Questioning the Advice of the Guru

[thor]

Don't you love it? There are texts galore about Guru Devotion, how to apply it, how important it is, and why it is the fundamental pillar of Vajrayana Buddhism. Then comes along the Dalai Lama, and explains to you HOW TO QUESTION YOUR GURU!.

Extracted from: http://info-buddhism.com/Questioning_Advice_of_Guru_Dalai_Lama.html



Questioning the Advice of the Guru
by H.H. the XIV. Dalai Lama, Tenzin Gyatso


You should do everything your guru tells you to do, even if it seems strange, right? Wrong. According to His Holiness the Dalai Lama every student is responsible for checking the guru’s instructions against reason and Dharma. The rationalizations that many students tell themselves in the face of odd guru behaviours – »It must be a teaching« or »It’s crazy wisdom that you can’t question« or »It’s a test« - serve only to damage students who don’t understand that even powerful teachers have personalities that sometimes have blind spots and make mistakes.

H.H. the Dalai Lama speaks strongly on this topic in this excerpt adapted from The Path to Enlightenment.¹

The offering of practice means always to live by the teachings of one’s guru. But what happens when the guru gives us advice that we do not wish to follow or that contradicts Dharma and reason? The yardstick must always be logical reasoning and Dharma reason. Any advice that contradicts these is to be rejected. This was said by Buddha himself. If one doubts the validity of what is being said, one should gently push the point and clear all doubts. This task becomes somewhat more sensitive in Highest Tantra, where total surrender to the guru is a prerequisite; but even here this surrender must be made only in a particular sense. If the guru points to the east and tells you to go west, there is little alternative for the student but to make a complaint. This should be done with respect and humility, however, for to show any negativity towards a teacher is not a noble way of repaying his or her kindness.

Perception of faults in the guru should not cause us to feel disrespect, for by demonstrating faults to us the guru is actually showing us what we should abandon. At least, this is the most useful attitude for us to take. An important point here is that the disciple must have a spirit of sincere inquiry and must have clear, rather than blind, devotion.

It is frequently said that the essence of the training in guru yoga is to cultivate the art of seeing everything the guru does as perfect. Personally I myself do not like this to be taken too far. Often we see written in the scriptures, »Every action seen as perfect.« However, this phrase must be seen in the light of Buddha Shakyamuni’s own words: »Accept my teachings only after examining them as an analyst buys gold. Accept nothing out of mere faith in me.« The problem with the practice of seeing everything the guru does as perfect is that it very easily turns to poison for both the guru and the disciple. Therefore, whenever I teach this practice, I always advocate that the tradition of »every action seen as perfect« not be stressed. Should the guru manifest unDharmic qualities or give teachings contradicting Dharma, the instruction on seeing the spiritual master as perfect must give way to reason and Dharma wisdom.

Take myself, for example. Because many of the previous Dalai Lamas were great sages and I am said to be their reincarnation, and also because in this lifetime I give frequent religious discourses, many people place much faith in me, and in their guru yoga practice they visualize me as being a Buddha - I am also regarded by these people as their secular leader. Therefore, this teaching of »every action seen as perfect« can easily become poison for me in my relationship with my people and in my effective administration. I could think to myself, »They all see me as a buddha, and therefore will accept anything I tell them.« Too much faith and imputed purity of perception can quite easily turn things rotten. I always recommend that the teaching on seeing the guru’s actions as perfect should not be stressed in the lives of ordinary practitioners. It would be an unfortunate affair if the Buddhadharma, which is established by profound reasoning, were to have to take second place to it.

Perhaps you will think: »The Dalai Lama has not read the Lam Rim scriptures. He does not know that there is no practice of Dharma without the guru.« I am not being disrespectful of the Lam Rim teachings. A student of the spiritual path should rely upon a teacher and should meditate on that teacher’s kindness and good qualities; but the teaching on seeing his or her actions as perfect can only be applied within the context of the Dharma as a whole and the rational approach to knowledge that it advocates. As the teachings on seeing the guru’s actions as perfect is borrowed from Highest Tantra and appears in the Lam Rim mainly to prepare the trainee for tantric practice, beginners must treat it with caution. As for spiritual teachers, if they misrepresent this precept of guru yoga in order to take advantage of naive disciples, their actions are like pouring the liquid fires of hell directly into their stomachs.

