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Photo caption: Abbey of Our Lady of Gethsemani, New Haven, Kentucky, May 2015. Photo by Martin Verhoven.
In May 2015, Ven. Losang Drimay, teacher and resident at Land of Medicine Buddha in Soquel, California, was one of 12 Buddhists to meet with 17 Catholics at Gethsemani Encounter IV. The first Encounter took place nearly 20 years earlier at the Abbey of Our Lady of Gethsemani, the home and retreat of the late Trappist monk, writer and mystic Thomas Merton (1915-1968) in New Haven, Kentucky, in the Unites States. His Holiness the Dalai Lama, who was a friend of Merton, attended the first Encounter. Each Encounter allows a small group of spiritual practitioners to live, practice, talk and rejoice together in a monastic setting.
Both His Holiness and Lama Zopa Rinpoche encourage interfaith dialogue, which can take many forms. Angelica Walker spoke with Ven. Drimay about her experiences at the interfaith gathering and what she took from it.
How did you become involved in the conference?
What traditions were represented at the conference?
It was just Catholics and Buddhists, and not all Catholic traditions, but specifically Benedictines, monastics who follow the Rule of St. Benedict. There’s an agency called Monastic Interreligious Dialogue which one of the organizers, Sister Hélène, called a “pontifical commission,” meaning someone from the Vatican says it’s OK to do this. Essentially, the conference has the official seal of approval from the Pope.
What traditions of Buddhism were represented?
The majority were Zen practitioners, but when I use the word “Zen,” I’m using that term very loosely. I should probably say “Chan” because it wasn’t necessarily people from the Japanese Zen tradition. There was only one monk from the Japanese Zen tradition from Shasta Abbey. The others were following the Chan tradition from China. At times I had to pipe up and say, “Not all Buddhists say what Zen Buddhists say!” There were only three Tibetan Buddhists there, so we were slightly outnumbered. Besides myself, there were two nuns from Sravasti Abbey in Washington State, which is the abbey that Ven. Thubten Chodron founded near Spokane. Interestingly, those two nuns had been raised Catholic, so they were perhaps more familiar and conversant with Catholic ideas and rituals than I was. I was raised in a Methodist Sunday school and knew about Catholicism only through my friends who went to Catholic church.
One of the nuns from Sravasti Abbey had a very interesting connection with the Abbey of Gethsemani: one of her distant grandfathers sold the land to the Gethsemani monks! Her ancestors are buried in the churchyard at the front entrance. She remembers going there with her parents 30 years ago to visit the family graves.
Why do you think it’s important for this type of interfaith conference to take place?
I think it helps both parties freshen up their own practice and way of doing things. After you’ve been in a certain place for a while, things can either get stale, or you just forget there could be a different way to be doing things or thinking about things. It’s not that either side will stop being Catholic or stop being Buddhist, but you may get a new angle on what you’re already doing. For example, by hearing the presentation on lectio divina (“divine reading,” the practice of prayerful and contemplative scripture reading), I will continue thinking about how this applies to my own reading practices.
In fact, I was reminded of what Ven. René Feusi mentions in The Beautiful Way of Life: A Meditation on Shantideva’s Bodhisattva Path, the book that’s recently been published, which basically came out of a retreat practice of what could be called divine reading. He doesn’t call it that, but he would read a verse, think about it, make it his own – you roll it around in your own psyche and see if it speaks to you. What does it say to you, how would you put it in your own words? It was important to hear that there’s another tradition where that’s not accidental, but rather that this is the way to work with scripture.
The Catholics in this particular group were very liberal. The fact that they’re having conversations with Buddhists is a sign that they are liberal. The Gethsemani group has been very interested in learning meditation, and one of the monk-priests who participated took himself over to Japan years ago and learned zazen. Zazen is now a part of his daily practice, not that he’s Buddhist – he’s not giving up his Catholic world-view. But every day he practices on a cushion the way he learned from a Zen master.
They had a retreat at the Abbey of Gethsemani with His Holiness the Dalai Lama during which he taught the Catholic participants meditation. It was only offered to Catholics; it wasn’t open to the general public. They’ve been interested in learning Buddhist methods in order to keep their practice fresh and alive and moving forward.
The other thing that was fascinating to me was that one of the presentations was about the nuns, and specifically how someone becomes what Buddhists refer to as “ordained,” which they call “profession.” What we might call “novice ordination,” they call the “rite of first profession.” Later they go through the “rite of perpetual profession.” So it’s like what we Buddhists call “novice ordination” and “full ordination.” We saw a YouTube video of a woman taking her perpetual profession, held at a monastery in Minnesota, which I thought was interesting.
What did you enjoy most about the event?
It would definitely be the personal connections that usually happened outside of the formal presentations, like when you’re sitting around the dining table talking during the breaks.
But there are two other things that I was pleasantly surprised about. I was expecting the presentations to be boring – usually these types of things are something I feel like I have to just tolerate. But they weren’t boring, and I think the reason was that they were coming from a place of personal experience. The Catholics who were presenting were so scholarly and well-prepared. They had their papers typed up and documented. The Buddhists tended to just speak more off the top of their heads, but the Catholics were very well-prepared. It wasn’t dry scholarship; it was very informative and I learned new things about how they do things and why.
My other favorite part of the event was choir, which is a huge part of what happens at the abbey – about seven or eight times a day. During these choir periods, the monks who live at the abbey gather in the church to do Gregorian chants. The church is very plain. They’ve stripped away all the decorations because they’re Trappist, a Catholic cloistered contemplative order known for discipline and simple living. Usually, the public is behind a screen, but they actually had us – the Buddhist participants – in the choir stalls with them. So, not only were they allowing women in the choir stalls, they were allowing heathens in the choir stalls, if you can call us that. It was very liberal of them, I thought. They had us interspersed with the monks so that they could help us turn the pages because it’s very complicated. Each session, there’s a different “recipe” of what you’re going to recite. They’re working their way through the Psalms, so you have to know which Psalm they’re on each day. There are three different prayer books and bookmarks in different places, so even though it was all spelled out for us, we still needed someone showing us which page we were on. They were very generous and patient with us. I thought about how some of the monks were OK with having us there, and some were probably not that into it, so I was especially conscious of that. It wasn’t everybody’s decision to have the Buddhists in the choir stalls.
They have a sign posted in the dining room that says something like: “Dear retreatants, please don’t sing louder than the monks and try to keep up the pace.” I thought, “I would never dare to sing louder than the monks!” I was just mouthing the words.
Did you lead any sessions at the conference?
Because I was a late addition to the program, I just added to what Rev. Heng Sure was already scheduled to present. He had a session on maitri (Pali: metta), loving-kindness meditation, and fortunately I’m very used to having to suddenly stand up and speak into the microphone, so I got up and said something about that. I wasn’t leading them in a meditation, I was talking about one of the ways to develop bodhichitta and the particular type of love that is mentioned for that topic. The article on what I talked about – “Love Based on Like” – is on the Dialogue Interreligieux Monastique/Monastic Interreligious Dialogue website.
Some of the presentations were more conceptual and some of the presentations were specifically practice, which they call praxis, or, roughly, an accepted practice or custom within their order. Rev. Heng Sure was scheduled to give a praxis presentation on bowing, or prostration. He is particularly qualified to give that presentation because back in the 1970s he was famous for prostrating up Highway 1, from south Pasadena in California up towards Ukiah – more than 800 miles (1,287 km). It took place over two years. The book that is based on that pilgrimage is called Three Steps, One Bow. He has a slideshow from that pilgrimage, which he presented.
When he was done presenting, he said, “Drimay, do you have anything to add?” So I got up and showed them how to do the full-length bow according to the Tibetan tradition, and I mentioned how in the Tibetan tradition the 100,000 prostration practice is one of the standard preliminaries. I also shared that prostrating is a normal practice, that Tibetan people love to prostrate across the country, and sometimes they prostrate right out of the country!
What were some of the ritualistic similarities and differences between the Buddhists and the Catholics?
One presenter was a Korean Catholic monk-priest. In the Catholic tradition, monks can be priests and priests can be monks, but they’re not the same thing. At Gethsemani, out of 42 monks, seven are priests. They’re all monks, but only some of them are priests as well. This Korean monk-priest presenter, Father Anselmo, spoke about being from a country which is traditionally Buddhist. He talked about the Zen imagery of The Ten Ox Herding Pictures, which is similar to the Tibetan Buddhist Elephant on the Path. Father Anselmo presented the Zen ox herding diagrams and related them to the Christian path. That was the presentation that was the most cross-cultural. Most other people were just presenting their tradition’s practices or ways of thinking, but he was bridging traditions right from the start.
One of the Christian presentations I found most interesting was presented by Brother Lawrence, who was the resident participant from the Abbey of Gethsemani. He explained what they’re doing during their “liturgy of the hours,” also called the “offices.” What they’re doing is reciting the Psalms, which are part of the Old Testament. Brother Lawrence describes this literature as expressing every kind of human experience. The thing that each Psalm has in common is that they’re all directed to God. The Psalms include some very violent, lustful aspects; some of it is joyful; some of it is sad or angry. To an outsider, it seems very surprising and strange that these Catholic monks are spending their careers, from before the sun comes up to when the sun goes down, reciting Old Testament literature. They’re basically reciting Jewish scriptures. He asked, “So why do we do this?” He answered his own question, saying, “Because that’s how it has always been done since the time of the Desert Fathers.” This means they are carrying on a tradition which pre-dates Jesus. They’re carrying on a tradition which is more than just Christian. I find that fascinating! It’s like they’re human time capsules.
The monks recite different Psalms each session and work their way through them. The chapel has two banks of choir stalls, so side A will recite the first two lines, side B will recite the next two lines, and they call and respond like that across the aisle. Then they recite something called the “doxology,” which is remembering the Father, Son, and the Holy Spirit. They have some other songs as well; every night they sing a song to Mother Mary.
When somebody from the monastery dies, they wrap up the body in a shroud and place the shroud between the two banks of choir stalls, and they recite, taking turns keeping vigil around the clock, until they’ve recited all 150 of the Psalms. That’s their funeral rite.
Their rituals seemed very transhistoric – timeless. These men spend their lives doing this. They have other jobs and hobbies and do things in their free time, but no matter what else they have going on, they still have to show up seven or eight times a day in the church.
Did you get to know many of the resident monks at the abbey?
We didn’t talk to all of them. Only one of the monks who lived at the abbey was a full-time participant in our conference. The other participants weren’t from Gethsemani. They were from monasteries in Minnesota, Kansas, and Pennsylvania, among other places. Some of the Gethsemani monks dropped in on the conference and I got to know some of the others just by meeting them while they were doing their daily jobs – working the front desk or giving us rides back and forth. After the conference was over, there was a weekly Thomas Merton study group which was led by one of the resident monks. I sat in on it and got to know some of the others through meetings like that.
How do the monks support themselves?
They support themselves entirely by making fruitcake and fudge. They lace both liberally with bourbon. They did have one or two versions that didn’t have the bourbon in it. At first, they had laid some out on a table for us and then quickly realized they had to label it “non-alcohol”!
What were your living quarters like?
They have a beautiful guest house. It’s attached to the main cloister, but outside of it. The set-up of the building was comprised of very traditional architecture where the monks live around a courtyard and at one edge of the courtyard is the church. The monks have their own entrance into the church. On the other side of the courtyard, at the front edge of the church, is a wing which is three-stories high or more of guest facilities, with a dining room and a few meeting rooms. The rooms were very nicely appointed. Each room was single, with a bed, a desk, a reading chair, and a bathroom – much like my own set-up here at Land of Medicine Buddha. So, there was no hardship! It was all very simple, but it had everything I needed.
How did the conference come to a close?
Our closing ceremony was held at Thomas Merton’s retreat cabin, which was a little walk down a country road to get to. The Catholics, and even some of the Buddhists who have been influenced by Thomas Merton, felt very moved to be able to visit his cabin; it was like going to Milarepa’s cave or something like that. Some of the Catholic visitors were moved to tears when they went into his cabin. It’s still a working retreat house. Each monk at Gethsemani gets one week a year of personal retreat at the cabin.
After visiting the cabin, we gathered on the front porch and said one thing that was meaningful to us about the gathering and sang some songs. There were several monks who were musical, Rev. Heng Sure among them. One of them played the Native American flute, and I thought, “It’s not just the Buddhists who like to play music!”
