in the maṇḍala of the deities, the process of realization, and its actualization.145 In particular, with reference to the superior meditative stability, it says in the Clarification of Commitments:

There are four kinds of seal:

The commitment seal [of buddha mind],

The action seal [of buddha activity],

The doctrinal seal [of buddha speech],

And the great seal of buddha body.146

THE INTERRELATED PURPOSES OF THE TANTRA

The fourth aspect [of the third main topic, see above, p. 17] concerns the interrelated purposes of the tantra. [It comments on the verse:]

There are four interrelated aspects [of tantra]:

The expressed meaning, the purpose, and the [two] innermost purposes.

In this context, the expressed meaning (brjod par bya ba) denotes the continuum of the natural [ground] that is illustrated [in this tantra text], and the expressive words (rjod par byed pa) denote the tantra text itself, which is composed of illustrative syllables in order that the meaning might be comprehended.147

The purpose (dgos pa) is to understand the expressed meanings dependent on the expressive words. The subtle innermost purpose (nying dgos phra mo) is to attain the common spiritual accomplishments by experientially cultivating the meanings one has understood in that manner. The supreme innermost purpose (nying dgos mchog) is to actualize the supreme spiritual accomplishment of the great seal, in which [the paths of] learning and no-more-learning are integrated.

Now, the expressed meaning and the expressive words are interrelated, respectively as the object of knowledge and the means of knowing. The expressive words and the purpose are interrelated as skillful means arising from skillful means. The purpose and the innermost purpose are interrelated as one arising from the other. The innermost purpose and the expressed meaning are interrelated on the basis of their essential identity.

Why, you may ask, are these called the interrelated purposes of the tantra (rgyud kyi dgos ’brel)? It is because even when there is no actual attainment of the fruitional and culminating goal, [the goal] is not achieved but the relationship [between the expressed meaning and its expressive words] is still established.

When classified, there are two sorts of interrelated purposes: those that pertain to the path of liberation and those that pertain to the path of skillful means. In this work, the latter is left aside.

THE INSTRUCTION OF THE RETINUE AND THE ENTRUSTMENT OF THE TEACHINGS

The fifth aspect [of the third main topic, see above, p. 17] concerns the instruction of the retinue and the entrustment of the teachings. [It comments on the verse:]

The instruction and entrustment are conferred,

Without vacillating and without lapsing,

Upon three [kinds of recipients].

In order that this nucleus of the teaching might be safeguarded without degeneration, it should be imparted and entrusted to the [appropriate] retinues.149 Why, you may ask, is this called “instruction and entrustment” (gdams gtad)? It is because the instruction is imparted without vacillating from the continuum of the natural [ground] and because it is entrusted with the words “Retain it without lapsing from the continuum of the path!”150

IMPARTING THE INSTRUCTIONS

When classified, this topic has two aspects, among which the first concerns the instruction (gdams pa). Here, the two verses commencing [ch. 22:2]: “O! O! These natural expressions of the ten directions and four times [are the essential nature of the tathāgatas]” suggest that the entire content of this tantra text is subsumed in four modes of vision (snang ba bzhi), namely, (i) the vision of bewilderment that is to be purified (’khrul snang dag bya); (ii) the vision of the ground that is to be known (gzhi snang shes bya); (iii) the vision of the path that is to be traversed (lam snang bgrod bya); and (iv) the vision of the result that is to be attained (’bras snang thob bya). In this way, the instruction [of this tantra] is imparted without vacillating from the continuum of the natural [ground].

ENTRUSTMENT

Then, concerning [the second aspect,] the [recipients of] entrustment (gtad pa), it says in the [[[Illuminating Lamp]] of the] Fundamental Text:

These include the [historical] compilers, as well as females

And yogins endowed with the eye [of the doctrine].

Accordingly, this tantra is entrusted to its historical compilers, as well as to individuals of the future who will be endowed with the eye of the doctrine, as well as to the mātaraḥ and the ḍākinī.

AN ANALYSIS OF THE WORDS OF THE GUHYAGARBHA TANTRA

The second section [of the third main topic, intended for those of moderate acumen] concerns the classification [of the tantra] based on its actual words. [This comments on the verses:]

Tantras, composed of syllables, words, and phrases,

Include tantras that manifest [as nonverbalized words],

Tantras that [verbally] resonate, and tantras that are symbolic [in form].

[In this case] the root tantra includes the prologue, the main text, and the conclusion.

The prologue includes the title and [verses of] homage.

The main text includes the inception and two modes of diffusion,

Comprising the ground, path, and result of the peaceful and wrathful deities.

The inception includes the introductory narrative,

The initiation of the discourse, and the establishment [of all phenomena].

In the section on the peaceful deities,

The ground has seven chapters, the path has three, and the result has one.

In the section on the wrathful deities,

The ground has one chapter, the path has five, and the result has one.

Together with [the final chapter on] the instruction and entrustment,

The text altogether has twenty-two chapters.

Words (ming) are formed from the aggregate of syllables (yi ge ’dus pa); [syntactically bound] phrases (tshig) from the aggregate of words; and verses, prose, and chapters from the aggregate of phrases. This process continues sequentially until a whole volume [takes shape]. It is on this basis that the literary tantras of textual composition ([[gzhung tshogs yi ge’i rgyud[[) or the tantras of expressive words (rjod byed sgra’i rgyud) which can illustrate the tantras of expressed meaning (brjod bya don gyi rgyud) are formed.

On the basis of its expressive words alone, the following are differentiated:

(i) the meaning of the tantra that manifests in and of itself in the minds of those forming the actual retinue, who have themselves emanated from the Buddha’s pristine cognition;

(ii) the tantra that verbally manifests (sgrar snang ba’i rgyud), that is to say, the tantra text composed of nouns, phrases, and syllables, through which that same [meaning] arises in the form of [[[Wikipedia:ideal|ideal]]] word universals (sgra spyi) in the minds of future trainees;

(iii) the tantra, in conformity with that, which resonates as sound (sgrar grags pa’i rgyud), and is verbalized phonetically through contact of the articulators with their places of articulation and so forth; and (iv) the symbolic tantra text (brdar gyur pa’i rgyud gzhung) functioning as an expressive support for that verbal tantra, in which letters are externally arranged in book form.

Why, you may ask, is the term “verbal tantra” (sgra’i rgyud) so designated? The Tibetan term sgra (“sound”) suggests that the actual expressed meaning manifests and resonates as expressive sound. The [[[Tibetan]] term] rgyud (“tantra”) suggests either that there is a continuity to the textual composition, including its verses, or that the five component parts of the text, commencing with the introductory narrative, are interrelated in the manner of primary causes, secondary conditions, and results. Elsewhere [it is said that] the expressive words are also designated as tantra because it is through them that the expressed [meaning] obtains the name tantra.

When classified, [this cycle of the Net of Magical Emanation] includes both root tantras (rtsa ba’i rgyud) and exegetical tantras (bshad pa’i rgyud). Among them, the root tantra has three sections: prologue (klad kyi don), main text (gzhung gi don), and conclusion (mjug gi don). The prologue includes both the title (mtshan don) and the translator’s verses of homage (’gyur phyag). The main text includes both the inception (’char tshul) and the diffusion (’phros tshul). The diffusion includes both the diffusion of the peaceful deities (zhi ba’i ’phros tshul) and the diffusion of the wrathful deities (khro bo’i ’phros tshul), and each of these is divided according to the three [continua] of ground, path, and result.

The text altogether has twenty-two chapters: The inception (’char tshul) comprises three chapters, including the first, which concerns the introductory narrative (gleng gzhi); the second, which concerns the initiation of the discourse (gleng bslang); and the third, which concerns the establishment [of all phenomena] (gtan phab).

Within the diffusion, the ground of the peaceful deities (zhi ba’i gzhi) comprises seven chapters, including the fourth, which concerns the cyclical array of the cloud mass of letters (yi ge sprin gyi dkyil ’khor dgod pa); the fifth, which concerns the attainment (sgrub pa) [of the Net of Magical Emanation]; the sixth, which concerns the maṇḍala of buddha mind or meditative stability (thugs ting nge ’dzin gyi dkyil ’khor); the seventh, which concerns the maṇḍala of buddha speech or mantra (gsung sngags kyi dkyil ’khor); the eighth, which concerns the maṇḍala of buddha body or gestures of sealing (sku phyag rgya’i dkyil ’khor); the ninth, which concerns the maṇḍala of illustrative imagery (dpe gzugs brnyan gyi dkyil ’khor); and the tenth, which concerns the conferral of empowerment (dbang bskur ba).

The path [of the peaceful deities] (zhi ba’i lam) comprises three chapters, including the eleventh, which concerns the generation stage of meditation (bskyed rim); the twelfth, which concerns the accumulation of the communion ceremony (tshogs bsags pa); and the thirteenth, which concerns the perfection stage (rdzogs rim).

The result [of the peaceful deities] (zhi ba’i ’bras bu) comprises one chapter, the fourteenth, which concerns the eulogy (bstod pa) [to the peaceful deities].

The ground of the wrathful deities (khro bo’i gzhi) comprises one chapter, the fifteenth. The path [of the wrathful deities] comprises five chapters, including the sixteenth, which concerns the mantras (sngags); the seventeenth, which concerns the maṇḍala (dkyil ’khor); the eighteenth, which concerns offerings (mchod pa); the nineteenth, which concerns commitments (dam tshig); and the twentieth, which concerns enlightened activities (phrin las). The result [of the wrathful deities] (’bras bu) comprises one chapter, the twenty-first, which concerns the eulogy (bstod pa) to the wrathful deities.

The twenty-second chapter concerns the perfect entrustment (yongs gtad) [of this tantra for the sake of posterity].

THE INTERLINEAR COMMENTARY

The fourth main topic [of Book 15, see above, p. 5 is an extensive exegesis of the content of the tantra, in the form of an interlinear commentary (’bru ’grel). This comprises (i) the meaning of the title [of the text] (15.4.1); (ii) the meaning of the verse of homage (15.4.2); and (iii) the meaning of the actual text (15.4.3).

THE MEANING OF THE TITLE

First, [the section on] the meaning of the title [comments on the verses]:

There now follows the extensive interlinear exegesis,

Which is for the sake of those of lowest acumen.

As for the meaning of the title,

Glorious refers to all that is perfect;

Secret has two meanings, including concealed;

Nucleus has three meanings;

The real nature has three meanings;

Definitive refers to the conclusive [teachings];

Tantra has three meanings;

And [kingly implies that] this is the king among vehicles.

Root Tantra (Title)

In Sanskrit:

Śrīguhyagarbhatattvaviniścayamahātantrarāja-nāma

In Tibetan:

In English:

The Great Kingly Tantra of the Glorious Secret Nucleus Definitive with Respect to the Real

Interlinear Commentary

The introductory part of this lucid interlinear exegesis that expounds the Root Tantra of the Secret Nucleus for the sake of individuals of lowest acumen begins with the presentation of the title of the text. This exegesis of the title includes (i) a general explanation of the implied meaning (dgos pa’i don) and (ii) a detailed presentation of the actual meaning (dngos don).

THE IMPLIED MEANING OF THE TITLE

The former has three aspects:

(i) There are meanings that are understood dependent on names. Just as a bulbous, narrow-based object for pouring water may be understood from the designation jar, so one might extrapolate from the title of this text that all things are revealed to be present within the unique maṇḍala of primordial buddhahood. Those of keenest potential need implicitly realize only that.

(ii) There are names that are understood dependent on meanings. Just as a bulbous object may be understood and labeled as a jar, so the meaning of buddhahood in the primordial maṇḍala is itself understood to be expressed in the title [of this text]. Those of moderate potential need implicitly understand all things simply in terms of their designations, as soon as they have been designated.

(iii) There are names and meanings that are consciously understood to be interrelated. Just as the designation jar and its bulbous shape are not different, so the title of the text and its meaning can be known without differentiation. Those of dull potential need implicitly comprehend, over a prolonged period, the indivisible nature of words and their meanings.

Moreover, those who can understand meanings from names need implicitly know [from the title of this text] that all things are identified as primordial buddhahood, just as the label on a medicine renders it easy to locate, or as the label on a soldier’s arrow renders its provenance identifiable.153

THE ACTUAL MEANING OF THE TITLE

The latter—the detailed presentation of the actual meaning [of the title]—has the following seven aspects:

(i) The term glorious refers to the spontaneous presence of the two buddha bodies of form (gzugs sku gnyis), which appear without straying from the buddha body of actual reality (chos kyi sku), and to all the enlightened attributes that are spontaneously present for the benefit of self and others, abiding with them, in indivisible perfection. It is said in the Tantra of the Rutting Elephant:

Without moving from the buddha body of actual reality,

The fivefold buddha body of form becomes spontaneously present,

And thereby the two kinds of benefit are perfected.

Thus glory displays spontaneity and perfection together.

(ii) The term secret refers to the inconceivable mystery of the mind of all the conquerors, where cyclic existence and nirvāṇa abide in sameness because their abiding nature, the actual truth, is naturally pure from the beginning. Because this reality is profound and hard to fathom, it is most difficult to realize. Therefore it is secret.

As for the modalities of secrecy, there are both “hidden” (gab) and “concealed” (sbas) aspects based on the distinctions between those for whom its realization is not appropriate. Those from whom [this mystery] is hidden include all those individuals whose minds are bewildered. As for the manner in which it remains hidden to them, although the tantra of the natural [ground] that is to be illustrated—the abiding nature and actual truth—abides naturally present, in and of itself, it has been obscured by adventitious obscurations and thoughts and is therefore unperceived, just like a treasure buried underground beneath the house of a pauper. Therefore, it is hidden. As it says in the Tantra of the Awakening of Vairocana:

Those who do not know this modality,

Obscured by puerile ignorance,

Search elsewhere for the buddha,

But he abides therein, completely perfect!

As for the “concealed” sense of secrecy, that which remains concealed is the perfect view of the unsurpassed way of secret mantra, along with its marvelous modes of meditation and conduct. Those from whom it should be concealed include immature recipients, such as practitioners of the lower vehicles, ordinary persons who are lustful, and so forth. This is because [the mystery of buddha mind] is not appropriate for their perceptual range. If it were not concealed, they would not consequently be able to withstand false superimpositions and deprecations, and so they would fall into inferior realms, and the secret approach would itself be diminished on account of their investigations. As for the manner in which it remains concealed to them, it is presented symbolically, and so forth. As is stated in the Clarification of Commitments:

The secret mantras are flawless.

For the sake of sentient beings they are kept most secret.

When they are kept secret, their spiritual accomplishment does not fade.

Therefore, for the sake of secrecy,

Various pure symbolic conventions are presented.157

(iii) As for the term nucleus, the [[[Tibetan]]] snying po corresponds to three [[[Sanskrit]]] terms: sāra (“essence”), hṛdaya (“heart”), and garbha (“nucleus”/ “womb”). Among them, sāra conveys the sense of the ground—a single entity from which multiplicity emanates, implying that all things of cyclic existence and nirvāṇa emerge from the continuum of the natural [ground] that is to be illustrated, based on whether it is realized or unrealized, and it may be rendered [in Tibetan] as “nucleus” (snying po) because this continuum that is being established is also the emanational ground of all teachings. As is said [ch. 3:18]:

[All doctrines] renowned throughout the ten directions

Emanate from the Secret Nucleus.

Hṛdaya conveys the sense of something that is to be cherished—like vitality or the heart, because whatever gateway to the [[[Buddhist]]] vehicles one enters, one cannot go beyond this unique path that reaches the culminating goal; and it may be rendered [in Tibetan] as “nucleus” (snying po) because all beings desirous of liberation depend upon it. As is said [ch. 13:16):

This is the most secret result [gained]

By those who well abide in excellent refinement,

Over aeons equal to the number of atoms in the fields,

And by those who perform the ritual service

Of all maṇḍalas without exception.

Garbha conveys the sense of the pith within bark, and it may be rendered [in Tibetan] as “nucleus” (snying po) because the establishment of cyclic existence and nirvāṇa in sameness, owing to the primordial purity of the entire amalgam of ideation in the essential nature of the deities, abides at the center or gathers the essence, inasmuch as it is the natural expression of all things.158 It says in the Extensive [[[Tantra]] of the Net of Magical Emanation in Eighty-Two Chapters]:

All the inconceivable vehicles that lead to liberation are gathered

In these great skillful means that realize the unsurpassed truth.

And in the Tantra of the Indestructible Garland:

The seed that abides in the center of all things

Is pervasive but is not within perceptual range.

(iv) The term the real conveys three distinct meanings: [First,] it denotes the real nature of the causal basis (rgyu’i de kho na nyid) because the result will unfailingly emerge when one settles into the self-originated pristine cognition, where appearances and emptiness are indivisible, uncontrived by the meditating intellect. [Second,] it denotes the real nature of the result (’bras bu’i de kho na nyid) because this reality is naturally present in the fruitional maṇḍala of buddha body and pristine cognition, and there are no erroneous phenomena to be dispelled. [Third,] it denotes the real nature of the common savor of cause and result (rgyu ’bras ro gcig pa’i de kho na nyid) because there is no other phenomenon to be known or accomplished that would detract from this natural pristine cognition of the indivisible truth, and it is devoid of superimpositions and deprecations, inasmuch as it lacks the slightest distinction between cause and result.

(v) The term definitive here refers not, for example, to the [teachings on] skillful means that are not to be squandered, which merely present the provisional meaning for the sake of trainees of low fortune, but to those that present the meaning, just as it was comprehended by the conquerors, for the sake of those of sharpest acumen.162 As it is said [ch. 13:20]:

For all the maṇḍalas of the conquerors, without exception,

Apart from this, there is no secret definitive meaning.

(vi) The term tantra refers to the thread interconnecting the seed of buddha nature (sugatagarbha), which is the continuum of the ground; the scriptural transmissions and realizations, which form the continuum of the path; and the spontaneous presence of the five buddha bodies, which constitutes the continuum of the result.

(vii) The term kingly implies that this [[[tantra]] text] is the progenitor or apex (rtse rgyal) of all the vehicles. As is said in the Extensive Exegetical Tantra [of the Net of Magical Emanation in Eighty-Two Chapters]:

As for the king of intrinsic awareness

Which realizes the truth of sameness,

Just as all rivers flow into great oceans,

All the inconceivable liberating vehicles without exception

Converge in these great skillful means that realize the unsurpassed truth.163

THE MEANING OF THE VERSE OF HOMAGE

The second part [of the interlinear commentary that constitutes the fourth main point of Book 15, see above, p. 38] concerns the meaning of the verse of homage. [This comments on the verse:]

[Endowed with] renunciation and realization,

Transcending conceptual elaborations,

Spontaneously perfect, and positive at all times—

This homage to supreme [[[Samantabhadra]]]

Completes the prologue.

Root Tantra (Homage)

Homage to the Transcendent Lord, glorious Samantabhadra!

Interlinear Commentary

With regard to this verse of homage [which precedes the text, the term Transcendent Lord (bcom ldan ’das) is explained as follows]: the excellence of [the buddhas’] renunciation refers to the abandonment of the four demonic forces, the two obscurations and their propensities, which have all been subdued (bcom). Among these, the four demonic forces are (i) the lord of death, who interrupts the life span (mṛtyupatimāra, ’chi bdag gi bdud); (ii) the divine prince, who interrupts meditative stability (devaputramāra, lha’i bu’i bdud); (iii) the psychophysical aggregates, which interrupt the attainment of nonresidual [[[nirvāṇa]]] (skandhamāra, phung po’i bdud); and (iv) the afflictive mental states, which interrupt release [from rebirth in cyclic existence] (kleśamāra, nyon mongs pa’i bdud). These are designated as having been subdued [by the Transcendent Lord] because he does not possess them from the beginning.

The two obscurations include the obscuration of afflictive mental states (kleśāvaraṇa, nyon mong gi sgrib pa) and the obscuration of knowledge (jñeyāvaraṇa, shes bya’i sgrib pa). As such these respectively comprise thoughts arising from the particular characteristics of the five poisons and the mind that clings to purificatory antidotes. It says in the Supreme Continuum of the Great Vehicle:

Concepts that concern miserliness and so forth

Signify the obscuration of afflictive mental states;

Concepts that concern the three aspects

Signify the obscuration of knowledge.

