by Khenpo Konchok Drölma

Monasticism in the new millennium is not so different than in the time of the Buddha. In Buddhism we have two examples of the choice to leave home. Prince Siddhartha, with all the worldly privilege and wealth possible, saw the unavoidable suffering ahead in life; old age, sickness and death. He searched for the skillful means to end suffering completely for all beings. Princess Yasodhara, his wife, who was also surrounded by comfort, experienced worldly suffering: giving birth, her marriage ending, her son growing and leaving, her friends and relatives aging. She too, left her palace to seek an end to suffering.

We at Gampo Abbey are similar. Some see life's suffering clearly and others have experienced all too much of it. There is nothing unusual in our discoveries; it is our choice that is significant. We dedicate either our whole life as a monastic, or a portion of it as a temporary monastic, to fully immersing ourselves in the Dharma, that we might benefit all beings.

Like the Buddha, we see our friends and families suffering, just as incapable of relieving their own suffering as we are. As compassion for their situation expands, we see clearly that we are not unique, that this is the human condition. We then test the words of the Buddha with our whole being.

We are a small community here at Gampo Abbey, and have all the issues of any community. We therefore have much immediate fuel for our practice. We rely on the Vinaya, the Monastic Code of Discipline, as a support to show us the sources of our suffering, our thoughts and attachments to likes and dislikes. Our training also includes the view and practice of Mahayana in our daily life.

Drawing by Michelle Rudy

Technical training in rituals and musical instruments is also provided. Each monastic learns, over time, four musical instruments, how to lead all the chants, and how to make the ritual tormas. In 1999, we began a Shedra (Monastic College), which offers intensive Buddhist studies for monastics, preparing us as teachers and for deep meditation. Here we learn the Buddhist intellectual framework that helps us see our confusion based on false perceptions. This helps us to notice the origins of our thoughts and the false basis we have for rejecting ourselves or others. We tame our reactions until we can laugh at them. As we learn about our minds, we become more peaceful and relaxed. It is that expansion of spaciousness that allows a warm heart to emerge from hiding. Then after practice, we try to live in accord with our studies and discoveries.

It sounds so simple. Yet it becomes a tremendous challenge to see ourselves clearly with compassion, so that we can create harmony within and without. The simple lifestyle of a monk or nun ensures that we focus on this goal even when it seems too painful or fearsome.

After a few years of training we are encouraging monastics, as they mature, to design individual plans for their spiritual development. In addition to the traditional paths of scholars, contemplatives and artists, these plans can include service.

As our vision unfolds, we look forward to developing Western monasticism in the years ahead. We are most fortunate to live with pioneering monks and nuns who demonstrate the results of their courage to create monastic lives in the West, and the circumstances for us to do the same.