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THEEARLYDAYSOFFPMT

25 YEARS SINCE ’S PASSING: celebrates his life and work through Intimate Reflections on the Early Days of FPMT

wenty-five years ago, Lama , a politics, lifestyle, laws, entertainment and spirituality. unique Tibetan lama committed to transmitting Many young Westerners, disillusioned with and burnt out TMahayana 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 and ) Lama and direction in the charismatic Lama Thubten Yeshe and Yeshe, (“Lama” to his students), established thirty his austere young disciple, Lama Zopa . centers and twenty projects in thirteen countries. He These early students of “the ,” self-diagnosed named his burgeoning organization the Foundation “out of control Westerners from around the world,” for the Preservation of the 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 “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 , 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 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 . 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 over a thousand years ago. From Kyabje Trijang Rinpoche, the Junior Tutor of His Holiness the , 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 ’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 masters. In addition, he studied He attended additional tantric initiations and discourses and, the famous Six Yogas of , following a commentary at the age of twenty-eight, received full monk’s ordination from based on the personal experiences of Lama Tsongkhapa. Kyabje . 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 , 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), part in fulfilling the prophecy of the eighth-century Tibetan philosophy and logic. In India his education continued saint, , that “when iron birds fly, and horses with courses in the rules of discipline and the run on wheels, will be scattered like ants 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 . 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. I thought I should check to see if she was really sincere or not. She was a very strong character, an unusually strong I started to answer her questions as best I could, according woman, and told the police that they were pigs and should to my ability, but after an hour she said she had to go back stay away from her place. This rather annoyed them and they to where she was staying in Darjeeling, about thirty minutes tried to hassle her but there wasn’t much they could do until away by jeep. However, as she was leaving she asked, “Can I they decided to label her a Russian spy. Then they put a lot come back tomorrow?” I said, “All right.” of pressure on her and kicked her out of Darjeeling.

