Skip to content

Posts tagged ‘ego’

The Dromana Course

Lama adjusts his robe, 1975From 1975: We Need a Foundation by Adele Hulse, Big Love author:

Lama Yeshe’s students in Melbourne booked a facility in the bayside town of Dromana, on the Mornington Peninsula. Eighty-five people attended a five-day course there over Easter, with Nick teaching the “lower realms and suffering” part in Rinpoche’s absence. It was a sophisticated crowd including many friends of people who had been to Kopan and who were wondering what on earth their mates had gotten themselves into. Lama Yeshe was ready for them.

 

From Lama Yeshe’s teachings at Dromana, Australia:

Not only are you people mentally strong, you are also skeptical. That’s good. Lord Buddha’s teaching is skeptical too. This meeting of skeptics is excellent. Do you understand what I mean by skeptical? I mean you don’t easily believe or accept anything. You check and experiment to see if something works or not. If it doesn’t, you keep checking, checking, checking, using your brain, your wisdom. In that way you grow. This is all part of the path of inner freedom, liberation and enlightenment. Just believing what someone tells you emotionally, without understanding, has nothing to do with any religion. Even though you might pretend: “I’m a such and such”, it’s just a label and still an ego trip.

The two departments of ego and attachment work together in your mind and as long as they do, whatever sense pleasure you enjoy, wherever you go, whatever friends you have, nothing lasts. Your ego makes a wrong projection on an object and your attachment follows without hesitation and gets completely stuck on, or tied to, that object. This splits and severely agitates your mind.

I’m sure you can philosophize intellectually that things are impermanent, but if you check more deeply into how your ego interprets objects, what it projects onto them, you will find that it’s expecting them to last and perceiving them as permanent.

When two people get married their ego’s interpretation is that they should be together forever in life, and even in death. This is so exaggerated. It’s impossible for people to make that decision. It’s not up to them, it’s up to karma. Uncontrollably, karmic energy makes the decision whether one partner lives and the other dies. When one finally does, the other misses him or her so badly and suffers enormously.

All that worry and weeping, missing and memory comes from the two mental departments of ego and attachment. Not understanding the impermanent nature of phenomena, and expecting to live happily ever after as interpreted by ego and attachment, brings the reaction of misery. That is a karmic result or effect. If you understand impermanent nature there’s no upset, miserable reaction. You accept death as a natural thing. In fact, you expect it to happen. With understanding there’s no worry. You know separation is natural.

Therefore, instead of blindly following the grasping and attachment that result from the way your ego interprets things, it’s better to renounce. Perhaps you think that when I tell you to renounce, I mean that you should get rid of all your possessions. But true renunciation isn’t physical, it’s mental. It doesn’t refer to what things are worth monetarily, but to how your mind views them. Your mind makes things seem very important because it does not see their reality and overestimates their nature.

When you know that phenomena are changeable, transitory and impermanent by nature, you expect things to disappear. Of course, everyone knows this intellectually, but when you meditate on the sensations of your body and mind you experience their automatically changing nature. That’s not intellectual philosophy, but your own personal experience. Other objects, such as your family, friends, material possessions or whatever else may be your biggest object of attachment, are the same in nature. Everything is transitory and momentary. Nothing lasts. We cling to these things because we think they are helpful, but try to ascertain whether they really help or harm your mind. Perhaps, instead of inducing peace they disturb your peace of mind. You check up.

 

A camper trailer—what the British call a “caravan”—had been rented for Lama and it was there that Adrian Feldmann had his first private interview with Lama Yeshe. “I sat down beside him on the bed and told him that I had taken refuge and wanted my life to be as close to the Dharma as possible. I saw two ways of doing that. One was to become a monk; the other was to live with someone, share Dharma, and develop with them. I was hoping he’d recommend the second option, but all he did was roll around on the bed laughing. When he stopped he said, ‘Possible, dear, but very difficult. Instead of one crazy mind you have two, three, four crazy minds, plus all the problems of food and education.’

“‘So what about ordination,’ I asked. Again he rolled around the bed laughing, then sat up. He glanced at the sky with a shrug and said, ‘Practice Dharma twenty-four hours a day.’ I knew this was the real answer to my question and felt this iron hand grip my heart as I thought, ‘Well, I’ve got to be a monk.’”

Back at Bea Ribush’s Lama Yeshe made himself at home. He watched TV, played with Bea’s little poodle, Bobik, and did some cooking. He telephoned Tibetologist David Templeman and once again invited him to tea.

“I only had some very low-grade Tibetan tea that time, but I brought it,” said David. “We sat in front of the TV with a huge pile of cakes and watched the coverage of the chaos taking place at the end of the Vietnam War. Lama was not agitated as we watched people fleeing for their lives, but sitting beside him I noticed him becoming warmer and warmer—more than warm. It was like sitting next to a furnace. He didn’t try to hold back the tears and neither did I. Then he turned to me and said in English, ‘Now they are refugees, just like me. Now they will have big sufferings.’ I got the impression he was right in there with them, that he was one of them, going through every second of their pain. It was a very strong experience.”

