Jewel Ornament of Liberation

The Perfection of Generosity: From “The Jewel Ornament of Liberation”

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The following is respectfully quoted from “The Jewel Ornament of Liberation” by Gampopa, as translated by Khenpo Konchog Gyaltsen Rinpoche:

Six subjects describe the details of action bodhicitta. The summary:

Reflection on the faults and virtues
Definition, classification,
Increase, perfection, and
Result —
These seven comprise the perfection of generosity.

I. Reflection on the Faults and Virtues. Those who have not practiced generosity will always suffer from poverty and usually will be reborn as a hungry ghost. Even if reborn as a human and so forth, they will suffer from poverty and a lack of necessities. The Condensed Perfection of Wisdom Sutra says:

The miserly will be born in the hungry ghost realm.
In case they are born human, at that time they will suffer from poverty.

The Discourse on Discipline says:

The hungry ghost replied to Nawa Chewari,
“By the power of stinginess.
We did not practice any generosity.
So, we are here in the world of hungry ghosts.”

Without the practice of generosity, we cannot benefit others and, so, cannot achieve enlightenment. it is said:

Without the practice of generosity, one will have no wealth.
So, without wealth one cannot gather sentient beings,
To say nothing of achieving enlightenment.

On the other hand, one who practices generosity will have happiness through wealth in all different lifetimes. The Condensed Perfection of Wisdom Sutra says:

The generosity of bodhisattvas cuts off rebirth as a hungry ghost.
Likewise, poverty and all the afflicting emotions are cut off.
By acting well, one will achieve infinite wealth while in the bodhisattva’s life.

Also, the Letter to a Friend says:

One should practice generosity properly.
There is no better relative than generosity.

Again, one who practices generosity can benefit others. With generosity, one can gather trainees and then establish them in the precious Dharma. It is said:

By the practice of generosity, one can fully mature sentient
beings who are suffering.

Again, it is easier for one who has practiced generosity to achieve unsurpassable enlightenment. The Bodhisattva Basket says:

For those who practice generosity, achievement of enlightenment
is not difficult.

The Cloud of Noble Jewels Sutra says:

Generosity is the enlightenment of the bodhisattva.

The Householder Drakshulchen-Requested Sutra alternatively explains the virtues of generosity and the faults of not giving:

A thing which is given is yours; things left in the house are not. A thing which is given has essence; things left in the house have no essence. A thing which has been given need not be protected; things kept in the house must be protected. A thing which is given is free from fear; things kept in the house are with fear. A thing which is given is closer to enlightenment; things left in the house go in the direction of the maras. The practice of generosity will lead to vast wealth; things left in the house do not bring much wealth. A thing which is given will bring inexhaustible wealth; things left in the house are exhaustible. And so forth.

II. Definition. The definition of generosity is the practice of giving fully without attachment. The Bodhisattva Bhumis says:

A mind co-emergent with non attachment —
With that motivation, fully giving things.

III. Classification. Generosity has three classifications:

A. giving wealth
B. giving fearlessness, and
C. giving Dharma.

The practice of giving wealth will stabilize others’ bodies, giving fearlessness will stabilize others’ lives, and giving Dharma stabilizes others’ minds. Furthermore, the first two generosity practices establish others’ happiness in this life. Giving Dharma establishes their happiness hereafter.

IV. Characteristics of Each Classification.

A. Giving Wealth. Two topics describe the practice of giving wealth:

1. Impure giving, and
2. pure giving.

The first should be avoided, and the second should be practiced.

1. Impure Giving. Furthermore, there are four subtopics under impure giving:

a) impure motivation
b) impure materials
c) impure recipient
d) impure method.

a) Impure Motivation. There are wrong and inferior motivations. First, generosity with the wrong motivation is giving in order to harm others, giving with a desire for fame in this life, and giving in competition with another. Bodhisattvas should avoid these three. The Bodhisattva Bhumis says:

Bodhisattvas should avoid giving in order to kill, fetter, punish, imprison, or banish others. And bodhisattvas should not exercise generosity for fame and praise. And bodhisattvas should not exercise generosity to compete with others.

Inferior motivation is generosity motivated by a fear of poverty in the next life or a desire to have the body and wealth of gods or humans. Both should be avoided by bodhisattvas. It is said:

Bodhisattvas should not give with fear of poverty.

