Once we have developed renunciation we engage in the three higher trainings: training in higher moral discipline, training in higher concentration, and training in higher wisdom. To practise higher moral discipline we first need to receive vows from a qualified Spiritual Guide, who then helps us to practise pure moral discipline by teaching us what is to be practised and what is to be avoided; and by setting an immaculate example for us to follow.
On the basis of our training in higher moral discipline we practise higher concentration by training in tranquil abiding. This entails overcoming the five obstacles by applying the eight antidotes. Without receiving instructions from a qualified Spiritual Guide we do not even know what these obstacles and antidotes are, let alone what to do about them. Thus it is only by relying upon a Spiritual Guide who gives instructions and guidance based on his own experience that we are able to progress through the nine mental abidings and eventually attain tranquil abiding.
Once we have attained tranquil abiding, if we then train in higher wisdom by placing our mind in single-pointed concentration on emptiness we will soon attain superior seeing, and with this we will eventually be able to eradicate our self-grasping and attain liberation from samsara. However, emptiness is a profound object, and it is impossible to gain a realization of it without the skilled instructions and guidance of a qualified Spiritual Guide. Therefore, all the stages of the Hinayana path to liberation, from initially generating renunciation through to the abandonment of self-grasping and the attainment of liberation, are accomplished only through the kindness of a qualified Spiritual Guide.
Just as reliance upon a qualified Spiritual Guide is essential for completing the Hinayana path, it is also essential for training on the Mahayana path. All the stages of the Mahayana path, from generating equanimity and great compassion through to the final attainment of Buddhahood, are accomplished only through the guidance and blessings of a Mahayana Spiritual Guide. To enter into the Mahayana path we must first generate the motivation of bodhichitta. Like renunciation, this motivation does not arise naturally but has to be cultivated using special methods such as the sevenfold cause and effect and equalizing and exchanging self with others. Without receiving instructions and guidance from a Mahayana Spiritual Guide we could never gain these precious realizations. Once we generate bodhichitta we need to receive Bodhisattva vows from a Mahayana Spiritual Guide, who then instructs us in the practice of the six perfections and guides us on the five Mahayana paths and the ten Bodhisattva grounds until we attain the Mahayana Path of No More Learning, or Buddhahood. Without the inspiration of our Spiritual Guide’s pure example, his unmistaken instructions, and his constant blessings, we would never complete this training.
If training in the Sutra stages of the path is impossible without relying upon a Spiritual Guide, it is completely unthinkable to enter into Tantric practices without relying upon a Vajrayana Spiritual Guide. Buddha’s Tantric teachings are very difficult to understand and they are scattered throughout many scriptures without any clear indication as to the correct sequence in which they are to be practised. If we try to practise Tantra without relying upon a qualified Vajrayana Spiritual Guide we will only increase our confusion. In the scriptures it says that no matter how long we churn water we will never produce butter and, in the same way, no matter how long we try to practise Tantra without relying upon a qualified Spiritual Guide, we will never attain Tantric realizations. If, on the other hand, we find a fully qualified Tantric Spiritual Guide, receive empowerments from him, rely upon him with deep faith, keep our vows and commitments purely, and practise sincerely the instructions on generation stage and completion stage, we can easily attain enlightenment within one short human life.
We can see therefore that all spiritual training, whether Hinayana or Mahayana, Sutra or Tantra, depends upon the guidance and blessings of a qualified Spiritual Guide. In the Blue Scripture Geshe Potowa says:
The crown of all instructions gathered together
Is not to forsake the holy Spiritual Guide.
It is the treasury of all,
The source of all good qualities such as faith and bodhichitta.
Also, in the Condensed Exposition of the Stages of the Path Je Tsongkhapa says:
The root of all that is good and auspicious,
And of all excellence now and in the future,
Is striving to rely properly in thought and deed
Upon the holy Spiritual Guide who reveals the path.
Seeing this you should please him by offering a dutiful practice,
Never forsaking him even at the cost of your life.
I who am a Yogi practised in this way,
You who seek liberation, please do the same.
He also says:
The kind Teacher is the source of all good qualities
Of virtue and excellence, both mundane and supramundane.
Also, the Condensed Perfection of Wisdom Sutra says:
Good disciples who respect their Spiritual Guides
Should always rely upon their wise Spiritual Guides.
If you ask why, qualities of wisdom arise from them;
They reveal the perfection of wisdom.
The Conqueror who possesses all supreme good qualities says
‘The qualities of a Buddha depend upon the Spiritual Guide.’
There is never a time when we do not need to rely upon a Spiritual Guide. Even after we have attained enlightenment we still need to rely sincerely upon our Spiritual Guide so as to show a good example to others. For example, Avalokiteshvara’s crown is adorned by Amitabha to show how he relies upon his Spiritual Guide. Similarly, Maitreya’s crown is adorned by a stupa, symbolizing his reliance upon his Spiritual Guide, Buddha Shakyamuni.
A pure Spiritual Guide must have authentic spiritual attainments, hold a pure lineage, cherish the Buddhadharma, and with love and compassion give unmistaken teachings to his or her disciples. If we meet such a Spiritual Guide we should consider ourself to be very fortunate. We should develop faith in him and rely upon him sincerely by practising purely what he teaches. Geshe Potowa says that if a pure disciple meets a pure Spiritual Guide it is not difficult for him or her to reach enlightenment.
Manjushri
Our mind is like a field, our Spiritual Guide’s instructions are like seeds sown in that field, and our faith in our Spiritual Guide is like water that germinates these seeds. If these three come together we will quickly and easily harvest a rich crop of Dharma realizations. If we do not have these conditions at the moment we should pray that we will find them in the future.
Once we have met a qualified Spiritual Guide, the way to rely upon him or her is basically very simple. All we have to do is to develop faith in him and put his instructions into practice to the best of our ability. If we do this, our Dharma realizations will naturally increase and we will quickly attain enlightenment. We develop faith in our Spiritual Guide by regarding him as a living Buddha, the synthesis of all objects of refuge. Even though our Spiritual Guide may appear to us in an ordinary aspect we should avoid seeing faults in him and learn to see him as a Buddha instead. We need to develop deep faith in our Spiritual Guide and always keep a pure view of him. We should try to feel close to him, maintaining a happy and affectionate mind towards him at all times. We should regard our Spiritual Guide as our mother