In English Guru Yoga literally means Teacher Practice. Guru Yoga is one of the several types of meditation found within Tibetan Buddhism.
This type of meditation practice has many variations, but may be understood as a tantric devotional process where the practitioners unite their mindstream with the mindstream of the guru. The guru is engaged as a manifestation of a Buddha.
The Guru, or spiritual teacher, is essential as a guide on the path of Vajrayana Buddhism. Without the example, blessings and grace of the guru, genuine progress is held to be impossible for all but the most keen and gifted. Indeed, many tantric texts qualify the Three Jewels of Buddha, Dharma and Sangha thus: "Guru is Buddha, Guru is Dharma and Guru is Sangha" to reflect their importance for the disciple.
The process of guru yoga entails the visualization of a single teacher or of an entire lineage of masters as an invocation of the lineage. It usually involves visualization of the guru above or in front of the practitioner. Guru yoga practice may entail recitation of a mantra such as the Seven Line Prayer which is an an evocation and invocation of Padmasambhava.
At Gar Drolma Center we engage in several types of Guru Yoga practices including the following:
Lama Chopa Practice - The Very Brief Sadhana of the Lama Chopa of the Great Drikungpa, Lord Jigten Sumgon
Milarepa Guru Yoga - The Guru Yoga and Tshok Offering of the Great Saint Milarepa called the Glorious Blazing Wisdom
A Guru yoga that Brings the Dharmakaya onto the Path - by Khenchen Konchok Gyaltsen, composed 2008
Guru Yoga Teaching
a Teaching given by H.H. Penor Rinpoche in Berkeley, California July 19, 1996
Importance of the Oral Transmission
Regardless of the particular level of teaching or practice that we are discussing in the Buddhist tradition, whether it be Hinayana, Mahayana or Vajrayana, the process of spiritual development is one of the student relying upon a teacher. We may call that teacher a lama, a guru, or whatever, but the essential point is that there is an oral transmission that takes place in which a teacher teaches the student: the student listens to the teachings, absorbs their meaning and puts them into practice.
There is a reason for this emphasis on an oral transmission. From the time of the Buddha up to the present day, the buddha dharma has always been transmitted and meant to be transmitted orally, ensuring that there is a living tradition that is still embued with the blessing and power of the original teachings. It also guards against the possibility of so-called teachers simply coming up with their own ideas. Instead, the teacher passes on a proven tradition of teachings.
This makes the buddha dharma different from other kinds of learning where it may be possible for people to innovate. In such realms of learning it may be appropriate to come up with new systems of thought or to introduce new ideas. But when we are talking about the buddha dharma, every teaching must connect with the original teachings of the Buddha in order for a teaching to be valid. The teachings cannot be something that someone is simply coming up with on their own. The teachings are something that the teacher passes on.
Similarly, in other types of human knowledge it may be permissible to present information in a manner as entertaining and pleasing as possible. But although it is important for dharma teachings to be presented in a manner which is pleasant to hear, it is most important that the transmitted teachings have the power to bless and influence those who hear them in a positive way - not only in this lifetime, but in future lifetimes as well. So even though the teaching of the dharma should be elegant and well-presented, what is most important is the blessing of the essential message.
Qualities of the Lama
The teachings we know of as Buddhism were first taught by the Buddha Sakyamuni. These teachings have been maintained by a lineage of living transmission up to the present day by those who have been inspired to follow the example of the Buddha and to study that path and transmit it to others. In any of the various Buddhist traditions we find that there are countless numbers of people who through their study and contemplation have become extremely learned and gifted with spiritual power and realization. But the reason why they teach and the reason why these individuals undertake to become learned in the dharma should not be to indulge in self-aggrandizement. One does not become learned in dharma in order to think of oneself as learned and to gain some special status. One does not teach others from a sense of personal pride, either. Dharma is maintained because it brings benefit to those who hear the teachings. That is the motivation behind teaching.
In order to become an authentic teacher of the tradition, it is not sufficient to simply read enough books to become very clever at the teachings and then set oneself up as a teacher. Rather, it is the case that one's own teacher, a particularly realized individual, must give one permission to teach. It may also be the case that one will be graced with a vision of one's chosen deity during which experience the deity will confer upon one the blessing and authority to teach.
