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The Jewel Ornament of Liberation the Wish-Fulfilling Gem of the Noble Teachings by Gampopa

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The Jewel Ornament of Liberation the Wish-Fulfilling Gem of the Noble Teachings by Gampopa The Jewel Ornament Of Liberation The Wish-Fulfilling Gem Of The Noble Teachings By Gampopa HOMAGE I prostrate to the noble Manjushri in youthful form. I pay homage to the Victorious Ones, their followers, the holy Dharma, and to the lamas who are their foundation. This noble teaching, which is like the wish-fulfilling jewel, Will be written for the benefit of myself and others by depending on the kindness of Mila and Lord Atisha. INTRODUCTION In general, all phenomena are included in the two categories of samsara and nirvana. That which is called samsara is empty by nature, a confused projection. Its defining characteristic is that it manifests as suffering. That which is called nirvana is also empty by nature, but all the confused projections are exhausted and dissipated. Its defining characteristic is freedom from all suffering. Who is it that is confused in samsara? All sentient beings of the three realms are confused. On what basis does confusion arise? Confusion arises on the basis of emptiness. What causes confusion to arise? The cause of confusion is great ignorance. How does this confusion operate? It operates through the activities and experiences of the six realms of migrators. What exemplifies this confusion? The confusion is like sleep and dream.1 When did this confusion originate? This confusion originated in beginningless samsara. What is the error of this confusion? All experiences are suffering. When can this confusion be transformed into primordial wisdom? When one attains unsurpassable enlightenment. If you think that perhaps this confusion will disappear by itself, then understand that samsara is known to be endless. Understand that samsara is confusion. Understand how much suffering is there. Understand how long it endures. Understand that there is no self-liberation. Therefore, from today onward, you should make as much effort as possible to achieve unsurpassable enlightenment. What manner of things are needed in order to make this kind of effort? The summary: The primary cause, working basis, contributory cause, Method, result, and activities— All discriminating beings should understand that These six comprise the general explanation of unsurpassable enlightenment. The primary cause of unsurpassable enlightenment, the person who is the working basis for the achievement of enlightenment, the contributory causes that encourage one in practice, the method of practice, the result that is accomplished, and the activities ensuing from accomplishment—these are the topics one should understand. To explain them in order: The primary cause is the Essence of the Well-gone One.2 As a working basis, the precious human life is excellent. The contributory cause is the spiritual master. The method is the spiritual master’s instruction. The result is the body of perfect Buddhahood. The activities are benefitting sentient beings without conceptual thought. These six topics form the body of this text. Now, the limbs will be explained in detail. 1 PART 1: THE PRIMARY CAUSE The primary cause is the Essence of the Well-gone One. CHAPTER 1 BUDDHA-NATURE We need to attain unsurpassable enlightenment by freeing ourselves from the confused state of samsara. But, is it possible for inferior persons like ourselves to achieve enlightenment even if we make the effort? Why wouldn’t we attain enlightenment if we made the effort! All sentient beings, including ourselves, already possess the primary cause for enlightenment, the Essence of the Well-gone One. As is stated in the King of Meditative Absorption Sutra: The Essence of the Well-gone One pervades all migrators. The Small Parinirvana Sutra says: All sentient beings have the Essence of the Thus-gone One.1 Also, the Sutra of the Great Parinirvana says: For example, as butter permeates milk, likewise the Essence of the Thus-gone One pervades all sentient beings. And in the Ornament of Mahayana Sutra: Even though suchness is not different for any being, One is called “Thus-gone One” when it is fully purified. Therefore, all beings are of its essence. By what reasoning can it be shown that sentient beings have Buddhanature?2 Because all sentient beings are pervaded by the emptiness of Dharmakaya, because there are no differentiations in the nature of suchness, and because all beings have a “family”. For these three reasons, all sentient beings are of the Buddha-nature. The Unsurpassed Tantra says: Because the perfect form of the Buddha radiates, Because there are no distinctions within suchness, and Because all are in a “family,” All sentient beings are always of the Essence of Enlightenment To explain the first reason “all sentient beings are pervaded by the emptiness of Dharmakaya” means that the ultimate Buddhahood is Dharmakaya, Dharmakaya is all-pervading emptiness, and emptiness pervades all sentient beings. Therefore, all