Of bad thoughts about burnt stumps
In one of the public teachings recorded by Sherab Jungné, Jigten Sumgön quoted the Buddha, saying:
Do not cultivate a bad thought even about a burnt stump, and, because desire cannot be satisfied, abandon sense pleasures!
These two lines summarize all the Buddha’s teachings about “the thing-to-be-abandoned,” namely aversion and attachment.
Similar statements can be found in the Vinaya and many sūtras such as the Vinayakṣudrakavastu:
If one should not have bad thoughts even about a burnt stump, there is no need to mention a body endowed with consciousness!
Monks, train yourself like that!
The Mahāparinirvāṇasūtra too says:
Monks, do not cultivate a bad thought even about a burnt stump! Why? All sentient beings fall into the hell of beings due to their cultivation of bad thoughts!
Moreover, the Saddharmasmṛtyupasthāna says:
Those who crave will not be satisfied by desire
like fire not by firewood
and the ocean not by rivers.
Therefore, desire cannot be soothed.
We usually categorize such statements as the Buddha’s teaching on disciplined conduct (Skt. śīla).
In the Single Intention teachings of Jigten Sumgön, however, an instruction like “do not cultivate a bad thought even about a burnt stump” also has other and, perhaps, unexpected dimensions.
In his teachings on the 37 Bodhisattva Trainings, Garchen Rinpoche, too, often reminds us in the context of training five, which teaches us to avoid bad friends, that it is one thing to stay away from people who destroy our love and compassion when our spiritual capacity is low, but quite another to see faults in the spiritual teacher when we want to practice the Dharma.
5 Moreover, in the context of Mahāmudrā teachings, he often says that we must view all lamas as buddhas. “When you see a fault in the lama, that is only your own fault!”
This instruction goes back to a teaching in the Single Intention, where Jigten Sumgön’s commentator, Dorjé Sherab, says that oneʼs supreme, medium, or lower accumulation of merit determines the guruʼs good, medium, or inferior qualities.
If one perceives a guru who is lacking characteristics, that is only due to oneʼs inferior roots of virtue.
Thus, qualities cannot arise if the guru lacks qualities since that is a sign of oneʼs own lack of accumulations.
Due to the lack of accumulations, we do not perceive our world as a pure land and its beings, including ourself, as buddhas and bodhisattvas.
Therefore, we have to gather merit, and this is not done by seeing faults, but by perceiving qualities, even in inferior spiritual friends.
Dorjé Sherab quotes Jigten Sumgön:
We do not follow the opinion that a contamination arises through devotion to an inferior guru.
We do not follow the opinion that harm arises from making offerings to such a guru.
And we also do not follow the opinion that looking at the bad as something good is a wrong view.
In other words, by perceiving good qualities even in inferior spiritual friends, no harm arises.
One may not develop the qualities in his presence, but that devotion, through which the pledges remain intact, will be the cause for meeting a perfect guru in whose presence the qualities arise without impediment.
That is also Garchen Rinpoche’s instruction for disciples who want to practice Mahāmudrā.
There is also a further dimension with regard to the instruction not to cultivate a bad thought even about a burnt stump.
It is also connected to the Mahāmudrā instructions found in the Single Intention (vajra statement 6.13): “That Mahāmudrā and disciplined conduct (śīla) are one is an unsurpassed special teaching of Jigten Sumgön.”
There are several reasons provided in the commentaries why Mahāmudrā and disciplined conduct are one, but here I want to focus only on one, namely that in both teachings—Mahāmudrā and disciplined conduct—one is advised not to cultivate a bad thought even about a burnt stump.
Generally, Mahāmudrā and disciplined conduct are both practiced to obtain liberation.
To obtain liberation, the grasping of the self must be abandoned. How is the self being grasped?
It is constantly grasped through our conceptions of aversion and attachment.
Therefore, both Mahāmudrā and disciplined conduct abandon the conceptions of aversion and attachment.
Someone who cultivates bad thoughts even towards a burnt stump and who has the hopes that his actions of desire will satisfy his desire can neither be successful in the practice of Mahāmudrā nor of disciplined conduct.
