Verses 40 – 43: Not Acting Independently from the Guru and Showing Respect

25 April 2025

In the previous session the Gyalwang Karmapa had related accounts of people who had served the guru in an exemplary way. After greeting everyone, he explained he intended to continue these accounts on the penultimate day of the teachings.

He began with the lama who is regarded as the foremost example within the Dakpo Kagyu tradition of serving the guru—Barom Darma Wangchuk.

Barom Darma Wangchuk Founder of the Barom Kagyu Lineage

Barom Darma Wangchuk was one of the four disciples of Gampopa. His lineage is one of the 

four elder Kagyu lineages, that descend directly from Gampopa and his nephews. Although some have questioned the term four elder Kagyu lineages and claim that this term only originated later with Jamgön Kongtrul Lodrö Thaye, His Holiness asserted that it was used prior to that time.

Barompa was born in Penpo, one source of the Kagyu teachings, where there are still monasteries with their roots in the Kadampa lineage. From a young age he had great devotion for Gampopa, even before he met him and there were various signs of his karmic connection with Gampopa. When he was seven years old, he encountered a beautiful woman, dressed in the clothes of a dakini, and accompanied by a retinue of thirteen. He asked her, “Whose student are you?” and she replied, “I’m Dakpo Nyi Gom’s student,” meaning Gampopa.

The young boy questioned this because Gampopa was a monk. "How can Gampopa have any women around him? He doesn't have any women in his retinue, don't lie!" The woman smiled and said, "It's just possible I'm a little better than Gampopa." This infuriated Barompa, he had such great faith in Gampopa.  He summoned his playmates and together they threw dirt 

and stones at the woman, but she remained calm. "You have a lot of attachment to Gampopa,

don't you?” she said. “There must be a particular karmic connection between you and that guru." This made the little boy immensely happy, and he knew he wanted to meet Gampopa.

Another sign was one day when he dreamed of a swirling white light coming from the east which dissolved into his heart.

When Barompa reached an appropriate age, he became a monk, and studied with many Kadampa masters, including Geshe Chayulwa, who had been one of Gampopa’s teachers. It is also said that Geshe Chayulwa secretly followed Rechungpa; secretly because the Kadampa emphasised the importance of the vinaya discipline and Rechungpa was a lay person.

Finally, at the age of twenty-one, Barompa met Gampopa at a ganachakra (Skt. gaṇacakra; Tib. ཚོགས་ཀྱི་འཁོར་ལོ།) on the tenth day. The Karmapa explained that the tenth day in a lunar calendar could either be the tenth day of the waxing phase or the tenth day of the waning phase, so the ganachakra was not necessarily Guru Rinpoche; it could have been Vajravarahi. 

The moment that he saw Gampopa's face, Barompa developed meditative concentration and the certainty that Lord Gampopa was an actual buddha.

Because this was during a ganachakra, Gampopa had a skull cap filled with chang, which he offered to Barompa. Viewing it as a siddhi Barompa drank it; the first time in his life he had ever drunk alcohol. This created a strong interdependent connection between them and  pleased Gampopa, who then gave him many empowerments and pith instructions.

Barompa served as Gampopa's personal attendant for tea, bedding, and so forth. He also saved Gampopa’s life on several occasions.

Barompa Saves Gampopa’s Life

The Karmapa recounted two of the stories,

Once, when they were on the road to Lhasa, Barompa was leading Gampopa’s horse when a rabid dog attacked them.  The rest of the retinue ran away in fear, but Barompa’s only thought was to protect Gampopa and his horse. He grabbed the cane walking stick Gampopa had been holding, bent it into a loop, caught the dog by the neck, and threw it into a nearby river. The dog struggled out of the river and vomited copiously! Gampopa now told Barompa to fetch the dog because it had recovered from its illness, and told him, "Today, you have defeated a demon who is making obstacles, so you should really meditate on great joy."

When the attendants who had run away returned, they gathered around and Gampopa recounted stories from the previous lives of the Buddha, such as the one when 

Devadatta sent a crazed elephant to attack the Buddha, and all the monks, except for Ananda, fled. Gampopa then compared Barompa’s actions to those examples.

"If he hadn’t protected me, it would have been very, very difficult," he said.

The Karmapa pointed out that Barompa’s ability to bend the cane was a sign of his accomplishment. Jonang Kunga Drolchog recorded that  the cane was later cut in half by the Sixth Karmapa Thongwa Dönden (1416–1453) who took one half as an object of devotion. One of the halves still exists today. 

Another time, Gampopa was invited to conduct a consecration in Dagpo, and the whole region gathered for the event. However, during the ritual, there was a chaotic scramble to get the consecration water, torma offerings, flowers, and coloured powder. Gampopa told the people not to behave like that, but nobody listened, and the subsequent stampede threatened to crush Gampopa. The other members of his entourage were too busy getting their own portion of consecrated water, coloured powder and so forth to notice, but Barompa immediately rushed forward and physically carried Gampopa to safety. "This consecration became really dangerous. If it weren't for you today, those troublemakers would certainly have killed me," Gampopa told him.

Afterwards, Barompa’s dharma friends showed him all they had managed to get, and asked, “What did you get?" Barompa replied, "I got the dharmakāya." 

Barompa Serves Gampopa until the End

Towards the end of his life, Gampopa told Barompa to go to Barom, in the region of Mount Kailash, to practice meditation., and gave him some gold, saying:

I don’t give this to others, but you and I have been together for a long time as father 

and son, as guru and disciple. Without concern for your body or life, you have served me over and over again, and you have never gone against my word. I am giving you this gold so that in the beginning, you can use it for your livelihood. After that, people will provide you with sustenance.

Barompa reflected:

I have met the precious guru who is like the Buddha himself come to earth. I have served him for many years and received unique instructions that have touched my heart. He has been so kind to me. I even dreamed that Rinpoche passed away and departed for Sukhavati. It's possible he might pass away. He has grown old. Unlike before, he is giving more instructions. I have removed obstacles to his life many times without regard for my own body and life. I have never displeased him even for a moment. It is quite possible he wants me to be with him and has an ulterior motive when saying I should go to another mountain retreat. Even if not, if Rinpoche passes away after I've gone, people will mock me saying, ‘He stayed with Rinpoche for so long, but was absent when he passed into nirvana.’ I myself would also feel regret later. I still must serve him as much as I am able. Some people want to serve him but he does not want it. I can’t bear to part with him unless he has passed away. I will not go anywhere while he is still alive.

Barompa prostrated to Gampopa, told him his decision, and explained that he didn’t need the gold.  Gampopa replied, “The gold that I've given you, I've already given you, so it's no longer mine, but if you want to make an offering of it to me, then, by the auspicious connection of doing that, many offerings of gold and such will come to you. Also, I'm going to give you all of the texts.”  

Barompa protested that he didn’t need the texts as he had no intention of becoming a guru, but Gampopa said that very thought meant that Barompa needed the texts. And so Gampopa bestowed on Barompa all of his texts and the transmissions for them. He also gave him three gifts, saying:

Don't say you don't want these. Even if you go to a place where you must plough fields with your fingernails, you'll have enough for food and clothing. Even if you beg in the realm of hungry ghosts, you'll find warmth. You don't need to worry about whether you're going to find provisions for your practice, because I know you will. And you shouldn't think to yourself that you haven't made material offerings to the gurus, because what pleases me is the offering of practice, I don't really like the offerings of material wealth. Stay with me for another thirty days as father and son,

After about thirty days, Gampopa passed away, and Barompa stayed for the funerary rites and until the stupa for Gampopa’s relics had been completed.

At the age of twenty-eight he left Daklha Gampo monastery and went north to Barom, and stayed practicing in absolute solitude, except for one person who brought his supplies. He developed many qualities of realisation and experience, and such great compassion that wild animals such as the bharal sheep would circumambulate him, and birds of all sizes watched over him while he slept. He would awaken each morning to the sound of damaru played by ḍākas and ḍākinīs. 

Later, he gathered many disciples and founded the Barom Kagyu. Even today, this lineage continues to flourish in northern Barom, Nangchen Kyodrak, and other places.

The Fifty Verses on not Acting Independently

Not acting independently is the eighth section, according to Je Tsongkhapa’s outline, and is divided into four sub-topics:

1. Asking for permission when acting for others’ sake

2. Offering the gains from such activity

3. Not accepting respect from others in the guru’s presence

4. Being extremely respectful in your physical behaviour

Verse 40: Asking for permission when acting for others’ sake

When the guru is in town,
Don’t perform mandalas, fire pujas,
Or consecrations, and do not gather
Students and teach them without permission. (40)

The Interpretation of the Sanskrit Commentary

 Consecrations means when you invite the deities to enter into sacred objects such as stupas, statues, paintings, texts, residences, and so forth. Mandalas are drawn mandalas. Either a painting or a sand manadala. Fire pujas are fire offerings. Teaching is teaching dharma. Gathering students is to give empowerments, transmissions and instructions to students. Without permission means without the permission of the guru. In town refers to the place or area where the guru is staying. So, unless the guru gives permission, none of the activities should be performed where they are staying.

According to Je Tsongkhapa's Commentary

This is much clearer. If the guru is in the area you must ask permission before performing consecrations, empowerments, fire pujas, or making mandalas, gathering students or giving dharma teachings. The Karmapa explained that in the old days, the place was probably quite a small area. To perform these activities without permission, to act like a guru while the guru is there, might be based on pride or competitiveness.

Verse 41: Offering the Gains from such Activity

Whatever you gain from consecrations
And so forth, give it all to the guru.
When they have taken from what was offered,
Use the remainder as you please. (41)

The Interpretation of the Sanskrit Commentary

Whatever you gain from consecrations, and so forth, give it all to the guru. The Tibetan says 

 “opening the eyes” (as in consecrations) but the Sanskrit says pratishta (Skt. pratiṣṭhā) which means consecration. So ‘opening the eyes’ and ‘consecrations’ are sometimes synonymous. First, the student must have the guru’s permission, as in verse 40, then

 whatever dharma activity you do, all of the gains, i.e. the offerings you receive,

should be given to the guru. When they have taken from what was offered: when the guru has taken what they want from the offerings, use the remainder as you please means you can choose what to do with what is left over. 

According to Je Tsongkhapa's Commentary

Je Tsongkhapa uses the term “opening the eyes”, but basically the interpretation is the same as the Sanskrit commentary: Now if you take it according to Lord Tsongkhapa's commentary, 

whatever offerings you receive from empowerments and so forth,  should be offered to your own guru, and after they have taken what they want, the student may use anything leftover as they choose.

Verse 42: Not Accepting Respect from Others in the Guru's Presence

Don’t treat as students the guru’s disciples,
Or, in the guru’s presence, your students.
Prevent them from offering you service,
Rising, prostrating, and so forth. (42)

The Interpretation of the Sanskrit Commentary

Don't treat as students the guru's disciples refers to those who are the students of your guru. You should not treat them as your own students or make them into your own students.

 Or, in the guru’s presence, your students: this refers to your own students.

 Even if they're all your students, when you're in the guru's presence, you shouldn't treat

 them as your own students.

 Prevent them from offering you service, rising, prostrating and so forth.

These are the actions that a student would usually perform in the presence of their teacher. However, if your own guru is present, your students should not perform these actions.

Offering you service : the verse specifically mentions prostrating  but the commentary explains that service..and so forth would include things such as bathing and massaging, washing the feet and other ways of attending the guru.

According to Je Tsongkhapa's Commentary

According to Lord Tsongkhapa's commentary, you shouldn't make the guru's disciples into your own students, and you shouldn't teach your own students dharma and so forth in the guru’s presence. 

According to Ngok Shedang Dorje some panditas argue that the reason you shouldn’t make the guru's disciples into your own students, is that it causes them to pay respect to you and decreases the respect paid to the guru whom you serve; it reduces the number of people paying respect to the guru. 

However, this word “or” in “Or, in the guru’s presence is understood differently by others to mean one should not treat the guru’s disciples as students when in the presence of the guru.  One way of understanding, Don't treat the guru's disciples as your students says that in the presence of the guru you shouldn't make the guru's disciples your students.