So it isn't simply a question of ordinary people developing enough cleverness to be able to talk well about the dharma. The true benefit of the teachings doesn't come about through an ordinary approach, because that more ordinary approach tends only to feed one's own pride and conflicting emotions. No benefit that can come out of that. It is only when the teaching is a selfless gesture to benefit others based upon an authentic transmission that we really have the benefit that is necessary for the dharma to be maintained.
If we take into account all of the teachings of the Buddha, including all of the commentaries on those teachings by the great mahasiddhas - the learned pundits of the Indian, Tibetan and other traditions of Buddhism - it would be impossible for a single individual to try and put all of that into practice. This does not mean that there is any aspect of those teachings that are useless and have no function. The Buddha Sakyamuni turned the wheel of the dharma in three successive transmissions during his time in the world. In vajrayana when we consider the thousands of volumes that collectively known as the buddha dharma, including the 84,000 collections of the Buddha's teachings and the 6,400,000 texts of tantra, it is obvious that no single person could absorb and practice all of that.
Examining the Teacher
So this brings us to the topic of guru yoga. Let us look at the etymology of the word 'lama' in Tibetan. The first syllable 'la' means 'that which is unsurpassable.' The second word 'ma' literally means mother. This means that the attitude of the teacher is like that of a mother towards her children. There is the implication that the relationship with the lama carries with it a great deal of weight. There is also tremendous potential for the student to benefit from that relationship.
This is why in the secret mantra path of the vajrayana teachings, it is emphasized that from the outset it is important for the teacher and student to examine one another. There must be a critical process whereby each one chooses the other. For example, it is said in the tantras, if a lama is acquisitive, ambitious, subject to conflicting emotions, full of pride, jealousy or competitiveness, then it is not appropriate for a student to rely on such a teacher regardless of who that lama may be. The lama must have the right kinds of qualifications, including the quality of compassion. If the teacher does not have these basic qualities, then it will be very difficult for such a lama to grant blessing to the student in the way that is necessary for the lama/student relationship to be effective.
In examining a lama's qualities it may be difficult for an ordinary person to appreciate the qualities of that lama's mind stream, especially at first meeting that teacher. But one crucial factor to be considered is the lineage that the lama holds and whether that lineage has been maintained with pure samaya.
One cannot determine simply from a teacher's degree of learning whether they have the kind of spiritual power that can transmit true blessing. If the teacher's mind stream is not moved by an altruistic and compassionate quality - the quality of Bodhicitta - but rather is one of pride and afflictive emotions, then there is not going to be a beneficial relationship even if that teacher is very learned. This is because the motivation of the teacher is not a proper one.
So initially it is important for the student to examine a prospective teacher. Once the student has come to the decision to rely upon a given teacher, there is no more discussion. The decision has been made. At that point it is important for the student to rely wholeheartedly on the teacher. If one has gone through the examination process of checking the teacher's qualities and determining that this teacher is appropriate for oneself, then one will be able to maintain a respect and a trust in the teacher.
Provided that the student then maintains an attitude of faith and devotion towards a lama chosen in this way, there is no student that will not receive the blessings of the Buddha directly in this living lineage. This is quite infallible.
The Story of the Shepherd-Lama
In Tibet there was a family of nomadic herdsmen. They raised and sold animals for a living. They were in no way knowledgable about the dharma. Their work was of an essentially worldly nature.
One of the shepherds hired by this family would be given food when he took the herds out every day. He would go to the bank of a river, let the herds graze and sit down at midday to make tea and have his lunch. Where he was sitting, there was a rock outcropping. Every day he would take the leftovers of food and tea and put them on the rock. He was not motivated by any consideration that this was either a good or bad thing to do. It was simply an idle habit he had of placing leftovers on the rock.