Ven. Losang Drimay has been studying, practicing and working in FPMT centers since 1984, receiving hundreds of hours of instruction from the many qualified lamas and senior teachers. She eventually took ordination in 1991. She has worked for the FPMT International Office, served as resident teacher at Ocean of Compassion Buddhist Center in Campbell, California for 11 years, and currently lives and works at Land of Medicine Buddha leading regular meditations and classes.
Angelica Walker grew up at Vajrapani Institute in Boulder Creek, California. She met Ven. Losang Drimay when she was three years old. She will soon graduate from the University of California, Santa Cruz with a degree in Literature and Creative Writing.
Beth Halford, an FPMT student who was staying at Root Institute in Bodhgaya, India, in March 2015, was fortunate to interview Ven. Thubten Tsewang, known as Baling Lama, a disciple of and attendant to the Indian Buddhist master Khunu Lama Tenzin Gyaltsen Rinpoche (1894-1977). Baling Lama is now 80 years old. He worked in radio broadcasting in Ladakh, India, before meeting Khunu Lama in 1954. After meeting Khunu Lama, Baling Lama ordained and became a devoted disciple for six years. He then became Khunu Lama’s attendant in 1960.
During the interview, Baling Lama shared many vignettes of Khunu Lama that offer insight into the life and practices of this unusual and important Buddhist master. “Listening to Baling Lama recount his time spent with Khunu Lama with smiles breaking across his face and eyes sparkling with affection was incredibly inspiring,” Beth told Mandala. “These highly realized lamas of the more modern times can be extremely motivating and powerful if we open our hearts to their stories and the meaning of their lives.”
Here is the story of Khunu Lama as told by Baling Lama.
… Once Khunu Lama felt he had enough of a general education to effectively learn Dharma, he traveled to Tibet, spending many years going between Tashi Lhunpo in Shigatse and the Kham region, and also spending some time in Lhasa. In Tibet, he received teachings and initiations from many great teachers of the time, becoming a highly respected student and teacher, perfecting his Tibetan language skills and becoming a scholar of Dharma texts.
“Khunu Lama met and received teachings from many highly realized and respected lamas, but he never mentioned that he had taken any as his root guru nor did he talk about his gurus in general,” Baling Lama said. He did, however, encourage others to choose a root guru carefully, in order to ensure the teacher was someone who had cultivated true bodhichitta in his heart. Khunu Lama would make it clear that the teacher didn’t have to be a well-known lama, but it was the feeling in a teacher’s heart that mattered. Khunu Lama’s example of not talking about his gurus is a strong teaching on the importance of not sharing certain aspects of practice and experiences with Dharma. “This avoids making something that should be very special into a worldly thing,” Baling Lama explained.
Despite Khunu Lama’s outward appearance of a lay beggar and his immense humbleness, many high lamas and realized practitioners in Tibet could see beyond this and would invite him to teach, recognizing his inner qualities and wishing to learn from them. He adopted this appearance to show how someone who looked like a layperson could renounce worldly things, practice Dharma with determination and attain realizations. He aimed to inspire lay people, particularly Himalayans, to live like this, to realize their potential to practice the path to enlightenment in the most effective and beneficial way. “At that time,” Baling Lama said, “many people in Himalayan and Tibetan society thought that monks were the only ones who could practice Dharma. As a consequence, the lay people would keep their practice simple, superficially reading texts and performing rituals.” …
Rasmus Hougaard is the founder and managing director of the Potential Project, an international program based in Copenhagen, Denmark, that works with corporations and organizations to equip their leaders and employees with methods to be more kind, clear-minded, focused and efficient. Active in Europe, Asia, Australia and North America, the Potential Project provides Corporate-Based Mindfulness Training, which is a learning program recognized by the Foundation for Developing Compassion and Wisdom (FDCW), an FPMT-affiliated project devoted to developing and promoting Lama Yeshe’s vision of universal education. Rasmus spoke with Mandala managing editor Laura Miller in February 2015, during a visit to Maitripa College in Portland, Oregon, US.
Laura Miller: Tell me a little about yourself and how you came to start the Potential Project.
Rasmus Hougaard: I’m an FPMT student. I’ve been that for quite a few years and I feel very closely related to Lama Zopa Rinpoche – just as much as through Lama Yeshe’s vision of universal education, which is promoted by FDCW. I have been a director of Tong-nyi Nying-je Ling, the FPMT center in Copenhagen, for a number of years. I have been guiding classes there for many years. I’ve been teaching retreats at FPMT centers around Europe and the world for around the last eight years or so, so I feel very close to FPMT. It is really my family for sure.
Also, I have this very, very strong connection with the whole idea of universal education as Lama Yeshe taught it himself. That really blew my mind when I first heard about it. I joined what would become the FDCW team in London – before it was really a team – when Allison Murdoch was just beginning to start it up years ago. I was part of the first training course on the 16 Guidelines, the trainer training for that and a number of other things.
At some point, I took a year off to figure out how I could create the most benefit in this short lifetime. I came to the conclusion after a year thinking that I should bring “mind training” – what I call “Dharma in disguise” – into other for-profit and non-profit organizations. I had three main reasons for the project. One is because people in those environments need it a lot, because they are very stressed and they need good tools to cope. You can bring them Dharma in a way in which they will embrace it. They won’t go to a Dharma center. Another reason is there is a lot of power in organizations nowadays, so if you can influence them to think more ethically, more compassionately, then there could be a really nice ripple throughout the world, not just in those companies that we would work with. The last one was that everyone needs to be able to make a living off the work that they do, and I just know so many good Dharma students who are working with all kinds of jobs that are fine and good, but where they are not using their best skills of teaching the Dharma. I thought that if we could create a vehicle whereby Dharma teachers could actually join and go and spread the Dharma in disguise in organizations, we would have more happy people, have a better world, and would have income that we could then donate to organizations like Maitripa College or the many other FPMT-related center, projects and services. That is where it all came from – a vision of doing a lot of good in a very focused way.
Laura: What’s the best way to teach mindfulness? Can we get all the potential benefits of developing mindfulness from Dharma practice in the traditional way of studying the texts, meditating and doing the practices? Or does Western science add something to this that helps us integrate it better into our modern lives? What is your perspective on the spectrum of very traditional presentations to very secular?
Rasmus: I think, to make use of the words of the Buddha, the Dharma has “one taste,” and it is the taste of freedom. That taste can be presented in many, many different ways. It could be presented, as you say, very traditionally or very secularly. In my mind, it really doesn’t matter what you do. It is just important that you think about who your audience is, and then do what works for them – skillful means. I am not attached to the secular. I am not attached to the traditional. I am focused on finding ways of delivering the same messages, the same core, the same essence, the same methods, the same wisdom to people in a way that they can relate to it.
In our work at the Potential Project, we go out to people not only who are not interested in Dharma, but they are not necessarily even interested in mindfulness. The organizations pay for us to do the work, but the people signing up for the course haven’t asked for it necessarily. We have to be very, very skillful in presenting mindfulness in a way where they are attracted to it right away and where they find some benefits right away. That is really what I think is very important: look at what the audience needs.
Laura: When the Potential Project is brought into a company, what do you do? Could you describe the process and the work itself?
Rasmus: In terms of schedule, we do many different things. What we prefer to do is a large “implementation program,” as we call it. This is an 11-workshop program where we come in for 11 sessions spread over four months. Each session is one and a half hours. We are teaching them basically three things. The first thing is the actual mindfulness practice. During the first five weeks, we teach them what in Sanskrit is called shamatha training – stilling the mind – shiné in Tibetan. From there we move into vipassana, or what’s called in Tibetan lhaktong training. We go into the basic philosophy of impermanence, dissatisfaction and emptiness. So that is the foundation of the actual mind training. On top of that, we build a layer of skills that we call “mental strategies,” which are really basic Buddhist principles of patience, compassion, beginner’s mind, acceptance – those basic things that you need to develop in your life if you want not only a happier life, but also a life where you are more in tune with other people and where you can be more effective in your work.
Then the last layer of skills we help develop are specifically designed for the audience we are talking to and is about relating mindfulness to their work. For example, how can you use and how can you develop more focus and more insight in your way of answering and receiving email? How can you develop your mind to be more focused and be more clear and wise in your meetings? How do you do that when setting goals and priorities, when planning your time? So all those practices that we have to do while we are at work, how can we utilize the power of training the mind and how can we train the mind while engaging in those activities?
Laura: What kind of responses do you get from this, and have you seen changes within companies that have done your trainings?
Rasmus: The very short answer is yes, definitely, we’ve seen changes. Before the Potential Project started doing this work, I had been teaching meditation in Dharma centers and I had seen people coming in being very motivated and making good progress over a number of years. When we started going into organizations, I thought I would never experience the same kind of motivation and the same kind of progress. However, I was very surprised to see that the transformation actually went sometimes much faster. You go into a full department and they all together embark on this journey of developing a mind that is clearer, calmer and more kind, and they actually do it during working hours. They start to change their work culture based on these principles. It is almost like a retreat because they are there for 8 or 10 hours every day. They make amazing progress fairly fast.
Laura: I have seen articles critical of bringing mindfulness into corporate situations – basically, the concern is whether ethics and compassion are being left out of mindfulness instruction. I think there is a fear that mindfulness could be used by corporations to become more profitable at the expense of poor people and so forth. I’m sure you have seen these critiques. What are your thoughts about this?
Rasmus: I fully understand the criticism and the whole backlash against mindfulness. I have to be honest, I also sympathize with a large part of it. I don’t want to play holy and say we do everything right, because honestly, I don’t know what is right and what is not right. I have some good ideas and I have been checking with my teachers. I think one of the problems with the very secular mindfulness that we see nowadays is that it is a very, very watered down, stripped down version of the Dharma. I wouldn’t even call it Dharma. It is really a psychological approach to the suffering of samsara, that is, how can you alleviate a bit of distress that you are experiencing. Whether it is unethical or not, I don’t know. If that is unethical, then neuro-linguistic programing and many other things are also unethical. I don’t want to have a standpoint on that. From my point of view, coming from a Dharma background, merely alleviating distress is certainly not what we are interested in. We first of all take the actual practice very seriously. Shamata is not for fun. Shamata is a serious practice. It is hard work. Lhaktong practice, vipassana, is not always fun. It can be very painful. It can be very tough. We don’t try to make it easier; we don’t try to wrap it in a way where it is easier than it is supposed to be.
I think there are two things that should always be there in mindfulness: one is the ethical component and the other one is the compassionate component. Without those two, I think you have lost the essence of mindfulness. Our presentation of mindfulness is coming from Buddhism. You can’t take away from that, and you can’t disregard all of the masters of the past that have said that mindfulness, ethics and compassion go hand-in-hand. You can’t have real mindfulness without having compassion. So it is a big part of our program, although not obviously. We don’t tell our clients, “We teach compassion in our ethical program,” because they would never engage with us. We tell them instead that we are coming with a mindfulness program that will make their employees more effective, more calm, more kind, and then we introduce ideas of compassion once we’re in the door.
Laura: How do you introduce compassion within the corporate setting?
Rasmus: We work with American Express. We work with Microsoft. We work with Accenture. We work with really hardcore, performing, conservative organizations. How do we introduce compassion? We don’t use the word “compassion” – that’s the first thing. We just call it “kindness.” Everyone can agree to kindness, but compassion is a little bit too fluffy for them.
We work with a global consultancy firm, the leading one in the world, in their Manhattan office in New York. When we had the sessions specifically on kindness, because they had been meditating for five to six weeks by then and because so many new seeds had been planted in their minds, they started seeing kindness as not just a nice idea, but something that would benefit themselves and others, and also as a foundation of their way of doing business. They understood that if they could have a real, kind, compassionate approach to their clients, their clients would probably be happier and also would buy more products from them. They suddenly saw a very virtuous circle: they develop good attitudes within themselves, they serve their clients better, and they receive more business, which is nice for them and nice for everyone, as long as the intention is right.
We find communicating these ideas astonishingly easy because human beings are good beings. We don’t want to be evil and we don’t want to suffer; we want to be happy and we want others to be happy as well. If we just provide the space where people can develop this, we find that it comes very much by itself, although we do help them a bit.
Laura: Let’s talk about email. (laugh)
Rasmus: (laugh) Emails, yeah.