Tsarchen Lotsawa’s commentary on the Fifty Verses on the Guru

This states:

The guru’s disciples should not be made your own students, and even if they are your own students you should not teach them dharma in the guru’s presence. The reason why the guru’s disciples should not be treated as your own disciples is that if they pay you more respect and the guru less respect, they should not do that. As that demonstrates, in the presence of your guru, if your own students should show respect by dressing you in robes, rising from their seats, prostrating and so forth, say “Do not do that” and stop them.

The Karmapa illustrated the point with another story: from the life of the great Sakya scholar Jamyang Khyentse Wangchuk of Nesar.

Jamyang Khyentse Wangchuk wished to receive teachings from Tsarchen Losel Gyatso (the founder of the Tsarpa school within the Sakya tradition). First, he had to consult with the stewards, and they agreed to accommodate his wishes. The tradition was, before receiving teachings, to perform a divination to ensure that they were appropriate and would be successful. Khyentse Wangchuk asked his teacher, the great Gorumpa Kunga Lekpai Lodro to perform the divination and it proved favourable. However, Gorumpa was also Tsarchen Losel Gyatso’s guru and when Jamyang Khyentse Wangchuk  reported the successful divination and requested teachings, Tsarchen refused on the grounds that both he and Khyentse Wangchuk were disciples of Gorumpa, and so to teach him would be an infringement of the rule “Don’t treat as students your guru’s disciples.” 

Khyentse Wangchuk went back to Gorumpa and explained what had happened. Gorumpa was clear, "It may be true in general that you should not treat your guru’s disciple as a student, but isn’t it also said you should do whatever pleases the guru? If you give him the teachings, I’ll be happy. So please give him the teachings.”

And so Tsarchen  gave him teachings. First, he gave the White Tara long life instructions “The Flow of the Moon’s Water,” and also many initiations such as “Combining the Six Rays of Light”.

During one conversation, Tsarchen asked Khyentse Wangchuk whether he had really done a divination. Khyentse Wangchuk replied that he had followed tradition. Tsarchen then admitted to a strange dream he had had. Someone he thought looked like his father, appeared and said, 'This Dharma Lord from Nesar wants to request teachings from you and he's performing divinations. Should we allow it or not?” Tsarchen replied, “If it benefits the teaching, allow it. If not, then don't allow it." The man responded, “It’s allowed.” 

Tsarchen advised Khyentse Wangchuk, “Whatever Dharma teachings you can get from Vajradhara Gorumpa, take them. Get as many as you can. I am merely filling in the empty spaces that you were not able to get from him.” 

The Karmapa explained the host disciple would be responsible for all the preparations to receive the guru—arranging accommodation and food, preparing a horse and so on—making everything as comfortable and beautiful as possible. Even though the host student might be a renowned guru, if their guru’s disciples or sponsors came to prostrate or make offerings, they would be turned away. And if the host was a guru, even their own sponsors and students were not allowed to show respect to them in the presence of their guru. Whatever the level of their accomplishment, it was important for the disciple to stay humble. When in the guru’s presence, they should never display signs of being a teacher, geshe, or khenpo. Instead, they should maintain the view that their guru is even higher than the highest, while they are even lower than the lowest. 

The point of this protocol, however, as the Karmapa explained, is not to enhance the status of the guru, but to display the greatness of the Dharma. For example, the historical account of when Chang-kya Rolpai Dorje gave the Cakrasaṃvara empowerment to Chinese Emperor Qianlong tells how the guru himself sat on a high throne while the emperor sat on a lower seat, kneeling with focused attention until the empowerment was completed, conducting himself in accordance with the proper protocol.

Rechungpa’s Pilgrimage to Central Tibet

Rechungpa visited many places in the Central and Tsang regions of Tibet during that time. In particular, he visited Je Marpa’s reliquary stupa and Ngok’s monastic seat, Zhung Trezhing (Tib. གཞུང་སྤྲེལ་ཞིང་། ),   Ngok Shedang Dorje, the son of Ngok Chöku Dorje, who was an even more renowned lama, welcomed him.

Ngok greatly admired Rechungpa and wished to request teachings from him. However, during their conversation, Rechungpa extensively praised his Indian guru, Tipupa. Ngok was disturbed by this, thinking that Rechungpa was not praising Jetsun Milarepa, the guru who had shown the greatest kindness. “He's not speaking about Milarepa. It’s not right. It's as if he has more faith in the Indian teacher than in Je Milarepa.” Consequently, according to one account, Ngok did not receive dharma teachings from Rechungpa.

When he was very young, Ngok Shedang Dorje formed a close connection with Marpa Lotsawa. One time, he accompanied his father, Ngok Chöku Dorje, to an empowerment to be given by Marpa, and during the empowerment, the little boy climbed onto Marpa’s lap and started pulling at his beard. Marpa was known to have a fierce temper and Ngok Chöku Dorje was so concerned  he didn’t bring his son with him on the second day of the empowerment.

Marpa immediately asked, “Where's your son?” Ngok Chöku Dorje explained, and Marpa said, “In the future he will have greater activity than you, so bring him in now!” Even though Ngok Shedang Dorje was very young, Marpa was very happy to have him in the ranks of people receiving the empowerment. Later he received many teachings from Marpa.

Ngok Shedang Dorje wrote a commentary on the Fifty Verses which is no longer extant. It was probably the earliest Kagyu commentary, and well-known to Kagyu scholars at that time.

Verse 43: Being Extremely Respectful in your Physical Behaviour

Whatever is offered to the master
Or else is given by the guru,
The intelligent bow to them
And give or accept it with both hands. (43)

The Interpretation of the Sanskrit Commentary

The Sanskrit commentary says that two terms what and whatever refer to the offerings. What is the offering and then whatever means just a little bit. The overall meaning is “whatever even a small amount”.

Whether the offering is being made to the guru or the guru is giving something to the student, the protocol is the same. First bow or prostrate and then give or accept it with both hands whatever size it is. This is what intelligent students do.

According to Je Tsongkhapa's Commentary

 This repeats what is said in the Sanskrit commentary:

Whatever they offer to the guru, intelligent students bow respectfully and offer it with both hands. Not only that, whatever the guru gives, they should bow and accept it with both hands

Verses 26-34:

Appreciation of the Guru’s Retinue;

Rules of Conduct in the Guru’s Presence

17 April 2025

The Gyalwang Karmapa continued his teaching on the Fifty Verses on the Guru (Skt: Gurupañcāśikā) primarily relying on the Sanskrit commentary Textual Explanation of Following the Guru (Skt. Gurvārādhana-pañjikā) and Je Tsongkhapa’s commentary Fulfilling All the Student’s Wishes: An Explanation of the Fifty Verses on the Guru.
According to Je Tsongkhapa’s outline, there are eight ways to show respect:

Making offerings

Viewing them as a buddha

Fulfilling their instructions

How to treat the guru’s things and retinue

Being pure in immediate behavior

Particulars of serving with body and speech

Abandoning pride

Not acting independently

Today’s topics are topics 4-6, covered in verses 26-34.

4: How One Should Behave Towards the Guru’s Things and Retinue

Verse 26

Always think, in equipoise,
Of the guru’s wealth as like your life, 
The guru’s consort like the guru, 
And their people as your family. Verse 26 

According to the Sanskrit Commentary 

The Guru’s wealth/possessions could be personal/movable (gold, silver and so forth) and property/immovable (fields, houses and so forth). You should think of them as being like your life. The Guru’s consort means wife according to Sanskrit Commentary [ed: in the root text, the Skt. word aṅganā means a woman, unambiguously referring to a female]. The Tibetan translation of the Sanskrit Commentary reads སྡུག་མ་ (dugma) also referring to a female dear to the guru’s heart (Tib. སྙིང་སྡུག་ (nying dug)), the Karmapa explains,  and adds that it can also include children [ed. Tibetan root text reads སྡུག་པ་ (dugpa), and Je Tsongkhapa’s commentary interprets this as meaning the consort and sons.] Their people means the people around the guru. As your family means that you should view them with love and affection. In equipoise means without distraction. It most likely does not refer to the post-meditational equipoise but, rather, it means always. You should always, without getting distracted, maintain such an attitude.

One should guard the guru’s wealth as one’s own life. Just as one pays respect to the guru so one should pay respect to the guru’s wife and just as one loves their own friends and family and treats them with affection, one should do the same with the guru’s people.

Verse 26 according to Mikyo Dorje’s One Hundred Short Instructions (Tib: ཁྲིད་ཐུང་བརྒྱ་རྩ།) 

According to tantras, considering the guru’s wealth as your own means that you should guard and cherish it as your own. You may only give the guru’s wealth to whomever he has intended it for, only as he wishes – not distributing it as you see fit. Moreover, using it incorrectly while saying that you are using it for something virtuous is an extremely grave misdeed. You should not boldly assume the guru’s needs and wishes and act on your own accord.

Milarepa’s Reverence

In the past, when Milarepa showed respect to Marpa he paid similar respect to Mother Dagmema (Nairatmyā) and their son Darma Dode. He didn’t see them as ordinary people. There are many stories of Milarepa serving Mother Dagmema. For example, while she was milking a cow, he would offer his back as a stool for her to sit on. He saw both Dagmema and Dode as his gurus.

Mahāsiddha Lingrepa’s Vision of Reverence

According to the Blue Annals (Tib. དེབ་ཐེར་སྔོན་པོ།), when Mahāsiddha Lingrepa first went to Phakmo Drupa, he was 38 years old. He arrived on the day of the winter solstice and saw Drogön on his throne. Upon sight of him, he developed unlimited compassion and faith, thinking: “Even these trees and birds are most likely emanations.” 

How Drigungpa Jigten Sumgön Remedied the Transgression of Impure View

When Drigungpa Jigten Sumgön first visited Phagmo Drupa, he was displeased with the conduct of some monks. A geshe named Samyepa, who was considered one of the better students, was expected to pay one measure of yogurt but gave five measures of poor quality barley instead. Thinking: “If the best ones are like this, what need is there to mention others?” he lost faith in the monastic community as a whole. However, he had sharp faculties and was able to recognize that such thinking would create an obstacle. To remedy this, he prostrated three times before each monastic and recited the seven-branch prayer as much as possible to the community. At first, people said that he was just pretending, but later they acknowledged him for his piety and he was called the “faithful person”. He said: “If you don’t develop contrived devotion, it is difficult to develop uncontrived devotion.”

5: Being pure In Your Immediate Behavior

According to the outline in Lord Tsongkhapa’s commentary, this point has three sub-points:

Stopping inappropriate behavior, further divided into two:

The training for when in the guru’s sight – we need to pay attention to our behavior in front of the guru

The training for when in the guru’s hearing range – even if the guru can merely hear us, we must pay attention to certain points

Practicing appropriate behavior 

Teaching other ways to stop inappropriate behavior.

The Ornament of Mahayana Sutras (Skt: Mahāyāna-sūtrālamkāra-kārikā) teaches the stages of respect in the lines:

Serve the spiritual friend with respect,
Gifts, service, and practice.

Honourable Behaviour

Understanding instructions on how to show respect to the guru in the following verses is rather easy, but practical applications can be more difficult, but they are important. This particularly concerns those who are often in the guru’s presence and it is imperative for those serving, attending the guru.

At first glance, they only seem to instruct on paying respect through body and speech, physically and verbally. But it is far deeper than that. For a student, the one who is the kindest in this world is the one most deserving of the utmost respect – and that is our guru, vajra master who is Vajradhara. The Karmapa advised relying on this text as a very useful source for understanding the polite ways of showing respect for the guru of honourable, well-behaved people. But this is also useful for learning the proper conduct in front of other great beings as well. 

