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Posts tagged ‘Yangsi Rinpoche’

The Tara Statue

Rinpoche painting Tara, 1976From 1976: Heaven is Now! by Adele Hulse, Big Love author:

Another American, Connie Miller, had arrived on Christmas Day 1975 to stay at Kopan. A couple of weeks earlier in December, she had come up to Kopan to visit her friend Karuna Cayton, a fellow student from The Evergreen State College in Washington State (USA) doing independent research in Nepal for his final university theses. Karuna was participating in the group lam-rim retreat one hundred students were doing with Thubten Pende following the November meditation course.

On the afternoon of that first visit, Thubten Pemo got talking with Connie. Pemo said she felt strongly “from the sound of her voice” that she should join the retreat. Connie wasn’t easily convinced, since she had not done the previous month-long meditation course, but Pemo persisted. She was also enticed by Pemo telling her that Lama Yeshe was going to be giving a Green Tara initiation sometime soon. The topic of the thesis Connie was working on was related to female deities in Tibetan Buddhism, and to Tara in particular.

Connie returned to Kathmandu with the intention of packing her things and coming up to Kopan to stay. She finally walked up the hill carrying her backpack, arriving during the Christmas puja taking place in the large tent on the side of Kopan hill. After getting settled, Connie joined the guided lam-rim retreat and attended the mind training teachings on the Eight Verses of Thought Transformation from Lama Zopa Rinpoche that were also taking place.

“One day in January Rinpoche was looking down from the balcony outside his room as Connie sat in the sun behind the gompa. She had fallen ill with bronchitis and stopped attending the retreat sessions. After they talked for a while, Rinpoche invited her to help him paint the large Tara statue Lama Yeshe had sent Max to find in Kathmandu,” recalled Pemo. “This surprised me a lot. Rinpoche paid a lot of attention to Connie and they spent a lot of time together painting. Now when people ask Connie how she met the lamas she always says it was because of me. Then we look at each other and laugh.”

Rinpoche explained exactly how the statue should be painted and told a visiting elderly relative from Solu Khumbu to help Connie. Lama Pasang had begun constructing a glass-fronted house on a pedestal where the statue would eventually reside. Lama Yeshe wanted Tara to overlook a triangular pond surrounded by flowers that was to be built under the ancient bodhi tree that stood in front of the gompa.

For some time, the unfinished Tara statue sat on the balcony outside the lamas’ rooms and Connie came every afternoon to paint for a few hours. Sometimes Lama Yeshe came out after his afternoon “rest” and talked with her, occasionally sharing his special tea. “That tea was incredible! Part salty and part sweet, almost like a hot tea-flavored milkshake,” she said. “It was unlike anything I had ever tasted, before or since.”

“After a while, the statue was moved into the Kopan library, a big room, also called Mummy Max’s room, located above the office, and I continued painting it there. Jampa Chökyi was also working on an embroidered appliqué thangka in the same room,” Connie continued. “Whenever she showed it to Lama he’d shout at her, telling her it was all wrong and she must undo it. The way Lama pushed her was incredible. He cut through all her excuses like a knife. Jampa Chökyi was a proud young Spanish woman from a wealthy family and I had a lot of respect for her and the way she accepted all the criticism.” Jampa Chökyi made at least two appliquéd thangkas, including one of thousand-armed Chenrezig made of pieces of silk and installed at Lawudo, and a second one of Tara Chittamani, also made of silk, that was eventually hung at Vajrapani Institute in California.

Eventually, on 16 March, just as Thubten Pemo had said, Lama Yeshe conferred a Green Tara initiation to a group of Western students and Connie was able to attend.

One afternoon, when the painting was nearly done, Lama showed Connie several packets of gems that were destined to adorn the statue of Tara. “Lama often talked to me about Tara. ‘Tara has so many beautiful, natural jewels,’ he once told me. Naturally I was thinking in the most concrete terms, of gemstones, but the way Lama looked at me it suddenly dawned on me that he was speaking of a very different type of jewel, of Tara’s qualities that transcend anything physical. I felt quite embarrassed by how dense I was!” Connie recalled.

