Lama Yeshe was ordained when he was about seven or eight years old. In the beginning the young monks learned the alphabet and memorized the daily prayers such as tung-shag and the Twenty One Praises to Tara. They also memorized the important texts to be studied in depth later on.

Lama began studying the Geshe subjects when he was about twelve years old. At Sera the year was divided into several terms of intense study with shorter breaks in between. During a typical day in the study time the monks would wake up early and make prostrations together in the stone courtyard. Then they would do morning puja together after which they would break up into different groups. Some would do debating, others would recite texts such as the Prajnaparamitasutras, and others would be reciting the Heart Sutra and Twenty One Praises to Tara many times. Mostly, this time was spent in discussing and debating the subjects they were studying. They would do this in their own rooms, in small groups.

Tsampa and tea had been taken during morning puja. It was again served after the debating session when all the monks would again assemble for puja. They would recite the Heart Sutra and any pujas which had been requested by others.

At midday there was another class for debating, after which all the monks again came together to recite the Heart Sutra. After that there was a break during which people were free to do as they wished. Many would go to different lamas to receive explanations on the teachings.

The evening brought another debating class. At the beginning of this class they would recite the Heart Sutra very slowly, meditating at the same time. Debating lasted a long while. This was followed by a short break and then the night class, dam-ja. began. During this class all the monks would ask questions of one or two monks who would sit in front. After this class the monks would retire to their own rooms where they would review the discussions held during the day, meditate, study, or sleep. So this is a typical day during a term of Geshe Studies.

Lama Yeshe followed the whole program without missing any terms and he did very well at his studies. All those who were following the course to become Geshes did the same things.

During the break periods in between terms some of the monks would stay in their own places, memorizing texts, others would visit teachers for special instruction, some would receive disciples to give teachings themselves. Also it was a time to reflect on all the subjects they had been studying and debating. Some of the monks would leave their rooms at the monastery and go to high places, huts and caves in the mountains where they would read, memorize, reflect and meditate upon the teachings.

When the monks studied the Abhisamayalamkara there would be classes lasting the whole night, every night. Usually the monks would stay up one night and sleep the next night, while others who had slept the first night would attend the class on the second night. During the day, even after staying up all night, they would still attend the entire program as already mentioned. During the all-night classes they would debate or the whole group would ask questions of one or two monks as before (dam-ja).

When the monks studied Madhyamakavatara they would spend two years staying up all night to debate. So three years were spent in this way. Lama Yeshe followed the whole program.

In the winter season there was a term called Jam-kön-chö. All the monks of Sera, Ganden and Drepung monasteries would gather together to debate subjects such as the Pramanavartika at a place called Jam—it had been blessed by Manjushri. The monks were not obliged to go but Lama Yeshe always attended. There was just a courtyard out in the open. They would build a wall of stones to block the freezing wind, and they would sleep in their own rooms back at Sera.

During the period in between terms some monks would stay up every night reciting texts. Lama Yeshe used to do this. Altogether he spent twelve or thirteen years doing the rigorous Geshe Studies - learning the essential texts. He also attended the teachings of Kyabje Ling Rinpoche, Kyabje Trijang Rinpoche and His Holiness the Dalai Lama given during the times between terms.

Also, it was the custom for monks of the higher classes to act as tutors for those of the lower classes. Lama Yeshe spent a lot of time teaching and answering questions in this way. Lama Yeshe’s own classmates included some high lamas and others who were very good in philosophical understanding and debate. Lama was a member of a very distinguished class.

After all this the Tibetans came to India. At first they stayed at a place called Buxa, members of all three Gelugpa monasteries came as well as of the four lineages of dharma in Tibet. At Buxa they studied Vinaya and the Abhidharmakosa. Lama Yeshe studied these texts and also reviewed the Madhyamakayatara. Abhisamayalankara and Pramanavartika texts already studied in Tibet. Also at this time Lama studied subjects such as poetry, grammar and the art of composition and writing. There were special teachers for these subjects.

At Buxa Lama Yeshe also received many oral transmissions and initiations from His Holiness Song Rinpoche. He also learned the Gelugpa's 'uncommon' prayers and tunes and other rituals. And he learned Hindi. He also learned some English from Lama Zopa, who had lived in Dalhousie.

Lama Yeshe and Lama Zopa met Zina and then Max Mathews. Their karma took them in the direction of Nepal where they began to meet many Westerners with whom they had a karmic connection from past lives. Lama Yeshe was still dependent upon Lama Zopa for speaking English. They established Kopan monastery and began a community of monks for the Sherpas, Manangs and Tibetans. At Kopan they set up a system of education just as in Tibet. The number of monks grew to about one hundred. These monks also received teachings in English and on Western subjects such as mathematics, science and geography. Lama Yeshe and Lama Zopa also established Lawudo gompa where the normal monastic activities of Nyung-ne, pujas on the tenth and twenty-fifth of the month and so on, were performed.

Meanwhile, the Lamas began giving teachings to Westerners. They also started to give Nye-ne, Genyen and Getsul vows to Westerners. Lama's Western disciples invited him to teach in the West where he made contact with many more people and from there the centers of the FPMT began. Lama Yeshe established centers in so many countries and he also ensured that they had good teachings with geshes and translators so that dharma was being taught continuously.

