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Posts tagged ‘Tushita’

Lama Yeshe’s Tantric Teaching

Lama and HH Trijang Rinpoche, 1976From 1976: Heaven is Now! by Adele Hulse, Big Love author:

During this visit to Dharamsala, Gareth Sparham, one of the Westerners ordained at Bodhgaya in 1974, underwent public examination at Tushita. “Both lamas attended as well as  a number of Dharamsala geshes,” said Gareth. “I gave a talk on renunciation. I didn’t really  know anything about it so I just went on and on about how wonderful Lama Yeshe was. His head dropped lower and lower. When everyone had gone, he said to me, ‘Dear, never ever refer to me again!’ After that I started really studying hard and stayed on in Dharamsala for many years.”

Around mid-April, Lama Zopa Rinpoche decided to travel to south India for a short time to attend teachings at Sera Jé. Just before leaving Dharamsala, he told Thubten Gyatso, who was about to start a Mahakala retreat in Rinpoche’s room at Tushita, “I am sorry for the bad vibrations I have left in my room.” Gyatso found no bad vibrations, just several large scorpions. Gyatso was about to embark on a tantric practice but knew nothing about tantra. Tantra is sometimes called the resultant path, wherein a practitioner learns to think, speak and act in the present as if he or she were already a fully enlightened buddha.

 

From Lama Yeshe’s tantric teachings:

According to tantra, perfection is not something that is waiting for us somewhere in the future. “If I practice hard now maybe I will become a perfect buddha” or “If I behave well in this life and act like a religious person, maybe someday I will go to heaven.” According to tantra, heaven is now! We should be gods and goddesses right now. But at present we are burdened with limiting concepts: “Men are like this; women are like this; I am a certain way and there is nothing I can do about it” and so forth. This is why we have conflict within ourselves and with one another. All this conflict will dissolve as we train in the tantric point of view and recognize that each man is a complete man and each woman a complete woman. Furthermore, every man and woman contains both male and female energy. In fact, each one of us is a union of all universal energy. Everything that we need in order to be complete is within us right at this very moment. It is simply a matter of being able to recognize it. This is the tantric approach.

 

Thubten Gyatso: “The night before I started retreat Lama Yeshe called me into his big room at Tushita to explain the Mahakala practice to me. Lama’s face was very close to mine and it assumed a blue and incredibly wrathful appearance. To be qualified to do this retreat one is supposed to have taken certain initiations beforehand, but I had only received a Chenrezig initiation. ‘That’s okay,’ Lama told me. ‘You visualize yourself as Vajrasattva (the purifying buddha). Imagine your consort has one arm around your neck and with her curved knife she cuts your body into pieces. You die and your mind enters into her body, then you are born again, very pure and enlightened. You still feel like yourself but she has shredded your ego. Okay?” At the time, I knew nothing about tantra and this was so powerful for me. “Next morning breakfast was delivered to my room after my first meditation session.

One fried okra looking like a slab of green mucus. I sat on Rinpoche’s bed, my mind completely black, thinking, ‘How can I do retreat with food like this?’ Suddenly the front window flew open and in came Lama Yeshe’s hand. He was holding a fresh piece of Tibetan bread covered in Vegemite. I humbly accepted Lama’s offering and he walked away without a word. I resolved to never complain about food again.” Vegemite, a salty spread made from yeast extract, is a staple of the Australian diet. Lama Yeshe was always looking for healthy foods to introduce at Kopan and returned from a trip to Australia one year with jars of Vegemite. Not everyone became a convert to it.

There were two other students doing solitary retreats at Tushita that spring, one of them an Icelandic girl, Thorhalla Bjornsdottir. Lama Yeshe instructed her to spend two years in calm abiding (Tib. shiné; Skt. shamatha) retreat. In the practice of calm abiding one develops deeper and deeper levels of concentration by repeatedly stabilizing one’s attention firmly on an inner object while controlling outer distractions.

The lamas returned to Kopan in the latter part of April, Lama Yeshe from Dharamsala and Lama Zopa Rinpoche from south India. On May 1, Lama Zopa Rinpoche gave teachings to those students still staying at Kopan on the practice of prostrations to the thirty-five Confession Buddhas and on Jorchö, the lam-rim preliminary practices.