 

From Lama Yeshe’s teachings on Tara in March 1976:

What is Divine Wisdom Mother Tara? Who is she? All this wintertime we have been working to fix our Mummy Tara statue. So I think that at least you have a good visualization, a good basic understanding of what she looks like. I hope so.

The actual Divine Wisdom Mother Tara is the embodiment of all the manifested activities of all universal supreme beings. Their actions are transformed into Tara’s green radiating light body. Therefore, meditation on Tara can result in very incredible and powerful activities. Also, her meditation yields results very quickly. This is because Tara is in female aspect and we consider feminine energy to have the characteristic of being quicker, acting more quickly than masculine energy. The favorite deity of all the great Mahayana saints is Tara.

This profound yoga method of Divine Wisdom Mother Tara brings us to the everlasting peaceful realizations of enlightenment, benefiting not only ourselves but also all mother sentient beings. But also many people—materialistic people and even some lamas—also do this puja all the time not for enlightenment realizations, you understand, but just to have a comfortable and successful life. For example, the farmers who are growing wheat and barley may be worried that there won’t be sufficient rain this year for their crops, so they do this puja to ensure that the rains will come. This is the same as the Nepalese people who make offerings to Kali [the Hindu mother goddess] because they think that if they do not, they won’t have good crops that year, no rice, no dhal, and so on. It is some kind of simple mind, you know. But even that is not right! Using such an incredibly powerful method in such a simple way is like using a cloth made of gold to clean your toilet. If I were to do that, you would say to me, “What a stupid lama you are! Why are you using this incredibly valuable golden cloth to clean your bathroom?”

The position in which Tara is sitting has great significance. Her right leg is extended outward and down whereas her left leg is drawn in, sitting this way, yes? This means that Tara has complete control. She is able to completely control all her monthly periods, all emotional up-and-down mood swings, up-and-down female energy. She has realized complete control over all these aspects. How wonderful! This is why if you understand the real essence of Tara it is very encouraging to women, you understand? Women are better able to take care of the body, to make the body beautiful; they have better understanding of these things. It is possible, yes? More importantly, women are encouraged by using such a yoga method that they are equally able to discover enlightenment, just as men can do. There is no distinction! In this Mahayana yoga tantra tradition, there is no division between what men can accomplish and what women can accomplish. There is nothing that says that men can discover enlightenment realizations in this life using this powerful yoga method but women cannot. This is wrong! We are all equally capable; we all have the same possibilities.

Historically, when Mother Tara first took the bodhisattva vows she vowed in front of the Buddha at that time, “There are many buddhas in male aspect in the world but very few in female aspect. So I will remain always in female aspect and become enlightened in female aspect in order to help all Dharma practitioners be successful.” She promised! Therefore, any serious Dharma practitioner who engages in the deity practice of Tara will be very successful. This yoga method can also be used to bring success for Dharma purposes, to overcome problems, even to obtain material things, equipment that we need for our Dharma practice. In such cases, you can use this practice for those purposes. Clearly, it all depends on your motivation.

When the painting project was completed, Lama told Connie to join him in the gompa one afternoon toward the end of April so he could show her exactly where the various jewels should be placed on Tara’s crown, necklace, bracelets and so on. The day of the meeting, however, Connie found herself doubled over with intense abdominal pains. Incapacitated and in extreme distress, she was rushed down to Shanti Bhawan hospital in Kathmandu where it was determined that she was suffering an attack of appendicitis. That same evening, she was operated on, and according to her friends nearly died when she was carried to her room after the appendectomy and went into convulsions. “What I remember is a long series of dreams and hallucinations in which appeared various people from Kopan, monks and nuns and especially Lama Yeshe. I felt in my heart that Lama Yeshe was there with me. He had sent a message to me that I should visualize strong golden light entering into my belly, healing everything that was wrong,” Connie remembered. “Somehow this image pervaded all the hallucinations that I had all night long. I have no doubt that Lama saved my life.” Lama Yeshe had showered her with gifts, including a picture of himself inscribed on the back in his erratic hand, “Much love, Lama Yeshe. See you space.”