The disciple must always keep reason and knowledge of Dharma as principal guidelines. Without this approach it is difficult to digest one’s Dharma experiences. Make a thorough examination before accepting someone as a guru, and even then follow that teacher within the conventions of reason as presented by Buddha. The teachings on seeing the guru’s actions as perfect should largely be left for the practice of Highest Tantra, wherein they take on a new meaning. One of the principal yogas in the tantric vehicle is to see the world as a mandala of great bliss and to see oneself and all others as Buddhas. Under these circumstances it becomes absurd to think that you and everyone else are Buddhas, but your guru is not!

Actually, the more respect one is given the more humble one should become, but sometimes this principle becomes reversed. A spiritual teacher must guard himself or herself carefully and should remember the words of Lama Drom Tonpa, »Use respect shown to you as a cause for humility.« This is the teacher’s responsibility. The student has the responsibility of using wisdom in his or her demonstration of faith and respect.

A problem is that we usually only observe those teachings that feed our delusions and ignore those that would overcome them. This leniency can easily lead to one’s downfall. This is why I say that the teaching on seeing all the guru’s actions as perfect can be a poison. Many sectarian problems in Tibet were born and nourished by it.

The First Dalai Lama wrote, »The true spiritual master looks upon all living beings with thoughts of love and shows respect to teachers of all traditions alike. Such a one only harms delusion, the enemy within.« The different traditions have arisen principally as branches of skillful methods for trainees of varying capacities. If we take an aspect of their teachings, such as the precept of »all actions seen as perfect,« and use it for sectarian purposes, how have we repaid the past masters for their kindness in giving and transmitting Dharma? Have we not disgraced them? If we misunderstand and mispractice their teachings, it will hardly please them. Similarly, it is meritorious for a lama to perform rituals or give initiations to benefit people, but if his or her motivation is only material benefit, that person would be better off going into business instead. Using the mask of Dharma to exploit people is a great harm.

We erect elaborate altars and make extensive pilgrimages, but better than these is to remember Buddha’s teachings: »Never create any negative action; always create goodness; aim all practices at cultivating the mind.« When our practice increases delusion, negativity and disturbed states of mind, we know that something is wrong.

It is sometimes said that a major cause of the decline of Buddhism in India eight hundred years ago was the practice of Vajrayana by unqualified people, and sectarianism caused by corruption within the Sangha. Anyone teaching Tibetan Buddhism should keep this in mind when they refer to the precept, »every action of the guru is to be seen as perfect.« This is an extremely dangerous teaching, particularly for beginners.

[RedLantern]

Autentic teachers delight in sharing the source of their own realization with the students.This often involves giving students an awarenss practice,along with pointing out instructions that help them directly recognize their own nature.This kind of guidance sharpens students perceptions so that they can better discern whether the teacher's words are true.Without a practice or method that gives them direct knowledge of what is true,students are totally dependent on the teacher to define their reality for them.The more the students' discrimination and discernment grow,the more they can appreciate the teacher's mastery;just as when we study and practice any art,we recognize the skill of an accomplish master.The teachings leads to a deeper connection to one's own being,this appreciation often grows into natural feelings of love,respect and devotion
"There are no real good or bad Gurus,there are only poor and serious students"This is so true!!Therefore if you have a Guru,,never doubt him and follow his instructions all the way.I have found mine,have you?

[Namdrol]

If this teaching by the Dalai Lama was given with the hidden intention the question our gurus who practise Dorje Shugden, then we just simply turn it around and QUESTION THE ADVICE OF THE DALAI LAMA HIMSELF.

"The disciple must always keep reason and knowledge of Dharma as principal guidelines" - Dalai Lama

The Dalai Lama's advice is that Dorje Shugde is an evil spirit - unreasonable and not logical acording to Dharma knoweldge, so let's QUESTION THAT

The Dalai Lama says Dorje Shugden practise harms his life -  - unreasonable and not logical acording to Dharma knoweldge, so let's QUESTION THAT

The Dalai Lama says Dorje Shugden.... -  - unreasonable and not logical acording to Dharma knoweldge, so let's QUESTION THAT

The Dalai Lama says Dorje Shugden.... -  - unreasonable and not logical acording to Dharma knoweldge, so let's QUESTION THAT

The Dalai Lama says Dorje Shugden.... -  - unreasonable and not logical acording to Dharma knoweldge, so let's QUESTION THAT

The list can go on and on, and since the Dalai Lama is now opening the floodgate for students to question their gurus if the gurus' advice do not "keep reason and knowledge of Dharma as principal guidelines", then we question the Dalai Lama respectfully all the illogical advice about Dorje Shugden.

