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JETSN KHANDRO RINPOCHE

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OnBuddhanatureandWhatItIsNot
ThefollowingisadaptedfromateachinggivenbyJetsnKhandroRinpocheinAmsterdam,19June,2008.

Priortoanydiscussionofbuddhanature,itis
importanttoreflectononesintentionand
motivation.Weallhavetheaspirationtoreceive
andpracticeDharma.Atthesametime,habits
diehard,anddistractinghabitualtendenciesare
alwayscreatingdisturbances.Thusthegenuine
fruitionoftheexertionweputintomeditation
maynotcomeabout.

Therefore,bringingyourbodyandmind
together,generatesincerededicationtothepath
ofmeditationandpracticeknowingthatany
exertionyoubringtoitisfornootherreason
thantomakethislifeatruecauseofhappiness
forallsentientbeings.Itisessentialtounderstandthis.Otherwise,youmay
becomelearnedinphilosophyandcapableofaccumulatinggreatnumbersof
mantras,butyoumaynotbecomeatrueBuddhistpractitioner.Andthatwould
beveryunfortunate.

TheSimplicityofWhattheBuddhaTaught
Whenwebegintoinvestigatethevariousteachingsonbuddhanature,wesee
thatbuddhanatureisthewisdomessenceofallDharmateachings.Aswithall
Buddhistsubjectmatter,however,thistopichasbeenmadeunnecessarily
difficultandcomplexbecausethisisourhumanhabit.

WhenIwasgrowingupandstudyingDharma,Iwasveryluckytoalsoattenda
Catholicconventschoolforhalfofeachdayandexperiencethatformof
education.TheCatholicnunsweregenerous,kind,andverysimpleanddirect:
youshoulddothis,youshouldnotdothat;anddoitthisway,notthatway.
Whichwasnicebecausetheotherhalfdaywasspentinthemonastery,where
nothingonesaidwasright,particularlyduringmyrebelliousteenyearswhen
thekhenposwereteachingusthemadhyamakatexts.

Now,thebasiclogicofBuddhistphilosophicalexaminationisthis:onedoesnot
statewhattruthis;onesimplyrefuteswhateverisstatedtobetrue.Thisisthe
madhyamakaapproach,whichdealsprimarilywithbuddhanature,orabsolute

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truthinBuddhistphilosophy.Sinceabsolutetruthcannotbeexpressedbyany
concept,tostatewhatitiswouldonlybemyperspectiveofabsolutetruth.So,
similartosomeGreekphilosophies,theBuddhistphilosophicalapproachcannot
saywhattruthis;itcanonlysaywhattruthisnot.

Forathirteenorfourteenyearold,nevergettingarealanswerisvery
frustrating.Thisisntright,thatsnotright.Itsafabrication,amentalconcept,a
thoughtandyes,itsemptyinnature;no,itisnotemptyinnature.Whenyou
aretoldtomeditate,youmeditateasbestasyoucan,tryingnottogetattachedto
thoughts.Whenaskedwhatthoughtsare,yousay,Well,theyrejustmental
conceptsthatseemtobeemptyinnature.Butthatanswerisstillnotcorrect.
Andsoyougoon.Butnomatterhowyoulookatitorwhatansweryoucomeup
with,itsnotright.Youaretoldyouregrasping,gettingarrogant,andsoon.

Asthefrustrationgrew,IwenttoHisHolinessMindrollingTrichen,myroot
teacherandfather,andasked,WhyisBuddhismsocomplicated?Itseemstobe
sounnecessarilycomplicated.TowhichRinpochereplied,WhentheBuddha
attainedrealizationandenlightenment,hetriedtoexpoundonwhathefoundto
betrue,butnobodyseemedtounderstand.

ItissaidthattheBuddhadidntteachforalmostsevenweeksafterhis
enlightenment.Finally,hebeganteachingwhatisnowknownastheoriginof
Buddhism.HeturnedtheWheelofDharmaonce,thentwiceandlatergave
manydifferentteachingsreferredtoastheThirdTurningoftheWheelof
Dharma.

ThesimplicityofwhattheBuddhataughtintheFirstandSecondTurningsmay
seemalmostironictoourhumanintelligence.Wearetoldthereissuffering.
Thereisacauseofsuffering.Andshouldwewantsufferingtocease,thereisa
pathofpracticethatleadsusfromthecausesofsufferingtocessation.Itisvery
simpleyet,thusbeganaverycomplexphilosophy.

