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JETSN KHANDRO RINPOCHE Transcripts&Documents

BuddhisminPractice,PracticeInBuddhism
HerEminenceJetsnKhandroRinpochegavethisteachinginPrague,CzechRepublicin2003.

GiventhetitleBuddhisminPractice,PracticeinBuddhism,wecouldbegin bytryingtounderstandwhataBuddhistviewofpracticeactuallymeans. Intodaysworldwithitsvastandfast developmentofmedia,masscommunications, andtechnology,weareallmuchcloserandour communicationsaremuchquickerandmore effective.Theupsideofsuchclosenessand speedistheopportunitytolearnwhateverwe wanttolearn.Morethaneverbeforewehave easyaccesstowhateverinterestsorfascinates usincludingthespiritualworldwithits variousreligions,philosophies,anddoctrines. Buddhism,too,hasbecomewellknownand easilyaccessibleandnotjustthetraditional philosophyandadvancedteachings.Thereisa growingunderstandingthatBuddhist philosophyisvast.Peoplehavebecomemorefamiliarwiththeteachingson compassion,withvariousmeditationpractices,andwithwhatismeantbythe Buddhistview. ThedownsidetotherapidlygrowinginterestinBuddhistphilosophyor anythingelseisthatitmaynotbeproperlyguided. Whenwetalkaboutabeliefsystemoraphilosophyoflife,wearetalking aboutsomethingveryprecious,somethingwemustbeveryseriousand carefulaboutadoptingintoourlives.Butwithsuchrapidgrowthofinterest, thereisthedangerofdoingsomethingjustbecauseitsfashionableorto satisfyourcuriosity,withoutnecessarilyunderstandingitstruemeaningor motivation. Wheneverwearemoreattractedtotheouterformofanyphilosophyorway oflifenotjustBuddhismthereisthedangerofnotunderstandingitsreal intent.Thislackofunderstandingwillpreventusfromderivinganyreal benefit,particularlyfromsomethingasprofoundastheBuddhistdoctrine.

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HowTo...
Walkintoanybookstoretoday,andyouwillfindanynumberofbookson howtomakeyourlifebetter,howtocureallsortsofills,howtopractice meditation;orjustbrowsetheInternetandtherewillbeamultitudeofsites coveringthesametopics.Thiseasyaccesstoknowledgehasagoodside. Increasingyourknowledge,findingbetterwaysofliving,betterwaysto understandoneanother,orsimplywaysmakeweekendsmorefruitfulorlife morerelaxingthereissomepurposeandgoodnessinallofthis.And anyonewhopracticesmeditationorstudiesanyphilosophyordoctrinealso doessowiththeintentionofgettingsomegoodfromit. ButwhenwetalkaboutBuddhismandBuddhistpractice,wearenottalking aboutdoingsomethingfortemporaryrelief.Practiceisnotsomethingwedo becauseitispopularormakesusfeelgood,noristhepurposeofBuddhist practicetoattainshorttermgainsorsatisfyacuriousmind.Whatthenisthe meaningofpractice? Thewordpractice,inthiscontext,isatranslationoftheTibetanword nyamlen(nyamslen).Nyamlenmeanstoactuallyfollowwhateveritisthatone hasunderstoodtobeofvalue;theexpandedmeaningistoadoptthatasones lifepath.Thisisthemeaningofpractice. Practiceshouldthereforebeginwithcarefulthoughtandreflection,to understandthevalueofwhateveryouareabouttoadoptintoyourmindand life.Fromthinkingandreflectingcarefully,confidencearises.Withouttaking timetoproperlyinvestigate,examine,andcontemplatethevalueofwhatyou aredoing,confidencecannotarise. Fromthisperspective,Buddhistpracticeisnotaboutadoptingtheories, ideologies,principles,orlifestyles.Practiceisabouttheconfidencethat naturallyarisesinyourmindwhenyoutakethetimetoinvestigateand understandthemeaningofwhatyouaredoing.Thusyouarenolonger separatefromthevalueyouhaveunderstood,andyouareabletoputthat intoaction. Soononehand,wehavetheconfidencethatcomesnaturallyfromourown understanding.Ontheotherhand,wemustalsobeawareofourhuman patterns.Becausethehumanmindisstillstuckwithstructure,wewonder wheretobegin,howtoproceed,andwhoseexampletofollow.