Meanwhile, Lama supervised the construction of the triangular reflecting pond. A week later, the Tara statue was scheduled to be consecrated in a series of special pujas attended by many dignitaries and Lama Yeshe’s personal friends, who brought mountains of offerings. Connie’s responsibility had been to paint the crown, the robes and the lotus seat on which Tara sits, but the fine detailed painting of Tara’s facial features, especially her eyes, was done by Lama Zopa Rinpoche. Rinpoche was truly able to bring Tara alive when he “opened the eyes” of the statue. This was the last step before the actual consecration, during which Tara was invited to come and reside in the statue.

“A week after the surgery, I checked myself out of the hospital and took a taxi back up to Kopan,” Connie reminisced. “I was able to attend the main puja, which went on for hours. During a break around midnight everyone was asked to leave the meditation hall. As I was leaving with the others Lama Yeshe told me to go wash my hands and feet and to come back quickly to the gompa. Lama, Lama Zopa Rinpoche, Lama Pasang, Lama Lhundrup, Tenzin Norbu Rinpoche, Gelek Gyatso Rinpoche, Yangsi Rinpoche and I were the only people in the gompa. The doors were then closed and I sat and looked on while they filled the statue with various holy things and prayers and mantras written on tightly rolled up lengths of paper. I was still full of stitches and had the strangest sensation of my own insides being stuffed. It was the most amazing experience! When they’d finished, everyone else returned and the puja continued all night long.

“The next morning, two monks carrying Tara on their shoulders led everyone in a joyous procession all around Kopan hill. Lama was wearing a ceremonial crown of the five tathagata buddhas and we stopped at various points to chant and make prayers. Lama explained to everyone that we were showing Tara around her new home. Then she was placed in her house in front of the gompa. I always thought of her as watching over and protecting Kopan from there.”

 

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Lama’s Domestic Life

Front of photo given to Connie Miller by Lama Yeshe, 1976From 1976: “Heaven is Now!” by Adele Hulse, Big Love author:

It was Thubten Monlam’s job to cook for the lamas when they were at Kopan. When they went on tour he had time to study. “Lama Zopa didn’t care what I served him,” said Thubten Monlam. “He hardly ate anything at all, but if the food was really good he would eat more. He liked to put erma, Sherpa pepper, on everything, but Lama Yeshe never used erma. After his heart tests Lama was much more careful about his food. The Injis were always telling me, “Don’t serve him this, don’t serve him that!”

“Lama liked cooking very much, always chopping things very very fast and saying mantra, “Ommmmmmmmm pham pham pham,” while making a big mess for me to clean up. But he never burned anything. He always cooked for Mummy Max because he knew what she liked. I only knew thukpa, momos, bread, Tibetan tea and khapse. That’s all,” he said. Khapse is fried Tibetan bread—deep-fried yellow dough around the size, shape and texture of a clog shoe—usually made on Tibetan holidays.

“Lama Yeshe never drank Tibetan tea—he didn’t like it at all. But Lama Zopa liked it,” Thubten Monlam continued. “Lama Yeshe liked sweet Indian tea with milk and sugar served separately, like the Injis. I’d put it all on a tray and take it to him in the early morning. He also ate bread then and sometimes an egg. Sometimes he ate in his room, but most times he ate out on the patio roof with the little dogs.”

The custom of taking tea is as much a feature of Tibetan as it is of English culture and connoisseurs are sensitive to its quality. Over an afternoon cup with one of his Western monks Lama asked him what he thought of its quality. On being assured it was much better than the tea in the IMI’s storeroom, Lama replied, “I sure hope so!’ Over time Lama Yeshe developed a taste for Twinings Lapsang Souchong, which he called “Losang Chonjur” (coincidentally the name of Jan Willis’s friend from Samten Ling), or if that was not available, Earl Grey, pronounced “Er Gay.”

