[From a teaching by Bardor Tulku Rinpoche on the Seven-Line Supplication to Guru Rinpoche: Part 1 of 2 based on Mipham’s commentary, White Lotus. Translated by Lama Yeshe Gyamtso. Transcribed and edited by Matt Willis. All rights reserved. Please do not reprint without permission. Full teaching available at the KPL Bookstore.]
If we are attempting to be honest and impartial in our study and practice of dharma, sectarian prejudice can be a terrible problem. It is very obscuring because it prevents a person from having the kind of pure outlook toward masters of all traditions that is necessary.
As has been stated in the text [Mipham’s White Lotus], emanations of Guru Rinpoche, for example, are to be found in all different traditions of Buddhism. We need to take that to heart and to have that kind of pure or positive outlook toward masters other than our own. Otherwise we get involved in thinking, “Well, my root guru is an authentic emanation of Guru Rinpoche. But these others who are supposed to be emanations of Guru Rinpoche, I think they’re fake; I don’t think they’re the real thing.” This is unproductive because while you are thinking virtuously in one way about your own teacher, you are thinking negatively in another way. And you won’t get anywhere, because anytime you take a step forward through your pure outlook toward your own teacher, you’re taking a step backward through your lack of confidence in others. In fact, it’s more like you’re taking one step forward and two steps backward!
We need to understand that the holders of the different dharma traditions, the great holders of the lineages, have the responsibility to promote and extol the special features, special teachings and practices of their respective traditions. So therefore, while we must be free from sectarianism ourselves, we must also not assume that great masters, who are expounding about the special features of their tradition, are being sectarian when they do so. They may, in fact, be fulfilling their proper responsibilities.
In short, we need to direct our attitude of criticism toward ourselves. Kagyupas generally say that their special emphasis is dak nang or pure appearances. But pure appearances doesn’t mean to do something funny with your mind in order to induce hallucinations and see things other than they are. It means simply to adopt an attitude free from negative projections, an attitude so that you actually begin to change your mind from one that is afflicted to one that is not afflicted.
People are often critical of masters and dharma teachers. One of the criticisms that we level most often, especially toward adherents of other traditions, is that they are sectarian. In our sectarianism we love to call others sectarian. But we cannot know what is in the minds of others. What we can do, and what we must do, is protect ourselves from kleshas, protect ourselves from sectarian attitudes. Only by taking that attitude will dharma fulfill its functions of changing us and protecting us from kleshas and the results of kleshas. We have to be sure that we as individuals are authentic and genuine, and then have a pure outlook toward others. When we hear of the statements or teachings of masters of other traditions we must think, “Well, they are doing what they should be doing; they are upholding their own tradition.” And we need to remember that as ordinary beings we need to ensure our spiritual progress and survival; we need a good result. We are not going to gain that good result by thinking critically or negatively of others.
In that connection it’s important to, in a non-sectarian and impartial way, view all masters as emanations of Guru Rinpoche. And especially view positively those with whom you have an actual connection, who have been directly kind to you. But even those with whom you’ve formed no connection, to think, “They are great beings; they are engaged in great benefit for beings; I take refuge in them all.”
If we have that kind of impartial, pure or sacred outlook, then our practice will lead to a good result. Our minds will go to the dharma. The dharma will become a path. The path will dispel delusion. And delusion will arise as wisdom. It is essential for us to do this. We must not waste this opportunity to do ourselves good. We must achieve a positive result and be good examples to others.