Lama Yeshe and Lama Zopa then spent half of each year visiting the centers and giving teachings and inspiring the students. They also invited high Lamas such as Khenpo Geshe Legden. His Holiness Song Rinpoche and His Holiness the Dalai Lama to visit the dharma centers.

Among Lama Yeshe's thousands of disciples about one hundred have received ordination as getsul or gelongs, and the majority took genyen vows.

From my side I have nothing to say about whether Lama Yeshe was a buddha or a bodhisattva. It is possible that he is a special being. I cannot say that he is not. There are many manifesations of buddhas and bodhisattvas in the aspect of lamas, ordinary monks and nuns, and lay people. They manifest in this way to benefit sentient beings.

Lama Yeshe's activities were very vast. He did all of these extensive actions with the title of an 'ordinary monk.' His works were very beneficial for others. Through Lama Yeshe's efforts dharma. which is benign for sentient beings, has flourished. The activities that Lama Yeshe performed are the activities of all holy beings.

From my side, Lama Yeshe was a friend. I felt very well.

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At the appointed time a large group of us assembled in one of the upper rooms at the temple. And after a while, accompanied by a young American couple, a Tibetan monk came into the room, smiling broadly. Although there was nothing special about his physical appearance, this first sight had a galvanizing effect upon me. I felt that something in my heart - something that I had never known existed before - had suddenly been aroused. I remember feeling at that time that it was as if my heart were filled with iron filings and an electromagnet had just walked into the room!

Then he began to speak. To say that his English was broken would be generous: his vocabulary was extremely limited, his pronunciation strange and his grammar anarchistic. Yet I felt at the time that I had never experienced such deep communication with anyone ever before. When he spoke about a warm peeling' it took my brain a few minutes to figure out what he was talking about, but my heart understood immediately. Indeed, by the time the hour was up, I was experiencing a warm feeling the likes of which I had never known.

There were two deep impressions I carried with me after that first meeting. The first was that this man - whose name I did not know - would be a completely trustworthy guide along the path to spiritual development. The second impression, perhaps even deeper than the first, was of his familiar and easily recognizable human qualities. This monk was certainly no distant, austere and unreachable being but rather had all the earthly human qualities I treasured. This came as a great relief to me since I had harbored a suspicion that spiritual evolvement according to Buddhism might entail emotional coldness. This monk's warm and humorous presence refuted this fear immediately and completely.

Two and a half years passed before I saw Lama Yeshe again and during that time I often wondered if my first impression of him might not have been exaggeratedly romantic. Perhaps my immediate attraction to him had more to do with my arrival in such a strange and exotic place as India than it did with any qualities that this lama actually possessed. But at my second meeting, at Tushita at Dharamsala, I received the same overwhelming impression of heightened awareness and human contact that I had at t the first. This time I met him in private. At the end of our meeting he stood up, held my hands in his and, as warm energy poured into me, the features of his face seemed to rearrange themselves into the perfect symmetry of a Buddha.

During the thirteen years I was fortunate to know Lama Yeshe, I had the opportunity of observing him in many situations. And during all that time I never encountered anything to challenge the first impressions I received of him. His warmth and humor seemed inexhaustible and his devotion to others and to the teachings of dharma never faltered, even when his health was apparently failing. It seemed as though he was willing to do anything to help people overcome their limitations and unhappiness and experience their higher selves. In pursuit of these aims he was often outrageous! He would sing, dance, tell jokes, and even flirt if it would help establish contact, yet at no time did he overstep the bounds of the strictest self- discipline.

If, out of all the many facets of his ebullient personality, I had to choose one that was most characteristic of Lama Yeshe I would have to pick his constant urge to make deep contact with others. I once saw him act out in pantomime, to a Spanish woman who knew no English and who was worried about her son and his family, his assurance to her that he himself would keep an eye on them and make sure they were well. And his urge to communicate clearly was not limited to his personal contact with others. I have often seen him reject the standard commentarial interpretations of a particular text he was teaching in favor of something more direct and immediate. When dealing with a particularly difficult problem of Buddhist philosophy, he would often say, 'Concerning this subject, the Pransangikas say this and the Chittamatrins say that, but the best way for you to understand it is like this.' No matter what subject he was discussing, he made sure that all of his listeners had something personal and practical to take away with them.

There are hundreds of stories that could be told about Lama Yeshe, yet anyone who ever saw his smile, heard his laughter and listened to his teachings already knows the essence of them all. Some people used to refer to him as the 'Thank you Lama' because while he was devoting himself to others he never stopped thanking us for receiving his warmth and generosity. For me, it is impossible to enumerate much less to repay the motherly and fatherly kindness that he showed me. Thank you, Lama.

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Given the dictum of the first of the Four Reliances, 'Rely not on the person; rely on the doctrine,' it is appropriate that at this time of his passing (and of the passing of so many other great Tibetan and Mongolian teachers) we look to what made his greatness. His magnificence was the result, not of a special innate endowment, but of special hard work at embodying and expressing altruistic attitudes. Thus, our learning those teachings within working hard to embody and express them is, it seems to me, the most suitable form of memory of him.