Laura: Over the last year I’ve gone to a couple meetings – the CPMT meeting in Australia – and I was at the North American Regional Meeting and the Foundation Service Seminar, and for people working within the FPMT organization at Dharma centers or in the International Office, I hear people talking about being overwhelmed by email. It’s something I definitely experience and struggle with. And we also have experiences with misunderstandings and confusion resulting from emails. What kinds of ideas and strategies do you talk about in a Potential Project session concerning email? What is something that I can learn from you today about how to do email better?
Rasmus: This ties into your question about whether we present mindfulness in a traditional Dharma way or in a secular way. For this, I’ll just give a completely, stripped down, secular approach to how can you better harness the potential of your mind in your way of dealing with email.
A fundamental aspect about email is that it is one of the biggest triggers of dopamine in your brain, which scientifically is a way of talking about what is called “attachment” from the Buddhist perspective. We have a strong attachment/aversion relationship with our email. We are very compelled to constantly check it. Most people check their email all the time. The downside of that is that it is stressful and it is very inefficient. You get more stressed because you don’t get enough done. The mind, because of both aversion and attraction, just wants to check email all the time, which we end up doing. The more we do it, the more we get into the habit of doing it. And we get more habitual in terms of attachment and aversion. That is not very useful, so we need to find strategies for pausing and distancing ourselves from this mind.
One is to not check email first thing in the morning. When you wake up in the morning and you have done your practice, you come into the office with an expansive, focused mind. If you started the day writing a very important article or doing another thing that really requires your clarity and focus of mind, you would be very well off. But many of us instead open our email program and immediately are bombarded with all the details and unresolved issues of yesterday; today becomes all the crap from yesterday, basically. Not checking email for the first 15 minutes, maybe 60 minutes, maybe two hours in the morning is a very smart strategy.
Another one that is very important is not to have your email open all the time, because if it is open all the time, it will constantly remind you that there is something that could be triggering some dopamine in your brain. Close down all your digital communication for different periods of times throughout the day. Or, say that from 9 a.m. to 10 a.m. and from 2 p.m. and 3 p.m. are the times when I will be checking my email, and no times else. Those are very basic things. Also, switch off all your alerts, all the bells and whistles and all the notifications. There are many small, very practical things you can do whereby you’ll be more focused and less stressed and actually have a more equanimous, balanced mind because you are not driven by that rush of reading new things all the time. Create less addiction.
Laura: Have you seen the results of that with some of your clients? Could you talk about that a little bit, because it seems very difficult to imagine in a certain sense.
Rasmus: As a disclaimer: people may think that I’m just sitting around in a nice Buddhist setting, that because I come from a Buddhist background I must be a hippie from Denmark, the world’s happiest country. But the Potential Project is an organization with 140 people now. We are in 20 countries. We are very, very busy. I travel all the time. This advice is not coming from someone who is having a very easygoing work life. It can be quite tough, actually.
So what have our clients done? I can give a few examples. Carlsberg, a Danish brewer, with whom we worked with over a year implementing this mindfulness program in their entire organization, ended up switching off their email servers at 6 p.m. and reopening them at 6 a.m. They switched off email activities for 12 hours every day for the reason that they didn’t want people to be spammed with emails into the night instead of being home with their families.
A large insurance company decided on email-free Wednesdays. On Wednesdays, no internal email simply allowed employees to be able to have quality time together and to be able to focus on the important things rather than on a constant stream of email all the time. We see many interesting initiatives to basically develop a more calm and mindful way of working rather than just perpetuating the habit that we are all in nowadays.
Laura: How does someone get involved with the Potential Project? Is there a path to becoming a trainer?
Rasmus: There certainly there is. You can go on our website and find the “Want to join?” section. There is an application form that needs to be filled in and sent to us. We do have quite a few FPMT folks within our organization. Having said that, we have found that it is not enough for people to have a good Dharma background. People also need to have a good meditation background, which is not always the case for everyone having a Dharma background. It is also very important that they have a deep experience of what work life is like in a large organization because we have found that if you don’t have that, you can’t really relate to the reality that people are facing. People can easily perceive you as a little bit flaky and it is not very well received, just as if you were bringing a real business man to talk in a Dharma center. Dharma students maybe wouldn’t relate so well to it because they would rather see a trained Dharma teacher. If you go into an organization, you need to have a corporate appeal that will help them see that you really understand their world.
One thing that is important for me to emphasize is that the work that we are doing could never have been possible without FPMT and without many great Dharma teachers, the real Dharma teachers that have been supporting this for many years, maintain our integrity, keeping the messages really clear that it is Dharma and not just a new psychological model or well-being approach. We touched or reached 25,000 people last year. It is only due to the kindness of all the great teachers of FPMT and other organizations.
Learn more from Rasmus in “The Potential Project and Corporate-Based Midnfulness Training” from Mandala April-June 2014. Find even more about the Potential Project at http://potentialproject.com.
- Tagged: foundation for developing compassion and wisdom, interview, online feature, potential project, rasmus hougaard
DHARMA AND THE MODERN WORLD
Nicholas Vreeland is hard to sum up in a word or two. He’s an American, although he was born in Switzerland, the son of a U.S. diplomat, and grew up in Germany, France and Morocco. He’s also Ven. Geshe Thupten Lhundup, a Tibetan Buddhist monk since 1984, recipient of a Geshe degree and editor of two books with His Holiness the Dalai Lama. He’s the grandson of Diana Vreeland, the former larger-than-life fashion editor of Vogue magazine. He is a student of Khyongla Rato Rinpoche and serves as the director of The Tibet Center in New York City. In 2012, he became the first Westerner to be appointed by His Holiness as abbot of a Gelugpa monastery in India, and he’s a world recognized photographer. Known to many friends and associates as Nicky, he’s also the subject of the new feature-length documentary film called Monk with a Camera.
In November 2014, Mandala managing editor Laura Miller spoke with Vreeland, who is addressed as Khen Rinpoche at Rato Monastery in Mundgod, Karnataka, India, where he is abbot. The documentary had its New York premiere just after our interview. While most media coverage has focused on Vreeland’s rather extraordinary background and the challenges he experienced balancing his love of photography with his devotion to serious Dharma study and practice, being appointed as abbot of Rato Monastery is an historic event in terms of the development of contemporary Tibetan Buddhism. With this in mind, Mandala discussed with him his experience thus far of being Khen Rinpoche Nicholas Vreeland.
Mandala: I wanted to start out going back to April 20, 2012, when His Holiness the Dalai Lama appointed you abbot of Rato Monastery. I think it was very exciting for Western Tibetan Buddhist practitioners. Can you share, from your point of view, how you see the significance of that appointment?
Khen Rinpoche Nicholas Vreeland: From my point of view, it was quite extraordinary and unexpected. I think I can go to the extent of saying it was terrifying because not only was I assuming an enormous responsibility on behalf of His Holiness, but I was also being propelled into a sort of stratosphere that I had been very content to look up to, that part of my practice maintained a particular perspective of. The abbots are sort of revered within the monasteries, and I knew very well how unworthy I was of that reverence. To suddenly have to bear it, to really assume that role, was terrifying.
Mandala: In the past two-and-a-half years, how has it worked out so far? What is it like serving as the abbot and what does that mean in your day-to-day life to be “Khen Rinpoche”?
Khen Rinpoche: Well, it totally changes your relationship with your fellow monks. The abbot doesn’t really have friends among the monks in a monastery. The abbot sort of sits in his own situation and has to maintain a certain equal attitude toward all the monks in the monastery, and therefore, as I say, can’t have friends. People don’t come by and say, “Hi,” and I can’t stop by and say, “Hi,” to them. I am in my room. Those people who come to see me visit me for official reasons, and then that is sort of it. I don’t want to say it is lonely, but you are alone.
I was instructed very specifically by His Holiness to bring Western ideas into the job of being abbot. At first when I joined the monastery, I really had nothing to do with the administration. I was studying, however, until we found ourselves on our own. Rato initially was part of Drepung Loseling. There weren’t enough monks who had come from Tibet to really establish ourselves separately until the late 1980s, so when I joined, we were very much a part of Loseling. We were all members of Loseling. We studied at Loseling; we took examinations at Loseling; we attended all the Loseling prayers. But when we became separated, things changed dramatically.
We do continue to study with the great masters of Loseling. We do continue to be able to go to the Loseling debate courtyard. However, we have our own administration; we have our own prayers; we have our own yearly examinations. We are a separate monastery. When I was asked to help establish ourselves separately, the condition that I gave was that we do everything absolutely properly, legally, by the books according to Indian laws and procedures. So from the start, we have been doing things correctly. As abbot I have really tightened up on all aspects of administration.
Mandala: How many monks are there currently? What are their ages? Where are they from?
Khen Rinpoche: There are about 100. They vary in age from six to about 80. Sadly, we had a 91-year-old monk die last year. They are from Tibet, Nepal, Bhutan, India – meaning, Arunachal Pradesh, Sikkim, Ladakh, Himachal Pradesh – the border regions that have always been Tibetan Buddhist religiously and culturally. We have one Taiwanese-American monk and we have me.
Mandala: What kind of challenges do the monks face in our current 21st-century world? As abbot do you have perhaps some special insight or experience with your knowledge from the West that you can offer to help meet these challenges? I’m curious about some of the realities for the monks that you’re actually having to deal with.
Khen Rinpoche: I wouldn’t call it a challenge, but one of the first items that was brought up at the first meeting of abbots that I attended – the abbots of the 11 important Tibetan Gelugpa government monasteries – was the introduction of science into the curriculum in an official way and the introduction of questions on science to be included in the Gelugpa examinations. It was decided that we would introduce questions by 2016 and that we would therefore start to include the study of science to prepare monks. We would also include the study of science in the curriculum to prepare the monks who would be sitting for their geshe examinations, for the questions that would be in the Lharampa Geshe exams. That was very interesting because that was a practical matter that really came from His Holiness’ insistence that it was essential that science be part of the curriculum, and so we all worked together to make it work and to integrate a syllabus that created by the Library of Tibetan Works and Archives in Dharamasala and Emory University in Atlanta, Georgia, in the United States.
Every step of the way I had to insist that we immediately employ a science teacher who would teach not just science, but mathematics and English, because it was essential that people become familiar with certain English terms that would be used in the study of science.
The other thing that I have been involved with since the beginning of our being separated from Loseling was the education of our young monks, insisting that we assume responsibility for their education regardless of whether or not they remained monks. There was, among some of the elder monks, the thought that if you provide a monk with a general education, you are basically providing him with the ability to leave the monkhood. I said I just didn’t believe that we had a right to clip their wings – that in today’s world it was essential that people have an education and that they would most probably leave the monkhood regardless of whether or not they had an education.
Upon my arrival, I discovered that there were 16 new, young monks, and that the elder monks of the monastery had just decided that they would not provide them with a modern education, that they would simply educate them in the traditional ways in order to really prepare them to be old-fashioned monks. I said “no” and I got them admission in the Drepung Loseling school by speaking to the abbot of Loseling. I told the older monks that I didn’t consider that we had the choice because we did not have the right – therefore, we did not have the choice – to prevent them from having a modern education.
Mandala: When did the separation take place between Rato and Loseling? How many years has it been?
Khen Rinpoche: I think it was about 1990. When we had grown so large that we were becoming a heavy financial burden on Loseling, and when it was evident that there were Rato traditions that we had a responsibility to maintain, but also that it was hard for our monks to maintain both the Rato and Loseling traditions, there came a point where it became essential that we stand on our own feet.
Mandala: Could you talk a little bit about your relationship with your teacher Khyongla Rato Rinpoche, who is also a teacher of Lama Zopa Rinpoche?
Khen Rinpoche: Khyongla Rinpoche has been my teacher since 1977. I was brought to his teaching at The Tibet Center by friends of mine and have been studying with him ever since. I was a photographer. I was a freelance photographer and not a very successful one, and so I had lots of time. Rinpoche immediately recognized that and got me to start helping him. He was writing. He would dictate, and I would write, and that became the basis of his teaching me. He was writing a lam-rim text, so I had the extraordinary fortune of receiving teachings on the graded stages of the path to enlightenment from Rinpoche over a period of years as he worked on this book. It was as a result of that work that I developed this inspiration to devote my life to the spiritual path and to do so as a monk. It was clear from those teachings that that was the most beneficial thing that I could do.
