敏卓林‧堪千仁波切的開示：宗派主義 Sectarianism @ 敏卓林堪千仁波切官方部落格 ─ 敏林堪千仁波切的達瑪師利語自在秘密宮殿

向著隱微的心路踽踽前行....於感官的世界攫取快樂與貪戀繁華繾綣，到頭來只討得一場無趣罷了！能夠超越能所二執，勝於整個世界的多樣與喧繁！

◎自藏曆7月20日至２７號，天上所有新出現的星宿稱為「西藏karma Rika」；藏人在宗教信仰上認為這段期間是懺除業障的好時機，能夠(藉由沐浴)洗滌病痛、煩惱以及一切的不淨雜染。 from 20th until 27th,new star in the sky, we call in tibetan-karma Rika,it's good to wash oneself as it is believed thast during thes days,due to washing oneself will free one's illness or sickness /and Drib ~defilement, stain, filth,contamination ,mostly in a religion sense.

............【敏林堪千仁波切的開示：宗派主義~~Sectarianism】:

Sectarianism

宗派主義：

有些人認為佛教中唯有一個宗派(傳承)是正確的，其他宗派( 傳承 )是錯誤的。這種抨擊其他傳承宗派的主義，說明了言者智慧之不足。倘若其心並非致力於智慧的開展，那麼強烈的分別自我往往過分導致排斥抑或執著，從而造成對待持異見者之怨懟而固執己見；這便是宗派主義的基礎。

宗派主義（會形成），乃源自個人優越感與自我分別心的作祟，被智慧加冕影響之故。當宗派主義者採取了他們的立場，（同時）就建立起巨大的我慢心。即使他們不說出口，但仍然覺得自己的見解是最為殊勝、且高居他人之上的。如果讓這些人執掌教鞭將是一種危險，因為他們的學生就會有樣學樣，這種錯誤的知見將世代延續下去；如此不僅造成負面能量，也會因為個人的自私，想建立自我之尊嚴而爭端不斷。

學習成為精神導師，是為了克服自我，開啟智慧之心。無論修習何種傳承，其目的都是為了超越門戶之見。一旦慧心湧現，就會自然而然對外界、智識之學習和宗派主義失去興趣，因為這種無量智乃自無量慧心中取得。倘若在沒有學習的情況下開啟慧心，學習的意義仍是達致的，這便是佛智之顯現。恆持慧心即是無宗派。

很多人認為大家應該開放胸懷，但這些人往往只高喊著開放的口號，心門卻仍像生了銹、無法開啟的門閂一般，緊閉不開。這些偽稱無宗派者，其實只是為了滿足自我私欲；往往利用佛法，塑造一個自我崇高的形象，而非真心求道。然而，高立一個「無宗派者」的標竿並不代表甚麼。這些人即使自稱沒有宗派，但仍然利用佛法為籌碼，企圖自持立場，宣揚自己偏頗的知見，讓自我的欲望和信仰習俗化，貶低了民俗中珍貴高尚的藝術。

無宗派的層面其實相當廣闊，但大略可分為三類。一類是那些利用佛學學問為工具，套上無宗派面具的宗派主義者。此一動機，是為了在無需施以威脅的情況下，吸引誘惑那些很輕易就被哄得沾沾自喜的人；目的在於操縱他人以鞏固自己宗派的物質和權力。對於那些思想單純、頭腦簡單，一心只想成為無宗派主義者是一個危險的騙局，因為他們很難看清背後真正隱藏的門戶之見。這種「無宗派主義」的動機，無異於某些假名獨立政黨的政府，一方面以團結對外哄騙老百姓，而背地裡卻勾結他黨、為某私利而高築權杖。.

