Today is the full moon day in the month of Ashadh in India and is celebrated as Guru Purnima. Today, Buddha Siddhartha Gautama taught the Dharmachakraparivartan Sutra to his first five students. In effect, today he became a Guru, by virtue of which we are able to study and practice the dharma. The wheel of dharma was set in motion. Thanks to our teachers the wheel is still in motion.
Buddhists observe today as uposath day. All monks, nuns, men and women practice the five precepts/five mindfulness trainings. In addition to this, Mahāyāna practitioners also practice extensive meditations or the Guru Yoga.
Yoga means 'to connect' or 'to join'. Without a connection there is no transmission. Transmission of dharma is only possible if we are able to connect with our teacher. This is also the practice of understanding interbeing. By practicing Guru Yoga, we are practicing interbeing.
The Practice of Guru Yoga
Step One - Display of Respect
Our Guru has spent years studying various texts, practicing meditations and has undergone great difficulties so we can have access to dharma. We respect him for doing this and for patiently teaching and helping us develop wonderful qualities like compassion.
Step Two - Offering
What do we offer to our teacher? Do Thich Nhat Hanh or Shakyamuni Buddha or Guru Padmasambhava need money or flowers or incense? No, they don't. Looking deeply, we can see that for us to learn effectively we must be able to concentrate. If we think about our schooldays, we can see that we would miss what was being discussed in class when we were not concentrating. So we offer our concentration to our Guru. This is for our own benefit. We will learn quickly and effectively.
Step Three - Admitting Shortcomings
It is easy to see how our Guru is more accomplished than us in every aspect. I have hardly read a few words compared to the ocean of dharma my teacher, Thich Nhat Hanh, has explored. I have hardly practiced a few seconds of meditation compared to the time Thich Nhat Hanh has spent practicing meditation. It is easy to see our shortcomings. We must bring to mind our shortcomings. Our lack of mindfulness results in lack of concentration and diligence and this has prevented us from doing what is necessary to become a Buddha.
Step Four - Rejoicing In Guru's Good Qualities
We bring to mind the good qualities of our Guru. His ability to communicate. His immense knowledge. His kindness. His dedication and commitment. We realize that he has been able to acquire these wondrous qualities due to a very strong bodhichitta. We see that we benefit from all of our Guru's accomplishments and rejoice.
Step Five - Request
We request our Guru to teach. What is needed to learn effectively apart from concentration? From the fourteen mindfulness trainings, we know that we cannot learn effectively without openness and non-attachment to views. This is the teaching of Vijñaptimātra school. This is also the teaching of Mādhyamikā school. There are four kinds of students. One is like an upturned pot. Nothing goes into the pot. Student is not open. Learns nothing. The second is like a leaking pot. Lack of concentration and diligence, results in loss of learning. The third is like a dirty pot. So the water poured into the pot becomes contaminated. Attachment to views becomes an obstacle. The fourth is the perfect student. Like a clean, open, non-leaking pot. This perfect student practices openness, non-attachment to views, concentration and diligence. We let the teacher know that by practicing these qualities, we are ready to receive teachings. Please teach us through all ways.
Step Six - Remain Until We Are Enlightened
We request the teacher to be with us until we are enlightened. Until we have become fully enlightened Buddhas, so we can help others. As ordinary beings we cannot help others effectively. By offering money or kind words to someone we may bring some temporary joy but not permanent joy. A Mahāyānist wants his parents, wife, children, friends and everyone else to find permanent joy. He wants to free them from birth and death. His love is forever, not just until death. A Buddha can take us through the twelve Bodhisattva bhumis, resulting in complete elimination of all forms of sufferings. So we want to be a Buddha. So we request our teacher to teach us until we have become a Buddha. In whichever land you may be born, Venerable Thich Nhat Hanh, whatever form you may take, may I be born with you.
Step Seven - Dedication
We dedicate the positive energy acquired through our practice for the cause of enlightenment so we can be of service to others. The Mahāyānist realizes that he cannot be happy until others are happy. So he seeks enlightenment so he can help others be enlightened.
The visual practice of seeing interbeing and connecting with the Guru is known as the Guru Yoga Tantra. It the same as above, only a visual meditation.
The Practice Of Guru Yoga Tantra
Step One - Display of Respect
Sit in Vairocana or Maitreya posture. Close your eyes. Imagine your Guru or Shakyamuni Buddha seated in front of you. Bow to your Guru/Shakyamuni Buddha.
Step Two - Offering
Concentrate on your Guru's face. Try to visualize clearly. This is offering our concentration.
Step Three - Admitting Shortcomings
Visualize your Guru positioned higher than you. This symbolizes your shortcomings.
Step Four - Rejoicing In Guru's Good Qualities
Imagine your Guru on a throne, majestic, emitting bright light of mindfulness. Be happy.
Step Five - Request
Open up your chakras (energy centers in your body) to receive the transmission of the energy of mindfulness from your Guru.
Step Six - Remain Until We Are Enlightened
Imagine a lotus on your crown chakra. It is the highest chakra (energy center) in the human body. Imagine the Guru moves from his throne in front of you to be seated on this lotus flower. Now imagines that he melts and flows into your heart chakra. We are one. This the nature of reality. We are not separate from others. So the Guru can be with us until we are enlightened. His bodhichitta can strengthen our bodhichitta.
Step Seven - Dedication
Now that we have realized that the Guru is in us. We have realized that the Buddha is in us. We emit bright light of mindfulness that liberates all minds of ignorance, removes all sufferings from the minds, hearts and lives of all sentient beings.
If you have not found a Guru yet, please imagine Shakyamuni Buddha. You'll find a Guru soon. A Guru is one you can see as a Buddha. If you are unable to see your teacher as a Buddha, then you haven't found your Guru yet. Your Guru can be very far away. He can even be from a different time period (like Vasubandhu or Shakyamuni Buddha or Guru Padmasabhava or Master Linji). Time and distance are concepts. Buddhas are free from concepts.
The difference between the two Guru Yogas is that in the first the practitioners use words, prayers and thoughts to express and experience whereas in the tantra practice practitioners use visualization to express and experience.
Wish you a happy Guru Purnima and may you become enlightened soon!
(The author is a student of Thich Nhat Hanh.)
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