20 MANDALA April/June 2009 a’ eev ietgiac rmte.Hwvr by However, I them. Therefore from karma. guidance impure direct by because receive can’t blanketed aspect pure is their mind in my deities or buddhas future E enlightenment? to karma, us and bring delusion ocean and cause, the its from and suffering beings samsaric sentient of us liberate to than was kinder ment enlighten- achieving Lama in purpose the was only whose buddhas, of Why the future. buddhas and numberless present the past, than kinder was who Kachen was them. it Kopan inspired Gyaltsen’s actually, that Yeshe teachings the but how started about before courses spoken meditation have I world. benefit teachings the his now Even Buddhadharma. the and beings sentient to benefit unbelievable offered and in known Tibet well was he world, illuminating the sun the but like Lama] Dalai Yeshe Eighth Kachen the lama of great tutor [1713–93, the Gyaltsen of heard have Began not may You Courses Kopan the How ln snteog;atrlaiglf ntebgsamsara big the in life leaving after I enough; ordination to Taking not life. needed is and simple alone she a nun lead important could a she now where very be was Zina is peaceful Nepal since that beautiful, to Environment thought and go Tibet quiet. we to that and close Zina was to It suggested instead. I so nun. Ceylon a became Zina way that in lamas and other her some He ordain for Lama. to arranged Dalai but either the it preceptor, Holiness do couldn’t His the to went ask to we to so addition ourselves, Dharamsala it in do couldn’t I monks and Zopa four Lama least at of according participation a since the requires ordination but novice become vinaya, idea the good to to a decided was that had thought meantime I nun. the in but Delhi go. to the Holiness’ ready were through His we and Delhi Certificate got New in Identity finally Bureau Tibetan an we to and year but a permission that, about all took It organize Dalai government. Indian the the document Holiness refugee from His of kind needed some we and permission Lama’s travel to but meditation, order and in her Dharma with her go teaching to continue me to and Zopa Lama wanted She Ceylon. h oa ore locm rmLm Yeshe, Lama from came also courses Kopan The o oerao etues bu on to going about uneasy felt I reason some For New in us meet to Ceylon from up came Zina to went and India leave to having up finished She ie a’ e h ubresps,peetand present my past, from numberless example, the For see can’t them. I side, see to have don’t karma we the exist, buddhas these all though ven xmnn i ihasprttosmn,te even then can we mind, us, keep superstitious help to trying and are a numberless buddhas though doubt with have him instead examining don with but we guru If the reliance, to out. devote complete don’t get we can if firmly, we rope that the do hold we If them. complete in our trust put single-pointedly and rope the as gurus the aspect. is ordinary rope this in the and guru down In buddhas, throwing three-time out. the people are the rope get the and samsara, to is trust pit able total the with be analogy, thrown it you’ll onto have reliance, hang above desperately you complete people if and rope; The coals a out. red-hot down get of full to pit wanting fallen having deep to imagine a to way into is one devotion that guru teachings on meditate lam-rim his in mentioned directly. aspect guidance their ordinary receive can an can I mind in perceive, obscured in my mind that Yeshe, faults and of Lama mistakes showing level as my form to human according manifesting their nDDfo aaYseWso rhv:www.lamayeshe.com. Archive: Wisdom Yeshe Lama from DVD the on on Yeshe centers, Lama with FPMT interview of second origins a with along interview, This aet h it.Atrta tlvldota around at Westerners. out leveled it people that fifty hundred. After two and sixth. the hundred kept to two numbers came the about then until and courses doubling of attended couple we people first did, twenty the it About that course. confident first were our offered we When not. Western or the checking mind for and worked Buddhism observing whether time intensively our be gradual took a We was would evolution. it push; Westerners hurriedly didn’t we to but beneficial Dharma teaching thought really world. Western was the that in involvement and our of course beginning Kopan the first a the give Zopa gave Lama we finally 1971 March that in we requesting so years, course, kept meditation of group couple She a Kopan. teachings for to for Nepal moved us in been to we’d coming after started and friends her while and a nun or monk this. in a important as very life are to surroundings adjust your to time need you hnw oti eiainw hudcnie our consider should we meditation this do we When practitioner Tibetan attained highly One ota’ o esatdtahn hrato Dharma teaching started we how that’s So We slowly. off started we that see can you So After Nepal. to went us of three the so agreed, Zina yLm oaRinpoche Zopa Lama By rnigDam oteWest, the to Dharma Bringing pi/ue20 M 2009 April/June savailable is ’t ’t ANDALA 21 THE EARLY DAYS OF FPMT ORIGINSOFFPMT be guided. Even though all the buddhas have compassion and Many of those people were