The terrifying thing was that I actually had the freedom to do so. I didn’t have a girlfriend at the time; I didn’t have the sort of worldly commitments that would prevent me from becoming a monk. When I announced that to Rinpoche, he said, “That is very good. That’s something that you should work towards.” So I continued to work with him and simplified my life. After a few years, he recommended that I request an audience with His Holiness and ask His Holiness’ advice, which I was able to do in the summer of 1984 during a visit of His Holiness to New York. There, after His Holiness questioned me about my practice, my plans, and my idea about becoming a monk, he asked where I would be a monk. I said that I hoped to go to India and study in a monastery. His Holiness said, “Yes, that is good,” and that I should do so soon, and that I should do so with the idea of eventually coming back to the West and practicing as a Buddhist there. He mentioned that it was essential that Buddhism be practiced by Americans in America, and that for now it is the Tibetans that are sort of helping the integration of Buddhism into our American society, but that eventually that would be the responsibility of Americans. So I went off to become a monk. I joined Rato Monastery, which is the monastery in which Khyongla Rinpoche had studied in in Tibet. In joining Rato, I was also joining Loseling initially.
Although I lived in India, Khyongla Rinpoche [who lives in the United States] very much remained my root teacher and guided me along my path and continues to assume that role in my life. As abbot I realized that so much of what he has taught me has prepared me for this. Of course, I turn to Rinpoche with all the dilemmas that I face in this position.
Mandala: You’ve talked about feeling terrified of these very large undertakings. I think this might resonate with some of our readers who have also taken on the tasks of trying to start a Dharma center or build a large holy object to fulfill the wishes of their teachers. I wonder what kind of advice or counsel you have to offer in this regard? How do you work with these feelings of, “Oh, my gosh! What have I gotten myself into?” or “I don’t know if I am up to the task.” As a practice, how do you take that on?
Khen Rinpoche: I think that we should do whatever we do in taking little steps. I think that along our spiritual paths we must simply work in modest ways. I think that in so doing we are able to accomplish a lot. To pace ourselves and to really do what we can properly is in itself a practice. I think when we work with a a true, qualified teacher, he has the ability to load on the tasks as we are able to assume them, and the tasks are always greater than we think we can assume, but with their help and by sheer grit, we do eventually manage. I think it is a question of steady, little steps. I don’t want to pretend that I am a good, steady, little-step practitioner, but I recognize the value of doing it that way. I do lots of jumping around. I deviate from the path and I sometimes try to run and trip up and fall and have to start over. Therefore, I do recognize that steady, little steps are the way to go.
Mandala: The press materials for Monk With A Camera, the documentary, say that your appointment as abbot “challenges Nicholas once more to forge a path where no monk has gone before, merging East and West, erasing cultural boundaries, bringing happiness and compassion to the world through his unique experiences as a Westerner and his comprehensive understanding of the way of the Buddha.”
Khen Rinpoche: Sounds pretty good! Who is this guy?
Mandala: I want to look at the phrases “merging East and West” and “erasing cultural boundaries” because it seems that your role is much more nuanced and complex than that. I am interested really to hear you reflect more on how you describe the path you are traveling in both the Tibetan Buddhist and Western worlds and the work you are engaged in.
Khen Rinpoche: I remember His Holiness attending a meeting of Buddhist teachers that took place at Spirit Rock in 2000. I was sent to it by Khyongla Rinpoche; I had just returned from India having received my Geshe degree. His Holiness said to everyone there from all the Buddhist traditions teaching in the West, “We must not think of systematizing Western Buddhism. As Buddhism comes here from all the different countries, slowly and steadily a form of Buddhism will evolve in the West over a few centuries. So we are contributing to, and not trying to define, what it becomes.”
What I do, what FPMT centers do, and what teachers from other centers do is bring their own practice and knowledge to this to let Buddhism evolve.
Mandala: The documentary film Monk with a Camera focuses on the tension between your life-long love of photography and your commitment to being a Dharma student and monk. Could you tell me more about what you’ve learned about the relationship between practicing Dharma and practicing photography? What kind of advice would you give your younger self in this regard?
I’m very thankful to Rinpoche and my other teachers that they never suggested that I get rid of all my cameras and that I cut myself off from my world of old friends and family. Instead they encouraged that I concentrate on myself and on transforming my relationship with my photography and my friends.
I feel I’ve been able to integrate photography and maintain a relationship with my old friends. As it is said, the problem does not lie in the camera, the problem lies in our attachment to the camera. And we have to work on ourselves to diminish the attachment, and in so doing, the photography becomes merely a vehicle and the camera becomes merely a tool for saying what we have to say. I don’t want to suggest that I’m there. I’m working on it and I’m aware of the possibilities of making those transformations.
For more on the documentary and to see examples of Nicholas Vreeland’s photography, visit Monk with a Camera.
DHARMA AND THE MODERN WORLD
Buddhism: One Teacher, Many Traditions is an unprecedented book by His Holiness the Dalai Lama and Ven. Thubten Chodron that explores the similarities and differences within Buddhist traditions. In July 2014, Mandala’s managing editor Laura Miller had the opportunity to interview Ven. Chodron about her work on the book, which is being published by Wisdom Publications in November 2014. You can read an excerpt from the book with this issue’s online edition. (Click here to continue the interview from our print edition.)
Mandala: Tell me how this book project came about and the intentions behind it.
Ven. Thubten Chodron: It must have been 1993, or perhaps 1994. I went to His Holiness the Dalai Lama and requested him please to write a short lam-rim root text that was especially for Westerners, because lam-rim assumes the student is familiar with certain points and has a particular world view. However, Westerners have grown up in a different culture and don’t have the Buddhist worldview when they begin studying the Dharma. I requested, “It would be so helpful if you could write a text for Westerns that contained all these points and that the geshes could use as a root text for their teachings.” His Holiness responded, “Before we do that, we should first write a long explanation on the lam-rim.” He then gave me a transcript of a teaching he had given on the lam-rim text Sacred Words of Manjushri and said, “Use this as a basis, add more material and come back with something.” I came back a few years later and by that time, the manuscript was book-sized. We started to read through it to check it, and after a couple of days His Holiness said, “I don’t have time to go through the whole manuscript,” and asked Geshe Dorje Damdul to help me. So we started working together.
In the meantime, I was learning more and more and listening to more and more of His Holiness’ teachings. The book kept getting bigger and bigger and bigger. At some point, I met with His Holiness and showed him the manuscript again, and he said, “This book should be unique. Put in material from other Buddhist traditions so practitioners in the Tibetan community and the West can learn about the Theravada tradition and the Chinese tradition. Do research on these.” His office gave me a letter to show others when I asked for their assistance in the research.
I did this research, and from time to time went to see His Holiness to ask him questions and clarify points. At one point it became clear that what His Holiness wanted was a book that showed the various Buddhist traditions – their similarities and their differences. His intention was to dispel people’s misconceptions about other Buddhist traditions, to show how all the teachings go back to the Buddha, and thus to bring the Buddhist traditions closer to each other. He wanted a book in English that could be translated into Tibetan, Thai, Sinhalese, Chinese, and so on. So from this huge manuscript, which by that time if published would have probably been four or five volumes, I extracted the important essential points and narrowed it down into what I call the “small book,” which is around 350 pages. That is the book that is entitled Buddhism: One Teacher, Many Traditions. Wisdom Publications is publishing it, and it will be out this November. My hope is to go back to the long manuscript, polish that up, and get it out in print later on.
Mandala: You cover a tremendous amount of ground in this book. Can you talk a little bit about how you approached researching and organizing the material in the book?
VTC: There were certain topics that His Holiness definitely wanted included, for example, the sixteen aspects of the four noble truths. The other topics were fundamental topics common to all the traditions: refuge, the three higher trainings, selflessness, the four immeasurables. The Pali tradition also speaks of generating bodhichitta and following the path of the perfections, so that, too, is included. These topics are vast but are presented as succinctly as possible in the book.
Something I was enthused to talk about in the book is similarities between the traditions that I didn’t know existed before. Since the time I lived in Singapore, where there are a variety of Buddhist traditions, I’ve been aware that Buddhists have a lot of misconceptions about other traditions. For example, many Chinese think Tibetan Buddhists practice magic and that Tibetan Buddhism is degenerate because of tantra. Most Tibetans believe that the Chinese do blank-minded meditation and that all the people who practice in the Pali tradition are selfish. The Pali tradition looks at the Tibetans and says, “Do they practice vinaya? It doesn’t look like it,” and “tantra isn’t the Buddha’s teachings.” None of these ideas are correct.
Seeing this, I understood His Holiness’ reason for wanting to have this book show, from the side of the teachings, what we have in common and where we have differences. Then people can see that all the traditions adhere to the same basic teachings and that a lot of the misconceptions that we have about each other are just that – misconceptions.
Mandala: In the West, at least with Buddhist converts, we tend to be open to intra-Buddhist dialogue. Is this different in Asia?
VTC: People who live in Buddhist countries in Asia tend to know very little about other Buddhist traditions. In Thailand, people will know something about Buddhism in Sri Lanka and Burma, but not so much outside of that. The Tibetans know about Buddhism in Mongolia, but what they know about Buddhism in China or Theravada countries is limited. Only when you go to places such as Singapore, Malaysia, Australia, Europe and North America do you find temples, centers and practitioners from a variety of Buddhist traditions and thus there is a greater opportunity for people to learn about other traditions. Otherwise the average Tibetan monk, for example, who lives in India will have very little interest or opportunity to go to Thailand to meet the monastics there, and very few Theravada monastics will visit Tibetan monasteries in India. In the United States, on the other hand, each year monastics from a wide variety of Buddhist traditions meet to get to know each other and discuss topics of mutual interest. This year will be our 20th Western Buddhist Monastic Gathering.
Mandala: Let’s talk a little bit about the language and the terms you have chosen to use for the book. For example at the beginning you explain the “Sanskrit tradition” and the “Pali tradition” and how these traditions connect to the different traditions practiced today, but you don’t use the word “Mahayana” in this context at all.
VTC: In recent years His Holiness has used the terms “Pali tradition” and “Sanskrit tradition” and stopped using “Hinayana” and “Mahayana.” No one refers to their own tradition as “Hinayana,” and that term is very offensive. I didn’t want to use “Theravada” and “Mahayana” because those words are easily misunderstood. Westerners often speak of three Buddhist traditions: Vipassana, Mahayana and Vajrayana. Many people think that “Mahayana” refers only to Zen and Pure Land, and that Vajrayana is synonymous with Tibetan Buddhism. This is incorrect. Actually, vipassana is a meditation technique found in all Buddhist traditions. Mahayana practice rests on the foundation of practices explained in the context of the hearer’s vehicle. Mahayana is not something totally separate and unrelated, as people often think it is. In many cases, Mahayana philosophy elaborates on points raised in the early sutras and the Pali canon. Furthermore, Vajrayana is a branch of Mahayana, and thus depends on knowing the four noble truths as well as the bodhisattva practices. In addition, not all of Tibetan Buddhist thought and practice is contained in Vajrayana. In fact, Tibetan Buddhism contains the fundamental practices associated with the four noble truths as also described in the Pali canon, the bodhisattva practice of the 10 perfections as presented in Mahayana sutras and treatises, and then Vajrayana practices found in the tantras.
Pali literature mainly describes a hearer’s path, but a bodhisattva path is also presented. Sanskrit literature mainly speaks about a bodhisattva path, but a hearer’s path is also present. Considering things in this light, the various Buddhist traditions have a lot in common.
VTC: The Pali tradition is principally practiced in Sri Lanka, Burma, Thailand, Laos, Cambodia, and parts of Vietnam. Like the Sanskrit canon, the Pali canon consists of “three baskets” of teachings: vinaya, sutta and abhidhamma. The material contained in each basket has some overlap, but there are many different scriptures as well.
What we now call the Pali tradition became public in the world during the Buddha’s time. The Buddha spoke a form of Prakrit, and later those early suttas were put into Pali. Similarly, the early commentaries were written in Sinhalese and later translated into Pali. What we call the Sanskrit tradition became public and was widely circulated later. While some scholars say it was fabricated, His Holiness of course doesn’t agree and suggests other reasons for its later appearance.
