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Posts tagged ‘Vajrasattva’

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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Mahakala, the IMI protector

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

Lama Yeshe had already explained to Ngawang Chötak that Mahakala was both a protector deity and a yidam, a meditational deity. The concept of protectors was something new to the Westerners. Within the Buddhist pantheon, there are protectors of place, such as those the lamas made offerings to at Chenrezig in 1974. There are also Dharma protectors, some of whom are yidams, others not. Lama decided that Mahakala was the protector of the International Mahayana Institute, so he instructed the IMI monks and nuns to do the Mahakala sadhana in English every day, as well as a Mahakala group retreat.

“He didn’t tell us much about protectors,” said Yeshe Khadro. “I had the impression he didn’t really want to. He was very serious about the whole thing.” “I watched him go black before my very eyes,” said new nun Thubten Yeshe. “He turned into Mahakala, full of wrathful compassion.”

Lama Pasang thought that Lama Yeshe himself was actually a protector. When shaving Lama’s head one day he took the opportunity to search his skull for auspicious signs. Many such physical characteristics, which indicate that a person has achieved a high degree of spiritual perfection, are explained in the sutras. Suddenly Lama said, “What are you doing? Shouldn’t do!” Lama Pasang became convinced that a particular formation of three lines was just what he was looking for. “I not exactly see,” he said, “but I get good feeling that day and some hours later I not forget that good feeling.” Lama sometimes told Peter Kedge and Mummy Max that Kopan had “strong protection.”

 

“We Need a Foundation”

One day, while standing on the gompa steps with Nick Ribush, Lama Yeshe said, “I think we need an organization to hold all of this together.” After the evening discussion sessions a small group of trusted students chosen by Lama began to meet in the library above the office. This group, which came to be called the Central Committee, included Mummy Max, Dr. Nick, Jon Landaw, Yeshe Khadro, Peter Kedge, Marcel Bertels, and two others, Australian Wendy Finster and American Petey Shane. Lama outlined some definites: He wanted the words “council,” “Mahayana” and “preserve” in his organization’s name. Basically, Lama wanted the organization’s name to reflect his work; he was trying to bring not just Tibetan Buddhism, but Mahayana Dharma to the West. Lama was absolutely certain that given the chance, Buddhadharma could take hold in any culture.

While only a short distance to the north of Kopan Monastery the Cultural Revolution was bursting forth in China, Lama Yeshe joked about his own “Dharma Cultural Revolution.” Lama had been adding the words “for Wisdom Culture” to the names of his new centers, though some students were uncertain about this. As usual, however, Lama was extremely clear and felt strongly that “Wisdom Culture” defined the essence of the FPMT.

What we normally understand as the meaning of “culture” is the relative mind or spirit, the collective illusions of a certain land or people. It actually has nothing to do with the wisdom truth of Dharma. If we stretch the meaning we could say that Dharma is the “culture” of our progressively developing wisdom. I was brought up in a great culture that is two thousand years old. Now I am working with Westerners. I think the current meeting of East and West is taking place on a gross level, but could develop progressively toward a finer level of understanding. I think we must work toward a wisdom culture.

Wisdom Culture is rooted in the joy, love and utter dedication to the service of others that both lamas embodied and inspired. Wisdom Culture is a synonym for the perfect integration of the union of wisdom and method. Over time the phrase was dropped as more centers simply used the word “institute.”

Peter Kedge was now Lama’s attendant; he took the group’s ideas to him. One title that they all liked was “Yeshe Foundation,” which in its longer version of “Yeshe Foundation for Wisdom Culture” was employed for a short time. Lama Yeshe’s response was, “Ah, you people have no idea. ‘Yeshe’ is nothing. Here one minute, gone the next. Not important.

I want to preserve the Mahayana teachings. If you can’t get the name right, you don’t know what I’m doing.” He did not want some snappy name. The name he clearly preferred was “Council for the Preservation of the Mahayana Tradition.” This title would eventually be adopted as the name for the collected group of directors of all the centers and projects affiliated with Lama Yeshe and Lama Zopa Rinpoche.

The Central Committee meetings often went on until 2:00 am or even later. Yeshe Khadro would try to grab at least a couple of hours of sleep before attending morning meditations led by Tubten Pende. “One morning I decided I definitely deserved a sleep-in and so I didn’t go to the session,” she said. “Fifteen minutes later Lama sent one of the boys down to me with the message, ‘Lama wants you to write some letters.’ I jumped up bright as a button, amazed that he knew I was sleeping in. But he knew everything that was going on at Kopan.”

The mo, the use of dice for divination, was a specialty of certain lamas. Lama Zopa Rinpoche eventually became very famous for his mos, but no one ever saw Lama Yeshe use dice. His specialty was to roll his eyes back into his head, go silent, and then speak his piece. It seemed to be a kind of internal mo.

