25 Years Since Lama's Passing

THE EARLY DAYS OF FPMT 25 YEARS SINCE LAMA’S PASSING: Mandala celebrates his life and work through Intimate Reflections on the Early Days of FPMT wenty-five years ago, Lama Thubten Yeshe, a politics, lifestyle, laws, entertainment and spirituality. unique Tibetan lama committed to transmitting Many young Westerners, disillusioned with and burnt out TMahayana Buddhism to his growing number of by revolution, simply wanted to disengage with Western Western students, passed away in California. Over social norms completely and traveled to the East for fifteen fruitful years of working with Westerners answers. Some of these young people found their answers (beginning in the late 1960s in India and Nepal) Lama and direction in the charismatic Lama Thubten Yeshe and Yeshe, (“Lama” to his students), established thirty his austere young disciple, Lama Zopa Rinpoche. centers and twenty projects in thirteen countries. He These early students of “the Lamas,” self-diagnosed named his burgeoning organization the Foundation “out of control Westerners from around the world,” for the Preservation of the Mahayana Tradition (FPMT). had found a home in Buddhism and subsequently gave Currently spiritually directed by Lama Yeshe’s heart their body, speech and mind to helping form centers disciple, Lama Zopa Rinpoche, FPMT has approxi- and communities committed to establishing Buddhism mately 150 centers, projects and services in over thirty amidst an “explosion of the dualistic delusion,” as countries – extending far beyond the Western scope. coined by Lama Yeshe. Recognizing that this Western Lama Yeshe’s success with the early Western interest in the Dharma “was something very special,” students was due, in part, to his keen understanding of Lama Yeshe literally offered his life to his students and the sensitive, strong, concrete tendencies of the the abolition of their “ego trips.” Western mind and the “super samsaric” Western world. This special issue of Mandala, “Intimate Reflections He taught that the essence of Buddhism is a universal on the Early Days of FPMT,” aims to honor a great teaching of non-duality not to be confined to any Tibetan Buddhist master, Lama Thubten Yeshe, whose Eastern cultural trappings, a hard message for many contributions to the proliferation of Dharma in the early students who hoped to try on new cultures as West cannot be measured. We’ll transmit the story of counter options to their own. FPMT’s origins directly from Lama Yeshe and Lama Young Westerners coming of age in the ’60s were Zopa Rinpoche, and we’ll travel back in space and time grappling with the realities of war and social discord while with some of the early pioneering students who paved navigating a world in transition. Students, politicos, the way for future generations of Buddhists all over the artists and seekers of all varieties were experimenting with world. We hope to uncover what it was really like in the new ways of deconstructing and interpreting their inner early days of FPMT when Lama Yeshe was among us, and outer worlds, and were proposing alternatives to the and then, what it meant to lose him. dominant conservative cultural models found in education, All unspecified photos courtesy of Lama Yeshe Wisdom Archive 18 MANDALA April/June 2009 ORIGINSOFFPMT ORIGINS OF FPMT The Very Beginning: Lama Thubten Yeshe, Founder of FPMT he origins of FPMT can be traced to the birth of Lama Thubten Yeshe, born close to Lhasa, TTibet in 1935. Clearly a special child, he was soon recognized as the incarnation of a great yogini, Ache Jampa, the learned abbess of Rakor Gompa, near Chimelung, a popular pilgrimage spot and home to about one hundred nuns of the Gelug tradition. As a young boy, Lama Yeshe spent many days at the nunnery attending various ceremonies and religious functions. At his parents’ home he was taught the alphabet, grammar and reading by his uncle, Ngawang Norbu, who studied at Sera Monastery. From a very early age he expressed the desire to lead a religious life. Whenever a monk would visit his home he would plead to leave with him and join a monastery. Finally, when he was six years old, he received his parents’ permission to join Sera Je, a college at one of the three great Gelug monastic universities located in the vicinity of Lhasa. He lived there with over 10,000 monks, under the charge of an uncle who was also a monk there. At the age of eight, he was ordained as a novice 1972 monk by the Venerable Purchog Jampa Rinpoche. Lama Yeshe lived under the rigorous monastic discipline of Sera Je until he was twenty-five years old. There he received spiritual instruction based on the THE EARLY DAYS OF FPMT educational traditions brought from India to Tibet over a thousand years