The majority of lam-rim topics are found in both the Pali and Sanskrit literature: precious human life (including the example of the tortoise putting his head through the golden yoke), impermanence and death, the praise to the Buddha that we say at the beginning of teachings, the four fearlessnesses of the Buddha, the 10 powers of the Buddha, karma and its effects, the four noble truths, the noble eightfold path, the 12 links of dependent arising, the monastic discipline of the vinaya and the divisions of afflictions (there are differences, but also much overlap) are all in common.
In the Tibetan canon itself, very few sutras are in common with those in the Pali canon. But, there is so much in the lam-rim that is the same as in the Pali canon, so how did those teachings get into the lam-rim? Here, we see the role of the great Indian commentators who wrote the shastras. They quoted passages of the early sutras – sutras found in Pali, Sanskrit and Central Asian languages. So much of the foundational teachings in the lam-rim came into the Tibetan tradition through these commentaries, through sages such as Asanga and Vasubandhu.
Studying the Pali suttas and commentaries gave me a much better ideas of where Nagarjuna was coming from – what views were commonly debated at his time. It seems to me that he was refuting the substantialist views of the Savastivada sect. He did this by taking arguments found in the Pali suttas and Sanskrit sutras and redefining the object of negation, making it more subtle. Many of Nagarjuna’s arguments in his Treatise on the Middle Way are shared in common with Pali suttas, and he is building on those arguments. One of the refutations we in the Tibetan tradition use in refuting inherent existence is the diamond slivers, which says that things aren’t produced by self, other, both or causelessly. I was surprised to discover that refutation is in the Pali canon. The depth of the object of negation may not be the same in the Pali, but the refutation itself is there. Nagarjuna’s five point argument analyzing whether the I is the same or different from the aggregates, whether the self possesses the aggregates, whether it depends on the aggregates or the aggregates depend on it is also in the Pali suttas. For me, it was exciting to see this similarity and also to respect Nagarjuna’s radical approach in negating inherent existence.
The oft quoted passage that the self is a demonic view that is often found in Tibetan teachings is also found in the Pali Samyutta Nikaya. Interestingly, it was spoken by a bhikkhuni!
There are suttas in the Suttanipata that speak about phenomena being insubstantial, like illusions, bubbles, and so on. What is the object of negation here? Is there a difference from the Madhyamaka philosophy?
Mandala: Talk a little more about the bodhisattva path in the Pali tradition.
VTC: One of my Dharma friends, a Westerner who is a scholar in the Tibetan tradition, was at a teaching given by a Westerner from the Pali tradition. Afterwards he said to me, “Wow. This person gave a great talk about love and compassion. I didn’t know they meditated on those topics.” He was so surprised because in the Tibetan tradition we are told that followers of the Pali tradition are selfish and don’t really care about others.
There is one text in the Pali canon, the Buddhavamsa, that tells the story of Shakyamuni in a previous life when he first generated bodhichitta. I was so moved by that story and imagine it again and again when I bow to the Buddha.
Bhikkhu Bodhi gave me an English translation of a treatise by the 6th century Pali sage Dhammapala about the “paramis,” which are the “paramitas,” or, the “perfections.” The Pali tradition contains a list of 10 paramis; some of them overlap with the Sanskrit list of 10 paramitas, some are different. However, the meaning of even the ones that are different is found in both traditions. Pali suttas also contain the four ways of assembling disciples.
Many of the points that Shantideva spoke about in chapter six of Guide to a Bodhisattvas Way of Life about handling anger and cultivating fortitude are found in Buddhaghosa’s Path of Purification (5th century) and Dhammapala’s Treatise on the Perfections (6th century). Shantideva was 8th century; what was the link between these sages?
Bhikkhu Bodhi also told me that he found some passages about the bodhisattva path in Dhammapala’s treatise that are almost exactly the same as some passages in Asanga’s Bodhisattva Bhumi.
Mandala: When working in the Pali tradition in particular, were you working with specific people to help you understand some of the teachings?
VTC: Yes. Bhikkhu Bodhi has a series of about 120 teachings on the Majjhima Nikaya. I listened to and studied all of those, and Bhikkhu Bodhi was very generous with his time in responding to my many questions. I also started reading the translations of other material in the Pali tradition, such as their Abhidhamma, the Path of Purification, and Dhammapala’s Treatise on the Paramis. There is still so much more for me to learn and I’m enjoying it tremendously.
Mandala: That sounds like it was a rather beautiful process in and of itself – connecting with different traditions and scholars and teachers.
VTC: His Holiness wanted me to stay in a Thai monastery, so I did that. I received teachings from the ajahn [teacher] there. Staying at that Theravada monastery was an eye-opening experience for all of us. I’m a bhikshuni [fully-ordained nun], and the monks there didn’t know what to do with me because there were no Thai bhikshunis at that time. But it all worked out very well.
I went to Taiwan too and met with different practitioners and scholars there to do the research for the book. Ven. Dharmamitra, an American monk in Seattle is translating a lot of the Chinese Buddhist material into English, and he, too, was generous in sharing his translations. Another Chinese American monk was very helpful as well. Working on this book has been a wonderful opportunity for me in so many ways, and I’m very grateful for being able to do this.
Mandala: Who is the audience for the book and who would benefit from reading it?
VTC: Of course, I want everybody in the world to read it! On a more serious note, His Holiness has in mind people from the various Buddhist traditions in Asia as well as the West. He wants the book translated into many Asian and European languages and made available to the Sangha and the lay followers in Buddhist countries. His Holiness says that he has had much closer contact with Christians, Jews and Muslims than he has had with Buddhists from other Buddhist traditions. He believes that as a Buddhist community we need to come together and understand each other better, to accept and respect each other so we can act as a more unified force in the world. He wants us to learn about and appreciate both our similarities and differences, and in that way reduce sectarianism born from misconceptions.
Mandala: What are the plans for translation?
VTC: The English will come out first. One of the reasons I chose Wisdom Publications to publish the book is that publisher Tim McNeil was very open and enthusiastic to help find excellent Asian language translators. Through their agents Wisdom will be in contact with different publishing companies in Asia. If those publishing companies have their own translators, we want to check the translation because His Holiness was very clear that the translations should be excellent. We are also talking to individuals that we know from the different traditions to find good translators. In some of the countries, we may have to print the book for free distribution because that is the way many Dharma books are circulated in certain places. There is still a lot to do to reach the audience His Holiness would like to reach. Perhaps some readers will have knowledge of good translators, publishing companies, and so forth in Asia.
Mandala: What would you say you have gained as a teacher and as a practitioner from working on this project?
VTC: This deepened my respect and admiration for the Buddha as a skilled teacher. He gave many teachings, but all were for the purpose of leading sentient beings, who have very different inclinations and interests, to awakening. No matter whether we follow the Pali or the Sanskrit tradition, we are all followers of the same teacher.
I also gained a broader appreciation for the teachings in the various traditions. The teachings in the Pali suttas about the disadvantages of samsara are very powerful, and meditating on them increased my renunciation. Implementing some of the bodhicitta meditations done in the Chinese tradition into my practice was also helpful. When we have good grounding in our own tradition and then learn the teachings in other traditions, we can make our minds much broader and more flexible by understanding the Dharma through different words, different images and different language.
Researching the book and editing His Holiness’ teachings were a tremendous aid to my own Dharma education and practice. Writing forced me to think more deeply about the teachings because before you can write or edit Dharma material, you have to think more deeply about it and deepen your understanding. Otherwise what you write doesn’t make sense.
This project was, and still is, an offering to His Holiness. Working on it strengthened my connection with him and my respect for the brilliance of his mind and the depth of his kindness, compassion, and concern for sentient beings.
Working on this book brought home to me that serving our spiritual mentors and the Three Jewels, and benefiting sentient beings come to the same point.
After this book is published, I would like to offer it to His Holiness and then request his permission to get the rest of the larger manuscript in print. The larger volumes will serve a valuable purpose because at present there are many shorter lam-rim books written from geshes’ oral teachings and there are translations of Indian and Tibetan philosophical treatises. There is very little in-between. I’m envisioning the larger volumes as something that will help people who aren’t yet prepared to read the treatises with their technical language, but who are ready to go beyond the basic books.
Ven. Thubten Chodron has practiced the Buddha’s teachings for more than 35 years. A native of Los Angeles, she ordained as a nun in the Tibetan tradition in 1977 and received the full ordination of a bhikshuni in Taiwan in 1986. Ven. Chodron has studied extensively with His Holiness the Dalai Lama, Tsenshab Serkong Rinpoche, Lama Zopa Rinpoche, and Lama Thubten Yeshe among many other Tibetan masters. She teaches Buddhist philosophy and meditation worldwide, including having served as resident teacher at Amitabha Buddhist Centre in Singapore. She has published many books include Buddhism for Beginners, Taming the Mind, and most recently Don’t Believe Everything You Think. She is currently the abbess of Sravasti Abbey, a Buddhist monastic community in Newport, Washington, US, which she founded in 2003.
For more from Wisdom Publications, visit wisdompubs.org.
Although students of Lama Zopa Rinpoche have successfully completed three-year deity retreats, having a student finish a three-year lam-rim retreat is extremely rare. As Rinpoche emphasizes the lam-rim as the foundation for achieving enlightenment, Mandala rejoices in the accomplishment of long-time student Mayra Rocha Sandoval, who carried out a three-year lam-rim retreat on the advice of Rinpoche in her home in bustling Mexico City. Mayra wrapped up the retreat in March 2013.
Mandala: How did you come to decide to do a three-year lam-rim retreat? And how did your family and friends react?
Mayra: The decision to do the lam-rim retreat arose in April 2008 during our dear teacher Lama Zopa Rinpoche’s visit to Mexico. In an interview, I asked Rinpoche to please help me make this life really meaningful. Rinpoche checked [by divination] and told me that it would be very good to do a three-year lam-rim retreat. When I asked him where to do it, he responded, “In Mexico, in your house.”My house is right in the center of Mexico City, a rather noisy place and with many challenges. My family and friends were very surprised upon hearing the news.
Mandala: What preparations did you have to make before you began?
Mayra: In May 2009 during the 100 Million Mani Retreat at Institut Vajra Yogini in France, I received Rinpoche’s instructions for the retreat. The main preparations indicated were some preliminary practices: 100,000 tsa-tsas and 30,000 Dorje Khadro fire pujas, which I completed at Nalanda Monastery that same year.
I returned to Mexico to set up my small gompa and prepare the apartment for the retreat. A month before I planned to begin the retreat, however, I had a car accident on the road in Aguascalientes when I was going to some teachings. Fortunately, I had only minor injuries and a nervous breakdown that only delayed the beginning of the retreat a little.
Finally on April 14, 2010, I was able to being the retreat, thanks to the extremely valuable support I received from Vens. Champa Shenpen, Paloma Alba, Nerea Basurto and Begoña Mendizabal. That support was incredibly useful for me before and during the retreat. I thank them with all my heart. …
DHARMA AND THE MODERN WORLD
What do we think of when we hear the word mindfulness? Does it change depending on the context? How has the term been understood in the past? Is its popularity significant to Buddhism’s future? John Dunne, associate professor of religion at Emory University and a fellow of the Mind and Life Institute, has both the technical Buddhist philosophical background and connection to contemporary scientific research exploring mindfulness necessary to address these questions. During a visit in October 2013 to Maitripa College in Portland, Oregon, US, John spent a half-hour summing up for Mandala readers the many centuries of meaning that have collected around the word “mindfulness.”
Mandala: I wanted to talk to you about the concept of mindfulness and how it has been articulated and used both historically and in contemporary settings. Within the FPMT, Lama Zopa Rinpoche has encouraged FPMT students to understand mindfulness within the Mahayana tradition. Could you talk about how mindfulness has been used in classical Indian Buddhist philosophy and then whether subsequently that evolved and changed within Tibetan Buddhism?
John Dunne: If we just think about the contemporary use of mindfulness, there is a lot of interest in mindfulness on many levels. You could say it has even become a kind of cultural trope in the United States. I heard it on the radio sometime when I was listening to NPR during a pledge drive. Someone was talking about “mindful pledging” – and this is in Atlanta! I was surprised to find that; you see that everywhere, in Europe and among the educated elites of the big cities worldwide as well. There is a lot of interest in mindfulness. It is a cultural meme that has taken off to an unbelievable degree. And maybe that’s part of the reason why it is also very hard to say what it is. It is in some way whatever you make of it, and there really are many different varieties of mindfulness.