Growingup,Ialwaysblamedthatfirstgroupofpeoplewhofailedtounderstand
whattheBuddhadiscovered.Iftheyhadjustbeenintelligentenoughto
comprehendthedirectpresentationofabsolutetruth,wewouldnotnowhaveto
sufferalltheanalysis,meditation,methods,rituals,andhighlycomplex
philosophythatisBuddhismtoday.

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IntrinsicWisdomandWhatWeDowithIt
Ourfundamentalnatureisintrinsic.Nosane,intelligenthumanbeingis
impededfrombeingintouchwiththisbasicnature.Thereisnoonestanding
betweenyouandit,nooneisappearinglikeamaratoperformdancesof
distraction.Atanygivenmoment,eachoneofyouevenwithnounderstanding
ofBuddhismhasthenaturalpotentialtorealizeyouarecompletelyand
inseparablyunitedwithyourintrinsicwisdomnature.Youhaveneverbeen
separatefromitforamoment.Itisnotasometimestheresometimesnotquality
oranadornmentthatsbeenattachedoraddedontoyou.

Howdoweactuallyknowwhere,how,orwhatintrinsicwisdomis?The
answerissimple.Itisthebasicwisdommindthatdiscernswhatisgoodand
whatisharmfulforus:theintrinsicawarenessthattellsuswereattheedgeofa
roofandshouldntstepanyfurther;orthatknowswhentostopholdingthe
matchaswelightacandle.Wecallthisintrinsicpotentialfordiscernment
buddhanature.

Thisfundamentalpowerfulnaturewithallitscapabilities,qualities,and
immensepotentialforgrowthandgenuinegoodnessmustberecognizedand
realized.Unfortunately,manyhumanbeingseffectivelyrecognizeandusetheir
discriminatingawareness,butdosounwisely.Insteadofusingtheirpotentialin
constructiveways,theyinflictharmonthemselvesandendupdestroyingtheir
livesthroughalcohol,drugs,orotherbadhabits.Thushumanbeingsendowed
withsomuchpotentialendupdestroyingit,ratherthanusingitproperly.

Eachoneofushasthecapacitytoknowwhatisgoodforus.Butdoweusethe
discerningcapabilityofourwisdommindproperly?

AskanygroupofBuddhiststowriteabouthowtoliveanideallife,andweall
knowwhattheydsay:happiness,kindness,generosity,silence,meditation,
prajna,nonduality,nonattachment,unbiasedequanimity.Wecanenumerate
hundredsofgoodqualitiesthatweknowweshouldcultivate.Whenwewalk
intoachurch,temple,orshrineroom,wedosobecausethewisdommindknows
whatisgood.Seeingothersdogoodactionsmakesushappy,becausethe
wisdommindrecognizeswhatisgenerousandgood.

Ontheotherhand,whenhumansocietydoessomethingnegative,later
generationssay,Thatwasamistake.Thatshouldneverhavehappened.Sucha

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mistakeshouldneveragainhappeninthefuture.Recognizingourown
discriminatingwisdom,weareabletodiscernbetweenrightandwrong.
Butasanindividualmeditator,lookwithinandaskyourselfhowoftenyou
exercisethatwisdomofdiscrimination.Everyday?

Theoretically,weknowwhatisrightandwrong.InBuddhismwetalkaboutten
fundamentaldisciplines:thetenvirtuousandtenunvirtuousactions.Notkilling,
forexampletheoppositeofwhichistosaveorprotectlives.Buthowmanyof
usactuallyrefrainfromkillingsentientbeings?Itisverydifficulttoteach
Buddhiststobecomevegetarian.Or,notlyingtheoppositeofwhichistelling
thetruth.Knowingwhatistrueandwhatisfalse,howhonestareyouinaspan
oftwentyfourhours?Soyouseetheparadox:whatweknowwedont
necessarilyputintoaction.

UntilthedaythatItookmyvows,Ithoughtthesedisciplinestonotkill,steal,
orlie,torefrainfromsexualmisconduct,tonottakealcoholseemedeasy.It
wouldbeeasy,forinstance,nottolie.ButIvesincefoundthat,otherthan
remainingsilent,nothingIsayiscompletelytruthful.Itisoftenanexaggeration
oranassumptionaboutsomethingIveheardbychance,withoutanybasisin
realityortrueknowledge.