And:

Bodhisattvas should not give to attain the state of Indra, a universal monarch, or Ishwara.

b) Impure Materials. Other impure generosity practices to be avoided are explained in the Bodhisattva Bhumis. In an abbreviated way, the meaning is: to avoid impure material substances, a bodhisattva should not give poison, fire, weapons, and so forth, even if someone begs for them in order to harm oneself or others. The Precious Jewel Garland says:

If that which helps is poison,
Then poison should be given.
But even if a delicacy will not help,
Then it should not be given.
As when one is bitten by a snake
Cutting the finger can be of benefit,
Buddha said that even if it makes one uncomfortable,
Helpful things should be done.

You should not give traps or skills for hunting wild animals and so forth to those who ask — briefly, anything which can harm or cause suffering. You should not give your parents nor pawn your parents. Your children, wife, and so forth should not be given without their consent. You should not give a small quantity while you have great wealth. You should not accumulate wealth for giving.

c) Impure Recipient. To avoid impure recipients, do not give your body or pieces of your body to the marakuladevata demons, because they ask for this with a harmful motivation. You should not give your body to beings who are influenced by the maras, insane, or who have disturbed minds, because they don’t need it and don’t have freedom of thought. Also, a bodhisattva should not give food or drink to those who are gluttons.

d) Impure Method. To avoid impure methods, you should not give with unhappiness, anger, or a disturbed mind. You should not give with disdain or disrespect for an inferior person. You should not give while threatening or scolding beggars.

2. Pure Giving. There are three subtopics under pure giving:

a) pure material,
b) pure recipient, and
c) pure method.

a) Pure Material. The first has two divisions: inside wealth and outside wealth.

Inside Material. Inside materials are those related to your body. The Narayana-Requested Sutra says:

You should give your hand to those who desire hands, should give your leg to those who desire legs, should give your eye to those who desire eyes, should give your flesh to those who desire flesh, should give your blood to those who desire blood, and so forth.

Those bodhisattvas who have not fully actualized the equality of oneself and others should only give their whole body, not pieces. Engaging in the Conduct of Bodhisattvas says:

Those who lack the pure intention of compassion
Should not give their body away.
Instead, both in this and future lives.
They should give it to the cause of fulfilling the great purpose.

Outside Material. Outside materials are food, drink, clothes, conveyances, child, wife, and so forth according to Dharma practice. The Narayana-Requested Sutra says:

These are outside wealth: wealth, grain, silver, gold, jewels, ornaments, horses, elephants, son, daughter, and so forth.

Householder bodhisattvas are permitted to give all the outer and inner wealth. The Ornament of Mahayana Sutra says:

There is nothing that bodhisattvas cannot give to others–
Body, wealth, and so forth.

A monk or nun bodhisattva should give everything except the three Dharma robes, which are not allowed to be given. Engaging in the Conduct of a Bodhisattva says:

Give all except the Dharma robes.

If you give your Dharma robes, it may cause your benefit for others to decline.

b) Pure Recipient. There are four recipients: recipients with special qualities, like spiritual masters, the Triple Gem, and so forth, recipients who are especially helpful to you, like your father, mother, and so forth; recipients who are special due to their suffering, like those who are patients, unprotected, and so forth; and recipients who are special because of their harmfulness, like enemies and so forth. Engaging in the Conduct of a Bodhisattva  says:

I work in the fields of excellence, benefit and so forth.

c) Pure Method. The methods of generosity are giving with excellent motivation and giving with excellent action. The first is practicing giving for enlightenment and sentient beings’ benefit, motivated by compassion. Regarding giving with excellent action, the Bodhisattva Bhumis says:

Bodhisattvas exercise giving with devotion, respect, by their own hand, in time, without harming others.

“With devotion” means that a bodhisattva should be happy in all the three times. He is happy before he gives, has a clear mind while giving, and is without regret after giving. “Respect” means giving respectfully. “By their own hand” means that when you have wealth, that is the time to give. “Without harming others” means not harming your entourage. Even though it is your own wealth, if the people around you come with tears in their eyes when you give something away, then do not do it. Do not give wealth that has been robbed, stolen, or cheated–that which belongs to others.