By contrast, the excellence of realization that is possessed (ldan) [by the Transcendent Lord] comprises the [various modalities of] buddha body and pristine cognition, which are present without conjunction or disjunction. Accordingly, the Tantra of Embrace says:

The excellence of lordship, noble form,

Glory, fame, pristine cognition, and perseverance:

These six are said to be “possessed” [by the Transcendent Lord].

“Lordship” (dbang phyug) refers to the purity of the essential buddha body of actual reality and its [[[pristine cognition]]] of reality’s expanse. “Noble form” (gzugs bzang) refers to the buddha body of perfect resource and its mirrorlike [[[pristine cognition]]]. “Glory” (dpal) refers to the buddha body of awakening and its [[[pristine cognition]]] of sameness. “Fame” and “pristine cognition” (grags dang ye shes) refer to the buddha body of emanation, which performs acts of benefit through its definitive and quantitative understanding, and so to its [[[pristine cognition]]] of discernment. “Perseverance” (brtson ’grus) refers to the unchanging buddha body of indestructible reality itself, which manifests limitless enlightened activities without moving from the expanse [of reality], and so to [the pristine cognition] of accomplishment.169

The term “excellence” (phun sum tshogs pa), which is appended to these five [qualities] beginning with lordship, indicates that they surpass the pristine cognition of even sublime trainees.

There are also some who interpret the Tibetan term bcom ldan to indicate only that the [aforementioned negative] objects have been subdued (bcom pa).

The term transcendent (’das) indicates that [the buddhas] have transcended all symbols of elaborate conception—cyclic existence and nirvāṇa, acceptance and rejection, or being and nonbeing. It says in the Sūtra of the Great Bounteousness of the Buddhas:

Liberated from existence and quiescence,

Indivisible from the ocean of enlightened attributes,

Transcending all elaborate conceptions,

The Transcendent Lord is spacious quiescence.

The term glorious refers to the extraneous glory (gzhan gyi dpal), associated with the buddha body of form, which, without straying from the expanse of the buddha body of actual reality, spontaneously arises from its disposition.

As to the term Samantabhadra (Kun tu bzang po; the “all-positive” one), the natural inexhaustible wheels of adornment, the buddha body, speech, and mind, are present at all (kun tu) times because they are unchanging in the field of the spontaneous Bounteous Array; and their great resources, which manifest in and of themselves, are positive (bzang po) because they are endowed with perfection. As is said in the Tantra of the Secret of Pristine Cognition:

This nature is unmoving, spontaneously perfect,

And all-positive in its perceptual range.

The term homage means that those translators who resort to this very object [of refuge, i.e., Samantabhadra] sincerely commit their body, speech, and mind. It is not the case, as some opine, that homage is made to the compiler [of the tantra text], because no such custom is observed in Sanskrit sources. The Short Commentary does include an invocation of offering (mchod brjod) to its [compiler] but not as a commentary on this specific verse of homage.174

THE MEANING OF THE MAIN TEXT

The third part [of the interlinear commentary that constitutes the fourth main topic of Book 15, see above, p. 38] concerns the meaning of the main text (gzhung don). [It commences with ch. 1 of the Tantra of the Secret Nucleus.]