When Thubten Monlam was not in sight, Lama called out for tea in the old Tibetan style, with a gruff, “Eugh!” If the boy still didn’t come, Rinpoche would creep from his room, humble as a sweeper, to make Lama’s tea himself.

Besides cooking for the lamas it was Thubten Monlam’s job to clean their rooms and make up Lama Yeshe’s bed every night. “But Lama Yeshe often sat on his bed talking to students until midnight,” he explained. “Sometimes I’d fall asleep at the door waiting for him to finish and sometimes he forgot all about me. I’d try to make the bed early, when he was not sitting on it. Lama was kind to me—he gave me cookies and presents and invited me to work at Tushita in Dharamsala.

“I never saw Lama Zopa go to bed, but I did see him lie down in his robes three or four times in the middle of the day. I think he was checking dreams or something. He was always up very late at night. When I’d come into his room, he’d be drowsy and give a start, then he’d say, “Om mani padmé hum,” and go back to saying mantras.

“Lama Yeshe would go to bed really late at night and sleep late in the morning, sometimes up to nine or ten o’clock. When he’d sleep late I was afraid something had happened to him, but I would never go in and wake him. I’d just wait until he woke up by himself. Lama took a nap every afternoon because the doctor said he needed rest for his heart. Often it seemed like he was sleeping then, but he was not. He knew what was going on. He was very sensitive and woke up very easily in the afternoons.”

That was the conventional explanation for Lama’s traditional afternoon rest—his weak heart. “Rinpoche’s explanation was that Lama was a tantric master whose afternoon sleep was in fact the most profound Hayagriva dream yoga practice,” said Peter Kedge. “I didn’t like to disturb Lama from those afternoon rests, though several times I did have to wake him up. Although he did wake easily, he seemed to come back from some very far away place.

“Actually, Lama’s afternoon rests were the greatest break for me when I began touring with the lamas. There was incredible pressure when Lama was around and always so much activity, so when Rinpoche was meditating in his room and Lama was having his afternoon rest in another, it was almost like putting the kids to bed and being able to relax a little.”

By nature a night owl, one night Nick Ribush floated into Lama Yeshe’s room around 11:00 pm, confident as ever, to ask a question about some administrative matter. Lama flew at him, demanding, “Why are you coming at this time! You think I don’t need time? You’ve got no consideration!” On the other hand, when Jimi Neal went to him late one night with a list of Dharma questions, he was welcomed. “I didn’t even get the chance to produce my list,” said Jimi. “Without even seeing it Lama just went through each question I’d written down, one after the other in the same order as I’d written them. When he finished we talked about other things.”

On Lama Yeshe’s altar was a photo of a famous statue commonly known as the fasting Buddha. Tibetans generally didn’t seem to have much affinity with this particular image of the Buddha, so it was quite uncommon among them to use this image as an object of devotion on a personal altar. Lama Yeshe would sometimes describe to his students how other Tibetan monks and lamas teased him about it, saying, “What is that? Why do you have that on your altar?” Peter Kedge recalled Lama telling him he found the image very inspiring, “explaining that the Buddha’s spine was visible from the front and how that signified such incredible determination and effort.”

This specific representation is actually of Siddhartha Gautama before his enlightenment, during the six years of his life when he was engaged in ascetic practices under the guidance of a Hindu guru. He became extremely emaciated and weak until one day he concluded that asceticism was not the true path to liberation from suffering. Close to death, Siddhartha was found next to the Nairanjana River by a local girl who brought him a bowl of milk and rice, which he ate. His strength restored, Siddhartha then sat under the Bodhi tree, determined to discover the true nature of reality, which he did, thereby achieving enlightenment.

Lama Yeshe regularly went down to Kathmandu on business, or to spend time with Jampa Trinley and his family. He often invited Yangsi Rinpoche’s sister Tseyang (known as Tsen-la) a school girl at the time, to come and stay at Kopan during her school holidays. “Lama looked after her very carefully,” said Peter Kedge. “In retrospect he was preparing her to be the nun she later became. Lama paid a lot of attention to Jampa Trinley’s family. When Tsen-la’s older brother fell very ill, Lama visited him several times and showed tremendous concern.”

The Western Sangha, conspicuous in their red robes and shaven pink heads, were also seen all over town. Lay students at Kopan often gathered for picnics in the forest bordering the Bagmati River opposite Pashupatinath, an important Hindu temple, from where one could just see its famous Golden Cow statue. Entry to the temple was known to be strictly limited to Hindus. One day an older Kopan student stood outside Pashupatinath explaining this to a group of visitors when suddenly Lama Yeshe walked out of the temple holding the hand of a small Mount Everest Centre monk. Both had red Hindu tika1 marks on their foreheads.

Hayagriva: An enlightened meditational deity who is an embodiment of wrathful compassion.

The fasting Buddha: This statue of the fasting Buddha (second century a.d.) resides in the Lahore Museum in Lahore, Pakistan. It dates from the Gandharan period of South Asian art during the time that Buddhism flourished in the area we now know as Afghanistan and Pakistan. It is said that the anatomical accuracy of the statue reflects the Hellenic influence of the Greeks under Alexander the Great who conquered this area in the fourth century B.C.

Tika: Hindu devotees place a red tika mark at the center of their brows to symbolize attaining the “third eye” of enlightenment. 

Mount Everest Center

Lama with the MEC students, 1976From 1976: “Heaven is Now!” by Adele Hulse, Big Love author:

The Kopan community fell neatly into two separate worlds: the Injis and the Mount Everest Centre monks. As far as the Injis were concerned Kopan was paradise—the best thing that had ever happened to them. In contrast, some of the young monks wanted to run away. Michael Losang Yeshe was no longer the exotic little Inji monk he had once been but was now one of the crowd, speaking Tibetan like a native and looking every bit as grubby as his Sherpa classmates. He constantly used the expression “we Tibetans.”

“Once four of us ran away together,” Michael recalled. “Our punishment was to carry six tins of water each from the bottom of the hill, then pour it into the Tara pond. This meant a fifteen-minute walk each way. After just one trip we decided the only way to avoid this horrible task was to run away again. My father had married a Nepali woman, so we ran to his house in Kathmandu. But one of the monks ran back to Kopan and told Lama what we were doing. Only my stepmother was home when we got there and to our dismay she immediately drove Gelek Gyatso Rinpoche and me back to Kopan and marched us into Lama’s room. We sat down nervously. ‘You escaped! Shame on you!’ said Lama. ‘You too Losang Yeshe, have shame!’ But he gave us an easier punishment than the first one. The fourth monk had also run to his family’s home in Kathmandu, but when he returned Lama told him he had to leave Kopan. ‘The reason you escaped is because you don’t like it here, you don’t get what you need here and something is wrong for you, isn’t it? So why did you come back? You don’t want to stay, so you can go,’ Lama told him. It’s funny how Lama sent him away and not us. I ran away a couple more times and nobody ran away more than Gelek Gyatso, yet Lama accepted him back every time.”

Even Yangsi Rinpoche occasionally got into trouble. “Sometimes we had our art class in the gompa,” he recalled, “and occasionally Lama would walk through and inspect our work. One day I shouted something carelessly to another boy. Lama came straight over and scolded me, saying, ‘Aren’t you ashamed of shouting like that in class? You are a rinpoche and have to behave better than that.’ I was pretty young but I never forgot that incident. Lama was always so kind and loving to me. This was the first time he had ever scolded me. It brought down my ego.”

One little monk, Thubten Sherab, got thrown out of Kopan for being naughty. Everyone liked Thubten Sherab, who spoke Italian and Spanish and even taught English. Lama Yeshe noted Jimi Neal’s distress over the expulsion. “You shocked my method, dear?” Lama asked him. “I was and said so, but I immediately guessed what he was up to,” said Jimi. “Thubten Sherab was supposed to find some adult to come back to Kopan with him and beg for him to be allowed back. That’s exactly what happened and from then on things were fine for him.”

Most of the boys were from the Himalayan mountains and as wild as little lions. They needed Lama’s tough love. Lama Yeshe often whacked the boys with his long wooden mala. This horrified some of the Injis but he dismissed their concerns. “Look at these boys, how lucky they are! Here they spend their days doing puja and practicing Dharma. If they were in America what do you think they’d be doing?”

Lama regularly exacted discipline in the boys’ dining room. “His big thing was that we should not talk while eating,” said one boy. “If he heard noise from the dining room he’d come in, take off one of his wooden Dr. Scholl’s sandals and go down the line banging everybody on the head with it. Nobody cried because we weren’t really afraid of Lama Yeshe. Lama Pasang was much tougher on us. As for Lama Lhundrup, no one was ever afraid of him. Once we were playing around during a meal when suddenly Lama

Yeshe was there behind us. “You are shouting during dinner! You haven’t got any manners!” He went to the vegetable store, took out a big long white radish and went boom, boom, on everyone’s head. The radish broke at the fifth boy, so he got another one.”

Lama Yeshe kept a close watch on their food, making sure it was clean, not greasy and included a daily salad. At night they usually ate thukpa and chapattis. Lama didn’t want them eating Western bread and jam, which was of very low quality in Nepal. When he left to go on tour, however, standards in the kitchen tended to decline. Lama also instructed the boys in cleanliness and personal hygiene.

Sometimes the boys cleaned up the Inji dining room during courses and washed dishes, but generally the Mount Everest Centre boys had little contact with the foreign community other than at pujas. Falling asleep during puja was a common occurrence.

“We were allowed to fall asleep twice, but if it happened a third time it meant a black mark on your discipline record,” recalled Michael Losang Yeshe. “I learned how to fall asleep sitting upright with only my head drooping and one eye half open. Once I woke from a sound sleep to feel the unmistakable presence of Lama Yeshe behind me and something cold and heavy on my head. I realized it was one of the big water bowls off the altar. He poured the water all over me and held the bowl on my head while all the Injis behind me giggled.”

But life for the boys wasn’t all discipline and hardship. There were wonderful times with Lama, especially when they got out the traditional dancing masks. At Losar the boys had a marvelous time prancing around in them, clashing cymbals and blowing the long horns while Lama Yeshe threw handfuls of candies to them from the gompa roof.

Once again Michael’s father, Yorgo Cassapidis, invited all the Kopan monks to make puja at his house and in return gave each boy an offering of 100 rupees. Riches beyond their wildest dreams! Back at Kopan Lama Yeshe produced a list of every boy who had been at that puja and greeted them with an outstretched hand. Funds at Kopan were desperately short and again, such largesse was not to be wasted.

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.

 

Yangsi Rinpoche Recognized and Enthroned

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

When Lama Yeshe and his old friend Jampa Trinley had been students together at Sera in Tibet, one of their dearest teachers had been Geshe Ngawang Gendun. He had died in Tibet before Jampa Trinley had departed Lhasa for Nepal. Before his death Geshe Gendun was recorded as having said, “There is no more reason for me to live. It is negative and immoral in Tibet now, so it’s time for me to go.” He lay down on his right side, his right hand supporting his head in the manner of the reclining Buddha, and simply left his body. Geshe Gendun also told Jampa Trinley how much he liked his student’s home and wanted to return to it. One night in Kathmandu Jampa Trinley’s wife dreamt she was holding a baby who was a lama. Shortly afterward she discovered she was pregnant. Lama Yeshe’s old friend Jampa Trinley often visited Kopan and stayed overnight—to enjoy a good laugh together and devise business plans—and on one such occasion he told Lama Yeshe about his wife’s dream and about her pregnancy. Lama Yeshe flew into action immediately, obviously with some inkling that this baby was the reincarnation of Geshe Ngawang Gendun.

Months later, after the child had been born, Marcel recalled, “Lama came back from Kathmandu one day and told me he had discovered the incarnation of his teacher. I asked him how he knew. He said that he had made a mandala offering to the young boy and immediately a strong clear vision of his former teacher had arisen in his mind.” That this child was indeed the reincarnation of Geshe Ngawang Gendun was later confirmed by Kyabjé Trijang Rinpoche, who formally recognized the tulku. The child was named Kelsang Puntsog Rinpoche. Lama Yeshe was over the moon when he first brought the little boy to Kopan. “He is still my teacher, he is my teacher without words. He is my teacher forever! His face is exactly the same as it was last time. It’s incredible! He uses a very high communication, not at all like a baby. His mind is fantastic!” Lama Yeshe enthused.

In January 1975 Kelsang Puntsog Rinpoche was to be enthroned at Kopan, after which occasion he became known to all as Yangsi Rinpoche. By then he had already been living at Kopan for some time, sleeping in what was known as Lama Yeshe’s big room—a long upstairs room with beautiful Tibetan carpets located at the front of the gompa building and kept for formal receptions. Lama Yeshe spent most of his time in a tiny bedroom opposite Lama Zopa Rinpoche’s equally small one. In time, Yangsi Rinpoche came to share Lama Lhundrup’s little room with him.

Prior to the big day Lama Yeshe had everybody at Kopan cleaning the place and painting buildings with whitewash. He borrowed many Tibetan carpets, furniture, brocades and excellent thangkas so that Kopan looked prosperous and beautiful. Everybody at Sera had known Geshe Gendun, and Jampa Trinley’s family was well respected in Kathmandu.

Five hundred people, including one hundred Westerners, attended the elaborate enthronement ceremonies. As long horns on the Kopan gompa roof sounded out across the valley, in the first morning light one could make out the misty shapes of guests coming up the hill. Lama Zopa Rinpoche was required to wear gorgeous ceremonial brocades befitting his rank as a tulku, an honor he did not appear to enjoy one bit. Yangsi Rinpoche arrived, wearing a tall yellow pandit’s hat and dressed in fine robes. He sat on the highest throne in the gompa and behaved impeccably. Afterward, everyone lined up to offer khatas to him and receive his blessing.

It was Kopan’s first big celebratory puja. As an offering the little monks each received ten rupees plus a whole loaf of bread to themselves. In honor of the day Jampa Trinley donated several large and very beautiful statues to the Kopan gompa.

The group lam-rim retreat that had begun in December after the end of the seventh meditation course was still in progress. Lama Yeshe was very keen that his Tibetan visitors see Westerners doing meditation. At his request the retreaters did not interrupt their schedule and the group did all their usual meditation sessions right through the entire enthronement ceremony. Many curious Tibetans peeked into their tent to look at the very unusual spectacle of more than forty Westerners meditating under Marcel’s guidance.

From that day onward, Yangsi Rinpoche sat in pujas alongside the other three little rinpoches. He had a terrible habit of falling asleep. “Sometimes I’d wake up to find grains of offering rice stuck to my forehead from the table in front of me,” he said. When the boys fell asleep during puja, Lama sometimes took one of the large brass water bowls off the altar and placed it square on top of the offender’s head. That usually woke them up. However, he did not treat the little rinpoches in this manner. Their rank gave them certain privileges. As a result, some classmates revered them, whereas others were jealous of the leniency accorded them by Lama Yeshe. The respect with which Lama Yeshe treated Yangsi Rinpoche was a model to all of how one should treat a tulku. “Perhaps he’s trying to show us how to treat himself when he comes back,” mused the Injis. But no one wanted to talk about Lama Yeshe reincarnating—no one could consider the prospect of him dying.

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