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Posts tagged ‘Geshe Ngawang Dhargyey’

The birth of Wisdom Publications

Lama and Rinpoche, New Zealand, 1975From 1975: We Need a Foundation by Adele Hulse, Big Love author:

Nick Ribush and many of the IMI Sangha had been actively engaged in publishing activities at Kopan since even before obtaining their own Gestetner printing machine. The Wish-Fulfilling Golden Sun and the various editions of Meditation Course Notes had been published under the imprint of the International Mahayana Institute.

On 8 December 1975 Jesse Sartain, an American publisher who was a student of Geshe Ngawang Dhargyey and had been studying at the Tibetan Library in Dharamsala, visited Lama Yeshe; he suggested that the talks from the 1974 American tour be published. Nick was passionate about publishing the lamas’ work and was invited to the meeting. Lama Yeshe suggested that a book be published jointly by Jesse’s Conch Press and what he now called Publications for Wisdom Culture, Kopan’s own imprint. The Conch/Wisdom collaboration, properly printed, bound and titled Wisdom Energy, was published in 1976. It was edited by Jon Landaw and his old friend Alex Berzin. By the 1980s this publishing endeavor would transmute into Wisdom Publications with offices in Boston, Massachusetts, and would eventually become one of the world’s foremost English-language Buddhist publishing houses.

 

Statues and Images

It was typical of new students to want to buy a Buddha statue before leaving Nepal. “I went everywhere in Kathmandu and Patan and saw hundreds of statues, but none of them appealed to me because they were all mass produced,” said one young man. “Then in Boudha I saw a beautiful statue that had come from Tibet but was far too expensive for me. The only valuable thing I had with me was a really good pair of German binoculars because I was a passionate ornithologist. I put a ‘For sale’ notice up at Kopan, but there were no takers. Then a monk came to me to say that Lama Yeshe wanted to know how much I was asking for them. Of course I halved the price for him. The monk came to see me again the next day and told me Lama Yeshe wanted to know what price I really wanted for them. I told him the full amount, he gave me the money, and I was then able to buy that statue.”

That same year, Lama sent Mummy Max off to find a Tara statue. “I told him I’d go the next day,” Max recalled, “but he said, ‘No, now. You go and don’t come back without it! It’s there; you find it.’ I went all over Kathmandu on what happened to be a Nepali public holiday, so half the shops were shut. I looked in all the obvious places, went to Patan [the artistic center of Kathmandu], looked everywhere and couldn’t find anything. So I started on the back streets. I was exhausted and sure that I was never going to find this statue. But Lama knew. He knew exactly and I’m convinced he led me to it, because I didn’t have a clue. Finally, when it was getting dark I found the perfect statue in a pile in a statue maker’s warehouse. When I got back to Kopan and showed it to him, all he said was ‘Huh!’”

 

 

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The Bodhgaya Teachings

Zina Rachevsky, 1971From 1971: The First Kopan Meditation Course by Adele Hulse, Big Love author:

The lamas always attended the Dalai Lama’s Bodhgaya teachings, but this was Zina’s first visit.

Ann and James traveled together, arriving at 3:00 in the morning. Bodhgaya was packed tight with Tibetans, but a Thai monk they met on the train invited them to stay at his temple. They were welcomed and given comfortable bunk beds. Monks and nuns always sleep in their long undershirts, and it simply never occurred to Ann, who was tall and very wiry, that they didn’t realize she was a woman. The lamas were staying at the Tibetan temple. Next morning, Ann and James hurried over there. “Lama,” said Ann, “they think I’m a monk. What am I going to do?” “Listen,” said Lama, “in the eyes of the Buddha there is no male and female; it doesn’t make any difference at all. Bodhgaya is full and there’s no place to stay, so just be quiet and don’t speak.” They returned to the Thai temple, but the following day some friends gave them a big room in the Dak Bungalow. Lama Yeshe and Zopa Rinpoche moved in there as well. In the room next door was an aristocratic woman from Darjeeling who had her servants prepare wonderful meals for them all.