Source

@@ Line 1: / Line 1: @@
+[[File:Vajrabhairava (Yamantaka) Yab-Yum.jpg|thumb]]
@@ Line 7: / Line 7: @@
 BOOK 15
-[[Secret Nucleus: The Inception of the Peaceful Deities]]
+===[[Secret Nucleus: The Inception of the Peaceful Deities]]===
+Herein is contained [[Book]] 15 (NYI) from The [[Extensive Commentary of the Precious Treasury of Sūtra and Tantra]], concerning the Title of the [[Secret Nucleus, Its Analysis, and Its Inception]].
-Herein is contained [[Book]] 15 (NYI) from The [[Extensive Commentary of the Precious Treasury of Sūtra and Tantra]], concerning the Title of the [[Secret Nucleus]], Its Analysis, and Its Inception.
+===THE GOLDEN KEY===
-THE GOLDEN KEY
 In order that the meaning of the [[Root Tantra]] of the [[Secret Nucleus]] may be understood,
@@ Line 26: / Line 28: @@
-THE FRAMING NARRATIVE [15.1]
+===THE FRAMING NARRATIVE===
 The first main topic concerns the framing {{Wiki|narrative}}. [It comments on the following verses from The Treasury of [[Sūtra]] and [[Tantra]]:]
@@ Line 58: / Line 61: @@
 Their [[lineage]] descends in succession from [[King Ja]].
-[[Samantabhadra]], the glorious, supreme, and completely {{Wiki|perfect}} [[buddha]], [[manifested]] in and of himself, through the [[blessings]] of his natural expression and [[compassionate]] [[spirituality]], without moving from the great palace of reality’s expanse.43 As an ornament of the Dense Array of [[buddha body]], {{Wiki|speech}}, and [[mind]], he assumed the [[forms]] of the [[buddhas]] of the five [[enlightened families]] and was [[empowered]] through his mighty dominion, which is none other than the natural [[maṇḍala]], where the [[indestructible]] [[reality]] of the [[mind]] of all the [[buddhas of the ten directions]] and four times is indivisible.44
+[[Samantabhadra]], the glorious, supreme, and completely {{Wiki|perfect}} [[buddha]], [[manifested]] in and of himself, through the [[blessings]] of his natural expression and [[compassionate]] [[spirituality]], without moving from the great palace of reality’s expanse.43 As an ornament of the Dense Array of [[buddha body]], {{Wiki|speech}}, and [[mind]], he assumed the [[forms]] of the [[buddhas]] of the five [[enlightened families]] and was [[empowered]] through his mighty dominion, which is none other than the natural [[maṇḍala]], where the [[indestructible]] [[reality]] of the [[mind]] of all the [[buddhas of the ten directions]] and four times is indivisible.
 To [[bodhisattvas]] of the fruitional [levels], such as Vajrapāṇi,45 he then [[taught]] the Net of [[Magical]] [[Emanation]] of [[Vajrasattva]], [[including]] the [[[Tantra]] of the] [[Secret Nucleus]], which is excellently endowed with profound and extensive [[doctrines]].
-THE CYCLE OF THE NET OF MAGICAL EMANATION [15.1.1]
-In general, the cycle of the Net of [[Magical]] [[Emanation]] includes four primary texts ([[rtsa ba]] sgyu [[sprul]] sde bzhi):46
+===THE [[CYCLE OF THE NET OF MAGICAL EMANATION]]===
-.  The Glorious [[Tantra of the Secret Nucleus]] in twenty-two chapters, [an extract from] the Net of [[Magical]] [[Emanation]] of [[Vajrasattva]], which is the fundamental [[tantra]] text of [the entire cycle of] the Net of [[Magical]] [[Emanation]] in one hundred thousand [verses], reveals all things of [[cyclic existence]] and [[nirvāṇa]] to be indivisible in their [[appearances]]. Its earliest translation [from [[Sanskrit]] into [[Tibetan]]] is attributed to [[Buddhaguhya]] and [[Vairocana]], the [[intermediate]] translation to the [[master]] [[Padmasambhava]] and [[Nyak]] [[Jñānakumāra]], and the later translation to [[Vimalamitra]] and [[Ma Rinchen Chok]], working alongside [[Nyak]] [[Jñānakumāra]]. These three translations were prepared on the basis of collaboration between [[[Tibetan]]] [[translators]] and [[[Indian]]] scholars.47
+In general, the cycle of the [[Net of Magical Emanation]] includes four primary texts ([[rtsa ba]] sgyu [[sprul]] sde bzhi):46
+.  The [[Glorious Tantra of the Secret Nucleus]] in twenty-two chapters, [an extract from] the Net of [[Magical]] [[Emanation]] of [[Vajrasattva]], which is the fundamental [[tantra]] text of [the entire cycle of] the Net of [[Magical]] [[Emanation]] in one hundred thousand [verses], reveals all things of [[cyclic existence]] and [[nirvāṇa]] to be indivisible in their [[appearances]]. Its earliest translation [from [[Sanskrit]] into [[Tibetan]]] is attributed to [[Buddhaguhya]] and [[Vairocana]], the [[intermediate]] translation to the [[master]] [[Padmasambhava]] and [[Nyak]] [[Jñānakumāra]], and the later translation to [[Vimalamitra]] and [[Ma Rinchen Chok]], working alongside [[Nyak]] [[Jñānakumāra]]. These three translations were prepared on the basis of collaboration between [[[Tibetan]]] [[translators]] and [[[Indian]]] scholars.47
 .  The [[Tantra]] of [[Vairocana]] from the Net of [[Magical]] [[Emanation]] extensively reveals [[ritual]] [[activities]] and communion {{Wiki|ceremonies}}.
@@ Line 108: / Line 113: @@
 [In terms of the [[Derge]] [[xylographic]] edition of the Collected [[Tantras]] of the [[Nyingmapa]]:]52
-Volume 9 (TA) contains the [[Root Tantra]] of the [[Secret Nucleus]] in twenty-two chapters (ff. 1–31b), along with [[[Lochen]] Dharmaśrī’s] Ornament of the [[Enlightened]] [[Intention]] of the [[Lord of Secrets]] (ff. 31b–174b) and the first part of his [[Oral Transmission]] of the [[Lord of Secrets]] (ff. 175a–355).53
+Volume 9 (TA) contains the [[Root Tantra of the Secret Nucleus]] in twenty-two chapters (ff. 1–31b), along with [[Lochen]] [[Dharmaśrī’s]] Ornament of the [[Enlightened]] [[Intention]] of the [[Lord of Secrets]] (ff. 31b–174b) and the first part of his [[Oral Transmission]] of the [[Lord of Secrets]] (ff. 175a–355).53
-Volume 10 (THA) contains [the second part of the [[Oral Transmission]] of the [[Lord of Secrets]], ff. 1–113b], the [[Tantra]] of the Net of [[Magical]] [[Emanation]] in Eight Chapters (ff. 114a–123a), the [[[Tantra]] of the] Litany of the Names [of [[Mañjuśrī]]] (ff. 123a–135a), the [[Tantra]] of the Net of [[Magical]] [[Emanation]] in Forty-Six Chapters (ff. 135a–182b), the [[Tantra]] of Supplementary Points from the Net of [[Magical]] [[Emanation]] (ff. 182b–238b), the [[Tantra]] of Supreme Emanational Display (ff. 239a–279b), and the [[Tantra]] of the Ocean from the Net of [[Magical]] [[Emanation]] (ff. 279b–313).54
+Volume 10 (THA) contains [the second part of the [[Oral Transmission]] of the [[Lord of Secrets]], ff. 1–113b], the [[Tantra of the Net of Magical] Emanation]] in Eight Chapters (ff. 114a–123a), the [[[Tantra]] of the] Litany of the Names of [[Mañjuśrī]] (ff. 123a–135a), the [[Tantra of the Net of Magical Emanation]] in Forty-Six Chapters (ff. 135a–182b), the [[Tantra of Supplementary Points from the Net of Magical Emanation]] (ff. 182b–238b), the [[Tantra of Supreme Emanational Display]] (ff. 239a–279b), and the [[Tantra of the Ocean from the Net of Magical Emanation]] (ff. 279b–313).54
 Volume 11 (DA) contains the [[Tantra]] of the [[Goddess]] from the Net of [[Magical]] [[Emanation]] (ff. 1–34b), the [[Tantra]] of the Supreme [[Spiritual Teacher]] (ff. 34b–60a), the [[[Root Tantra]] of the] [[Secret Nucleus]] (ff. 60a–82a), the [[[Tantra]] of the] [[Mirror]] of [[Vajrasattva]] (ff. 82b–148a), the [[Tantra]] of the Net of [[Magical]] [[Emanation]] in Eighty-Two Chapters (ff. 148b–248b), the [[Tantra]] of [[Penetration]] from the Net of [[Magical]] [[Emanation]] (ff. 249a–294a), the [[Attainment]] of the Mighty [[Lords]] of [[Yoga]] (ff. 294a–296a), and the Kingly [[Tantra]] concerning the Power of the [[Wrathful Deities]] (ff. 296a–297b).
-COMPILATION AND PROPHETIC DECLARATION [15.1.2]
-Those [[tantras]] that were [initially] revealed in the [[Akaniṣṭha]] [[realm]] were compiled by [[Vajrapāṇi]], who transmitted them to a retinue of ten million in Alakāvatī and then conferred them on five [[noble beings]] at Mount Malaya.55 Consequently, the texts were inscribed by the {{Wiki|ogre}} [[Matyaupāyika]] and invisibly sealed in [[space]] through the expressive [[powers]] of his [[enlightened]] intention.56 Then, when [[Buddha Śākyamuni]] was about to pass into [[nirvāṇa]], he intentionally exhorted his followers to cut off their [[doubts]], whereupon the [[king]] of [[awareness]] holders Kujara asked five questions, the first of which concerned the time when the [[secret mantras]] would appear. In reply, [the [[Buddha]]] prophetically declared that, in general, [[doubt]] could arise concerning the twelve {{Wiki|future}} circumstances (byung tshul bcu [[gnyis]]) [surrounding the [[appearance]] of the [[secret mantras]]], one of which in particular would [[concern]] [their [[appearance]]] in association with great and definitive predictions (lung che nges par bstan pa).57 This {{Wiki|prophecy}} contained the following words:
+===COMPILATION AND PROPHETIC DECLARATION===
+Those [[tantras]] that were [initially] revealed in the [[Akaniṣṭha]] [[realm]] were compiled by [[Vajrapāṇi]], who transmitted them to a retinue of ten million in Alakāvatī and then conferred them on five [[noble beings]] at Mount Malaya.55 Consequently, the texts were inscribed by the {{Wiki|ogre}} [[Matyaupāyika]] and invisibly sealed in [[space]] through the expressive [[powers]] of his [[enlightened]] intention.56 Then, when [[Buddha Śākyamuni]] was about to pass into [[nirvāṇa]], he intentionally exhorted his followers to cut off their [[doubts]], whereupon the [[king]] of [[awareness]] holders Kujara asked five questions, the first of which concerned the time when the [[secret mantras]] would appear. In reply, [the [[Buddha]]] prophetically declared that, in general, [[doubt]] could arise concerning the twelve {{Wiki|future}} circumstances (byung tshul bcu [[gnyis]]) [surrounding the [[appearance]] of the [[secret mantras]]], one of which in particular would [[concern]] [their [[appearance]]] in association with [[great and definitive predictions]] ([[lung che nges par bstan pa]]).57 This {{Wiki|prophecy}} contained the following words:
 One hundred twelve years from now,
@@ Line 136: / Line 143: @@
 Accordingly, when the one known as [[King]] Ja59—the son of [[Indrabhūti]] the Great, the [[king]] who had been {{Wiki|liberated}} along with a {{Wiki|mass}} of [[beings]], one hundred thousand in number, through the [[Buddha’s teachings]] of the way of secret mantra—was residing at the place called [[Mount Malaya]] in the land of [[Sahor]], adorned with many wondrous [[attributes]], he had seven [[extraordinary]] dreams.60
-THE SEVEN DREAMS OF KING JA AND THE CONSEQUENT REVELATIONS [15.1.3]
+===THE SEVEN DREAMS OF KING JA AND THE CONSEQUENT REVELATIONS===
 Among them, he first dreamed that glorious [[Vajrapāṇi]] arrived at the summit of that mountain, [[emanating]] blue {{Wiki|light}} from his entire [[body]], whereupon the whole [[world]] was incinerated and disappeared. The [[sound]] of his {{Wiki|speech}} resounded like a thousand peals of [[thunder]], and a fiery [[vajra]] arose from his [[mind]], dissolving into the king’s [[heart]]. He then dreamed that burning sunlight dissolved into the {{Wiki|crown}} of his head, and a dazzling moonbeam shone, dissolving into the soles of his feet, whereupon the whole of [[phenomenal existence]] surged up from within his {{Wiki|abdomen}}.
@@ Line 202: / Line 211: @@
 To one or two [[awareness]] holders among the [[gods]] and humans!61
-When [that casket] actually fell upon the roof of the {{Wiki|royal}} palace, the [[king]] found a cubit-high image of [[Vajrapāṇi]], fashioned of purple [[jewels]], along with the self-arisen volumes containing the eighteen [[tantra]] [[sections]] [of [[Mahāyoga]]]. After performing extensive communion {{Wiki|ceremonies}}, he practiced for seven months, in consequence of which he [[perceived]] the [[symbolic]] meanings contained in the [[chapter]] entitled “The [[Vision]] of the Face of [[Vajrasattva]], from the Net of [[Magical]] [[Emanation]]” (sGyu ’[[phrul]] drva ba [[rdo rje sems dpa]]’ zhal [[mthong]] gi [[le’u]]). By practicing again in the same manner, he had a [[vision]] of [[Vajrasattva]], and he [[offered]] supplication that he might understand the volumes in their entirety. Thereupon, [[Vajrasattva]] said:
+When [that casket] actually fell upon the roof of the {{Wiki|royal}} palace, the [[king]] found a cubit-high image of [[Vajrapāṇi]], fashioned of purple [[jewels]], along with the self-arisen volumes containing the eighteen [[tantra]] [[sections]] [of [[Mahāyoga]]]. After performing extensive communion {{Wiki|ceremonies}}, he practiced for seven months, in consequence of which he [[perceived]] the [[symbolic]] meanings contained in the [[chapter]] entitled “The [[Vision of the Face of Vajrasattva, from the Net of Magical Emanation]]” ([[sGyu ’phrul drva ba rdo rje sems dpa’ zhal mthong gi le’u]]). By practicing again in the same manner, he had a [[vision]] of [[Vajrasattva]], and he [[offered]] supplication that he might understand the volumes in their entirety. Thereupon, [[Vajrasattva]] said:
 Child of [[enlightened]] heritage,
@@ Line 210: / Line 219: @@
 Your [[teacher]] is the [[Lord of Secrets]]—
-He will reveal all points without exception!62
+He will reveal all points without exception!
 So it was that, when he had refined his {{Wiki|psychophysical}} [[aggregates]] through the [[generation stage]] [of [[meditation]]]63 in the same manner, a mighty {{Wiki|earthquake}} resounded and he actually beheld the visage of [[Vajrapāṇi]], whereupon he undertook the conduct of [[ascetic]] [[discipline]] pertaining to Vajrapāṇi.64 Brandishing his [[vajra]] toward the [[heavens]] and reciting [[mantras]] and paeans that commenced with the words “[[HŪṂ]] [[HŪṂ]] Subduer of [[Indestructible]] [[Reality]]!” [[Vajrapāṇi]] [[gathered]] all the [[arrogant]] [[mundane spirits]] within his retinue, just as a magnet attracts {{Wiki|iron}}. He designated the [[indestructible]] {{Wiki|mysteries}} individually and opened the portal of their secret [[transmission]]. Extensively explaining three hundred repositories of [[sacred]] teachings, he [[taught]] the eighteen [[tantra]] [[sections]] [of [[Mahāyoga]]] and so forth. So it was that [[Vajrapāṇi]] conferred these teachings on [[King Ja]].
-THE INDIAN TRANSMISSION [15.1.4]
-[[King Ja]] conferred the teachings on [[Kukkurāja]] and a {{Wiki|mass}} of one hundred thousand followers, and then [[attained]] liberation.65 [[Kukkurāja]] conferred the teachings on [[Indrabhūti]] the Younger66 and his retinue of ten thousand, and then [[attained liberation]]. The [[latter]] in turn conferred the teachings on Siṃharāja and his retinue of one thousand, and then [[attained liberation]]. He conferred the teachings on [[Uparāja]] and his retinue of five hundred, and then [[attained liberation]]. He in turn conferred the teachings on Gomadevī, daughter of [[King]] [[Indrabhūti]] [the Younger], and her retinue of one hundred, and then [[attained]] liberation.67 All of these [[[lineage holders]]] practiced the teachings along with their specific {{Wiki|retinues}}, and they [[attained]] the level of the [[awareness]] holders. The last mentioned conferred the teachings on [[master]] Buddhaguhya,68 and from then on the [[lineage]] has continued in succession.
-AN EXEGESIS BASED ON THE TITLE [15.2]
+===THE INDIAN TRANSMISSION===
+[[King Ja]] conferred the teachings on [[Kukkurāja]] and a {{Wiki|mass}} of one hundred thousand followers, and then [[attained]] liberation.65 [[Kukkurāja]] conferred the teachings on [[Indrabhūti]] the Younger and his retinue of ten thousand, and then [[attained liberation]]. The [[latter]] in turn conferred the teachings on [[Siṃharāja]] and his retinue of one thousand, and then [[attained liberation]]. He conferred the teachings on [[Uparāja]] and his retinue of five hundred, and then [[attained liberation]]. He in turn conferred the teachings on Gomadevī, daughter of [[King]] [[Indrabhūti]] [the Younger], and her retinue of one hundred, and then [[attained]] liberation.  All of these [[[lineage holders]]] practiced the teachings along with their specific {{Wiki|retinues}}, and they [[attained]] the level of the [[awareness]] holders. The last mentioned conferred the teachings on [[master]] [[Buddhaguhya]],68 and from then on the [[lineage]] has continued in succession.
+===AN EXEGESIS BASED ON THE TITLE===
 The second main topic [of [[Book]] 15] comprises an {{Wiki|exegesis}} of the title [of the [[Tantra of the Secret Nucleus]]], which is [[offered]] in order that those of [[highest]] acumen might understand [the content of the [[tantra]]] merely through the [[exposition]] of its title. [It comments on the verses:]
@@ Line 250: / Line 265: @@
 Just as [{{Wiki|ailments}} may be diagnosed] by the pulse palpation of the arm.
-It is intended for those of good fortune.69
+It is intended for those of good fortune.
 Accordingly, the [[exposition]] of the title [of this text] is [[offered]] on the basis of the following three points:70
-THE MEANING OF “NET OF MAGICAL EMANATION OF [[VAJRASATTVA]]” [15.2.1]
-[The first point concerns the meaning of the expression “Net of [[Magical]] [[Emanation]] of [[Vajrasattva]].”] In terms of the ground, [[vajra]] ([[rdo rje]]) denotes the {{Wiki|continuum}} of the ground ([[gzhi]] rgyud)—the [[primordially]] [[unconditioned]] and spontaneously {{Wiki|present}} seed of [[buddha nature]] (sugatagarbha)—which is [[indestructible]] and imperishable like a [[vajra]]. [[Sattva]] ([[sems dpa]]’) has three connotations, in that its functions are to demonstrate, to subsume, and to realize. Among these, with regard to the ground, it demonstrates that all the [[enlightened]] [[attributes]] of [[buddha body]] and [[pristine cognition]] are naturally {{Wiki|perfect}} and [[unchanging]] at all times.
+===THE MEANING OF “[[NET OF MAGICAL EMANATION OF VAJRASATTVA]]”===
-In terms of the [[path]], [[[vajra]]] denotes the {{Wiki|continuum}} of the [[path]] (lam rgyud), the [[realization]] of the marvelous modality of the [[vehicle]] of [[indestructible]] [[reality]] (rdo rje)—the [[fruitional vehicle]] resembling the conclusive result that is the [[enlightened]] [[intention]] of the Conqueror, whereby all things of [[cyclic existence]] and [[nirvāṇa]] attain [[primordial]] [[buddhahood]]. [[[Sattva]]] denotes the [[Wikipedia:Volition (psychology)|volition]] ([[sems pa]]) through which one qualitatively [[meditates]] on [[the nature of reality]], and the heroic steadfastness (dpa’ ba) that is maintained in conduct.
+[The first point concerns the meaning of the expression “[[Net of Magical Emanation of Vajrasattva]].”] In terms of the ground, [[vajra]] ([[rdo rje]]) denotes the {{Wiki|continuum}} of the ground ([[gzhi rgyud]])—the [[primordially]] [[unconditioned]] and spontaneously {{Wiki|present}} seed of [[buddha nature]] ([[sugatagarbha]])—which is [[indestructible]] and imperishable like a [[vajra]]. [[Sattva]] ([[sems dpa]]’) has three connotations, in that its functions are to demonstrate, to subsume, and to realize. Among these, with regard to the ground, it demonstrates that all the [[enlightened]] [[attributes]] of [[buddha body]] and [[pristine cognition]] are naturally {{Wiki|perfect}} and [[unchanging]] at all times.
+In terms of the [[path]], [[[vajra]]] denotes the {{Wiki|continuum}} of the [[path]] ([[lam rgyud]]), the [[realization]] of the marvelous modality of the [[vehicle]] of [[indestructible]] [[reality]] ([[rdo rje]])—the [[fruitional vehicle]] resembling the conclusive result that is the [[enlightened]] [[intention]] of the Conqueror, whereby all things of [[cyclic existence]] and [[nirvāṇa]] attain [[primordial]] [[buddhahood]]. [[[Sattva]]] denotes the [[Wikipedia:Volition (psychology)|volition]] ([[sems pa]]) through which one qualitatively [[meditates]] on [[the nature of reality]], and the heroic steadfastness (dpa’ ba) that is maintained in conduct.
 In terms of the result, [[[Vajrasattva]]] denotes the {{Wiki|continuum}} of the result (’[[bras bu]] rgyud), implying that all adventitious [[obscurations]] have been [[purified]] through the profound generation and [[perfection]] stages [of [[meditation]]]71 and that the seed of [[awareness]] (rig [[khams]]) has actualized the conclusive, natural, and fruitional [[buddha bodies]], [[buddha fields]], pristine [[cognitions]], [[buddha]] [[attributes]], and [[buddha]] [[activities]], without fluctuating. Thus the genuine being of [[indestructible]] [[reality]] [[[Vajrasattva]]] refers to this [[state]] in which there is actually no difference between the [[teacher]] and the oceanic retinue.
@@ Line 272: / Line 289: @@
 Indicates the natural [[state]] in which these are not differentiated.72
-As for [the other part of] this expression “Net of [[Magical]] [[Emanation]]” (sgyu ’[[phrul]] drva ba), it denotes both the Net of [[Magical]] [[Emanation]] of [[definitive meaning]] ([[nges don]] gyi sgyu ’[[phrul]] drva ba)—in which the [[emptiness]] that is the expanse of [[discriminative awareness]] and the naturally {{Wiki|present}} [[pristine cognition]] that is the [[awareness]] of [[skillful means]] are coalesced—and the Net of [[Magical]] [[Emanation]] of [[symbolic]] [[provisional meaning]] ([[drang don]] brda’i sgyu ’[[phrul]] drva ba), in which the {{Wiki|male}} and [[female deities]] indicative of that [coalescence] are themselves coalesced in union. Through the impartial causal basis of the [[five elements]] which [[manifest]] like a [[magical]] display ([[sgyu ma]]), the five {{Wiki|psychophysical}} [[aggregates]] [[emanate]] (’[[phrul]] pa) in all ways. These [[form]] a net (drva ba) because they combine both causal and fruitional aspects.73