Advertisements

Lama Yeshe’s geshe degree & Manjushri teachings

Portrait of Lama Yeshe, 1975From 1975: We Need a Foundation by Adele Hulse, Big Love author:

Shortly after Yangsi Rinpoche’s enthronement, the lamas went to Bodhgaya for His Holiness’s winter teachings. From there they went to Varanasi where they called on Geshe Legden, one of Lama’s teachers from Sera, who held a teaching position at the Central Institute of Higher Tibetan Studies at Sarnath.

“I invited them to my place for dinner and noticed that Lama Zopa was very skinny and unhealthy looking,” Geshe Legden recalled. “Lama Yeshe was very concerned that Lama Zopa refused to eat meat, because it was bad karma. I told Lama Zopa, ‘You’ve got to look after your health, even if it does mean eating a bit of meat. If you don’t nourish your body properly, then practicing Dharma properly is difficult. I have never come across any particular point in the Vinaya Sutra saying monks may not eat meat, except in relation to impure meat—when an animal is slaughtered specifically for you.’ Lama Zopa thanked me for saying these things and we debated long on the pros and cons of the issue.”

Geshe Legden also spoke to Lama Yeshe about completing his geshe degree. “I said it was good karma to do it even though he has even greater knowledge, experience, and realization than a geshe. I reminded him that one of the rules of Sera Jé was that if any geshe finds the big offerings he has to make as part of the examination a financial burden, he is exempted from making them. He told me that he would love to do the geshe examination, but he no longer had the time to do it. I went to the monastery and looked up the list to find out when it was Lama Yeshe’s turn to sit the examination. I even put his name down for it by offering a khata. But it’s true, he just didn’t have the time. He had started a tradition in the West and was too busy opening centers and teaching so many students and doing so much marvelous work. Later, all the monks acknowledged that none of them had done nearly as much as he had to bring Dharma to the West. My gut feeling is that Lama Yeshe felt that if he was cooped up in the monastery as abbot or gekö or administrator—the kinds of things he might be required to do if he completed the degree —he wouldn’t have time for his other unprecedented and unparalleled work.”

From Sarnath, the lamas returned to Kopan for Losar (Tibetan New Year), which fell on February 12. During the celebrations Lama asked the Westerners to show him some Inji dancing. Lama’s monks and nuns were reluctant to do so because dancing to music was against their monastic vows. However, since their guru had asked, Steve Malasky and the youngest nun, Spring, got up and did some rock and roll jive in their robes. Lama rolled on the floor crying with laughter.

At the end of January, Lama Yeshe had given the Sangha a Manjushri initiation, and after Losar gave four nights of commentary on the meditation practice and retreat, completing them just before leaving to go on tour again. That summer many of the Sangha and lay people did Manjushri retreat in Kopan’s gompa while Yeshe Khadro, Sangye Khadro and John Feuille, among others, went to Lawudo to do their Manjushri retreat there.

 

From Lama Yeshe’s Manjushri teachings:

Most of the time, our objects of joy are not limitless; we discriminate. Our minds are funny; they decide, “This one, I like; that one, I don’t.” We divide things into pieces. It doesn’t come from the side of the object; it comes from our own mind’s decision. We see a person and automatically our mind goes, “I’m not happy with him; he gives me no pleasure.” It doesn’t come from him; it comes from your dualistic determination that has already created divisions in your own mind so that when you see people you automatically categorize them. This creates difficulties; it causes conflict and complications and psychological bother.

Do you see how fantastic Lord Buddha’s psychology and scientific understanding of the mind is? How well he explains how the mind works? If you can understand this, you’ll see it’s really too much. It’s amazing; you don’t need too many words to describe it. It’s beautiful…and really so simple.

Anyway, when we talk about limitless love, we’re not talking about cement; we’re talking about living beings. Most of the time, our conflicts arise from contact with other human beings, each other, not from dogs or cement. Westerners are always going on, “Oh, the environment is no good, that’s why we have problems. This house is no good; this food’s no good. That’s why I’m unhappy.” So much emphasis on externals, which is completely opposite to Lord Buddha’s scientific knowledge wisdom, the way Lord Buddha thinks.

We should check up our everyday lives here. We always blame outside things for our problems: “Shopping is difficult; Kathmandu is difficult,” and so forth. Actually, this is a deep subject; a very deep subject. It seems simple. It’s not at all simple. If you think about it properly, your ego will freak out; when you actualize Lord Buddha’s teachings, your ego has no space.

