A DAY IN THE LIFE OF AN FPMT LAMA

Geshe Kelsang Wangdu of Tushita Mahayana Meditation Centre in New Delhi talks to Ven. Scott Tenzin Norbu about his early days at Sera Je Monastery in south India where he became a monk 24 years ago.

Our day began with the sound of the morning gong for puja at five-thirty, which would end around seven-thirty. Memorization of tests, debate and teachings filled the day. At seven in the evening, a debate session began. Those monks interested in debate would often stay until eleven or twelve. And then we would assemble in the main courtyard until twelve-thirty or one o’clock reciting all the texts we could remember. This was the usual day except on Tuesdays, which was a free day.

On holy days such as the four days of the Buddha, Lama Tzong Khapa day and other auspicious days, the monks would meet in the courtyard after debate and recite texts all night long. We would have black tea and tsampa every two hours to stay awake!

There were periods during the year when we had to do field work, to plant and harvest maize over many weeks, for example. We also had to work in the kitchen for a week at a time.

Living conditions and the food situation were very poor in the early 70s at Sera, which was when the monastery began in India. Breakfast at puja was bread and tea. At lunch we had rice and dhal, and in the evening there was just bread and a handful of vegetables. Combined with the strong effort of studying, many monks got sick, especially with TB and other problems such as gastritis. I used to get high fever every two days. Because of this I used to get many shots of penicillin. Despite this the attitude among the monks was one of joy. This was because there was nothing in our minds except to study.

Living conditions were cramped. In a room about 10 feet [3 meters] by 18 feet [5.5 meters] there would be five or six monks living together. My teacher, being very kind, after a long period of collecting offerings was able to offer and donate a small room to me. It was space enough for one monk to live. If Westerners came into the room they had to bend down because the ceiling was so low.

The worst situation was when it rained. There was a window beside the bed and water would come in. During the night I would have to get up and empty two full buckets of water. The boxes beneath the bed would get very wet and moldy and the room would smell very bad. I would feel sad at the poor conditions in which I had to live. I stayed in that room for 18 years.

The situation began to change when on of my students, Michael Lobsang Yeshe [Geshe Wangdu's present translator in Delhi] began to help by making requests. In this way, enough money was collected to make a larger room.

The situation of the teachers, however, was worse. They had to teach about six or seven different classes in one day. They not only had similar conditions but in return got the same rice and dhal as everyone else, no wages and no special privileges. They taught only out of the wish to help their students.

It was the teacher’s responsibility to look after their students. If the students did something that broke the rules of the monastery, the teacher also had to suffer some punishment from the monastery disciplinarian.

When I think about the kindness that my teacher has shown me, I feel that he has been much more kind than my own parents. Not only personally, but also in general, there is complete faith in one’s teacher because the teacher, without any sense of gain, helps the student in many ways, and when the student realizes that, there is a spontaneous feeling of faith for the teacher.

His Holiness the Dalai Lama, for example, when he speaks about his own gurus or speaks about Buddha Shakyamuni, this is the time when he puts his hands together and pays a lot of respect. On many occasions he weeps with emotion.

During the 80s, as the situation of the monasteries began to be known in the West, many Westerners started to sponsor individual monks. The monastery and the general living conditions of the monks slowly improved. My first sponsors were an Australian couple called Gerard and Maxine. They continued to support me until I became a geshe. After that an Italian man Livio and his family began to support me. Another Australian friend, Andrew, although I have never met him, helped me in many ways. I know of their hardships in trying to make a living themselves. I will remember their kindness and generosity til my last day, and I always pray for them. Amongst many of the request I made of His Holiness, one was to pray for my friends and sponsors. His Holiness seemed very pleased, and said, ‘Yes, I definitely will.”

Kelsang Wangdu is the son of my parents, but Geshe Kelsang Wangdu is the son of my teachers and my sponsors.

Now I have a personal message for Western monks and nuns. In my encounters with Western monks and nuns I have found that they are very enthusiastic in practicing the Dharma. I have also met some who have been monks and nuns for more than 20 years. I have great respect and admiration for those who have remained ordained for so long under the very difficult circumstances of Western society.

When I first heard of Westerners disrobing, I thought it was because of attachment problems. Later on I began to realize that it was not only attachment but society. The main thing that is lacking is support, but there is ridicule and criticism from society as well. They have changed their lifestyle by becoming monks or nuns, and because they have adopted Tibetan Buddhism they try to stay with Tibetans or live with Tibetans, but they don’t fit with the Tibetan community. They also don’t fit into their own community because they are different. I feel it is a sad situation because they are in the middle. I want to make an appeal to the general Western society to support emotionally, financially and morally the Western Sangha. Even if you can’t support or help in any way, please at least don’t criticize.