第二類無宗派主義的層面，建構在虛無主義的冷漠上。這就包括那些既不相信又不不關心正信是否真能導向證悟者，或是尊崇某個特別教派之觀念。他們只是利用宗教理念謀求現世利益。這種行為，實在無異於經商營利，將法當成文化商品一般謀求短暫的世間利益。

第三則源於冷漠麻木的遲鈍。這涵括了那些認為接受所有靈修宗派都是有益的，卻未真正投入任何一個宗派的實修法門。這就一如嬰兒一般，在夜間想要抓住無數的星星，但終究一顆都抓不到。

若要真正成為無宗派主義者，大可尋訪名師學習各個學派的教理，真正吸收各家精髓，征服自我，透過修行提高公正性，安住於沒有矛盾的、平穩的智慧之心境。此外，想要成為無宗派者，若天賦慧心及前世修行所累積的功德，也可以不必參訪太多名師，學習各家學說。於此生，這種人也可以透過名師的教導，直接從論藏學習慧觀。從大禮拜、修行和禪觀見到不二慧心，修行者就能夠真中成為無宗派者，就如先前聖者完全沒有對任何觀念持偏見一樣。

無宗派主義的目的，在於透過明智上師的加持和教導，從認知、開展、然後安住於不二之智，到最終的證悟。這意味著所有偏頗和失衡的執著，以及對不同見解和學理的厭惡，都已得到淨化。這包括對過往所學、可能造成痛苦和二元概念的教條，這些可能被當成是禪相的舊習，都得到淨化。智慧不持任何教條，因為智慧沒有二元觀；智慧是平等的，因此也不具有宗派主義。

睿智的導師，永遠都安住於不二慧心，因此他們是真正無宗派的。他們不會認為法有高低之分，因為他們認清一切法（現象）皆為個人任運自在又完美的化現。即便不同領域的法升起，他們也會將之視為與分別智具備同等特質。他們所見一切現象，都會如自心般晶瑩剔透，而不會以混濁的物質概念去創造歧視的對象。他們很清楚沒有任何理由能夠讓自己以宗派的偏見擾亂自心，濫用佛法去促成失德的行為，因此，他們也沒有欲求想去影響他人成為某宗派的教徒。

無派系的睿智上師，心不沾染絲毫不淨，因此絕不對任何矛盾作智力選擇。他們透過開放式的智慧，見到無盡的智識層面都只為了表達一體性；因此，祂們能夠引導眾生到達證果的最終目標，就如百川最終匯流大海一般。

認知佛性是不二之心，並且讓它以正信、透過純淨的現象自然顯現時非常重要的。倘若我們在不作回溯（的情況下）便對境所展現之境下判斷，那麼不論我們是否與佛同在，那都已經不重要了；既然我們的不淨知見，無法見到諸佛的特質。一如提婆達多與釋迦牟尼佛相處多年，因為自己的嫉妒，所以一味投射出自己對佛陀的否定，而無法見到釋尊可敬的特質。

與其鼓勵他人相信佛性，不如鼓勵人們開展自己的佛性。無論諸佛如何相示現，那些了解佛教歷史真正的內涵者，就會瞭知諸佛有無限的化身。

有些人，因為自己的無明，嘗試區分諸佛與諸神之間的差異，製造了混亂與負面概念。他們思考到底是諸佛厲害些還是諸神力量比較強大，並且根據自己的信仰，告訴他人應該相信那位佛陀或那尊護法，又不該相信那位佛陀或那尊護法。當然，每個人都能夠根據自己的喜好選擇自己的佛陀和本尊，但凡俗之人試圖影響他人如何做、該信仰甚麼是不恰當的。因為每個人跟過去諸佛和護法神有著不同的宿業，因此只有上師才有為你介紹的資格。

倘若以分別喜好之心選擇了某尊佛陀或本尊而排斥他者，就意味著排斥與限制了對化身和報身無盡特質的認知；而這便是用世俗之觀感去估量和揣測佛陀和本尊，而非真正的理解祂們。由於生起了分別，就無法趨向證悟；任何可分割的都屬色法，始終都會分崩離析與滅盡。

一切諸佛護法，都存在於每一佛陀和護法之中；從一佛一護法，一切無量諸佛護法皆顯現。於虛空法界，智慧的化現是毫不費力的。

倘若能夠，我們應該根據傳承的教理修行和證悟與觀修智慧本尊，直到證得自作證(自我修正)的信心。也就是說，知道修成正果，亦不再為過去的負面習性所影響，也不再受此生或未來生中之未證悟的邪靈眾生所誘導。