This particular rock outcropping had three surfaces on which he used to put the food. As it happened, these rocks were inhabited by certain local spirits. One of these was a naga spirit, one was a mara spirit and the other was of a class known as the tsen spirits. These three non-human spirits were very appreciative of these "offerings" that this seemingly spiritual person and accomplished practitioner was giving them on a daily basis. They discussed among themselves: "One of us, at least, should do something out of gratitude. Who shall it be?" And as they talked among themselves it was decided that the mara spirit would be the one to help the shepherd. And so the mara spirit entered into the body of the shepherd which caused him to undergo a complete transformation. He actually became a very erudite and clever person.
When he returned home from the fields, he was a changed man. Instead of just coming home as usual, he came home and began talking about dharma he began teaching. Over time he came to have thousands of students. He was so impressive as a spiritual teacher that he gathered a huge retinue of students around him. He also wrote many books. He gained a wide reputation for being very learned in the dharma. This continued over many years and his fame continued to grow.
He was continuing these activities when another lama who was traveling in the area heard about him. Due to the visiting lama's authentic psychic powers, he was aware of the fact that the shepherd-lama was not someone who really had genuine qualities. He realized that the shepherd-lama's teaching ability had been imparted by the possession of a mara spirit.
And so the visiting lama said to one of his attendant monks: "I want you to take this incense down to where this other lama is teaching and I want you to burn it and waft the smoke through the area so that the lama and all of the students smell the smoke. Can you do that for me?"
The monk said "No problem," and he took the incense down and burned it. He went through the crowd of thousands of people who were listening to this shepherd turned teacher. As soon as the shepherd smelled the smoke, the mara spirit left his body. The poor shepherd sitting on his throne looked around at the great crowd of people and said "Where are my sheep?"
The point of the story is that even though a teacher may be clever, famous and capable of speaking about the dharma, that does not determine authenticity. You need to examine clearly what it is you are looking for in a teacher.
When you have gone through this examination process as a student and have come to the decision that you want to rely upon a given teacher, then you have no problem relating to that teacher straightforwardly with a sense of faith and pure view. Then, when you take teachings from that teacher, you are completely receptive to what that teacher has to offer.
Relying on the Teacher
Some of the most important questions you should ask yourself are: Does this teacher have the experience of becoming free of suffering and delusion to be able to impart that kind of freedom to me? Is this teacher motivated by Bodhicitta or not? Is this teacher truly compassionate in his or her concern for me as a student? This is something we find in all of the teachings of the sutras, of the tantras and particularly in the mind teachings of the mahamudra and great perfection schools: It is extremely important to examine the qualities of a lama to determine his or her before relying on that teacher.
The whole point of the examination process is not to critically judge a teacher in some public forum or in an abstract sense. Instead, it is to evaluate the teacher from a very personal level to determine whether or not that relationship with that teacher will be beneficial for you as a student. Does this teacher have qualities and teachings to offer that you, in receiving those teachings, can benefit from? It is entirely from your own point of view and not from some conceptual perspective.
Relying upon a teacher is absolutely crucial in order for the student to purely receive the transmission of the teachings. This is particularly true in the case of the Great Perfection ("Dzogchen")teachings. You can only receive the pure transmission of the Great Perfection ("Dzogchen")from a living teacher. There is no source of transmission other than that of working with an authentic teacher.
And again, it is important that the lama or lamas upon whom you rely not be individuals who are motivated by selfish desires for personal gain; that they not be in any way tricky or deceitful people; that the way they speak the teachings not be contradictory or counterproductive; that they not be proud of their own qualities and constantly talking about or demonstrating their qualities in a competitive or self-aggrandizing manner. Any and all of these types of qualities in a teacher are to be avoided.
On the other hand, when you encounter a lama or teacher who has a very noble character, who has excellent qualities, who is skilled and insightful concerning the practice of the Buddhist teachings in general and the Vajrayana path in particular, whose mind stream is motivated by Bodhicitta, who is extremely loving and compassionate in his or her concern for others, and who has him or herself realized the fundamental nature of phenomena in a very authentic and direct manner, when we meet someone who embodies all of these qualities, then we have the ideal case of someone upon whom you should rely as a teacher. This person meets all of the qualifications of a good and authentic teacher.