taking drugs, but in some cases loving-kindness for us and constantly want to liberate us from drugs could have been the Buddha’s skillful means to help samsara, if we don’t have devotion for our guru there’s no way break those people’s concepts. They had such unbelievably they can help us out. So that’s a great way to practice guru fixed minds, fixed ideas – strong, unchangeable beliefs that devotion meditation. there was just this one life; no understanding that the mind owever, I should finish the story of the Kopan can exist without the body. Their thinking was unbelievably courses. It seems that Lama Yeshe and I had very gross. People like this needed something external to break Hstrong karma with teaching Dharma to Westerners. their concepts and enable them to see things more deeply. We taught them for many years and then our connections Drugs gave them many experiences such as the mind being gradually extended to Hong Kong and Singapore. Taiwan able to travel without the body, which shocked and surprised and Malaysia came much later. All this started with our first them, because it was completely opposite to what was taught Western student, Zina Rachevsky. and believed in the West. People called her Princess Rachevsky because her father This led many people to come to the East, looking for some- was somehow connected with Russian royalty but he fled the thing to give meaning to their lives. They gave up ideas of wealth revolution for Paris, where Zina was born [in 1931]. She led and a materialistic life and went to India. First they were more a varied life all over the world, sometimes rich, sometimes likely to meet Hindu gurus, and if they had no karma to meet poor; for a while she was a model, perhaps in Hollywood, Buddhism they either stayed with them or drifted into something although I’m not sure about that. else. But if they did have the karma, they would eventually come In the early 1960s the hippie era exploded into existence into contact with Buddhadharma, and of course, some actually and Zina came across the writings of the German author, met the Buddhadharma from the beginning. Lama Govinda, who in Tibet had met the great yogi Domo Roger [Kunsang, FPMT’s CEO], for example, first Geshe Rinpoche, the former life of the one who passed away went to Rishikesh. He stayed there for a while but met a in the United States in 2001. The former Domo Geshe sadhu who told him to go to Kopan. It’s interesting how Rinpoche built the Domo Dungkar Gompa in southern individuals’ karma plays out. Roger’s swami told him to go Tibet, where I became a monk; I didn’t become a monk in to Kopan, which is very unusual – most teachers try to Solu Khumbu. This great yogi lived in forests and caves until get people to follow their own tradition, not send them a wealthy family invited him to come and live in their shrine somewhere else. Of course, we don’t know who that swami room. After a year he asked the family if they would build a really was! monastery, and that’s how the Domo Gompa began. That Buxa [Duar], where many of the Tibetan refugee monks monastery also had many branches in India and Tibet, stayed when they first came out of Tibet, used to be a prison especially in the Darjeeling area. when the British ruled India. Gandhi-ji and Nehru were Lama Govinda wrote several books, including The Way held there for a while. At one time there were 1,500 monks of the White Clouds, Foundations of Tibetan Mysticism and at Buxa [Duar]. Some of them stayed ten or eleven years; I books on Buddhist psychology. In those early hippie days was there for eight. Monks who wanted to study went to there were very few Tibetan Buddhist books in Western Buxa [Duar]; those who wanted to work were sent out to languages. In English there were [Evans-Wentz’s] Tibet’s build roads near the Tibetan border or other places. Great Yogi and The Tibetan Book of the Dead, for Because I had TB, I often had to go to Darjeeling for example, and later there was a very good book by an English treatment and I used to stay in Domo Geshe’s monastery in writer who lived in Thailand [John Blofeld’s The Wheel of Ghoom, near the Ghoom railway station. I also lived there for Life: The Autobiography of a Western Buddhist]. Zina read a long time with Lama and the monk who took care of me in about in The Way of the White Tibet, who was originally from Domo Dungkar Gompa. Clouds. ne day one of the young monks saw Zina outside and, The hippies were rebelling against Western society and thinking she might be my friend, brought her to our searching for alternatives, a new way of life, something more Oroom. He opened the door and said, “Here’s your spiritual, you might even say the truth, the Dharma, and many friend,” and in came the blond-haired Zina, wearing a Tibetan came to India and Nepal. However, what happens and whom dress and a sweater that she’d probably bought at the you meet when you come to the East is totally up to your Darjeeling railway station. karma. You might be looking for something meaningful but She asked Lama some questions, he answered, and I what you find is up to karma. tried to translate as best I could with my broken English –