sentient beings are of the Buddha-nature. Saymg “there are no differentiations in the nature of suchness” means that the suchness of the Buddha is identical to the suchness of sentient beings. None is better or worse, none is bigger or smaller, none is higher or lower. So, because of that, all sentient beings are of the Buddha-nature. “All bemgs have a ‘family’” means that all sentient beings can be categorized into the five families of the Buddha. What are they? The summary: The disconnected family, the indefinite family, The Hearer family, the Solitary Realizer family, and The Mahayana family— These are the five families of the Buddha I. DISCONNECTED FAMILY First, what does “disconnected family” mean? It refers to those who have six traits such as no concern for what others think, no modesty, no compassion, and so forth. The great Acharya Asanga said it this way: Even if they see the suffering and faults of the vicious samsara, they are not moved Even when they hear of all the great qualities of the Buddha, they have no faith They have no modesty, no thought for what others may think, no compassion at all, and Do not experience even a single regret when they repeatedly commit nonvirtuous actions Those who maintain these six attributes have no chance to work toward enlightenment 2 This is also explained in the Ornament of Mahayana Sutra There are some who only commit nonvirtuous actions There are some who consistently destroy positive qualities There are some who lack the virtue which leads to liberation So, those who have no virtue do not possess the cause of enlightenment Generally, it is said that those who have these attributes constitute the disconnected family. They will wander in samsara for a long time, but this does not mean that they will never achieve enlightenment. If they made the effort, eventually even they would achieve enlightenment. Buddha said in the White Lotus of Great Compassion Sutra: Ananda, if a sentient being who otherwise had no chance to achieve enlightenment would visualize the Buddha in space and offer a flower up to that image, the result would bring that being to nirvana. Eventually that person would achieve enlightenment, so, for him, nirvana is attainable. II. INDEFINITE FAMILY The nature of the indefinite family depends on contributory conditions. If they attend a Hearer spiritual master, associate with Hearer friends, or study the different Hearer texts, then those persons will awaken in the Hearer family. They will study and follow that path and become part of the Hearer family. Likewise, if those persons meet with a Solitary Realizer or a Mahayana master, then respectively they will become part of the Solitary Realizer or Mahayana family. III. HEARER FAMILY The family of Hearers consists of those who fear samsara and yearn to achieve nirvana, but who have little compassion. It has been said: One who is afraid upon seeing the suffering of samsara And yearns to achieve nirvana But has little interest in benefitting sentient beings— These three are the marks of the Hearer family IV. SOLITARY REALIZER FAMILY The Solitary Realizer family includes those who possess the above three attributes and in addition are arrogant, keep their masters’ identities secret, and prefer to stay in solitary places. It has been said: Fear at the thought of samsara, yearning for nirvana, Little compassion, arrogance, Secretive about their teachers, and enjoying solitude— A wise one should understand that these are the marks of the Solitary Realizer family So these two families, the Hearers and the Solitary Realizers, engage in their respective vehicles and even though they achieve the results of their practices, these results are not the final nirvana. How do they abide when they achieve their fruits? They maintain unafflicted states of meditative concentration,3 but those states are based on the psychic imprint of ignorance. Since their meditative concentrations are unafflicted, they believe that they have achieved nirvana and remain that way. If their states are not the final nirvana, then one might argue that the Buddha should not have taught these two paths. Is there a reason the Buddha should teach such paths? Yes. For example, suppose great merchants from this Jambudvipa are traveling the ocean searching for jewels. After many months at sea, in some desolate place, they become completely tired and exhausted and think, “There is no way to get the jewels now”. When they feel discouraged and prepare to turn back, the merchant captain manifests a huge island through his miracle power and lets all his followers rest there. After a few days, when they are fully rested and relaxed, the captain says, “We have not achieved our goal. Now we should go farther to get our jewels.” Similarly, sentient beings without courage are frightened when they hear about the Buddha’s wisdom. They believe attaining Buddhahood is a great hardship, and think, “I have no ability to do this.” There are other people who are not interested in entering the path, or who enter the path but turn back.
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