當我們還沒有證得智慧心之前，無盡眾生就會投射無量的分別心和習性。同時，在無量眾生心中有著無量的智慧本尊。若心仍停留在凡俗二分心，永遠都有無盡凡俗眾生的境相產生。不過，如果智慧本尊透過觀修而開發，就不存有其他有情眾生存在的境相，因為祂們將透過幻化成為本生智，因為這些有情眾生本為他們自身的境相。因此，一切將完全證入一體性，無一眾生例外。從一體性，不可量、不可數、純淨無暇的曼陀羅之無色智將隨之顯現。

智慧之祕不存執取之心；對於那些相信實相的眾生，祂只是一種幻化，讓他們知道何謂實相的活動，以引導他們超越實相與非實相。當聖者呈現憤怒相，此相僅只是一種慧心自然、無盡的展現，以一種有情眾生的反射呈現在人們面前。然後，眾生可以繫念於此解脫的憤怒或安祥之相，最終證悟。

為了不生起任何對立現象，我們必需征服自己相對的習性。征服者即是智者，而征服的對象即是二元境相。以佛境而言，智慧不分二元，因此也無所征服的對象。然而對於凡夫境，我們必需透過觀修，熄滅對立的習性。也就是說，必需摧毀一切的概念法，才有可能超脫輪迴。對立的現象猶如魔障，需賴以智慧本尊方可消滅。

所有宗教都各有其禪修的形式，雖然有些觀念有所不同；有些宗派主要以認知觀念法為苦因，並且要滅盡一切苦。透過禪修，不讓念頭升起，所有念頭便會在平等心中熄滅。這種方法，事實上是在扼殺念頭，雖然這樣的形容聽起來很不尋常。簡要地說，修行就是為了要滅盡一切因對立觀念所產生的輪迴之苦。修行者如果不扼殺念頭，就無法禪修；因為禪修就是要讓心停止對一切念頭的攀附；而心，就是真正要扼殺的對象。倘若禪修者不如此行之，就等於不斷地在扼殺實相，因為正是它，造成了對立習性的延續。

許多人因自己的偏見而曲解了雙運。他們死守道德的習性，以及其所塑造出來呆板不靈光的道德主義，反而成了「離道」。這就是為甚麼佛陀把自我稱之為自以為是的道德！如果以個人過於偏執道德觀，就會演變成「離道」，因為執著於個人的純淨即是塑造自我，而一切自我的塑造，即是輪迴之因。

一旦證悟，我們無法宣稱有某種本質或是內在特質的存在，因為這世上顯示了某些東西是無法從另一物體中分辨、萃取或是提取的，因為這即意味著對立。根據（修行）之道及基礎，分別心與不二心同時存在，因此我們受鼓勵開啟不二心，也就是佛陀和本尊的特質。然而據結果論，內在並無一「實質」可言，這意味著外在應有存在些甚麼。既然諸佛與本尊都無任對立，或是任何可以從一物體脫離另一物體者，亦無任何可以選擇或是去除者。諸佛與本尊是唯一證悟的聚合體，因此無一物體可造其本質，從一形態變成另一形態，因未任何一神性的幻化永遠都不離三身（即業報身、法身和應化身），永遠不可能背離其一。

當一切都暢通無礙，一切現象皆為智慧，這便是真正的神性。無論是要以對立習性造就個人形象，或是以智慧本尊的證悟之相示之，都是自身的決定，而非外在的影響。

智慧的本性並非來自個人的外在物體，或是內在的主觀自我，而是來自自性智。無論以何相示之，皆是自我的反射。以此觀點視之，凡俗二分心甚至是不可被接受的。那只是因為無法認清慧心的短暫習性反應，我們因而稱之為凡俗之心。但這種心並無實存。為了證悟，也就是達到曼陀羅智的境界，修行者必需達到無染、如虛空般不可測量之心，而不是可由人造或是從何處升起的心；這種心不但可以隨時幻化，而且永遠都是不存意圖、沒有條件設限的智慧。以這種觀念修性，就不會升起：這是我的普通住宅、一般的身軀、或是種種平常人的想法；因為所有的房子都是智慧的殿堂、一切的外在元素都是不可度量的高貴元素，而所有本尊的形態，都是金剛總持的境界，而所有難以估量諸佛都安住於不可測量智慧曼陀羅。

