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Protection was the last thing Lama wanted

From  1980: The teachings are all about you! by Adele Hulse, Big Love author:

16008_pr_gJohn Schwartz was a confident, successful man and fair game for Lama’s teasing, some of which came in the form of his nickname as “John Shore.” Lama Yeshe never called him anything else. As Lama Yeshe’s new attendant, John decided the students were overly protective of the lamas, especially with regard to Lama Yeshe’s heart ailment. “How I look?” Lama would ask people who worried about him, sticking his face out for inspection and turning to display his upper arms as if the diagnosis lay there. “What you think? I tell you, Western science, they don’t understand the power of mantra, the power of mind!”

John Schwartz: “I discovered that protection was the last thing Lama wanted. People worried about whether he was up too late or talking too much with one person or whether the interviews were tiring him out—but he never got tired of doing stuff like that. I’d tell people they had just five or ten minutes with him. When that was up I’d walk in on them and stand there. Lama would look at me, say, ‘Thank you, dear,’ dismiss me, and just keep on going. He didn’t want someone to chaperone him, he wanted someone to clear the path, to make it easy for him. He knew when to stop talking. If he’s with someone for a long time it’s because they need it.

06666_ng_g“Teaching was no problem for Lama. He could teach twelve hours a day. What sapped his energy were people’s problems, their sob stories ad infinitum. Before doing interviews he’d say to me, ‘Time to go to work.’ Then there were meetings with center people. He went over the land with them, inspected everything and gave them pep talks. Lama worked absolutely all the time, he never stopped.

“I never saw anyone work a mala like Lama either—he used one all the time, no matter what he was doing. He wasn’t secret or invisible about it either, you could see his lips moving, too.” Lama Yeshe had a wide selection of malas, often favoring a kind of “global” mala with a crucifix and several other religious emblems on it.

Sometime after the Grizzly Lodge course was over, a Dorje Khadro fire puja was held at the Jackson’s kitchen on the Vajrapani land. But despite their reputation as resourceful “bushie people,” they could not seem to get a fire going. Lama Yeshe took over, rebuilt it and lit it just fine. “We made fires all the time,” said Åge Delbanco, one of the Vajrapani pioneers, “but we just couldn’t get that fire to start.”

A picnic on the high ridge followed. Tom Waggoner’s little truck was the best of a sorry lot of vehicles and he was given the job of driving Lama Yeshe back down to the gompa. “He got in and I warmed the engine before taking off, because it’s tricky to get off the ridge—it’s steep, with a lot of loose gravel. Lama wanted to drive but I couldn’t let him because you really had to know what you were doing up there,” said Tom. “On the way down he asked me to stop so he could take a pee. ‘These students,’ he told me, ‘you sit up there on the throne and they offer tea and don’t ever think Lama has to go pee-pee!’”

06649_ng_gLama Yeshe spent the next few days at a house on Lake Tahoe, resting and hunting out local antique shops with Anila Ann. He loved buying pretty things, most of which ended up in Marcel’s shop. Spotting a red vase in one shop, he distracted the owner with half an hour of amicable chit-chat before casually asking the price. “He became very charming and the owner was so taken with him the price just plummeted,” said Ann. “Then he bought it.”

 

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Make yourself a complete human being

01174_ud_gFrom  1980: The teachings are all about you! by Adele Hulse, Big Love author:

In May 1980 Lama Yeshe taught the week-long course he mentions in his letter to Jacie. It was held at Grizzly Lodge in Portola, a beautiful spot in the California Sierra Nevada Mountains north of Lake Tahoe. Seventy-five people took the great initiation of thousand-armed Chenrezig.

Lama Yeshe also gave two lectures on tantra. The following is from his introduction to the subject.

From Lama Yeshe’s Grizzly Lodge, California, teachings in 1980:

We mean well; we want to practice Mahayana. We’d like to be as open as possible. We want to go that way, even with hardship. But the narrow mind is overwhelming. It keeps on coming all the time. Maybe intellectually we try to be as open as possible but the narrow mind overwhelms us yet again. Therefore, it is not easy to be a Mahayanist. Both Atisha and Lama Tsongkhapa said that it is not enough for a person’s religion to be Mahayana; the person himself or herself must become Mahayana.

      So the business at hand is that both Hinayana and Mahayana practitioners are seeking liberation by understanding the nature of samsara, but one of them is making tremendous effort on the basis of, “I am the suffering one; I cannot stay there in this way. I want to liberation myself.” The emphasis is on liberating me. Great vehicle practitioners, Mahayanists, don’t cry so much. Even though they have problems, they are more concerned about other people’s problems than their own. That’s the difference.