+As for [the other part of] this expression “[[Net of Magical Emanation]]” ([[sgyu ’phrul drva ba]]), it denotes both the [[Net of Magical Emanation]] of [[definitive meaning]] ([[nges don gyi sgyu ’phrul drva ba]])—in which the [[emptiness]] that is the expanse of [[discriminative awareness]] and the naturally {{Wiki|present}} [[pristine cognition]] that is the [[awareness]] of [[skillful means]] are coalesced—and the [[Net of Magical [Emanation]] of [[symbolic]] [[provisional meaning]] ([[drang don brda’i sgyu ’phrul drva ba]]), in which the {{Wiki|male}} and [[female deities]] indicative of that [coalescence] are themselves coalesced in union. Through the impartial causal basis of the [[five elements]] which [[manifest]] like a [[magical]] display ([[sgyu ma]]), the five {{Wiki|psychophysical}} [[aggregates]] [[emanate]] (’[[phrul pa]]) in all ways. These [[form]] a net ([[drva ba]]) because they combine both causal and fruitional aspects.
-Alternatively, “[[magical]] display” ([[sgyu ma]]) denotes the [{{Wiki|excellent}}] provisions of [[realization]] (rtogs [[tshogs]]), while “[[emanation]]” (’[[phrul]] pa) denotes the [[deities]], and “net” (drva ba) denotes the [[nature]] in which these are integrated without [[duality]]. As is said in the [[Tantra]] of Supplementary Points [from the Net of [[Magical]] [[Emanation]]]:
+Alternatively, “[[magical]] display” ([[sgyu ma]]) denotes the [{{Wiki|excellent}}] provisions of [[realization]] ([[rtogs tshogs]]), while “[[emanation]]” (’[[phrul pa]]) denotes the [[deities]], and “net” ([[drva ba]]) denotes the [[nature]] in which these are integrated without [[duality]]. As is said in the [[Tantra]] of Supplementary Points [from the [[Net of Magical Emanation]]]:
 With regard to the pristine [[cognitions]]
@@ Line 280: / Line 297: @@
 Associated with the fivefold [[illusory]] [[aggregates]],
-[[Intrinsic awareness]] skillfully [[emanates]] as the five [[enlightened]] families.74
+[[Intrinsic awareness]] skillfully [[emanates]] as the five [[enlightened]] families.
-In [[chapter]] 4 [of the [[Tantra of the Secret Nucleus]]], it is explained that “[[magical emanation]]” (sgyu ’[[phrul]]) denotes the {{Wiki|male}} [[buddhas]] and “net” (drva ba) denotes the {{Wiki|female}} buddhas.75
+In [[chapter]] 4 [of the [[Tantra of the Secret Nucleus]], it is explained that “[[magical emanation]]” ([[sgyu ’phrul]]) denotes the {{Wiki|male}} [[buddhas]] and “net” ([[drva ba]]) denotes the {{Wiki|female}} buddhas.
-Briefly stated, the point is that although all things of [[phenomenal]] [[appearance]], [[cyclic existence]] and [[nirvāṇa]], appear as a mere [[magical emanation]] (sgyu ma’i ’[[phrul]] pa), in which the [[relative]] and [[ultimate truths]] are indivisible and [[inseparable]], without having to adopt positive [[[actions]]] and reject negative [[[actions]]], they always remain coalesced in the net (drva ba) of supreme [[purity]] and [[sameness]], which is [[pristine cognition]] (dag [[mnyam]] [[ye shes chen po]]). The title is designated in accordance with this [[definition]] because all the words and meanings expressed in the entire content of this [[tantra]] text entail the [[realization]] that all [[magical]] [[emanations]], which are expressive [[appearances]] of [[Vajrasattva]], in whom all things are [[primordial]] [[buddhahood]], are inseparably coalesced in a net of common savor.
+Briefly stated, the point is that although all things of [[phenomenal]] [[appearance]], [[cyclic existence]] and [[nirvāṇa]], appear as a mere [[magical emanation]] ([[sgyu ma’i ’phrul pa]]), in which the [[relative]] and [[ultimate truths]] are indivisible and [[inseparable]], without having to adopt positive [[[actions]]] and reject negative [[[actions]]], they always remain coalesced in the net ([[drva ba]]) of supreme [[purity]] and [[sameness]], which is [[pristine cognition]] ([[dag mnyam ye shes chen po]]). The title is designated in accordance with this [[definition]] because all the words and meanings expressed in the entire content of this [[tantra]] text entail the [[realization]] that all [[magical]] [[emanations]], which are expressive [[appearances]] of [[Vajrasattva]], in whom all things are [[primordial]] [[buddhahood]], are inseparably coalesced in a net of common savor.
+===THE GREATNESS DENOTED BY THE TITLE===
-THE GREATNESS DENOTED BY THE TITLE [15.2.2]
 The second point concerns the greatness that is denoted by the title. In this regard, [the [[Tantra of the Secret Nucleus]] is designated as] the [[universal]] [[[tantra]]] among all the [[scriptures]]. As is said in the [[[Tantra]] of the [[Mirror]] of] [[Vajra]][[[sattva]]]:
@@ Line 300: / Line 319: @@
 This is explained to be the [[universal]] [[[tantra]]]
-Among all the scriptures.76
+Among all the scriptures.
 And in the Extensive {{Wiki|Exegetical}} [[Tantra]] [of the Net of [[Magical]] [[Emanation]] in Eighty-Two Chapters]:
@@ Line 314: / Line 333: @@
 This passage implies that [the [[Tantra of the Secret Nucleus]]] is the [[universal]] text among all the [[scriptures]] of the [[vehicle]] of causal [[characteristics]] and the [fruitional] [[tantras]]. Since it is endowed with such [[extraordinary]] [[attributes]] of greatness, the title of the text is designated accordingly.
-THE ENCAPSULATION OF MEANING DENOTED BY THE TITLE [15.2.3]
+===THE ENCAPSULATION OF MEANING DENOTED BY THE TITLE===
 The third point concerns the encapsulation of the actual meaning of the text that is denoted by the title. As is said in the Short Commentary:
@@ Line 320: / Line 341: @@
 Because it has precedence,
-It is important that the title is expressed at the beginning.78
+It is important that the title is expressed at the beginning.
 The title that is displayed at the head of a volume should be designated as such because it is important that the [[name]] appears at the beginning, insofar as one who [[knows]] the title of any [[person]] or thing will gradually come to understand the [[corresponding]] meaning, and one who does not know the title cannot {{Wiki|communicate}} it to another.
-AN ANALYSIS OF THE TANTRA’S CONTENT AND WORDS [15.3]
+===[[AN ANALYSIS OF THE TANTRA’S CONTENT AND WORDS]]===
 The third main topic, which is intended for those of moderate acumen because it merely analyzes [the content and words of the text], comprises (i) an analysis of its content (15.3.1) and (ii) an analysis of the words (15.3.2).
-AN ANALYSIS OF THE CONTENT OF THE GUHYAGARBHA TANTRA [15.3.1]
+===AN ANALYSIS OF THE CONTENT OF THE [[GUHYAGARBHA TANTRA]]===
 Among them, the former comprises (i) the introductory {{Wiki|narrative}}, which is the causal basis for the [[emergence]] of the [[tantra]] (15.3.1.1); (ii) the [[initiation]] of the [[discourse]], which is the [[condition]] [for the [[emergence]] of the [[tantra]]] (15.3.1.2); (iii) the comprehensible meanings of the term [[tantra]], which denotes the result (15.3.1.3); (iv) the {{Wiki|interrelated}} purposes of the [[tantra]] (15.3.1.4); and (v) the instruction of the retinue and the entrustment of the teachings (15.3.1.5).
-CONCERNING THE INTRODUCTORY NARRATIVE [15.3.1.1]
-The first of these aspects [comments on the verse]:
+===CONCERNING THE INTRODUCTORY NARRATIVE===
+The first of these aspects comments on the verse:
 The introductory {{Wiki|narrative}} is the uncommon and common causal basis
@@ Line 344: / Line 371: @@
 When [the introductory {{Wiki|narrative}} of this particular [[tantra]]] is analyzed, there are uncommon secretive interpretations, applied in the context of the [[path]] of [[skillful]] means;80 and there are also common [interpretations]. The [[latter]] comprise (i) the {{Wiki|narrative}} of the [[buddha body]] of {{Wiki|perfect}} resource, also known as the [[extraordinary]] introductory {{Wiki|narrative}} on the basis of which the [[tantra]] emerges; (ii) the supplementary or coincidental {{Wiki|narrative}} of the [[wrathful deities]] that is presented for the [[sake]] of those to be [[disciplined]]; and (iii) the {{Wiki|narrative}} of the [[buddha body]] of [[emanation]], which instructs living beings—the last of these is also well known in the introductory [[Wikipedia:narrative|narratives]] of all the teachings in general.81
-CONCERNING THE INITIATION OF THE DISCOURSE [15.3.1.2]
+===CONCERNING THE INITIATION OF THE DISCOURSE===
 The second aspect, the [[initiation]] of the [[discourse]] which is the [[condition]] [for the [[emergence]] of this [[tantra]], comments on the verse]:
@@ Line 354: / Line 383: @@
 Is both uncommon and common.
-Because it takes the [[form]] of an interlocution between the [[teachers]] [or [[buddhas]]] and their {{Wiki|retinues}}, [the [[initiation]] of the [[discourse]]] does not dependently emerge in accordance with the [[minds]] of trainees. What, you may ask, is the {{Wiki|purpose}} of this [[initiation]] of the [[discourse]] (gleng bslang)? It functions as the [[condition]] for the [[emergence]] of the teaching—the [[object]] of the [[discourse]] (gleng bar [[bya ba]]) being the content of [[tantra]], and its [[initiation]] (bslang ba) taking the [[form]] of an exhortation or incitement to engage in discourse.82
+Because it takes the [[form]] of an interlocution between the [[teachers]] [or [[buddhas]]] and their {{Wiki|retinues}}, [the [[initiation]] of the [[discourse]]] does not dependently emerge in accordance with the [[minds]] of trainees. What, you may ask, is the {{Wiki|purpose}} of this [[initiation]] of the [[discourse]] ([[gleng bslang]])? It functions as the [[condition]] for the [[emergence]] of the teaching—the [[object]] of the [[discourse]] ([[gleng bar bya ba]]) being the content of [[tantra]], and its [[initiation]] (bslang ba) taking the [[form]] of an exhortation or incitement to engage in discourse.
-When analyzed, the uncommon [[[initiation]] of the [[discourse]]] has three aspects: [two that occur] when the {{Wiki|male}} and {{Wiki|female}} [[teachers]] [or [[buddhas]]] are welcomed [separately] in front, conferring the profound [[empowerments]] on their coemergent retinue, and one that originates from the [[nonduality]] of their [[skillful means]] and discriminative awareness.83 The common [[[initiation]] of the [[discourse]]] refers to the [[arising]] of the [[teacher’s]] [[compassionate]] [[spirituality]] in consequence of the retinue’s request that he explain the [[tantra]] for the [[sake]] of others, at which point he proceeds to teach [the [[discourse]]] either directly or indirectly.84
+When analyzed, the uncommon [[[initiation]] of the [[discourse]]] has three aspects: [two that occur] when the {{Wiki|male}} and {{Wiki|female}} [[teachers]] [or [[buddhas]]] are welcomed [separately] in front, conferring the profound [[empowerments]] on their coemergent retinue, and one that originates from the [[nonduality]] of their [[skillful means]] and discriminative awareness.83 The common [[[initiation]] of the [[discourse]]] refers to the [[arising]] of the [[teacher’s]] [[compassionate]] [[spirituality]] in consequence of the retinue’s request that he explain the [[tantra]] for the [[sake]] of others, at which point he proceeds to teach [the [[discourse]]] either directly or indirectly.
-THE COMPREHENSIBLE MEANINGS OF THE TERM TANTRA [15.3.1.3]
-The third aspect, the {{Wiki|exegesis}} of the comprehensible meanings of the term [[tantra]], which results [from the foregoing [[initiation]] of the [[discourse]]], comprises (i) a general {{Wiki|exegesis}} of the framework of the three continua (15.3.1.3.1) and (ii) a detailed {{Wiki|exegesis}} of the ten aspects of [[tantra]], which facilitate the [[path]] (15.3.1.3.2).
+===THE [[COMPREHENSIBLE MEANINGS OF THE TERM TANTRA]]===
+The third aspect, the {{Wiki|exegesis}} of the comprehensible meanings of the term [[tantra]], which results [from the foregoing [[initiation]] of the [[discourse]]], comprises (i) a general {{Wiki|exegesis}} of the framework of the three continua   and (ii) a detailed {{Wiki|exegesis}} of the ten aspects of [[tantra]], which facilitate the [[path]]
+===THE FRAMEWORK OF THE THREE CONTINUA===
-THE FRAMEWORK OF THE THREE CONTINUA [15.3.1.3.1]
 The former [comments on the verse]:
@@ Line 384: / Line 417: @@
 [[Tantra]] is explained to mean “continuity”—
-Through [[skillful means]] and from the causal basis the result is obtained.85
+Through [[skillful means]] and from the causal basis the result is obtained.
 So, generally {{Wiki|speaking}}, the term [[tantra]] denotes continuity. When analyzed, it comprises (i) the {{Wiki|continuum}} of the ground or causal basis that is to be [[realized]]; (ii) the {{Wiki|continuum}} of the [[path]] or [[skillful means]] through which [the result] is [[realized]] and reached; and (iii) the {{Wiki|continuum}} of the result, wherein the goal is perfected.
-THE CONTINUUM OF THE GROUND [15.3.1.3.1.1]
-First, as for the {{Wiki|continuum}} of the ground, the ground is the abiding [[nature]] free from bondage and [[liberation]], the [[intrinsic awareness]], [[enlightened mind]] and [[inseparable]] [[truth]] which abides [[primordially]], beyond the {{Wiki|perceptual}} range of the [[senses]]. This is the very ground implied in the [{{Wiki|equivalent}}] terms “seed of [[buddha nature]]” ([[khams]] [[bde bar gshegs pa]]), “seed that naturally abides” ([[rang bzhin]] gyis [[gnas]] pa’i [[rigs]]), “[[pristine cognition]] of the sub-stratum” (kun gzhi’i [[ye shes]]), “actual [[truth]] shrouded in [[impurity]]” (dri bcas [[de bzhin nyid]]), and so forth. It is said to [[form]] a {{Wiki|continuum}} (rgyud) because its natural expression streams [[unchanging]], from the [unenlightened] [[state]] of [[sentient beings]] as far as the [[[enlightened]]] [[state]] of buddhahood.86
+===THE CONTINUUM OF THE GROUND===
+First, as for the {{Wiki|continuum}} of the ground, the ground is the abiding [[nature]] free from bondage and [[liberation]], the [[intrinsic awareness]], [[enlightened mind]] and [[inseparable]] [[truth]] which abides [[primordially]], beyond the {{Wiki|perceptual}} range of the [[senses]]. This is the very ground implied in the [{{Wiki|equivalent}}] terms “seed of [[buddha nature]]” ([[khams bde bar gshegs pa]]), “seed that naturally abides” ([[rang bzhin gyis gnas]] pa’i rigs]]), “[[pristine cognition]] of the sub-stratum” ([[kun gzhi’i ye shes]]), “actual [[truth]] shrouded in [[impurity]]” ([[dri bcas de bzhin nyid]]), and so forth. It is said to [[form]] a {{Wiki|continuum}} ([[rgyud]]) because its natural expression streams [[unchanging]], from the [unenlightened] [[state]] of [[sentient beings]] as far as the [[[enlightened]]] [[state]] of buddhahood.86
 When this is analyzed, as the [[master]] [[Vimalamitra]] states in his Three Sequences:
@@ Line 396: / Line 431: @@
 The first [{{Wiki|continuum}}] has two aspects:
-The [[essential]] ground and the [[imputed]] ground.87
+The [[essential]] ground and the [[imputed]] ground.
 It is said that the actual [[reality of mind]], the naturally [[pure]] seed of [[buddha nature]], refers to the ground of the [[essential]] abiding [[nature]] ([[gnas lugs]] ngo bo’i [[gzhi]]), which is likened to a [[precious]] gemstone, in that it is a base [[purified]] of stains. However, when shrouded in [[objects]] of erroneous [[attachment]], it denotes the [[imputed]] ground (btags pa’i [[gzhi]]) that is [[subject]] to [[bewilderment]], because, though [[Wikipedia:Nothing|nonexistent]], it adventitiously appears, just like the mire of impure stains [covering a gemstone] that are to be [[purified]].
@@ Line 402: / Line 437: @@
 Although [[attachment]] itself is a {{Wiki|continuum}} that facilitates the formation of [[cyclic existence]] and offers a measure of unbroken continuity to the sensory engagement of [[consciousness]], because it is an artificial and adventitious [[phenomenon]], it is not [identified with] the {{Wiki|continuum}} of the causal basis through which the result [of [[buddhahood]]] is acquired, nor even is its explicit {{Wiki|negation}} in [[logical analysis]] by means of genuine [[emptiness]] a defining [[characteristic]] of the {{Wiki|continuum}} of the causal basis.88 This is because [[attachment]] cannot sustain either the causal basis of [fruitional] acquisition or the meaning of continuity.
-THE CONTINUUM OF THE [[PATH]] [15.3.1.3.1.2]
-Second, the {{Wiki|continuum}} of the [[path]] implies [[skillful means]] because it is the coemergent [[condition]] that actualizes the very {{Wiki|continuum}} of the result that is the goal. It is [designated as a] [[path]] because it is the support on the basis of which the goal is to be reached.89
+===THE CONTINUUM OF THE [[PATH]]===
+Second, the {{Wiki|continuum}} of the [[path]] implies [[skillful means]] because it is the coemergent [[condition]] that actualizes the very {{Wiki|continuum}} of the result that is the goal. It is [designated as a] [[path]] because it is the support on the basis of which the goal is to be reached.
 When analyzed, it comprises both the definitive [[path of skillful means]] ([[thabs]] kyi nges pa’i lam) and the liberating [[path]] of [[discriminative awareness]] ([[shes rab]] [[rnam]] par grol ba’i lam).90 It says in the Three Sequences:
-The [[path of liberation]] is presented as [[skillful]] means.91
+The [[path of liberation]] is presented as [[skillful]] means.
-First, as for the [[path of skillful means]], the “wondrous [[skillful means]] that [[liberates]] [[beings]] of {{Wiki|inferior}} [[realms]]” facilitates the swift [[attainment]] of the result, principally by means of the marvelous [[ascetic]] [[discipline]] that employs special [[methods]], just as {{Wiki|iron}} can be momentarily [[transformed]] into {{Wiki|gold}} through the application of mākṣika (makṣika’i [[sbyor]] ba).92
+First, as for the [[path of skillful means]], the “wondrous [[skillful means]] that [[liberates]] [[beings]] of {{Wiki|inferior}} [[realms]]” facilitates the swift [[attainment]] of the result, principally by means of the marvelous [[ascetic]] [[discipline]] that employs special [[methods]], just as {{Wiki|iron}} can be momentarily [[transformed]] into {{Wiki|gold}} through the application of mākṣika ([[makṣika’i sbyor ba]]).
-When analyzed, this entails [[gradual training]] in the [[[yoga]] of] the upper gate ([[steng]] sgo), where [[blissful]] [[pristine cognition]] is generated in the four [[energy centers]] [of the [[subtle body]]] through practices that control the blazing and descending [of generative [[essences]]], based on all [[six energy centers]] [of the [[subtle body]]].93 It says in the [[Tantra]] of the Ocean [from the Net of [[Magical]] [[Emanation]]]:
+When analyzed, this entails [[gradual training]] in the [[[yoga]] of] the upper gate ([[steng]] sgo), where [[blissful]] [[pristine cognition]] is generated in the four [[energy centers]] [of the [[subtle body]]] through practices that control the blazing and descending [of generative [[essences]]], based on all [[six energy centers]] [of the [[subtle body]]].93 It says in the [[Tantra]] of the [[Ocean from the Net of Magical Emanation]]:
 The [[[yoga]] of] the upper gate is known as such
@@ Line 420: / Line 457: @@
 The [[six energy centers]]
-And three axial [[[channels]] of the [[subtle body]]]
+And three axial [[channels]] of the [[subtle body]]
-Milks the {{Wiki|cow}} of space.94
+Milks the {{Wiki|cow}} of space.
-Also included here is the immediate [[path of skillful means]] ([[thabs lam]] [[cig car ba]]) pertaining to the [[[yoga]] of the] lower gate (’og sgo): Through practices that control the descent, {{Wiki|retention}}, reversal, and pervasion [of the flow of generative fluids] based on [the union of] the {{Wiki|male}} and {{Wiki|female}} pudenda, the [[pristine cognition]] of [[nondual bliss]] and [[emptiness]] is generated in an immediate manner.95 As is said in the Extensive [[[Tantra]] of the Net of [[Magical]] [[Emanation]] in Forty-Six Chapters]:
+Also included here is the immediate [[path of skillful means]] ([[thabs lam]] [[cig car ba]]) pertaining to the [[[yoga]] of the] lower gate ([[’og sgo]]): Through practices that control the descent, {{Wiki|retention}}, reversal, and pervasion [of the flow of generative fluids] based on [the union of] the {{Wiki|male}} and {{Wiki|female}} pudenda, the [[pristine cognition]] of [[nondual bliss]] and [[emptiness]] is generated in an immediate manner.95 As is said in the Extensive [[[Tantra]] of the Net of [[Magical]] [[Emanation]] in Forty-Six Chapters]:
 These spontaneously {{Wiki|present}} excellences are conferred
-By means of the supreme secret empowerment.96
+By means of the supreme secret empowerment.
-Second, the [definitive] [[path of liberation]] facilitates the [[liberation]] of the [[fetters]] of one’s [[own mind]] into actual [[reality]] by means of the three modes of [[discriminative awareness]] ([[shes rab]] [[rnam pa gsum]]), just as stone may be gradually [[transformed]] into {{Wiki|gold}} when placed alongside a kaustubha catalyst.97
+Second, the [definitive] [[path of liberation]] facilitates the [[liberation]] of the [[fetters]] of one’s [[own mind]] into actual [[reality]] by means of the three modes of [[discriminative awareness]] ([[shes rab rnam pa gsum]]), just as stone may be gradually [[transformed]] into {{Wiki|gold}} when placed alongside a kaustubha catalyst.
-When analyzed [this [[path]] has three aspects]: (i) the causal basis characterized by [discriminative] [[awareness]] is the view; (ii) the [[condition]] characterized by actual entry [into the [[path]]] is [[meditative]] stability; and (iii) the result, brought about through the transformations of the [[path]], denotes the four kinds of [[awareness]] holders.98