智慧本尊是純淨虛空。虛空無具可抓之物，是以無有死亡；虛空寧靜，因為其無有條件；虛空遍一切處，因為其無阻之活動無處不在。只要有智光淨土的存在，及其任運自然之大樂，就有智慧本尊的存在。.

智慧不因任何條件而升起，並且恆長光明無礙。一切來自智慧，且自圓一切所願。

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Sectarianism:

Some people think only one tradition of Buddhism is right and other traditions are wrong. This kind of sectarianism, which deprecates other Buddhist traditions, shows that wisdom has not been realized. If mind is not used to create wisdom, strong dualistic ego obsessively rejects and accepts, causing hatred toward others who are different and attachment to one's own way, which is the basis of sectarianism.

Sectarianism is based on the false pride of dualistic ego's delusion of superiority. It is influenced by wisdom blessings. When sectarians take a position, they build a enormous arrogance. Even if they do not say so, they think their own view is the best and they are condescending to others. It is very dangerous for them to teach, because their students copy them and many generations can follow their wrong point of view. This only causes negative energy and creates tautological arguments for the purpose of honoring self-righteous ego.

The reason for studying spiritual teachings is to subdue ordinary ego and open wisdom mind. No matter what traditions are studied, the purpose of study is to go beyond sectarian views. When wisdom mind opens, there is automatically a total loss of interest in outward, intellectual study and sectarianism, since the immeasurable knowledge of wisdom opens from the treasure of wisdom mind. If wisdom mind opens without studying, the meaning of studying is still achieved, which is the manifestation of wisdom Buddha. Abiding in wisdom mind is non-sectarianism.

Many people think and say that everyone is supposed to be open, but though the doors of their mouths are open, the gates of their minds are tightly closed with their rusty, iron ego's latch. This pseudo-nonsectarian actually feeds ego. Often these people only want to use Dharma ideas for building self-aggrandizing positions rather then for enlightenment. Yet a sign of non-sectarianism is not holding any position of this or that. Even though these people call themselves nonsectarian, they try to support their own position by intellectualizing their misunderstanding, institutionalizing their desires and believes, reducing sublime qualities of ordinary, marketable art, and using Dharma as capital.

There are many kinds of nonsectarian facades, but most of them can be included within three categories. One category is actually made up of sectarians who use the techniques of showing a nonsectarian face through their facility with efficient Dharma politics. This is done to attract and seduce many people who have melting pot complacency without threatening them. Their purpose is to manipulate others and strengthen their own sect's material power. This deceit is dangerous for pure, naive people who truly wish to be nonsectarian because it makes it difficult to recognize the sectarian views that exist behind what is shown. The intention of this kind of nonsectarianism is no different than that of an ambitious, political party without a multiparty coalition government that tricks people with an outward show of unity while actually only temporarily collaborating with other parties to build material power for its own interests.

The second category of nonsectarian facades is based on the indifference of nihilism, and consists of those who do not believe in or care about either the point of view of enlightenment with faith or following any particular doctrine's tradition with respect. They just use religious idea for whatever will be beneficial in their present life. This is same as running a business, with Dharma purchased and sold as a cultural commodity for temporary, worldly gain.

The third is based on the dullness of indifferent stupor.　It comprises people who think it is wonderful to accept all spiritual tradition but do not benefit from any of them due to a lack of commitment to practice any tradition. This is like a baby who tries to grab many stars at night but cannot even get one.

One can become actually nonsectarian by studying many doctrines with many wise teachers, truly absorbing their teachings, subduing one's ego, increasing impartiality through practice, and staying in the even noncontradiction of wisdom mind. One can also become nonsectarian without apparently studying many doctrines with many teachers if one has a gifted mind and tremendous devotion as a result of the accumulation of merit from previous lives. Then, in this life, one can become directly introduced to wisdom mind by wisdom teacher through the teachings of upadesa. By seeing nondualistic wisdom mind through prayer, practice, and meditation, one can become genuinely nonsectarian, as previous sublime beings have done without remaining in the biases of conceptualization.