Unlike in the past, these days there are more exchanges between different social and ethnic groups. It is taught that to know the level of a person’s education you should look at their behavior. With a country, for example, you can tell how high the level of education is, the length of their history, and the degree of prosperity by whether its people behave in a good, upstanding manner and how respectful they are. There is a saying in the Snow Land of Tibet: “Your view may be equal to the gods, but your behavior must comport with people.” Even in ancient times, our forefathers emphasised the importance of taking interest in areas of knowledge related to good behavior. It would be fair to say that the Tibetan language has one of the most developed set of honorifics in the world. One could make an entire “Honorific dictionary” consisting only of the honorific terms. Our ancestors had a tradition of saying:

Behavior distinguishes the honourable and dishonourable. The honourable are learned in prostrations and honorifics. The dishonourable are great in sleep and stomach.

This implies that good behavior is considered honourable, and bad behavior indicates a dishonorable person. This is a relevant component for understanding Tibetan culture and history.

Vinaya Trainings in Discipline

Likewise, in the Buddhist tradition, the basis of the three trainings is the training in discipline. This is primarily connected with our physical and verbal behavior. For example, in the Vinaya, the largest category of downfalls is in the category of trainings. There are 112 trainings. Among them, there are ten related to wearing robes, twenty related to how to walk and travel, nine related to how to sit, eight related to how to beg for alms, twenty-one related to how to eat, fourteen related to how to clean and repair alms bowls, and twenty-six related to how to teach Dharma. This is not just a question of superstition and faith. The level of realization of another is not obviously visible. It is difficult to have a measure of someone’s view and realization. What is visible to people is the good, honorable behaviour of others.

Bodhisattva Trainings in Discipline

Further, in the Bodhisattva-piṭaka, among the offenses, there are 34 that violate gathering virtuous qualities, twelve that violate benefitting beings, and so forth. If we know these, they are profound advice on how to benefit beings and not harm beings, so they are extremely beneficial. 

Secret Mantra Trainings in Discipline

Further, in the Secret Mantra, the basis of the vows and samaya is not rejecting the Dharma, having faith and conviction in the guru, being compassionate toward sentient beings, and so forth. The behaviors related to the guru are taught here in the Fifty Verses on the Guru in a single text so if we understand them in detail, we will know what is good behavior according to Secret Mantra. We can gain a fair degree of knowledge in this area. Thus, it holds a great value for us.

There are many old gurus and older sangha members who are still with us, who continue to practice honourable etiquette. Since we are not paying much attention to it, we are not able to make the connection and recognize the advice from the Fifty Verses on the Guru which they fully put into practice. Likewise, in Himalayan regions, there are many people who put into practice many rules of conduct taught in the Fifty Verses on the Guru.


How Guyi Gungpa Rinchen Pal Achieved Extraordinary Lifespan

In the Dharma history The Feast for Scholars (Tib. མཁས་པའི་དགའ་སྟོན།) there is a story about a student of the 3rd Karmapa Rangjung Dorje named Guyi Gungpa Rinchen Pal. 
When Lord Rangjung Dorje was camped at Netang in Lower Tolung, there were many small children playing there and gathering the dung of the livestock. It happened that a watchdog got loose and started running right towards them. Most children could not find a way to escape it except one, who crawled under an upturned wicker container used for gathering firewood. He held onto a rope from inside while the dog was circling around. No matter how many times it tried, the dog could not find a way in. Eventually, it gave up and went away. Everyone was impressed by this boy’s cleverness. Recognising his uniqueness, Rangjung Dorje asked the parents to give him the child. They offered the child to him, and he became a very well-known guyi gungpa (a title similar to chakdzö (ཕྱག་མཛོད་) or steward)

He served as the steward not only for the 3rd Karmapa Rangjung Dorje but also 4th Karmapa Rolpe Dorje and the 5th Karmapa Deshin Shekpa. All officials including princes of China and Mongolia, great men, the chief officials of Tibet, the Situ and others respected him without dispute because he was conversant in both worldly and dharmic affairs. He was called nothing other than 'Great Master' for the great respect they had for him. It says in The Feast for Scholars: “When it comes to what disciples have done for the teachings of the Karmapa, this one is the greatest.”

The Lhorong Dharma History (Tib. ལྷོ་རོང་ཆོས་བྱུང་།) says that Guyi Gungpa Rinchen Pal served as the Dharma Lord Rangjung Dorje’s attendant. The way he followed the spiritual friend, he practiced exactly as taught in the Fifty Verses on the Guru. He had all of the qualities taught in the Fifty Verses. Later the Dharma Lord Karmapa Deshin Shekpa extended the lifespan of Guyi Gungpa Rinchen Pal considerably, so he reached a very advanced age."​​​​​​​​​​​​

Thus, these teachings from The Fifty Verses on the Guru are something authentic students should put directly into practice. It is not enough to just understand the material or realise the meaning, and neither is it a presentation of philosophy. It is a daily practice to be integrated into one’s heart and shown in body and speech.

Stopping Inappropriate Behaviour 

(1) Conduct When in the Guru’s Sight

This part teaches restraint, according to the outline in the Sanskrit Commentary, in a two-fold manner: it teaches restraint of the body and restraint of speech.

Restraint of the Body:

Verse 27

Don’t sit on their bed or walk before them,
Wear a turban or drape yourself, 
Step on a cushion, or place your hands
Upon your hips when in their presence. (27)

Verse 27 According to the Sanskrit Commentary

A bed (Skt. śayyā; Tib. མལ་སྟན་) refers to any place used for sleep, lying down or sitting. In the past, the Karmapa clarifies, most people didn’t have a variety of furniture to sit, sleep, rest etc. and the same bed was used for all those actions. To sit on it is to be on it. Walking before them is walking ahead of the guru. A turban is a fabric wrapped around the head, similar to Punjabi head wear. Drape yourself is to do so in a type of upper robe or a fine mantle and sit on a seat. In the olden days in India it was considered a status-symbol. Even these days many people in India wear various head dresses and mantles. Do not refers to the entire shloka. Step on their seat means not having feet on their seatThe phrase place your hands upon your hips can also be understood as hands on the pelvis bones. Alternatively, it could mean placing the upper arms and hands on the ribs or the hands on the hips below the back.

Verse 27 According to Je Tsongkhapa’s Commentary

Don’t sit on a bed should be joined to when in the guru’s presence. Merely sitting on a bed is not prohibited. When walking, do not walk before or in front of the guru. Wearing a turban means wrapping your head: this should not be done in the guru’s presence. Do not step on a seat refers to not taking your seat before the guru. When the guru is on the bare ground, do not stay on your cushion. Place your hands / Upon and rub your hips from Rinchen Sangpo’s translation is Place your hands / Upon your hips in Chak Lotsawa’s translation. The prohibition against rubbing is taught below. Therefore, do not place your hands on your hips and stick your elbows out in the guru’s presence.

Walking upfront, the Karmapa clarifies, would mean that you are self-aggrandizing and that is ill-suited. Wearing hats is permissible during a ritual, otherwise it is considered disrespectful. According to tradition, it is not good for you to be in your seat while the guru is on the ground. Placing your hands on your hips or your back is a sign of great pride and, therefore, in bad taste.

Verse 28

Do not stay lying down or seated
When the guru stands up.  
Always perform their activity
With the greatest skill and energy. (28)

Verse 28 According to the Sanskrit Commentary

You should not remain lying down in their presence means in the guru’s presence. Do not stay means do not remain. When the guru stands up means when he rises intoa  standing position. Skill and energy refers to exertion. Always means, at all times, to perform their (the guru’s) activity enthusiastically and, according to your abilities, with the greatest exertion. 

Verse 28 According to Je Tsongkhapa’s Commentary

According to Chak Lotsawa’s translation (no longer extant but it was available to Je Tsongkhapa):

Do not stay lying down or seated
When the guru is seated or standing.

When the guru is standing, do not either lie down or sit; when the guru is seated, do not lie down. At all times, apply the greatest skill and energy or lightness. Some people are very vigilant and responsive to the guru, His Holiness clarifies, they are quick to get up and move as the guru moves – this is what it means to apply energy or lightness. Sitting around and lying down like a corpse when the guru moves is below par. The guru needs someone very sharp-eyed and quick to respond to the guru’s needs. And some people don’t react, like when “throwing a rock at a sheep”, even when the guru instructs them to do something or get something. Rather, you should remain always at the ready.

The Restraint of Speech (According to the Sanskrit Commentary Outline)

Verse 29

Do not spit mucus and the like,
Stretch out your legs when you are seated,
Walk to and fro or have arguments
While in the presence of the guru. (29)

Verse 29 According to the Sanskrit Commentary

Do not spit… is taught in combination with restraint of speech. Mucus and the like is phlegm, nasal mucus and residue from the teeth and tongue. The Karmapa explains that, in Tibet, it was not a big issue because Tibet is a very clean and vast place, but in current, more crowded societies, this type of behaviour appears very filthy. When seated, or when on a seat, do not stretch out or extend your legs because it is a sign of carelessness. The phrase walk to and fro means going and returning, pacing back and forth without purpose (Tib. འཆག་) . Have arguments refers to quarrelling, making the noise of disagreement (it does not include dharma debate) in the guru’s presence.

Verse 29 According to Je Tsongkhapa’s Commentary

Mucus and the like includes expelling nasal mucus, sputum, and so forth. Do not stretch out your legs when sitting on a cushion, pace to and fro, walking back and forth with no point, or have arguments in the presence of your guru. 

Verse 30.1.

According to Je Tsongkhapa’s outline, the following verse is to be split into two parts because the first half concerns (along with the previous three verses) inappropriate behaviour when within the guru’s sight and the second part concerns inappropriate behaviour when within the guru’s hearing.

Don’t show affection to one another,
Sing, dance, play music… (30ab)

Verse 30.1. According to the Sanskrit Commentary

Don’t show affection to one another – this phrase differs due to different Sanskrit versions of the text where rubbing/massaging (Tib. མཉེ་) alternatively reads: praising (saṃgāyanam) one another (anyonyam). Sing means to sing a melody, while play music means to play a lute, drum and so forth. Dance means showing the nine expressions of dance movement like seductive, fearful etc. 

Verse 30.1 According to Je Tsongkhapa’s Commentary

Massage limbs means massage arms and so forth. Song, dance and music means that you should not do these in the guru’s presence except during a gaṇacakra and so forth. Without the guru’s instruction, the Karmapa clarifies, singing, dancing and playing music is inapposite.

(2) Conduct When in the Guru’s Hearing Range

Verse 30.2.

… or converse

In a place where they can hear. (30.2)

Verse 30.2 According to the Sanskrit Commentary

Converse means having a factional discourse. Gyalwang Karmapa clarifies:

The example of ill-suited factional discourse is when people say: “People from Amdo do like this, people from Kham do like that, people from Central Tibet do like this...” Showing bias, like: “The Sakyapas do like this, the Gelukpas do like this, the Nyingmapas do like this…” Such partisan conversations are considered amiss when within the guru’s hearing range.

Verse 30.2 According to Je Tsongkhapa’s Commentary

Do not engage in conversation on foolish topics within the guru’s hearing range. This means not talking pointlessly, for example speaking about banal worldly affairs one has heard or seen.

Practicing Appropriate Behaviour

Bow when rising from your seat
And be respectful when you are seated. 
At night, when the road is dangerous
From waters, go first if instructed. (31)

Verse 31 According to the Sanskrit Commentary

Bow means to pay homage. From your seat means arising from your seat and standing up. At night means in the dark. Waters are rivers. A dangerous road is in a dangerous area. In such situations or when the guru can’t see the road at night, if you ask and are instructed, then there is no fault in walking first, ahead of them. 

Verse 31 According to Je Tsongkhapa’s Commentary

When standing up and sitting, do it with respectful comportment. To bow is respectful behavior. When traveling at night, crossing rivers and on dangerous roads, go in front when you receive the instruction to do so due to some dangers. This was very common in Tibet, the Karmapa explains, especially when going over a mountain pass or crossing a river when the waters need to be tested; it was necessary to walk in front of the guru having obtained permission.

Teaching Other Ways to Stop Inappropriate Behaviour

When they are in the teacher’s sight,
The wise do not let their bodies fidget.
They do not lean on pillars and such
And also do not crack their knuckles. (32)

Verse 32 According to the Sanskrit Commentary

The wise, the intelligent students, don’t fidget. Do not lean on pillars means not to lean or recline on a pillar. A pillar is an example; do not lean on walls, people and so forth. You should not stretch and crack your knuckles.