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Ask,andYouWillGetanAnswer
ShakyamuniBuddhaattainedenlightenmentandbeganteachinginIndiaa littlemorethan2500yearsago.Later,intheeighthcentury,theBuddhist teachingstravelledtoTibet.LookingatthehistoryofBuddhism,wecansee thatfromtheverybeginningitisanontheisticreligionwithaverysimple premise.Buddhismisabouttherealizationofabsolutetruthtowardswhich eachofusmustworkwithourownclearinsight,thinking,andwisdom. Thisisthemainteachingandemphasisofthedoctrine.Thereisnoform involvedinthis.Infact,goingbacktotheteachingsoftheBuddhahimself,we seeaverystrongemphasisonnotbringinginanyform.Then,however, peoplebegantointerprettheteachings.Andbecausewehumanbeingsare enormouslycapableofcomplicatingthings,thereareasmanyinterpretations ofabsolutetruthastherearehumanbeings. Becauseofthehumanmindscuriosityandconstantneedforstructureand support,thisnontheistic,nonformorientedviewhadtobespokenaboutin atheisticway,withprinciplesandpracticestocultivate,activitiestoabandon, andsoon.Thestructuredpathswehavetodayaresimplyinresponsetothat mindthatneedsstructureandsupporttounderstandthetruth. WhentheBuddhabegantoteach,hetaughtonesimplething:practiceselfless compassionatalltimes.Verysimpleandverylogicalweallunderstandthe importanceofselflesscompassion;wearealltaughttobecompassionate, generous,andkind.ButbythetimethissimpleteachingwentfromIndiato Tibet,itprobablymetwithquestionslikeOK,Iunderstandthevalueof selflesscompassion,butwhatiskindness,andhowdoIactuallypractice beingkind?Thusaformless,nontheisticphilosophybegantorequirea formattedpathofpractice. Youmaywanttobeselflesslycompassionatebutyouwonderaboutwhereto begin,andhowtopracticewhenyouencounterdifficulties,hesitation,ora mindthatdoesntunderstandhowtobeselfless.Whatthen? Whenyouasksuchquestions,youwilldefinitelygetananswer.Insome sense,wecouldsaythisiswhytherearethegreatenlightenedbuddhasand bodhisattvaswhomanifestandteachandwhoseteachingsformthebasisof thepathofpractice. Someonewhoreallycanpracticeselflesscompassiondoesnthavetofollow anyform.Ontheotherhand,ifthegoalofthepathistogenerateselfless compassion,howandwhatcanwepracticetoactuallyrealizethis?Tosimply sumitallupbysaying,Dothisanditwillleadtorealization,presents
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enormousdifficulties.AndeventhoughIseemtobetalkingabouthowand whattopracticemostofthetime,I,myself,oftenencounterdifficulties. WhenItravelbyplane,forexample,ifIsitnexttosomeoneunfamiliarwith Buddhism,itsofteneasiertopretendtobeasleep.Becauseinvariablythey willsay,IminterestedinBuddhism,sowhatsthebestandquickestwayto practice?Andbeitsimplythetruthorbasedononesownmeagre experienceandinvestigationthereisonlyonepossibleanswer:Practise genuinekindness. Thepracticeofgenuinekindnessleadstorealizationcallitenlightenmentor realizationofabsolutetruthwhichisnoneotherthanselflesscompassion: theabilitytogobeyondselfattachmentandselfgrasping.