The Collection of [the] Abhidharma says:

Give repeatedly, give without bias, and fulfill all desires.

Ignorance: From “The Jewel Ornament of Liberation” by Gampopa

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The following is respectfully quoted from “The Jewel Ornament of Liberation” by Gampopa as translated by Khenpo Konchog Gyaltsen Rinpoche:

Ignorance. Those who have more ignorance should contemplate the law of interdependent origination as a remedy. The Rice Seedling Sutra says:

Monks, he who understands the rice stalk can understand the meaning of interdependent origination. Those who know interdependent origination know the Dharma. Those who know the Dharma know the Buddha.

Furthermore,

a) the interdependence of samsara is explained in order and
b) the interdependence of nirvana is explained in reverse order.

1. The first one, interior interdependence with cause. As is said:

Monks, because of this, that is produced. Because this is produced, that is born. This way, by the condition of ignorance, mental formation arise. By the condition of birth, there occur old age, death, sorrow, lamentation, suffering, unhappiness, and distress. Therefore, in this way, this vast aggregate of suffering appears.

This is explained according to the desire realm and according to birth from a mother’s womb.

a) At the very first, there is ignorance, which is the confusion that misunderstands all knowledge.
b) Under the influence of ignorance is the mental formation of the karma called afflicted virtues and nonvirtues. This is called “mental formation conditioned by ignorance.”
c) The seed of that karma is carried by the mind so that is called “consciousness conditioned by mental formation.”
d) By the power of that karma, the mind is fully confused, enters into a mother’s womb, and an embryo and so forth arise. This is called “name and form conditioned by consciousness.”
e) By developing the name and form, all the senses of the eye, ear, and so forth are completed. This is called “six increasing fields conditioned by name and form.”
f) The interaction of the eye organ and so forth, the corresponding object, and the consciousness is called “contact conditioned by the six increasing fields.”
g) Through contact, one experiences the feelings of joy, suffering, or indifference. That is called “feeling conditioned by contact.”
h) When there is feeling, there is joy, attachment, and stronger attachment. That is called “craving conditioned by feeling.”
i) From that attachment, one craves more and more, and wishes to not be separated from the object of attachment. That is called “grasping conditioned by craving.”
j) Through that grasping, karma and existence by body, speech, and mind are again created. That is called “existence conditioned by grasping.”
k) That karma creates the five aggregates (Skt. skandas). That is called “birth conditioned by existence.”
l) After birth, the aggregates which actually exist increase, ripen, and cease. “Ripen” means aging; “cease” means death. That is called “aging and death conditioned by birth.” Due to ignorance, complete attachment, craving, death causes the inner pain called sorrow. That sorrow causes expression in words, called lamentation. When the five consciousnesses experience unhappiness it is called suffering. Bringing that in the mind, that suffering is called “mental unhappiness.” Furthermore, in this way and so forth, the entire afflicted subconsciousness is called “disturbed mind.”

These twelve should be understood in three groups. Ignorance, craving and grasping compromise the afflicting emotions group. Mental formation and existence are the karma group. Consciousness and so forth, all the remaining seven, are grouped as suffering. The Treatise on the Existence of Interdependence says:

The twelve interdependent elements
Should be understood in three groups.
The Sage described interdependence as
Afflicting emotions, karma and suffering.
The first, eight and ninth comprise the afflicting emotions.
The second and tenth comprise karma.
The remaining seven comprise suffering.

The examples of these are ignorance is like one who plants the seed, karma is like the field, consciousness is like the seed, craving is like moisture, name and form are like shoots, the others are like branches, leaves and so forth. If there were no ignorance, then mental formation could not appear. Likewise, without birth, aging and death would not happen. But because there is ignorance, mental formations are fully created. And so forth, when their is birth, aging and death occur.

Ignorance does not think, “I will create mental formation,” and mental formation does not think, “I was created by ignorance.” Likewise birth does not think, “I will create aging and death,” and aging and death do not think, “We were made by birth.” But when there is ignorance, then mental formations appear and manifest. Likewise when there is birth, aging and death appear and manifest. Thus, this is inner interdependence with cause.