Nonsectarianism is based on the intention to attain enlightenment by recognizing, developing, and always abiding in nondualistic wisdom with the blessing of wisdom teachers. This means that the distortions and imbalance of attachment and aversion to different points of view and doctrines have been purified. This includes the purification of previous habit of substantial theories which cause dualistic conception and suffering, but are disguised as spiritual phenomena. Wisdom does not have any doctrine because it does not have any dualistic point of view. This is equanimity, so that is why it is nonsectarian..

Wisdom teachers are always abiding in nondualistic wisdom mind, so they are truly nonsectarian. They do not see any division of lower or higher qualities in Dharma phenomena since they recognize that all phenomena are one's own unobstructed manifestation and equally immaculate. Even though differentiated aspects of Dharma arise, they are all seen equally as the qualities of discerning wisdom. Instead of creating objects of discrimination with the mire of material ideas, all phenomena become the crystalline ornament of their own mind. They know that there is no reason to disturb their own mind with the stain of sectarianism by misusing Dharma to cause nonvirtue, so they have no desire to influence others to be sectarian.

Nonsectarian wisdom teachers always see purity since their minds are unstained by the contradictions of intellectual selection. Through the openness of wisdom, they see countless aspects of knowledge as expressions of one essence. Therefore, they can guide other beings toward the ultimate goal of enlightenment, just as hundreds of rivers and streams flow into the same vast ocean.

It is very important to acknowledge the Buddha nature of one's own mind and to let it illuminate appearance freely with faith through pure phenomena. If we only judge what appears to us outwardly, without introspection, it will not even matter if we are living with all Buddhas, since we will not see their qualities because of our own impure perception. Devadatta stayed with Buddha Sakyamuni for many years, but due to jealousy, he only projected his own negativity instead of seeing Buddha's awesome qualities.

Instead of encouraging others from believing in their Buddha nature, we must encourage the blossoming of Buddha nature for ourselves and others. No matter how Buddhas appear, those who know the true meaning of Buddhist history will acknowledge that there are infinite aspects of the Nirmanakaya manifestation of Buddhas.

If a particular Buddha or deity is selected with dualistic favoritism and others are excluded, it impedes and limits the recognition of the immeasurable qualities of Nirmanakaya and Sambhogakaya. This is not seeing and knowing Buddha and deities, but just substantializing them by the projections and contrivances of sentient beings' conceptions of worldly, supernatural form. Because it makes a division, it does not lead to enlightenment, since anything that is divided is substance and always falls apart and diminishes.

All Buddha and deities are contained within each Buddha and deity. Also, from each Buddha and deity, all immeasurable Buddhas and deities are manifestating. In the sky of Dharmadhatu, awareness wisdom is always effortlessly manisfesting.

If we can, we should practice and realize inherently born wisdom deity according to the teachings of our tradition until reaching self correcting confidence, which means not being influenced by previous ordinary, negative habit or by unenlightened, inverted spiritual beings in the present or any future lives, until attaining enlightenment. Full enlightenment is the total annihilation of all countless samsaric projections of negative energy, because there is no power of duality.

Whenever wisdom mind is not recognized, there are countless projection of countless sentient beings with dualistic mind and its habit. At the same time, within countless sentient beings' minds, there are countless inherently born wisdom deities. If one's own mind remains in ordinary duality, there are always the countless, ordinary phenomena of sentient beings. But if one's own inherently born wisdom deities blossom through recognition and practice, one's own phenomena of other sentient beings will not exist, because they are transformed through self-apotheosis to the inherent wisdom of each sentient being. When one's own wisdom blossoms, other sentient beings' inherently born wisdom deities blossom, since other sentient beings are one's own phenomena. So all is fully enlightened at once into oneness, without even a single, ordinary sentient being remaining. From oneness, infinite, immeasurable, pure, insubstantial wisdom mandala manifests

Wisdom magic has no grasping mind. It is only a manifestation to other beings who believe in the phenomena of reality, showing what appear to be reality's activities in order to guide them beyond reality and unreality. When sublime beings appear to be wrathful, it is just the natural, limitless display of wisdom mind, occurring as sentient beings' reflections appearing in front of them. Then, through wrathful or peaceful appearances of enlightened display, sentient beings can connect to wisdom and one day attain enlightenment.