ThePracticeofKindnessintheThreeYanas
ShakyamuniBuddhaexpounded84000tenetteachings.Today,2500years later,theBuddhistteachingsaresovast,itwouldbedifficulttounderstand themallwithinonehumanlifetime.Insummation,however,theseteachings havebeengatheredintothreemainslogans,orpractices. 1.DonoharmtoanyoneFirsttrainyourselfsothat,withinyourlifetime, youdonotbringanyharmtoanothersentientbeing. 2.CultivatethegoodandvirtuousThesecondlevelofpracticeistoadopt thekindoflifethatoffersthepossibilitytocultivateallthingsthataregood andvirtuous. 3.TraininawarenessatalltimesThethirdlevelofunderstandingisto exerteffortintrainingthemindtodevelopawarenessatalltimes. Ifyouexaminethesethreeinstructions,youwillseethethreelevelsof understanding,orthreeyanas,withintheBuddhistdoctrine:thehinayana, mahayana,andvajrayana. Practiceonthepathofhinayanaorsutrayanaasitscallednowadaysis basedonselfdiscipline.Throughawareness,discipline,andtheabilityto discernwhatisusefulandwhatisharmful,weabandonuselessandharmful activities.Wecouldsaythatthehinayanapathofpracticeisaboutmorality, orselfdiscipline. PracticeontheMahayanapath,thepathoftransformation,notonlykeeps usfromharmingothers,itallowsustodevelopthepotentialforhelping them.Havingdevelopedselfdiscipline,wecanexpandadisciplinedattitude
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towardstheworldandbegintoinvolveothersonourpath.Inthisway,we cantapintoqualitiesthatmightactuallybehelpfulandallowustobeofsome usetoothers.SuchpracticesarereferredtoastheMahayanapath. Practiceonthevajrayanapath,thepathoftranscendence,isabouttraining themindinsuchawaythattranscendencearises.Itistrainingthemindby knowingthenatureofmind;anditisknowingthenatureofmindby developingawarenessofwhatthemindis.Simplyput,thevajrayanatrainsin awarenessofthetruenature,suchthatallfalsitycollapses.Whenthetrue natureisrevealed,theabilitytotranscendourconstantattachmenttoself spontaneouslyarisesthusallowinggenuinecompassiontospontaneously pervade.Thisisthevajrayanapathofpractice. Duetotheeasyaccesswetalkedaboutearlier,manypeoplearefamiliar withthesevariouslevelsandmethodsofpractise.Buteasyaccesscan sometimesleadtomisunderstanding.Itisamisunderstanding,forexample, tothinkthatyoufirstpracticehinayana,thengraduatetomahayana,andthen goontovajrayana.Evenmorecommonisthemisunderstandingthatyoucan jumpintowhicheveryanayoulike,rightaway.Thiswouldbetakingtheory veryliterallywithoutunderstandingthattheorymustbecomepartofyour life. Theoryhelpsustounderstandaphilosophy,likeakeythatopensagate.But havingopenedthegate,youstillhavetotakethefirststeps.Youstillhaveto analyzeandexaminethetheorytounderstanditsmeaningandvalue.By understandingitsvalue,yougainconfidenceinthetheory.Thenyoucan begintoactuallypracticeandunderstanditinawaythatallowsformaturity andgrowth. Thethreeyanasarenotabouttakingoncertainphilosophiessimplybecause weliketheteacher,orwevereadthebooksandarefascinatedwiththeideas. Thethreeyanasreflectthematurityofthemind.

FromBudtoFullblownFlower
Thefinalfruitionofthepathofmeditationissaidtobeenlightenment.This, too,canbeviewedfromthethreelevelsofunderstanding. Theoretically,enlightenmentisaboutrecognizingabsolutetruth.Butto recognizeabsolutetruth,youmustfirstdevelopthewisdomtocompletely abandonordestroyallthatisfalse.IfyoubecomeaBuddhisttoattain enlightenment,oryoubecomeavajrayanameditatortoswiftlyrealize absolutetruth,practicallyspeakingyoumustfirstunderstandthebasic patternofallthatisnegativeorfalsewhichmeansfirstexaminingand workingwithyourself.Howmuchofyourground,rightnow,isactually basedonwisdomandselfawareness?
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Thethreeyanascouldbeseenasthegradualblossomingofaflower: graduallymindcomestounderstandtheimportanceoftruth.Likethebudof aflower,ourunderstandingoftruthassomethingtobestudiedflowers intoanunderstandingofinherenttruth. Untilthen,therearemanymethodsandpathsofpracticethatallowfor mindsmaturationtograduallytakeplace.Ifyouneedtomeditate,thereis meditation.Ifyouneedtostudy,thereisstudy.Youcanrenounceeverything andgointoacave,andyoucancomebackandworkwithcompassionforall sentientbeings.Therefore,therearethreemainyanasinBuddhism although,infact,thereareasmanyyanasastherearehumanbeingsand ideas. Theaimisalwaystorealizeabsolutetruthandthroughthisrealization,to generatetheselflesskindnessandcompassionthatovercomesignorance.An ignorantmindconstantlygraspingtoaselfiswhatimpedesourabilityto realizeourbasicgoodnessandtodevelopselflesscompassion. Sohowdoweovercomeignorance?Howdoweactuallycometoan enlightenedstate?Wefindourselvesaskingthesamequestionstodaythat wereaskedwhenBuddhismfirstcametoTibet. ItisusefultoknowthatwhenthefirstBuddhistscholarsandteacherswere invitedfromIndiabythekingsofTibet,theydidnotimmediatelyteachthe profoundvajrayanateachings.Nordidtheyteachthemanymahayana teachings.ThefirstBuddhistteachingstocomeintoTibetwerethebasic hinayanapractices. HistoricallyTibetwasconsideredabarbariancountry.Thisdidnotmean thatTibetanswerebarbariansintheordinarysense.Theywereintelligent humanbeingswhoneverthelessdidnotgivethemselvesthetimeandspace toactuallydothingsinaccordancewiththeirbasichumanpotential.They werebarbariansinthesenseofnotfullyutilizingthathumanpotential. Everyanimaliscapableofeating,sleeping,drinking,andwalkingaround. Caringaboutonesownsurvivalandthinkingonlyofonesselfeven animalsdothis.Yetwehumanbeingsareaveryintelligentlot;scientifically weviewourselvesasthemostintelligentofallspecies.Whatisit,then,that wehumanbeingscandobeyondsurvivingandprotectingourselves?Wecan realizeourhumanpotentialfully. Tothisend,thefirstteachingsbroughtintoTibetwerethehinayanaprecepts. ThegreatteachersdidthisbyintroducingthemasTibetsfirstconstitution.
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ThefirstfundamentalconstitutionofTibetcalledforadoptingtheten virtuousactionsandabandoningthetenunvirtuousactions.