Given the variety and complexity of the Tibetan teachings and the present crucial point in their history, it is important that we realize how much responsibility for the continued availability of this teaching even one person can assume. It is clear that Lama Yeshe did not wait for others to work at incorporating the doctrine; it is clear that he did not view the dharma as a spectator sport, watching someone else and then second-guessing. Instead, it is clear that he decided that he would do what he could do. He showed what a difference a single person with sincere motivation can make. Even those who, like myself, were not formal students of Lama Yeshe, still have much to learn from his activities of compassionate energy.

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I didn't come here to give a speech. I came here to participate in the ceremonies for Lama Yeshe, and Lama Zopa requested me to say a few words of advice to you as I have been Lama's teacher for a long time. We have known each other for a long time as teacher and student, in Tibet, since he was a young boy, and we have always had a good relationship, since then right up till now. I have nothing much to say, just a few words, maybe.

 During these past years Lama Yeshe has done so much beneficial activity for so many people, especially in the West. In fact, these two teachers, Lama Yeshe and Lama Zopa, have done such a wonderful job. The result is everywhere in the West - so many centers, so many students who follow the teachings seriously.

And because of all this activity the students have such a wonderful opportunity to meet other teachers, to receive many, many instructions and teachings. Even in Tibet we didn't have that kind of opportunity! To have high lamas teaching all the time and giving high initiations, to have all this available is very, very rare.

So, when I see what has happened in the past few years, it makes me really happy, and I feel such admiration for Lama Yeshe and Lama Zopa and for their students. It is very difficult to follow a new religion coming from a different culture. It is not easy to accept and to follow deeply, but I see so many of you people are doing so, enthusiastically and with faith. I am really amazed when I see all this, and I rejoice and am very happy.

Now, Lama Yeshe has passed away. While he was alive I think he always wanted to go to the West. It began with a small group in Nepal, then spread everywhere like fire. People would go back to their countries and they wanted to continue the same kind of tradition, the same kind of teachings, the same kind of atmosphere. And so for their benefit Lama Yeshe sent so many teachers. And so the teachings spread everywhere.

We have a saying in Tibetan that means that the dharma, the teachings, is the only medicine to completely cure misery and suffering. So, if the teachings survive and spread everywhere there is great benefit to everyone, the most excellent way to serve the people. The dharma only leads to the highest goal, happiness, it does not bring suffering or turmoil; it is the cure for suffering.

This was Lama Yeshe's goal, and when he saw the teachings spreading he was very, very happy. He was happy when he saw all the places and the people following the teachings, people dedicating themselves and making sacrifices to help develop the teachings, not for themselves only but for the benefit of others. I can see this. I can see so many people really dedicating themselves towards the spreading of the teachings. All the centers, the people working to fulfill the wishes of the teacher. That is a wonderful thing, and I admire all these people, all of them. So now, Lama Yeshe has passed. But everybody hopes that the people, his students, will still continue to follow him and his teachings and try to develop the organization that he started in a right and proper way towards the goal that he wished to accomplish. His favorite son, Lama Zopa, is alive and here still and he can continue to help you people and teach continuously. I hope you will seek teachings and advice from him in the same way as from Lama Yeshe.

One of the main goals of the Buddhist teachings is the development everywhere of peace and calmness. So, we people should try to develop and practice the teachings. There are so many different traditions, different levels, and you should follow whichever without too much mixing. They all have the same goal, but sometimes mixing them just doesn't work, like trying to get somewhere by car, then airplanes, then walking; mixing the systems is sometimes not a very good thing. So, if one follows a pure system then one will accomplish one's goal.

There are many students everywhere at all the centers that Lama Yeshe and Lama Zopa have established. It is so important to be very, very friendly towards each other, like children of the one spiritual father. We should be very harmonious and try to help each other. We should ask: How can I help? How can I serve? What is the best thing? What is not good?

We humans, we have such intellect; we can do so much if we think and examine in the proper way. If we have an earnest attitude towards whatever has to be done then we can accomplish an enormous amount. Because of our intellect we can also accomplish evil; humans are more powerful than any others. We should use our human intellect to achieve a spiritual goal, for the benefit of others and ourselves.

Therefore I think that harmony between religious friends, religious brothers and sisters is so important. To feel that we can help each other, to find the best way to help, that is one of the goals.

Of course, human beings sometimes make errors. When we see errors, problems, we can try to solve them. We can help each other to solve our problems, like brothers and sisters taking care of each other. This is so important. This way, we will be helping to continue Lama Yeshe's projects. Already you will have experienced this generally, so we should continue to do, dedicate ourselves towards this goal: that would be a very excellent thing.

 Of course, I know that so many people are working very hard and very earnestly to achieve his goals; putting their bodies and minds towards these goals. I hope everybody will follow in the same way to fulfill Lama Yeshe's wishes. Each group should concentrate on doing whatever they can, each in their own way, developing. They should do things in the best way they can without interrupting others, but also to share good ideas and to help each other, that would be very good.