Verse 32 According to Je Tsongkhapa’s Commentary

Before the master, the intelligent students do not fidget, lean their backs on pillars, walls, and so forth or crack their knuckles. 

These points are easy to understand, the Karmapa concludes, it is just a question of remembering to put them into practice.

6: Particulars of Serving With Body And Speech

Particulars of Serving With Body

Verse 33

When washing their feet or else anointing
Or massaging their body and so forth,
Begin and also end with prostrations,
And do it as is pleasing. (33)

Verse 33 According to the Sanskrit Commentary

Wash their feet means using water to remove dirt from their feet, ablution. Anointing their body means rubbing with sesame oil and so forth which is good for their health as well as massaging [Skt. mardana]. And so forth means to knead etc. It is prescribed to begin and also end all of the above activities with prostrations. Do what is most comfortable and appropriate. If a guru has a particular physical condition, and cannot tolerate water, one can use mud or clay – whatever is best and appropriate. 

Verse 33 According to Je Tsongkhapa’s Commentary

When washing with water, rubbing, drying, massaging and so forth precede it with prostrations and also when the action has been completed, end it with prostrations. Full body prostrations are not always the practical choice. Though such prostrations were sometimes done in ancient Indian tradition, they were  not well-known and the most common way was as practiced in the Theravada tradition, while kneeling. One does not need to stand up and go down to perform a full prostration as this could be excessive and inconvenient. The easiest and most elegant solution in such situations is to prostrate while kneeling, bow three times and touch the ground with your head. 

For example, when massaging the king in Thailand, the tradition states that the masseur should act in an extremely respectful manner and bow prior to and after the massage. Similarly in Tibet, when shaving the head of the guru, the person prostrates before and after. One needs to show respect while performing such actions. Don’t do it in any-old-which-way but, rather, make such actions a ceremony. You prostrate to the guru to highlight their eminence. If you create the form of a ritual or practice each activity that follows becomes a special occasion.

Particulars of Serving With Speech

Verse 34

Mention them not by stating their name,
But add to its end an honorific.
Say words that tell of their distinctions 
In order for others to feel devotion. (34)

Verse 34 According to Sanskrit Commentary

Mention them not by stating their name – you should not simply utter their full name. Rather, you should add the honorific word -pāda to their name. One named Śrī-Ratnākara-Śānti should be called Śānti-pāda (Śānti’s feet), similar to Eng. Mister or Lord Śānti. Say words that tell of their distinctions – if your collocutor cannot distinguish the person in question, you should explain some other markings, like their place of origin, whether they are tall or short, light or dark-skinned etc. For example, instead of Śrī-Ratnākara-Śānti, you should say: Mr. Śānti from East India or The Great Śānti. In order for others to feel devotion.

There is something similar in the Vinaya. For example, from Ācārya Śākyaprabha’s Three Hundred Verses for the Novice Monks (Skt. Śrāmaṇeratriśatakakārikā):

Use respectful epithets by saying “For a purpose”
And bow when you say your khenpo’s name.
Juniors use respectful terms when addressing seniors,
And use the term āyuṣman* for juniors as well.

[* from āyuṣmat – possessed of vital power, long-lived]

In his auto-commentary on the Three Hundred Verses called The Luminous (Skt. Prabhāvatī) Ācārya Śākyaprabha explains that “for the purpose of” means that one should use the respectful epithet “To mention the abbot’s name for a purpose…”. Saying only the name is improper. For those senior to you, use the epithet venerable, and for those younger than yourself use the term āyuṣman. Also use the respectful address elder for elders.

For example, in the Vinaya, one’s abbot is considered incredibly important. Before we say our own khenpo’s (abbot’s) name, if his name is Karma Lodro Senge we must say: “To mention Khenpo Karma Lodro Senge’s name for a purpose”. Furthermore, it is said in theVinaya that you may not call anyone khenpo (abbot) except your own abbot, the one who gave you the vows according to the Vinaya. Later, the term khenpo became a title for someone who has completed the required education, therefore, such denomination is proper because it is in their title. 

The Tibetan lamas of the past had the practice of saying “whose name is difficult to say. For a purpose and need, to say their name…” and only after say the guru or abbot’s name. According to another custom, when the guru was alive, one did not say “whose name is difficult to say. For a purpose and need, to say their name…” but only after they had passed away. These indicate how important gurus, abbots and the rest were, and how strong is one’s faith and devotion. 

Kinds of Respect

It is common, across cultures, to not call one’s parents (and particularly the guru) by their name and to address seniors and older people in a particular way. In Tibet, an older person is sometimes addressed as genla (teacher or elder). It is also common to address someone who has children of their own or who are simply older than you as father or mother. But these days, if you aren't careful, the Karmapa said in jest, and you call someone father or mother, they have a reaction, saying: “I'm not that old. I'm still young!“ You really have to think twice before calling someone grandfather or grandmother. Particularly when you say this to women. In China, you have to call them beauty regardless of how physically attractive they might be. If you call them beautiful, they're delighted about it. In any social setting, like in a restaurant, you have to call them beautiful. Although, if you do call eveyone beauty, it loses all meaning. But it shows respect to people.

Some would say that you should act out of your own feelings, but that is not the main thing here. Respect means thinking about how the other person feels, how they think. It makes others feel comfortable. This is what respect basically is, right?

Paying respect to the gurus and the khenpos is not done to please them, it's to not make any problems for them. This is why we do it in society, right? But if we don't understand the deeper meaning of paying respect and only do it becuase it is a custom and duty, an external activity, without a feeling inside – then there's no real point to it, it will lack any elevating impact.

Some people pretend to have respect and they perform the actions of respect in a formulaic manner. Merely going through the motions, they speak only from the mouth, from the throat... but people can intuit that. When someone has faith and devotion within and they express it with actions of body and speech, then it is significant.

The Distinction Between Faith And Devotion in Treatises And Pith Instructions

Mikyö Dorje writes about the difference between faith and devotion. Faith is the word used in treatises, and devotion is the word from pith instructions. Devotion is very particular, and actually greater – it entails longing and dedication. The Tibetan word gupa (མགུ་པ་) or devotion is reflected and expressed in the activity of your body and speech, and not just as longing in your mind. Devotion is better than faith because faith is contained in the mind. But if, instead, you display it or express it in your physical and verbal behavior, then it becomes strong – and that is what we call devotion. 

We can see this very clearly in the life story of Milarepa. When Lord Milarepa went to Lord Marpa, he had faith, he had belief, not as a mere outward expression but strongly present in his body and speech. It was clearly apparent in his physical and verbal expressions. If you have great devotion, then it just naturally comes out as a physical or verbal expression. In this way, its power comes through. So if you have great devotion, then you naturally have a lot of dedication and respect for the guru. If you only have faith, then it's not so certain, right? A sincere faith means that you are delighted in your mind and that is fine, but devotion is more empowering.

A Spiritual Love Story

13 April 2025

The Karmapa began by reviewing what had been covered so far. In the Fifty Verses, there are eight points on how to show respect to the guru, and he would be covering the third and fourth points, but first a short digression. 
HH Karmapa began by quoting from the text:

It’s from the guru that one receives
Siddhis, high realms and happiness
So put every effort into
Not overstepping the guru’s commands (verse 25) 

He started his discussion with an examination of the instruction: So put your every effort into not overstepping the guru’s commands. The first example he selected is the story of Rechungpa and Milarepa.

Rechungpa spent the longest time with his guru, longer than Gampopa, but there were some situations when he may not have really listened to the guru’s instructions, as illustrated by the story of the horn. Today, however, the Karmapa intended to tell a different story, one from the time when Milarepa was relating his life story at Rechungpa’s request. “It is a love story”, the Karmapa said. 

When Milarepa was staying in Drophug, and Rechungpa was staying in the upper cave, many disciples, including Repa dharma brothers, students, patrons, and benefactors gathered. Teaching sessions began and the assembly became very large. At that time, the guru’s yidam deities, and dakinis inspired Rechungpa through signs in dreams. In response to these signs, Rechungpa made earnest supplications to Milarepa to tell his life story. 

That done, Rechungpa developed a strong intention to go to Central Tibet. At that time, some of the patrons were saying, "The son who returned from India is even more exceptional than the father.”  The younger patrons, especially the young women, went to meet Rechungpa while the older ones went to meet the Milarepa. On one occasion, when patrons came to make offerings to both Milarepa, the Venerable Father and Rechungpa, his ‘son’, they gave excellent offerings to Rechungpa but only minimal offerings to the great Milarepa. At that time, Rechungpa didn’t know it. He thought, "Since I have received this much, surely the Venerable One must have received even better offerings."

He went before  Milarepa and asked, "Venerable Sir, did you receive good offerings today? Would it be good to offer a feast gathering to the Repas from our teacher-student offerings?" Milarepa replied, "We will certainly do that. My portion is in that wicker box, please bring it." When he opened the box, there was a piece of dried meat, a small chunk of moldy cheese, a container of sour chang, and a mere handful of tsampa. Seeing this, Rechungpa felt deeply unhappy. 

Milarepa said, “Let’s have some so that the sponsors can accumulate merit.” Rechungpa gave some to his Guru, who ate it as if it were delicious. Rechungpa, however, had no appetite and felt nauseated. Rechungpa went into his cave and thought, "Considering how these patrons behave, even though I cannot match a single pore of this buddha-like guru, they are making improper offerings. Previously, I thought I would stay with the guru to receive complete instructions and serve him wholeheartedly. But now, if I stay longer, it seems I will not be serving the guru but bringing disgrace upon him.".

So Rechungpa offered many reasonable requests to the Venerable Guru for permission to travel to Central Tibet to circumambulate Lhasa, honor the two Jowo and Shakya statues, see glorious Samye, visit the seats of Marpa and Ngokpa, and so forth.

The Guru said, "Though your future disciples are in Central Tibet, now is not the time to go, so do not go." But Rechungpa did not listen. He was stubborn. The Guru said, "If you are determined to go to Central Tibet, in order to eliminate obstacles,  perform one hundred prostrations to my hut, one hundred circumambulations, one hundred mandala offerings, one hundred torma offerings, one hundred water offerings, one hundred tsa tsas, and one hundred confessions, then go." Rechungpa was so happy that he had got permission to go, he promised to do them, but by the next morning he had totally forgotten his promise and left without doing all these meritorious deeds.

Then, having no other possessions to carry, he wore his cotton robe, held his three-cornered net or bag and a notebook of the whispered lineage under his arm, tucked an acacia-wood phurba at his waist, and put on his Indian pandita hat. He went to the great Venerable One to request blessings. The Guru was thinking, "I have been with Rechungpa for a long time, and now I don't know when we might meet again," and so he accompanied him a short way to the top of the La Kha pass. 

As they parted, Milarepa said, “A child who stays with their mother grows bigger. An egg hatches more easily with the mother’s warmth. A great meditator has no danger of any pitfalls when near the guru. But since you are going without listening, I will not abandon you out of my love. Pray to me continually." Rechungpa, shedding tears, said, "I have an unceasing perception of the Venerable One as Buddha. Before, I had no one to rely on except you, and until I attain buddhahood, I will still rely only on you, the Venerable One. I request your protection and guidance in this life, the next, and in the bardo."

Milarepa said, "Since you insist on going, I will give you auspicious blessings for your journey. For auspicious connection, sit on my cotton robe." He folded his robe and spread it out. Rechungpa said "It is not appropriate to even step on the guru's shadow, so how can it be proper to sit on your cotton robe?" The Guru replied, "When the Guru gives permission, there is no fault," and had Rechungpa sit. The Venerable One himself sat in half-lotus position on a boulder, where his body left an impression, which is still clearly visible even now. Then the Venerable One sang an auspicious song:

When asked what my lineage is, my lineage is of bad people but good transmission. My lineage is the great Vajradhara. May there be auspiciousness of that excellent lineage! May there be auspiciousness for my son Rechungpa!