KeytoEnlightenment,GroundsforaConstitution
TounderstandBuddhistphilosophy,itisessentialtobeginwiththepractise ofthetenfundamentaldisciplinesofthehinayanapath.Thetenvirtuous actionsdescribetheverysimplestthingsthatanyhumanbeingshould naturallybedoing. Thetenunvirtuousactionsdescribewhattoabandon:thethreeunvirtuous actionsofbody,fourofspeech,andthreeofmind.Thethreeunvirtuous activitiesofthebodyarekilling,stealing,andindulginginsexualmisconduct. Thefourofspeecharelying,slandering,speakingharshorangrywords,and gossiping.Thethreeunvirtuousactivitiesofmindaretohaveillwilltoward another,tocovet,andtohavewrongviews. WhenImyselfbegantostudyBuddhism,ourteachersalwayswantedto makesureweunderstoodwhichtenactivitiestoabandonandwhichtento cultivatewhilewealwayswantedtohurryontotheprofoundteachings, likethetruenatureofmind.Butitisonlypossibletobeinsuchatremendous hurrywhenyouhavenotyetrealizedonething:thekeytounderstandingthe natureofmindenlightenment,absolutetruth,youcallitwhatyouwilllies inthesetenverybasicactivities. Itisfairlysimpletoidentifyunvirtuousactivities.Onthesurface,weall assumewedontgoaroundkilling,stealing,orindulginginsexual misconduct.Butwhentheoryisputintopracticeandweexamineouractions moreclosely,wemightfindwekillandlieallthetime.Andwhilenotopenly indulginginsexualmisconduct,whoknowswhatgoesoninourminds? Takekillingforexample.Ahumanbeinginsearchofenlightenmentshouldat leastbeawarethatthelifeofanotherisaspreciousasonesown.Buthow manyanimalsandothersentientbeingshadtogiveuptheirlivestoenable thishumanbodytosurvive?Weharmsentientbeings,inonewayoranother, witheveryphysicalact.Inthesameway,whilewemaynotbreakintohouses tosteal,wedefinitelytakethingsthatdontbelongtous.Andifwecannot evendisciplineourbodies,itsuselesstogetintospeechandmind.Speech andmindareveryevasiveandwellhidden.Canyouhonestlysayyoudont lie,gossip,speakharshorangrywords,slander,criticize,orhaveill intentionstowardanyone? Withoutanyreligiousorspiritualconnotations,thesefundamentaldisciplines areconsideredpartofourhumannature.Asparents,teachersandelders,we
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teachourchildrenthesesimplethings.Whythenwithallourhuman qualitiesandacquiredknowledgedowestillfinditdifficulttocultivatethe tenvirtuousactionsandabandonthetenunvirtuousones? Ifthisintelligenthumanmindcannotevenabandonactionsthatare universallyknowntobenegative,harmful,anduseless,howcanit understandabsolutetruth,developselflessness,andletgoofallattachment? AbasicBuddhistprinciplesays:JustasIwanthappiness,allsentientbeings wanthappiness.JustasIfearanddontwantpainandsuffering,allsentient beingsfearanddonotwantpainandsuffering.Butaretheactionsofthis physicalbodyawareandrespectfuloflife?Andifthereisnorespectforlife, howcanthismindbecalledahumanmindorrealizeanythingas valuableasenlightenmentorfreedomfromsuffering?Anyoneonaspiritual path,anyspiritualpath,needstoconsiderthisquestion.