So, Lama Zopa is still here. Several yea ago Lama Yeshe was with me in Madison and he was visiting hospital and having serious examinations and tests to decide whether or not to have the operation on hi heart at that time. Anyway, then, I knew that he had the strong, strong wish to take care of Lama Zopa. Lama Zopa is very young. However, even though he is young he is one of the young lamas who is special He is a great practitioner, he has studied seriously and practiced seriously, and c teach other people. I think everybody see this. Anyway, Lama Yeshe wanted him to be successful, to be beneficial continuously.

It is important to help Lama Zopa; certain areas he needs help. Already so people are a little bit worried. However, should keep it in mind. His activities everywhere are great, sowing seeds everywhere for the development of the wonderful spiritual teaching that is most beneficial to sentient beings.

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Lama Yeshe was thirteen and I was sixteen when we first began studying together in the same class at Sera. We knew each other in class at that time but were not yet friends outside of class. Lama Yeshe was known for his humility and his loving mind towards others, even then. Lama lived at that time (and until he had to flee from Tibet) with his uncle, who was his gegen (teacher). Who provided him with food and clothing and instructions about the monastery.

Sometimes monks who were very good students were given the very special privilege of debating in front of the entire assembly of Sera monks. The monastery chooses the subject that one must debate. But one can decline if one so wishes. When Lama was still quite young, he was honored with this opportunity, and was given a particular chapter about Maitreyanath to debate on. There is said to be something very auspicious for the monk who receives this debate subject, since it concerns the coming Buddha. But Lama Yeshe declined to debate this time.

Lama Yeshe and I studied in exactly the same way (the same texts, etc.) until we both had to flee Tibet. The only difference was that we had different teachers. According to the monastery rules, monks are not allowed to go and listen to teachings in places other than in their own classes. Nevertheless, Lama Yeshe sometimes went to listen to other teachings anyway.

Lama Yeshe especially enjoyed reading the verses and songs written by great yogis about their experiences. Lama, another monk named Jampa Thinley (who is now dead), and I were very good friends by this time. Lama would go into Jampa Thinley's room and lock the door and read the songs of great meditators, or their biographies. He and Jampa Thinley would open the door only for me, not for anyone else.

When we were together in the class on Paramita (Abhisamayalankara). Lama Yeshe and I both developed huge sores like carbuncles on our cheeks. Very painful. But we both went to debate anyway. At this time Lama Yeshe had to take the position as the respondent (the debater who is seated). When he would become excited and answer loudly during the debate, his boil would burst open, and pus would spurt out, and Lama would cry from the pain. Sometimes we would lament our sickness together, and start to cry about our bad karma, since no one else had unbelievably painful boils like we had. The doctors could not cure them at all with their medicine. Then we met one monk called Ate. He used mantras, reciting and blowing on our cheeks. He cured our sores in just a few days. When he would be treating us and saying mantras and blowing, our minds would feel very happy and we would feel a certain coolness from his breath.

One time, Lama Yeshe had the idea to make two debating groups among our friends. We could practice debating together, and we could exchange positions, one group posing questions and the other responding, then vice versa the next time. Lama Yeshe could not even stop long enough between our debating sessions to eat something. One time I was the respondent and Lama Yeshe was the questioner, and he won. He jumped on my shoulders and tumbled over my head exclaiming. 'Now I am going to give you the vase initiation!'

When we fled into exile in India, we traveled very close to one another. We came from south Tibet through Bhutan and into India. Lama Yeshe fled Tibet with the Sakya lama who was at that time holding the Sakya lineage called the 'Palace of Auspiciousness.' Lama Yeshe told the border police when he arrived in India that he too was a Sakya monk. That is why in his Indian IC it was written that he was a Sakya lama. Soon after reaching India, this Sakya lama went to America. I think that maybe he recommended to Lama Yeshe to go to America too.

Lama Yeshe ended up in Buxa camp, as did I. There were many Sera monks there, as well as some monks from Drepung. Most monks had left Tibet wearing a chuba instead of their monks' robes, and they still only had their chubas to wear in Buxa. Lama Yeshe was a very wrathful debater, with his chuba sleeves tied around his waist! We had begun our practice of debate again in Buxa. Lama Yeshe spent about seven years in Buxa in all.

In Buxa, our debating sessions began at 9am. Lama was always late, or else he sometimes did not show up at all. This was because Lama Yeshe was sleeping. Why was Lama sleeping so late in the morning? Because he didn't sleep during the night. What was he doing all night long? Lama Yeshe was studying English. However, if you asked him what he was doing all night long, he would answer 'Nothing.' If you unexpectedly walked in and caught him reading his English book, he would quickly try to hide it under his pillow, or behind him. Many of his classmates, when they found out what he was doing, scolded him, saying, 'Why learn English? What are you doing that for?' They suggested that he learn Hindi instead. Actually, he also studied Hindi.

After about two years in Buxa, Lama Yeshe met Lama Zopa Rinpoche. Chompel (the cook at Kopan) was in the same class as Lama Zopa, and was the one who introduced Rinpoche to Lama Yeshe. The first time Chompel took Lama Zopa to see Lama Yeshe, Lama Zopa went with empty hands; he forgot to bring an offering. (Now Rinpoche wonders if by that action of negative karma he didn't create the cause not to receive many teachings from Lama Yeshe in this lifetime.)

