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MALAM STUDI VAJRAYANA
The Jewel Ornament of Liberation by Gampopa
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The Jewel Ornament of Liberation
The Wish-fulfilling Gem of the Noble Teachings
---------------------------------
By Gampopa
Translated by Khenpo Konchog Gyaltsen Rinpoche
Edited by Ani K. Trinlay Chödron Snow Lion Publications Copyright © 1998
Khenpo Konchog Gyaltsen.
All rights reserved.
ISBN: 1-55939-092-1
---------------------------------
Synopsis:
A new translation of this master work of Tibetan Buddhism. This text provides a
complete foundation for Buddhist study and practice.
For more than eight centuries, this text has provided the backbone of study
particularly in the Kagyu tradition - covering the initial entry into the path
and continuing through finding a spiritual master, teachings on impermanance,
karma, bodhicitta, Buddha nature, six perfections, ten bodhisattva bhumis,
Buddhahood and the activities of a Buddha.
"Anyone who knows the Jewel Ornament well can say that they really understand
Buddhism."Khenpo Konchog Gyaltsen.
"This text is an excellent work that reflects the blending of two systems of
teaching - the Kadampa tradition and the mahamudra tradition. Gampopa received
complete transmissions of Atisha's Lam Rim tradition and Naropa's mahamudra
tradition. This text is therefore a Lam Rim text and reflects the Madhyamika
philosophical view, but it also implicitly reflects the teachings of highest
yoga tantra and mahamudra."The Dalai Lama.
---------------------------------
Contents
Foreword by His Holiness the 14th Dalai Lama........................13
Acknowledgments....................................................14
Translator's Introduction...........................................15
Homage.............................................................44
Introduction.......................................................45
PART 1: THE PRIMARY CAUSE...........................................47
Chapter 1:
Buddha-Nature........................................49
PART 2: THE WORKING BASIS...........................................57
Chapter 2: The Precious Human
Life..............................59
PART 3: THE CONTRIBUTORY CAUSE......................................67
Chapter 3: The Spiritual
Master.................................69
PART 4: THE METHOD..................................................77
Introduction to Part 4.....................................79
Antidote to Attachment to thislife...........................81
Chapter 4:
Impermanence.........................................83
Antidote to Attachment to Samsara's
Pleasure....................93
Chapter 5: The Suffering of
Samsara.............................95
Chapter 6: Karma and its
Result................................111
Antidote to Attachment to the Pleasure of
Peace................123
Chapter 7: Loving-Kindness and
Compassion......................125
Antidote to Not Knowing the Method of Practice for
Achieving
Buddhahood...........................................133
Introduction to the Antidote to Not Knowing the Method of
Practice.......................................................135
Chapter 8: Refuge and
Precepts.................................137
Chapter 9: Cultivation of
Bodhicitta...........................147
Chapter 10: Training in Aspiration
Bodhicitta..................173
Chapter 11: Training in Action
Bodhicitta......................179
Chapter 12: The Perfection of
Generosity.......................183
Chapter 13: The Perfection of Moral
Ethics.....................195
Chapter 14: The Perfection of
Patience.........................205
Chapter 15: The Perfection of
Perseverance.....................213
Chapter 16: The Perfection of Meditative
Concentration.........219
Chapter 17: The Perfection of Wisdom
Awareness.................233
Chapter 18: The Aspects of the Five
Paths......................257
Chapter 19: The Ten Bodhisattva
Bhumis.........................263
PART 5: THE RESULT............................279
Chapter 20: Perfect
Buddhahood.................................281
PART 6: THE ACTIVITIES..............................95
Chapter 21: Activities of the
Buddha...........................297
APPENDICES.................................303
Appendix A: Dharma Lord
Gampopa................................305
Appendix B: Stories Referred to in the
Text....................333
Appendix C: Outline of the
Text................................397
Appendix D: A Brief Biography of the
Translator................413
Titles of Works Quoted.............................................417
Glossary....................................427
Notes.............................................437
Bibliography....................................459
Index............................................467
Chapter One
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.
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 Buddha-nature?
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.
Saying "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 beings 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
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, 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 fired 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.
To counter these problems, Buddha presented these two paths, and allows them to
rest in these states. As said in the White Lotus of Sublime Dharma Sutra:
Likewise, all the Hearers
Think that they achieved nirvana,
But they have not achieved the final nirvana
Revealed by the Buddha. They are only resting.
When these Hearers and Solitary Realizers are well rested in those
states, Buddha understands this and encourages them to attain Buddhahood. How
does Buddha encourage them? He awakens them through his body, speech, and
wisdom mind.
"Through wisdom mind" means that light radiates through the Buddha's
wisdom and touches the mental bodies of the Hearers and Solitary Realizers. As
soon as the light reaches them, they arise from their unafflicted meditations.
Then the Buddha appears physically in front of them. With his speech he says:
O you monks! You have not finished your deeds; you have not
finished all that you are supposed to do. Your experience of nirvana
is not the final nirvana. Now all you monks have to work
toward enlightenment. You should attain the realization of the
Buddha.