[beggar]

If this is the case, then perhaps we should also tell all the four-year-olds in the world that they should check their parents'/ guardians' and schoolteachers'  advice against their own logic and reasoning. So if a four-year-old feels that they do should stay up all night because they want to and it feels "right", and eat sweets all day because it feels most logical and pleasing, we should let them.

What I mean to say is that in terms of a spiritual path, almost all of us are like infants threading the Dharma journey. We may be grown men and women, but in terms of the spiritual journey, we could well be more immature and "younger" than a four-year-old.

A teacher's instructions will sometimes seem illogical and distorted to us - this is mostly because they come from a much larger perception that views things in the broadest possible sense, to incorporate the highest benefit across past, present and future. We view things from a very limited view which will not see this wider perspective and reasoning so we will of course think it is illogical and unreasonable. It's like trying to teach calculus to a kindergarten kid  - they would think you're crazy!

What is important however, is to check a teacher BEFORE we take him on as a teacher. This can be done and achieved through logical, graduated methods and criteria which are clearly laid out in the scriptures (such as in 50 verses of guru devotion). We exercise some questioning and logic here, but once we decide on a teacher, we study with and commit to him fully. If not, why even take him as a teacher or receive his teachings in the first place?

[dondrup]

A real guru or spiritual guide’s sole purpose is to benefit others. A guru will do whatever it takes to help his students to transform their minds from a negative state to a positive state. Just like all the Buddhas and Bodhisattvas who cherish all sentient beings, a real guru will not harm his students in anyway as he genuinely care for them. In fact gurus will take on the sufferings of their students even if the students were being disrespectful of their gurus.

The reasons we follow a guru is because the guru is more knowledgeable, experienced and qualified in Dharma than us.  Having checked thoroughly and then followed a guru, we should have no doubt on our guru’s advice. If we still have doubt, then why have we chosen to follow him in the first place?

Buddha Vajradhara had said in the Tantras that he will manifest as spiritual guides in degenerate times.  Hence our gurus or spiritual guides are emanations of Buddha Vajradhara! Buddha Vajradhara’s words are completely non-deceptive and reliable. So if we have faith in Buddha Vajradhara, why do we not heed his emanations’ advice?

Does it mean that we cannot question our guru’s advice? No.  We should politely check with our gurus if we have questions on the advice.  No real gurus are unreasonale.

Our lack of experience, limited Dharma knowledge, and perceptions always cast doubts on our guru’s advice.  We will need to trust our guru’s foresights to help us.  If we can’t even trust our gurus who only want to benefit us, then whom do we trust?

[Ensapa]

There is questioning for the sake of learning, where you genuinely do not understand the subject matter and have done your homework and it is something that is baffling you, something that escapes your comprehension that you cannot explain or know what is going on, and therefore you ask the teacher why. Sometimes it is okay to ask in that way especially when sometimes the teacher does some actions that are too radical to certain new students and the teacher will gladly explain.

However, if the student is asking for the sake of asking because it is cute to do so, or because the student is too lazy to do his or her own studies, this is obviously not a good thing. This only creates the causes for more doubt and confusion to be embedded into the students mind and cause the mind to be harder and harder towards the Dharma and more and more unable to understand the more advanced teachings.

With that said, a real teacher will always allow the students to question him, an even more compassionate teacher will also explain his every moves to his students, pre-empting their questions so that they do not do not create unfortunate results for themselves. I think, if anyone has found a teacher that is kind enough to go that way, they should never ever leave the teacher and be very thankful.

Up to now, i am very sure most of us know whether or not to ask questions just to challenge and act cute, or that we genuinely are stuck at a difficult (or simple point, depending on the level of our understanding). One is done with improper motivation and creates unfortunate results for us to experience, while the other promotes the development of intelligence and wisdom. The whole questioning the Guru is general knowledge anyway...so why do people still need to "ask?"

[michaela]

I really like this teaching by Dalai Lama.  Examining what the guru taught prior to accepting it and apply it in your life is a very good concept.  I developed great faith in my own lama after examining his teachings and his conducts and could not find any fault with them.  That is how I developed faith in him.  Seeing my Lama as a Buddha has become easier as time goes by. 

