Yeshe Kuchokma Commentary

Message for Mantrikas: Illuminating the Ocean of Samayas

A Commentary on the Fourth Chapter of the Immaculate Confession Tantra

by Jigme Lingpa

Homage to the glorious Vajra Possessor!

The immutable space, the vajra kāya,
Forever is the face of Samantabhadra.
Devoid of any essence, it is the wisdom kāya.
To the bodhicitta of great bliss, I pay homage!

The Rampant Elephant Tantra, one of the famous eighteen great tantras that rained down for the dharma-king Lungten Dorje,[1] is so called because when ordinary beings' wind-energies enter their vital channel, they become crazed, in the sense that they do not recognize the reality in which the wind-mind is gathered in the central channel, and they lose consciousness. Similarly, here, in the precious unsurpassable tantras, we do not rely on merely relative words but primarily on meaning of non-conceptual dharmatā. Thus, the following commentary on the Ultimate Inexpressible Confession will clarify the meaning of the fourth chapter of the Confession Tantra.

Oṃ. The natural maṇḍala of the supreme wisdom kāya
Has no complexity, just like the full moon,
Yet its compassion radiates as evenly as sunlight.
Approach now, I pray: consider me, and remain!

From the basic space of the Buddha's dharmakāya, which is always free from conceptual elaborations, the maṇḍala of wisdom deities is awakened. This is the invitation of the field of merit, which does not involve any conceptualisation concerning subject and object. The wisdom of the sugatagarbha, the dharmatā of natural luminosity, transcends the form kāyas, and so it is the supreme dharma-kāya. It is the great natural maṇḍala that is not contrived by anyone. It is just like the light of the full-moon maṇḍala that radiates outwardly without the complexity of various modes of thought. Yet its natural expression of compassion radiates free from any bias just like sunlight; the light rays of love extend evenly toward all sentient beings as if they were one's own children. To this universal body of form (rūpakāya), I pray: approach now at this very moment, consider me and everyone else, and remain!

Inexpressible wisdom, which is the immovable dharmakāya;
Lords of the five families, the sambhogakāya of great bliss;
And deities who are the play of vast compassion and skilful means,
Nirmāṇakāya, peaceful and wrathful: to you I pay homage!

This wisdom is by nature inexpressible, beyond existence and non-existence, permanence and nihilism. It is the immovable, unchanging dharmakāya. The saṃbhogakāya, where all qualities are complete, is endowed with the five certainties, has the nature of great bliss (because it is free from any defilements such as suffering or the origin of suffering), and consists of the lords of the five families of tathāgatas. Then there are the deities of the maṇḍala of the three seats of completeness who take form as the play of vast, immense compassion and skilful means, the forty-two peaceful and fifty-eight wrathful deities who belong to the nirmāṇakāya maṇḍala. To all of you I pay homage!

Actual offerings and those created in the imagination,
As Samantabhadra's unsurpassable, cloud-like bestowal,
Arranged extensively throughout space's pure expanse—
With an ocean of outer, inner and secret gifts, I offer!

Although actual offerings are surpassable by nature, those created in the imagination cannot be surpassed. These unsurpassable offering clouds, emanated as in the samādhi of the bodhisattva Samantabhadra, are all arranged extensively throughout the pure dharmatā expanse of the space of Samantabhadrī, endowed with the three gateways to liberation. The outer gifts are those enjoyed by the senses; the inner gift is the empty bliss that is enjoyed by the sensory consciousness; and the secret gift is the offering of suchness: the realization that their nature is beyond offering and offerer. Ocean here means that all those offerings appear in abundance, with their inner meaning as deep and profound as space. All these I offer!

Through an experience of single taste, beyond union and separation,
Wherein all the infinite maṇḍalas of the victorious buddhas
Are present in the secret bhaga of Samantabhadrī—
May non-dual bodhicitta delight you!

For the great mudrā of offering, there is an explanation according to the relative and an explanation according to the absolute.

