Those who wish (to attain) the inexhaustible (state of Buddha’s Wisdom Body) should give to their Guru whatever they themselves find pleasing, from the most trifling objects to those of the best quality. 

Giving (to your Guru) is the same as making continual offerings to all the Buddhas. From such giving much merit is gathered. From such collection comes the supreme powerful attainment (of Buddhahood).

Making offerings to your Guru as the representative of all Buddhas is extremely important. Such generosity is symbolic of your total dedication to achieve Buddhahood. If because of miserliness or selfishness you hold back from giving what you find the most pleasing and offer only what you do not want for yourself, how can you promise to give yourself totally for the work of benefiting all sentient beings be anything but a farce? Without any attachment you must be willing to sacrifice everything for your attainment of Enlightenment through your Guru. The offering mandala symbolizes this dedication of your body, speech and mind, and even the entire universe for this goal.

If you are poor like Je-Tzun Milarepa, it does not matter that you do not have riches to offer. What is important is your state of mind and willingness to sacrifice anything for the sake of your Guru, Enlightenment and all sentient beings. The best offering, then, is of your practice. But if you have wealth, you must never hesitate to use it for gaining merit.

Therefore making offerings is not so that your Guru can become rich. On his part the Guru should regard such offerings as a tiger would look at grass. The point is to benefit yourself and ultimately everyone else by your total dedication. Great merit is gathered from such practice, resulting in your attainment of the Form Body of a Buddha. If you can see the void nature, that is the lack of true independent existence of yourself, your Guru and what you offer, then you accumulate at the same time the insight that will result in your achievement of a Buddha’s Wisdom Body. Thus the supreme powerful attainment of Buddhahood comes from making offerings to your Guru. 

Therefore, a disciple with the good qualities of compassion, generosity, moral self-control and patience should never regard as different his Guru and the Buddha Vajradhara.

Your Guru, the meditational deities and Vajradhara, the form Buddha assumes in the tantras, are all the same in nature. They are like a single person in a drama changing masks and costumes and playing different roles. The same is true if you have many Gurus. You must regard them all as Buddha, differing only in the face he wears.

The ability to see your Guru as not different from Buddha Vajradhara depends on your motivation. If you have developed an Enlightened Motive of Bodhicitta, you are striving to become a Buddha yourself in order to be fully able to benefit others. The stronger this motive, the more the thought of Enlightenment comes to pervade your mind completely. Thinking only of Enlightenment and ways to achieve it, you will automatically be able to see your Guru in terms of this state because nothing else will be in your mind.

The more you wish to attain Enlightenment, the clearer you see the necessity for your Guru to be a Buddha. Thus with the strong compassion of wishing others never to suffer, you can dedicate yourself easily and with joy. Through the practice of the perfections of generosity, the discipline of moral self-control, patience and so forth, all centered around your Guru, you will then be able to attain his state. 

If you should never tread on even (your Guru’s) shadow, because the fearsome consequences are the same as destroying a stupa, is there need to mention never stepping on or over his shoes or seat, (sitting in his place or riding) his mount?

A stupa is a monument in which relics of a Buddha are kept. Like your Guru, it serves as a focal point for your veneration and devotion to attaining Buddhahood. Destroying one and stepping on your Guru’s shadow, then, are both acts of extreme disregard and disrespect for the state of Enlightenment. Therefore the fearsome consequences of both are the same.

If you treat your Guru’s shoes, seat and the horse or vehicle he rides as ordinary objects, and presume to use them yourself or step on them, your arrogant attitude can only become a major hindrance to your attainment of Buddhahood. 

(A disciple) having great sense should obey the words of his Guru joyfully and with enthusiasm. If you lack the knowledge or ability (to do what he says), explain in (polite) words why you cannot (comply). 

It is from your Guru that powerful attainments, higher rebirth and happiness come. Therefore make a wholehearted effort never to transgress your Guru’s advice.

Obeying your Guru’s orders and following his advice are more important than making countless offerings. Entrusting yourself fully to him, he will guide you along the path to Enlightenment. If with haughty pride and stubborn closed-mindedness you think you know what is best for your own spiritual progress, how will you be able to learn anything from him?

This does not mean that you should become a mindless slave or that your Guru can take undue advantage of you. As you are aiming for the complete freedom of Enlightenment, there must also be freedom in the means of attaining it. You should never follow your Guru’s wishes simply because you feel obligated or forced to obey. Rather try to understand his intentions and aim. Your Guru will only tell you to do what is beneficial for yourself and others. What he asks may be difficult and its immediate purpose may not be obvious, but you should receive his advice joyfully and with deep gratitude for his concern with your welfare.

Examine yourself honestly to see if you can follow his wishes. If there is no way in which you can comply, do not be rude or arrogant. Explain politely and with extreme humility what the difficulty is. Your Guru will not be unreasonable; as a Buddha he is filled with great compassion.

If, however, you can avoid transgressing his advice, this is best. Following the spiritual path as he directs, you can attain not only the ordinary powerful attainments (siddhi) of extra-physical and mental powers common to non-Buddhists, but depending on your motivation, a higher rebirth, the happiness of Liberation or the supreme powerful attainment of Buddhahood. 

(Guard) your Guru’s belongings as you would your own life. Treat even your Guru’s beloved (family) with the same (respect you show) for him. (Have affectionate regard for) those closely around him as if they were your own dearest kin. Single-mindedly think (in this way) at all times.

Before Drom-ton-pa studied with Atisa, he served another Guru in K’am. During the day he carried his master’s children on his back, spun wool with his hands and softened leather with his feet. At night he tended his animals. He did all this with great joy, and although he was only a layman, Atisa appointed him to receive all the teachings he brought to Tibet.

When Je-Tzun Milarepa was serving Marpa, he would throw himself in the mud and beg his Guru’s wife to sit on him while she milked the cows. You must have such respect and devotion for everyone close to your Guru. Remember that he is a Buddha with equal regard and love for all. If you are jealous of his family, attendants or other disciples, if you are possessive of his time and attention, this clearly shows that you do not sincerely believe him to be a Buddha. 

Never sit on the (same) bed or seat (as your Guru), nor walk ahead of him. (At teachings do not) wear your hair in a top-knot, a hat, shoes or any weapons. (Never) touch a seat (before he sits down or if he happens to sit on the ground. Do not) place your hands (proudly) on your hips or wring them (before him). 

Never sit or recline while your Guru is standing (nor lie while he is sitting). Always be ready to stand up and serve him skillfully in an excellent manner. 

In the presence of your Guru never do such things as spit, cough or sneeze without covering your head. (Never) stretch your legs when at your seat, nor walk back and forth (without reason before him. And never) argue. 

Never massage or rub your limbs. Do not sing, dance or play musical instruments (for other than religious purposes). And never chatter idly or speak in excess (or too loudly) within the range of (your Guru’s) hearing.

All these examples of improper behavior are prohibited not because your Guru will be offended: Buddhas cannot be affected by rudeness. It is because you wish to attain his state of perfection, and have great respect for this achievement, that you should not act in a coarse, arrogant or inconsiderate manner.

The customs outlined here are not meant to be unnatural and cruel restrictions. If you are sitting cross-legged at a discourse and this becomes uncomfortable, you are certainly permitted to lift your knees or shift your position. But to sit casually with your feet stretched out towards your Guru reflects a flippant, disrespectful attitude. Receiving a discourse is not like attending a sporting event. It is not for your amusement, but for your attainment of Enlightenment that you are with your Guru. Therefore you must show him great respect and always be alert to his needs and comfort.

On to Verses 31-39.

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