One of the ways in which my scientific colleagues and I have been trying to understand it is therefore not in terms of finding a single version of what is the one true mindfulness, but rather to think of it as a family or range of practices and a range of practice styles that come out of different kinds of Buddhist contexts. That is actually a very useful way to think about it in Buddhist terms as well, because it is really not the case that there is just one version of mindfulness even within Buddhism, possibly ever. Certainly by the time Buddhism reaches Tibet, there is already some significant differentiation in how it would be proper to use that term.
You probably know that the term tracks back tracks back to the Pali word sati which is the Sanskrit word smṛti which is the Tibetan word dränpa. That word itself is used in many different ways. If we just think of the term sati, there is actually quite a lot of variety. My colleague Rupert Gethin has written a number of really great pieces in which he talks about that term and also Bhikkhu Bodhi has done some great work on this. Ven. Analayo is another one who has done some great work on this on the use of the term in the context of the Pali cannon and in Theravada practice. In a famous text called the Questions of the King Milinda, the terms is used very much just in the sense of memory – how do you recall what is beneficial, recalling what one has done in the past and what one intends to do in the future. Those three words – sati, smṛti, and dränpa – all actually literally mean memory, often memory connected to the sense of who you are as a practitioner, what your larger goals are, and that meaning of mindfulness is something that has become a little bit lost in the contemporary context.
However, when we talk about it as mindfulness practice, actually that sense of mindfulness is not the main meaning probably. The main meaning is cultivating a particular kind of mental facet of any mental moment, or according to some Buddhist Abhidharma theorists, it is always a facet of every mental moment (it depends on who you talk to). The Theravada Abhidharma says it is only in virtuous mind states. The Abhidharma that the Tibetans follow says it can be both in virtuous and nonvirtuous mind states, and this is what they call a semjung in Tibetan or caitasika in Sanskrit, basically, a “mental function” or a “mental facet.”
This particular mental facet is what is being especially trained in formal mindfulness practice. What is that particular mental facet? It is not really about memory in any very direct way; it is really the facet of mind that keeps the mind from wandering. It is actually what keeps the mind not in a positive sense on the object, but in a negative sense off of other objects. There are other mental facets that keep the mind focused that account for how acute the mind is and how sharp the focus is, but this particular facet is really just about a kind of stability.
I haven’t seen any account of why this becomes the main facet that is trained in this form of practice. But it may be that the human mind has this tendency to fly all over the place, and that the best way to guarantee that the mind is stable is to focus the training on that particular kind of facet. You could say that later as this develops in the Tibetan tradition, this thing connects to a general feature that we can call “stability in meditation.” Nächa is a term that you will find in some traditional Tibetan meditation manuals. The nächa is stability of a meditative state on the one hand – and that is provided by mindfulness – but mindfulness is not the end of the story by any means. There are two other important features of this factor that are really critically important and that develop later, that really are more about the Mahayana version of mindfulness. They are there in the earlier materials, but they are much more emphasized in the Mahayana, and they change their meanings a little bit. One of them, in Sanskrit, is called samprajanya. In Tibetan, it is called shezhin, and this is a kind of capacity to keep track of the state of mind and body. Depending on the theorist you talk to, that either is something that occurs simultaneously while you are on the object, or it requires you to drop the object momentarily and sort of introspect on the mind (and that will be important for another reason in a second). Basically, if you are trying to maintain awareness on the breath, mindfulness is what keeps the mind from wavering off of that object, but you also need to assess the quality of your awareness as you are watching your breath, because as you get more and more advanced, of course, you are not just dropping the object entirely, you are actually able to stay on the object and notice before you lose the object when the mind is becoming unstable in some fashion. The faculty that is doing that – that is sort of monitoring the quality of the mind – is called samprajanya or shezhin. That is actually so integral to mindfulness practice that the Tibetans usually compound dränpa and shezhin to make dränshe, which means mindfulness, and some people translate that as “discriminating alertness.”
What is interesting about shezhin is it then has a little bit of a life of its own. It is something Shantideva talks about a great deal. He has an entire chapter devoted to it – the fifth chapter of The Guide to the Bodhisattva’s Way of Life. It becomes, in some ways, almost more of what we think of as mindfulness practice, which is a kind of moment-by-moment awareness of what you are doing. Where is your mind? Where is your body? What are your intentions? Are you in a virtuous mindstate or in a negative mindstate? That is really all the work that is done by shezhin or samprajanya, this sort of monitoring capacity or discriminating alertness.
Along with that then, a third quality is usually mentioned in the Tibetan texts, which is called bagyö or apramāda that basically means “heedfulness.” Those three together – dränpa, shezhin and bagyö – really give you the package of mindfulness in the Tibetan Mahayana context. The kind of practice we are talking about is stability, but also this kind of stability with awareness, not a just dumb focus on an object, but a rich awareness of what is happening to you on the subject side. What emotional states are you in? What is the quality of your awareness? Are you holding too tightly onto the object? Are you so loose that you are about to lose it? Are negative emotions beginning to arise? Are you in a positive emotional state? This capacity to sort of monitor that even while remaining on the object is really the main thing that is cultivated in mindfulness practice. Then the larger context of it is your spiritual goals, and that is where heedfulness comes in – to be heedful of what your vows are, what your goals are, what your motivations are, all of that together.
The other thing though that really becomes important in Tibetan mindfulness is the development of mindfulness in the Mahamudra context. What is different and what really is significantly different from non-Mahayana versions of mindfulness is that now there is a notion of being mindful without being focused on an object. You’ll see this is in the Gelugpa version of Mahamudra, but it is perhaps more strongly stressed by the Kagyü style of Mahamudra, and then you see similar aspects to Dzogchen. This is the notion that one can retain that kind of awareness – an awareness of what is the state of mind, what is the quality of the awareness, what types of mental states are occurring, what is the quality of consciousness itself – by taking that monitoring faculty and in a sense, ramping it up, and no longer focusing on an object, dropping the object entirely so that now what you have left is that monitoring awareness itself. You are still going to latch onto objects now and then, so it is not truly a nondual awareness, but it is moving toward a nondual awareness because it is no longer sort of thematizing focus on the object such as the breath. Alan Wallace has a nice way of describing this where it is as if the breath becomes kind of like a buoy out in the water that you keep your hand on, and then you sort of let go and slowly learn how to not need to hold on to that anymore, and are simply aware of the mind itself without focusing on any particular object.
That capacity is the way, theoretically, where shezhin or samprajanya, this sort of discriminating alertness, is now what is mostly thematized. Stability is still important, and they still talk about smṛti, or dränpa, but now it is dränpa without an object. Instead what they speak about is what is called in Tibetan – and you will see this in the famous Mahamudra text that His Holiness the Dalai Lama just taught at Emory by Losang Choekyi Gyaltsen, and also in the earlier Kagyü Mahamudra materials – ma-yeng tsam-gyi dränpa which means “mindfulness of mere not distraction.” That mindfulness of mere nondistraction is now not about focusing on any particular object, but simply being aware moment-by-moment of all that is occurring in mind. That type of awareness, of course, is part of the goal. Part of the reason you cultivate that type of awareness is so that you really understand what is the nature of your mind, what is the nature of your negative mental states. It is a tool for that purpose.
Mandala: Why has mindfulness become such a popular theme in our modern culture?
John: Modern mindfulness is very heavily influenced by its psychological use. My good friend and colleague Jon Kabat-Zinn has not been single-handedly responsible for that, but almost. One of the things is that Jon comes out of a primarily nondual, Zen background (with Korean Zen, or Seon Buddhism, as one of his main sources for this style). The style of mindfulness that he develops is a style of mindfulness that is very much more of the nondual direction. One of the features of the nondual traditions in general is that they claim that somehow the qualities of enlightenment are fully innate to the mind itself, so that, in a way, practice is just about getting out of the way. It is not about doing something; it is really mostly about not doing something, and the natural qualities of enlightenment will emerge when you do that. Hence on that model of practice, there is not a lot of emphasis on ethics or compassion, because it is thought that those will emerge naturally if you simply become aware of the nature of mind itself and allow that nature of mind to become fully evident to you, to, in a sense, blossom or “buddha,” literally (which is what “buddha” means whenever its meaning is to blossom), then the ethical activity and compassionate activity and so on will just spontaneously manifest. Now, that is a totally legitimate Buddhist position. There is nothing at all problematic about that, but it also happens to align very well with certain features of our modern lives and what you might call the style of modernity. There is great work on this. There is a book by David McMahan called the Making of Buddhist Modernism in which he discusses some of this. David also has recently received a Mind and Life Contemplative Studies fellowship to take some of that work to the next step. You could say that, as David points out and some other people as well, there are some basic features of liberal religiosity or spirituality in modernity that that style of mindfulness very easily adapts to. They go hand-in-hand to a certain degree.
There is a whole story about the turn away from rationality and toward affect or emotion in the 19th century. Some people say that the paragon of this is Friedrich Daniel Ernst Schleiermacher, the 19th-century German theologian who basically says that true religiosity is about feeling. It is not about what you believe. Of course, with scientific rationality critiquing so much of what religions believe and with his audience being largely artists and so on who already are alienated from the church that was telling them, “Oh, this is the creed you need to accept.” So this is a way to kind of insulate religiosity from scientific rationality. Science can have all of the natural world; religion is just about feeling. It is just about some inexpressible feeling even.
Another feature is the tendency toward Western individualism that emerges in modernity that is [characterized by] a sense of the individual being one’s own authority, and that then one is standing in opposition to traditional religious institutions acting as authorities. Not only is their authority declining – people call it the “secularization thesis,” meaning religious tradition or religious authority declines as modernity grows (there is some question about whether that is true, but in any case, certainly [its applicable] for people who are liberal in their religiosity) — but the reaction to the critique of traditional religious authority is not to fight back.
There was a great article in the New York Times about two rafting trips down the Colorado River in the Grand Canyon. One is a group of Darwinists who go down and look at all the fossils and say, “See, so evolution works.” The other is creationists who go down and look at all the same fossils and say, “Yeah, so the world was created by God.” The creationists are not being irrational. They are being rational. They are fighting against science using what they think counts as good evidence, which includes scripture. A person liberal in their religiosity says, “We’re not going to fight against science.” So what’s left? Just a sense of spirit, just affect, just feeling. That is what left. Since the institutions are based upon that type of authority and since there is also the sense of individual authority growing in modernity, then the move away from institutional religion to a kind of personal religion – no need to hold a creed, an ability to sort of have your own practice, so to speak – is a big appeal of modern mindfulness.
Another feature that is very important in modernity is that life is about now, especially the new now, the fresh now. Those are very traditional metaphors. For example, in Dzogchen and Mahamudra too, the idea of freshness – the freshness of the present moment – exists. Those kinds of metaphors in the nondual traditions align very well with this spirit of modernity which is all about the now, not about the next life, not about the transcendent, but the here and now. Those various aspects of modernity just align with these traditions such that they are in many ways challenging mainstream traditions and that deliberately exist in opposition or on the margins. They were always in the minority; in some ways now they’ve become the majority. It is interesting.
Each issue, Mandala features interviews online with leading Buddhist academic scholars, long-time teachers and practitioners, and dedicated students. If you enjoy reading interviews like this, consider becoming a Friend of FPMT, which supports our Mandala as well as the development of FPMT education and practice materials. Learn more and offer your support by visit the Friends of FPMT website.
In the print edition of Mandala October-December 2013, we spoke with Alan Carter, who served as resident teacher at Chandrakirti Centre in New Zealand and now works as a life coach, about how self-acceptance is key to a successful Dharma practice. We continue our interview with Alan here, talking about his background, a few more thoughts on self-acceptance, and how to bring Dharma into the community.
Mandala: How did you find Buddhism?
Alan: From the age of four or five, I’ve been quite spiritually inclined. I wasn’t brought up in any religion growing up in England. My mother was Jewish. My father was Church of England, which probably didn’t mean much at all. From a very young age, I used to read the Bible. I particularly liked the New Testament. I suppose I’ve been exploring from then onward. I started reading about Islam and all that sort of stuff when I was in my 20s. When I came to Australia, I got involved in Edgar Cayce groups. One day, my partner and I went to an open day for all things spiritual and Chenrezig Institute had a stall there. I went up to Chenrezig Institute; I bought a couple of books and didn’t read them. I went to some classes in Brisbane for a few weeks. The Dalai Lama even came to Brisbane, but I found what I thought, at the time, was something more important to do that weekend. Then it probably took about two years, and suddenly there was a big shift and I started attending Buddhist events.
