Guru Yoga Bestowed Pith Blessings

　　By Khenpo Sodargye

　　Today, we will talk about Guru Yoga.

　　A few days ago, during the “Third Anniversary of the Parinirvana of His Holiness Jigme Phuntsok Rinpoche” Dharma assembly, we all sincerely prayed to our teacher, chanting Offerings to Guru Liturgy, and repented through the practice of Vajrasattva. Everyone would have chanted the Vajrasattva Mantra four hundred thousand times, purifying one”s mind to some degree. I plan to start teaching Liberation by Hearing soon, which is also called Guide to the Six Bardos. In practicing the tantric methods, Guru Yoga is indispensable. In fact, not only is Guru Yoga crucial to the tantric practices; any practice, including the contemplations of the rarity of human body and the impermanence of life, taking refuge, and generating bodhichitta, are inseparable from Guru Yoga. It can be classed as the preliminary practices, and as the main practices.

　　To each of us, our practice must rely on a special type of blessing. If one does not pay attention to this and view Buddhism as completely theoretical, then it becomes academic research. Although many consider this pursuit of study to be very meaningful, true Buddhism must be about reason as well as sensibility. If we rely entirely on faith without reason, just like certain superstitions in remote areas, then a firm resolve may not arise in our mind. If we rely entirely on our dualistic minds to make inferences, with no faith or blessings, then we have already lost our identity as a Buddhist practitioner. Therefore, both reason and sensibility are necessary in the practice.

　　Many people now wish to see the true nature of the mind through Vajrayana or Zen practices. This requires the blessings of the teacher first. As one verse said: “In terms of merits, there is no difference between Guru and Buddha; but in terms of the debt of gratitude, Guru exceeds all Buddhas.” In the past, innumerable Buddhas have turned Dharma wheels to liberate all sentient beings. However, we have not been able to be relieved. Now, through compassionate acceptance and skilful means, our teacher has sowed the seed of liberation in our mind, and allowed it to gradually mature. As long as there is faith, the attainment of accomplishments in this life is certain. Thus in terms of the debt of gratitude, regardless of whether it is Tibetan Buddhism or other traditions, Guru indeed exceeds all, even exceeding the Yidam (one”s tutelary deity).

　　This can also be verified in the history of Indian Buddhism. Through prayer, Marpa Lodrö saw his teacher Naropa, and at the same time the Mandala of the Yidam Hevajra also appeared. Marpa Lodrö chose to pay homage to the Yidam, yet did not supplicate for Siddhi to his teacher. Due to this, his accomplishment of liberation was delayed, and he did not become a fully enlightened Buddha in his lifetime; while his Dharma lineage continues, his family lineage was since broken.

　　The same can be found in Tibetan Buddhist history. When Mandarava prayed to Guru Rinpoche Padmasambhava, the Mandala of Vajrakilaya (Vajvakilaka) appeared. She chose to supplicate to Siddhi in front of the Yidam rather than Guru Rinpoche. Due to this, Guru Rinpoche”s blessing of transmission was directly bestowed to Dakini Yeshe Tsogyal, and Mandarava did not receive it.

　　From these written accounts, comparing the practice of Yidam with the practice of the Guru, the Guru”s blessing is more supreme. In another word, our accomplishment is inseparable from our teacher”s blessings.; any awakening, any state of realization, completely rely on our teacher.

　　Additionally, the verification of accomplishment is also inseparable from the Guru. Chan Master Yong Jia of Chinese Buddhism, originally named Xuan Jue, later received his Dhar…

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