Furthermore, in his parting advice, he said, "In Central Tibet, a worldly female dog will grab you by the leg. At that time, do not forget your guru and your practice." Rechungpa made prostrations and circumambulations, requested a blessing from Milarepa’s foot, and made prayers before departing.

Milarepa thought, "He will look back once. If I don't stay here until then, he will be unhappy." So, he purposely remained for a while on the roof of Drophug Cave, but Rechungpa never looked back. "He is leaving without even a single glance back,” Milarepa observed. “Has he developed wrong views toward his guru and dharma brothers, or will he be able to withstand obstacles?" 

Then, he went ahead of Rechungpa and first manifested as seven bandits who stole Rechungpa's food and clothing. Rechungpa thought, "This is because I didn't make prostrations and circumambulations this morning." He closed his eyes, meditated on his guru, and felt immediate relief. When he opened his eyes, he saw the seven bandits had transformed into seven unfamiliar Repas. To test Rechungpa's experience, they asked, “Who are you? Who is your guru?” Rechungpa thought, “No Repa would speak to me like this except as a manifestation of the Venerable One,” and he offered prostrations. The manifestations dissolved, and the Guru said, "I came to test you because you left without looking back even once. Since your samaya is undamaged, now you and I are inseparable due to our pure samaya. Go to Central Tibet.”

 Rechungpa was delighted and, placing the Guru’s feet on the crown of his head, offered many prayers before departing for Central Tibet. To get there, Rechungpa held his breath in the state of guru yoga and traveled by miraculous powers, (lung gom) covering in one day what would take a normal Tibetan traveler a month, as he journeyed to the regions of Tsang and Central Tibet. 

Rechungpa reached Yarlung and arrived at the palace known as Kyorlem seeking alms. When Rechungpa knocked on the door of the fortress and sang a melody, he encountered a princess named Lhachik Dembu who was caring for her sick father, the king. At that moment, she was outside the inner gate milking a dzomo and was startled. She fell off her milking stool and became annoyed, "Yogis are corpses. In summer they beg for white food. In winter they beg for sour food. These wanderers roam regardless of seasons." She grabbed a handful of dirt intending to open the door and throw it in his face, but when she saw Rechungpa's body, as handsome from every angle as a god’s, her anger subsided and a clear faith arose in her. "Where have you come from? Where are you going? What is your name?" she asked, staring him up and down, head to toe. Rechungpa said, "I have come from the direction of Nyam. My guru is Milarepa. I am called Rechung Dorje Drakpa. I've come here seeking alms, thinking to make an offering to request teachings."

The princess said, "You must let me make an offering." She took a silver plate full of tsampa and offered it along with the vessel, saying, "Guru, please stay here for a while. I will go to inform my father." The princess returned inside and went before her father, Tsepo Kyordem, and said to him, "Father, at our doorway, a yogi named Rechungpa, a most wonderful person, who seems to have practiced meditation and accomplished spiritual practices, has arrived seeking alms. If we invite him inside and request him as our guru and make offerings, do you think it might help your illness?"

King Tsepo replied, "Last night I had an auspicious dream. Something wonderful might happen. Invite him inside and offer him whatever alms he accepts."

The princess came before Rechungpa and said, "Guru, do you know of any remedies? My father the king is somewhat unwell. If you come inside and provide a remedy, we will offer whatever service and offerings you accept.". Upon entering and meeting with King Tsepo, the king asked, "Guru, where have you come from?" Rechungpa replied, "I have come from a place called Nya Nang Drophuk." King Tsepo then said, “They say there are two gurus in that area; one is called Rechen and the other is Rechung. Whose disciple are you?” (Milarepa was called the Re Chen the great cotton clad, and Re Chungpa was the lesser cotton clad.)

To this, Rechungpa replied, "The one called Guru Rechen is Lord Mila Rechen (Milarepa), the undisputed accomplished master who is universally renowned. He is my guru. I am called Rechungpa, the heart son of the guru." The king said, "In that case, it is my good fortune to meet you after so long. If I had met you earlier, I might not have suffered so much. Now please embrace me with your compassion. I am afflicted and suffering from a serious illness. All the divinations and calculations said that if I requested blessings from a realized guru, it would help. And now you have come. If my illness can be cured, I will serve you and bestow whatever you want.”

So Guru Rechungpa performed the dharani of Ushnishavijaya, the blessing of Lady Tsheringma, and the cleansing ritual of Vajra Bhairava. He gave the empowerment and recitation instructions of the wrathful Vajrapani with Garuda wings and performed the practice. After seven days, the king's illness was completely cured without a trace.

The king, filled with devotion, said, "I have no son. I offer all my dominions and wealth to you. I request that you accept everything including my daughter, the princess, as your consort." He offered the Kyordem palace and the princess, who was the most beautiful among all women, along with all his dominions. Guru Rechungpa accepted all of these, promising to care for them all, and, under the king’s patronage, he built Rechung Cave, where he stayed for about three years.

At one time, a leprous beggar appeared whose origin was unknown. He came daily to request teachings, but no one saw where he went at night. He regularly came before Guru Rechungpa, repeatedly saying, "Please embrace me with your compassion." On one occasion, the guru asked, "You always say the same thing What is it that you want?" The leprous beggar replied, "I need a kind of wealth that will free me from poverty in this life." Then Guru Rechungpa said, "Well, as you keep coming wherever I go, when I receive wealth from offerings, I will give it to you."

The beggar replied, "Please keep that in your heart. I will request it." As it happened, his wish came true.  Later, in a place called Gang Ra Drong Mar in Yarlung, there was an elderly couple without descendants who owned a large turquoise called "Blazing Firelight" about the size of a small child's fist. They were uneasy about it and discussed what to do. The old man said, "There's no use hiding it underground. If we keep it here, there's a risk of conflict with relatives and neighbors. Since such a wonderful guru is residing here, perhaps we should offer it to him." The old woman replied, "I've been thinking the same but couldn't say it. Now let's do as you suggest. From tomorrow onward, we'll be of one mind. Let's quickly prepare a feast, invite the guru, and make the offering." 

Then the elderly couple invited all the villagers, the Guru and his disciples, and all the royalty and ministers. They arranged all the necessary food, drink, and enjoyments properly. They made many other offerings to the Guru and secretly offered the great turquoise "Blazing Firelight." The princess caught a glimpse of this from the corner of her eye, but even the attendants didn't see it. Then, a few days later, the leprous beggar appeared and secretly requested from the guru, "As I asked before, please have compassion and give me that turquoise." Rechungpa, motivated by compassion and generosity, quickly gave it to him, saying, "Don't stay here but quickly go to another place. If the attendants and others find out, they will come to take it back." The beggar vanished in an instant, and no one knew where he went.

The guru taught the dharma to the elderly couple and instructed them in the practice of consciousness transference, enabling them to find their way at the time of death.

Then Princess Lhachik thought, "How could I get that turquoise offered by the old couple? As the guru himself doesn't wear turquoise, I must obtain it." Despite trying various methods and deceits, she couldn't get the turquoise. She couldn't ask for it directly, and all her services and respect failed to obtain it. One day when Guru Rechungpa went out for relaxation, Lhachik, wanting to see the turquoise, opened the bundle and looked inside. The large turquoise offered by the old couple wasn't there, but there was a smaller, lion-like posture turquoise. Delighted, she tried it on her ear, on her neck, on her forehead while looking in a mirror, testing out the best place to wear it. She then put it back in its container as before, concealing her actions. Lhachik thought to herself, "Even though the other turquoise is gone, there's one similar to it. I must obtain it somehow." 

At that moment, the guru returned, accompanied by many poor, disabled, and destitute beggars who clung to his robes, saying, "Precious guru, please give us something that is easy to hide, light to carry, and valuable to sell."

The guru, filled with intense compassion, said, "All of you come to the back of the palace." He took the lion-like posture turquoise from his bundle, wrapped it in a ball of dough, tossed it behind him, and said, "Don't eat this food here, go elsewhere and eat it." Some beggars said, "We asked for provisions from Guru Rechungpa, and all we get is leftover food, which he even tells us not to eat here. What use is this? Let's just eat it now." An elder said, "Rechungpa is an actual buddha. It's not good to disobey his words. Who knows what this might contain?" He went to a secluded spot and broke open the dough, finding within it the lion-like posture turquoise. They took it to the north of Uru and sold it, freeing all the beggars from poverty, and thus formed what became known as the beggars' community of Uru.

The story wasn’t over yet. At a feast for the consecration of the Jaser Temple in Yarlung Valley, there was a beauty contest and Lhachik wanted to attend. She said to Guru Rechungpa, "Guru, please finish your meditation early tomorrow as I'm going to the fair. My father has horses to ride, clothes to wear, and ornaments to adorn. I'll take the servants. You should represent the men at the gathering. No one is more handsome than you, and no one is more beautiful than me. I've won many beauty contests before. Please come this time, and I'll win again. Please also lend me the turquoise offered by the old couple and the turquoise in your bundle."

She made repeated requests, until finally the Guru said, “I gave the turquoise offered by the old couple to that leper; it’s gone. I gave the turquoise in the pouch to some beggars; it is gone. Girl, you've asked too late. If you want to go to the fair, go. I'm not going anywhere. The greatest spectacle is to look within one’s own mind.” Hearing that the turquoise had been given away, Lhachik became very displeased, her face darkened like a withered tree. “You’re the real beggar,” she said as she left.

That night, the Guru thought, "In general, possessions are the basis of afflictions and the pressure cooker of suffering. Such desirable wealth creates suffering in both this life and the next, so it was good to have given it away. Women tend to be greedy and miserly. Lhachik is very attached to turquoise and jewels, so she is unhappy.”

 Lhachik was overcome by negativity  towards Rechungpa. She thought to herself: "When Rechungpa first came, he was a beggar but I gave him the best food, clothed him in the finest garments, and offered him all royal power and authority, yet he won't give me two turquoise stones. He has become arrogant." She was so angry with him that the next morning, whereas before she had personally brought him only fine food, she sent a servant with poor-quality tea. Because his meditation wasn't finished, he didn't drink it. 

All the people were on their way to the fair; the men were riding horses and all the beautiful women were wearing turquoise and jewels. Lhachik grew angrier and angrier. She wanted to go to the fair but couldn’t go and didn’t go. She brought him some poor-quality food and drink. Addressing Rechungpa, she said, "You, selfish beggar from who knows where! You gave two turquoise stones to beggars. Aren't you the real beggar? I seem to have shown you too much respect and service. If delicious food doesn't appeal to a beggar, then just eat this." She placed it before him and left. Seeing and hearing Lhachik's hurtful words and negative demeanor made him sad, but he saw the food and drink as a good omen.

After a while, Lhachik asked, "Did he eat it?" The maid replied, "He didn't eat it." Lhachik became enraged, took a white willow stick, and went to Rechungpa. Thinking, "If he gets up, I can't handle him. I must not give him a chance to rise," she struck him three times. His meditation mat scattered like bird feathers. She threw dirt and grass on his head, poured beer and vegetables on his body, and beat him repeatedly with reeds as if threshing grain until it broke into three pieces. He was covered with wounds and bleeding.

The Guru thought, "If I retaliate, my samaya will be broken. This must be the meaning of the prophecy about not going to Central Tibet, and the warning about an obstacle from a worldly female dog." He decided to leave Lhachik Dembu and go to his guru, the Venerable Milarepa. As he prepared to leave, Lhachik thought, "This man who has no attachment to anything might leave. I should take this instruction manual that he values highly." She took it, but he left without attachment even to that. "He has been without attachment from the beginning. That's why he gave away the turquoise too. Actually, I am at fault," she thought. Although she begged him not to go, her pleas were unsuccessful, and he gradually departed. Finally, at the Nyangpo ferry crossing, Rechungpa crossed the water with miraculous powers, making it impossible for her to follow. Lhachik, in despair, turned back. Then Rechungpa went to Drilche Cave where his guru Milarepa resided.

After Rechungpa fled from Lhachik and reached his guru, he wasn't granted an audience for fifteen days. One day, being told to bring many feast and offering materials, Rechungpa sought an audience along with other practitioners. His guru had created a Chakrasamvara mandala and said he would bestow initiation on Rechungpa. At that time, the turquoise previously given to the beggars was recognizably sitting on a mandala plate. Rechungpa's body trembled with shock. The beggar was an emanation of Milarepa! Immediately, his attachment to samsara was completely reversed, and from then on, his desire for comfort was exhausted. 