In order not to have any dualistic phenomena, we are to subdue our own habit of duality. The subduer is wisdom, and the object of subjugation is dualistic appearance. According to Buddha phenomena, there is no object to be subdued because wisdom has no dual abit. But according to our own phenomena, we must annihilate dualistic habit through wisdom by practicing. The meaning of this is to try to destroy all conception in order to be liberated from samsara. Dualistic appearances become like a demon we annihilate with the point of view of wisdom deity.

All religions have some form of meditation, even though their points of view are different, which means they want suffering to cease and that they recognize suffering is caused by conception. By not allowing conceptions to arise through meditation, all conceptions cease in equanimity. Actually, this is trying to kill conception, even though it may seem strange to hear this unusual way of describing it. In brief, practice means to annihilate the suffering samsaric beings created by dualistic conception. If one does not want to kill conception, then one cannot even meditate, since meditation is the cessation of the conception of grasping mind, which is the actual object of killing. Without doing this, one actually causes continuous reality killing because one causes continuous dualistic habit.

Many people misunderstand the aspect of the union of deities because of their wrong point of view, their habit of grabbing at morality, and their creation of concrete, inert moral ego, which causes immorality. This is why Buddha has named self-righteous moral ego. If one grasps excessively at morality, it causes immorality, because attachment to one's own purity builds ego, and whatever builds ego causes samsara again.

When enlightened is attained, an essence or any other innermost quality cannot be said to exist, because this would indicate that there was something which could be distinguished, extracted, or distilled from something else, which implies duality. According to the basis and the path, there is dualistic mind and there is nondualistic mind, so we encourage nondualistic mind to open, which is the essence of Buddha and deities. But according to the result, there is no essence that is inside, which would mean that there is something else that is outside. Since Buddhas and deities do not have any duality or anything that can be separated from something else, there is not something to choose and something else to try to remove. Buddhas and deities are the sole unity of enlightenment, so there is nothing that can be made into essence that can be transformed from one state to another, since whichever aspect of deity manifests is always the three kayas and does not need to become anything else.

When there is no obscuration and all appearances are wisdom, it is actual deity. Whether one wants to make one's own phenomena into dualistic habit or the enlightened appearance of wisdom deities is not decided outwardly; it is one's own choice.

Wisdom deities are not coming from outside of oneself like outer objects or from an inner subject ego; they come from one's own wisdom. In whatever forms they appear, they are self-reflections. From this point of view, ordinary dualistic mind is not even accepted. There is just the temporary obscuration of habit through not recognizing wisdom mind, so it is only called ordinary mind, but it does not really exist. In order to attain enlightenment, which is the state of wisdom mandala, one's own mind must be recognized as stainless immeasurable space, not made by anyone, not coming from anywhere, not only manifesting from time to time, but always unconditional wisdom without intention. By practicing one's sadhana with this point of view, there is no thought of one's ordinary house, ordinary body, or ordinary beings, because all houses are wisdom palaces, all outer elements are immeasurable exaltation elements, and all form of deity, which is the state of Vajradhara in which all immeasurable Buddhas are contained within immeasurable wisdom mandala.

Wisdom deity is pure space. Space is deathless because there is no object to seize. Space is tranquil because it is unconditional. Space is pervasive because its unobstructed activity is everywhere. Wisdom deity is wherever there is awareness light pureland and its effortless manifestations with the immortal ecstasy of wisdom.

Wisdom does not come from any conditions and is always clear light because it is unobstructed. Whatever comes from wisdom is self-wish-fulfilling.

~~By Minling Khenchen Rinpoche