      That’s why we say that bodhicitta is the door to enter the Mahayana vehicle. That’s why bodhicitta is the principal, most essential need for stopping the problem of the self-pitying, self-cherishing thought. Therefore, if you are a Mahayanist, you have bodhicitta. What makes you a bodhisattva is having the realization of bodhicitta.

   12729_sl-2_g   There are two things. A bodhisattva has two goals, two destinations: to help other people and to become self-sufficient by receiving enlightenment, by becoming totality. If we grab that—“It is more important that I become enlightenment”—it’s partial. But still we have to do it. It’s not the principal thing, it’s partial, but we still have to get the ticket in order to solve problems and help other sentient beings. I think this example is clear, isn’t it?

      Normally, Western people say, “I need so much love; nobody loves me.” They say that kind of thing, don’t they? Use that expression in the reverse way: We need the totally opened attitude. It takes care of all the problems that the narrow attitude brings. If you have this attitude you make yourself a complete human being—that’s a better way of putting it—because you have complete comprehension. Otherwise, you’re in the dark shadow of ignorance. You can see one thing but the rest is in the dark. You know that. When we don’t see totality we can’t see how everything is interrelated—when we move one thing, everything else moves too. We have to know that.

      The enlightened attitude of bodhicitta allows your energy to expand universally. You develop a broad view. Now, one who has bodhicitta can follow one of two vehicles, the Paramitayana and the Tantrayana. The Paramitayana is like the lam-rim, where you understand karmic causation and recognize your own profound ability, or potential, to solve completely all levels of ego problem, not just those on the human level. The Paramitayana takes you through the three principal paths to enlightenment and your job is to actualize the six paramitas. Practicing in that way leads you to enlightenment. But don’t think that the enlightenment the Paramitayana path leads you to is a small enlightenment, whereas Tantrayana leads you to a great enlightenment. The enlightened experience that results from following both these yanas is the same; the way they function is where they differ.

      Paramitayana and Tantrayana differ in that Tantrayana has the skillful wisdom by which you put totality together. Tantrayana has that kind of key. The Paramitayana also has a key, but its path is slow. The Paramitayana practitioner cannot put two things together simultaneously and keep going. To do that is difficult. Like my cook, Babaji—he can’t be in the kitchen and here listening to teachings at the same time! That’s his problem. The practitioner of Tantrayana has the skill and intelligence to both see reality clean clear in a penetrative way and simultaneously keep going in a unified way. There’s a great difference between the two.

      The difference between Paramitayana and Tantrayana is that the Tantrayana has the skillful methods whereby you can use desire objects that usually bring reactions of confusion and dissatisfaction in the path to enlightenment; by practicing tantric yoga, you can transform the energy of desire into the path to enlightenment. We call it taking desire as the path to enlightenment, but it is dangerous if you do not understand what these words mean; it takes some research to understand them correctly.

    11753_ng-2_g  The person practicing tantra has to have the skill to transform daily pleasures into the path to enlightenment. Let’s take our body as an example. As a matter of fact, our body comes from the functioning of desire, doesn’t it? Desire made this body; ego made this body. Our grabbing ego made this body manifest, come out. However, instead of looking at it negatively, we should regard it as precious. We know that our body is complicated, but from the Dharma point of view, instead of putting ourselves down with self-pity—“My body is a heavy burden; I wish it would disappear”—we should appreciate and take advantage of it. We should use it in a good way.

      So despite where the body comes from, the way it manifests, despite the fact that it’s not so easygoing, that it’s complicated, this body has great ability; it can do so much. With this body, not only can we take care of our food and clothing, but we can also reach beyond that; we have the opportunity to gain the eternal goals of liberation or enlightenment. That’s why our human body is precious; that’s the point. We can use it in a good way, even though it is potentially poisonous in that it can create more complications, confusion, suffering, loneliness, dissatisfaction and samsaric rebirths for us. If we can change in a positive way, we can feel grateful for having this body and make it worthwhile.

      When you practice tantra, instead of thinking, “I’m a problem; my ego’s a problem; I’m a weak person; I need…,” instead of thinking of yourself with self-pity, think, “I am the Buddha; I am Chenrezig; I am universal compassion.” The difference is unbelievable. Somehow you become transcendental; you bring the enlightenment experience into the now. That is the beauty of Tantrayana.

      So by using a skillful method, it’s possible for your life to become a transcendental experience. Your life can perhaps become an enlightened experience. Maybe I shouldn’t use those words, but I think it can become an enlightened experience.

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