It is also possible to do a mo by counting the beads on a mala in certain ways. Lama described his own father doing this for people when Lama was a child. Only once did Lama Lhundrup see Lama Yeshe use a mala in this way: A local Nepali family came to Kopan complaining about the loss of their precious buffalo and asked Lama to find it. “He was doing something with the mala and then he say, ‘Go there, that place.’ When they went there they found their buffalo,” said Lama Lhundrup.

“I never saw Lama make an observation with either dice or a rosary,” said Peter Kedge, who toured with Lama for four years and remained close to him. “Sometimes people would ask Lama for advice and he would tell them to ask Rinpoche to make a mo. Sometimes I would ask Lama about various things related to administration or business and Lama would just seem to think for a second and then say, ‘Should be okay. Let do.’ I always felt that Lama knew exactly what the outcome would be, that it wasn’t necessary for him to go through the motions of making a divination.”

News arrived that a student who had told Lama Yeshe he was going down to the Theosophical Society in Madras, had in fact jumped off the roof there and died. “What could I do?” Lama asked Adrian. “He wanted to leave so I had to let him go.” A puja was held for him at Kopan, during which Jimi Neal had a vivid dream that Lama Yeshe, holding a dorje (vajra) with a thread tied to it, went into the bardo (the intermediate state the mind traverses between death and the next rebirth) where he connected with the boy and pulled him up. Later Lama told Jimi, “He’s okay now.” Naturally, many people spoke of this death but Lama Yeshe insisted it was not a suicide. He did not explain further.

The meditation course ended with the conferring of refuge and lay vows and a Vajrasattva empowerment, taken by twenty people. Almost immediately one participant decided he didn’t want to hear any more and left Kopan. Empowerments were considered to be serious things. It was felt that if you didn’t take this commitment seriously the initiating lama’s energies were weakened. Ablaze with anxious devotion, one of the new nuns ran to Lama Yeshe about the departing student, saying, “Lama, Lama, he’s going to hell! He took the initiation and now he’s not going to do the retreat!” “Dear,” said Lama, “if he is not going to do the practice then we are not communicating. Initiation is communication. If there is no communication, there is no initiation and therefore there’s no downfall. So, what’s the problem?”

 

 

 

Ann McNeil Supervises Construction and does Retreat

Anila Ann and Max Mathews, 1972From 1972: Unsurpassed Dharma Land of Enlightenment by Adele Hulse, Big Love author:

Anila Ann took over supervision of the Kopan building site. When the lamas returned from Dharamsala, she went down to Kathmandu to do the banking, a day’s work on its own. “I asked Lama Yeshe if he’d keep track of the workers’ hours for me that day so I would know what to pay them,” she said. “They were all paid daily because they were very poor and we never knew exactly how many workers we would need each day. That night when I asked Lama for the pay book I saw he’d only put down two figures; the rest was just scribble. Well, this just blew my mind! How was I going to pay these people now? ‘Don’t worry,’ said Lama, ‘I’ll work it all out with them tomorrow.’ But I was upset; I said that even the Buddha would have kept track! It was the worst thing I could think of saying. With that I marched off to my room. Twenty minutes later there was a tap on the door. It was Lama with a glass of lemonade,” said Ann.

Ann then went into a retreat, during which she grew very miserable and lost her appetite—not a safe thing to do in Nepal under any circumstances but especially because she was already extremely lean. But the mind that rises in retreat is not always blissful. In fact, the arising mind may focus on precisely the mental habit that is most painful to the ego—such as jealousy or anger. Lama Yeshe began eating his supper with her, treating her as if she were a toddler. He made excited noises about how delicious the food was and tried to tempt her to take a few spoonfuls. “I was finally able to see how belligerent I’d become and was able to unhook that feeling and get my appetite back,” she said.

Toward the end of her retreat Lama Yeshe was due to return to Dharamsala, but first he gave Ann a Vajrasattva thangka he had commissioned for her. “We stood there looking at it together and I noticed he was ‘beaming’ again—that unearthly golden glow that sometimes emanated from him. I looked back at the thangka, then at him again. Each time he looked even more radiant and so shiny. I just stared and stared.

“He was always so subtle with me. During that business at Kathmandu airport with the hand-painted text, I developed what I can only call a very hot ear. It went blazing red for a while and felt so hot. That experience came to herald some form of communication from Lama Yeshe. I’d get a hot ear at 2:00 am and think, ‘Lama wants something.’ I’d go to his room and he was never surprised to see me. It was always, ‘Oh yes, Anila, I have something for you to do!’

“Lama encouraged all kinds of awareness in us. He often gave us spoonfuls of the dutsi [Skt. amrita; blessed nectar] he kept on his altar. It was made of crushed blessed pills, honey, and alcohol. We’d sit there like little kids with outstretched palms, licking the stuff off. He’d roll his eyes back into his head and just beam.”

 

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