Then the Guru said, "You, Rechungpa, are my first disciple, so no matter what happens, I cannot give you up. Though you travel too much, I have kept you as my heart son. This time, because you have a bit of compassion and faith in the guru but still have dualistic perception, I have found support in you, and you have found support in me. He then sang a song:

Great is the blessing power of Father Marpa. 
Great is the crucial point of Mila's miraculous powers. 
Great is Rechungpa's compassion and generosity. 
The turquoise given to the beggar was actually from Mila. 
Tonight, make offerings for the Chakrasamvara initiation.

Before this, Rechungpa had been too ashamed to speak. After the Guru sang this, he gained confidence and offered confession before the Guru and the disciples of the mandala. The Guru was pleased and said, "The saying 'The downfalls of the learned are the heaviest' refers to people like you." He bestowed initiation on about fifty practitioners who all agreed that night was joyous. Then the practitioner Zhiwa Ö asked, "Many male and female yogis live together. Since we've confessed to our master and disciples, what is the meaning of all this?" The Venerable Master gave this instruction. "If you don't know the time for dharma practice, everything becomes misconduct. Dharma practice requires proper timing," 

The Best Way to Proceed if You Are Unable

Needless to say, fulfilling all of a guru’s instructions is difficult. Even when the guru says, “Practice dharma. Keep your vows and samaya,” it can be challenging to do this. And if you had to do as Tilopa instructed Naropa or as Marpa instructed Milarepa, it would be even more difficult, needless to say.

So with this in mind, Tsongkhapa’s commentary says:

Students with great intelligence, that is, great prajna, obey their guru’s commands or orders with great effort—they listen and fulfill them. This is not unwillingly but with an attitude of great joy and delight. You might wonder, must we accomplish all of them? Even if the command accords with the dharma, but you are unable no matter how you try, explain the reason well in simple words why you are unable to fulfill the command. If you do so, there is no fault if you do not accomplish it.

If the action is one that you cannot accomplish by proper methods but is a command that is non-dharmic, then do as described above and do not engage in it.

One point that we must consider is this: In general, when a qualified guru, a dharmic guru, gives us an instruction regarding dharma practice and we try our best to accomplish it, that is enough—there is no doubt about that. If we try with all our efforts in every way we can but are still unable to do it, there is no fault, as it is taught. 

For example, when Nagtso Lotsawa promised the abbot of Vikramashila that he would bring Atisha back to India after three years in Tibet, later he was unable to escort Atisha back to India due to warfare in Nepal and other factors. Because of this, Nagtso Lotsawa became so distressed that his body became emaciated, but Atisha explained to him that there is no fault when one is unable to accomplish something.

If you do everything you can to finish what you have been asked to do, but you're unable to, there's no problem, the Karmapa commented. The main point is that these days, there are many people who pretend to be qualified gurus, when they are not. They deceive and mislead many people, and say, I need this wealth, I need this position, as if they really need it. They demand wealth and prestige, and so they, “You must do this and that for me, and if you don’t, your samaya will be broken.” There are more than a few stories of such gurus. This has obviously caused great harm to the Buddha’s teachings in general and Tibetan Buddhism in particular, so we cannot simply say “do whatever the guru says.” Instead, we need to consider what should be done when caught in such situations.
In this regard, we need to understand that in the history of Vajrayana, there are accounts of yogis sometimes engaging in practices such as all-conquering conduct, during which they drank alcohol, took consorts, and occasionally even killed beings. 

For example, when Mother Dakmema (Nairatmya) sent Milarepa to request teachings from Lama Ngokpa, the lama said, “Today a group of merchants harmed my monks. Cast a hailstorm on them, and I will teach you the instructions I know." Unable to refuse the guru's command, he cast a hailstorm during which all the region's crops were destroyed and many creatures died, including birds in the sky and mice on the ground.

Lord Jetsun, the great magician, became furious and went to a hillside. He gathered as many of the dead bird corpses as he could find at the base of a tree trunk and went before Guru Ngokpa. He said, "When I come to request Buddhist teachings, must I commit such terrifying misdeeds that accelerate the path to hell and deepen its depths? Now where should I go?" 

The guru exclaimed, "Oh my! Don't be alarmed. Throw these bird corpses into this fire." When the bird corpses were placed in the fire that was there in front, the guru snapped his fingers once, and the birds flew away into the sky with a fluttering sound. This brought some relief to Milarepa's mind.

Now, if someone asks, "Didn't Jetsun Milarepa cast spells when needed and send hailstorms when required to fulfill the commands of Marpa and Ngokpa? Weren't these non-virtuous actions?", the answer is that gurus like Marpa and Ngokpa were not merely qualified teachers in the ordinary sense. They were exceptional gurus with special miraculous powers who could transform others' lack of faith, revive the dead, and control the four elements. So, from the guru's perspective, it was different.

Also, Jetsun Milarepa had faith in them as if seeing the actual Buddha, so from the disciple's perspective, his faith and trust were unlike others. When these conditions are not there, it would be meaningless to casually follow whatever instructions come from gurus whose qualifications are incomplete, initially pretending to listen, then later losing faith—causing both guru and disciple to fall into lower realms.

His Holiness quoted a Tibetan proverb: "The fox who jumps where a lion leaps will break its back." Therefore, it's important to practice according to one's own level. It's better to carefully fulfill the dharmic instructions of the guru as much as possible while avoiding non-dharmic commands—this brings greater benefit with less risk.

And when Marpa the Translator treated Milarepa so badly, at that point it does not look good, but after a certain time has passed acting in such a way should become meaningful. If it gets worse as time passes, then it is not right. 

When it's like this, those who have the title of lama or tulku, including myself, should not prioritize self-interest, but rather have pure altruistic intention and genuine compassion for the teachings in general, all sentient beings, and especially those who have faith in us. This is extremely important.

Generally, deceiving those who trust you—particularly misusing the holy dharma to harm sentient beings, and if this damages the teachings—needless to say, it creates extremely serious misdeeds. If you think, "I am a lama, so whatever I do is acceptable," you are only deceiving yourself.

A lama also has responsibilities and samaya commitments. In the Fifty Verses on the Guru, it states: "Because the guru and student would have / The same violation of samaya." This means that just as disciples can break their samaya, gurus can also break their samaya.

Likewise, we needn't worry too much about what to do if our guru were to give us instructions like those Tilopa gave to Naropa or Marpa gave to Milarepa. The reason is that that era is over, as was said long ago. Indeed, it is recorded in their biographies that Marpa instructed Milarepa, "Do not do to others what Tilopa did to Naropa and I did to you."

In Amdo, there was a student of Lachen Drokmi Shakya Yeshe who was the source of the Sakya teachings on the path and its result. His name was Drom. He practiced sorcery and liberated (killed) 25 enemies at once. Because of his fame, there were many people who made offerings to him. However, he grew sad and brought his wife and 30 members of his retinue to request dharma teachings from Lachen Drokmi, at the Nyugulung monastery in Western Tibet.  Many people gave him offerings along the way, so he brought them along when he went to see Drokmi. He gave a pound of gold for each teaching session, but he only had enough for four sessions and then the gold ran out. He asked Lachen Drokmi whether he could give anything other than gold. Lachen said, “If you’ve run out of gold, I’ve run out of dharma.” 

So Drom bought gold from Drokmi’s wife, offered it, and received the rest of the dharma completely. Then Drom’s wife died, so he offered all of her jewelry to Lachen Drokmi. Having served him for eight years, Drom needed to return to his homeland and take the dharma texts and so forth with him, so he asked Lachen Drokmi to lend him three horses for the journey. But Lachen Drokmi refused, saying, “It is inappropriate for a guru to make an offering to a student. Don’t go to your homeland, stay here.” The people with Drom got annoyed at Lachen Drokmi’s attitude and criticized him heavily. 

Drom also felt helpless to do anything. “From now on, even if Nyugulung were Bodh Gaya and Lachen Drokmi were Buddha Shakyamuni, I can’t come here again because I’ve become a beggar, and I’d be too embarrassed to go home on foot.” So he went to Dingri in Tö, and because he was well-known to be a student of Drokmi, many people asked him for teachings and made offerings to him. Then, as soon as he had taught the most precious pith instructions that Drokmi had given him, he broke his samaya, had a nosebleed and fell ill. 

The next morning, he developed great clairvoyance. “My guru is Vajradhara in person, but I underestimated him and didn’t realize that. That has ruined me. However, he will take care of me in the bardo,” he said. He told his retinue, “Give all my possessions and these bones to him. If you ask him for instructions, he will give you the instructions without all the hardships I went through.” Then he passed away. When his remains were cremated, there was a rain of flowers. 

His students took his remains and offerings to Nyugulung, coming from the foot of the valley blowing conches. Drokmi was making a torma and said, “Look, it’s like they are extracting my essence.” so he sent his student to find out what was happening. Drom’s students told him the story and offered the jewels. Drokmi took the remains into his lap and said, “Son, have you returned to your father?” weeping. “My guru told me to examine the vessel, but I examined him too much and that made problems. If any of you want the pith instructions, I shall give them.” There were not so many who asked for the instructions. They asked for the Hevajra empowerment, which Drokmi gave. Thus we can see that Lachen Drokmi also appeared to feel regret for examining his students too harshly. 

These days, it's very rare to find any examples of such guru-disciple relationships. Since this is a degenerate age and the Buddha's teachings have spread not only in Tibet but throughout the East and West of the world, I think that when benefiting beings among different ethnicities and cultures, one needs to act with skillful means rather than merely following the old traditions.

In particular, the later Tibetan Buddhist tradition practiced not only Secret Mantra alone, but combined Sutra and Tantra together, practicing view, meditation, and conduct without contradiction. Especially the Dakpo Kagyu lineage combines the oral instructions passed down from Marpa and Mila (father and son) with the graduated path of the Kadampa tradition that descended from Lord Jowo (Atisha). Since they practice these as one, they are known as "Kadampa and Kagyu merged into a single river."

Therefore, not only in terms of inner practice, but also in outer conduct, practitioners should be pure and inspire faith and clarity in others' perception, act in accordance with the dharma, and benefit only the teachings. This is like the life-force of the Tibetan Buddhist tradition.

If a guru demonstrates qualities of realization, clairvoyance, and visible signs of accomplishment, that is a different matter. Otherwise, it is important to be cautious of those who merely bear the title of guru and act inappropriately. Even if one has already taken someone as a teacher, it's crucial to examine whether what they say accords with the Dharma. Furthermore, if you follow the guru as much as possible primarily in terms of the dharma, many of these difficulties will naturally be resolved.

In any case, if without any knowledge what the guru is like, from the outset you rush to do everything they say or teach, that can be very dangerous in this age, as you all know. 

In summary, according to the oral tradition of some gurus, Vajrayana is like putting a snake into an iron pipe - you either ascend to enlightenment or descend to hell with no middle ground. It is well known that Vajrayana is extremely strict and is the sphere of those with the highest faculties; it is not said to be appropriate for everyone. The reason why you keep who your guru is and who your yidam is secret is that there are few who know how to practice and can get their heads around it. Moreover, there is a great danger people will misunderstand and use it improperly. So we need to be careful. The Buddha and many other scholars have repeatedly said we need to be secret and private about it. 

For this reason, if one meets a qualified guru and properly relies on them as taught in the Fifty Verse on the Guru, there is the possibility of attaining enlightenment in the best case. Conversely, if one encounters a false guru or an unqualified, deceptive one, there is the risk of wasting both this life and future lives. Therefore, it is extremely important to be careful throughout the entire process.

I am not telling you today to offer everything you have to the guru, to sacrifice everything for the guru's sake, or to do whatever the guru says. However, in this time when we still have some qualified gurus living among us, I think it's important for all of us, both ourselves and others, to strive to properly rely on our gurus—even if we cannot follow 100% of what is taught in the Fifty Verses on the Guru—in a way that is meaningful and avoids unnecessary samaya violations. This is the main reason why I needed to explain the Fifty Verses on the Guru on this occasion.

