Australian and New Zealand Geshes Enjoy Themselves in Laid-back Subtropical Queensland
Torrents of rain, wallows of mud and suddenly an extraordinary double rainbow – all were part of the regional education conference at Chenrezig Institute September 10-13 last year. What else could we expect when six geshes gather to celebrate, and to examine, discuss and debate the fine points of teaching Buddhism in the West? We also, of course, consumed beginningless and almost endless mo-mos and cups of Tibetan tea, talked of friends in far-flung places, and spent at least a few days immersed in the familiarity of Tibetan culture (albeit with a slightly Western color). The level of laughter on The Hill at Chenrezig Institute was up many decibels during the weekend; there was unanimous agreement that the only thing wrong with the meeting was that it was not long enough. The mo-mo makers alone might disagree.
At the same time, Alison Murdoch and Olga Planken (two international FPMT people involved with communication and education issues), seven spiritual program coordinators from around Australia, and up to a dozen other Westerners involved in the spiritual programs in their centers (translating, teaching and supporting the teaching programs in a variety of other ways) gathered to share their experience of bringing Buddhism to Western students.
Following the opening joint session of greetings, prayers and a talk on motivation by Khensur Rinpoche of Buddha House in Adelaide, each group met separately to discuss the issues surrounding “preservation of the Mahayana tradition.”
In keeping with the laid-back atmosphere of subtropical Queensland, the geshes’ meetings here were more informal, unlike the more structured meeting in London. However, Olga Planken, Basic Program consultant, met with the geshes to introduce them to the program’s concept, as presented by Lama Zopa Rinpoche, then further developed by Olga. By presenting the Basic Program to both the geshes in London (see Jan-Feb ’99 Mandala) and those in Australia, Olga could then use the geshes’ input to further the development of the program. Her meeting with them set the stage for the joint meeting that was schedule for the last day of the conference.
The next day the geshes spent the day doing pujas to bless the wealth vases of Chenrezig Institute, Langri Tangpa Centre and others, and in the evening more than a hundred people gathered for a grand Lama Chöpa puja. If anyone had doubts about the efficacy of blessing wealth vases, they would be dispelled two days later when one of the Western participants made a $5,500 (AUS$9,000) donation, to be divided between the Chenrezig Institute General Fund, the Chenrezig Nuns, and a scholarship trust fund for Buddhist Studies Programme students).
As the geshes did their thing, Western participants discussed their work: their successes and failures, possibilities for the future and the development of a good support system for one another throughout the region.
On the last morning, Tibetan geshes and the Western participants met jointly for three hours. It was the first time that FPMT geshes in this region had come together with Westerners who are involved in creating the centers’ programs, in order to discuss issues associated with their work. It was also a continuation of the discussion begun in London at the European geshes’ meeting.
This meeting focused primarily on the development of Lama Zopa Rinpoche’s Basic Program.
There was agreement that such a program would be of great benefit to all students: “No question. If this can be implemented and the texts taught, then this will be very beneficial.”
However, two main problems were raised. First, the formal study suggested in the Basic Program seems too difficult for most students. Students have begun similar programs in the past with enthusiasm, only to stop coming to the centers as the subject matter and study demands became increasingly more challenging. Average students who want an informal teaching program might be lost if too much emphasis is placed on the Basic Program‘s level of study.
Second, in non-residential city centers, students with family, job and work commitments won’t realistically be able to join such an intensive full-time program.
After much discussion, a multi-tiered approach seemed to be the most appropriate answer. This system would accommodate both a general, more relaxed program (which would always be maintained to serve the larger number of students who sustain the centers), as well as a formal, intensive study program. Furthermore, everyone agreed on the necessity of a part-time program, or a home-study/correspondence course. This would allow people who have work and family commitments to proceed with their studies at their own pace.
Some people felt the Basic Program came into existence because of the students’ wish for a program that did not require them to devote their entire lives to study. “However,” one geshe said, “Buddhadharma cannot be done like this; it needs hearing, contemplation and meditation for wisdom to arise, then one can become a teacher.”
Alison replied that the Basic Program is being developed and implemented on the basis of Lama Zopa’s request that such a program be put in place, and that the point is to make this level of study available for students who may wish to begin a deeper exploration of the teachings.
A multitude of other concerns were raised, including how geshes are often under pressure to give teachings that are attractive to many students in order to support the center. Also, it is difficult for the geshes to present such complex teachings without expert translators and interpreters.
Lastly, many centers cannot support more than one simple program, and it would be impossible for one geshe/translator team to do more than one program at a time. Furthermore, two geshes teaching programs in one center could raise other concerns.
Olga brought attention to the fact that she and the FPMT education department are trying to organize administrative support staff and resources to help deal with the problems, and to help the geshes in whatever ways they are able. This way, the stress of individual centers trying to find solutions on their own will be lessened.
Finally, the discussion centered on what texts and commentaries should be used in the Basic Program. The curriculum originally presented by Lama Zopa was generally agreed upon. However, following the meetings, the geshes sent a collective letter to the FPMT board of directors stating their opinion that Mind and Mental Factors (Lo-rig) and Collected Topics (Du-ra) are essential topics for a basic study program. The use of formal debate was brought up as a potential aspect of the Basic Program, but no conclusion was reached.
Chenrezig Institute’s Geshe Tashi Tsering said near the end of the meeting, “It seems there may be different opinions from [the geshes at] each center, but this shouldn’t be seen as disagreement. All geshes have great concern and love for all their students and only want to help them to the best of their ability.”
After this stimulating meeting, both groups met on their own to draw conclusions, decide what steps to take next, and to dedicate the incredibly positive potential created during the weekend. In the final session for Western participants, there was truly a sense of “just beginning,” and there was a palpable feeling of joining together – Tibetans, Westerners, beginners, old timers – to create something new with an ancient essence. Each one of us who struggles to understand and generate the essential teachings of Buddha within ourself is a participant in this uninterrupted process. So, in this sense we are all players in the evolution of Buddhism in the West. The changes that will inevitably occur in the look and sound and taste of Buddhadharma outside Tibet are the responsibility of each one of us who is deeply engaged in our own spiritual evolution and transformation.
“We would like to express our gratitude and happiness for this meeting taking place with representatives from the centers as well as from FPMT. It is very good to discuss these issues and provides a great opportunity for us all.
“In Tibet, until recently, sutra and tantra were practiced. But, now that this is not possible, it must be done outside Tibet. The main reason that the Tibetan tradition of Buddhadharma is preserved is thanks to the lamas – His Holiness the Dalai Lama, Lama Yeshe, Lama Zopa Rinpoche. Under their supervision, the geshes have come to the West. They have suffered great difficulty and hardship, but despite this they have continued to support the centers and to teach here.
“Thanks to all for working so hard to preserve these traditions. On behalf of all geshes, we hope that through these centers, the means will be provided to preserve and teach Buddhadharma throughout the world.”