+When analyzed [this [[path]] has three aspects]: (i) the causal basis characterized by [discriminative] [[awareness]] is the view; (ii) the [[condition]] characterized by actual entry [into the [[path]]] is [[meditative]] stability; and (iii) the result, brought about through the transformations of the [[path]], denotes the four kinds of [[awareness]] holders.
 First, concerning the view, the view to be [[realized]] by one who establishes through the axioms ([[gtan tshigs]]) of appraisal the [[nature]] of [[attachment]] (zhan [[snang]] [[nyid]]) which is to be appraised concerns the natural {{Wiki|continuum}} of the causal basis, the actual [[truth]] of the abiding [[nature of reality]]. The direct, naturally radiant, clear, and naked [[realization]] of this through [[intrinsic awareness]], without [[objective]] [[appearance]], is the [[philosophical]] [[principle]] [of this text]. Those who hold that the [[philosophical]] {{Wiki|perspective}} of the [[mantras]] has merely been differentiated on account of the {{Wiki|superiority}} of their [[skillful means]] over the [[Madhyamaka]] view stare blindly at the uncommon view of the [[mantras]], which establishes the indivisible [[truth]], the [[great purity]] and [[sameness]] of the [[inanimate world]] and its [[sentient]] contents.99
@@ Line 446: / Line 483: @@
 The natural expression of the nonabiding [[buddha body]] of actual [[reality]],
-All-pervasive as [[space]] itself.100
+All-pervasive as [[space]] itself.
-Second, [[meditative]] stability, the [[condition]] associated with actual entry [into the [[path]]], comprises both devotional [[meditation]] (mos bsgom), which entails [[meditation]] merely with [[respect]] to the general features [of the [[path]]], and the definitively {{Wiki|perfect}} {{Wiki|training}} (bslab pa nges [[rdzogs]]), which is designed to {{Wiki|perfect}} the [[meditative]] stability associated with each {{Wiki|distinctive}} path.101
+Second, [[meditative]] stability, the [[condition]] associated with actual entry [into the [[path]]], comprises both devotional [[meditation]] (mos bsgom), which entails [[meditation]] merely with [[respect]] to the general features [of the [[path]]], and the definitively {{Wiki|perfect}} {{Wiki|training}} (bslab pa nges [[rdzogs]]), which is designed to {{Wiki|perfect}} the [[meditative]] stability associated with each {{Wiki|distinctive}} path.
-Among them, definitive [[perfection]] in this context refers to the fivefold [[yoga]] of the [[path]] followed by those [[beings]] who are still contaminated [by [[cyclic existence]]] ([[zag]] pa dang bcas pa’i lam gyi [[rnal ’byor]] lnga). The fivefold [[yoga]] comprises (i) [[great emptiness]] ([[stong pa chen po]]), which is the [[path]] [[corresponding]] to the [[experience]] of [[inner radiance]] of the time of [[death]]; (ii) illusion-like [great] [[compassion]] ([[snying rje]] [[[chen po]]] [[sgyu ma]]), which similarly corresponds to the [[experience]] of the [[intermediate state]] [after [[death]]]; (iii) the single {{Wiki|seal}} ([[phyag rgya]] gcig pa); (iv) the elaborate {{Wiki|seal}} ([[phyag rgya]] [[spros]] bcas); and (v) the [[attainment]] of the [[maṇḍala]] [[clusters]] ([[tshom]] bu [[tshogs]] sgrub)—the last three of which respectively correspond to the [[experiences]] of three phases of [[life]] (skyes pa’i rim pa [[gsum]]) [namely, {{Wiki|conception}} to the [[moment]] of [[birth]], [[birth]] to adult maturity, and adult maturity to [[old age]]].102
+Among them, definitive [[perfection]] in this context refers to the fivefold [[yoga]] of the [[path]] followed by those [[beings]] who are still contaminated [by [[cyclic existence]]] ([[zag pa dang bcas pa’i lam gyi rnal ’byor lnga]]). The fivefold [[yoga]] comprises (i) [[great emptiness]] ([[stong pa chen po]]), which is the [[path]] [[corresponding]] to the [[experience]] of [[inner radiance]] of the time of [[death]]; (ii) illusion-like [great] [[compassion]] ([[snying rje chen po sgyu ma]]), which similarly corresponds to the [[experience]] of the [[intermediate state]] [after [[death]]]; (iii) the single {{Wiki|seal}} ([[phyag rgya gcig pa]]); (iv) the elaborate {{Wiki|seal}} ([[phyag rgya spros bcas]]); and (v) the [[attainment]] of the [[maṇḍala]] [[clusters]] ([[tshom bu tshogs sgrub]])—the last three of which respectively correspond to the [[experiences]] of three phases of [[life]] ([[skyes pa’i rim pa gsum]]) [namely, {{Wiki|conception}} to the [[moment]] of [[birth]], [[birth]] to adult maturity, and adult maturity to [[old age]]].
 Among these, the first four are modes of [[yoga]] associated with the [[path]] of provisions ([[tshogs lam]]), on which the contaminated [[aggregates]] and [[spiritual]] regression are both {{Wiki|present}}. As is said in the Sequence of the [[Path]]:
@@ Line 458: / Line 495: @@
 The contaminated [[aggregates]] are {{Wiki|present}}
-And [[spiritual]] regression may occur.103
+And [[spiritual]] regression may occur.
 The [[attainment]] of the [[maṇḍala]] [[clusters]], on the other hand, is a [[yoga]] associated with the [[path]] of [[connection]] ([[sbyor lam]]), and so it is a [[path]] on which [[spiritual]] regression does not occur, even though the contaminated {{Wiki|psychophysical}} [[aggregates]] are {{Wiki|present}}. And since the period in which one engages in the practice [of [[Mahāyoga]]] is quantifiable, this is a [[path]] through which freedom from the contaminated [[aggregates]] can actually be acquired, devoid of [[obstacles]].
-Third, the result that is brought about through the transformations of the [[path]] denotes the four kinds of [[awareness]] holders, [whose [[realization]] is] subsumed in the three [higher] [[paths]] of [[insight]] ([[mthong lam]]), [[meditation]] ([[sgom lam]]), and finality (mthar lam)—free from contamination and devoid of [[spiritual]] regression ([[zag]] ldog [[gnyis ka]] med pa).104
+Third, the result that is brought about through the transformations of the [[path]] denotes the four kinds of [[awareness]] holders, [whose [[realization]] is] subsumed in the three [higher] [[paths]] of [[insight]] ([[mthong lam]]), [[meditation]] ([[sgom lam]]), and finality ([[mthar lam]])—free from contamination and devoid of [[spiritual]] regression ([[zag ldog gnyis ka med pa]]).
-In this regard, one who has [[attained]] the [[path]] of [[insight]], even after [[seeing]] the [[truth]] of actual [[reality]], may, through greater or lesser power of [[intelligence]], become either an [[awareness holder]] of {{Wiki|maturation}} ([[rnam]] [[smin]] [[rig ’dzin]]), still unable to fuse the coarse [[physical body]] of impure [[elements]] with the [[fire]] of [[pristine cognition]], or an [[awareness holder]] with power over the [[life span]] ([[tshe dbang]] [[rig ’dzin]]), with the capacity to make this refinement, who has perfected the supreme [[path]], having [[transformed]] [the coarse [[physical body]]] into a [[body]] of [[pure]] [[essence]], free from [[birth]] and decay.105 As is said in the Lesser Sequence of the [[Path]]:
+In this regard, one who has [[attained]] the [[path]] of [[insight]], even after [[seeing]] the [[truth]] of actual [[reality]], may, through greater or lesser power of [[intelligence]], become either an [[awareness holder]] of {{Wiki|maturation}} ([[rnam smin rig ’dzin]]), still unable to fuse the coarse [[physical body]] of impure [[elements]] with the [[fire]] of [[pristine cognition]], or an [[awareness holder]] with power over the [[life span]] ([[tshe dbang rig ’dzin]]), with the capacity to make this refinement, who has perfected the supreme [[path]], having [[transformed]] [the coarse [[physical body]]] into a [[body]] of [[pure]] [[essence]], free from [[birth]] and decay.105 As is said in the Lesser Sequence of the [[Path]]:
 The [[path]] of [[insight]] is twofold—
@@ Line 470: / Line 507: @@
 One on which this [transformative] capacity is [[attained]]
-And one on which it is not attained.106
+And one on which it is not attained.
-Then [one who has [[attained]]] the [[path of meditation]] becomes an [[awareness holder]] of the [[great seal]] ([[phyag rgya]] [[rig ’dzin]]), endowed with [[pristine cognition]] and the [[illusory body]] ([[ye shes]] sgyu ma’i sku can), while one who has [[attained]] the [[path]] of finality becomes an [[awareness holder]] of [[spontaneous presence]] ([[lhun grub]] [[rig ’dzin]]), assuming the guise of Vajradhara—the [[spontaneous presence]] of the [[five buddha]] bodies.107
+Then [one who has [[attained]]] the [[path of meditation]] becomes an [[awareness holder]] of the [[great seal]] ([[phyag rgya]] [[rig ’dzin]]), endowed with [[pristine cognition]] and the [[illusory body]] ([[ye shes]] sgyu ma’i sku can), while one who has [[attained]] the [[path]] of finality becomes an [[awareness holder]] of [[spontaneous presence]] ([[lhun grub]] [[rig ’dzin]]), assuming the guise of Vajradhara—the [[spontaneous presence]] of the [[five buddha]] bodies.
-Among them, the [[awareness holder]] of {{Wiki|maturation}} has the same [[enlightened]] [[intention]] as a [[bodhisattva]] who abides on the [[Joyful]] level on the [[path]] of [[insight]], according to the [[causal vehicles]]. The three other types of [[awareness holder]], starting from the [[awareness holder]] with power over the [[life span]], [in general] have the same [[enlightened]] [[intention]] as a [[bodhisattva]], respectively, of the first level, the eighth level, and the [[tenth level]], according to the [[causal vehicles]]. However, there is another {{Wiki|distinction}} made on the basis of their [[enlightened]] [[intention]] and conduct, according to which it is explained that the [[awareness holder]] with power over the [[life span]] is the same as a [[bodhisattva]] of the eighth level, on the [[path of meditation]], according to the [[causal vehicles]], while the [[awareness holder]] of the [[great seal]] is the same as a [[bodhisattva]] of the [[tenth level]], and the [[awareness holder]] of [[spontaneous presence]] is the same as [a [[buddha]]] on the level of [[Universal Light]], on the [[path of no-more-learning]] (mi slob pa’i lam).108
+Among them, the [[awareness holder]] of {{Wiki|maturation}} has the same [[enlightened]] [[intention]] as a [[bodhisattva]] who abides on the [[Joyful]] level on the [[path]] of [[insight]], according to the [[causal vehicles]]. The three other types of [[awareness holder]], starting from the [[awareness holder]] with power over the [[life span]], [in general] have the same [[enlightened]] [[intention]] as a [[bodhisattva]], respectively, of the first level, the eighth level, and the [[tenth level]], according to the [[causal vehicles]]. However, there is another {{Wiki|distinction}} made on the basis of their [[enlightened]] [[intention]] and conduct, according to which it is explained that the [[awareness holder]] with power over the [[life span]] is the same as a [[bodhisattva]] of the eighth level, on the [[path of meditation]], according to the [[causal vehicles]], while the [[awareness holder]] of the [[great seal]] is the same as a [[bodhisattva]] of the [[tenth level]], and the [[awareness holder]] of [[spontaneous presence]] is the same as [a [[buddha]]] on the level of [[Universal Light]], on the [[path of no-more-learning]] (mi slob pa’i lam).
+===THE CONTINUUM OF THE RESULT===
-THE CONTINUUM OF THE RESULT [15.3.1.3.1.3]
 Third, the {{Wiki|continuum}} of the result refers to the culminating goal that is definitively {{Wiki|present}} in the ground and actualized once the [[adventitious stains]] to be [[purified]], which are indicated in the {{Wiki|continuum}} of the causal basis, the ground of [[purification]], have been correctly refined by means of the purificatory [[methods]] [of the {{Wiki|continuum}} of the [[path]]]. Why, you may ask, is this termed the “{{Wiki|continuum}} of the result”? In this context, “result” refers to the conclusive goal toward which one strives, and it is [known as] a {{Wiki|continuum}} because its continuity is never interrupted.109
@@ Line 482: / Line 521: @@
 When analyzed, [the {{Wiki|continuum}} of the result] comprises (i) the supporting [[buddha bodies]]; (ii) the supported pristine [[cognitions]]; and (iii) the [[enlightened]] activities.110
-First, the [[buddha bodies]] may be three or five in number. The {{Wiki|enumeration}} of three [[buddha bodies]] ([[trikāya]], [[sku gsum]]) is as follows: (i) The [[buddha body]] of actual [[reality]] ([[dharmakāya]], [[chos sku]]) is a coalescence in which the [[pristine cognition]] that is [[intrinsic awareness]] ([[rig pa’i ye shes]]) is {{Wiki|liberated}} directly in the expanse [of [[reality]]]. (ii) The [[buddha body]] of {{Wiki|perfect}} resource ([[sambhogakāya]], [[longs sku]]) is an [[illuminating]] [[form]], replete with the major and [[minor marks]], that appears to [[bodhisattvas]] of the [[tenth level]], without straying from that [[[buddha body]] of actual [[reality]]]. (iii) The [[buddha body]] of [[emanation]] ([[nirmāṇakāya]], [[sprul sku]]) is the [[form]] of the [[buddha]] that assumes diverse [[appearances]] according to the [[Wikipedia:Volition (psychology)|volition]] of {{Wiki|individual}} [[beings]]. Alternatively, the {{Wiki|enumeration}} of the [[five buddha]] [[bodies]] ([[pañcakāya]], [[sku lnga]]) is obtained by the [[revelation]] of two further aspects: (iv) the [[buddha body]] of [[awakening]] (abhisambodhikāya, [[mngon byang gi sku]]), which derives from the {{Wiki|distinct}} [[apparitional]] functions of the three [[buddha bodies]], and (v) the [[buddha body]] of [[indestructible]] [[reality]] ([[vajrakāya]], rdo rje’i sku), which derives from the function of their indivisible [[essential nature]].
+First, the [[buddha bodies]] may be three or five in number. The {{Wiki|enumeration}} of three [[buddha bodies]] ([[trikāya]], [[sku gsum]]) is as follows: (i) The [[buddha body]] of actual [[reality]] ([[dharmakāya]], [[chos sku]]) is a coalescence in which the [[pristine cognition]] that is [[intrinsic awareness]] ([[rig pa’i ye shes]]) is {{Wiki|liberated}} directly in the expanse [of [[reality]]. (ii) The [[buddha body]] of {{Wiki|perfect}} resource ([[sambhogakāya]], [[longs sku]]) is an [[illuminating]] [[form]], replete with the major and [[minor marks]], that appears to [[bodhisattvas]] of the [[tenth level]], without straying from that [[buddha body]] of actual [[reality]].
+(iii) The [[buddha body]] of [[emanation]] ([[nirmāṇakāya]], [[sprul sku]]) is the [[form]] of the [[buddha]] that assumes diverse [[appearances]] according to the [[Wikipedia:Volition (psychology)|volition]] of {{Wiki|individual}} [[beings]]. Alternatively, the {{Wiki|enumeration}} of the [[five buddha]] [[bodies]] ([[pañcakāya]], [[sku lnga]]) is obtained by the [[revelation]] of two further aspects: (iv) the [[buddha body]] of [[awakening]] ([[abhisambodhikāya]], [[mngon byang gi sku]]), which derives from the {{Wiki|distinct}} [[apparitional]] functions of the three [[buddha bodies]], and (v) the [[buddha body]] of [[indestructible]] [[reality]] ([[vajrakāya]], [[rdo rje’i sku]]), which derives from the function of their indivisible [[essential nature]].
+Second, the supported pristine [[cognitions]] in this context comprise the [[five pristine cognitions]] ([[pañcajñāna]], [[ye shes lnga]]), in which the eight modes of [[consciousness]] are inherently [[pure]]. These are as follows:
+(i) the [[pristine cognition]] of reality’s expanse ([[dharmadhātujñāna]], [[chos dbyings ye shes]]), which is nonreferential in all respects;
-Second, the supported pristine [[cognitions]] in this context comprise the [[five pristine cognitions]] ([[pañcajñāna]], [[ye shes lnga]]), in which the eight modes of [[consciousness]] are inherently [[pure]]. These are as follows: (i) the [[pristine cognition]] of reality’s expanse ([[dharmadhātujñāna]], [[chos dbyings ye shes]]), which is nonreferential in all respects; (ii) the mirrorlike [[pristine cognition]] ([[ādarśajñāna]], [[me long lta bu’i ye shes]]), which is radiantly clear but without [[ideation]]; (iii) the [[pristine cognition]] of [[sameness]] ([[samatājñāna]], [[mnyam nyid ye shes]]), which does not abide in the extremes of [[cyclic existence]] and [[nirvāṇa]]; (iv) the [[pristine cognition]] of [[discernment]] (pratyavekṣaṇājñāna, [[sor rtog]] pa’i [[ye shes]]), which directly and sharply [[perceives]] all [[attributes]]; and (v) the [[pristine cognition]] of [[accomplishment]] ([[kṛtyānuṣṭhānajñāna]], [[bya grub]] [[ye shes]]), which engages in unimpeded [[enlightened activities]] for the [[sake]] of [[living beings]]. These may then be reduced to two pristine [[cognitions]]: (i) the [[pristine cognition]] that definitively [[knows]] the view ([[ji lta ba]] [[mkhyen]] pa’i [[ye shes]]), which is [[[identical]] to] the [[pristine cognition]] of reality’s expanse, and (ii) the [[pristine cognition]] that quantitatively [[knows]] [[phenomena]] ([[ji snyed pa]] [[mkhyen]] pa’i [[ye shes]]), in which the subsequent four [modes of [[pristine cognition]]] are all subsumed.111
+(ii) the mirrorlike [[pristine cognition]] ([[ādarśajñāna]], [[me long lta bu’i ye shes]]), which is radiantly clear but without [[ideation]];
+(iii) the [[pristine cognition]] of [[sameness]] ([[samatājñāna]], [[mnyam nyid ye shes]]), which does not abide in the extremes of [[cyclic existence]] and [[nirvāṇa]]; (iv) the [[pristine cognition]] of [[discernment]] (pratyavekṣaṇājñāna, [[sor rtog]] pa’i [[ye shes]]), which directly and sharply [[perceives]] all [[attributes]]; and (v) the [[pristine cognition]] of [[accomplishment]] ([[kṛtyānuṣṭhānajñāna]], [[bya grub]] [[ye shes]]), which engages in unimpeded [[enlightened activities]] for the [[sake]] of [[living beings]]. These may then be reduced to two pristine [[cognitions]]: (i) the [[pristine cognition]] that definitively [[knows]] the view ([[ji lta ba mkhyen pa’i ye shes]]), which is [[identical]] to the [[pristine cognition]] of reality’s expanse, and
+(ii) the [[pristine cognition]] that quantitatively [[knows]] [[phenomena]] ([[ji snyed pa mkhyen pa’i ye shes]]), in which the subsequent four [modes of [[pristine cognition]]] are all subsumed.111
 Third, the [[enlightened activities]] in this context refer to the [[enlightened actions]], derived from the power of {{Wiki|perfect}} [[renunciation]] and [[realization]], once the entirety of the [[two obscurations]] and all their propensities have been renounced, and all that can be known has actually been [[perceived]]. These spontaneous accomplishments emerge as long as [[space]] itself endures, in conformity with the [[good fortune]] of trainees, and never pass beyond time.112
-THE TEN ASPECTS OF TANTRA [15.3.1.3.2]
+===THE [[TEN ASPECTS OF TANTRA]]===
 The [[latter]] [part of the third aspect, the comprehensible meanings of the term [[tantra]]] is the detailed {{Wiki|exegesis}} of the ten aspects of [[tantra]], which facilitate the [[path]]. [This comments on the verse:]
@@ Line 498: / Line 548: @@
 [[Mantra]], [[meditative]] stability, [[enlightened activity]], and [[attainment]].
-[The ten aspects of [[tantra]],] each of which will be considered in terms of its [[essential nature]] ([[ngo bo]]), {{Wiki|etymology}} ([[nges tshig]]), and {{Wiki|classification}} (dbye ba), comprise (i) a view of [[reality]] ([[de kho na nyid lta ba]]); (ii) {{Wiki|determinate}} conduct ([[la dor ba spyod pa]]); (iii) [[maṇḍala]] array ([[bkod pa]] [[dkyil ’khor]]); (iv) successive gradation of [[empowerment]] (rim pa brgod pa [[dbang]]); (v) commitment that is not transgressed (mi ’da’ ba [[dam tshig]]); (vi) [[offerings]] that are given according to circumstances ([[gnas]] su stob pa [[mchod pa]]); (vii) [[mantra recitation]] accompanied by the sealing [[hand gestures]] that bind [the [[practitioner]] to [[realization]]] (’[[ching]] zlos [[sngags]] dang [[phyag rgya]]); (viii) unwavering [[meditative]] stability ([[mi g.yo ba]] [[ting nge ’dzin]]); (ix) [[enlightened activity]] that is displayed ([[rol pa]] ’[[phrin las]]); and (x) [[attainment]] for which one should strive (don du gnyer pa sgrub pa).113
+[The ten aspects of [[tantra]],] each of which will be considered in terms of its [[essential nature]] ([[ngo bo]]), {{Wiki|etymology}} ([[nges tshig]]), and {{Wiki|classification}} (dbye ba), comprise (i) a view of [[reality]] ([[de kho na nyid lta ba]]); (ii) {{Wiki|determinate}} conduct ([[la dor ba spyod pa]]);
+(iii) [[maṇḍala]] array ([[bkod pa dkyil ’khor]]);
+(iv) successive gradation of [[empowerment]] ([[rim pa brgod pa dbang]]);
+(v) commitment that is not transgressed ([[mi ’da’ ba dam tshig]]);
+(vi) [[offerings]] that are given according to circumstances ([[gnas su stob pa mchod pa]]);
+(vii) [[mantra recitation]] accompanied by the sealing [[hand gestures]] that bind [the [[practitioner]] to [[realization]]] (’[[ching zlos sngags dang[phyag rgya]]);
+(viii) unwavering [[meditative]] stability ([[mi g.yo ba ting nge ’dzin]]);
+(ix) [[enlightened activity]] that is displayed ([[rol pa ’phrin las]]); and
+(x) [[attainment]] for which one should strive (don du gnyer pa sgrub pa).
+===VIEW===
-VIEW [15.3.1.3.2.1]
 First, the [explanation of] view is threefold:
-(i) The [[essential nature]] [of the view] is that the {{Wiki|superior}} [[ultimate truth]] ([[lhag pa]] [[don dam bden pa]]) denotes the [[nature of mind]] ([[sems nyid]]); it does not come into [[contact]] with any extreme [standpoint]; and in its [[essential nature]] the seven aspects of [[spiritual]] [[wealth]] are atemporally and spontaneously present.114 The {{Wiki|superior}} [[relative truth]] ([[lhag pa]] [[kun rdzob bden pa]]) denotes the expressive power of this [[reality]], where the entire [[apparitional]] [[world]] and its contents [[manifest]] in and of themselves as the [[maṇḍala]] of [[buddha body]] and [[pristine cognition]], so that there is [[perfection]] in the [[sameness]] of [[cyclic existence]] and [[nirvāṇa]]. Moreover, these two [[[truths]]] abide in [[sameness]], [[essentially]] indivisible, without falling into biased [perspectives], and this [[[indivisibility]]] genuinely {{Wiki|transcends}} the [[thoughts]] and {{Wiki|expressions}} that apprehend it.115 Therefore it is only in [[Wikipedia:Convention (norm)|conventional]] terms that it can be designated as the “{{Wiki|superior}} indivisible [[truth]] beyond the {{Wiki|perceptual}} range of the [[senses]]” ([[lhag pa]] [[bden pa dbyer med]] [[spyod yul]] [[dang bral ba]]). It says in the Sequence of the [[Path]]:
+(i) The [[essential nature]] [of the view] is that the {{Wiki|superior}} [[ultimate truth]] ([[lhag pa]] [[don dam bden pa]]) denotes the [[nature of mind]] ([[sems nyid]]); it does not come into [[contact]] with any extreme [standpoint]; and in its [[essential nature]] the seven aspects of [[spiritual]] [[wealth]] are atemporally and spontaneously present.114 The {{Wiki|superior}} [[relative truth]] ([[lhag pa]] [[kun rdzob bden pa]]) denotes the expressive power of this [[reality]], where the entire [[apparitional]] [[world]] and its contents [[manifest]] in and of themselves as the [[maṇḍala]] of [[buddha body]] and [[pristine cognition]], so that there is [[perfection]] in the [[sameness]] of [[cyclic existence]] and [[nirvāṇa]]. Moreover, these two [[truths]] abide in [[sameness]], [[essentially]] indivisible, without falling into biased [perspectives], and this [[indivisibility]] genuinely {{Wiki|transcends}} the [[thoughts]] and {{Wiki|expressions}} that apprehend it.115 Therefore it is only in [[Wikipedia:Convention (norm)|conventional]] terms that it can be designated as the “{{Wiki|superior}} indivisible [[truth]] beyond the {{Wiki|perceptual}} range of the [[senses]]” ([[lhag pa]] [[bden pa dbyer med]] [[spyod yul]] [[dang bral ba]]). It says in the Sequence of the [[Path]]:
 Within the [[unsurpassed vehicle]], there are those
@@ Line 522: / Line 590: @@
 Such are the higher and lower views.116
-(ii) As for the {{Wiki|etymology}}, the [[[Tibetan]] term] [[lta ba]] (“view”) corresponds to the [[[Sanskrit]]] term [[dṛṣṭi]], which conveys the [[sense]] of “true abiding [[nature]]” and is so named because the view eradicates all superimpositions (adhyāropa, sgro ’[[dogs]]) by means of [[discriminative awareness]].
+(ii) As for the {{Wiki|etymology}}, the [[Tibetan]] term] [[lta ba]] (“view”) corresponds to the [[[Sanskrit]]] term [[dṛṣṭi]], which conveys the [[sense]] of “true abiding [[nature]]” and is so named because the view eradicates all superimpositions ([[adhyāropa]], [[sgro ’dogs]]) by means of [[discriminative awareness]].
 (iii) As for the {{Wiki|classification}} of the view, in the case of those of [[highest]] acumen, [[realization]] [of the view] should be [[attained]] by means of the axioms ([[gtan tshigs]]) [of [[Mahāyoga]]]. Those of moderate acumen should attain this [[realization]] by relying on the indications of its [[nature]] and [[fruition]]. Those of lowest acumen should realize it through the [[transmissions]] of the [[lineage]], in which case there [[exist]] both the close [[[lineages]] of the [[treasures]]] and the distant [[[lineages]] of the [[oral teachings]]].117
-CONDUCT [15.3.1.3.2.2]
+===CONDUCT===
 Second, the [explanation of] conduct is threefold:
@@ Line 534: / Line 604: @@
 (ii) As for the {{Wiki|etymology}}, the [[[Tibetan]] term] [[spyod pa]] (“conduct”) corresponds to the [[[Sanskrit]]] term [[caryā]], which means “that which is to be practiced” and is so named because it implies engagement in conduct that accords with [[ethical discipline]].
-(iii) As for the {{Wiki|classification}} of conduct, in general, conduct refers to [[actions]] through which [[body]], {{Wiki|speech}}, and [[mind]] are to be [[purified]]. In particular [in the context of [[Mahāyoga]]], it is explained to include both the conduct of [[ascetic]] [[discipline]] during the [[path of skillful means]] ([[thabs lam]] [[brtul zhugs kyi spyod pa]]) and the conduct of careful {{Wiki|restraint}} during the [[path of liberation]] ([[grol lam]] [[bag yod]] kyi [[spyod]] pa).118 The [[latter]] itself entails seven [[modes of conduct]] that are gradually adopted (rim gyis pa’i [[spyod pa]] [[bdun]]), namely, the conduct of [[faithful]] perseverance, the conduct in [[harmony]] with [[discriminative awareness]], the conduct in [[harmony]] with [[skillful means]], the conduct with a single focus, the conduct with an elaborate focus, the conduct associated with the communion {{Wiki|ceremonies}}, and the conduct associated with [[miraculous abilities]]; and in addition there is also one mode of conduct that is immediately adopted (cig car ba’i [[spyod pa]]), comprising marvelous [[actions]] that are free from [[acceptance]] and rejection, making eight subdivisions altogether.119
+(iii) As for the {{Wiki|classification}} of conduct, in general, conduct refers to [[actions]] through which [[body]], {{Wiki|speech}}, and [[mind]] are to be [[purified]]. In particular [in the context of [[Mahāyoga]]], it is explained to include both the conduct of [[ascetic]] [[discipline]] during the [[path of skillful means]] ([[thabs lam brtul zhugs kyi spyod pa]]) and the conduct of careful {{Wiki|restraint}} during the [[path of liberation]] ([[grol lam bag yod kyi spyod pa]]).118 The [[latter]] itself entails seven [[modes of conduct]] that are gradually adopted ([[rim gyis pa’i spyod pa bdun]]), namely, the conduct of [[faithful]] perseverance, the conduct in [[harmony]] with [[discriminative awareness]], the conduct in [[harmony]] with [[skillful means]], the conduct with a single focus, the conduct with an elaborate focus, the conduct associated with the communion {{Wiki|ceremonies}}, and the conduct associated with [[miraculous abilities]]; and in addition there is also one mode of conduct that is immediately adopted ([[cig car ba’i spyod pa]]), comprising marvelous [[actions]] that are free from [[acceptance]] and rejection, making eight subdivisions altogether.
+===[[MAṆḌALA]]===
-[[MAṆḌALA]] [15.3.1.3.2.3]
 Third, the [explanation of] the [[maṇḍala]] is also threefold:
@@ Line 548: / Line 620: @@
 Extracting the nucleus in its seven circumstances.120
-(ii) As for the {{Wiki|etymology}}: the [[[Tibetan]] term] [[dkyil ’khor]] corresponds to the [[[Sanskrit]]] term maṇḍala—maṇḍa meaning “nucleus” or “[[essence]]” and la meaning “holding” or “extracting.” It is glossed as “extracting the nucleus” ([[snying po]] [[len pa]]) because a [[maṇḍala]] is the ground in which [[essential]] [[enlightened]] [[attributes]] are apprehended. Also, since the term [[maṇḍala]] may denote a [[sphere]] of {{Wiki|sounds}}, [[visual]] [[imagery]], or [[thoughts]], it implies a central figure or focal point surrounded by a retinue or periphery.121
+(ii) As for the {{Wiki|etymology}}: the [[[Tibetan]] term] [[dkyil ’khor]] corresponds to the [[Sanskrit]] term [[maṇḍala]]—maṇḍa meaning “nucleus” or “[[essence]]” and la meaning “holding” or “extracting.” It is glossed as “extracting the nucleus” ([[snying po len pa]]) because a [[maṇḍala]] is the ground in which [[essential]] [[enlightened]] [[attributes]] are apprehended. Also, since the term [[maṇḍala]] may denote a [[sphere]] of {{Wiki|sounds}}, [[visual]] [[imagery]], or [[thoughts]], it implies a central figure or focal point surrounded by a retinue or periphery.
-(iii) As for the {{Wiki|classification}} of the [[maṇḍala]], there are said to be seven modalities, as stated in the Extensive [[[Tantra]] of the Net of [[Magical]] [[Emanation]] in Eighty-Two Chapters]:122
+(iii) As for the {{Wiki|classification}} of the [[maṇḍala]], there are said to be seven modalities, as stated in the Extensive [[Tantra of the Net of Magical Emanation]] in Eighty-Two Chapters]:
 The [[maṇḍala]] of [[intrinsic nature]] is revealed,
@@ Line 562: / Line 634: @@
 And [the [[maṇḍala]] of] supreme provisions.123
-EMPOWERMENT [15.3.1.3.2.4]
+===[[EMPOWERMENT]]===
 Fourth, the [explanation of] [[empowerment]] is also threefold:
@@ Line 570: / Line 644: @@
 (ii) As for the {{Wiki|etymology}}, the [[[Tibetan]] term] [[dbang]] (“[[empowerment]]”) corresponds to the [[[Sanskrit]]] term [[abhiṣeka]], which denotes sprinkling or anointing, and it is so called because it washes away the stains of [[body]], {{Wiki|speech}}, and [[mind]] while implanting the [[extraordinary]] capacity for fruitional [[pristine cognition]].
-(iii) As for the {{Wiki|classification}} of [[empowerment]], [in general] five [[empowerments]] are {{Wiki|distinguished}}, since the [[vase empowerment]] ([[bum dbang]]) is divided according to the [[empowerment]] of beneficence (phan pa’i [[dbang]]) and the [[empowerment]] of ability (nus pa’i dbang).125 Then, with regard to the [assembly of] the [[peaceful deities]], there are eighteen [[empowerments]] that are conferred, [[including]] the ten [[empowerments]] of beneficence ([[phan dbang]] bcu), the five [[empowerments]] of ability (nus pa’i [[dbang]] lnga), and the three [[empowerments]] of profundity (zab [[dbang]] gsum).126 With regard to the [assembly of] the [[wrathful deities]], the [[empowerments]] of beneficence are subdivided into twenty-eight categories, [[including]] those of the seats (gdan), the [subservient] [[devendra]] [[forms]] ([[lha dbang]]), the hand [[emblems]] ([[phyag mtshan]]), the ten accoutrements of the [[charnel ground]] ([[dur khrod]] chas bcu), and the fifteen sacraments of [[attainment]] (sgrub [[rdzas]] bco lnga)—making thirty-six [[[empowerments]] of the [[wrathful deities]]] altogether.127
+(iii) As for the {{Wiki|classification}} of [[empowerment]], [in general] five [[empowerments]] are {{Wiki|distinguished}}, since the [[vase empowerment]] ([[bum dbang]]) is divided according to the [[empowerment]] of beneficence (phan pa’i [[dbang]]) and the [[empowerment]] of ability ([[nus pa’i dbang]]).  Then, with regard to the [assembly of] the [[peaceful deities]], there are eighteen [[empowerments]] that are conferred, [[including]] the ten [[empowerments]] of beneficence ([[phan dbang bcu]]), the five [[empowerments]] of ability ([[nus pa’i dbang lnga]]), and the three [[empowerments]] of profundity (zab [[dbang gsum]]).  With regard to the [assembly of] the [[wrathful deities]], the [[empowerments]] of beneficence are subdivided into twenty-eight categories, [[including]] those of the seats ([[gdan]]), the [subservient] [[devendra]] [[forms]] ([[lha dbang]]), the hand [[emblems]] ([[phyag mtshan]]), the ten accoutrements of the [[charnel ground]] ([[dur khrod chas bcu]]), and the fifteen sacraments of [[attainment]] ([[sgrub rdzas bco lnga]])—making thirty-six [[[empowerments]] of the [[wrathful deities]]] altogether.127
+===[[COMMITMENT]]===
-COMMITMENT [15.3.1.3.2.5]
 Fifth, the [explanation of] commitment is also threefold:
@@ Line 578: / Line 654: @@
 (i) The [[essential nature]] [of commitment] is the [[mind]], along with its [[seeds]], that [[vows]] not to transgress the particular objectives that are to be guarded.
-(ii) As for the {{Wiki|etymology}}, the [[[Tibetan]] term] [[dam tshig]] (“commitment”) corresponds to the [[[Sanskrit]]] term [[samaya]], which actually denotes an admonition or an oath and its ancillary branches,128 and it is so called because it indicates the manner in which prescribed laws are not to be transgressed.129
+(ii) As for the {{Wiki|etymology}}, the [[[Tibetan]] term] [[dam tshig]] (“commitment”) corresponds to the [[[Sanskrit]]] term [[samaya]], which actually denotes an admonition or an oath and its ancillary branches,  and it is so called because it indicates the manner in which prescribed laws are not to be transgressed.
-(iii) As for the {{Wiki|classification}} of [[commitments]], [here] there are five basic [[commitments]] (rtsa ba’i [[dam tshig]] lnga) and two sets of five ancillary [[commitments]], making fifteen altogether. Extrapolated therefrom, there is also a further {{Wiki|enumeration}} of three hundred sixty [ancillary [[commitments]]], and so forth.130
+(iii) As for the {{Wiki|classification}} of [[commitments]], [here] there are five basic [[commitments]] (rtsa ba’i [[dam tshig]] lnga) and two sets of five ancillary [[commitments]], making fifteen altogether. Extrapolated therefrom, there is also a further {{Wiki|enumeration}} of three hundred sixty [ancillary [[commitments]]], and so forth.
+===[[ENLIGHTENED]] ACTIVITY===
-[[ENLIGHTENED]] ACTIVITY [15.3.1.3.2.6]
 Sixth, the [explanation of] [[enlightened activity]] is also threefold:
-(i) The [[essential nature]] [of [[enlightened activity]]] denotes the acts of [[skillful means]], which have as their [[objective]] chiefly the well-being of others, which is maintained by means of the [[enlightened mind]] and great [[discriminative awareness]], originating from the causal basis of the [[four immeasurable]] aspirations.131
+(i) The [[essential nature]] [of [[enlightened activity]] denotes the acts of [[skillful means]], which have as their [[objective]] chiefly the well-being of others, which is maintained by means of the [[enlightened mind]] and great [[discriminative awareness]], originating from the causal basis of the [[four immeasurable]] aspirations.131
+(ii) As for the {{Wiki|etymology}}, the [[Tibetan]] term [[phri las]] (“[[enlightened activity]]”) corresponds to the [[Sanskrit]] term [[karma]], which implies having the [[defining characteristics]] of [[physical]], [[verbal]], or [[mental]] [[actions]], and it is so called because it denotes the [[motivation]] of the actor ([[byed pa]] po’i [[’dod]] pa).132
+(iii) As for the {{Wiki|classification}} of [[enlightened activity]], these are the four [[rites]] of pacification ([[zhi ba]]), enrichment ([[rgyas pa]]), subjugation ([[dbang]]), and [[wrath]] ([[drag po]]). The methodical sequence of [[ritual]] [[activities]] through which these are implemented includes [[rituals]] that are achieved by means of [[fire]] [[[offerings]]], sacraments, chains (lu gu rgyud),133 [[stūpas]], and gestures of sealing ([[phyag rgya]]).134
-(ii) As for the {{Wiki|etymology}}, the [[[Tibetan]] term] [phrin] las (“[[enlightened activity]]”) corresponds to the [[[Sanskrit]]] term [[karma]], which implies having the [[defining characteristics]] of [[physical]], [[verbal]], or [[mental]] [[actions]], and it is so called because it denotes the [[motivation]] of the actor ([[byed pa]] po’i [[’dod]] pa).132
-(iii) As for the {{Wiki|classification}} of [[enlightened activity]], these are the four [[rites]] of pacification ([[zhi ba]]), enrichment ([[rgyas pa]]), subjugation ([[dbang]]), and [[wrath]] ([[drag po]]). The methodical sequence of [[ritual]] [[activities]] through which these are implemented includes [[rituals]] that are achieved by means of [[fire]] [[[offerings]]], sacraments, chains (lu gu rgyud),133 [[stūpas]], and gestures of sealing ([[phyag]] rgya).134
+===[[SPIRITUAL]] ATTAINMENT===
-[[SPIRITUAL]] ATTAINMENT [15.3.1.3.2.7]
 Seventh, the [explanation of] [[spiritual]] [[attainment]] is also threefold:
@@ Line 606: / Line 686: @@
 By practicing according to the [[perfection stage]] [of [[meditation]]].135
-(ii) As for the {{Wiki|etymology}}, the [[[Tibetan]] term] bsgrub bya (“[[objective]]”) is related to the [[[Sanskrit]]] term [[siddhi]], which conveys the [[sense]] of [[spiritual]] [[accomplishment]] ([[dngos grub]]), and it is also related to the [[[Sanskrit]]] [[sādhana]] (“[[means for attainment]]”), which implies total acquisition (kun tu [[len pa]]).
+(ii) As for the {{Wiki|etymology}}, the [[Tibetan]] term [[bsgrub bya]] (“[[objective]]”) is related to the [[[Sanskrit]]] term [[siddhi]], which conveys the [[sense]] of [[spiritual]] [[accomplishment]] ([[dngos grub]]), and it is also related to the [[Sanskrit]] [[sādhana]] (“[[means for attainment]]”), which implies total acquisition ([[kun tu len pa]]).
+(iii) As for the {{Wiki|classification}} of [[spiritual]] [[attainments]], these include the [aforementioned] four great [[rites]] ([[las chen bzhi]]) [of pacification, enrichment, subjugation, and [[wrath]]] and [[eight attainments]] that are classed as [[common accomplishments]] ([[thun mong gi dngos grub]]),  along with the supreme [[spiritual]] [[accomplishment]] ([[mchog gi dngos grub]]), through which the [[buddha bodies]] and pristine [[cognitions]] are actualized.
-(iii) As for the {{Wiki|classification}} of [[spiritual]] [[attainments]], these include the [aforementioned] four great [[rites]] (las [[chen]] bzhi) [of pacification, enrichment, subjugation, and [[wrath]]] and [[eight attainments]] that are classed as [[common accomplishments]] ([[thun mong]] gi dngos grub),136 along with the supreme [[spiritual]] [[accomplishment]] ([[mchog gi dngos grub]]), through which the [[buddha bodies]] and pristine [[cognitions]] are actualized.137
+===[[MEDITATIVE STABILITY]]===
-MEDITATIVE STABILITY [15.3.1.3.2.8]
 Eighth, the [explanation of] [[meditative]] stability is also threefold:
-(i) The [[essential nature]] [of [[meditative]] stability] denotes the [[one-pointed]] [[mind]] that abides without straying from its particular objective.138
+(i) The [[essential nature]] [of [[meditative]] stability] denotes the [[one-pointed]] [[mind]] that abides without straying from its particular objective.
 (ii) As for the {{Wiki|etymology}}, the [[[Tibetan]] term] [[ting nge ’dzin]] (“[[meditative]] stability”) corresponds to the [[[Sanskrit]]] term [[samādhi]], which conveys the [[sense]] of a balanced or equipoised [[mental state]] ([[mnyam]] pa’i blo) and is so designated because it means that the [[mind]] is one-pointedly focused.
-(iii) As for the {{Wiki|classification}} of [[meditative]] stability, it includes the [[generation stage]] of [[meditation]] ([[bskyed rim]]), where there are four [[methods]] of purifying propensities associated with the four birthplaces ([[skye gnas]] bzhi’i [[bag chags]] sbyong [[tshul bzhi]]), and the [[perfection stage]] of [[meditation]] ([[rdzogs rim]]), which includes both the [[path of skillful means]] and the [[path]] of liberation.139
+(iii) As for the {{Wiki|classification}} of [[meditative]] stability, it includes the [[generation stage]] of [[meditation]] ([[bskyed rim]]), where there are four [[methods]] of purifying propensities associated with the four birthplaces ([[skye gnas bzhi’i bag chags sbyong tshul bzhi]]), and the [[perfection stage]] of [[meditation]] ([[rdzogs rim]]), which includes both the [[path of skillful means]] and the [[path]] of liberation.139
+===[[OFFERINGS]]===
-OFFERINGS [15.3.1.3.2.9]
 Ninth, the [explanation of] [[offerings]] is also threefold:
@@ Line 628: / Line 712: @@
 (ii) As for the {{Wiki|etymology}}, the [[[Tibetan]] term] [[mchod pa]] (“[[offering]]”) corresponds to the [[[Sanskrit]]] term [[pūjā]], which conveys the [[sense]] of veneration and is so designated because it indicates that [[offerings]] are presented to their [appropriate] recipients.
-(iii) As for the {{Wiki|classification}} of [[offerings]], in general, there are [[mundane]] and [[supramundane]] [[offerings]], while in particular, there are other enumerations, such as the [[outer offerings]] of everyday resources (phyi [[nyer spyod]]), the [[inner offering]] of [[nectar]] which is a sacrament of commitment ([[nang]] [[dam]] [[rdzas]] [[bdud rtsi]]), and the secret [[offerings]] of profound union and [[liberation]] ([[gsang ba]] [[sbyor sgrol]] zab mo); or the fourteen [[offerings]] appropriate for the [[peaceful and wrathful deities]] (zhi khro’i [[mchod pa]] bcu bzhi).141
+(iii) As for the {{Wiki|classification}} of [[offerings]], in general, there are [[mundane]] and [[supramundane]] [[offerings]], while in particular, there are other enumerations, such as the [[outer offerings]] of everyday resources ([[phyi nyer spyod]]), the [[inner offering]] of [[nectar]] which is a sacrament of commitment ([[nang dam] rdzas [bdud rtsi]]), and the secret [[offerings]] of profound union and [[liberation]] ([[gsang ba sbyor sgrol zab mo]]); or the fourteen [[offerings]] appropriate for the [[peaceful and wrathful deities]] ([[zhi khro’i mchod pa bcu bzhi]]).
+[[MANTRA]] AND SEALING HAND GESTURES
-[[MANTRA]] AND SEALING HAND GESTURES [15.3.1.3.2.10]
-Tenth, the [explanation of] [[mantra]] and sealing [[hand gestures]] is also threefold:
+Tenth, the explanation of [[mantra]] and sealing [[hand gestures]] is also threefold:
-(i) The [[essential nature]] [of [[mantra]]] denotes the combinations of [[[Sanskrit]]] {{Wiki|syllables}} indicative of [[skillful means]] and [[discriminative awareness]], and the powerful {{Wiki|abilities}} that come about through their [[blessing]]. The [[essential nature]] [of sealing [[hand gestures]]] is the means by which [[awareness]] does not transgress the [[[Wikipedia:Authenticity|authentic]]] [[visualization]] of the [[deity’s]] [[body]], in which all the [[four seals]] are fully perfected.142
+(i) The [[essential nature]] [of [[mantra]]] denotes the combinations of [[Sanskrit]] {{Wiki|syllables}} indicative of [[skillful means]] and [[discriminative awareness]], and the powerful {{Wiki|abilities}} that come about through their [[blessing]]. The [[essential nature]] [of sealing [[hand gestures]]] is the means by which [[awareness]] does not transgress the [[[Wikipedia:Authenticity|authentic]]] [[visualization]] of the [[deity’s]] [[body]], in which all the [[four seals]] are fully perfected.142