22 MANDALA April/June 2009 iaRcesywt h aa nDarjeeling, 1967 in Lamas the with Rachevsky Zina oa,1973 Kopan, is oa ore 1971 course, Kopan First 1971

THE EARLY DAYS OF FPMT ORIGINSOFFPMT well, it’s still broken! For the next month she came for teach- this but passed away when it was only about half done; ings by car from Darjeeling every morning at nine or ten, however, her four sons undertook the job of completing it. with her baby daughter and a Nepalese nanny in tow, and One prayed to become a Dharma king to spread the teachings then asked us to move to her house. in Tibet; another to become a minister to help the king; the We stayed there for nine months and every morning Zina next to become an abbot to pass on the of the vows; came for teachings. She’d get up early looking like a sixty-year- and the fourth prayed to become a powerful yogi to pacify any old woman, spend a couple of hours in the bathroom, and obstacles that arose in the dissemination of Dharma come out looking like a sixteen-year-old girl! Although she throughout Tibet. What happened? In their next lives their came for teachings she’d spend much of the time telling us prayers came true. stories of her adventures in various parts of the world. hen the first monastery was being built at Samye Then she went to Sri Lanka for a year and came back in southern Tibet, whatever the people built by with the idea of starting a Mahayana center there. She wanted Wday, spirits tore down at night. This happened us to go back with her, but to do that we needed travel many times. So the king, , invited the powerful documents and permission from the Dalai Lama and the yogi Padmasambhava from India to subdue these spirits. He Tibetan government. We went from Buxa [Duar] to Calcutta manifested as a deity, hooked and subdued the spirits, and to meet her and stayed at the guesthouse there. At made them vow not to harm but to protect the that time relations between India and the Soviet Union were Buddhadharma in Tibet. He did this not only around Samye not good and although Zina was not a spy, she acted like one. but wherever they were in Tibet. Wherever we went we were trailed by Indian agents! As a result, Buddhism was sustained in Tibet for many In Dharamsala we requested His Holiness to ordain centuries. The main goal of the government and the people Zina but he didn’t have time so he asked Lati Rinpoche to was always to preserve and spread the Dharma. Consequently do it, which he did at what is now Tushita Meditation Tibet gave rise to many and enlightened beings. Centre. Just before that time, our root guru, Kyabje Trijang And when the communist Chinese colonized Tibet, His Rinpoche, who had lived there seven years, had moved down Holiness the Dalai Lama and many great, learned lamas were near the Tibetan Library and the place was a bit empty, like able to leave Tibet, reestablish monasteries, educate thousands a haunted house. Then we went to Delhi to go to Sri Lanka, of monks and produce many qualified teachers. Every year, but some difficulties arose and Lama decided that we should those qualified teachers go to different countries, especially the go to Nepal instead. West, to teach the Dharma to hundreds of thousands of We stayed at Chini Lama’s place for the next year or so. I people all over the world. Even in the FPMT, there are many think he was Chinese but the story I heard was that he had people who can teach Dharma and introduce it to others. So been sent by the Tibetan government to take care of the this benefit received by everybody, including us, is due to the Boudha stupa because of its strong connection with Tibet. kindness of Padmasambhava, who purified Tibet, allowing the Many years ago a woman had undertaken the task of building Dharma to be established and last such a long time, and the power of the Boudha stupa and the prayers made to it. Kopan grows while other centers begin ... So, Zina read Lama Govinda, came to India looking for Domo Geshe Rinpoche, was directed to the Ghoom In addition to hosting the yearly November meditation Monastery and met a monk who thought she was my friend courses, served as the winter residence of the young monks from Mount Everest Center for and brought her to us. Thus we started teaching Dharma to , a monastic school officially opened in Westerners. So in one way you can say that all this started – 1972 for the local Sherpa boys in Lawudo. During that Kopan courses, our spreading Dharma in the West, the FPMT same year, Tushita Retreat Centre (now, Tushita – because of Zina and our having met her. Meditation Centre) opened in response to the growing Ang Nyima gave me Kachen Yeshe Gyaltsen’s great demand from Western students for teachings. Opened as lojong text, Lojong Chenmo [also called Losang Gongyen], the sister center to Kopan Monastery, it was intended to which is basically a lam-rim text but greatly elaborated in the be used for retreats and was located in McLeod Ganj, lojong section. He also offered Lama Yeshe the Heruka Body Dharamsala, home to many of Lama Yeshe and Lama Mandala commentary written by Dagpo Rinpoche, Zopa Rinpoche’s teachers. Pabongka Rinpoche’s root guru, and ever since then Lama Since 1971, the yearly November course has was always reading the completion stage of that practice. welcomed students from around the world and opened Before being given this book I’d been memorizing texts, countless hearts to the Dharma. usually the ones we studied for debate, but I hadn’t received

