he should seek him out and follow his instructions. Rising from meditation, Sadaprarudita set off in search of Dharmodgata. He travelled great distances and experienced many hardships, but his mind remained happy because he now knew that there was a Spiritual Guide who could give him the help he needed. Finally he discovered the whereabouts of Dharmodgata.
Sadaprarudita wanted to take some offerings to present to Dharmodgata, but he had no possessions at all. To raise some money with which to make offerings, he went to a nearby town and announced that he would sell his flesh to anyone who wanted it. The townsfolk assumed that he was crazy and ignored him, but the god Indra, seeing Sadaprarudita from the heavens, decided to test the sincerity of his intentions. Manifesting as an old man, he approached Sadaprarudita saying that he would buy some of his flesh. Sadaprarudita was delighted and immediately cut a piece of flesh from his thigh and gave it to him. The old man then said that he would also like some bone marrow. Sadaprarudita was even more delighted. Just as he was about to break his shin bone to extract some marrow, a young woman, the daughter of a local merchant, appeared on the scene and asked Sadaprarudita what he was doing. Sadaprarudita replied that he was selling his flesh and marrow so that he could make offerings to his Spiritual Guide. The woman asked how anyone could be so important that he would be prepared to go to such lengths to make offerings to him. Sadaprarudita explained that Dharmodgata would give him precious teachings on the perfection of wisdom and that by practising these instructions he would be able to attain enlightenment for the benefit of all living beings. Hearing this, the young woman developed great faith in Buddha and his teachings. She persuaded Sadaprarudita not to mutilate himself further, saying that she would ask her parents to donate the money he needed to make offerings.
At this point, Indra threw off his disguise and asked Sadaprarudita why the money was so important. Sadaprarudita replied that it was not the money that he needed but instructions on the path to enlightenment. Indra, seeing that Sadaprarudita’s intention was genuine, offered to provide him with all the riches he required, but Sadaprarudita declined his offer, saying that he would now receive from the young woman’s parents enough money to make offerings to Dharmodgata. He then set off with the young woman and many of her servants to meet Dharmodgata. They made offerings and received precious teachings on the perfection of wisdom, and by practising Dharmodgata’s instructions they later attained full enlightenment.
If we think deeply about this story, we will see that there is nothing more precious than a qualified Spiritual Guide who can give us correct instructions on the path to enlightenment. If a great meditator such as Sadaprarudita, who was able to receive instructions directly from Buddhas, still needed to rely upon a Spiritual Guide, it goes without saying that we must find a qualified Spiritual Guide and rely upon him or her sincerely.
The Pre-eminent Qualities of Je Tsongkhapa and his Doctrine
The essence of Guru yoga is to develop strong conviction that our Spiritual Guide is a Buddha, to make prostrations, offerings, and sincere requests to him or her, and then to receive his profound blessings. According to the Guru yoga of Offering to the Spiritual Guide, we develop conviction that our Spiritual Guide is the same nature as Je Tsongkhapa, who is an emanation of the Wisdom Buddha Manjushri. The commentary to this practice is presented under the following two headings:
1 The pre-eminent qualities of Je Tsongkhapa and his doctrine
2 The Guru yoga of Je Tsongkhapa
THE PRE-EMINENT QUALITIES OF JE TSONGKHAPA AND HIS DOCTRINE
One day, when Buddha Shakyamuni was giving teachings to his disciples, delivering the King of Giving Instructions Sutra, a young boy, who in reality was an emanation of Manjushri, appeared before him. He offered Buddha a crystal rosary with the prayer ‘May I become the holder of the lineage of pure view and pure deeds.’ Buddha then prophesied that in the future that boy would appear as a monk called Losang Dragpa at a place called Ganden near Drikhung, and that he would become the holder of the lineage of pure view and pure deeds. Just as Buddha predicted, Je Tsongkhapa, whose ordained name was Losang Dragpa, appeared in Tibet in the fourteenth century and founded his first monastery, called Ganden, near a place called Drikhung.
Although Je Tsongkhapa was an emanation of Manjushri who possessed clairvoyance and miracle powers, he did not appear as a special, exalted being, but manifested as an ordinary, humble practitioner. In this aspect he showed an immaculate example to others, gave pure teachings, and led thousands of people into correct spiritual paths. He spread a very pure Buddhadharma throughout Tibet, showing how to combine the practices of Sutra and Tantra, and in particular how to practise the Vinaya and Highest Yoga Tantra together.
Je Tsongkhapa
Je Tsongkhapa was like a mother teaching her children. A mother patiently teaches her children everything they need to know, from how to eat and how to walk, through to how to read and how to write. In the same way, Je Tsongkhapa patiently taught the Tibetans everything they needed for their spiritual development, from the initial step of entering into a spiritual practice through to the ultimate attainment of Buddhahood. Clearly and unmistakenly, he taught how to practise step by step – how to take the initial step of entering into the Buddhadharma, how then to enter into the Mahayana, and finally how to enter into the Vajrayana and attain full enlightenment; and he also showed special methods to accomplish these results swiftly. The incomparable kindness of Je Tsongkhapa was celebrated by the first Dalai Lama, Je Gendundrub, in his Song of the Eastern Snow Mountain, in which he says:
For the fortunate people of Tibet, the Land of the Snows, your kindness, O Protector, is inconceivable.
Especially for myself, Gendundrub,
The fact that my mind is directed towards Dharma
Is due solely to your kindness, O Venerable Father and Sons.
From now until I attain enlightenment
I shall seek no refuge other than you.
O, Venerable Father and Sons
Please care for me with your compassion.
Although I cannot repay your kindness, O Protector,
I pray that, with my mind free from the influence of attachment and hatred,
I may strive to maintain your doctrine and cause it to flourish
Without ever giving up this endeavour.
Before Je Tsongkhapa appeared in Tibet there were many other high beings practising Dharma, but most of them revealed their spiritual attainments to others by displaying clairvoyance, miracle powers, and so forth. Je Tsongkhapa regarded such displays as of little value because they did not help living beings to overcome their ignorance, which is the principal cause of their suffering. If a Teacher displays clairvoyance or miracle powers to his or her disciples, by levitating in front of them for example, how does that help them? Rather than helping, it may even cause hindrances. The disciples may become suspicious or develop doubts, and some may even feel uncomfortable in the knowledge that their Teacher has the power to read their minds and discover their innermost secrets. Such worries only cause obstacles, both for the disciples and for the Teacher. In the past, practitioners who have revealed their miracle powers to others have been accused of practising black magic and some have even found themselves in danger of their lives. It was for these reasons that the Kadampa Geshes and Je Tsongkhapa made a rule forbidding their followers to display their miracle powers. In the monasteries of Je Tsongkhapa’s tradition any monk who made a public show of his miracle powers would be asked to leave.
Other traditions regard the display of miracle powers as