In 1967 Lama Yeshe and Lama Zopa went for a trip to Darjeeling, where Lama studied Tibetan astrology, grammar and poetry. Lama Yeshe went to Darjeeling several times during this time, and it was on one of their later journeys there that they met Zina, and she requested them to give dharma teachings to Western people. Lama Yeshe and Lama Zopa decided at this time to go to Solu Khumbu to reclaim Lama Zopa Rinpoche's Lawudo monastery. They arrived in Solu Khumbu with many difficulties. Lama Yeshe left Buxa for good in 1968.

In 1970 I met Lama Yeshe again in Bodh Gaya and we stayed together in one house. Lama was there with Zina and some other Western people from Kopan. Again we debated together. There were almost twenty monks together with me, including my own teacher, Geshe Tashi Bum. Everyone was pitted in debate against Lama Yeshe and only two other geshes. Laughing, the other monks told Lama Yeshe that he was only pursuing money now, instead of his practice. In fact, Lama Yeshe never cared much about his belongings or his money. He always shared everything with others without any problem.

At one point I was cooking food outside for everyone. Suddenly some Sherpas appeared, and they asked me in their very thick dialects, 'Lama, have you seen our Nyingma lama?' To this I replied (a bit with tongue in cheek, as I knew they were asking for Lama Zopa), 'There is no Nyingma lama here!' Having heard this, Lama Zopa came out of the door, and the Sherpas all fell on their faces and started to prostrate fervently. Lama Yeshe and I were both laughing very much.

Lama Yeshe and Lama Zopa had bought some leavened bread and butter, some tomatoes and vegetables. So they proceeded to butter the bread and to make a salad out of the vegetables, without really doing very much cooking. The other monks joked very much with Lama Yeshe, saying that as he got more money, then he became more and more miserly. 'Now you won't even spend money on food!' But my teacher, Geshe Tashi Bum praised Lama's diet very much, saying how healthy it was, and that if he didn't have some kind of stomach malady that prevented him from eating raw food, he too would enjoy eating in that way.

During our stay in Bodh Gaya, Lama Yeshe asked me if I would like to go to the West. But at that time I said no. Then he asked if I didn't want to go to the West, would I come to Kopan? I replied that I would not come at that time, but would like to consider it for the future.

I met Lama Yeshe again several times in India over the next few years. Every time we met he would ask me to come to teach in the West or to join him in Kopan. Eventually I came to Kopan, and it was here that I met Lama Yeshe once more. He was completely changed from the Lama Yeshe I had known when we were young. His way of thinking and his way of doing things had changed greatly.

To conclude, I just want to say that Lama Yeshe was of the greatest benefit to the West. When we were young together, I had no idea of what was going to happen. No one ever dreamed that things would turn out the way they have.

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Lama Zopa Rinpoche talked briefly to the people attending Lama Yeshe's funeral, Wednesday March 7th,1984 at Vajrapani institute.

 I am just very numb, I can't think of anything. But I thought I would try and say a few words regarding the recent happenings.

This year, not only our incomparably kind guru, Lama Yeshe, but also His Holiness Ling Rinpoche and his Holiness Tsenshab Serkong Rinpoche have passed away. And other lamas not common to us, other high lamas have passed away as well, this year in India. Whatever other people say, I don't know, but my own way of thinking is that because of our karmic vision there were great obstacles in His Holiness the Dalai Lama's forty ninth year. So, it became kind of a choice, according to our karma; either His Holiness passes away or other lamas pass away.

The main thing is: we sentient beings who receive guidance from these high lamas, these holy beings, we simply don't have enough merit. You see, the vase, the vessel, is too small. Even if there is one very large pot of nectar, all of it cannot fit into that small vessel. I think that is the main problem. These high lamas, His Holiness and all these high lamas, including Lama Yeshe, they do not fit us, they do not fit. Because of our small merit, they just do not fit. They are like a huge burden that we cannot carry.

We need to have incredible merit for all these holy beings guiding us to have a long life. But there is a shortage of merit—even if there is no dharma contact and we do not have guru-disciple relationship. And to those with whom we have had dharma contact we have done many things to cause a shortage of their lives, for them to not stay in that aspect to guide us. We have caused it.

As it is with high lamas, so it is the same regarding Lama's passing away. And it is not something that suddenly happened. Lama planned it some time ago; there have been many preparations. Last year when Lama was in France, for example, he told Denis Huet, the director of Vajra Yogini Institute—he is very close to Lama, in Lama's heart—he told Denis: 'I will leave my body at New Year.' I said to Denis, 'But Lama must be joking!' He said, 'No, Lama is serious.' I told Denis that he should write to Lama and explain to him all the reasons why he should live long.

So, it's not as if Lama was an ordinary person without any choice in death, not like that. And recently, just before Lama left Dharamsala, almost every day, over and over, he would be saying things like, 'If I don't die then I will do this; if I don't die...' Always death, always conversations involving death, all the time.

That morning, just before completing the past year, also Lama's forty-ninth year, Lama asked me to do the Heruka sadhana with self-initiation with him. Even though Lama was in the aspect of heavy sickness he was able to keep straight and do the Heruka self-initiation. I know that if I had had such problems I would not even remember om mani padme hum. Even when I am healthy I cannot remember it; when I am sick— impossible! I would only have thoughts of my sickness, nothing else.