OneSimpleMomentofAwareness
Totakethehinayanapreceptstoheartandputthemintopracticemakesus awareofthesubtletiesofcarelessness.Carelessnessgraduallygrowsinto ignorance,andignorancebecomesthissolidblockofahumanbeingwho wantshappiness,withoutunderstandingthatweourselvescreatethecauses ofoursuffering.Greaterawarenessofouractionsbringsgreaterclarityabout whoweareashumanbeingsandthisallowsustograduallyrecognizeour truenature. Youmighttrytodothingsbetterwiththecompassionandmethodical practicesandmeditationsofMahayana.Thesearecertainlyhelpful.Butother thancompassion,whatisthenaturaloutcomeofconscientiouslyobserving thehinayanapath?Hinayanapracticewithitsawarenessoftheactionsof body,speech,andmind,genuinelyfreeofharmingothersspontaneously fruitionsasthemahayanamind. Youmighttrainthemindtogenerateawarenessusingvariousvajrayana methods:visualizations,mantras,meditationpractices,andretreats.But withoutawareness,howcouldanyonepracticethehinayanapathof abandoningthetenunvirtuousactionsorcultivatingthetenvirtuousactions? Youcannothelpbutdevelopawarenessifyouaretrulycarefulaboutnot killing,stealing,orindulginginsexualmisconduct.Youcannothelpbut developawarenessifyouarecarefulnottolie,slander,speakharsh,angryor hurtfulwords,orgossip;ifyougenuinelydonotcovetwhatisnotyours,or haveillintentionstowardanother,orholdwrongviewswhichmeansnot understandingthelawofcauseandeffect,thusnotunderstandingyourown responsibility.
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Seeingclearlyandexaminingcarefullythesetensimpleactions,wedevelop awareness:awarenessofbody,awarenessofspeech,andawarenessofmind. Wecancallitdharmakaya,sambhogakaya,andnirmanakayainthehighest tantrayanalevelofBuddhism.Wecancallitrelativetruth,absolutetruth,and inseparablenondualtruth.Andwecancallourselveshinayana,mahayana,or vajrayanapractitioners.Butitallcomesdowntothebasicprincipleofnot harminganysentientbeingwithourbody,speech,ormind.Thiswould requireustobegenerousandcompassionate,andtodevelopintrinsic awarenessofourabsolutetruenature. Wemaybeattachedtocertaintheories,principles,orlevelsofunderstanding. Attimestheycanevenbeuseful.Buttheessenceofthehighestteachingslies withinasimplemomentofawareness.

ABuddhistPractitioner,NothingMoreorLess
Youmayassumeyouwanttoachieveenlightenment,butwhatwouldyoudo withit?Havingdevelopedconstant,unwaveringawareness,whatthen?An enlightenedbeingwouldneverharmanyone.Ifthisisyouraim,yourpractice shouldbeinproportiontothefruitionyousowanttoachieve. ThehistoryofBuddhisminTibetbeganwiththetenfundamentaland profoundinstructionsofShakyamuniBuddha.Theyarestillofbenefit todaywhetherornotyourefertoyourselfasaspiritualornonspiritual person.Youdontneedtoproclaimyoubelongtothisorthatbelief.Andasa Buddhistpractitioner,itdoesntmatterifyoucallyourselfhinayana, mahayana,vajrayana,dzogchen,ormahamudra.Theonlythingthat mattersnomatterwhatyoucallyourselfisbeingabletoputtheseten actionsintopractice. Fromasimplehumanitarianpointofview,thisisessential.Allthemoreso forapractitionerwhohasmetwiththeDharmaandreceivedsuch enormouslyvaluableteachings.Aslongasyouhaveabodyandmind,itis necessarytoclearlydiscernwhethertheactionsofyourbody,speech,and mindareharmfulornot.Itisnecessarytoabandonthosethatareharmful anduseless,andtoexertefforttoadoptthosethatareprecious,helpful,anda causeofhappinessforyourselfandothers. Anyonewhogenuinelydevelopssuchawarenessevenifyoustubbornly refusetobecalledaBuddhistisnothingmoreorlessthanaBuddhist practitioner. Themostimportantthingistopracticesincerely.Withthegrowing awarenessofBuddhistteachingsandculture,itisessentialthatyougrow tooinahealthyway.Healthygrowthisbasedonkindnessandtolerance
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amongyourselves,andnotlosingtouchwithyourbasicsanityandbasic intelligence.

____________________________________________________________________________________________ PhotoCredit:2011MindrollingInternational;transcripteditor:LopnHelenBerliner. ThisarticlemaynotbereproducedanddistributedwithouttheexpresspermissionoftheDharmashri Foundation.Interestedpartiesshouldcontact:samtentseretreat@gmail.com. .

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