In 1994, Lama Zopa Rinpoche did a retreat at Chenrezig Institute. I remember a lot of the students said, “Oh, you really should see this lama.” But I was very skeptical, to be honest. Then I met Lama Zopa, and upon meeting him, that was it – without even teaching. He blew my mind, like he does with many people. We were all lined up and he was blessing everyone, and as soon as he blessed me I just felt, “At last, I’m going home.” It was overwhelming thought of going home. That was it.
Mandala: After meeting Rinpoche, what did you do?
Alan: I’d taken the whole month off work for the course at Chenrezig; I was an engineer. Then I tried to integrate my experience after I went back to work. Lama Zopa Rinpoche had said things during teachings like, “It is beneficial to do this so many times … beneficial to do that.” So I tried to do all these beneficial things, and I think within two months I got lung. During the weekends I would be studying. I used to come home from work to study Pabongka Rinpoche. I felt like going to movies was a waste of time and all that sort of stuff.
I think the course was in September, and by Christmas I was feeling burned out, so I just stopped everything. I started reading fiction books. I thought, “Well, if it is meant to be, it will just bubble back up again,” and it did.
Mandala: Yes, you did the Basic Program at Chenrezig Institute and have taught and led retreats. What are you working on these days in terms of Dharma and how is your life organized now?
Alan: It is probably a lot more balanced now. Although, last year I was in a retreat doing calm abiding, and I had to dip out after three months because of lung again.
At the moment, I do a Lamrim Chenmo study group that my teacher Khen Rinpoche (formerly, Geshe Tashi Tsering at Chenrezig Institute) told me to do. I found a group of people – I think we started up with five, and now we are down to two with a couple of other people who come in and out every so often. We have been doing that for about three years. Now that I’m in New Zealand, we meet on Skype about once a week. I put some questions together and email them out to people. They answer the questions at home and then take turns answering on Skype and then we use that as a basis for discussion.
We are going through the Lamrim Chenmo very slowly. We are in the middle scope now after three years, which is lovely. It is such a great opportunity to spend a long time and really delve into it, because a lot of the time you go into teachings and it is skimmed over very quickly and rushed. Also we get a chance to talk about our practice and how the Dharma relates to our practice and the troubles we have, which I feel from my own limited experience sometimes is missing around centers.
Mandala: You talked about how self-acceptance is the foundation of Dharma practice. And how accepting one’s self and accepting others are related. How can we work with this in our Dharma centers?
Alan: I think within centers it is important to have open discussions. I think it is important to get together and take the risk of people scrambling for words and saying, “Oh, I’m not quite sure, but this is how I feel,” and having that sense of acceptance by others as to where we are at. And that acceptance of others helps with accepting ourselves.
This is very much Carl Rogers’ person-centered therapy with the client: you accept that person. You don’t dislike or like any aspect of them, you just accept that individual, and through accepting that person for exactly where they are at, then that person learns to accept himself or herself. Within Dharma centers, this is an ideal opportunity for us to get together and talk about these issues in a very open way in an accepting environment. I think that process for acceptance would help within Buddhist centers.
Mandala: What kind of experience or training did you have to get into life coaching?
Alan: I did counseling for a couple of years. This was at a volunteer counselor’s lifeline. I did the Basic Program, which went for eight years at Chenrezig Institute, and then also personnel management as an engineer. I had NVC [nonviolent communication] training, and have done quite a bit of practice on that, and generally, a lot of the workshops I’ve been running are trying to find ways to access and bring Dharma into the community. All that sort of stuff has helped. Also, you try to look at ways of applying meditation that everyone can accept, which is beneficial.
Mandala: Talk a bit more about your work bringing Dharma into the community. I know we all think about doing that. What does it look like for you in your work?
Alan: Since my retreat last year, I actually do more volunteer work within the community. At centers sometimes it seems that volunteer work is very much focused on doing work at the center. It is like, “OK, if you do things at the center, there is an enormous amount of merit because you are working for the guru and supporting part of Lama Zopa Rinpoche’s mandala,” which is very wonderful. But sometimes that feels like it creates distance from actually being out in the community and just being a nobody helping out, whereas at a center, we are more of a somebody than a nobody. As an example, I work in a hospice on a fortnightly basis for a couple of hours. I find the greatest experience is going in there and just doing whatever people need, which could be just talking to the patients. I switch off who I am in a way, and I find that really quite special.
Mandala: I understand that experience. I did hospice volunteer work for a while. I worked with a woman with dementia, and she really had no idea who I was. I found it a profound experience to realize that my mere open presence could be helpful to someone.
Alan: And that to me is the Dharma, isn’t it? You don’t have to convert anyone to Buddhism or even talk to them about Buddhism. You know I don’t mention anything about Dharma at the hospice. It’s an amazing, warm place and quite uplifting. In fact, I know someone from another Buddhist center who goes there, and he says, “I finish work and I am really tired, but I go work in the hospice for a couple of hours and I’m energized.” I see that as an aspect of bringing Dharma into the community, just being an example out in the community and volunteering. That is one aspect.
Another is sharing the Dharma in a more generalized way, which can help people in day-to-day life. This is what I did with the radio program I put together [for Nelson’s community radio station]. It was just talking about mind, attachment, anger, ignorance and looking at how we deal with anger, discussing the different options we can use to deal with anger in our day-to-day life. I covered how attachment works and how that impacts us, and talked about love versus compassion – those sorts of things. I tried to bring to the community things that they can apply in day-to-day life. I got feedback from a couple of people that actually had heard it, and they seemed to find it useful, and these were non-Buddhists. But as for the overall effect of the radio program, I’m not sure.
Running classes is another way to bring Dharma to the community. I’ve run classes on basic meditation, talking very little about Dharma at first, and then just talking about the basic things about compassion, for example, and looking at obstacles for compassion and the friend-enemy-stranger dynamic, which people are pretty well receptive to.
Another way, for me, is with my non-Buddhist life coach clients. I sent out a feedback form to one client, and I said, “What was the thing that most surprised you in the session?” and he said what most surprised him was seeing that relationships between people can be very dependent on what they think they’re getting from one another. He was quite, “Whoa!” He hadn’t thought of that before. So I think people are receptive to these things.
Alan Carter has studied Tibetan Buddhism since 1993, attending many retreats and teachings with masters in the tradition. He completed the Basic Program at Chenrezig Institute in Queensland, Australia, and has taught and led retreats since 2000 in Australia and New Zealand. Alan currently volunteers at a hospice and aged-care home and works as a life coach.
By ILTK Masters Program staff and students
Lama Yeshe’s aim, his wish in setting up this program, was to enable people to study and come to a deeper understanding of the Buddhist teachings, both the vast and profound, as well as sutra and tantra, so that they could then teach other people. His purpose was also to enable each person to develop his or her inner qualities, such as perfect love and compassion, to complete the six perfections, and to achieve final enlightenment. In this way they would be able to help other sentient beings by leading them from cyclic existence to the great city of enlightenment. It was for this purpose that Lama Yeshe asked me to teach this program.” – Geshe Jampa Gyatso, “The Birth of the Masters Program,” Mandala, 1999
The second cycle of the FPMT Masters Program at Istituto Lama Tzong Khapa (ILTK), Pomaia, Italy, is coming to a close. Based on Lama Yeshe’s unique vision for comprehensive education and inspired by the traditional geshe studies at the Tibetan Gelug monastic universities, the Masters Program is the FPMT’s most advanced study program. Consisting of six years of intensive study followed by a one-year retreat, it provides serious students with the opportunity to explore deeply the major treatises of Mahayana and Vajrayana Buddhism and to gain a strong grasp of the profound tradition of Lama Tsongkhapa. From among those individuals who successfully complete this program of study, it is hoped that some will show suitable interest and abilities and become qualified teachers of Buddhist theory and practice in FPMT centers. Integrating components of behavior, study, meditation and service, the program provides students with the conditions necessary to engage in in-depth study of three major Buddhist Mahayana treatises (Abhisamayalamkara, Madhyamakavatara and Abhidharmakosha) as well as tantric grounds and paths and the tantra of Guhyasamaja, providing students with a thorough grounding in both sutra and tantra.
The Masters Program was principally developed in the1980s and 1990s at ILTK by the late Geshe Jampa Gyatso, who had been requested to do so by his close friend Lama Yeshe. The program has been shaped further in close cooperation with FPMT Education Services under the guidance of and with detailed input from Lama Zopa Rinpoche. The students of the first complete Masters Program cycle successfully concluded their studies in 2004 at ILTK; several of those students went on to do the advised (at that time) one-year retreat during 2005. In addition to ILTK’s residential Masters Program, Nalanda Monastery began offering a residential Masters Program in September 2013.
Students of the Masters Program class of 2008-2013 at ILTK are currently preparing for their final exams. Marina Brucet (Spain), Yumi Terada (Japan), Ven. Tiziana Losa (Italy), Hans Burghardt (Spain) and Jacob Fisher (England) have all participated in this Masters Program from the very beginning. They were interviewed in July 2013 about their backgrounds, their studies up to now and their upcoming retreats.
What you were doing before you came to study the Masters Program?
Marina: I studied biochemistry at the University of Barcelona and later on completed a Ph.D. in molecular biology. Just before starting the Masters Program, I was working on post-doctoral research on malaria, with a research group whose task it was to fight malaria in Africa. I decided to change careers and to dedicate my whole life to the Dharma, and that’s why I left research and enrolled in the Masters Program.
Yumi: I was working as an administrative assistant and secretary while studying the Basic Program at Amitabha Buddhist Centre, Singapore.
Ven. Tiziana: I was working for Liberation Prison Project in San Francisco. I was fortunate enough to offer my service to Lama Zopa Rinpoche when I became ordained and he suggested that I enroll in the Masters Program. I have to say the truth: I was not into studying, but more into service. Now I am so grateful for this advice because I feel that my faith is now based on knowledge. It is much deeper, and my motivation for engaging in the practice of the Dharma has grown immensely. So I feel so fortunate to have completed these studies.
Jacob: I was involved in the street art scene in London.
Hans: I was working in a laboratory as a post-doctoral fellow at a research center in Barcelona, investigating the role of a particular protein in cancer. Four years before starting the Masters Program, I started to realize that my interest in that kind of research was becoming eclipsed by my interest in the “contemplative” sciences.
If you were to sum up your experience of the Masters Program in one sentence, what would it be?
Marina: I’ve learned an incredible amount during the Masters Program, not only about Buddhist philosophy, but I also had the opportunity and good circumstances to learn about myself and to improve from that.
Yumi: The benefit I have gained from the Masters Program study was more than what I had to give up in order to come here.
Ven. Tiziana: As I said before, faith based on knowledge and understanding is the greatest gift I received from this course.
Jacob: This is the kind of thing you wait lifetimes to be able to do.
Hans: A transforming experience in a completely unexpected way.
What was the best part of the Masters Program for you?
Marina: [The best has been] all I’ve learned about Buddhist philosophy, especially on emptiness and on the view of the Buddhist path. Parallel to that, the program gives you the conditions to practice Dharma and to work a lot on transforming your mind as you face all the different phases you go through when engaging in such deep studies. It also gave me the opportunity to start teaching introduction to meditation, which I appreciate very, very much.
Yumi: For me, it was Guhyasamaja Tantra because it was the culmination of all the presentations that we had studied before this text.
Ven. Tiziana: It is difficult to say, because all the texts have their own particular purpose, and they are all necessary to give an overview on the entire path.
Jacob: For me, it was studying the tantra modules with Geshe Gelek, as I found this part of the studies much easier to relate to. The transmission of the knowledge from the various realized lineage masters seemed so much closer and more direct. It also showed me in a much more precise way how an unenlightened mind can become free and transformed into that of a buddha. Geshe-la has a very profound knowledge of this area. I found his teachings very lucid and they helped me understand the great depth and intensiveness of the various teachings of tantra in this lineage.
Hans: Aside from the amazing teachings from Khensur Rinpoche Jampa Tegchok on the Madhyamakavatara and many other things, the best was the possibility to start teaching introductory courses. I’ve learned a lot from those whom we usually label as “beginners.” They’ve also given me a boost of motivation to further deepen my practical knowledge and to develop and strengthen the wish to go on one retreat after another for as long as possible, before I start teaching, to be able to give them as much as possible.
