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JETSN KHANDRO RINPOCHE

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OnBuddhanatureandWhatItIsNotThefollowingisadaptedfromateachinggivenbyJetsnKhandroRinpocheinAmsterdam,19June,2008.Priortoanydiscussionofbuddhanature,itisimportanttoreflectononesintentionandmotivation.WeallhavetheaspirationtoreceiveandpracticeDharma.Atthesametime,habitsdiehard,anddistractinghabitualtendenciesarealwayscreatingdisturbances.Thusthegenuinefruitionoftheexertionweputintomeditationmaynotcomeabout.Therefore,bringingyourbodyandmindtogether,generatesincerededicationtothepathofmeditationandpracticeknowingthatanyexertionyoubringtoitisfornootherreasonthantomakethislifeatruecauseofhappinessforallsentientbeings.Itisessentialtounderstandthis.Otherwise,youmaybecomelearnedinphilosophyandcapableofaccumulatinggreatnumbersofmantras,butyoumaynotbecomeatrueBuddhistpractitioner.Andthatwouldbeveryunfortunate.TheSimplicityofWhattheBuddhaTaughtWhenwebegintoinvestigatethevariousteachingsonbuddhanature,weseethatbuddhanatureisthewisdomessenceofallDharmateachings.AswithallBuddhistsubjectmatter,however,thistopichasbeenmadeunnecessarilydifficultandcomplexbecausethisisourhumanhabit.WhenIwasgrowingupandstudyingDharma,IwasveryluckytoalsoattendaCatholicconventschoolforhalfofeachdayandexperiencethatformofeducation.TheCatholicnunsweregenerous,kind,andverysimpleanddirect:youshoulddothis,youshouldnotdothat;anddoitthisway,notthatway.Whichwasnicebecausetheotherhalfdaywasspentinthemonastery,wherenothingonesaidwasright,particularlyduringmyrebelliousteenyearswhenthekhenposwereteachingusthemadhyamakatexts.Now,thebasiclogicofBuddhistphilosophicalexaminationisthis:onedoesnotstatewhattruthis;onesimplyrefuteswhateverisstatedtobetrue.Thisisthemadhyamakaapproach,whichdealsprimarilywithbuddhanature,orabsolute

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truthinBuddhistphilosophy.Sinceabsolutetruthcannotbeexpressedbyanyconcept,tostatewhatitiswouldonlybemyperspectiveofabsolutetruth.So,similartosomeGreekphilosophies,theBuddhistphilosophicalapproachcannotsaywhattruthis;itcanonlysaywhattruthisnot.Forathirteenorfourteenyearold,nevergettingarealanswerisveryfrustrating.Thisisntright,thatsnotright.Itsafabrication,amentalconcept,athoughtandyes,itsemptyinnature;no,itisnotemptyinnature.Whenyouaretoldtomeditate,youmeditateasbestasyoucan,tryingnottogetattachedtothoughts.Whenaskedwhatthoughtsare,yousay,Well,theyrejustmentalconceptsthatseemtobeemptyinnature.Butthatanswerisstillnotcorrect.Andsoyougoon.Butnomatterhowyoulookatitorwhatansweryoucomeupwith,itsnotright.Youaretoldyouregrasping,gettingarrogant,andsoon.Asthefrustrationgrew,IwenttoHisHolinessMindrollingTrichen,myrootteacherandfather,andasked,WhyisBuddhismsocomplicated?Itseemstobesounnecessarilycomplicated.TowhichRinpochereplied,WhentheBuddhaattainedrealizationandenlightenment,hetriedtoexpoundonwhathefoundtobetrue,butnobodyseemedtounderstand.ItissaidthattheBuddhadidntteachforalmostsevenweeksafterhisenlightenment.Finally,hebeganteachingwhatisnowknownastheoriginofBuddhism.HeturnedtheWheelofDharmaonce,thentwiceandlatergavemanydifferentteachingsreferredtoastheThirdTurningoftheWheelofDharma.ThesimplicityofwhattheBuddhataughtintheFirstandSecondTurningsmayseemalmostironictoourhumanintelligence.Wearetoldthereissuffering.Thereisacauseofsuffering.Andshouldwewantsufferingtocease,thereisapathofpracticethatleadsusfromthecausesofsufferingtocessation.Itisverysimpleyet,thusbeganaverycomplexphilosophy.Growingup,IalwaysblamedthatfirstgroupofpeoplewhofailedtounderstandwhattheBuddhadiscovered.Iftheyhadjustbeenintelligentenoughtocomprehendthedirectpresentationofabsolutetruth,wewouldnotnowhavetosufferalltheanalysis,meditation,methods,rituals,andhighlycomplexphilosophythatisBuddhismtoday.

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IntrinsicWisdomandWhatWeDowithItOurfundamentalnatureisintrinsic.Nosane,intelligenthumanbeingisimpededfrombeingintouchwiththisbasicnature.Thereisnoonestandingbetweenyouandit,nooneisappearinglikeamaratoperformdancesofdistraction.Atanygivenmoment,eachoneofyouevenwithnounderstandingofBuddhismhasthenaturalpotentialtorealizeyouarecompletelyandinseparablyunitedwithyourintrinsicwisdomnature.Youhaveneverbeenseparatefromitforamoment.Itisnotasometimestheresometimesnotqualityoranadornmentthatsbeenattachedoraddedontoyou.Howdoweactuallyknowwhere,how,orwhatintrinsicwisdomis?Theanswerissimple.Itisthebasicwisdommindthatdiscernswhatisgoodandwhatisharmfulforus:theintrinsicawarenessthattellsuswereattheedgeofaroofandshouldntstepanyfurther;orthatknowswhentostopholdingthematchaswelightacandle.Wecallthisintrinsicpotentialfordiscernmentbuddhanature.Thisfundamentalpowerfulnaturewithallitscapabilities,qualities,andimmensepotentialforgrowthandgenuinegoodnessmustberecognizedandrealized.Unfortunately,manyhumanbeingseffectivelyrecognizeandusetheirdiscriminatingawareness,butdosounwisely.Insteadofusingtheirpotentialinconstructiveways,theyinflictharmonthemselvesandendupdestroyingtheirlivesthroughalcohol,drugs,orotherbadhabits.Thushumanbeingsendowedwithsomuchpotentialendupdestroyingit,ratherthanusingitproperly.Eachoneofushasthecapacitytoknowwhatisgoodforus.Butdoweusethediscerningcapabilityofourwisdommindproperly?AskanygroupofBuddhiststowriteabouthowtoliveanideallife,andweallknowwhattheydsay:happiness,kindness,generosity,silence,meditation,prajna,nonduality,nonattachment,unbiasedequanimity.Wecanenumeratehundredsofgoodqualitiesthatweknowweshouldcultivate.Whenwewalkintoachurch,temple,orshrineroom,wedosobecausethewisdommindknowswhatisgood.Seeingothersdogoodactionsmakesushappy,becausethewisdommindrecognizeswhatisgenerousandgood.Ontheotherhand,whenhumansocietydoessomethingnegative,latergenerationssay,Thatwasamistake.Thatshouldneverhavehappened.Sucha

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mistakeshouldneveragainhappeninthefuture.Recognizingourowndiscriminatingwisdom,weareabletodiscernbetweenrightandwrong.Butasanindividualmeditator,lookwithinandaskyourselfhowoftenyouexercisethatwisdomofdiscrimination.Everyday?Theoretically,weknowwhatisrightandwrong.InBuddhismwetalkabouttenfundamentaldisciplines:thetenvirtuousandtenunvirtuousactions.Notkilling,forexampletheoppositeofwhichistosaveorprotectlives.Buthowmanyofusactuallyrefrainfromkillingsentientbeings?ItisverydifficulttoteachBuddhiststobecomevegetarian.Or,notlyingtheoppositeofwhichistellingthetruth.Knowingwhatistrueandwhatisfalse,howhonestareyouinaspanoftwentyfourhours?Soyouseetheparadox:whatweknowwedontnecessarilyputintoaction.UntilthedaythatItookmyvows,Ithoughtthesedisciplinestonotkill,steal,orlie,torefrainfromsexualmisconduct,tonottakealcoholseemedeasy.Itwouldbeeasy,forinstance,nottolie.ButIvesincefoundthat,otherthanremainingsilent,nothingIsayiscompletelytruthful.ItisoftenanexaggerationoranassumptionaboutsomethingIveheardbychance,withoutanybasisinrealityortrueknowledge.Andwhataboutgenerosity?Welovetheideaofbeinggenerousandkind.Ontheotherhand,arewereallygenerous?Inthesameway,lookatkindness,love,faithfulness,andavoidanceofharshspeechoranyintentiontoharm.ThesearesomeofthemostbasicdisciplinesthataBuddhistmeditatorshouldcultivate.Buthowmanyofthesethingsdoweactuallyincorporateintoourlives?Wemayfindthatwedontnecessarilypracticethemanythingsweknow.This,Ithink,iswhattheBuddhadiscovered.AndsowecantblamethatfirstgroupofpeoplefornotunderstandingtheBuddhasdirectteachings.Whathappenedtothemhappenstous.Wedonotdothemostobviousthings;instead,wefindwaystoavoiddoingtheverythingsweneedtodomost.Andthenwefindourselvesinaverytrickysituation.Havingtheinherentwisdomandabilitytoknowanddiscern,wecomeupwithexcusesfornotusingthatdiscriminatingwisdom.Whatwouldyoucallthatotherthanignorance?ItwasinevitablethattheBuddhasfirstteachinghadtopointoutthesehabits.

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BuddhanatureandtheTruthofSufferingTheFirstNobleTruththattheBuddhataughtwhenhefirstturnedtheWheelofDharmawasthetruthofsuffering.ThisisthefundamentalviewofBuddhadharmaandoftentimes,resistancetothetruthofsufferingisthereasonforresistanceorobstructiontoagenuine,directunderstandingofDharmaaltogether.TheSecondNobleTruth,thecauseofsuffering,isignorance.Thesetwotruthsareastruetodayastheywere2500yearsagoanduntilweunderstandthem,wewillneverunderstandbuddhanature.TheDharmahasneverbeentaughtasmuchorbeenasaccessibleasitistoday.Manypeoplearepracticingsincerelyandwithgreatdiligenceanddevotion,whichisremarkable.Atthesametime,whenwelookatthefruition,wefindthatsomethingisdefinitelylacking.Wedonotseethekindofresultthatshouldcomeafter25,35,or40yearsofsincerepracticeofmeditationanddevotiontoDharma.Aftersomanyyears,whatisitthatmoderndaymeditatorslack?ItistheNobleTruthofSufferingtheveryfoundationofBuddhismthatisabsolutelylacking.Thisisnotameremisunderstandingabouttherebeingpainandsufferinginthesixrealmsofsamsaricexistence.Rather,aprofoundunderstandingofthetruthofsufferingmustgenerateadeepandintimaterevulsiontowardsourfailuretouseourownwisdomofdiscrimination.IfwereallyunderstandtheFirstNobleTruth,wearedesperatetofindoutwhywesuccumbtothecausesofsuffering.Whywhenourfundamentalnatureissocapableofpurityandgoodnessarewestillpulledawayfromtheconstancyofthatbasicnaturebyhabitualtendencies?Thinkaboutyourownhabitsandwatchcarefully.Youwillseethateverymomentholdsthepossibilityofnothingbutgenuinegoodness.Thereisnoneedforanger,egoism,jealousy,orhatred.Youdontwantit,othersdontwantit,andyoudontneedit.Stillyouareeasilydrownedinjealousy,easilyangered,insecure,stingy,miserly,andselfish.Asameditator,youobservethesepatternsinyourself,knowingthatitispossibletobegoodbutyouarentgood.Itispossibletoremainhonest,butyoulie.Seeingyourpatterns,averydirectandthoroughunderstandingofrevulsiontowardssufferingandsamsaraarises.Mistakenly,manypeoplethinkthatrevulsiontosufferingandsamsarameansnotlikingsuffering,notlikingsamsara.Butthatsnotit.Revulsionmeansthat