1. Explanation According to the Relative

Relying on a goddess with form, the ever-present (samanta) thoughts of the past, present and future are arrested, which is excellent (bhadrī). For followers of the Śrāvaka Vehicle, who lack fortune, this meaning is secret. The space of the bhaga, which signifies the nature of the three gateways to liberation, is where all the infinite maṇḍalas of the victorious buddhas of the three seats without exception abide in an experience of single taste, beyond union and separation. May the sacred bodhicitta that is brought forth with the melting bliss of the non-dual male and female deities delight you! This refers to the encounter with innate great bliss.

2. Explanation According to the Absolute

Since it is always (samanta), throughout all three times, free from thoughts, it is excellent (bhadrī). Since it is naturally concealed for ordinary sentient beings, it is a natural secret. 'Secret' here means that it is hidden, since it is concealed from those who lack fortune and have not received empowerment. In the bhaga of the vajra queen, the basic space—that is emptiness, the absence of characteristics and the absence of aspiration—[2] all the infinite maṇḍalas of the victorious buddhas abide. This is the vast expanse of inexpressible dharmatā, in which all phenomena are of a single taste and beyond union and separation in the past, present or future. May this extraordinary realization of non-dual, absolute bodhicitta delight you!

The nature of mind is the great space of dharmatā;
Phenomena, utterly pure, have always been clear light;
And the realm of this yoga is beyond speech and thought—
To this bodhicitta of equality, I offer perpetual homage!

This is the great mudrā of praise. The nature or characteristic of mind should not be understood merely as in the example of empty space. Instead, the reference of the example is the great space of dharmatā. The real state of relative phenomena and things with characteristics, utterly pure, has always been natural clear light and suchness, which is great peace. And the empty realm of this yoga is beyond speech and words, and thoughts and thinking—they cannot illustrate it. To this absolute bodhicitta of the equality of saṃsāra and nirvāṇa, I offer perpetual homage by remaining mindful of it!

Within the ever-excellent, originally expansive great perfection
Is the maṇḍala arrayed with outer, inner and secret aspects;

Within the ever-excellent—the timeless time beyond thoughts of past, present or future—the originally expansive natural great perfection, the three maṇḍalas are arrayed. Its outer aspect is the generation phase connected with the samayas of the vase empowerment; its inner aspect is the perfection phase connected with the samayas of the secret and third empowerments; and its secret aspect is the innate wisdom connected with the fourth, word empowerment.

Pure apparent existence is the sphere of male and female deities;
And elements and elemental, spontaneously perfect buddha pairs.

This highlights the outer maṇḍala. Within the realm of the victorious ones, there are no ordinary thoughts that grasp at apparent existence as sentient beings and the world. Beyond impurity, partial purity and so on, everything is purified within the dharmatā's great infinite purity. Therefore, within that sphere everything is primordially awakened as the maṇḍala of oceanic pure realms and male and female deities. The five aggregates and five elements are the male and female tathāgatas. The senses, sensory consciousnesses, and sense sources at any given place and time have always been pure, with the nature of bodhisattvas, buddhas and noble ones. This is how they already have been, without any need for transformation. In addition, since the realm of saṃsāra has the nature of the sugatagarbha, within the primordial maṇḍala of the three seats of completeness, there will be transformation and awakening, so this is how it will be.[3] All this involves the union of appearance and emptiness, skilful means and wisdom, and is therefore spontaneously perfect as buddha pairs, male and female.

The great consort revels in the magnificent secret;
And in the sovereign lady's lotus, the vast expanse of space,
Within the great non-dual bindu, there is clear light

This highlights the inner maṇḍala. The great consort, the embodiment of the sacred wisdom of the four joys, revels in the magnificent secret of supremely immutable great bliss. The space of the sovereign lady Samantabhadrī, the vajra queen, is a vast expanse, like space, which is not tainted by the swamp of saṃsāra, like a lotus, and has the nature of the three gateways to liberation. The tathāgatas also sustain liberation within the great wisdom bindu of non-dual bliss and emptiness. Within this inconceivable dharmatā, there is clear light and peace. That is the inner maṇḍala.

And bodhi-essence kāya, uncontrived and unelaborate.
All that appears is the everlasting deity of great bliss.