ago. From Kyabje Trijang Rinpoche, the Junior Tutor of His Holiness the Dalai Lama, he received teachings on the lam-rim, the graduated path to enlightenment. In addition, he received many tantric initiations and discourses from both the Junior and Senior Tutors to His Holiness the Dalai Lama Zopa Rinpoche and Lama Thubten Yeshe April/June 2009 MANDALA 19 ORIGINSOFFPMT Lama, as well as from Drag-ri Dorje Chang Rinpoche, Song Bodhisattvacharyavatara (Guide to the Bodhisattva’s Way of Life) Rinpoche, Lhatzun Dorje Chang Rinpoche, and many other and Atisha’s Bodhipathapradipa (Lamp of the Path to Enlightenment). great gurus and meditation masters. In addition, he studied He attended additional tantric initiations and discourses and, the famous Six Yogas of Naropa, following a commentary at the age of twenty-eight, received full monk’s ordination from based on the personal experiences of Lama Tsongkhapa. Kyabje Ling Rinpoche. his phase of his education ended in 1959 when, as It was here in Buxa Duar in 1962, that a young disciplined Lama Yeshe explained, “the Chinese kindly told us lama, called Zopa Rinpoche, came to Lama Yeshe as a disciple. Tthat it was time to leave Tibet and meet the outside Nine years younger than his teacher, Zopa Rinpoche was the world.” Escaping through Bhutan, he eventually reached reincarnation of the Lawudo Lama, Kunzang Yeshe, an accom- northeast India where he met up with many other Tibetan plished and realized Sherpa lama from the Solu Khumbu region refugees. In spite of considerable difficulties in such an of Nepal. Educated at the Dung-kar Monastery in southern alien environment, these Tibetans continued their studies Tibet, Lama Zopa Rinpoche, too, had fled his country. at the settlement camp of Buxa Duar. While in Tibet, The special relationship that would grow between these Lama Yeshe had already received instruction in two lamas would benefit countless others and play a great Prajnaparamita (the Perfection of Wisdom), Madhyamaka part in fulfilling the prophecy of the eighth-century Tibetan philosophy and logic. In India his education continued saint, Padmasambhava, that “when iron birds fly, and horses with courses in the vinaya rules of discipline and the run on wheels, Tibetan people will be scattered like ants abhidharma system of metaphysics. In addition Tenzin across the face of the earth and the Dharma will come to the Gyaltsen, the Kunu Lama, gave him teachings on Shantideva’s land of the redskins.” How We Started Teaching Dharma to Westerners By Lama Thubten Yeshe I began teaching Westerners in the late 1960s. At that time I So she came back at the same time the next day and was based at the Tibetan refugee camp of Buxa [Duar], West again asked various questions, which I tried to answer. Bengal, India, where I’d lived since 1959, following the Somehow she got some kind of message from the teachings Chinese invasion of Tibet. Lama Zopa Rinpoche was one of I gave her, became very enthusiastic, and again asked if she my students there and from his time in Tibet had a connection could come back the following day. with the monks of Samten Chöling Monastery at Ghoom, In this way she came for teachings every day for a week near Darjeeling. They invited us to come there for a holiday, or more. Finally she said, “It’s very expensive for me to come which was the first one I’d had since arriving at the Buxa here every day by jeep. Could you please come to stay at my [Duar] “concentration camp.” place and give teachings there?” So there we were, and one morning a monk knocked at At first I was a little bit scared; I didn’t quite know what to our door and said, “Lama Zopa’s friend has come to see make of this Western lady. But her sincerity made me believe him.” It was Zina Rachevsky, a Russian American woman, in her and encouraged me to go, so I said OK and Lama Zopa who was supposed to be a princess or something. and I moved to her house. She lived in the main cottage and She said that she’d come to the East seeking peace and we stayed in a small hut outside, in the garden, quite separate liberation, and asked me how they could be found. I was kind from where she lived. of shocked because I’d never expected Westerners to be inter- e gave her lessons every day, from about nine or ested in liberation or enlightenment. For me, that was a first. ten o’clock until midday, which she liked very I thought, “This is something strange but very special.” Of Wmuch, and finished up spending about nine course, I did have some idea of what Westerners were, but months there; quite a long time. Then she had visa problems obviously it was a Tibetan projection! So, despite my surprise and got into trouble with the Indian police.

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