Lama’s Domestic Life
It was Thubten Monlam’s job to cook for the lamas when they were at Kopan. When they went on tour he had time to study. “Lama Zopa didn’t care what I served him,” said Thubten Monlam. “He hardly ate anything at all, but if the food was really good he would eat more. He liked to put erma, Sherpa pepper, on everything, but Lama Yeshe never used erma. After his heart tests Lama was much more careful about his food. The Injis were always telling me, “Don’t serve him this, don’t serve him that!”
“Lama liked cooking very much, always chopping things very very fast and saying mantra, “Ommmmmmmmm pham pham pham,” while making a big mess for me to clean up. But he never burned anything. He always cooked for Mummy Max because he knew what she liked. I only knew thukpa, momos, bread, Tibetan tea and khapse. That’s all,” he said. Khapse is fried Tibetan bread—deep-fried yellow dough around the size, shape and texture of a clog shoe—usually made on Tibetan holidays.
“Lama Yeshe never drank Tibetan tea—he didn’t like it at all. But Lama Zopa liked it,” Thubten Monlam continued. “Lama Yeshe liked sweet Indian tea with milk and sugar served separately, like the Injis. I’d put it all on a tray and take it to him in the early morning. He also ate bread then and sometimes an egg. Sometimes he ate in his room, but most times he ate out on the patio roof with the little dogs.”
The custom of taking tea is as much a feature of Tibetan as it is of English culture and connoisseurs are sensitive to its quality. Over an afternoon cup with one of his Western monks Lama asked him what he thought of its quality. On being assured it was much better than the tea in the IMI’s storeroom, Lama replied, “I sure hope so!’ Over time Lama Yeshe developed a taste for Twinings Lapsang Souchong, which he called “Losang Chonjur” (coincidentally the name of Jan Willis’s friend from Samten Ling), or if that was not available, Earl Grey, pronounced “Er Gay.”
When Thubten Monlam was not in sight, Lama called out for tea in the old Tibetan style, with a gruff, “Eugh!” If the boy still didn’t come, Rinpoche would creep from his room, humble as a sweeper, to make Lama’s tea himself.
Besides cooking for the lamas it was Thubten Monlam’s job to clean their rooms and make up Lama Yeshe’s bed every night. “But Lama Yeshe often sat on his bed talking to students until midnight,” he explained. “Sometimes I’d fall asleep at the door waiting for him to finish and sometimes he forgot all about me. I’d try to make the bed early, when he was not sitting on it. Lama was kind to me—he gave me cookies and presents and invited me to work at Tushita in Dharamsala.
“I never saw Lama Zopa go to bed, but I did see him lie down in his robes three or four times in the middle of the day. I think he was checking dreams or something. He was always up very late at night. When I’d come into his room, he’d be drowsy and give a start, then he’d say, “Om mani padmé hum,” and go back to saying mantras.
“Lama Yeshe would go to bed really late at night and sleep late in the morning, sometimes up to nine or ten o’clock. When he’d sleep late I was afraid something had happened to him, but I would never go in and wake him. I’d just wait until he woke up by himself. Lama took a nap every afternoon because the doctor said he needed rest for his heart. Often it seemed like he was sleeping then, but he was not. He knew what was going on. He was very sensitive and woke up very easily in the afternoons.”
That was the conventional explanation for Lama’s traditional afternoon rest—his weak heart. “Rinpoche’s explanation was that Lama was a tantric master whose afternoon sleep was in fact the most profound Hayagriva dream yoga practice,” said Peter Kedge. “I didn’t like to disturb Lama from those afternoon rests, though several times I did have to wake him up. Although he did wake easily, he seemed to come back from some very far away place.
“Actually, Lama’s afternoon rests were the greatest break for me when I began touring with the lamas. There was incredible pressure when Lama was around and always so much activity, so when Rinpoche was meditating in his room and Lama was having his afternoon rest in another, it was almost like putting the kids to bed and being able to relax a little.”
By nature a night owl, one night Nick Ribush floated into Lama Yeshe’s room around 11:00 pm, confident as ever, to ask a question about some administrative matter. Lama flew at him, demanding, “Why are you coming at this time! You think I don’t need time? You’ve got no consideration!” On the other hand, when Jimi Neal went to him late one night with a list of Dharma questions, he was welcomed. “I didn’t even get the chance to produce my list,” said Jimi. “Without even seeing it Lama just went through each question I’d written down, one after the other in the same order as I’d written them. When he finished we talked about other things.”
On Lama Yeshe’s altar was a photo of a famous statue commonly known as the fasting Buddha. Tibetans generally didn’t seem to have much affinity with this particular image of the Buddha, so it was quite uncommon among them to use this image as an object of devotion on a personal altar. Lama Yeshe would sometimes describe to his students how other Tibetan monks and lamas teased him about it, saying, “What is that? Why do you have that on your altar?” Peter Kedge recalled Lama telling him he found the image very inspiring, “explaining that the Buddha’s spine was visible from the front and how that signified such incredible determination and effort.”
This specific representation is actually of Siddhartha Gautama before his enlightenment, during the six years of his life when he was engaged in ascetic practices under the guidance of a Hindu guru. He became extremely emaciated and weak until one day he concluded that asceticism was not the true path to liberation from suffering. Close to death, Siddhartha was found next to the Nairanjana River by a local girl who brought him a bowl of milk and rice, which he ate. His strength restored, Siddhartha then sat under the Bodhi tree, determined to discover the true nature of reality, which he did, thereby achieving enlightenment.
Lama Yeshe regularly went down to Kathmandu on business, or to spend time with Jampa Trinley and his family. He often invited Yangsi Rinpoche’s sister Tseyang (known as Tsen-la) a school girl at the time, to come and stay at Kopan during her school holidays. “Lama looked after her very carefully,” said Peter Kedge. “In retrospect he was preparing her to be the nun she later became. Lama paid a lot of attention to Jampa Trinley’s family. When Tsen-la’s older brother fell very ill, Lama visited him several times and showed tremendous concern.”
The Western Sangha, conspicuous in their red robes and shaven pink heads, were also seen all over town. Lay students at Kopan often gathered for picnics in the forest bordering the Bagmati River opposite Pashupatinath, an important Hindu temple, from where one could just see its famous Golden Cow statue. Entry to the temple was known to be strictly limited to Hindus. One day an older Kopan student stood outside Pashupatinath explaining this to a group of visitors when suddenly Lama Yeshe walked out of the temple holding the hand of a small Mount Everest Centre monk. Both had red Hindu tika1 marks on their foreheads.
Hayagriva: An enlightened meditational deity who is an embodiment of wrathful compassion.
The fasting Buddha: This statue of the fasting Buddha (second century a.d.) resides in the Lahore Museum in Lahore, Pakistan. It dates from the Gandharan period of South Asian art during the time that Buddhism flourished in the area we now know as Afghanistan and Pakistan. It is said that the anatomical accuracy of the statue reflects the Hellenic influence of the Greeks under Alexander the Great who conquered this area in the fourth century B.C.