This highlights the secret maṇḍala. Suchness is uncontrived, not formulated through the sophistry of intellectuals. The bodhi-essence kāya is free from the elaborations of permanence and nihilism, birth and cessation. Just as various magical apparitions can appear in the empty sky, the nature of the dharmatā is such that it can appear as all and manifest as anything. Nevertheless, from the point of view of its essence, it is supremely immutable great bliss endowed with the supreme of all aspects and the everlasting deity—invincible, indestructible, beyond change or transformation. This is the secret maṇḍala of suchness.

From this point onwards, the meaning of the words is easy to comprehend, so I will combine the text and commentary.

Although above we have conventionally presented three maṇḍalas, within the expanse of the essence itself, the maṇḍalas are beyond union and separation and phenomena abide in equality. Yet for those who lack merit this fact remains hidden, so we refer to it as the secret maṇḍala. There are the sovereigns Samantabhadra and his consort, who are the basis for manifestations, the male and female buddhas of the five families who have perfected enlightened activities, and the two sets of eight bodhisattvas, male and female, who have overcome conduct for selfish concerns and act for others' sake. In addition, there are the hosts of wrathful ones, the ten males and females and the sixteen vīdyā vajra goddesses. Their lords and masters of the assembly are the glorious ones of the five families and the ten wrathful kings and consorts who represent the purification of the ten non-virtuous deeds. Outwardly, there are the thirty-two sacred lands and the twenty-four sacred places, where one finds the heroes with their respective consorts, the yoginīs or karmamudrās, each with their own names. Inwardly, as the crown of the head is Jālandhara and so on,[4] the channels of the great cities of the vajra body transform into the heroes (vīra) and the elements transform into the yoginīs. These empty forms, in which appearance and emptiness and skilful means and wisdom are inseparably united, are the apparent mahāmudrā. Secretly, these are all included within the ten abodes of the herukas,[5] which signify the ten bhūmis; that is the dharmamudrā. The gateways through which the compassion of the entire maṇḍala engages with their objects are the four immeasurables, and their embodiments are the four enlightened activities, which are the samayamudrās of the four female gatekeepers. Furthermore, there are all the many hosts of deities who are wisdom emanations. This means the ones who are caring like mothers and supportive as sisters towards those who keep the samaya and follow their samaya commitments. They are the ones who determine good and bad, ascertain what is truthful and evaluate samaya. They are the hosts of heroes, ḍākinīs and yoginīs, who on the outer level roam about in the extraordinary sacred places and lands, while being free from the notion of subject and object, and on the inner level are gathered at, and of one taste with, each element of the channels of the vajra body. 

In short, so that we become an object of compassion for the trustworthy witnesses and holders of vajra commitments, who at all times possess unobstructed vision, we request them: consider me!

We, inseparable from the individual deity of the particular family upon which our flower fell,[6] are the successors of the buddhas, whose compassionate, enlightened activity is unceasing. For the sake and benefit of all living beings, we generate bodhicitta, both the relative, of aspiration and action, and the absolute, the vajra yoga of the Mantra Vehicle.

The result that we strive to obtain is the unsurpassable state of great awakening, yet the teachings are practiced step by step, and so in order to progress, we uphold various disciplines from the oceanic teachings. First there are the vehicles leading from the origin in which we follow the three baskets[7] of the teachings. The intent of the first turning of the wheel of the Dharma is to establish the training of the discipline of individual liberation, through which we restrain the mind from committing negative actions and familiarize ourselves with the path of the Four Truths. Moreover, following the intent of the intermediate and final turning of the wheel of Dharma, we apply the bodhicitta of aspiration and action, by adding the disciplines of gathering virtue and bringing benefit to beings. Together with the trainings in higher meditative concentration and wisdom, these constitute the three higher trainings.

Then there are the vehicles of gaining awareness through austerities. This consists of the three outer tantras of Secret Mantra: the Action, Conduct and Yoga Tantras. Here we abide by the samayas that emphasize such things as purification and cleanliness.

Finally there are the unique vehicles of powerful transformative methods. These are unsurpassed yogas: the outer Mahāyoga that emphasizes the generation phase, the inner scriptural transmission Anuyoga and the secret Great Perfection Atiyoga. Through these yogas we are able to practice the intent of the generation, perfection and great perfection phases.