The Guru and Vajradhara as One

10 April 2025

The Guru and Vajradhara as One

His Holiness Karmapa began by welcoming all the monastic sangha listening over the internet and friends from all over the world.

The discussion focused on the point of the text regarding viewing the guru as the Buddha. According to Tsongkhapa’s outline, this section has two points: 1) the actual point and 2) avoiding being disrespectful to their shadow and so forth. 

First, His Holiness wished to begin by explaining the Sanskrit commentary the Textual Explanation of Following the Guru (Skt. Gurvārādhana-pañjikā) of the verse in question: 

Thus students with qualities of compassion,
Generosity, discipline, and patience
Should not ever consider the master
To be different from Vajradhara. (22)

Interpretation of the Sanskrit Commentary

The first word – “thus” – means the reason why students give offerings to the guru and pay them respect. When we say “students,” what kind of student do we mean? Those students should have compassion and be loving. There are three types of compassion – that with a focus on sentient beings, a focus on dharmas, and a nonreferential focus. They should also have the quality of generosity, which means that they give in three different ways – giving material objects, giving loving-kindness (refuge and safety), and giving dharma. In addition, these students should possess the quality of discipline, which means being free of immorality. There are likewise three types of discipline – the discipline of restraining from harmful acts, of benefiting beings, and of gathering virtuous qualities. Finally, they should also possess the quality of patience, which is a calmness of mind. The three types of patience are contemplating dharma, accepting suffering, and thinking nothing of harm from others. One should work to increase and meditate upon these qualities of compassion, generosity, discipline, and patience.

Now considering the next lines, “different” means “not the same,” and “not” is a negation. The Sanskrit suffix -tva is for emphasis. The Tibetan says lopon, which means master, but the Sanskrit and Chinese versions of the text use the word for guru, so actually it would be better to say “guru” here instead of “master.” In any case, the meaning is that a student with the qualities of compassion and so forth who wishes to achieve siddhi should never see their guru and Vajradhara as different from one another. They should never have this thought at all, even in their dreams. Instead, they should view the guru themselves as Vajradhara. As it is said in the Net of Illusions Tantra (Skt. Māyājāla): 

They are themselves always Vajradhara,
The Tathāgata, and Ratnaketu.
They are the great ocean of wisdom,
The wish-fulfilling gem that gives the great purpose.

In brief, viewing the guru as a buddha is taught as being very important in both the Foundation vehicle and in the Mahayana. In particular, it is essential to have this view in the Secret Mantra Vajrayana. This point is confirmed in many of the tantras themselves. It is especially emphasized in the Dakpo Kagyu lineage. As the Eighth Karmapa Mikyö Dorje wrote in his Hundred Short Instructions (Tib: ཁྲིད་ཐུང་བརྒྱ་རྩ།), “The Kagyu lineage being broken will be due to students who are not receptive meeting gurus who lack realization and not seeing the guru as a buddha.”

Thus, if the Kagyu lineage will ever be broken, it will be due to this circumstance. It is most important that Lamas who have realization meet students who are receptive, which primarily means that they have faith, that they see their guru as a buddha. If they see their guru as a buddha, they will receive the blessings of a buddha. If they receive the blessings of a buddha, they will be able to develop the realization of a buddha, and thus they will be able to uphold the lineage.

Avoiding being disrespectful to their shadow and so forth

His Holiness then proceeded to discuss the next verse of Fifty Verses on the Guru (Skt: Gurupañcāśikā):

If you would not step over their shadow
From fear the misdeed would be like smashing
A stupa, what need to mention stepping
Over their shoes, seat, ride, and such? (23)

Interpretation of the Sanskrit Commentary

The first line is taught to explain the guru as one who has great qualities who is able to tame his disciples. A “stupa” simply means a stupa, which is often a representation of the body, speech, and mind of a buddha, or sometimes represents only the mind of a buddha. “Smashing” means to destroy completely down to its foundations. If an individual were to completely demolish a stupa in this way, they would have committed a terrible misdeed and would experience terrifying karmic results full of suffering; thus, they would have fear of this act. 

A “shadow” is an image, and the verse here indicates that one would not wish to step on it or walk over it. In the last line, “shoes” means footgear such as sandals, “seat” means the cushion the guru sits on, and “ride” means a palanquin, such as those they use in India where two or four people will carry a person up a mountain on a bamboo pallet supported by two sticks. “Ride” here could also mean horses or elephants, and today it could even mean a car and so forth. When we say “and such,” this means the guru’s clothing, jewelry, and so on. The words “what need to mention” indicates there is not even any need to bother saying these words, it is so obvious that one would not wish to step over these items of the guru.

Tsongkhapa’s Interpretation in his commentary Fulfilling All the Student’s Hopes: An Explanation of the Fifty Verses on the Guru (Tib. བླ་མ་ལྔ་བཅུ་པའི་རྣམ་བཤད་སློབ་མའི་རེ་བ་ཀུན་སྐོང།)

Tsongkhapa’s interpretation of the text is easy to understand. There are five heinous and five nearly heinous acts; destroying a stupa is one of these nearly heinous acts. Since this verse compares stepping over the guru’s shadow to destroying a stupa, it is clear that stepping on the shadow of the guru is thus also a grave misdeed. As such, one should be afraid and avoid stepping on the guru’s shadow. If one is so careful to avoid stepping on even the guru’s shadow, then of course it goes without saying that one should not step on their shoes, their ride, or the rest.

The negative consequences of this act are also taught in the eighth chapter of the Vajra Dome Tantra (Skt. Vajrapañjara-tantra):

Any great idiot who steps
On the guru’s parasol, shadow,
Shoes, seat, and pillow
Will cause people to fall on razors.

Of course, sometimes there are particular situations where one must step on these items of the guru and there is no way around it. In this instance, a remedy is provided in the “Chapter on Beds” in the Vinaya. For example, if you need to put whitewash on temples or you need to clean them, you will have to step on them. In this case, you should recite the verses of the sutra about the temple as you do so; in this case, there is no fault. Likewise, in tantra, there are particular ways to counteract such faults. These methods will be explained later.

There are people in Tibet who truly practice in this way. For instance, sometimes old women circumambulating a temple will avoid stepping on the shadows of the stupas. From one perspective, this is good, as it shows they are very aware of even the most minor karmic causes and effects. You might think this is unnecessary, but it is good to remember even the finest points. If you loosen up with one thing, you might start to become relaxed about the more important points as well.

The main idea of not stepping even on the guru’s shadow is to show that you have great respect for the guru. Perhaps you are worried that it is a prohibition you might not be able to keep – it can be difficult to move around if you are always looking down. But in the Buddhist teachings there are no prohibitions you are not able to keep, as the Buddha would not have made any rules that are unable to be kept since he is compassionate. For this reason, when we discuss not stepping on the guru’s shadow, the main point is not actually about their shadow, but it is about having respect for the guru. If you just feel hesitant about stepping on their shadow, that is a sign of respect.

Fulfilling the Guru’s Instructions

We have now reached the third point of the eight points in Tsongkhapa’s commentary about how to be respectful. The third point is that we should work to fulfill the instructions of the guru. Once we see the guru as a buddha, if we really mean it and it is not just words, we need to accept and follow their instructions. This is confirmed in the Ornament of Mahayana Sutras (Skt: Mahāyāna-sūtrālaṃkāra-kārikā), which states: 

Serve the spiritual friend with respect,
Gifts, service, and practice.

***
This instruction corresponds with the verses on serving the guru through practice in Fifty Verses on the Guru. There are two stanzas on this topic in this text; the first reads as follows: 

The greatly intelligent obey
The guru’s commands with effort and joy,
But if unable, explain to them
Their inability properly. (24)

Interpretation of the Sanskrit Commentary

According to the Sanskrit commentary, “greatly intelligent” here means having a vast mind. “Guru” is the master, and “commands” means their instructions, what they say. This could mean that the guru has given us specific spiritual instructions, but it also means anything at all that they say. “Effort” means with a desire that seeks merit, and “obey” means to fulfill and to accomplish the wish. Here it means to listen to the instructions and to carry them out. “Unable” means if you cannot do it because of the cause or the result. “To explain” means to request that the guru listen to your explanation of how you are unable to follow the instruction. “Them” means to the guru, and “properly” here means explaining with analogies to demonstrate your point; you should provide a reason. 

The essence of this verse then is that whatever the guru tells you to do, that is something you should be able to do. Thus, if you can do it, you should strive with great effort to accomplish it. However, if you cannot do it, are unable to do it, or do not have the time or circumstances, you should not just forget about it. If you just ignore it and disregard the guru, then it becomes a misdeed. Out of fear for the misdeed, you should think about the reasons and explain them to your guru. You should say, for example, that you do not have the ability to accomplish what they have told you to do; you should explain it clearly to the guru. This is the intention of this verse according to the Sanskrit commentary. 

Tsongkhapa’s Commentary

In his commentary on this verse, Tsongkhapa explains that “great intelligence” here meansprajñā. Students with great intelligence obey their guru’s commands with great efforts. They work hard, listen to them, and fulfill their wishes. If a king tells you to do something, you have no choice. But here it is not that you are following the guru’s instructions unwillingly because you are under someone else’s power. Instead, you carry out the guru’s wishes with an attitude of great joy and delight.

Should we do everything the guru says we have to do? This is an important question. If the words of the guru do not violate the dharma, then you have to try. However, if you are unable to do it, you should communicate the reason to the guru with words. If you do that, then there is no fault even if you do not accomplish their wishes. Moreover, if you are not able to accomplish the instructions with the proper methods – those that are in accord with the dharma – you need to be sure to explain this to the guru.

In the Tengyur there are many presentations of root downfalls by Indian masters. Among them, Rangjung Dorje’s explanation of roots and downfalls in the Ocean of Samaya is mainly based upon Mañjuśrīkīrti’s work The Ornament of the Essence of Rituals of All Glorious Secrets (Skt. Śrī-sarvaguhyavidhigarbhālaṃkāra-nāma), which states: 

With words that encourage nonvirtuous action,
Request them and remain equanimous.

Likewise, The Vinaya Sutras also confirm, “If they instruct nondharma, refuse.” For this reason, even if the guru insists that you do something nondharmic, you should not do it. However, you should not take this as a reason to lose faith in the guru and criticize them.

The next stanza in Fifty Verses on the Guru is also on the subject of fulfilling the guru’s instructions. This stanza states: 

It’s from the guru that you receive
Siddhis, high realms, and happiness.
So put your every effort into
Never transgressing the guru’s commands. (25)

Interpretation of the Sanskrit Commentary

“From the guru” means that it is from the master. “Siddhis” here means both the worldly and supramundane accomplishments you desire. For example, a worldly siddhi could include achieving a superpower other do not have, such as seeing treasure underground or going very fast. These superpowers are less useful today since technology can also help us do these things. But invisibility could also be a worldly siddhi, and this one could still be useful today. For example, it could be something like an invisibility cloak. These siddhis come about through mantras, but they are all worldly siddhis that are not beneficial for achieving buddhahood. Supramundane siddhis, on the other hand, are valuable for the attainment of enlightenment. If you see the guru as the same as the Buddha, you can gain these kinds of siddhis. 

There are three kinds of “high realms” – the desire realm, the form realm, and the formless realm. Among these, the desire realm contains the abodes of the gods, demigods, and humans. In addition there are the four dhyanas of the form realm and the four absorptions of the formless realm. You are able to achieve these realms because the guru is the essence of dharma and because of understanding karma and practicing virtuous deeds. The “happiness” mentioned in this verse is also received from the guru; this includes both worldly and supramundane happiness. Worldly happiness includes political power, wealth, and being able to enjoy pleasures. Supramundane happiness means you are able to achieve liberation. You are able to truly achieve such happiness because the guru is the essence of the three jewels and produces every result for happiness both now and in the future.