Andwhataboutgenerosity?Welovetheideaofbeinggenerousandkind.On
theotherhand,arewereallygenerous?Inthesameway,lookatkindness,love,
faithfulness,andavoidanceofharshspeechoranyintentiontoharm.Theseare
someofthemostbasicdisciplinesthataBuddhistmeditatorshouldcultivate.
Buthowmanyofthesethingsdoweactuallyincorporateintoourlives?Wemay
findthatwedontnecessarilypracticethemanythingsweknow.This,Ithink,is
whattheBuddhadiscovered.

Andsowecantblamethatfirstgroupofpeoplefornotunderstandingthe
Buddhasdirectteachings.Whathappenedtothemhappenstous.Wedonotdo
themostobviousthings;instead,wefindwaystoavoiddoingtheverythingswe
needtodomost.Andthenwefindourselvesinaverytrickysituation.Having
theinherentwisdomandabilitytoknowanddiscern,wecomeupwithexcuses
fornotusingthatdiscriminatingwisdom.

Whatwouldyoucallthatotherthanignorance?Itwasinevitablethatthe
Buddhasfirstteachinghadtopointoutthesehabits.

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BuddhanatureandtheTruthofSuffering
TheFirstNobleTruththattheBuddhataughtwhenhefirstturnedtheWheelof
Dharmawasthetruthofsuffering.Thisisthefundamentalviewof
Buddhadharmaandoftentimes,resistancetothetruthofsufferingisthereason
forresistanceorobstructiontoagenuine,directunderstandingofDharma
altogether.TheSecondNobleTruth,thecauseofsuffering,isignorance.These
twotruthsareastruetodayastheywere2500yearsagoanduntilwe
understandthem,wewillneverunderstandbuddhanature.

TheDharmahasneverbeentaughtasmuchorbeenasaccessibleasitistoday.
Manypeoplearepracticingsincerelyandwithgreatdiligenceanddevotion,
whichisremarkable.Atthesametime,whenwelookatthefruition,wefindthat
somethingisdefinitelylacking.Wedonotseethekindofresultthatshould
comeafter25,35,or40yearsofsincerepracticeofmeditationanddevotionto
Dharma.

Aftersomanyyears,whatisitthatmoderndaymeditatorslack?ItistheNoble
TruthofSufferingtheveryfoundationofBuddhismthatisabsolutely
lacking.

Thisisnotameremisunderstandingabouttherebeingpainandsufferinginthe
sixrealmsofsamsaricexistence.Rather,aprofoundunderstandingofthetruth
ofsufferingmustgenerateadeepandintimaterevulsiontowardsourfailureto
useourownwisdomofdiscrimination.IfwereallyunderstandtheFirstNoble
Truth,wearedesperatetofindoutwhywesuccumbtothecausesofsuffering.
Whywhenourfundamentalnatureissocapableofpurityandgoodnessare
westillpulledawayfromtheconstancyofthatbasicnaturebyhabitual
tendencies?

Thinkaboutyourownhabitsandwatchcarefully.Youwillseethatevery
momentholdsthepossibilityofnothingbutgenuinegoodness.Thereisnoneed
foranger,egoism,jealousy,orhatred.Youdontwantit,othersdontwantit,and
youdontneedit.Stillyouareeasilydrownedinjealousy,easilyangered,
insecure,stingy,miserly,andselfish.Asameditator,youobservethesepatterns
inyourself,knowingthatitispossibletobegoodbutyouarentgood.Itis
possibletoremainhonest,butyoulie.Seeingyourpatterns,averydirectand
thoroughunderstandingofrevulsiontowardssufferingandsamsaraarises.
Mistakenly,manypeoplethinkthatrevulsiontosufferingandsamsarameans
notlikingsuffering,notlikingsamsara.Butthatsnotit.Revulsionmeansthat

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youhaveaverystrongmotivationtofindoutwhyahumanbeingendowedwith
allgoodqualitiesisunabletoremaintruetothem.Itisastrangesituation.