How would you describe the benefits of such long-term study to your practice, faith and devotion for the Buddhadharma?
Marina: This long-term study gives the opportunity to get fully involved in the Dharma; it gives the space to deepen knowledge of ourselves and to work on transforming our own mind, sometimes in unexpected ways, as we face the different phases (both positive and negative) of experience that we go through. These studies are really challenging, in both an intellectual and an experiential way. In parallel, my practice and understanding of the Buddhadharma have really been enriched by my studies, which have given me a much deeper knowledge of the path.
Yumi: My understanding of the methods that lead to buddhahood and the state of buddhahood itself has become more clear over the six years of the philosophical study. This understanding of the exact causes that lead to buddhahood has been helping me to develop faith of conviction in actions and their results as well as faith in the inconceivable qualities of buddhas.
Ven. Tiziana: Unbelievable!
Jacob: Many strange ideas that one may hold about the Dharma and practice are removed, and I have seen how much of my practice was based on inspired faith alone. Seeing precisely how a being progresses through the various levels to enlightenment as well as the mechanics of that process brings faith and an immense appreciation that we have such teachings here, still existing with unbroken lineages and living masters capable of transmitting this knowledge. You see how enlightenment is not some vague concept in the oh-so-distant future, but a reality that is possible for all sentient beings.
Hans: The studies give you a broad panorama, making you able to place in it many different practices and methods that otherwise may look unrelated. Thanks to this, one’s own faith gets stronger and deeper.
How has your study of the great treatises complemented your understanding and application of the lam-rim?
Ven. Tiziana: The great treatises are the sources where the stages of the path are delineated. Abhisamayalamkara gives the details of the vast, Madhyamakavatara of the profound, the Abhidharmakosha of the four noble truths; then tantra gives us tools to completely and quickly achieve the goal of all these, i.e., the state of enlightenment for the benefit of all sentient beings. Studying these great treatises gives a much deeper understanding of all the topics of the lam-rim.
Marina: Mainly, the studies helped me to give a broader context to the lam-rim, to better understand the whole path of the three scopes and the two types of result, nirvana and enlightenment. Also, Khensur Rinpoche Jampa Tegchok helped us to understand emptiness in a much better way, which is priceless.
Jacob: I would say that all the topics of the lam-rim have been enriched by these studies. I feel I understand them better now, what is the lam (path) and what is the rim (stages). But essentially, the significance of bodhichitta at the beginning, the middle and the end, and how the root of it all is really one’s teachers – everything is possible because of their kindness, grace, and one’s openness and pure view of them.
How does studying the Masters Program integrate the development of the wisdoms arising from listening, contemplating and meditating?
Marina: In the Masters Program, there is the chance to gain a lot of wisdom from listening, and we are also encouraged to practice the wisdom of contemplating, of analyzing. The wisdom of meditating is not so much emphasized; it’s mainly left to oneself. It’s a challenge, one from which it’s possible to gain a lot of strength, if I apply it.
Yumi: By listening to Geshe-la’s teaching, the wisdom arising from listening can be generated if one is paying full attention to it. It is also possible to even generate the wisdom arising from thinking when listening to the teachings again, but this time from our teaching assistant and engaging in discussion with fellow students during review class. However, to generate the wisdom arising from meditation one has to develop the mind of the form or formless realm, as explained in the Abhidharmakosha!
Ven. Tiziana: When I started the Masters Program I was quite new to Buddhism, so I feel that in these years I mainly listened to the teachings and tried to do as much study as I could to get a clear picture of the path. With the one-year retreat, I will have more time to reflect and meditate.
What were some of the biggest challenges you faced during your years of study, how did you get over them?
Marina: The main challenge for me has been the traditional way of presenting the texts. I overcame it by focusing on the fact that we were learning many things that hopefully would help myself and others in the future, by realizing the amazing work and practice we were doing despite the difficulties, by cultivating acceptance and thus transforming my mind, and also, by understanding that the opportunity was unique, and that it is one of the challenges of our generation to learn Buddhism and to transmit it to the West in the best possible way.
Ven. Tiziana: The treatises can be quite complicated and difficult to understand. I had to accept that there are things that I could not understand right away and that things get clearer slowly, slowly while engaging in further study and reflection.
Jacob: Not always having sufficient resources to remain and continue studying. This was overcome by the incredible kindness and generosity of many people.
Hans: The system of teaching of the program, which consisted mainly in the reading and commenting on every single line of a commentary on the root text, which is very different from the system I was used to. I overcame it with patience and not placing much energy on details but focusing on those points that I found significant.
What do you hope to gain from the culminating one-year retreat?
Marina: I really hope to be able to integrate some of the things we’ve learned during the Masters Program into myself, to gain deeper understanding of the Dharma and of myself, and to set the basis to stabilize and start transforming my mind at a deeper level, a task that I hope will not only be done during the retreat but will continue for the rest of my life. As I see it, it’s the only way to effectively be of benefit to others.
Yumi: I hope to be able to develop some inner qualities that can be really used to help others.
Ven. Tiziana: I feel the need now to have more time to reflect on what I have been studying. Reflection and meditation are essential to gain experience of what we have learned. I am feeling very fortunate to have this rare opportunity.
Jacob: The opportunity to really be in a perfect environment for meditation, and the chance to try and really become this Dharma that we’ve been studying.
Hans: The integration at a deeper level of some of the subjects we’ve studied, and an increased wish to do long retreats.
We really need to train and familiarize with the essence, to put the essential drop of the teachings into practice. We listen to the explanation and we study, but what is the actual practice? Just reading the text, listening to the explanation, and so forth is not the actual practice; it is not the essence. Practice is when you probe the meaning and develop your experience.” – Khensur Rinpoche Jampa Tegchok, during his commentary on Chandrakirti’s Supplement to the Middle Way (Madhyamakavatara)
To be able to teach from experience, students of the Masters Program are well aware that studying alone is not enough. With the required year-long retreat still to do, these students are looking for places to do retreat and for funds to cover the costs of food and accommodation throughout the entire year. Seven students are currently planning to start retreat in January 2014 and are looking for support, including financial support.
To read more about the Masters Program, visit FPMT Education Services page on the program.
The next cycle of the Masters Program at Istituto Lama Tzong Khapa is scheduled to begin in 2015. For more information please go to www.iltk.org.
DHARMA AND THE MODERN WORLD
José Cabezón is a respected professor of religious studies and the Fourteenth Dalai Lama Endowed Chair in Tibetan Buddhism and Cultural Studies at the University of California, Santa Barbara. He studied at Sera Monastic University in South India and completed his Ph.D., studying with Geshe Lhundub Sopa, at the University of Wisconsin. Mandala spoke with José during a visit to Portland, Oregon, in May 2013.
Mandala: While researching Pabongka Hermitage near Lhasa, Tibet, for a recent issue, I came across the Sera Monastery Project, which you direct and work on and which had detailed information about the holy site. Will you describe this project for our readers?
José: The project basically is to document Sera Monastery. Mostly it’s focused on Sera in Tibet, but eventually I want to do something on Sera in India as well. Using a digital map, based on a satellite image of the monastery, the project identifies each of the different buildings within the monastery and each of the different regional houses. There is a database of several thousand images associated with the monastery that can be accessed from the digital map. It also has essays on what Tibetan monasticism is, what the structure of the monastery is, what the different colleges of Sera were, and how they arose. It’s an ongoing project.
Sera was founded in 1419, so 2019 is its 600th anniversary. One of my projects is, hopefully, to do a book on Sera to celebrate the 600th anniversary of the monastery. Ganden was founded in 1409 as I recall; but it goes Ganden [the original monastery of the Gelug order, founded by Je Tsongkhapa himself in 1409], Drepung [founded in 1416 by Jamyang Choge Tashi Palden (1397–1449), one of Tsongkhapa’s main disciples] and Sera [founded in 1419 by Jamchen Chojey Sakya Yeshe of Zel Gungtang (1355–1435), a disciple of Tsongkhapa]. Sera was the last of the three. I figure if I start now, maybe I’ll be able to get a book out between now and 2019.
Mandala: Let’s talk a little bit about Maitripa College since you are here for Maitripa’s symposium “Life After Life” with His Holiness the Dalai Lama and you sit on Maitripa’s board of directors. How did you get involved with Maitripa College?
José: My connection to Maitripa is through Yangsi Rinpoche. I was a monk studying in Sera [Monastic University in South India] at the same time that Rinpoche was there. We belonged to the same khangtsen [regional house]. Not only that, but we belonged to the same household, so his teacher is also my teacher, who is now known as Jangtse Chöje Rinpoche. My room was across the courtyard from Rinpoche’s.
In the early days, when I first got there, I gave Rinpoche a few English lessons, but he was so busy with his studies that it didn’t last very long. He still managed to learn English without me. [Laughs.] I lived there for six years while Rinpoche was studying.
Once Rinpoche got Maitripa off the ground, it really seemed to me a very worthwhile, needed thing in our culture to have institutes that were training people at different levels, giving people a doorway into the academic study of Buddhism for those who wanted to take that path, but then for many others giving them a solid background in Buddhist studies and Buddhist practice that would allow them to make a contribution to society in the form of chaplaincy or counseling or various types of non-profit work. Whatever direction that people go, they still to come out with a really strong Buddhist background. It seemed to be a really worthwhile thing to do. As soon as Rinpoche told me, I was very supportive and have been ever since.
Mandala: Since you talked about Sera, when did you first go to Sera? How old were you and how did you make that decision?
José: I went to the University of Wisconsin. I think it was 1977 when I entered the graduate program. At that point I was already ordained. Thubten Chodron and I were ordained as novices at the same time by Ling Rinpoche – the past incarnation of Ling Rinpoche – and Lama Zopa Rinpoche. We are kind of Dharma brother and sister. Then I was a novice monk for several years, and eventually I received full ordination. As a monk I did three years of graduate study under Geshe Sopa at the University of Wisconsin, and then Geshe Sopa sent me to Sera to study under his students there – his students being Jangtse Chöje Rinpoche and the other elder monks of Tsangpa khangtsen, including Geshe Dönyö, who was abbot of Sera later on and Geshe Lobsang, who is now one of the elder monks in that house.
I was there for six years from 1980 until 1985. I was doing a little bit of the traditional studies, but also writing my dissertation at the same time. Then I returned, and not too long after I returned, I finished my dissertation. I then gave back my vows and started teaching. I taught for a year at Carlton College in Minnesota, and a year at Trinity College in Hartford, a year at Ohio State, and then I was 12 years at a place called the Iliff School of Theology in Denver, the theology school associated with the University of Denver. Then 11 years ago, I was offered this position, this chair that is named in honor of His Holiness the Fourteenth Dalai Lama, and have been at University of California, Santa Barbara ever since.
Mandala: Having experienced both monastery life in India and also non-monastic life in the United States, where do you see the intersection of Western culture and Buddhist culture going?
José: That is a very big question, and I think there is no single answer. It is more where our different traditions – or even within traditions – where our different organizations are heading. I think there are many different answers to that. Some traditions still emphasize relying on teachers that come from an Asian background. Other traditions are training their own Western teachers and are trying to make the move to create a Western Sangha that can kind of take over from the Asian teachers. I think it is too early to generalize from one tradition to another.
I’ll tell you a story. It is one of my favorites. When Lama Yeshe invited His Holiness to Spain for the first time [in 1982], I was translator for His Holiness. I never knew Lama Yeshe very well; but one day during this trip, Lama Yeshe invited me to have a meal with him. He asked me, “What do you think about the future of Buddhism in the West?” And I said, “I don’t know. My nature is somewhat pessimistic, so I don’t know. The West is so materialistic, and I don’t know whether authentic Buddhism will really be able to take a foothold.” Lama Yeshe said, “No, I think it will. Maybe not just in any place, but Spain is the place of the future.” So it struck me that then Tenzin Ösel Hita was recognized in Spain. I always took that as a kind of sign that Lama Yeshe saw something as being special about Spain. When I heard that his reincarnation had been recognized in a Spanish boy, I didn’t find it strange.
In the print edition of Mandala October-December 2013, José Cabezón discusses his nearly completed book on Buddhism and sexuality. To learn more online about José’s work on this topic, read “Rethinking Buddhism and Sex” published in Buddhadharma Summer 2009.
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