Homage to the Three Jewels: From “The Jewel Ornament of Liberation”

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The following is respectfully quoted from “The Jewel Ornament of Liberation” by Gampopa as translated by Khenpo Konchog Gyaltsen Rinpoche:

Homage to the Three Jewels

The Three jewels of Buddha, Dharma, and Sangha are the rarest and most sublime objects in the universe. Therefore, from now until he attains enlightenment, the author of the treatise pays heartfelt respect to them in thought, word, and deed, his aim being to protect beings who wander in samsara, afflicted by many evils.

The Three Jewels may be explained according to their essential characteristics, the etymology of the Tibetan term, their various subsidiary aspects, and an explanation of the Sanskrit term. Essentially, buddhahood is the perfection of all the qualities of “elimination” and ‘realization.” According to the Tibetan expression snags rgyas, a Buddha is one who has awoken (sangs) from the deep sleep of ignorance and whose mind has blossomed (rgyas) like a lotus flower with the knowledge of all things. Buddhahood in turn has three aspects: (a) the kayas, which act like containers for (b) the wisdom contained therein, together with (c) the enlightened activities that flow from these. Finally, the Sanskrit word Buddha means “one who perfectly comprehends,” one whose mind encompasses all objects of cognition and thoroughly understands them.

Essentially, the Dharma is characterized by the elimination of one or both of the twin veils of defiled emotion and cognitive obscurations, or the means to this elimination. The Tibetan word chos is so used because the Dharma purges (‘chos) the mind of negative emotion in the same way that medicine cures someone who is sick. As to its aspects, the Dharma may be classified in two ways: one the one hand, as the Dharma of transmission and the Dharma of realization, and on the other, as the third and forth of the four noble truths, the truth of cessation and the truth of the path. In Sanskrit, the word dharma means “to hold.” in other words, the Dharma is what holds beings to the perfect path and keeps them from the ways of samsara and the lower realms.

Essentially, the Jewel of the Sangha is characterized by the possession of two qualities: knowledge of the truth and freedom from defilements. The Tibetan term dge ‘dun refers to those who have a keen interest (‘dun) in the path of perfect virtue (dge). Such practitioners may be divided into those belonging to the Hinayana Sangha of Shravakas and Pratyekabuddhas, and those belonging to the Mahayana Sangha of Bodhisattvas. The Sanskrit word has the meaning of “assembly” and refers to the community of those who are not distracted from the path by anyone, even gods.

The words “I prostrate” express a perfect salutation to the Three Jewels. This may be made on three levels: first, by realizing the view; then, by proficiency in meditation; and finally, by an act of devout veneration.

The “Precious Three” of the root verse is a reference to the Three Jewels and indicates that the Body, Speech, Mind, Qualities, and Activities of the Buddha are renowned throughout the three worlds. Jigme Lingpa gives an elegant illustration of this by referring to the story of how the Buddha once sent a message to the princess Vine-of-Pearls in the form of a picture of himself together with some verses, printed on a piece of white cloth. When the girl saw the image, the joy she experienced was so intense that it was like a samadhi devoid of even the subtlest kind of discursive thought. And as she reflected on the meaning of the message, the one hundred and twelve obscurations that are hinderances to liberation, and which are discarded on the path of seeing, fell away. The root text compares these obscurations to the deceitful faces of Mara’s daughters, which are like lilies of the night, opening in darkness and blasted by the sun of wisdom cultivated on the path of seeing. As a result, Vine-of-Pearls was prepared for the dissipation of what is to be eliminated on the path of meditation. And all this came about through the power of the Buddha’s compassion. All such religious stories that tell of the effects of the Three Jewels are worthy of universal consideration, for they powerfully counteract the mental distraction and defiled emotions that are the very nature of samsaric existence.

Commitment to Compose the Text

The boundless collections of sutra and tantra teachings were propounded by the Buddha, master of the supreme wisdom of omniscience, who set them forth by means of the five excellences. His followers, the noble Bodhisattvas, composed commentaries beautiful in word and meaning, on the basis of the system of five major elements, compiling them according to the “fourfold interrelated purpose.” These scriptures and commentaries are vast and profound as a great ocean; they are a veritable treasure of purifying waters. Thanks to them the Doctrine of the Conqueror has remained for a long time. Maitreya has said:

All Dharma is contained in Word and Commentary,
The perfectly expressed and its interpretation.
These two ensure that Shakyamuni’s Doctrine
Will remain for long within the world.

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