Therefore, when we speak of someone who is truly a lama, we are not simply speaking of someone who has the title or who is some general or ordinary sense considered a lama. Only when we speak of someone who really has these authentic qualities are we truly speaking of a qualified and authentic lama, i.e. someone upon whom it will only be beneficial for you to rely. Your practice and your experience in the dharma will only grow as result of a connection with someone who is truly worthy of the title "lama."
When the student's attitude toward his or her lama is one of such faith and devotion that the student really sees the teacher as an actual Buddha, or as the very emodiment of the dharmakaya Vajradhara, or as the very embodiment of the student's yidam - when the student has that kind of complete trust and faith, without any doubt, without hesitation - then the blessings and qualities of the enlightened form, speech and mind of all buddhas and bodhisattvas are transmitted through the lama to the student.
There are also cases in which one encounters a lama with whom one has a connection over many lifetimes. The kind of indication you will have of this is that simply hearing the name of the teacher is an arresting experience for you: every hair on your body stands on end. It is something which happens quite automatically and is not a contrived experience.
When it is a certainty in your mind that this is truly the Buddha, this is truly the dharmakaya Vajradhara, or that this is truly Guru Rinpoche that you are encountering and relying upon in your lama, and when you pray with that certainty in your mind, then you definitely receive the blessings from that connection. But this also implies that you, as a student, guard your own attitudes towards the teacher and ensure that you are always respectful and receptive to what the teacher is saying. Do not give in to your own ordinary habits of pride or self-aggrandizement or in any way undermine the relationship with the teacher by contradicting what the teacher says or by attempt to thwart the teacher's efforts. Any and all of these attitudes are to be avoided since they do not support the trusting and open relationship that is necessary for the blessings to flow from the teacher to the student.
In the tantras it is stated again and again the importance of relying upon the lama as the source of blessings in one's practice. Regardless of the particular prayer that the student offers to the lama, regardless of how small or seemingly insignificant it may be, if it is based upon the student's complete trust and faith in the lama, then the blessings of the lama are always accessible to the student. In the Tantra of the Ocean of Timeless Awareness, it states that it is far better to recite one small prayer to one's lama out of pure faith and devotion than it is to perform hundreds of millions of recitations of deity mantras. The effect of prayer is far more powerful when it is truly an expression of one's own faith and devotion in one's lama.
When one has established a connection with one's lama based upon trust, faith and devotion, there are different ways of relying upon that relationship through which various kinds of accomplishment can come about. If a student intends to attain the most sublime accomplishment of enlightenment itself, the student identifies the lama with Vajradhara - the dharmakaya buddha. If the student is particularly motivated to develop deeper wisdom, the student identifies the lama with Manjushri, the bodhisattva of wisdom. In order to encourage his or her own love and compassion, the student meditates upon the lama as inseparable from Avalokitesvara, the bodhisattva of compassion. To gain greater spiritual power the student focuses upon the lama as inseparable from Vajrapani, the bodhisattva of spiritual power. To overcome various kinds of fear and anxiety one relies upon the lama as the very embodiment of the venerable Tara. To promote one's own longevity one meditates upon the lama inseparable from Amitayus. To overcome illness and disease one meditates upon the lama as the Medicine Buddha. To promote one's own wealth and prosperity one meditates upon the lama as inseparable from Vaishravana, Jambhala, or any of the wealth deities. To purify the effects of harmful actions and to purify obscurations of one's body, speech and mind, one meditates upon the lama as inseparable from the deity Vajrasattva. To increase one's own personal glory, wealth and opportunity, one meditates upon the lama as inseparable from the Buddha Ratnasambhava, the buddha of the jewel family. To increase one's power - one's ability to exercise a powerful and beneficial influence over the world - one meditates upon the lama as inseparable from Amitabha or a deity such as Kurukulla. If one wishes to enact wrathful activity, one meditates upon the lama as inseparable from Vajrabhairava or any of the more wrathful yidams. If one wishes to adopt the approach that combines all of these qualities in a single form, one meditates upon one's lama as inseparable from Guru Rinpoche. In each of these cases, one's attitude is that of one's own root lama being the very embodiment of one or another of these aspects of enlightened being.