24 MANDALA April/June 2009 h oni o h rsraino h Mahayana the the constitute of would Preservation council The the this (CPMT). Tradition for of group Council coordination this called the the He network. discuss Dharma growing rapidly to students senior ” time. organize.... their to wasting have of their we instead of using So way hundreds for worthwhile where a responsible in are place lives we a involved, how In are show be. people to should guidelines centers forward our put confused. have get I we’ll Therefore otherwise certain too, a should with We the century. environment structure. twentieth certain on the a in in landed Earth lives Everybody not on living have are we We so moon; besides benefit.... lives, people own their many in themselves organized are They not understand. don’t They stupid. are They reject. an be wouldn’t task. centers easy his running now traditionalists tour, the this keep of to organization success together.” an the need twelve. “We on said, to Yeshe reflecting Lama up centers Kopan, number new at total four Back the – bringing Lama make created and ever were Yeshe would Lama Rinpoche extensive Zopa most the nine of – tour countries month eight-and-a-half an during 1975, In Born is Organization An A Dharma. teach to inspired very was I that Hand lam-rim was first received The I lam-rim. teaching the studied or on teachings ore[ac 91 n eea etr epecame. five-day Western people several a and 1971] led [March course I So ahead. go I should if beneficial I that said it thought Lama thought. he what Lama asked I and asked she me on Later it. do inspiration to the refused. had However, Lama I but Kopan at course meditation a conduct them ask then would she question. Lama and that ask others. to what and her tell Rinpoche, would Kalu the like meet Rinpoche, traditions, to them Chetsang got other ask we of to her of lamas lamas because several of so lots talk, there just see or monk to questions liked along She went Scottish Zina. we with so a course, meditation was one-week a there giving time that At hsLm eh umndtgte ieo his of nine together summoned Yeshe Lama Thus they themselves; organizing reject hippies “Some non- Western of group motley this organizing But tti on iaakdLm tlattieto twice least at Lama asked Zina point this At rmm otgr,H rjn ipce After Rinpoche. Trijang HH guru, root my from aa aassno uo,Kaj igRinpoche. Ling Kyabje tutor, Lama’s senior Dalai a the Holiness receive His to from Bodhgaya commentary Yamantaka to went we 1970 round ieainI h amo Your of Palm the In Liberation 09 dtdfo h aaYseWso rhv yNicholas by January, Archive space. Singapore, Wisdom for Yeshe here in edited Lama teaching Further the Ribush. this from gave Edited 2009. Rinpoche Zopa Lama Transformation culy talcm rmKce eh Gyaltsen Yeshe Kachen a 1972]. from the As [March came teachings, amazed. all happened completely it course she Actually, of second but the sort herself result, happy, expressed Zina she very one way was the only imitate the can’t was I teachings. course the at I astonished completely first room. was Lama’s She attended. in very eat After that to table. go think my would off I clock and Zina the teaching took he so teachings stop the of I out Gyaltsen, day, bodhichitta. Yeshe about fifth Kachen talked and the Yeshe On as Lama serve teaching. of to kindness the something for … basis karma lower on the a perfect lines of suffering few the the a on on realms, lines lines five two , or human one subjects: meditation o oedtie con fLm eh’ al omnso the on comments early Yeshe’s see Lama please FPMT, of and CPMT account of structure detailed more a For eda ajsr nttt n17 n teddby attended world. the and around 1978 from delegates in twenty-five Institute about at held learn.” never we’ll other each to we Until hearts other. our each from open have learn other, We each help. with share must is to center as others one the other If problems, other. each each experiencing help regard and sisters really directors and is brothers center it our Therefore that give others. to to important us mind for and is only speech centers The body, vibrations. established the good have spread around we to reason emanate is the aim which Our becomes vibrations, world. examples; bad directors bad of our as source among serve they disrespect other mutual each respect and not disharmonious are do directors job, center one our mandala, If one harmony. unified: each are respect we We and Then other. jobs. understand other’s each and meet harmonious, we be same that must the important towards is energy it our Thus goal. directing job, same the at the of Preservation explained: Yeshe the Lama As for (FPMT). Tradition Foundation Mahayana the became as collectively known which developments centers and individual issues the within on regular deliberate through could and meetings organization the of body executive n nls u h a hr intwn eto me want didn’t there was who guy English One the outlining handout two-page a was There h is nentoa etn fteCM was CPMT the of meeting international first The together meet to together, come to idea good a is “It text. oogChenmo Lojong , 1984. 2, Magazine Wisdom h ra Thought Great The pi/ue20 M 2009 April/June ’s ANDALA 25 THE EARLY DAYS OF FPMT ORIGINSOFFPMT Beginnings of the FPMT , IMI