From the White Lotus of Sublime Dharma Sutra, in verse form:
You, monks, today I declare:
You have not achieved the final nirvana.
In order to achieve the primordial wisdom of the
Omniscient One,
You must cultivate great perseverance.
Through that, you will achieve the wisdom of the
Omniscient One.
Being motivated by the Buddha in this way, these Hearers and Solitary
Realizers cultivate bodhicitta. They practice the bodhisattva's path for many
limitless kalpas and eventually achieve enlightenment. The Gone to Lanka Sutra
relates the same thing. Also, the White Lotus of Sublime Dharma Sutra says:
These Hearers have not achieved nirvana.
By thoroughly practicing the bodhisattva's path,
They will achieve Buddhahood.
V. Mahayana Family. What kind of family is the Mahayana? The summary:
Classification, definition, synonyms,
Reason it is superior to other families,
Causal characteristics, and marks
These six comprise the Mahayana family.
A. Classification. This family has two classifications: the naturally
abiding family and the perfectly workable family.
B. Definition. Second is the explanation of the respective "essences" of
these individuals. The naturally abiding family has, from beginningless time,
had the potential to develop all the Buddha's qualities through suchness. The
perfectly workable family has the potential to achieve all the Buddha's
qualities through the power of habituating themselves in root virtue. Thus,
both have the chance to achieve enlightenment.
C. Synonyms. The synonyms of family are potential, seed, sphere-element,
and natural mode of abiding.
D. Superiority. The Hearer and Solitary Realizer families are inferior by
virtue of the fact that they fully purify their families by dispelling only the
obscuration of afflicting emotions. The Mahayana is superior because it fully
purifies its family by dispelling two obscurationsafflicting emotions and the
subtle obscurations to enlightenment. Therefore, the Mahayana family is
superior and unsurpassed.
E. Causal Characteristics. The causal characteristics of the family are
described as "awakened" and "unawakened." The awakened family has achieved the
fruit perfectly, and the signs are very obvious. The unawakened family has not
achieved the fruit perfectly, and its mark is not obvious. What would cause
this family to awaken? This family can awaken through freedom from unfavorable
contributory causes and through the support of favorable conditions. If the
opposites occur, then they cannot awaken.
There are four unfavorable conditions: being born in unfavorable
circumstances, having no habitual tendency toward enlightenment, entering into
wrong conditions, and being heavily shrouded by the obscurations. There are two
favorable conditions: the outer condition of a teacher, and the inner condition
of a mind with the proper desire for the precious Dharma and so forth.
F. Marks. The marks of this family are the signs which indicate the
bodhisattva family. The Ten Noble Bhumis Sutra says:
The family of wise bodhisattvas
Can be recognized by its signs
Just as fire is known by its smoke
And water is known by water birds.
In that case, what kinds of marks are there? Their bodies and speech are
naturally gentle without dependence on a remedy. Their minds are less
deceitful, and have loving-kindness and clarity toward sentient beings. Thus,
the Ten Noble Bhumis Sutra says:
No harshness or arrogance,
Avoiding all deceit and cunning,
Having a clear, loving attitude toward all sentient beings
This is a bodhisattva.
In other words, in whatever preparatory actions a bodhisattva undertakes,
he always cultivates compassion for all sentient beings, has a great
inclination toward the Mahayana teachings, has no hesitation to endure
hardships, and perfectly performs the root virtue of the perfections. Thus, the
Ornament of Mahayana Sutra says:
Developing compassion at the preparation stage,
Devoted interest, patience,
Perfectly performing the virtues
These are the signs of the Mahayana family.
Thus, of these five families, those who are in the Mahayana family are
very close to the cause of enlightenment. The Hearer and Solitary Realizer
families will eventually lead to Buddhahood, but the cause is farther away and
it will take a long time. In the indefinite family, some are close and some
will take a long time. The disconnected family is known by Buddha to wander in
samsara for a long time, but this does not mean that they absolutely will not
attain Buddhahood. They can attain Buddhahood, but it will take a very long
time. Therefore, since all sentient beings belong to one of these families, all
sentient beings are of the Buddha-nature.
Thus, by the above three reasons, it has been demonstrated that all
sentient beings have the Buddha-nature. Furthermore, consider these examples:
silver abiding in its ore, oil abiding in a mustard seed, and butter abiding in
milk. From silver ore, we can produce silver; from mustard seed, we can produce
oil; and from milk, we can produce butter. Likewise, sentient beings can become
Buddhas.
This is the first chapter, dealing with
the primary cause, from
The Jewel Ornament of Liberation,
the Wish-fulfilling Gem of the Noble Teachings.
(Continues...)
---------------------------------
Excerpted from The Jewel Ornament of Liberation by Gampopa. Copyright © 1998
by Khenpo Konchog Gyaltsen. Excerpted by permission. All rights reserved. No
part of this excerpt may be reproduced or reprinted without permission in
writing from the publisher.
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