Most importantly, however, when the Mahāmudrā trainee, having mastered calm abiding and superior insight, trains to realize all stirrings of the mind as dharmakāya, whatever thought arises is watched in its essence without following after it.
“Without following after it” refers to any subsequent thought activity or any other activity of body and speech that engages in the manner of aversion or attachment because one hopes to destroy the object of aversion or satisfy one’s desire.
To stay clear from that is “not to cultivate a bad thought even about a burnt stump” and to “abandon sense pleasures” on the level of Mahāmudrā.
- * *
I would like to add a few personal thoughts.
To say like Dorjé Sherab that “oneʼs supreme, medium, or lower accumulation of merit determines the guruʼs good, medium, or inferior qualities” should not be misconstrued as a free ticket for teachers to abuse students.
At this time, when some spiritual teachers have caused scandals in the West by sexually or otherwise abusing their students, we need to be very clear of what is possible and what not.
Both Jigten Sumgön and his guru Phagmodrupa have strongly repudiated the possibility of sexual relations between teacher and student.
It has never been Jigten Sumgön’s intention to make the disciple responsible for sexual (or any other) assaults by the teacher in the sense that the disciple would have an impure view if he or she perceives the guru’s conduct as sexual abuse.
There is no place for sex in the guru-disciple relation.
Abuse should be made public and not be hidden under the blanket of “pure view.”
When Dorjé Sherab points out the correlation between seeing faults in others (including the teacher) and one’s own lack of qualities, this has in mind that we generally lack the ability to see qualities and focus instead on the faults of others.
We tend to divide the world into good and bad, friend and foe, Buddhist and not Buddhist.
In that way, we are focusing on other people’s faults instead of learning from their qualities. We are strengthening the notion of “I” and “others.”
Moreover, we are robbing ourselves of the possibility to learn from others, no matter who they are.
Jigten Sumgön says in the Single Intention (1.19):
“We maintain that there exists much that is virtuous by its fundamental nature to be practiced in the systems of the Non-Buddhists too.”
Are we not encouraged to see the quality of loving kindness even in animals?
Thus, when we see faults in others, but not their qualities, that is a sure sign that we lack wisdom.
By condemning others (including teachers) for their faults, we deepen our tendency to only see faults in others and to overlook their qualities.
With such a deepened tendency, we are reinforcing attachment and aversion and the grasping of a self, and we make it less likely to create in the future the conditions for meeting a perfect teacher.
But, again, that does not mean that we should not protect ourselves and others from abuse.
To protect ourselves and others, we should speak up when we see abuse, but we should not do that with an attitude of self-righteousness and hatred, but out of love and compassion.
Then, nothing can go wrong.
Notes
1. []↩ Collected Works, vol. 12, p. 251: de bas sdong dum mes tshig la’ang // ngan sems bskyed par mi bya zhing // ‘dod la ngoms pa yod med pas// de bas ‘dod yon spang bar gsungs//
2. []↩Vinayakṣudrakavastu, vol. 10, fol. 95r: gang mgal dum la yang ngan sems mi bya na rnam par shes pa dang bcas pa’i lus la lta smos kyang ci dgos/ dge slong dag khyed kyis de lta bur bslab par bya’o//
3. []↩Mahāparinirvāṇasūtra, D vol. 52, fol. 256r: dge slong dag mgal dum la yang ngan sems ma skyed cig /de ci’i phyir zhe na/ sems can thams cad ni ngan sems bskyed pa’i rgyus sems can dmyal bar ltung bar ‘gyur ro zhes gsungs so//
4. []↩Saddharmasmṛtyupasthāna, D vol. 71, fol. 205v: me la bud shing rnams dang ni// rgya mtsho la ni chu bo ltar// sred ldan ‘dod pas ngoms pa med// de phyir ‘dod pa zhi ba min//
5. []↩I thank Ven. Yeshe Metog for allowing me to read her translation of Garchchen Rinpoche’s teachings on the 37 Bodhisattva Trainings.