or 2,500 years, the Buddhist Sangha (ordained monks being overwhelmed by agitated worldly conditions.”1 and nuns) has been the heart of Buddhist communities In 1974, Lama Yeshe established the International Faround the world. As Lama Yeshe’s and Lama Zopa Mahayana Institute (IMI) in order to develop a community Rinpoche’s influence spread to more and more students and empowered to respond to, and take care of, the needs of its deepened among their existing students, ordination rose for family of monks and nuns. some as a compelling path to deep and sustained practice. In Though some of the early ordained students did eventually December 1973, Lama Yeshe gathered into his room ten give back their robes, their dedication to Buddhism remained prospective monks and nuns, together with five students strong. FPMT owes a debt of gratitude to many of these early who had already ordained, and, for the first time, offered students who still serve in critical roles today within the advice to his Sangha community as a group: organization, as teachers, directors, scholars and translators, “I think we should create a community specifically for among many other paths of service. Western Sangha. But don’t think I am just talking about the IMI has endured and its current mission is to support fifteen of you in this room. You can imagine what’s going to the community of FPMT monks and nuns through the happen. Now we have this Sangha; after the next meditation development of quality education programs, harmonious course there will be more. Then after the next one, more again. monastic communities, effective communications, financial After some time we might become 100,000 strong! It’s possible. support and advocacy. I mean, Dharma wisdom is there, isn’t it? It’s possible. Please see: imisangha.org for more information

Therefore, we need somehow to develop strong togetherness, 1 Quoted from Advice for Monks and Nuns, by Lama Thubten Yeshe, available for and in that way we’ll be able to practice Dharma easily, without free at: www.lamayeshe.com/index.php?sect=article&id=252&chid=502

Highlights from the Early History of the FPMT Sangha

1968 Zina Rachevsky becomes the first Western woman 1979 In a revolutionary proposal, Lama Yeshe invites a to be ordained in the Gelug lineage. Tibetan nun, Ven. Tsenla, to join Kopan Monastery and study 1971 Kopan Monastery becomes the first monastic com- with the monks. There were Western nuns then at Kopan, but munity established by Lama Thubten Yeshe. Ven. Tsenla was the first local nun. 1974 A group of ten Western students take ordination in 1981 Ven. Elizabeth Drukier, director of Institut Vajra Bodhgaya, India, in January. These new monastics join the five Yogini in France, buys an old manor farmhouse in the country- previously ordained Western monks and nuns at Kopan side, in Marzens, near the institute, in response to Lama Yeshe’s Monastery forming the first Western community. A program appeal for a place for the IMI Sangha. of study and meditation is offered. Lama Yeshe names the 1982 Lama Yeshe establishes the farmhouse Ven. community International Mahayana Institute. Elisabeth purchased the year prior as Nalanda Monastery, the 1976 An IMI branch is established in Dharamsala, India first Western monastery. Initially meant for nuns, Lama decides where monks and nuns undertake study and retreat. Lama Yeshe to offer it to monks. offers rabjung ordination to seven people at Chenrezig Institute, the Lama Yeshe organizes the first Enlightened Experience first time the ceremony had ever been performed in Australia. One Celebration in India, with his monks and nuns in mind. Over year later, the first getsul ordination was performed in Australia by one hundred IMI Sangha attended, along with up to 700 Lama Yeshe, Geshe Loden, Zasep , and Jhampa Zangpo. laypeople. The five-month series of teachings, initiations and 1978 The IMI Council is established to oversee finances, retreats were given by His Holiness the Dalai Lama, Song personal records, education, monastic conduct and membership, Rinpoche, Ling Rinpoche, Serkong Rinpoche, as well as Lama and the first IMI bulletin is produced. Lama Yeshe moves many Yeshe and Lama Zopa Rinpoche. of his activities to in the UK, including IMI. By 1983 the International Mahayana Institute had over Twenty-five monks and nuns study in the Geshe Training one hundred ordained Sangha members. Program and the first financial assistance plan is offered by IMI Today, there are approximately 1,000 monks and nuns to help those in the program. in the FPMT family.