I personally think H.H. Dalai Lama has been so kind for giving this teaching.  It is the same as saying that "please examine me whether my instruction to ban DS practice is correct."  It brings to things to a whole new level.  If a little effort is put out to learn about DS, one can see whether DS is a true protector or not.

[Ensapa]

I really like this teaching by Dalai Lama.  Examining what the guru taught prior to accepting it and apply it in your life is a very good concept.  I developed great faith in my own lama after examining his teachings and his conducts and could not find any fault with them.  That is how I developed faith in him.  Seeing my Lama as a Buddha has become easier as time goes by. 

I personally think H.H. Dalai Lama has been so kind for giving this teaching.  It is the same as saying that "please examine me whether my instruction to ban DS practice is correct."  It brings to things to a whole new level.  If a little effort is put out to learn about DS, one can see whether DS is a true protector or not.

The whole ban itself seems to be done in such a way where it raises more questions than answers. The reasons he has given for the ban are not substantial and are basically statements that go against logical thinking, or merely just logical loopholes that does not really apply if you really think about it or really study and is not just caught in the personality cult that is the Dalai Lama.

Of course the Dalai Lama wants you to examine Dorje Shugden, then choose to accept or reject him based on your own understanding of the subject. That is why alongside with his criticism against Dorje Shugden, he always pairs it by asking people to investigate the teachings, including his before accepting them. Isnt that odd? why would you want to pair that teaching while speaking out against Dorje Shugden?

It is almost like a very subtle hint for people to actually see beyond his words and read between his lines with regards to the ban and to really examine and research about the statements that are being made if it is true, or if it is really as harmful as people want to believe. There will always be people who do not like Dorje Shugden for whatever reason but to take in their input entirely that Dorje Shugden is evil is kind of a no-brainer, right?

I am glad that I am not the only person who realizes that HHDL is really subverting people and more or less directly promoting Dorje Shugden in this way but yet a lot of people still choose to take his words on a surface level mainly because it is easier and that it requires less "work"... while conveniently ignoring the more critical advice.

[Big Uncle]

Questioning the Advice of the Guru
by H.H. the XIV. Dalai Lama, Tenzin Gyatso

We erect elaborate altars and make extensive pilgrimages, but better than these is to remember Buddha’s teachings: »Never create any negative action; always create goodness; aim all practices at cultivating the mind.« When our practice increases delusion, negativity and disturbed states of mind, we know that something is wrong.

It is sometimes said that a major cause of the decline of Buddhism in India eight hundred years ago was the practice of Vajrayana by unqualified people, and sectarianism caused by corruption within the Sangha. Anyone teaching Tibetan Buddhism should keep this in mind when they refer to the precept, »every action of the guru is to be seen as perfect.« This is an extremely dangerous teaching, particularly for beginners.

That's right! This is just the right advice for those who are anti-shugden practitioners out there who zealously go against the very core of Buddhist teachings in the name of the ban. On top of that, they don't think it deeply of what the Dalai Lama is trying to create with the ban. Why can't everyone just practice real Buddhism instead of trying to look good or trying to curry favor with the so-called authorities? As Buddhists, we should have compassion for all including the spirit worshippers.

It is so blatantly obvious that Dorje Shugden is not a spirit but an emanation of Manjushri. How can Kyabje Pabongka Rinpoche and Kyabje Trijang Rinpoche be wrong? How can? Otherwise, they must have been mistaken about the Lamrim and all the Tantric lineage teachings as well. Therefore, this part of the Dalai Lama's teaching is a call for everyone to practice real Buddhism and come to terms with the facts and not split the lineage apart. Monasteries have already split but it doesn't need to happen with the practitioners outside. We of the same lineage, regardless of whether we practice Dorje Shugden or not should understand the facts and not be prejudiced. Once we become prejudiced, we are deviated from the lineage and the true spirit of Buddhism.

[kris]

Thank you Thor for posting this interesting article. In the Lamrim, it is said that we must check out the Guru before we take refuge. Checking out not but the actions, but the results (whether Dharma grows) with him being around.

What HH Dalai Lama said is very valid, however, there are times where some Lama really give "crazy" instructions which does not quite make sense that the time when we receive the instruction. This is further "cluttered" when we are not in the right mind frame (such as angry, jealous, etc).  Also, at times, when Guru give the instructions, He may not have the time to explain the whole meaning behind the instruction/assignment.

