The Fifth Kopan Meditation Course
The time had come during the course for Lama Yeshe to come and give a talk. He was to give refuge and precepts on December 6, so on the previous day he gave a preliminary talk about them to everyone. “He’s not like Rinpoche,” the old hands told the new ones. “He makes you laugh, makes you feel like you can do anything, that you’re wonderful and definitely going to become enlightened, rather than remaining absolutely hopeless and going straight to hell!”
Lama Yeshe entered the tent in his best robes. As he climbed up onto the throne he snapped his finger and thumb, a customary gesture. Once a teacher is seated it is usual for those who are attending the teaching to respectfully prostrate three times. To some this finger snap seemed a rather haughty signal to everyone to make their prostrations. Lama Yeshe later explained that this finger snap was actually a special prayer. “I am not a throne lama; this is not my place. So I snap to remember impermanence,” he said. “It’s an antidote to pride.”
His talk had its usual effect. Everyone relaxed, cried with laughter, forgot for a time their anxieties and sorrows and felt inspired to practice Dharma—to be of infinite service to others until the day they died. And all this took place while Lama Yeshe, in his unique brand of English, was saying things never before heard, such as, “Your berserky mind preak out!” Many European students who were there also spoke little English, but everyone could understand Lama Yeshe. Afterward they discussed his talk among themselves. Some had heard one thing emphasized, others had heard something else.
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From Lama Yeshe’s talk on refuge and precepts on December 5:
Anila Ann told me that some people wanted to take refuge and the five precepts but before doing so it’s necessary to understand why you’re doing so, how to do so and what the benefits are. That’s very important. If you don’t know all this, your practice becomes less powerful and you can start to have doubts about it rather than feeling comfortable with it. You need to know what you are doing. Therefore I’m going to give you a short introduction.
Actually, I don’t need to tell you much because you’ve had teachings on refuge and karma during the course and in meditation have already checked beyond the words. This is actually the perfect introduction.
Taking refuge means having a continuously enthusiastic feeling for discovering the pure energy and omniscient wisdom that we call “buddha.” It doesn’t really matter what we call it; there are so many words. Actually it means perfect wisdom, understanding wisdom, and how seeking this is beneficial for our life rather than living with the empty, cold feelings that we often experience. Taking refuge brings a warm feeling into our heart and the continuous wish to grow and develop instead of thinking, “Oh, I’m hopeless, I can’t do anything,” the kind of thinking that brings you down.
You have thought about the perfect qualities of Buddha, Dharma and Sangha and realized that you too can acquire those qualities and are no longer under the illusion that Buddha and Jesus Christ are way up there in the sky somewhere and you are down here, nothing. Thinking that you are nothing, that you’re just like an animal, is totally the wrong way to think. You’re putting yourself down, completely underestimating your ability. You have the incredible potential to develop in exactly the same way that Lord Buddha and Jesus did. They both appeared on earth and passed away—their physical atoms don’t exist here any more, do they? But even today we still enjoy their wisdom light, power and compassion.
When Lord Buddha was here, his body was not an ordinary body. Through the power of his bodhicitta, to use Buddhist terminology, whenever people saw his body they gained higher realizations, such as single-pointed concentration. But when he was finished on the physical level, his knowledge, the power of his wisdom, lived on such that we can still feel it today. This is the result of the wisdom and true compassion of his bodhicitta mind. So I’m saying that discovering that you have the ability or potential to develop that within you, that you can grow continuously without stopping, no matter what happens to your physical body, your mind can be completely relaxed. Even though you get old, changing, changing, changing, on the mental level you can continuously develop and better understand your own nature and no matter that the external world goes up and down, your internal world is always supported by your understanding. You are supported by your wisdom in the middle way rather than falling this way or that.
We talk about eternal happiness, eternal bliss, eternal joy—these qualities last forever, unlike the momentary, transient pleasures of samsara. And they arise from knowledge-wisdom. So taking refuge in Buddha, Dharma and Sangha means you are taking refuge in Lord Buddha’s ultimate wisdom, true compassion and everlasting bliss.
Think what a fantastic state of mind that is. Just imagining it brings you energy. I mean, you haven’t yet attained it but just visualizing the omniscient mind, thinking about it, brings its reflection into your mind. You feel more peaceful and relaxed. A sensation of happiness comes into your mind; a warm feeling, a really warm feeling. By discovering that such qualities lie within you makes you also respect other sentient beings’ abilities and stops you from putting them down, too: “You can’t do anything; you’re hopeless.” That’s not right. By discovering your own abilities you respect others and generate warm feelings toward them rather than hatred. It’s so simple.”
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Lama Yeshe’s words had the power to change peoples’ lives, among them Dieter Kratzer’s. “I sat throughout his talk in full lotus posture,” Dieter explained. “This was something I had never been able to do until then. I closed my eyes and during the whole two hours of that talk I just trembled and cried. ‘Come on Dieter,’ I told myself. ‘You’re German, male, rational, not a slave to your emotions.’ But I couldn’t stop. Afterward I made an appointment to see Lama. He told me, ‘I have a feeling we have known each other before some time in the past.’ At the next teaching I not only sat without any pain in my legs at all, but for the very first time I understood every word Lama Zopa was saying. It was all absolutely crystal clear.”
Another highlight of Lama Yeshe’s talks was question-and-answer time. Some students liked to ask complex questions, designed perhaps to parade their intellectual skills. Lama Yeshe’s answers always seemed tailored to each type of person. First he would listen with eyes closed, rocking slowly back and forth. Then came a period of intense silence. When he finally answered, the words seemed to come from somewhere very deep within him. They cut sharply through cleverness, encouraged the timid and exposed logical flaws. Many people tried to nail Lama with Western science but he always won—and in the simplest language, which everyone could understand.