Anyway, soon after we had finished the sadhana I had some kind of hesitation in my mind, a feeling that something heavy might happen. But I couldn't decide on the basis of Lama's holy body whether he was going to pass away. So I said to Lama, 'Please, you should consider recovering soon because the students understand the dharma. They're very intelligent and they can change their minds and they can become more harmonious.' When I said 'they can change their minds and they can become more harmonious' Lama didn't speak but he put up his hand strongly. Somehow he just didn't accept. This was quite close to the time of his passing away.

So I think we can understand from Lama's signal, quite tough, that he could not accept. We can see from that, it is clear.

Recently, I heard that if you make a mistake with one guru, that pollution will cause you to make mistakes with other gurus, even though in the first place the mistake was only with one.

However, the main point is that Lama did not accept, he did not respond. But since our mind is not oneness with anger, not oneness with ignorance, not oneness with attachment, as everybody knows: since they are not mixed with our mind, since it is possible to separate them from our mind, then I think we should attempt to subdue the mind and develop a good heart. And in that way harmony will come. This, then, becomes pleasing to Lama—even though no longer the same aspect—and becomes the best offering and a cause for him to reincarnate quickly and guide us. Again we will be able to enjoy the continuous nectar of the profound and extensive teachings of Lama.

I think the most pleasing thing at each center, the first thing, the most important thing is to be able to develop one's own mind, to practice bodhicitta and patience as much as possible, to develop a good heart. Then, you see, that center will really develop, it will have an incredibly good vibration, harmonious and with no confusion, and just by being there people will be able to generate realizations easily. People will want to stay there, they will want to do retreat, they will want to do things. This is the best way to develop a center.

Just to talk generally about the development of the center, about teachings, without relating it all to one's own mind, makes the dharma something in the sky. You can't point out the teachings somewhere in the sky. We must relate them to our own mind, our own life. That is the best offering to the Lama, that is fulfilling Lama's wishes.

If you were to have a competition between the centers it should be in relation to dharma practice and the development of the mind, not material.

Three years ago, when Lama was in Spain, he gave some instructions to Jampa Chökyi about what we should do when he passed away. First, he requested her to translate texts to be used when he passed away, then there were ceremonies to do. The students should recite Vajrasattva mantras and do Vajrasattva practice for one year at Lama's holy body, 'then they can keep my body for one year.' I have discussed this with His Holiness Song Rinpoche and he advised that we have a cremation. But I think that Rinpoche's wishes and Lama's wishes are the same thing, there is no problem. 'Then, wherever my body is, all the students should come and they should do Vajrasattva. recitation for one year without interruption.' Lama told Jampa Chökyi. This means that people can come and go, as long as there are people there continuously reciting.

Lama requested that the students receive a Vajrasattva initiation: His Holiness Song Rinpoche will give one tomorrow. 'After my death there should be a Vajrayogini self-initiation': that is exactly what happened already. Then, Hayagriva initiation: this is difficult to do here. Then, Yamantaka initiation: we will do a Yamantaka self-initiation this evening. Also, Lama wanted us to do Cittamani self-initiation and Guyasamaja self-initiation. And yesterday, we did Heruka self-initiation.

I think we should discuss the Vajrasattva meditation. Either everybody can come to the place and do the one-year retreat or, if that's not manageable then I think we can make a statue of Lama at each center and the students of that country gather there to do the retreat. Otherwise I think we can do it at Kopan. According to the observations made, the choices were either Kopan, Spain or New Zealand retreat centers, but Kopan came up twice. I think it's because it's the place where all the centers started, you see.

Lama's relics will be distributed to all the centers and can be put in either a stupa or a statue of Lama. We are planning to make a large statue of Lama in the form of a monk but having the Vajrasattva mudra holding bell and vajra. Also His Holiness the Dalai Lama has advised us to make one statue of Lama and a thangka of the Thirty-five Buddhas. So, everything comes to the same thing, I think it is something that the organizers can discuss.

Mainly I thought I would talk a little about how Lama is learned: about his enthusiastic perseverance, his loving, good heart. But I don't need to say much, you have met Lama so many times, so you know. I don't need to repeat again Lama' qualities.

However, all the dharma knowledge that we have, all our opportunities to purify, to accumulate merit, to plant seeds of the entire path to enlightenment by practicing sutra and tantra—all this comes from Lama. Before we heard Lama's teachings our mind didn't have the dharma. There was no refuge no understanding of or faith in karma, no understanding of happiness and suffering. Our mind was completely dark. Now, we have some dharma knowledge, we have opportunity to practice even such profound methods as tantra every day. All this, all merit, all this dharma knowledge, came from Lama. First we listened to his lecture then inspiration came. So, we should re member the kindness of Lama all the time.

His Holiness Song Rinpoche said, even we have studied with other geshes at the centers, the centers that Lama started, it is all due to the kindness of Lama, it all cam completely from Lama.

I would like to thank everybody who sent money for Lama's operation, all the donations. And to thank you so much for all the prayers: all the time I was sending instructions to the centers to do this and do that. So thank you for everything you did. Maybe it is because of those prayers that Lama lived even a few more months.