So, my question is, how do we draw a line? I think the key here is "clarify with humility". When we ask clarifying questions, we are not doing so to challenge, but to seek clarification, and the attitude is that we should humble and with humility.

I think the problem is not so much about the instruction is "crazy" or "does not make sense". Many of us know the reason behind the instructions, and yet, out of laziness and other reasons (such as don't want to go out of comfort zone), we don't carry out the instructions. I think this is the key of the problem.

[Ensapa]

Thank you Thor for posting this interesting article. In the Lamrim, it is said that we must check out the Guru before we take refuge. Checking out not but the actions, but the results (whether Dharma grows) with him being around.

What HH Dalai Lama said is very valid, however, there are times where some Lama really give "crazy" instructions which does not quite make sense that the time when we receive the instruction. This is further "cluttered" when we are not in the right mind frame (such as angry, jealous, etc).  Also, at times, when Guru give the instructions, He may not have the time to explain the whole meaning behind the instruction/assignment.

So, my question is, how do we draw a line? I think the key here is "clarify with humility". When we ask clarifying questions, we are not doing so to challenge, but to seek clarification, and the attitude is that we should humble and with humility.

I think the problem is not so much about the instruction is "crazy" or "does not make sense". Many of us know the reason behind the instructions, and yet, out of laziness and other reasons (such as don't want to go out of comfort zone), we don't carry out the instructions. I think this is the key of the problem.

Personally, one of the problems that especially western practitioners are facing is lack of Guru devotion and trust/faith towards the Guru. They are quick to give up on a teacher that they do not feel comfortable or happy with, merely due to the fact that they have too many teachings and too many different teachers to choose from and that they lack the proper motivation to engage in Dharma practice.

Society has dictated many things that can sometimes be harmful or non beneficial for spiritual development and unfortunately for some people these are embedded in too deep and when the lama attempts to uproot these imprints, they react very violently and negatively against the Lama and leave the Lama even though the Lama acted out of their best interests. These people start to form their own brand of Buddhism.

Worst part being, they end up advising others to do the same if their Guru pushes them too hard. I remember one case that was posted in esangha a long time ago, about a man who had aspergers and his Guru told him to do something he did not want to. He then posted it on the forum that his guru is insensitive towards his condition and the instruction hurt him very badly. The other forum members were quick to tell him to leave his own Guru in favor for their own Gurus.

I was thinking, if the man had bear with the instruction even though it was very painful in whatever way he was experiencing, perhaps he can finally overcome aspergers (which is a disability, meaning it is a lifelong condition) and become a better person. Thanks to the people in the forum, this man left his own guru with the thinking that his Guru wanted to hurt him instead of help him.

This is a very real problem in relations with what kris had mentioned.

[beggar]

Timely that this thread resurrects! I have just been in an interesting discussion about Guru devotion and following the instructions and advice of the teacher.

First, I think it is important to distinguish that questioning, when done properly, can be helpful in strengthening our understanding and our faith. Questioning for understanding and to deepen our knowledge can be very beneficial. If not for questions asked by his audience, there would be many things that the Buddha had not taught. however, we must be clear that we are asking questions to gain knowledge and understanding and not simply to be belligerent, defiant, challenging or arrogant, to show that we know more than the teacher. 

I was further explained this: often, we act in ways contrary to our teacher's advice, guidance or teachings. This could be something direct such as criticising him (or any other Lama), or more subtle by not following his advice, doing the opposite to what he has advised, or questioning in an arrogant way, simply to prove ourselves right and bring him down.

When this happens, we are contributing to a situation where the lama's works may be slowed down or hindered. We intimate that the teacher is not capable, not correct and therefore that we don't need to follow his instructions or that there is always room for error, for us to not follow through. in this way, whatever the teacher tries to accomplish for his students, for his organisation or for the growth of Dharma  in general will correspondingly slow down. Or he will meet with obstacles - mostly created by the students, directly or indirectly - to what he needs to accomplish for beings.

In contributing to a situation like this, we each collect our own type of karmas. Then, when we DO try to accomplish something big, either as a group or individually, that karma will stop us from being able to achieve it, or there will be many, many obstacles that arise to slow down our progress. It is logical - we hinder the growth of something good, so when we try to accomplish something similar for ourselves, we also become hindered. Or we can't achieve it at all.