I always emphasize how in our daily lives we are always involved with other human beings. If you can see everyone around you as a friend, that will be beautiful. That will be your mandala. You’ll be happy wherever you go. In a way, you can say those around you are symbolic of all sentient beings. Look at a person you know; that person symbolizes your mandala. If you can be happy around that person and everybody else you know, perhaps you can be happy anywhere. Experiment, at least in your mind, on the basis of your interactions with that person. Visualize yourself in various situations or in different countries and see. The people around you put you into different situations, so if you check correctly, you can see how you’ll react under different circumstances with other sentient beings. Doing this is really worthwhile.

 

The First Group Ordination

The first ordination, 1970From 1970: The First Group Ordination written by Adele Hulse, Big Love author:

From the Lama Yeshe’s teachings to his monks and nuns:

The reason we are unhappy is because we have extreme craving for sense objects, samsaric objects, and we grasp at them. We are seeking to solve our problems but we are not seeking in the right place. The right place is our own ego grasping; we have to loosen that tightness, that’s all.

According to the Buddhist point of view, monks and nuns are supposed to hold renunciation vows. The meaning of monks and nuns renouncing the world is that they have less craving for and grasping at sense objects. But you cannot say that they have already given up samsara, because monks and nuns still have stomachs! The thing is…the English word “renounce” is linguistically tricky. You can say that monks and nuns renounce their stomachs, but that doesn’t necessarily mean they actually throw their stomachs away.

So, I want you to understand that renouncing sensory pleasure doesn’t mean throwing nice things away. Even if you do, it doesn’t mean you have renounced them. Renunciation is a totally inner experience.

Renunciation of samsara does not mean you throw samsara away because your body and your nose are samsara. How can you throw your nose away? Your mind and body are samsara—well, at least mine are. So I cannot throw them away. Therefore, renunciation means less craving; it means being more reasonable instead of putting too much psychological pressure on yourself and acting crazy.

The important point for us to know, then, is that we should have less grasping at sense pleasures, because most of the time our grasping at and craving desire for worldly pleasure does not give us satisfaction. That is the main point. It leads to more dissatisfaction and to psychologically crazier reactions. That is the main point.

 

Both Kopan and Rana House were in chaos as the lamas, Zina, and the four students to be ordained organized their robes and gifts for the officiating monks. Lama Yeshe came back from Kathmandu with a huge stack of texts for His Holiness the Dalai Lama, including one particularly wide handwritten text containing many illustrations. The others were printed from woodblocks. He asked Ann to find suitcases to put them in.

At Kathmandu airport the customs officers were constantly on the lookout for antiques, which could not leave the country. The illustrated text was packed into a round case on its own, and Ann was nervous when they asked to see inside. “Okay, let me open it for you,” she suggested and swiftly turned to a page with no illustrations. “Max and Lama had both wandered off and disappeared at the end of the customs hall. Lama was spinning his mala so fast I knew he was up to something. The customs official looked at the page for a long moment, then said we could go through. When I joined the others, I could hardly breathe,” said Ann.

From Delhi, Zina, Sylvia, James and Zopa Rinpoche traveled to Dharamsala by train.

Max had arranged for herself, Lama Yeshe and Ann to fly, but they were grounded in Delhi due to a strike. It was late at night. A taxi driver at the airport approached Max and begged her to let him take them to Dharamsala—he remembered her from a trip to the Taj Mahal three years earlier. Even Delhi could be a small town, especially with regard to foreigners who tipped well. In the middle of the night they came to a state border barred by a gate and a sleeping sentry who could not be roused. “You must know some way around this,” Lama encouraged the driver, who then drove off the road and crossed the river below via boards and little islands.

Arriving in Dharamsala they took rooms at the local government guesthouse. These are called Dak Bungalows, or Dak Guesthouses, and can be found all over India. They were about to go and have breakfast when the Injis expressed some concerns about their unlockable doors. Padlocks were a necessity, and they hadn’t brought any. “This will do it,” said Lama Yeshe, wrapping his mala around the doorknob. “No one will have the nerve to take that off.” Later that day they moved into the famously seedy Hotel Kailash in McLeod Ganj, the village above Dharamsala—much to the visible disgust of the local monks. “Well, if you don’t like me being here, then you give me a better place,” Lama Yeshe told them. They shuffled away. Everyone in Dharamsala was on the thin edge of poverty, and they didn’t have a better place to offer.

Lama Yeshe organized everything. On the eve of the big day, Lama brought his students to an interview with His Holiness the Dalai Lama, seeking his approval and blessing. The next day, 16 December 1970, the ordination took place at Chopra House, Kyabjé Ling Rinpoche’s residence located on a hill just outside McLeod Ganj. Geshe Rabten presided as he had promised, along with Lama Yeshe, Gen Jampa Wangdu, and two other monks. Traditionally, four monks and an abbot are required for monastic ordination ceremonies.

Lama Zopa Rinpoche did not attend. The four Westerners received a short lecture in English on the vows they were about to take, but the ceremony itself was in Tibetan. They were instructed not to speak or ask questions. Whenever a response was required, Lama answered on their behalf. Afterward, everyone posed for photos.

 

 

%d bloggers like this: