A DAY IN THE LIFE OF AN FPMT LAMA

Geshe Kelsang Gyatso, whom we refer to with respect and affection in Malaysia as Sam-Lo Geshe Kelsang, is from Sam-Lo Khangsten, Sera Je Monastery. Sixty-seven years of age, he was born in Amdo, Tibet. Geshe-la studied at Sera Monastery in Lhasa. He talked to Yeo Puay Huei.

When and how did Geshe-la journey to India?

Nineteen fifty-nine was a time of uncertainty in Tibet. When news was received at the monastery that His Holiness the Dalai Lama had left the Norbulingka, his summer palace, I decided to leave Tibet. Traveling on foot, a few of us left Lhasa carrying the basic essentials, including food, on our backs and walked through southern Tibet and into Arunachal Pradesh, India. We met others along the way and finally, there were about a dozen monks in the group I was with. Having arrived in India, I was first sent to Assam, which was one of the several areas where new arrivals from Tibet were sent. At that time, there was a selection process of Sangha arrivals from Tibet carried out by Indian officials in consultation with the abbots of different monasteries, whereby those new Sangha who had the intention to continue their studies were sent to Buxa in northern India. It was there that I was able to get to know Lama Yeshe and Lama Zopa Rinpoche better.

Having spent almost 40 years in Sera Monastery, what were Geshe-la’s first thoughts when Geshe-la was approached to leave India and go to a foreign country to teach?

Lama Zopa Rinpoche had raised this matter some years before but as I had duties in the labrang to help look after two young tulkus at that time, I was not able to do so. When a student of mine visited Kopan a couple of years ago, Rinpoche was there and sent a message through him to me to request me to consider going to the East to teach Dharma. Teaching at the center in Malaysia was finally proposed. I gave it much thought, and during this time I received a letter from Losang Dragpa Center, informing me that a small group of center members was planning to visit me at Sera.

So what thoughts went through Geshe-la’s mind at this time?

I had the thought that it would be beneficial to go out to teach and that it would be a good experience for me.

What does Gen-la do during the course of an average day?

I wake up at 6 a.m., make offerings and recite prayers before going for my morning walk. After that I have breakfast, read texts and then lunch. Reading texts continues after lunch. From 4:00 to 5:30 p.m., two Malaysian nuns of the Chinese Mahayana tradition come to the center to study [Geshe-la did not want this included in the interview as he felt it would appear boastful but we insisted that since it was the truth, there was no harm in disclosing a fact and have therefore disobediently disregarded Geshe-la's humble request]; 6-7 p.m. more prayers, dinner, some study at night. [Another piece of unauthorized disclosure is that Geshe-la stays up to 1:30 a.m. either reading more texts or listening to His Holiness the Dalai Lama's cassette teachings over and over. Geshe-la's teaching program at the center is lam-rim classes (whole afternoon every Sunday); Lama Chöpa commentary for eligible students on alternate Fridays; Tara and Guru Pujas; special pujas and consultations on a needs basis.]

What advice would Geshe have for lay people who have very little time (perhaps because they have full-time jobs or families) but who are interested in Dharma?

Practicing Dharma is not about sitting in meditation. Dharma is about transforming the mind. If one just sits and meditates without transforming the mind, it would be no different from living in a prison. To practice Dharma, one first needs to understand the teachings and then apply it. For working or family people, it is important to work honestly, not tell lies or cheat people and we should be clear about what should or should not be done. We need to be mindful of whether what we are doing is in accordance with the Buddha’s teachings. Spiritual progress is the most important thing. Examples of how busy lay people can practice Dharma would be reciting mantras while driving or traveling; taking [the eight Mahayana] precepts whenever they can; participating in animal liberation pujas. All this is in accordance with the Dharma. One needs to have faith in the Triple Gem. Do virtues and abandon non-virtues. Even if one cannot abandon all non-virtues at once, one can do it bit by bit. We should try to benefit others and if not, at least not harm them; be good hearted; be honest.

Since death comes to everyone, would Geshe-la like to say a few words on the skillful means to help someone who is facing death to die well?

If the person is a non-Buddhist, we could say something that would please and pacify him to help him get into a comfortable condition. If the situation allows, perhaps one could say that even though a doctor may say that we are going to die from a particular sickness, it may not happen; likewise, whilst we ourselves may look well at the moment, no one can say that we won’t die first. No one escapes death.

If the person is a Buddhist, then there may be more scope to talk about Dharma if the circumstances allow. Again, the idea of the uncertainty of death (as mentioned above) could be raised. People who appear to be close to death do not die and those who appear healthy die; if we are very sick, we could consider cause and effect and how we are now experiencing the results of past deeds. Then to make a request to the Triple Gem that “If my lifespan is not yet exhausted, please help me to recover; and if my lifespan has come to an end, for me to have a good rebirth.”