Through these vehicles, the śrāvakas abandon destructive emotions, the bodhisattvas transform them, and the mantrikas take them as the path. To bring the multitude of destructive emotions under control in such ways is to uphold various disciplines. Ultimately, they all culminate in the extraordinary vows of the Vajra Vehicle, wherein the vow's essence transforms, positive qualities increase, and there is a total perfection of elimination and purpose.[8]

The supreme pledge is to unite with enlightened body, the mahāmudrā, with enlightened speech, the ineffable nāda, and with enlightened mind, profound, peaceful and beyond conceptual elaborations. All activity of Secret Mantra is invincible, indestructible and endowed with the seven special features, which is why it is called vajra. The nature of the samayas, here, is unlike that of ordinary vows: there is no certainty as to what must be adopted or avoided. They are therefore terrible to transgress and must ever be maintained.

The twenty-five samayas and so forth are clearly explained in Chapters 5 and 6.[9] In short, "the general and special, higher commitments" are illustrated by the samayas of the five families and the fourteen root downfalls. We have received these time and again and sworn to uphold them. According to the number of days, months or years that elapse after they are broken, they are referred to as impaired, transgressed or torn apart.[10] We may neglect our vows for long periods or allow transgressions of our vows to persist so that they become irreparable. Led astray by demons, we waver in our purpose or turn away from it entirely, never to return to it. We do not do this intentionally. Yet through the influence of the laziness of postponing actions, putting things off for another time, we fail to gain mastery and have very little fortitude, we lack mindful vigilance and stray into carelessness by drinking alcohol or sleeping. We make no effort in meditation on bodhicitta and the generation and perfection phases, neglect the approach phase, tearing apart our samaya, neglect accomplishment, and more. Knowingly, by falling under the power of negative emotions, and unknowingly, through our own ignorance, we commit the root downfalls by transgressing the commands of the Sugata, the teacher, and contravene the samaya commitments proclaimed by the vajra master. "A yogi or practitioner of meditation must never associate, even for an instant, with—or even drink the water from the same valley as—one who has transgressed the samayas and has broken the roots downfalls such as despising the vajra guru, which engenders a defeat and total corruption." Such is the Victorious One's infallible command, yet we fail to observe it and do not realize such grave errors.[11] Confused as to the secret mantra's entrance, we reveal those matters that should remain hidden for those who lack samayas, such as the four general secrets[12] and the four intermediate secrets,[13] and even entrust them with the teachings. Discernment proves difficult and so we [inadvertently] violate the texts of the oceanic samayas. 

Without higher perception, clairvoyance and discerning awareness, we do not recognize those who are at fault, whether directly or indirectly. We mix with transgressors of samaya in the assembly of the feast offering and those who have restored their transgressions, even though they do not have the slightest intention turn away from them. We teach the profound Dharma of the Secret Mantra Vehicle to transgressors, who have committed transgressions towards their guru in the past and failed to make amends, and to unsuitable recipients who are unfit to receive the various classes of tantra.

In short, we do not avoid transgressors, but incur the fault of transgression by associating with them and more. Thus we have kept company with individuals who are transgressors of samayas and we have been sullied by the corrupting, strongly transgressive influence of their terrible mistakes, which is the most egregious among the five types of polluting influence.[14] Such failings affect this life's happiness, obstruct our positive qualities, shorten our lifespan, cause many illnesses and long-term obscuration. We now confess all such obstacles to our attaining the eight major siddhis and the sublime supreme siddhi, with a mind of intense remorse and utter regret.

Consider us with your great mind of loving kindness and compassion that knows no near or far. And secure us steadfastly in the samayas of the Great Perfection: the samaya of non-existence, which is beyond the duality of guarding and transgressing; the samaya of oneness, in which there is no fluctuation or change from the realm of basic space; the samaya of evenness in which the dharmatā is completely non-referential; and the samaya of great spontaneous presence or equanimity, impartial and without bias, that is primordially maintained. There, you, the buddhas of the past, present and future, abide, unmoving from the everlasting wheel: help us, the ones who possess the sugatagarbha nature, to merge with and abide in this state! Grant us the ultimate absolution of great non-dual reality, free from obscurations, which is the dharmakāya of the awakened ones!