26 MANDALA April/June 2009 94ordination 1974 pi/ue20 M 2009 April/June oa,1980 Kopan, ANDALA 27 THE EARLY DAYS OF FPMT ORIGINSOFFPMT

Puja, Lama Style n 1982 Lama Yeshe visited his family in Tibet. His “The Tibetans were very impressed the Injies were Australian citizenship was the key to actualizing plans he there. Me, I am totally satisfied and grateful that I have had before leaving the country. He knew the Chinese had opportunity to offer puja. I told my family they should I come as I will be doing my death puja, also for my parents banned religious displays and gatherings of Tibetans. “But I am foreigner, so they can’t say too much to me.” who died and for so many others. So they all came. I told them that when I am dead, they should not offer even one On August 23, 1982, Lama Yeshe held a Heruka Lama Chöpa candle, that this is my final death puja, now. Puja in the forecourt of the Temple in the heart of “It was the first time since 1959 they are having Lama Lhasa, with the Chinese standing by. Chöpa at the Jokhang. They put it in the newspaper. More than five hundred people came, just by hearing about it. I “I wore my robes this day and we made 1,300 tsog make them all sit down because otherwise they push and offerings in my friend’s house – as much tsampa, butter rush. They don’t need paper, they remember how to chant and yak cheese as we can buy. We brought them to the puja, but are too scared to organize something by themselves. temple by Chinese tractor. I asked the temple manager to Ten lamas came and the puja was maybe three, four hours arrange things, which he did, even though gathering is long. One boy, Jampa Trinley’s son, acted as attendant to me. criminal. I invited all my Western friends in Lhasa and He told me Chinese came and took photos. I don’t care, I’m one Indian girl from Bombay who speaks English very not hiding anything. In puja tears coming to me because in well. Afterwards they shake my hand and say: “Today we Tibet so much knowledge wisdom has disappeared.” had the best time in Tibet. You are the person who brings Lama Yeshe flew out of Lhasa the day after the puja. the world together.” From Big Love, the forthcoming biography of Lama Yeshe.

Ninth ANNUAL Pilgrimage to INDIA and NEPAL Sunday,Chasing November 1 to Tuesday, Buddha November 24 from KathmanduPilgrimage

t Visit the holy places of Lord Buddha in INDIA: Sravasti, , Nalanda, Vulture Peak, Bodhgaya and . AND NEPAL: Boudhanath, Swayambunath, Parping and t Daily practices and teachings t Begin with a four-day retreat at Kopan Monastery in t Land cost from US$3800 plus air to Kathmandu. Venerable

Himalayan High Treks CST 2085690-40 e people on the trip were all kind, PROFITS GO TO LIBERATION PRISON 241 Dolores Street PROJECT.A PROJECT OF THE FPMT, helpful and wonderful traveling companions. IT SUPPORTS THE BUDDHIST PRACTICE San Francisco, CA 94103, USA I miss them already! OF PEOPLE IN PRISON WORLDWIDE. Phone (in US): (800) 455 8735 www.LiberationPrisonProject.org +1 (415) 551 1005 JEAN KASOTA, +1 (415) 701 8500 2008 India Pilgrimage Fax: +1 (415) 861 2391 [email protected] — Check out our website www.chasingbuddha.org for full itinerary and pictures —

28 MANDALA April/June 2009 C “ Education.“ Universal this physics call I own psychology, and one’s understand Education completely Universal “To for Vision Yeshe’s Lama h o’ ecl u aefrthis for name our call education. good we Education for don’t very hungry is is Why which teachings world, the the modern in feasible of psychologically and scientific character very logical, essential the education But an for plans education: for vision future his explained Yeshe discuss Lama program. to Lama with meeting a requested education, organized for aptitude and interest an with someone as recognized already had Yeshe their time. decided the at Max important more that a was so support monks and financial to Sherpa home guidelines now young up was many Monastery draw Kopan to but program, funding American was offered Max the 1974 even In at Kathmandu. worked in School who International schoolteacher of a he (Mummy Mathews Max), concept (although Max Ven. with 1970s yet) the that early it call didn’t discussing the in began Education Universal first Yeshe Lama udim nvra dcto hudb universal beyond be go should Buddhism, up Education give Universal religion, Buddhism. up give aim My we language. universal is into put an be can have feel things I have these we death. to Buddhism I birth from In structure Education. education incredible this. 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