 (ii) As for the {{Wiki|etymology}}, the [[[Tibetan]] term] [[sngags]] (“[[mantra]]”) corresponds to the [[[Sanskrit]]] term [[mantra]] and is so designated because it is a means of protecting (tra) [[mental consciousness]] (man) with ease and swiftness. The [[[Tibetan]] term] [[phyag rgya]] (“sealing [[hand gesture]]”) corresponds to the [[[Sanskrit]]] term [[mudrā]] and is designated as such because it denotes a [[symbol]] that executes, {{Wiki|signifies}}, or securely [[seals]] [the [[visualization]]] in such a way that it will be hard to transgress.
-(iii) As for the {{Wiki|classification}} [of [[mantra]] and sealing [[hand gestures]]], in general, the former includes [[secret mantra]] ([[guhyamantra]], [[gsang sngags]]), [[gnostic]] [[mantra]] (vidyāmantra, [[rigs sngags]]), and {{Wiki|mnemonic}} incantation (dhāraṇīmantra, [[gzungs]] sngags),143 and in particular, it includes the [[mantras]] through which these modalities are accessed, that is, the primary [[[mantras]]], which are the unerring causal basis [of the [[deities]]] ([[rgyu ma]] nor ba [[rtsa ba]]); the secondary [[mantras]], which generate [the [[visualization]] of the [[deities]]] ([[bskyed pa]] [[rkyen]]); and the [[mantras]] associated with {{Wiki|recitation}} and [[rituals]] (bzlas ba las kyi sngags).144
+(iii) As for the {{Wiki|classification}} [of [[mantra]] and sealing [[hand gestures]]], in general, the former includes [[secret mantra]] ([[guhyamantra]], [[gsang sngags]]), [[gnostic]] [[mantra]] ([[vidyāmantra]], [[rigs sngags]]), and {{Wiki|mnemonic}} incantation ([[dhāraṇīmantra]], [[gzungs sngags]]),  and in particular, it includes the [[mantras]] through which these modalities are accessed, that is, the primary [[[mantras]]], which are the unerring causal basis [of the [[deities]]] ([[rgyu ma nor ba rtsa ba]]); the secondary [[mantras]], which generate [the [[visualization]] of the [[deities]]] ([[bskyed pa rkyen]]); and the [[mantras]] associated with {{Wiki|recitation}} and [[rituals]] ([[bzlas ba las kyi sngags]]).
-As for the sealing [[hand gestures]], in general, they include the [[seals]] of [[intrinsic nature]] ([[rang bzhin]] gyi [[phyag rgya]]), the [[seals]] of the view (lta ba’i [[phyag rgya]]), and the fruitional [[seals]] (’bras bu’i [[phyag rgya]]), which derive respectively from three {{Wiki|distinct}} circumstances, namely, the amalgam of [[realization]] (rtogs [[tshogs]]) that abides atemporally in the [[maṇḍala]] of the [[deities]], the process of [[realization]], and its actualization.145 In particular, with reference to the {{Wiki|superior}} [[meditative]] stability, it says in the Clarification of [[Commitments]]:
+As for the sealing [[hand gestures]], in general, they include the [[seals]] of [[intrinsic nature]] ([[rang bzhin gyi phyag rgya]]), the [[seals]] of the view ([[lta ba’i phyag rgya]]), and the fruitional [[seals]] ([[’bras bu’i phyag rgya]]), which derive respectively from three {{Wiki|distinct}} circumstances, namely, the amalgam of [[realization]] ([[rtogs tshogs]]) that abides atemporally in the [[maṇḍala]] of the [[deities]], the process of [[realization]], and its actualization.145 In particular, with reference to the {{Wiki|superior}} [[meditative]] stability, it says in the Clarification of [[Commitments]]:
 There are four kinds of {{Wiki|seal}}:
@@ Line 652: / Line 738: @@
 And the [[great seal]] of [[buddha]] body.146
-THE INTERRELATED PURPOSES OF THE TANTRA [15.3.1.4]
+===THE INTERRELATED PURPOSES OF THE TANTRA===
 The fourth aspect [of the third main topic, see above, p. 17] concerns the {{Wiki|interrelated}} purposes of the [[tantra]]. [It comments on the verse:]
@@ Line 662: / Line 750: @@
 In this context, the expressed meaning (brjod par [[bya ba]]) denotes the {{Wiki|continuum}} of the natural [ground] that is illustrated [in this [[tantra]] text], and the expressive words (rjod par [[byed pa]]) denote the [[tantra]] text itself, which is composed of illustrative {{Wiki|syllables}} in order that the meaning might be comprehended.147
-The {{Wiki|purpose}} ([[dgos pa]]) is to understand the expressed meanings dependent on the expressive words. The {{Wiki|subtle}} innermost {{Wiki|purpose}} (nying dgos [[phra]] mo) is to attain the common [[spiritual]] accomplishments by experientially [[cultivating]] the meanings one has understood in that manner. The supreme innermost {{Wiki|purpose}} (nying dgos mchog) is to actualize the supreme [[spiritual]] [[accomplishment]] of the [[great seal]], in which [the [[paths]] of] {{Wiki|learning}} and no-more-learning are integrated.
+The {{Wiki|purpose}} ([[dgos pa]]) is to understand the expressed meanings dependent on the expressive words. The {{Wiki|subtle}} innermost {{Wiki|purpose}} ([[nying dgos phra mo]]) is to attain the common [[spiritual]] accomplishments by experientially [[cultivating]] the meanings one has understood in that manner. The supreme innermost {{Wiki|purpose}} ([[nying dgos mchog]]) is to actualize the supreme [[spiritual]] [[accomplishment]] of the [[great seal]], in which [the [[paths]] of] {{Wiki|learning}} and no-more-learning are integrated.
 Now, the expressed meaning and the expressive words are {{Wiki|interrelated}}, respectively as the [[object of knowledge]] and the means of [[knowing]]. The expressive words and the {{Wiki|purpose}} are {{Wiki|interrelated}} as [[skillful means]] [[arising]] from [[skillful means]]. The {{Wiki|purpose}} and the innermost {{Wiki|purpose}} are {{Wiki|interrelated}} as one [[arising]] from the other. The innermost {{Wiki|purpose}} and the expressed meaning are {{Wiki|interrelated}} on the basis of their [[essential]] [[Wikipedia:Identity (social science)|identity]].
-Why, you may ask, are these called the {{Wiki|interrelated}} purposes of the [[tantra]] (rgyud kyi dgos ’brel)? It is because even when there is no actual [[attainment]] of the fruitional and culminating goal, [the goal] is not achieved but the relationship [between the expressed meaning and its expressive words] is still established.
+Why, you may ask, are these called the {{Wiki|interrelated}} purposes of the [[tantra]] ([[rgyud kyi dgos ’brel]])? It is because even when there is no actual [[attainment]] of the fruitional and culminating goal, [the goal] is not achieved but the relationship [between the expressed meaning and its expressive words] is still established.
+When classified, there are two sorts of {{Wiki|interrelated}} purposes: those that pertain to the [[path of liberation]] and those that pertain to the [[path of skillful means]]. In this work, the [[latter]] is left aside.
-When classified, there are two sorts of {{Wiki|interrelated}} purposes: those that pertain to the [[path of liberation]] and those that pertain to the [[path of skillful means]]. In this work, the [[latter]] is left aside.148
+===THE INSTRUCTION OF THE RETINUE AND THE ENTRUSTMENT OF THE TEACHINGS===
-THE INSTRUCTION OF THE RETINUE AND THE ENTRUSTMENT OF THE TEACHINGS [15.3.1.5]
 The fifth aspect [of the third main topic, see above, p. 17] concerns the instruction of the retinue and the entrustment of the teachings. [It comments on the verse:]
@@ Line 682: / Line 772: @@
 In order that this nucleus of the [[teaching]] might be safeguarded without {{Wiki|degeneration}}, it should be imparted and entrusted to the [appropriate] retinues.149 Why, you may ask, is this called “instruction and entrustment” (gdams [[gtad]])? It is because the instruction is imparted without vacillating from the {{Wiki|continuum}} of the natural [ground] and because it is entrusted with the words “Retain it without lapsing from the {{Wiki|continuum}} of the path!”150
-IMPARTING THE INSTRUCTIONS [15.3.1.5.1]
-When classified, this topic has two aspects, among which the first concerns the instruction ([[gdams pa]]). Here, the two verses commencing [ch. 22:2]: “O! O! These natural {{Wiki|expressions}} of the [[ten directions]] and four times [are the [[essential nature]] of the [[tathāgatas]]]” suggest that the entire content of this [[tantra]] text is subsumed in [[four modes]] of [[vision]] ([[snang ba bzhi]]), namely, (i) the [[vision]] of [[bewilderment]] that is to be [[purified]] (’khrul [[snang]] dag bya); (ii) the [[vision]] of the ground that is to be known ([[gzhi snang]] [[shes bya]]); (iii) the [[vision]] of the [[path]] that is to be traversed (lam [[snang]] bgrod bya); and (iv) the [[vision]] of the result that is to be [[attained]] (’bras [[snang]] thob bya).151 In this way, the instruction [of this [[tantra]]] is imparted without vacillating from the {{Wiki|continuum}} of the natural [ground].
+===IMPARTING THE INSTRUCTIONS===
-ENTRUSTMENT [15.3.1.5.2]
+When classified, this topic has two aspects, among which the first concerns the instruction ([[gdams pa]]). Here, the two verses commencing [ch. 22:2]: “O! O! These natural {{Wiki|expressions}} of the [[ten directions]] and four times [are the [[essential nature]] of the [[tathāgatas]]]” suggest that the entire content of this [[tantra]] text is subsumed in [[four modes]] of [[vision]] ([[snang ba bzhi]]), namely, (i) the [[vision]] of [[bewilderment]] that is to be [[purified]] (’khrul [[snang]] dag bya); (ii) the [[vision]] of the ground that is to be known ([[gzhi snang shes bya]]); (iii) the [[vision]] of the [[path]] that is to be traversed ([[lam snang bgrod bya]]); and (iv) the [[vision]] of the result that is to be [[attained]] ([[’bras snang thob bya]]).  In this way, the instruction [of this [[tantra]]] is imparted without vacillating from the {{Wiki|continuum}} of the natural [ground].
-Then, concerning [the second aspect,] the [recipients of] entrustment ([[gtad]] pa), it says in the [[[Illuminating Lamp]] of the] Fundamental Text:
+===ENTRUSTMENT===
+Then, concerning [the second aspect,] the [recipients of] entrustment ([[gtad pa]]), it says in the [[[Illuminating Lamp]] of the] Fundamental Text:
 These include the [historical] compilers, as well as females
-And [[yogins]] endowed with the [[eye]] [of the [[doctrine]]].152
+And [[yogins]] endowed with the [[eye]] [of the [[doctrine]]].
 Accordingly, this [[tantra]] is entrusted to its historical compilers, as well as to {{Wiki|individuals}} of the {{Wiki|future}} who will be endowed with the [[eye]] of the [[doctrine]], as well as to the mātaraḥ and the [[ḍākinī]].
-AN ANALYSIS OF THE WORDS OF THE GUHYAGARBHA TANTRA [15.3.2]
+===AN ANALYSIS OF THE WORDS OF THE GUHYAGARBHA TANTRA===
 The second section [of the third main topic, intended for those of moderate acumen] concerns the {{Wiki|classification}} [of the [[tantra]]] based on its actual words. [This comments on the verses:]
@@ Line 730: / Line 826: @@
 The text altogether has twenty-two chapters.
-Words ([[ming]]) are formed from the [[aggregate]] of {{Wiki|syllables}} ([[yi ge]] ’[[dus pa]]); [syntactically [[bound]]] phrases (tshig) from the [[aggregate]] of words; and verses, prose, and chapters from the [[aggregate]] of phrases. This process continues sequentially until a whole volume [takes shape]. It is on this basis that the {{Wiki|literary}} [[tantras]] of textual composition (gzhung [[tshogs]] yi ge’i rgyud) or the [[tantras]] of expressive words ([[rjod byed]] sgra’i rgyud) which can illustrate the [[tantras]] of expressed meaning ([[brjod bya]] don gyi rgyud) are formed.
+Words ([[ming]]) are formed from the [[aggregate]] of {{Wiki|syllables}} ([[yi ge]] ’[[dus pa]]); [syntactically [[bound]]] phrases (tshig) from the [[aggregate]] of words; and verses, prose, and chapters from the [[aggregate]] of phrases. This process continues sequentially until a whole volume [takes shape]. It is on this basis that the {{Wiki|literary}} [[tantras]] of textual composition ([[gzhung tshogs yi ge’i rgyud[[) or the [[tantras]] of expressive words ([[rjod byed sgra’i rgyud]]) which can illustrate the [[tantras]] of expressed meaning ([[brjod bya don gyi rgyud]]) are formed.
+On the basis of its expressive words alone, the following are differentiated:
+(i) the meaning of the [[tantra]] that [[manifests]] in and of itself in the [[minds]] of those forming the actual retinue, who have themselves emanated from the [[Buddha’s]] [[pristine cognition]];
+(ii) the [[tantra]] that verbally [[manifests]] ([[sgrar snang ba’i rgyud]]), that is to say, the [[tantra]] text composed of nouns, phrases, and {{Wiki|syllables}}, through which that same [meaning] arises in the [[form]] of [{{Wiki|ideal}}] [[word]] universals ([[sgra spyi]]) in the [[minds]] of {{Wiki|future}} trainees;
-On the basis of its expressive words alone, the following are differentiated: (i) the meaning of the [[tantra]] that [[manifests]] in and of itself in the [[minds]] of those forming the actual retinue, who have themselves emanated from the [[Buddha’s]] [[pristine cognition]]; (ii) the [[tantra]] that verbally [[manifests]] (sgrar [[snang]] ba’i rgyud), that is to say, the [[tantra]] text composed of nouns, phrases, and {{Wiki|syllables}}, through which that same [meaning] arises in the [[form]] of [{{Wiki|ideal}}] [[word]] universals ([[sgra spyi]]) in the [[minds]] of {{Wiki|future}} trainees; (iii) the [[tantra]], in conformity with that, which resonates as [[sound]] (sgrar grags pa’i rgyud), and is verbalized {{Wiki|phonetically}} through [[contact]] of the articulators with their places of articulation and so forth; and (iv) the [[symbolic]] [[tantra]] text (brdar gyur pa’i rgyud gzhung) functioning as an expressive support for that [[[verbal]] [[tantra]]], in which letters are externally arranged in [[book]] [[form]].
+(iii) the [[tantra]], in conformity with that, which resonates as [[sound]] ([[sgrar grags pa’i rgyud]]), and is verbalized {{Wiki|phonetically}} through [[contact]] of the articulators with their places of articulation and so forth; and (iv) the [[symbolic]] [[tantra]] text ([[brdar gyur pa’i rgyud gzhung]]) functioning as an expressive support for that [[verbal]] [[tantra]], in which letters are externally arranged in [[book]] [[form]].
-Why, you may ask, is the term “[[verbal]] [[tantra]]” (sgra’i rgyud) so designated? The [[[Tibetan]] term] [[sgra]] (“[[sound]]”) suggests that the actual expressed meaning [[manifests]] and resonates as expressive [[sound]]. The [[[Tibetan]] term] rgyud (“[[tantra]]”) suggests either that there is a continuity to the textual composition, [[including]] its verses, or that the five component parts of the text, commencing with the introductory {{Wiki|narrative}}, are {{Wiki|interrelated}} in the manner of primary [[causes]], secondary [[conditions]], and results. Elsewhere [it is said that] the expressive words are also designated as [[tantra]] because it is through them that the expressed [meaning] obtains the [[name]] [[tantra]].
+Why, you may ask, is the term “[[verbal]] [[tantra]]” (sgra’i rgyud) so designated? The [[Tibetan]] term [[sgra]] (“[[sound]]”) suggests that the actual expressed meaning [[manifests]] and resonates as expressive [[sound]]. The [[[Tibetan]] term] [[rgyud]] (“[[tantra]]”) suggests either that there is a continuity to the textual composition, [[including]] its verses, or that the five component parts of the text, commencing with the introductory {{Wiki|narrative}}, are {{Wiki|interrelated}} in the manner of primary [[causes]], secondary [[conditions]], and results. Elsewhere [it is said that] the expressive words are also designated as [[tantra]] because it is through them that the expressed [meaning] obtains the [[name]] [[tantra]].
-When classified, [this cycle of the Net of [[Magical]] [[Emanation]]] includes both [[root tantras]] ([[rtsa ba’i rgyud]]) and {{Wiki|exegetical}} [[tantras]] (bshad pa’i rgyud). Among them, the [[root tantra]] has three [[sections]]: prologue (klad kyi don), main text (gzhung gi don), and conclusion (mjug gi don). The prologue includes both the title ([[mtshan]] don) and the translator’s verses of homage (’gyur [[phyag]]). The main text includes both the inception (’char tshul) and the diffusion (’phros tshul). The diffusion includes both the diffusion of the [[peaceful deities]] (zhi ba’i ’phros tshul) and the diffusion of the [[wrathful deities]] (khro bo’i ’phros tshul), and each of these is divided according to the three [continua] of ground, [[path]], and result.
+When classified, [this cycle of the Net of [[Magical]] [[Emanation]]] includes both [[root tantras]] ([[rtsa ba’i rgyud]]) and {{Wiki|exegetical}} [[tantras]] ([[bshad pa’i rgyud]]). Among them, the [[root tantra]] has three [[sections]]: prologue ([[klad kyi don]]), main text ([[gzhung gi don]]), and conclusion ([[mjug gi don]]). The prologue includes both the title ([[mtshan]] don) and the translator’s verses of homage ([[’gyur phyag]]). The main text includes both the inception ([[’char tshul]]) and the diffusion ([[’phros tshul]]). The diffusion includes both the diffusion of the [[peaceful deities]] ([[zhi ba’i ’phros tshul]]) and the diffusion of the [[wrathful deities]] [[(khro bo’i ’phros tshul]]), and each of these is divided according to the three [continua] of ground, [[path]], and result.
-The text altogether has twenty-two chapters: The inception (’char tshul) comprises three chapters, [[including]] the first, which concerns the introductory {{Wiki|narrative}} ([[gleng gzhi]]); the second, which concerns the [[initiation]] of the [[discourse]] (gleng bslang); and the third, which concerns the establishment [of all [[phenomena]]] (gtan phab).
+The text altogether has twenty-two chapters: The inception (’char tshul) comprises three chapters, [[including]] the first, which concerns the introductory {{Wiki|narrative}} ([[gleng gzhi]]); the second, which concerns the [[initiation]] of the [[discourse]] ([[gleng bslang]]); and the third, which concerns the establishment [of all [[phenomena]]] ([[gtan phab]]).
-Within the diffusion, the ground of the [[peaceful deities]] (zhi ba’i [[gzhi]]) comprises seven chapters, [[including]] [[the fourth]], which concerns the cyclical array of the cloud {{Wiki|mass}} of letters ([[yi ge]] sprin gyi [[dkyil ’khor]] dgod pa); the fifth, which concerns the [[attainment]] ([[sgrub pa]]) [of the Net of [[Magical]] [[Emanation]]]; the sixth, which concerns the [[maṇḍala]] of [[buddha mind]] or [[meditative]] stability (thugs [[ting nge ’dzin]] gyi [[dkyil ’khor]]); the seventh, which concerns the [[maṇḍala]] of [[buddha speech]] or [[mantra]] ([[gsung]] [[sngags]] kyi [[dkyil ’khor]]); the eighth, which concerns the [[maṇḍala]] of [[buddha body]] or gestures of sealing (sku [[phyag]] rgya’i [[dkyil ’khor]]); the ninth, which concerns the [[maṇḍala]] of illustrative [[imagery]] ([[dpe]] [[gzugs brnyan]] gyi [[dkyil ’khor]]); and the tenth, which concerns the conferral of [[empowerment]] ([[dbang bskur]] ba).
+Within the diffusion, the ground of the [[peaceful deities]] ([[zhi ba’i gzhi]]) comprises seven chapters, [[including]] [[the fourth]], which concerns the cyclical array of the cloud {{Wiki|mass}} of letters ([[yi ge sprin gyi dkyil ’khor dgod pa]]); the fifth, which concerns the [[attainment]] ([[sgrub pa]]) [of the Net of [[Magical]] [[Emanation]]]; the sixth, which concerns the [[maṇḍala]] of [[buddha mind]] or [[meditative]] stability ([[thugs ting nge ’dzin gyi dkyil ’khor]]); the seventh, which concerns the [[maṇḍala]] of [[buddha speech]] or [[mantra]] ([[gsung sngags kyi dkyil ’khor]]); the eighth, which concerns the [[maṇḍala]] of [[buddha body]] or gestures of sealing ([[sku phyag rgya’i dkyil ’khor]]); the ninth, which concerns the [[maṇḍala]] of illustrative [[imagery]] ([[dpe gzugs brnyan gyi dkyil ’khor]]); and the tenth, which concerns the conferral of [[empowerment]] ([[dbang bskur ba]]).
-The [[path]] [of the [[peaceful deities]]] (zhi ba’i lam) comprises three chapters, [[including]] the eleventh, which concerns the [[generation stage]] of [[meditation]] ([[bskyed rim]]); the twelfth, which concerns the [[accumulation]] of the communion {{Wiki|ceremony}} ([[tshogs]] [[bsags]] pa); and the thirteenth, which concerns the [[perfection stage]] ([[rdzogs rim]]).
+The [[path]] [of the [[peaceful deities]]] ([[zhi ba’i lam]]) comprises three chapters, [[including]] the eleventh, which concerns the [[generation stage]] of [[meditation]] ([[bskyed rim]]); the twelfth, which concerns the [[accumulation]] of the communion {{Wiki|ceremony}} ([[tshogs bsags pa]]); and the thirteenth, which concerns the [[perfection stage]] ([[rdzogs rim]]).
 The result [of the [[peaceful deities]]] (zhi ba’i [[’bras bu]]) comprises one [[chapter]], the fourteenth, which concerns the {{Wiki|eulogy}} ([[bstod pa]]) [to the [[peaceful deities]]].
-The ground of the [[wrathful deities]] (khro bo’i [[gzhi]]) comprises one [[chapter]], the fifteenth. The [[path]] [of the [[wrathful deities]]] comprises five chapters, [[including]] the sixteenth, which concerns the [[mantras]] ([[sngags]]); the seventeenth, which concerns the [[maṇḍala]] ([[dkyil ’khor]]); the eighteenth, which concerns [[offerings]] ([[mchod pa]]); the nineteenth, which concerns [[commitments]] ([[dam tshig]]); and the twentieth, which concerns [[enlightened activities]] ([[phrin las]]). The result [of the [[wrathful deities]]] (’[[bras bu]]) comprises one [[chapter]], the twenty-first, which concerns the {{Wiki|eulogy}} ([[bstod pa]]) [to the [[wrathful deities]]].