Similarly, the converse will therefore also be true. If acting negatively towards the teacher can create this kind of karma, then doing the opposite will reap the opposite effect. If we support our teachers' work, follow his instructions to achieve what he wishes to accomplish for us - on both an individual and group level - then we will collect a type of karma that will also flourish when we are trying to do something good, and we accomplish it easily. 

So our actions towards our Lama are never just about the Lama or about him being offended, upset or pleased, happy etc If he really was so easily upset by our silly behaviours, he wouldn't be a real Lama. We have this wrong idea that guru devotion or "behaving" well in front of and in relations to our teacher is some kind of cult following. This isn't true. Ultimately, it is about the effects that it will create back on ourselves and what we hope to accomplish as individual practitioners and as a group within our Dharma communities.

In the context of Shugden practice, this should remind us as ever of the important of not simply criticising or trying to bring down the Dalai Lama. It doesn't mean we condone it either, but when we do criticise, we also destroy the faith of his students, we start to create cracks in the faith of other practitioners who may have the potential to make his good works grow in the world. When we do this, we create that same corresponding karma for our own Dharma work or even the work of our own teachers to be stunted. Is it really worth it then?

[dsiluvu]

Sounds like HHDL is opening the flood gates for people to start criticizing HIM as a GURU too... and is this deliberate??? Surely an enlightened Bodhisattva like himself would have weigh the pros and cons. There is definitely two sides of this and it is interesting to see what reactions would be created from this kind of advice.

So what happens when we start questioning HHDL i.e. as clearly pointed out by Namdrol? When we just simply turn it around and QUESTION THE ADVICE OF THE DALAI LAMA HIMSELF.

So in other words... we can dismiss everything HHDL says about Dorje Shugden because is does not make any sense and does not follow logic in accord to Dharma right? Plus to some of us HHDL is not even our root GURU hence the more we can reject. So therefore... the BAN can also be REJECTED RIGHT???

So will happen is a door is opened for the BAN to be rejected I feel and basically since HHDL has retired from politics, so it seems, and that he has been claiming that there will not be a 15th Dalai Lama.... is this final attempt to stir up the controversy of the Ban and created more waves for Dorje Shugden. This also allows Dorje Shugden practitioners to gain their freedom to practice FREELY and OPENLY back. Because we can say, "well we are just following the advice of HHDL to Question the Guru"  

[Dolce Vita]

This is a very profound teaching on Guru-Student relationship. The teaching is for both beginners and tantric practitioners. It is dangerous if we do not understand what it means by guru devotion and follow with blind faith.

For beginners:
1. There should not be blind faith. A student should examine the behaviour of a teacher in Dharma context, a guru's responsibility is on the spiritual advancement not anything beyond this scope for instance, involvement in political issues. HHDL mentions some people will make use of 'guru devotion to achieve personal interest. This is rather common in our degenerated age.
2. HHDL emphasises the importance of knowledge and experience. It is through studying and experiencing that we learn and gain realisation.

For tantric practitioners:
1. For tantric practitioners to gain attainment and realisation, students have to have complete guru devotion. There should not be doubts anymore. We have to see our guru as Buddha and everything he does is perfect, no flaws at all.

In a way, HHDL is telling us as far as spiritual practice is concerned, his political stance is not what should be followed by his student. He was forced to take on the secular works because historically since the 5th Dalai Lama he was made the political leader in Tibet. He is also delivering the message that a religious person should not take on secular works.

In short HHDL is telling us as a spiritual practitioner, it is more important to listen to one's guru.

[vajratruth]

Personally I think a lot depends on the level of our spiritual maturity and the level of relationship we have developed with our Guru. Any doubts and questioning of the Guru should be done up front and early on in the relationship.

I think the most sound answer came from Beggar i.e to check out the Guru before we accept him or her. But once we have established a relationship with the Guru and we fully accept the Guru, then it is correct and wise to follow the Guru's instructions to the letter. Time and time again in the past, I have "analysed" my Guru's logic for doing something or giving a specific instructions...and I found none.  But as things turned out I  realized that, that simply meant the Guru's spiritual reason or motive is way beyond my mundane perception and worldly logic.

As for HHDL's advice re Dorje Shugden, if my Guru were to be HHDL and he instructs me to cease a particular practice then I will probably follow the instructions no matter how much I object to it and no matter how illogical it appears to me.  Even if HHDL were to be wrong, he would have good spiritual reasons for it.

Similarly, if the Guru tells us to embrace a practice that has been banned.