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Work at Kopan

Lama Yeshe, Kopan, 1973.From 1973: First Steps First Students by Adele Hulse, Big Love author:

Before going to Kopan as suggested, Steven Levy had called in to see Lama Yeshe at Tushita in August to make sure that Lama still wanted a gardener.

“He reached under his little meditation table and pulled out a gardening trowel,” Steven recalled. “‘You know how to use this? We’ll talk more when you come to Nepal,’ he said. I was amazed that he even remembered me. When I got to the monastery, Yeshe Khadro was in the office. I told her that Lama had told me to come but I didn’t have any money. She told me I had to work for my keep and could sleep in the storeroom. It was pretty awful.

“Then Lama showed up. Every day Max would return from Kathmandu with her Jeep full of plants. When Lama came downstairs after breakfast, he was all business. It was always, ‘What are you doing? Why did you do that? Where are Mummy’s plants? Where do you think this one should go? What about this tree? Lama is busy now…see you later!’ I’d be left wandering around trying to work out where to put things. I’d dig a hole and then he would suddenly show up again, demanding, ‘You think this is good place? Are you sure?’ The minute he said that, I’d say, ‘Weeellll…’ and he’d immediately jump on me. ‘You’re not sure? When you are sure, Lama will come back!’

“Every time I planted something he’d ask if I was sure. When I said I was, he’d say, ‘But are you sure that you are sure?’ And we’d both crack up laughing. That laugh of Lama’s was so infectious…it was like sonar, laser. I’d like to have a tape of Lama’s laugh to listen to forever. But he was heavy, too. I would dig a dozen holes for some plants. ‘Why are you putting that plant there?’ I’d remind him that hours earlier we had both agreed on that spot. ‘Do you think that Lama doesn’t know what he said? Put the plant over here!’ I’d move it back and forth, back and forth, and then he’d want it back in the original position. It seemed like he was testing me, seeing how far he could push me. He’d say, ‘Let’s dig here!’ I’d say, ‘No, I’ll dig that,’ and he’d give me a firm, loving shove with his shoulder, grab the shovel and say, ‘No, Lama will dig!’ I was thirty-two years old and he was only six years older, but he was like a father or even a grandfather. I felt like a child. He was ageless. His male mothering fed so many neglected, untouched, unloved places within me.”

Anila Ann watched how Lama interacted with everyone. “He climbed into our skins to find out what made us tick and mimicked our body language and mannerisms. He was just hilarious. If I was unhappy and feeling low, he’d find some way to make me feel valued. When he’d fixed me up, he’d turn to the next needy person and maybe do exactly the same thing with them, while I was still there. He’d flick an eye over at me to make sure I was getting it. Lama was just as skillful in showing us our negative traits as our positive qualities.

“He seemed to know intuitively when people were arriving and what had happened to them. I read his mail for him and he often knew what it contained before being told. Or he’d say to me, ‘Marcel is here—I can always tell when Marcel is here.’ I’d look out the window and there would be Marcel, coming out of his retreat hut. ‘Magic’ is the only word I have for it.

“Another example: We were always late getting to the airport with no time to spare at all, the other cars having already gone and Lama not quite ready every time. Finally, Lama would climb into the rotten little Nepali taxi and the driver would pump the ignition but it wouldn’t start! Lama couldn’t drive at all, but he’d lean over and turn the key and it would start right up, every time. ‘Okay, let’s go!’ he’d say, precluding any kind of conversation about what he’d just done.”

Lama also kept his eye on the money and gave Yeshe Khadro the job of accountant. “He was very astute,” she remembered. “He checked every transaction. When the tiny building I used as an office was pulled down and Pete Northend began building a big new kitchen/dining room complex in 1974, it was assumed that the larger of the two spare rooms would be the office. But no, Lama said it had to become a coffee shop. Shops make money, he told us, not offices.” And Lama Yeshe needed money. How else was he going to feed and support the growing number of young monks?

Money was always a big subject. Once when Anila Ann and Lama Lhundrup were greeting Lama Yeshe at Kathmandu airport, some American tourists came over and took their photos. Then they admired the lamas’ malas. “They aren’t for sale, are they?” They most certainly were and an excellent price was obtained. While they were haggling, however, Anila Ann drifted out of sight. She was sentimentally attached to her mala and had no intention of selling it.

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