Zina stayed at the best address in Bodhgaya, the Tourist Bungalow, which had bathrooms. Baba Ram Dass was paying for her room. He was in town attending a ten-day vipassana meditation course with the Burmese master, S. N. Goenka. Goenka, a layman and the most prominent student of the great master U Ba Khin, taught in English. His Vipassana courses consistently attracted many Westerners interested in learning meditation.

The lamas took their students to hear Kyabjé Trijang Rinpoche. At the time, Trijang Rinpoche was unwell and would teach while lying down. Next, they all received an initiation of the highest yoga tantra diety Yamantaka.

This was followed by a three-week teaching (in Tibetan) from Kyabjé Ling Rinpoche. The Westerners did not understand one word.

All through Ling Rinpoche’s incomprehensible teachings it became more and more apparent to Zina that Zopa Rinpoche needed to teach a course in English. Lama Yeshe always claimed that his own English was not good enough, that only Zopa Rinpoche could deliver such a course. Thinking of Goenka’s success, Zina suggested a ten-day course, but Rinpoche insisted that ten days wasn’t nearly enough time to teach anything and that the whole idea was ridiculous. Consequently, he wasn’t interested.

Bodhgaya was a social hub for the Tibetans. Lama Yeshe ran around meeting all sorts of old friends. At one such reunion he got into a debate and swung his mala so energetically that it broke, showering the crowd with beads. About twenty old friends from Sera were staying at the Tibetan monastery, among them Jampa Gyatso, who had become a full-fledged Lharampa geshe. Lama asked him if he was interested in teaching Westerners. “Not now,” replied Geshe Jampa Gyatso, “but I might consider it in the future.” Geshe Jampa Gyatso later
went to Italy at Lama Yeshe’s behest and became the beloved resident teacher at Istituto Lama Tzong Khapa near Pisa, residing there for twenty-seven years until his death in 2007.

Old friends teased Thubten Yeshe about mixing with Westerners, saying his main practice now appeared to be making money from Injis. One day Lama and Zopa Rinpoche produced bread and butter, tomatoes and such and started making sandwiches for themselves. None of the Tibetans had ever seen raw food prepared this way before. “What are you doing?” they asked. “Why won’t you spend money on food now that you are rich?”

The Inji students, eager for teachings in English, were happy to hear that Lama Yeshe had agreed to hold a question-and-answer session at the Tibetan temple. Among those attending were Alex Berzin and his childhood friend, Jon Landaw, both Americans from New Jersey who were in Bodhgaya attending teachings. Alex was one of the very few Westerners who had studied the Tibetan language before coming to India, and during the previous year he had lived in Dalhousie, studying with Geshe Ngawang Dhargyey. Jon had just arrived on his first visit to India and, once the winter had passed, he planned to go to Dalhousie to join his friend in studying with Geshe Dhargyey there. As for Geshe Dhargyey himself, he would soon be appointed by His Holiness the Dalai Lama to become the principal teacher at the new Library of Tibetan Works and Archives in Dharamsala. In 1972 he took up this position at the Library, which would eventually become a major study center for Westerners in India, and held it until 1984. In 1985 Geshe Dhargyey moved to New Zealand, where he resided until he passed away in 1995.

Jon was immediately overcome by his first sight of Lama Yeshe. “As soon as he walked into the room, smiling that wonderful smile of his, I experienced something I had never felt before,” Jon happily recalled. “It was as if iron filings filled my heart and Lama was a powerful electro-magnet that brought them to life, causing them to churn about and rearrange themselves. He was different from anyone I had ever met before and I liked him immediately. Although he appeared to be someone who had transcended the ordinary, he wasn’t at all otherworldly; instead, he was very human and I felt I could trust him completely. To say that his English was poor would be generous; in fact, it was very ‘broken,’ as he himself said, but I had never met anyone who could communicate so wonderfully. When he spoke about developing a ‘warm peeling,’ I did not understand his words at first. However, I soon realized he was talking about the ‘warm feeling’ that was growing within me at that very moment. Besides being so warm and clear, Lama was also very humorous. This endeared him to me immediately.”

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