LemonSeedsandMangoFruit
Asintelligent,thinkingpeople,weallhavesomethingtocomplainabout,dont
we?Thegovernment,theenvironment,thepoliticalandreligiousleaderswe
expressourconcernsabouteverynegativethingthatoccurs.Andinthisway,we
dotheverythingwerecomplainingabout:weconstantlymoveawayfromthe
potentialforgood.

Therefore,ifthesituationsfacingtheworldtodayareviolentandaggressive,we
areallresponsible;weareallcontributingtoit.Iftheenvironmentissuffering,
weareallcontributingtoit.Ifsocietyisunstableandunfriendly,weareall
contributing.Individuallyourcontributionmaynotseemlikeaverydestructive
force,butfromaBuddhistperspectivewhatarewedoingisirresponsible.

Wespeakofthepreciousnessofhumanexistenceanditspotentialfor
constructiveproductivity,yetfewofusmanagetoputthisintopracticebefore
wegrowold.Wespenddecadesofourliveswantinghappiness,peace,and
contentmentwithoutsowingthecausesforthataspiration.Whydidwenot
planttheseedsofthefruitionweaspireto?Buddhistlogicsaysthatifyouplant
alemonseedandprayforamangofruit,logicallyitwontwork.Butthisiswhat
wedo:wewishforhappinesswithoutplantingtheseedsofhappiness.

Infact,wedotheexactopposite.Weplantthecausesofcarelessness,
thoughtlessness,mindlessness,andalackofawareness,conscientiousness,and
considerationforothersandtheirwellbeingallthetimehopingforhappiness
andcessationofsuffering.Callitkarmicpatterns,habitualtendencies,neuroses,
orwhateveritisessentialtounderstandthishumanbehavior.

Thenwewillunderstandwhythesimplefactofbuddhanaturebecamesovery
complicated2500yearsago.ItbecamecomplicatedbecausetheBuddhahadto
transmithisexperienceofabsolutetruththroughthemanyteachingswestill
needtoheartoday.Itishumblingthatwestrugglewiththesamehabitual
tendenciesthatpeoplestruggledwiththenleavingtheBuddhanochoicebutto
teachthesubjectinvariouscomplexways.

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GeneratingCertainty
Ourunderstandingofbuddhanaturecouldbeaverysimpleanddirect.Allthe
variousteachingsandmeditationsweapplytodayarenomoreorlessthan
antidotestoourdoubt,hesitation,anddistrustofthebasicgoodness,ortrue
nature,inherentineachofus.

Fromtheverybeginning,therefore,itisimportanttosupplicateallthebuddhas
andbodhisattvasfortheblessingofuncomplicatedwisdom.Suchwisdom
allowsyoutofreeyourselffromdoubtandhesitation.Anditgeneratescertainty
inthegoodnessofyourintrinsicnatureandyourpotentialtomanifestsuch
wisdomatalltimes.

Certaintyissimplythecouragetofacethetruthofyourownwisdommind.The
strongeryourdoubtandhesitation,thelongeritwilltakeandthemoremethods
youwillneedfordoubtandhesitationtobeeliminated,abandoned,or
purifiedwhichiswhytheBuddhasteachingsaremadeupofthreemainlevels.

Butwecouldbeginverysimply:Buddhanatureisinherentwithinyou,andyou
shouldtrulyremainintouchwithyourfundamentalnatureatalltimes.This
shouldbesufficient.Thereisnoneedtogobeyondthat.Hearingthesewordsor
experiencingthisinmeditation,ifyouconcludethatyourfundamentalintrinsic
natureisprimordiallyenlightenedperfect.Nomoreinputisneeded.Youronly
requirementistoalwaysremaininseparablefromthat.Ifyoucankeepthisin
mind,thisisthesimplest,mostdirectway.Generatethisasmuchaspossible.

Traditionally,thisisthewaythingswouldbedone.Theteacherwouldthensend
thestudentaway.Thestudentschallengewouldbetotryandputtheteachers
wordsintopractice.Thosewhoareabletoholdtothisrealizationfortherestof
theirlivesarecalledliberateduponhearing.Forothers,theinsightmaylastfor
atimebeforefading.Otherswillhaveforgottenbeforeputtingontheirshoes.
Evenworse,somewilllistenandhearnothingofwhatissaid.Thesearethe
differentpotentials.