+The ground of the [[wrathful deities]] ([[khro bo’i gzhi]]) comprises one [[chapter]], the fifteenth. The [[path]] [of the [[wrathful deities]]] comprises five chapters, [[including]] the sixteenth, which concerns the [[mantras]] ([[sngags]]); the seventeenth, which concerns the [[maṇḍala]] ([[dkyil ’khor]]); the eighteenth, which concerns [[offerings]] ([[mchod pa]]); the nineteenth, which concerns [[commitments]] ([[dam tshig]]); and the twentieth, which concerns [[enlightened activities]] ([[phrin las]]). The result [of the [[wrathful deities]]] (’[[bras bu]]) comprises one [[chapter]], the twenty-first, which concerns the {{Wiki|eulogy}} ([[bstod pa]]) to the [[wrathful deities]].
 The twenty-second [[chapter]] concerns the {{Wiki|perfect}} entrustment (yongs [[gtad]]) [of this [[tantra]] for the [[sake]] of posterity].
-THE INTERLINEAR COMMENTARY [15.4]
-The fourth main topic [of [[Book]] 15, see above, p. 5] is an extensive {{Wiki|exegesis}} of the content of the [[tantra]], in the [[form]] of an interlinear commentary (’bru ’grel). This comprises (i) the meaning of the title [of the text] (15.4.1); (ii) the meaning of the verse of homage (15.4.2); and (iii) the meaning of the actual text (15.4.3).
+===THE INTERLINEAR COMMENTARY===
+The fourth main topic [of [[Book]] 15, see above, p. 5 is an extensive {{Wiki|exegesis}} of the content of the [[tantra]], in the [[form]] of an interlinear commentary (’bru ’grel). This comprises (i) the meaning of the title [of the text] (15.4.1); (ii) the meaning of the verse of homage (15.4.2); and (iii) the meaning of the actual text (15.4.3).
+===THE MEANING OF THE TITLE===
-THE MEANING OF THE TITLE [15.4.1]
 First, [the section on] the meaning of the title [comments on the verses]:
@@ Line 781: / Line 887: @@
 In [[Sanskrit]]:
- Śrīguhyagarbhatattvaviniścayamahātantrarāja-nāma
+Śrīguhyagarbhatattvaviniścayamahātantrarāja-nāma
 In [[Tibetan]]:
@@ Line 787: / Line 894: @@
 In English:
- The Great Kingly [[Tantra]] of the Glorious [[Secret Nucleus]] Definitive with [[Respect]] to the Real
+The Great Kingly [[Tantra]] of the Glorious [[Secret Nucleus]] Definitive with [[Respect]] to the Real
 Interlinear Commentary
-The introductory part of this lucid interlinear {{Wiki|exegesis}} that expounds the [[Root Tantra]] of the [[Secret Nucleus]] for the [[sake]] of {{Wiki|individuals}} of lowest acumen begins with the presentation of the title of the text. This {{Wiki|exegesis}} of the title includes (i) a general explanation of the implied meaning (dgos pa’i don) and (ii) a detailed presentation of the actual meaning (dngos don).
+The introductory part of this lucid interlinear {{Wiki|exegesis}} that expounds the [[Root Tantra]] of the [[Secret Nucleus]] for the [[sake]] of {{Wiki|individuals}} of lowest acumen begins with the presentation of the title of the text. This {{Wiki|exegesis}} of the title includes (i) a general explanation of the implied meaning ([[dgos pa’i don]]) and (ii) a detailed presentation of the actual meaning ([[dngos don]]).
+===THE IMPLIED MEANING OF THE TITLE===
-THE IMPLIED MEANING OF THE TITLE [15.4.1.1]
 The former has three aspects:
@@ Line 804: / Line 914: @@
 (iii) There are names and meanings that are [[consciously]] understood to be {{Wiki|interrelated}}. Just as the designation jar and its bulbous shape are not different, so the title of the text and its meaning can be known without differentiation. Those of dull potential need implicitly comprehend, over a prolonged period, the indivisible [[nature]] of words and their meanings.
-Moreover, those who can understand meanings from names need implicitly know [from the title of this text] that all things are identified as primor-dial [[buddhahood]], just as the label on a [[medicine]] renders it easy to locate, or as the label on a soldier’s arrow renders its provenance identifiable.153
+Moreover, those who can understand meanings from names need implicitly know [from the title of this text] that all things are identified as primordial [[buddhahood]], just as the label on a [[medicine]] renders it easy to locate, or as the label on a soldier’s arrow renders its provenance identifiable.153
+===THE ACTUAL MEANING OF THE TITLE===
-THE ACTUAL MEANING OF THE TITLE [15.4.1.2]
 The latter—the detailed presentation of the actual meaning [of the title]—has the following seven aspects:
@@ Line 818: / Line 930: @@
 And thereby the two kinds of [[benefit]] are perfected.
-Thus glory displays spontaneity and [[perfection]] together.154
+Thus glory displays spontaneity and [[perfection]] together.
-(ii) The term secret refers to the [[inconceivable]] {{Wiki|mystery}} of the [[mind]] of all the conquerors, where [[cyclic existence]] and [[nirvāṇa]] abide in [[sameness]] because their abiding [[nature]], the actual [[truth]], is naturally [[pure]] from the beginning. Because this [[reality]] is profound and [[hard to fathom]], it is most difficult to realize. Therefore it is secret.155
+(ii) The term secret refers to the [[inconceivable]] {{Wiki|mystery}} of the [[mind]] of all the conquerors, where [[cyclic existence]] and [[nirvāṇa]] abide in [[sameness]] because their abiding [[nature]], the actual [[truth]], is naturally [[pure]] from the beginning. Because this [[reality]] is profound and [[hard to fathom]], it is most difficult to realize. Therefore it is secret.
-As for the modalities of secrecy, there are both “hidden” (gab) and “concealed” (sbas) aspects based on the {{Wiki|distinctions}} between those for whom its [[realization]] is not appropriate. Those from whom [this {{Wiki|mystery}}] is hidden include all those {{Wiki|individuals}} whose [[minds]] are bewildered. As for the manner in which it remains hidden to them, although the [[tantra]] of the natural [ground] that is to be illustrated—the abiding [[nature]] and actual truth—abides naturally {{Wiki|present}}, in and of itself, it has been obscured by adventitious [[obscurations]] and [[thoughts]] and is therefore unperceived, just like a [[treasure]] [[Wikipedia:burial|buried]] underground beneath the house of a pauper. Therefore, it is hidden. As it says in the [[Tantra]] of the [[Awakening of Vairocana]]:
+As for the modalities of secrecy, there are both “hidden” ([[gab]]) and “concealed” ([[sbas]]) aspects based on the {{Wiki|distinctions}} between those for whom its [[realization]] is not appropriate. Those from whom [this {{Wiki|mystery}}] is hidden include all those {{Wiki|individuals}} whose [[minds]] are bewildered. As for the manner in which it remains hidden to them, although the [[tantra]] of the natural [ground] that is to be illustrated—the abiding [[nature]] and actual truth—abides naturally {{Wiki|present}}, in and of itself, it has been obscured by adventitious [[obscurations]] and [[thoughts]] and is therefore unperceived, just like a [[treasure]] [[Wikipedia:burial|buried]] underground beneath the house of a pauper. Therefore, it is hidden. As it says in the [[Tantra]] of the [[Awakening of Vairocana]]:
 Those who do not know this modality,
@@ Line 830: / Line 942: @@
 Search elsewhere for the [[buddha]],
-But he abides therein, completely perfect!156
+But he abides therein, completely perfect!
 As for the “concealed” [[sense]] of secrecy, that which remains concealed is the [[perfect view]] of the [[unsurpassed]] way of [[secret mantra]], along with its marvelous modes of [[meditation]] and conduct. Those from whom it should be concealed include immature recipients, such as practitioners of the lower vehicles, ordinary persons who are [[lustful]], and so forth. This is because [the {{Wiki|mystery}} of [[buddha mind]]] is not appropriate for their {{Wiki|perceptual}} range. If it were not concealed, they would not consequently be able to withstand false superimpositions and deprecations, and so they would fall into {{Wiki|inferior}} [[realms]], and the secret approach would itself be diminished on account of their investigations. As for the manner in which it remains concealed to them, it is presented [[symbolically]], and so forth. As is stated in the Clarification of [[Commitments]]:
@@ Line 866: / Line 978: @@
 All the [[inconceivable]] vehicles that lead to [[liberation]] are [[gathered]]
-In these great [[skillful means]] that realize the [[unsurpassed]] truth.159
+In these great [[skillful means]] that realize the [[unsurpassed]] truth.
-And in the [[Tantra]] of the [[Indestructible]] [[Garland]]:
+And in the [[Tantra of the Indestructible]] [[Garland]]:
 The seed that abides in the center of all things
-Is {{Wiki|pervasive}} but is not within {{Wiki|perceptual}} range.160
+Is {{Wiki|pervasive}} but is not within {{Wiki|perceptual}} range.
-(iv) The term the real conveys three {{Wiki|distinct}} meanings: [First,] it denotes the real [[nature]] of the causal basis (rgyu’i [[de kho na nyid]]) because the result will unfailingly emerge when one settles into the self-originated [[pristine cognition]], where [[appearances]] and [[emptiness]] are indivisible, uncontrived by the [[meditating]] [[intellect]]. [Second,] it denotes the real [[nature]] of the result (’bras bu’i [[de kho na nyid]]) because this [[reality]] is naturally {{Wiki|present}} in the fruitional [[maṇḍala]] of [[buddha body]] and [[pristine cognition]], and there are no erroneous [[phenomena]] to be dispelled. [Third,] it denotes the real [[nature]] of the common savor of [[cause]] and result ([[rgyu ’bras]] [[ro gcig]] pa’i [[de kho na nyid]]) because there is no other [[phenomenon]] to be known or accomplished that would detract from this natural [[pristine cognition]] of the indivisible [[truth]], and it is devoid of superimpositions and deprecations, inasmuch as it lacks the slightest {{Wiki|distinction}} between [[cause]] and result.161
+(iv) The term the real conveys three {{Wiki|distinct}} meanings: [First,] it denotes the real [[nature]] of the causal basis ([[rgyu’i de kho na nyid]]) because the result will unfailingly emerge when one settles into the self-originated [[pristine cognition]], where [[appearances]] and [[emptiness]] are indivisible, uncontrived by the [[meditating]] [[intellect]]. [Second,] it denotes the real [[nature]] of the result (’bras bu’i [[de kho na nyid]]) because this [[reality]] is naturally {{Wiki|present}} in the fruitional [[maṇḍala]] of [[buddha body]] and [[pristine cognition]], and there are no erroneous [[phenomena]] to be dispelled. [Third,] it denotes the real [[nature]] of the common savor of [[cause]] and result ([[rgyu ’bras ro gcig pa’i de kho na nyid]]) because there is no other [[phenomenon]] to be known or accomplished that would detract from this natural [[pristine cognition]] of the indivisible [[truth]], and it is devoid of superimpositions and deprecations, inasmuch as it lacks the slightest {{Wiki|distinction}} between [[cause]] and result.
 (v) The term definitive here refers not, for example, to the [teachings on] [[skillful means]] that are not to be squandered, which merely {{Wiki|present}} the [[provisional meaning]] for the [[sake]] of trainees of low [[fortune]], but to those that {{Wiki|present}} the meaning, just as it was comprehended by the conquerors, for the [[sake]] of those of sharpest acumen.162 As it is said [ch. 13:20]:
@@ Line 896: / Line 1,008: @@
 Converge in these great [[skillful means]] that realize the [[unsurpassed]] truth.163
-THE MEANING OF THE VERSE OF HOMAGE [15.4.2]
+===THE MEANING OF THE VERSE OF HOMAGE===
 The second part [of the interlinear commentary that constitutes [[the fourth]] main point of [[Book]] 15, see above, p. 38] concerns the meaning of the verse of homage. [This comments on the verse:]
@@ Line 918: / Line 1,032: @@
 Interlinear Commentary
-With regard to this verse of homage [which precedes the text, the term [[Transcendent Lord]] (bcom ldan [[’das]]) is explained as follows]: the [[excellence]] of [the [[buddhas]]’] [[renunciation]] refers to the [[abandonment]] of the four {{Wiki|demonic}} forces, the [[two obscurations]] and their propensities, which have all been subdued (bcom). Among these, the four {{Wiki|demonic}} forces are (i) the [[lord of death]], who interrupts the [[life span]] (mṛtyupatimāra, [[’chi bdag gi bdud]]); (ii) the [[divine]] {{Wiki|prince}}, who interrupts [[meditative]] stability ([[devaputramāra]], lha’i bu’i [[bdud]]); (iii) the {{Wiki|psychophysical}} [[aggregates]], which interrupt the [[attainment]] of nonresidual [[[nirvāṇa]]] (skandhamāra, phung po’i [[bdud]]); and (iv) the {{Wiki|afflictive}} [[mental states]], which interrupt [[release]] [from [[rebirth]] in [[cyclic existence]]] ([[kleśamāra]], [[nyon mongs]] pa’i bdud).164 These are designated as having been subdued [by the [[Transcendent Lord]]] because he does not possess them from the beginning.
+With regard to this verse of homage [which precedes the text, the term [[Transcendent Lord]] ([[bcom ldan ’das]]) is explained as follows]: the [[excellence]] of [the [[buddhas]]’] [[renunciation]] refers to the [[abandonment]] of the four {{Wiki|demonic}} forces, the [[two obscurations]] and their propensities, which have all been subdued ([[bcom]]). Among these, the four {{Wiki|demonic}} forces are (i) the [[lord of death]], who interrupts the [[life span]] ([[mṛtyupatimāra]], [[’chi bdag gi bdud]]); (ii) the [[divine]] {{Wiki|prince}}, who interrupts [[meditative]] stability ([[devaputramāra]], [[lha’i bu’i bdud]]); (iii) the {{Wiki|psychophysical}} [[aggregates]], which interrupt the [[attainment]] of nonresidual [[[nirvāṇa]]] ([[skandhamāra]], [[phung po’i bdud]]); and (iv) the {{Wiki|afflictive}} [[mental states]], which interrupt [[release]] [from [[rebirth]] in [[cyclic existence]]] ([[kleśamāra]], [[nyon mongs pa’i bdud]]). These are designated as having been subdued [by the [[Transcendent Lord]]] because he does not possess them from the beginning.
-The [[two obscurations]] include the {{Wiki|obscuration}} of {{Wiki|afflictive}} [[mental states]] ([[kleśāvaraṇa]], [[nyon mong]] gi [[sgrib pa]]) and the {{Wiki|obscuration}} of [[knowledge]] ([[jñeyāvaraṇa]], shes bya’i [[sgrib pa]]). As such these respectively comprise [[thoughts]] [[arising]] from the particular [[characteristics]] of the [[five poisons]] and the [[mind]] that clings to purificatory antidotes.165 It says in the Supreme {{Wiki|Continuum}} of the [[Great Vehicle]]:
+The [[two obscurations]] include the {{Wiki|obscuration}} of {{Wiki|afflictive}} [[mental states]] ([[kleśāvaraṇa]], [[nyon mong]] gi [[sgrib pa]]) and the {{Wiki|obscuration}} of [[knowledge]] ([[jñeyāvaraṇa]], [[shes bya’i sgrib pa]]). As such these respectively comprise [[thoughts]] [[arising]] from the particular [[characteristics]] of the [[five poisons]] and the [[mind]] that clings to purificatory antidotes.  It says in the Supreme {{Wiki|Continuum}} of the [[Great Vehicle]]:
 Concepts that [[concern]] [[miserliness]] and so forth
@@ Line 926: / Line 1,040: @@
 Signify the {{Wiki|obscuration}} of {{Wiki|afflictive}} [[mental states]];
-Concepts that [[concern]] the three aspects166
+Concepts that [[concern]] the three aspects
-Signify the {{Wiki|obscuration}} of knowledge.167
+Signify the {{Wiki|obscuration}} of knowledge.
 By contrast, the [[excellence]] of [[realization]] that is possessed (ldan) [by the [[Transcendent Lord]]] comprises the [various modalities of] [[buddha body]] and [[pristine cognition]], which are {{Wiki|present}} without {{Wiki|conjunction}} or {{Wiki|disjunction}}. Accordingly, the [[Tantra]] of Embrace says:
@@ Line 936: / Line 1,050: @@
 Glory, [[fame]], [[pristine cognition]], and perseverance:
-These six are said to be “possessed” [by the [[Transcendent Lord]]].168
+These six are said to be “possessed” [by the [[Transcendent Lord]]].
-“Lordship” ([[dbang]] phyug) refers to the [[purity]] of the [[essential]] [[buddha body]] of actual [[reality]] and its [[[pristine cognition]]] of reality’s expanse. “[[Noble]] [[form]]” ([[gzugs]] bzang) refers to the [[buddha body]] of {{Wiki|perfect}} resource and its mirrorlike [[[pristine cognition]]]. “Glory” (dpal) refers to the [[buddha body]] of [[awakening]] and its [[[pristine cognition]]] of [[sameness]]. “[[Fame]]” and “[[pristine cognition]]” (grags dang [[ye shes]]) refer to the [[buddha body]] of [[emanation]], which performs acts of [[benefit]] through its definitive and quantitative [[understanding]], and so to its [[[pristine cognition]]] of [[discernment]]. “Perseverance” ([[brtson ’grus]]) refers to the [[unchanging]] [[buddha body]] of [[indestructible]] [[reality]] itself, which [[manifests]] [[limitless]] [[enlightened activities]] without moving from the expanse [of [[reality]]], and so to [the [[pristine cognition]]] of accomplishment.169
+“Lordship” ([[dbang phyug]]) refers to the [[purity]] of the [[essential]] [[buddha body]] of actual [[reality]] and its [[[pristine cognition]]] of reality’s expanse. “[[Noble]] [[form]]” ([[gzugs bzang]]) refers to the [[buddha body]] of {{Wiki|perfect}} resource and its mirrorlike [[[pristine cognition]]]. “Glory” ([[dpal]]) refers to the [[buddha body]] of [[awakening]] and its [[[pristine cognition]]] of [[sameness]]. “[[Fame]]” and “[[pristine cognition]]” ([[grags dang ye shes]]) refer to the [[buddha body]] of [[emanation]], which performs acts of [[benefit]] through its definitive and quantitative [[understanding]], and so to its [[[pristine cognition]]] of [[discernment]]. “Perseverance” ([[brtson ’grus]]) refers to the [[unchanging]] [[buddha body]] of [[indestructible]] [[reality]] itself, which [[manifests]] [[limitless]] [[enlightened activities]] without moving from the expanse [of [[reality]]], and so to [the [[pristine cognition]]] of accomplishment.169
-The term “[[excellence]]” (phun sum [[tshogs]] pa), which is appended to these five [qualities] beginning with lordship, indicates that they surpass the [[pristine cognition]] of even [[sublime]] trainees.170
+The term “[[excellence]]” ([[phun sum tshogs]] pa), which is appended to these five [qualities] beginning with lordship, indicates that they surpass the [[pristine cognition]] of even [[sublime]] trainees.
-There are also some who interpret the [[Tibetan]] term bcom ldan to indicate only that the [aforementioned negative] [[objects]] have been subdued (bcom pa).
+There are also some who interpret the [[Tibetan]] term bcom ldan to indicate only that the [aforementioned negative] [[objects]] have been subdued ([[bcom pa]]).
-The term [[transcendent]] (’das) indicates that [the [[buddhas]]] have transcended all [[symbols]] of elaborate conception—cyclic [[existence]] and [[nirvāṇa]], [[acceptance]] and rejection, or being and nonbeing. It says in the [[Sūtra]] of the Great Bounteousness of the [[Buddhas]]:
+The term [[transcendent]] ([[’das]]) indicates that [the [[buddhas]]] have transcended all [[symbols]] of elaborate conception—cyclic [[existence]] and [[nirvāṇa]], [[acceptance]] and rejection, or being and nonbeing. It says in the [[Sūtra]] of the Great Bounteousness of the [[Buddhas]]:
 {{Wiki|Liberated}} from [[existence]] and quiescence,
@@ Line 952: / Line 1,066: @@
 Transcending all elaborate conceptions,
-The [[Transcendent Lord]] is spacious quiescence.171
+The [[Transcendent Lord]] is spacious quiescence.
-The term glorious refers to the extraneous glory ([[gzhan]] gyi dpal), associated with the [[buddha body]] of [[form]], which, without straying from the expanse of the [[buddha body]] of actual [[reality]], spontaneously arises from its disposition.
+The term glorious refers to the extraneous glory ([[gzhan gyi dpal]]), associated with the [[buddha body]] of [[form]], which, without straying from the expanse of the [[buddha body]] of actual [[reality]], spontaneously arises from its disposition.
-As to the term [[Samantabhadra]] ([[Kun tu bzang po]]; the “all-positive” one), the natural inexhaustible [[wheels]] of adornment, the [[buddha body]], {{Wiki|speech}}, and [[mind]], are {{Wiki|present}} at all (kun tu) times because they are [[unchanging]] in the field of the spontaneous Bounteous Array; and their great resources, which [[manifest]] in and of themselves, are positive ([[bzang po]]) because they are endowed with perfection.172 As is said in the [[Tantra]] of the Secret of [[Pristine Cognition]]:
+As to the term [[Samantabhadra]] ([[Kun tu bzang po]]; the “all-positive” one), the natural inexhaustible [[wheels]] of adornment, the [[buddha body]], {{Wiki|speech}}, and [[mind]], are {{Wiki|present}} at all (kun tu) times because they are [[unchanging]] in the field of the spontaneous Bounteous Array; and their great resources, which [[manifest]] in and of themselves, are positive ([[bzang po]]) because they are endowed with perfection.  As is said in the [[Tantra]] of the Secret of [[Pristine Cognition]]:
 This [[nature]] is unmoving, spontaneously {{Wiki|perfect}},
-And all-positive in its {{Wiki|perceptual}} range.173
+And all-positive in its {{Wiki|perceptual}} range.
 The term homage means that those [[translators]] who resort to this very [[object]] [of [[refuge]], i.e., [[Samantabhadra]]] sincerely commit their [[body]], {{Wiki|speech}}, and [[mind]]. It is not the case, as some opine, that homage is made to the compiler [of the [[tantra]] text], because no such {{Wiki|custom}} is observed in [[Sanskrit]] sources. The Short Commentary does include an {{Wiki|invocation}} of [[offering]] ([[mchod]] brjod) to its [compiler] but not as a commentary on this specific verse of homage.174
-THE MEANING OF THE MAIN TEXT [15.4.3]
+===THE MEANING OF THE MAIN TEXT===
 The third part [of the interlinear commentary that constitutes [[the fourth]] main topic of [[Book]] 15, see above, p. 38] concerns the meaning of the main text (gzhung don). [It commences with ch. 1 of the [[Tantra of the Secret Nucleus]].]