“Every effort” in the verse means you should act with true effort; if you do this, you will receive all the benefits spoken about here. Furthermore, you should act with every effort with great intention in every situation. The “guru” is the master, and we should not transgress or overstep their commands.

Tsongkhapa’s Commentary

Now we will compare this understanding with that provided in Tsongkhapa’s commentary. If the guru gives an instruction contrary to the dharma, you should explain clearly why you cannot do it and then you should not follow the nondharmic command. However, if the guru’s instruction is in line with the dharma, you need to carry it out with as much effort as you can.

The reason you need to carry out their instructions is because the two supreme and common siddhis come from the guru. The attainment of the bodies of gods and humans in the higher realms requires fulfilling the commands of the guru. The guru’s words are the primary gateway to the guru’s blessings so never transgress them. This second stanza is taken from the Secret Drop of the Moon Tantra (Skt. Candraguhyatilaka-tantra).

The Reason for Fulfilling the Guru’s Commands

At this point in the teaching, His Holiness stated that he wished to digress from the root text to say a few things about his own opinion of the reason for fulfilling the guru’s commands. 

First, the Jataka tales state: “The way to honor those who speak beneficially is to practice according to their instructions.” If we want to honor the guru we can worship them and make offerings to repay their kindness. But the best offering is to practice according to their instructions and do whatever they tell you to do. This is taught to be the best way to remember the kindness of the guru and to please them. 

Generally, many of us categorize the guru’s speech in two different ways: one is when the guru is giving formal dharma teachings such as empowerments and instructions, and the other is when the guru speaks in the course of daily life. So we could ask ourselves – do we only need to follow the guru’s instructions when they are explicitly teaching dharma, or do we need to follow everything they say?

It is easier for us to fulfill the first kind of instructions where the guru is teaching dharma. There is no question at all about if we should follow these instructions; it is only a question if we are diligent and capable enough to carry them out. However, it is more difficult to always follow the guru’s instructions that include everything they say in the course of daily life. In order to do this, we need to listen very carefully and when they say to do something, we need to do it.

Many of us may think that of course we will do what the guru tells us to do, but in actuality the guru’s instructions might not match our wishes. Perhaps their instructions are not what we hoped to receive. It may be that the guru tells us to do something that does not seem very connected to dharma practice. It is even possible that the guru may tell us to do something that seems nondharmic. If the guru gives us many instructions, we may have a lot of difficulty following through on them. When we encounter such difficulties, we will realize it is not so easy to do everything the guru tells us to do. In actuality, it is frightening to receive an empowerment because we are saying we will do whatever the preceptor tells us to do; we will listen to whatever they say. This is something we have to think about. It is not always easy. 

For example, when they first met, Lord Marpa told Milarepa to build many houses. Milarepa suffered greatly working to accomplish this task; it caused him to have wounds like saddle sores covering his back. Nevertheless, Marpa made him continue working; he treated Milarepa terribly. Nowadays, we are many centuries removed so when we read about the life of Milarepa, we think he was able to become a great master yogi due to the kindness of Marpa and his own perseverance. We think it is great that it happened that way, but if we think what it was like for people at that time, they had no way to know the result. They saw only Marpa’s bad treatment of Milarepa. They thought Marpa had gone crazy – here he is abusing a young man who is working so hard! No wonder they thought this way, since they could not see that Milarepa would become a great mahāsiddha. 

Similarly, Tilopa subjected Nāropa to the twelve great trials, which are even stranger for us to understand. He made him jump off a roof and more. It is so hard for us to wrap our minds around it; it is impossible to understand. When we think about it, we can see that we may be able to follow the dharma teachings the guru gives us. But if we have to do everything the guru says, it may be very difficult indeed. It is useful then to distinguish between these two kinds of speech so we can have a better understanding of the situation.

Many skillful teachers in our lineage did not immediately provide dharma teachings to their students. Even worse than that, they instructed their students to do minor annoying tasks that seemed unrelated to the dharma, like Marpa having Milarepa build houses. It may well have seemed like pointless work. Sometimes teachers even gave instructions that seemed to contradict the teachings, such as when Milarepa handed Lord Gampopa a skull cup of beer the first time they met. He told Gampopa to drink it even though he knew Gampopa was a bhikshu in the Kadampa tradition who was extremely strict in his observance of the Vinaya. Many of Milarepa’s students were present for this encounter, so Gampopa looked around and hesitated when Milarepa asked him to drink the beer. Upon seeing his hesitation, Milarepa said, “Don’t think; just drink the beer.” Whatever thoughts and doubts Gampopa had disappeared then and he drank the entire skull cup without leaving a drop. Because he drank it, Milarepa thought, “This Gampopa will be able to hold the lineage. He’ll be a suitable vessel for all the instructions because he drank the full cup of beer.” If Gampopa had given the beer back to Milarepa, it would have shown that he probably would not have been able to uphold the lineage and all of the instructions. But it was a sign of interdependence. It was a test from Milarepa to Gampopa. 

Giving a bhikshu beer to drink is contradictory to the dharma. We think that dharma and daily life are different. But for Milarepa and other authentic gurus, there is no separation between daily life and dharma. They are all the same, all of one taste. For them, everything has become one with the dharma and everything they do is in accord with the dharma. For us, dharma and our individual lives are separate. We have not yet been able to incorporate all dharma into our being. But when mindstream becomes mixed with the dharma, then even when masters break wind, it is all the dharma.

There is a short story about this subject and the Glorious Düsum Khyenpa. If you go down to the lower part of the Tsurphu valley at a place called Nakhar, there is a meditation cave called “Omniscient Wisdom of Undefiled Knowledge” where Düsum Khyenpa practiced. While he was there, of course he sometimes went to the bathroom. Many relics came out of his waste, and these became known as “Düsum Khyenpa’s fecal relics.” Thus, for such masters, even if they go to the bathroom, it is meaningful. For such gurus, there is no difference between dharma and the world. It is us who make a difference between the two. 

The masters always abide within the ocean of dharma. As stated in the Eighth Karmapa’s Hundred Short Instructions:

As long as a master thinks of nothing other than the welfare of sentient beings, it is impossible for anything they do to not benefit sentient beings. Not even a single word of their teachings on what to adopt and what to abandon is anything other than dharma. Therefore, by developing conviction and trust that it is so, whatever they say becomes true dharma, and it is impossible to misinterpret their words as meaningless chatter.

The guru thinks about nothing besides the welfare of sentient beings, and therefore it is impossible that any action of the guru’s body, speech, and mind be for anything other than for the benefit of sentient beings. Likewise, no matter what they say, what instructions they give, it is always dharma that tells you what to do and what not to do in the world. It is speech stating what virtues you should accomplish and what misdeeds you should abandon. If we have certainty in this truth, everything the guru says is dharma and never just meaningless words. The guru will not say anything that does not have a purpose or reason.

For a Lama like that who only thinks of the welfare of sentient beings, everything they say is meaningful. However, the level of our dharma is not at that level, and we do not have realization at that level. As such, we are not able to understand that what the guru says is always true. Since we are not able to understand this truth, we cannot distinguish between what is dharmic or nondharmic. However, there is no distinguishing between regular conversation and dharma teachings from an authentic guru. Everything the guru says becomes dharma and will be beneficial.

Likewise, great masters of the past have said that believing in a guru’s commands and believing in karmic cause and effect are the same thing. Believing in the guru is to have faith in them. Whatever the guru teaches is only teaching the ways for giving up what should not be done and doing what should be done – there is nothing else to say. This is how karmic cause and effect work, so believing the guru and believing in karma come down to the same point. For this reason, Tsongkhapa said that believing the guru’s words and believing in karma are very related, and also very important. All Kadampa forefathers did exactly what their gurus told them to do.

Problems that Arise if you are Unable to Accomplish the Guru’s Instructions

What problems come up if you cannot do as the guru says? As said previously, words of an authentic guru are primarily about practicing virtue and giving up misdeeds. They are about nothing else; all of their words are dharma advice. Even if it does not look like dharma instructions to us, the guru’s words are in fact dharma instructions. Therefore, if you do the opposite of what the guru says, it is a misdeed.

If you intentionally disobey a guru’s instructions or do it with a bad motivation, this can interrupt interdependence and create obstacles. We should follow the guru’s instructions because they are giving us these instructions for our own good. They are not imposing rules and forcing us to carry out their wishes – this is not how we should think of it. 

As an example of the importance of interdependence as a reason for following the guru’s advice, His Holiness told a story about the Tsalpa Kagyu tradition. The founder of this lineage, Zhang Tsalpa, thought he should entrust his monastic seat to his disciple Namkha Öd. Zhang Tsalpa thus conferred the Cakrasaṃvara empowerment upon Namkha Öd and told him to maintain and care for the monastic seat. But Namkha Öd said, “I have not accumulated enough merit to uphold the teacher's legacy. I wish to practice in this life and pray that in future lives I may benefit sentient beings like the precious teacher.”

Zhang Tsalpa responded, “Bodhisattvas only think of benefiting sentient beings, not their own peace. Even if you meditate on the Foundation vehicles’ shamatha for a lifetime, you won’t attain buddhahood. Therefore, work for the benefit of sentient beings.” He then gave him all the instructions and did not criticize him.

However, Namkha Öd broke his teacher’s command and experienced many obstacles in life. He only had a few receptive disciples and his activity was not able to spread widely. Nevertheless, Zhang Tsalpa did prophesy that Namkha Öd would achieve buddhahood in a future life.

If Namkha Öd had done as his guru had told him, it would have benefited himself and the whole lineage. Perhaps he did not listen because he was overly humble. On the other hand, he did want to emphasize his own practice and was stubborn, and because of this he was unable to fulfill his teacher’s command. This was a great loss for both himself and others. Today, the Tsalpa Kagyu lineage is not extant, although this is not due solely to these circumstances.

This kind of situation has occurred in the Karma Kagyu lineage too. The First Shamarpa, Togden Drakpa Senge, was one of the chief disciples of Chöje Rangjung Dorje. According to the dharma history text The Feast for Scholars (Tib. མཁས་པའི་དགའ་སྟོན།), Rangjung Dorje planned to entrust his teachings to the great realized master Drakpa Senge, and he instructed Drakpa Senge to go to Kampo Nenang, the first seat of Düsum Khyenpa. 

Drakpa Senge began this journey going down into the lower part of Tsurphu valley. But he took with him a white mule he liked, and at a certain point the mule did not want to go on the main road; it climbed up the mountain and no one stopped it. The party followed the mule and when they arrived at the top of the hill, they found a pleasant plain with a spring where the mule had laid down. Drakpa Senge rested there and thought he should build a monastery there, so he did and named it Nenang due to auspicious connections. But he did not continue his way down to Kham and so unable to meet up with Rolpe Dorje, the next incarnation of Rangjung Dorje. Rangjung Dorje’s intention was that Drakpa Senge would bring Rolpe Dorje up to Tsurphu but this was not able to happen since Drakpa Senge did not follow his guru’s instructions. Because of this, Rolpe Dorje did not come to central Tibet. Moreover, because Drakpa Senge did not follow his guru’s instructions, his students likewise did not listen to his instructions. 

Breaking a teacher’s instructions can lead to a serious negative consequence such as a misdeed or offense, but even if this does not happen, it can still interrupt interdependence. As another example, Pomdrakpa’s guru Drogön Rechen told him not to go to Markham but after Drogön Rechen passed away, Pomdrokpa went to Markham and then he himself passed away because he had broken interdependence. 

When he fell ill in Markham, Karma Pakshi was with him. Pomdrakpa said he was dying because he had broken his guru’s command. As he was dying, he told Karma Pakshi that if he accomplished exactly as he was taught, it would please all the venerable gurus. Not only Karma Pakshi but all his disciples would receive the same supreme and ordinary accomplishments simply by remembering their gurus.

Pomdrakpa’s reason for going to Markham was to continue Drogön Rechen’s legacy. It was not that Markham was a bad place. Pomdrakpa had a good motivation, but because of interdependence, his going to Markham created a bad outcome.

His Holiness completed his talk for the day by stating that he would speak of Rechungpa in the next session. While Rechungpa disobeyed his guru many times, the talk would focus on one story in particular.