CertaintyandPotential
AllthedifferentcategoriesofBuddhadharmahinayana,mahayana,and
vajrayana,withitsnineorelevenyanasarethediverseteachingsdevisedto
addressthediversepotentialsofmeditators.Thesepotentialsreferto
individuals,notgroups.Forexample,eachindividualwithinthehinayana,

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mahayanaandvajrayanawillhavedifferentcapabilities,reflectingvaryinglevels
ofdoubt,hesitation,orcertainty.

Goodpotentialissaidtoarisefromahighcapacityforgeneratingcertainty;
becomingmorecertainofthetruthisreflectedingreaterpotential.Atthispoint,
however,donotmixupdoubtandhesitationwithanycriticismofyour
potential.Thisisnotacriticism.Weallhavedoubtandhesitationwhichsimply
meansnotbeingcertain.

Howdoesonebreakthroughdoubtandhesitation?Applytheskillfulmeansof
hearing,reflecting,contemplating,andmeditatingontheDharma,thenputting
theDharmaintopracticeinyourdailylife.Thesearethemeansforworkingwith
doubtandhesitation.Inthiswayyouwillcometounderstandthetruthofwhat
hasbeentaughtormeditateduponfromyourownexperienceandcertainty
willbecomeyourown.

Whencertaintybecomesyourown,Buddhismisseenasjustamethod,ormeans,
forrealizingwhatisfundamentallyandnaturallyyourintrinsicnature.

RealizingBuddhanature:theOneTrueMiracle
ItisfinetocallBuddhismareligion.InthebeginningBuddhismcanbetaughtas
areligion.Essentially,however,Buddhismmustalwaysbeseenasaskillful
meansforrealizingthemostbasicaspectofhumanlife:onesinherent
buddhanature.Ifwecouldremaintruetothisbasicnature,Buddhismandits
philosophywouldhaveneverbecomenecessary.

Whydowemoveawayfromourfundamentalnature?Theanswerisbecauseof
ignorance.Becausedoubtandhesitationkeepgettinginourway,many
teachingsandmethodshavearisenasantidotes.Freedomfromdoubtand
hesitationcomesfromgenerationofcertainty:certaintyofwhoyouareasa
humanbeing.Thisdiscoveryiscalledrealizingbuddhanature.

Buddhanatureisnotaboutgrowingwingsandflyinghereandthere,or
becomingclairvoyant,orexperiencinggreatluminosity.Twentyorthirtyyears
ago,Buddhismwaswrappedinmysticism.FilmsaboutBuddhismmadethings
muchmoremysteriousthantheyactuallyare.WhenweTibetanswatch
documentariesaboutTibet,weoftenwonderwheresuchprofunditycamefrom.
Weneverrealizedwewereasprofoundassomewesterndocumentarieson
Buddhismwouldhaveusbelieve.Thingshaveimprovedsomewhat.

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NeverthelessDharmahasbeenwrappedinalotofmysticismaccompaniedby
muchfanfareandmagnificentideas.

HisHolinessTrichenRinpochewouldalwayssay,Ifthatisreallyattractiveto
you,youshouldlearnmagictricks.Magicianscanperformbettermiraclesthan
yogisortruemeditators.

AtrueBuddhistpractitionerisntsomeonewhocanperformmiraclesormagic
tricks.AtrueBuddhistpractitionerissomeoneinabsolutecontrolofhisorher
ownmindamindthathasgeneratedcertaintyandallowsforfundamental
humangoodnesstobeeverpresent.

Manyyearsago,whenJetsunlaandIwerereadingaboutthegreatmastersand
theirmiraculousactivities,weaskedHisHoliness,Whydontteachersperform
miraclesliketheyusedtointhepast?Itwouldbeinspiringforustobeableto
saythatourteacherperformsmiracles.

Rinpochelaughedandsaid,ThegreatestmiracleIhavedoneinmylifeisnever
havingactuallyhurtanyone.Andifyouthinkthatisntamiracle,thenIdontdo
miracles.

Intodaysworld,atruemiraclewouldbetosimplybeagoodhumanbeing.If
cultivatedproperly,Buddhismisaveryimportantmethodforbringinguscloser
tothattruthnotaswehopeorwouldlikeittobe,butthetruthasitis.

Torealizethetruthofwhoandwhatweareashumanbeingsistorealizeour
buddhanature.

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