And I would like to say thanks from m heart to the Vajrapani people who have worked so hard, in the past and now at this time. They have worked with such dedication, doing their work so well without confusion, being so harmonious together. would like to offer thanks to the nurses who took care of Lama, they had such hardship And the doctors: thank you so much to them.

I think that's all. If we follow Lama' wishes, every piece of advice, if we put it all into practice, then I think it will become the quick cause for Lama to reincarnate soon. Maybe he will even come to America! I'm not sure!

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So, he has left us, this marvelous being who was all smiles, who simply breathed goodness. I believe that I express the feeling of all those who knew him when I confess that I must hold back tears when I think that never again will I see that radiant face, filled both with a joy for life and awareness of suffering that affects the inner soul of all human beings. Others will tell of his past incarnations, the first stages in his monastic life, his studies in Tibet and the responsibilities that he took upon himself since exile. But please permit this Christian monk to recall a few memories of one who was for many both a master and a friend.

The first time we met was at La Sainte Baume in Provence, where for ten days, from 23rd September to 3rd October 1978, he gave his inspiration and energy to a Buddhist retreat for around 200 people. He was accompanying Song Rinpoche whose more traditional style of teaching seemed a little distant. Of Lama Yeshe, however, one could only say that he had his audience in his pocket. He triumphed with his good satire of Western society. He was an incomparable stage artist, one might almost say a clown of frequently comic mimicry. And though he succeeded in laying bare the oddities and foolish ways, the delusions of the masses dominated by their passions, never did he hurt anyone. Rather, one felt touched by his unbelievable compassion and utter confidence in the inevitable victory of good. And when he gave himself up to fits of laughter, everyone would follow him, as though convinced that with this man at their side they were heading towards liberation.

I saw him again the following year during a second retreat at Viviers on the Rhone (17th-31st July 1979). Whilst Lama Zopa Rinpoche explained to us with simplicity and conviction the principle aspects of Mahayana philosophy, Lama Yeshe was once again possessed of an undeniable spiritual radiance.

Since then, it has always been a joy and a great blessing to meet him again. Whether on the poetic hill of Kopan beyond Boudnath in Nepal, or at his favorite refuge, Tushita, in the woods that rise above McLeod Ganj, not far from His Holiness the Dalai Lama, but higher than the lively hubbub of the Tibetan market. Thus he always placed himself close enough to the crowd to be good for him, but loving solitude where chosen disciples could follow him in initiations more secret and more severe. He was so good-natured, yet still he knew how to keep to the demands of an arduous spiritual. path. He would not allow such advanced retreats to take place without these conditions.

The fact that he made such an impression on the people he met almost by chance would in itself be sufficient. But behind those appearances of the benevolent father or sharp-witted child, there was an organizer of first rank. This can be judged simply by citing the large number of centers (more than thirty) that he founded, in most of the Western countries, for the 'Preservation of the Mahayana Tradition', from France to the United States, in Holland or in England, Spain, Italy and Australia. Wherever it was, he knew how to establish, to organize and to preserve. His passing away will now be mourned in all these many countries.

We know at what cost Lama Yeshe was able to persevere with his inexhaustible apostleship around the world in those final years. Considering the state of his heart, doctors would have condemned him to rest with no hope of recovery. And in addition to this, he suffered greatly from an ulcer in his stomach. But being such an ardent bodhisattva, he continued to give himself for welfare of all other beings.

And in addition to all this, may I, a Catholic monk, be permitted to allude to one essential characteristic of his being. He was a true ecumenist, knowing how to go beyond the traditional confines that so often separate the great religions. Need one recall what he did at Kopan for those retreaters who had come to learn the Buddhist techniques of meditation? One week before each Christmas, he delivered a series of discourses, more profound than one can begin to imagine, on the coming of Jesus to this world, the true meaning and the ways of preparation.

And during the retreat at La Sainte Baume, not only did he accompany a group of lamas to offer puja on top of the hill, in the grotto of Marie-Madeleine, but on another morning, he stole away with us to visit the church of Saint Maximin, where he professed a true devotion to Mary, Mother of Jesus. Everyone knows, however, how he remained the faithful propagator of dharma and how he kept to his tradition. He would willingly recall the days at Lawudo, on the side of Mount Everest, where he educated his small monks so well.

Two years ago when he was finally able to undertake a pilgrimage to Tibet, he returned to his original monastery, the monastic university of Sera, where he had received his education in the college of Sera-je. In its present state of dilapidation, the cell that he had formerly occupied no longer existed. Nevertheless, Lama Thubten Yeshe sat himself down in full lotus and remained there in meditation for many hours beneath the open sky.

I don't know if it is appropriate to offer condolences in Buddhist circles. I think of his companion, so contemplative, so discreet, Lama Zopa Rinpoche, who was his disciple and who today must be feeling very lonely.

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Since how many lifetimes has a year gone by
When we didn't meet in some fine meadow
In the clear air of April?
Not yesterday or any other day this year
Did you, in your red silk dressing gown,
Slap my shoulder and ask me those questions
I could not find to ask myself.

On New Year's morning I knew it was you
By the sound of sunlight moving through the grass,
The afterimage radiance of a butterfly,
The dense loam under my feet.
Holding the odor of rain.