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youhaveaverystrongmotivationtofindoutwhyahumanbeingendowedwithallgoodqualitiesisunabletoremaintruetothem.Itisastrangesituation.LemonSeedsandMangoFruitAsintelligent,thinkingpeople,weallhavesomethingtocomplainabout,dontwe?Thegovernment,theenvironment,thepoliticalandreligiousleadersweexpressourconcernsabouteverynegativethingthatoccurs.Andinthisway,wedotheverythingwerecomplainingabout:weconstantlymoveawayfromthepotentialforgood.Therefore,ifthesituationsfacingtheworldtodayareviolentandaggressive,weareallresponsible;weareallcontributingtoit.Iftheenvironmentissuffering,weareallcontributingtoit.Ifsocietyisunstableandunfriendly,weareallcontributing.Individuallyourcontributionmaynotseemlikeaverydestructiveforce,butfromaBuddhistperspectivewhatarewedoingisirresponsible.Wespeakofthepreciousnessofhumanexistenceanditspotentialforconstructiveproductivity,yetfewofusmanagetoputthisintopracticebeforewegrowold.Wespenddecadesofourliveswantinghappiness,peace,andcontentmentwithoutsowingthecausesforthataspiration.Whydidwenotplanttheseedsofthefruitionweaspireto?Buddhistlogicsaysthatifyouplantalemonseedandprayforamangofruit,logicallyitwontwork.Butthisiswhatwedo:wewishforhappinesswithoutplantingtheseedsofhappiness.Infact,wedotheexactopposite.Weplantthecausesofcarelessness,thoughtlessness,mindlessness,andalackofawareness,conscientiousness,andconsiderationforothersandtheirwellbeingallthetimehopingforhappinessandcessationofsuffering.Callitkarmicpatterns,habitualtendencies,neuroses,orwhateveritisessentialtounderstandthishumanbehavior.Thenwewillunderstandwhythesimplefactofbuddhanaturebecamesoverycomplicated2500yearsago.ItbecamecomplicatedbecausetheBuddhahadtotransmithisexperienceofabsolutetruththroughthemanyteachingswestillneedtoheartoday.ItishumblingthatwestrugglewiththesamehabitualtendenciesthatpeoplestruggledwiththenleavingtheBuddhanochoicebuttoteachthesubjectinvariouscomplexways.

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GeneratingCertaintyOurunderstandingofbuddhanaturecouldbeaverysimpleanddirect.Allthevariousteachingsandmeditationsweapplytodayarenomoreorlessthanantidotestoourdoubt,hesitation,anddistrustofthebasicgoodness,ortruenature,inherentineachofus.Fromtheverybeginning,therefore,itisimportanttosupplicateallthebuddhasandbodhisattvasfortheblessingofuncomplicatedwisdom.Suchwisdomallowsyoutofreeyourselffromdoubtandhesitation.Anditgeneratescertaintyinthegoodnessofyourintrinsicnatureandyourpotentialtomanifestsuchwisdomatalltimes.Certaintyissimplythecouragetofacethetruthofyourownwisdommind.Thestrongeryourdoubtandhesitation,thelongeritwilltakeandthemoremethodsyouwillneedfordoubtandhesitationtobeeliminated,abandoned,orpurifiedwhichiswhytheBuddhasteachingsaremadeupofthreemainlevels.Butwecouldbeginverysimply:Buddhanatureisinherentwithinyou,andyoushouldtrulyremainintouchwithyourfundamentalnatureatalltimes.Thisshouldbesufficient.Thereisnoneedtogobeyondthat.Hearingthesewordsorexperiencingthisinmeditation,ifyouconcludethatyourfundamentalintrinsicnatureisprimordiallyenlightenedperfect.Nomoreinputisneeded.Youronlyrequirementistoalwaysremaininseparablefromthat.Ifyoucankeepthisinmind,thisisthesimplest,mostdirectway.Generatethisasmuchaspossible.Traditionally,thisisthewaythingswouldbedone.Theteacherwouldthensendthestudentaway.Thestudentschallengewouldbetotryandputtheteacherswordsintopractice.Thosewhoareabletoholdtothisrealizationfortherestoftheirlivesarecalledliberateduponhearing.Forothers,theinsightmaylastforatimebeforefading.Otherswillhaveforgottenbeforeputtingontheirshoes.Evenworse,somewilllistenandhearnothingofwhatissaid.Thesearethedifferentpotentials.CertaintyandPotentialAllthedifferentcategoriesofBuddhadharmahinayana,mahayana,andvajrayana,withitsnineorelevenyanasarethediverseteachingsdevisedtoaddressthediversepotentialsofmeditators.Thesepotentialsrefertoindividuals,notgroups.Forexample,eachindividualwithinthehinayana,