The ultimate is beyond any reference and elaboration, such as presentations of the samayas as part of the compounded truths of the path. In this, there is no conceptualising thought whatsoever, as there is for those whose minds are constantly labelling. Therefore, there is no duality of transgression and confession. Yet should we err through the dream-like relative, mere illusion conjured up by a magician, this we intensely regret and with great remorse we pray: please forgive us!

I have not seen earlier commentaries on this text,[15]
The subject is vast, its meaning deep, its language profound,
And it is the entrance to infinite vehicles, therefore,
I have investigated any apparent contradictions between words and meaning.

These days, the teachings of the Mantra Vehicle
Are a mere reflection of what they once were.
Thus to filter out whatever is unclear, I have followed the wisdom intent of the Victors
In this, a message for the mantrikas of this final age.

Through whatever virtue I have hereby amassed,
May all practitioners of threefold tantra, be they intelligent or not,
Experience a new dawn in their propensity for Dharma
And encounter the great illuminating sun of clear light!

Dzogpachenpo Rangjung Dorje dictated this in response to the persistent requests of Yangtengpa, who holds the lineage of Ra Lotsawa.[16] This is the twenty-third chapter of the Collection of Discourses.

| Translated by Han Kop with the kind assistance of Khenpo Sonam Tsewang for the Longchen Nyingtik Project, 2024. Edited for Lotsawa House by Adam Pearcey.

Bibliography

Tibetan Editions

'Jigs med gling pa. "sngags pa la spring ba'i gtam bshags le bzhi pa'i TI ka dam tshig rgya mtsho'i gsal byed". Derge edition (9 vols). gsung 'bum/_'jigs med gling pa, BDRC W27300 (Gangtok, India: Pema Thinley for Dodrupchen Rinpoche, 1985), Vol. 4: 560–572. (Derge)

'Jigs med gling pa. "sngags pa la spring ba'i gtam bshags le bzhi pa'i TI ka dam tshig rgya mtsho'i gsal byed". Adzom edition (14 vols). gsung 'bum/_'jigs med gling pa, BDRC W7477 (Adzom, 1999), Vol. 7: 271–285. (Adzom)

'Jigs med gling pa. "sngags pa la spring ba'i gtam bshags le bzhi pa'i TI ka dam tshig rgya mtsho'i gsal byed". Lhasa edition (9 vols). gsung 'bum/_'jigs med gling pa, BDRC W1KG10193 (Gangtok, Sikkim, 1999), Vol. 4: 566–577. (Lhasa)

'Jigs med gling pa. "sngags pa la spring ba'i gtam bshags le bzhi pa'i TI ka dam tshig rgya mtsho'i gsal byed". In kun mkhyen gong 'og gsung gi rgyab chos skor. (Pe cin: mi rigs dpe skrun khang, 2020), Vol. 31: 167–177.

rig 'dzin 'jigs med gling pa'i gsung 'bum [book]. Vol. 9. (China: si khron mi rigs dpe skrun khang and bod ljongs bod yig dpe rnying dpe skrun khang, 2018). Vol. nga: 408–416.

Other Tibetan Sources

kaHthog ye shes rgyal mtshan. "sngon 'gro'i 'grel pa me tog phreng mdzes las ye shes sku mchog DI_k+ka logs su phyung ba". In bka' ma rgyab chos skor, Vol. he: 245–274.

rig 'dzin gar gyi dbang phyug. "ye shes sku mchog ma'i 'bru 'grel ye shes snang ba". In gsung 'bum/_rig 'dzin gar gyi dbang phyug. 5 vols. nyag a 'dzin rong : 'chi med byang chub gling, 200?. BDRC W19884. Vol. 5: 281–298

dGe mang mkhan chen yon tan rgya mtsho & mNgaʼ ris paṇ chen padma dbang rgyal. sDom pa gsum rnam par nges paʼi mchan ʼgrel rig pa ʼdzin paʼi ʼjug ngogs. Shechen Publications, 2000. BDRC W23610.

Secondary Sources

Dudjom Rinpoche, Perfect Conduct: Ascertaining the Three Vows. Boston, MA: Wisdom Publications, 1996.

Wallace, Alan B. (trans.) Heart of the Great Perfection: Düdjom Lingpa's Visions of the Great Perfection. Somerville, MA: Wisdom Publications, 2016.

Version: 1.2-20240729