I recognize you in death even more
Than in this life you left&#151
That wind moaning down the valley is your breath
Collecting in the channels of your heart.
That blur of stars above the forests
Are your luminous shoulder joints.
Gliding in their sockets as your countless arms
Encircle me, this small, dark child
Dreaming on the wheel of night.

Only your special magic could call us,
One by one, hours after your passing
To witness these miracles of your holy body.
Speech and mind growing unhindered
To fill the infinite container that now holds you.

There were rainbows scattered
In the eyes of those who loved you.
Milk lakes in the gentle speech
Of those who pronounced your name,
And offering goddesses dropped clouds of yellow roses.
Oozing nectar, to where your holy body had been
And now, the bricks removed one by one was gone.

So accustomed to searching, I am startled
To find that you are always here,
Above my head or in my heart.
Uncovering memories I could never,
Till now, quite remember,
So that my whole life suddenly is laid out straight
Under the white light of day.

I will do all I can, precious Lama.
To reveal your simple truth
To this grieving world, the way the irridescent
Patterns of a moth's wing repeat themselves
In the soft bronze glow of lamplight.

Hold us in your loving embrace
And light our minds with your luminous fire.
So that we may increase your special magic
For all mothers who we have learned to love
As dearly as you have loved us.

March 16th, 1984

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Today, Lama Yeshe's relics have arrived and it's made me feel quite sad; my heart is quite sorrowful on this occasion. I am not just saying this because it might be appropriate but because these are the feelings I have.

I have known Lama Yeshe since we were studying in monasteries in Tibet. I realized then that he was not like other people, he was really quite an extraordinary person. Not only was he very wise and had extensive understanding of the teachings, but he also had taken the teachings to heart and put them into practice. But perhaps his most unique and significant quality was his warmth. He had such a good heart, unlike any other. He showed such unbelievable kindness to everyone he came into contact with.

But I don't need to explain this to you. You have had teachings from Lama, you know Lama. His work in bringing the dharma to the West was probably more extensive than any other. He opened so many centers across the world. Lama's main activity was to impart the dharma to people so that they could understand it and thus make their minds wholesome and positive in a very real sense.

Lama was a great yogi, a practitioner of Heruka: this was his true aspect. One ot the main things we should learn from Lama is to keep our mind harmonious. He always had such a deep sympathy for other people; he felt strong harmony with everyone he met. We should always try to be sincere with each other and try to understand each other. I am not saying there is no harmony; there is. But still we should try to increase it. Disharmony is the basis of unhappiness wherever we are in society, wherever there is misunderstanding and mistrust. I am not point ing to anyone in particular but I am talking from experience. Lama Yeshe always emphasized the importance of harmony, so I don't really need to say much more about it.

Also, just to say, it is important for us to have sincere guru devotion. If we have devotion and really practise dharma sincerely then we create a deep foundation.

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Lama Thubten Yeshe
Spiritual friend
At your feet of light
I bow
In silence

No. you are not dead
You have not gone
You have only left
A body too weary
To contain a heart
That embraces us all
You took on all our suffering
Devoting your inspiring power
Ceaselessly for us
To the last breath
Existing only
For our liberation.

It is said that
When Chenrezig saw
The suffering of others
he became so full of sorrow
that his head burst
So too. Lama, your heart
Just as a firework
spread its enchantment
in all directions
you have offered up yourself
in rays of light
You are now
everywhere
ever present
space within space
and beyond time
You are in my heart

And in those
of all your students
Today
brothers and sisters
from the four corners of the earth
are united
in the same sorrow
I turn to you
My grief is yours
and I tell myself:
Lama this parting
is a teaching
that in you we are one
for all eternity
Your vajra voice
could not reach
our clouded hearts
When you cried out
that day when your voice
silenced in our world
It is by your silence
that we will discover

Oh, this is a harsh teaching
there is a lump in my throat
today your laughter has gone
Lama
that burst of joy
dispelling the darkness
How to live without it...

— 'Self pityness!
Wrong conception!
Contemplate... Meditate...'

I hear you
Hallo, don't go...
Yes, your laughter rises
from the depths of my throat
'It's a big joke!...'
True
You are with me in peace
At the centre of my being
In the quiet of my soul
You reply: I am here!
No, you are not dead
You have not gone
Your sap is flowing
Into your sons and daughters
Powerful and strong.

We are settling the flowers
And the fruits of wisdom
That you have sown
In your compassion
We will cause them to ripen
We vow that you did not come
To release us in vain
And should any of us resemble
A leaf in the wind
Do not be fooled
We are one tree
And you the root
LAMA THUBTEN YESHE
Universal Guru
With diamond sceptre
Unfaltering guide
You have shown us
The path and the goal
You have equipped us
For the journey
Given us all the passwords
And the usual means
To overcome the obstacles

You have taught us
The Correct View, Love
You have overwhelmed us
With inexhaustible gifts
To make us all
Victorious warriors

To Noble Beings
One does not offer tears
Only the gift of joy
Born with wisdom
Is worthy of you
Spiritual friend
Please accept it
And grant us
Your blessing

Idam Guru Ratnam Mandalakam Niryatayami

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