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mahayanaandvajrayanawillhavedifferentcapabilities,reflectingvaryinglevelsofdoubt,hesitation,orcertainty.Goodpotentialissaidtoarisefromahighcapacityforgeneratingcertainty;becomingmorecertainofthetruthisreflectedingreaterpotential.Atthispoint,however,donotmixupdoubtandhesitationwithanycriticismofyourpotential.Thisisnotacriticism.Weallhavedoubtandhesitationwhichsimplymeansnotbeingcertain.Howdoesonebreakthroughdoubtandhesitation?Applytheskillfulmeansofhearing,reflecting,contemplating,andmeditatingontheDharma,thenputtingtheDharmaintopracticeinyourdailylife.Thesearethemeansforworkingwithdoubtandhesitation.Inthiswayyouwillcometounderstandthetruthofwhathasbeentaughtormeditateduponfromyourownexperienceandcertaintywillbecomeyourown.Whencertaintybecomesyourown,Buddhismisseenasjustamethod,ormeans,forrealizingwhatisfundamentallyandnaturallyyourintrinsicnature.RealizingBuddhanature:theOneTrueMiracleItisfinetocallBuddhismareligion.InthebeginningBuddhismcanbetaughtasareligion.Essentially,however,Buddhismmustalwaysbeseenasaskillfulmeansforrealizingthemostbasicaspectofhumanlife:onesinherentbuddhanature.Ifwecouldremaintruetothisbasicnature,Buddhismanditsphilosophywouldhaveneverbecomenecessary.Whydowemoveawayfromourfundamentalnature?Theanswerisbecauseofignorance.Becausedoubtandhesitationkeepgettinginourway,manyteachingsandmethodshavearisenasantidotes.Freedomfromdoubtandhesitationcomesfromgenerationofcertainty:certaintyofwhoyouareasahumanbeing.Thisdiscoveryiscalledrealizingbuddhanature.Buddhanatureisnotaboutgrowingwingsandflyinghereandthere,orbecomingclairvoyant,orexperiencinggreatluminosity.Twentyorthirtyyearsago,Buddhismwaswrappedinmysticism.FilmsaboutBuddhismmadethingsmuchmoremysteriousthantheyactuallyare.WhenweTibetanswatchdocumentariesaboutTibet,weoftenwonderwheresuchprofunditycamefrom.WeneverrealizedwewereasprofoundassomewesterndocumentariesonBuddhismwouldhaveusbelieve.Thingshaveimprovedsomewhat.

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NeverthelessDharmahasbeenwrappedinalotofmysticismaccompaniedbymuchfanfareandmagnificentideas.HisHolinessTrichenRinpochewouldalwayssay,Ifthatisreallyattractivetoyou,youshouldlearnmagictricks.Magicianscanperformbettermiraclesthanyogisortruemeditators.AtrueBuddhistpractitionerisntsomeonewhocanperformmiraclesormagictricks.AtrueBuddhistpractitionerissomeoneinabsolutecontrolofhisorherownmindamindthathasgeneratedcertaintyandallowsforfundamentalhumangoodnesstobeeverpresent.Manyyearsago,whenJetsunlaandIwerereadingaboutthegreatmastersandtheirmiraculousactivities,weaskedHisHoliness,Whydontteachersperformmiraclesliketheyusedtointhepast?Itwouldbeinspiringforustobeabletosaythatourteacherperformsmiracles.Rinpochelaughedandsaid,ThegreatestmiracleIhavedoneinmylifeisneverhavingactuallyhurtanyone.Andifyouthinkthatisntamiracle,thenIdontdomiracles.Intodaysworld,atruemiraclewouldbetosimplybeagoodhumanbeing.Ifcultivatedproperly,Buddhismisaveryimportantmethodforbringingusclosertothattruthnotaswehopeorwouldlikeittobe,butthetruthasitis.Torealizethetruthofwhoandwhatweareashumanbeingsistorealizeourbuddhanature.______________________________________________________________________________________________PhotoCredit:2011MindrollingInternational;transcripteditor:LopnHelenBerliner.ThisarticlemaynotbereproducedanddistributedwithouttheexpresspermissionoftheDharmashriFoundation.Interestedpartiesshouldcontact:samtentseretreat@gmail.com..