A Day in the Life of a Student Tibetan Monk

As the cold night Himachal Pradesh air closed in, the flames from the fire leapt out – crackling and shedding us with warmth.

Around the fire were seated 16 student monks, one student nun and their teachers: two ordained monks and two lay people (a German and an Australian).

We took turns singing folk songs in Hindi, Butanese and Sanskrit. When the singing stopped, the tape player was turned on and up and we danced vigorously to hip hop and Venga Boys – these being the only two tapes remaining that still played. The oldies retired for the evening and the youngies continued well into the night.

So how does this come to be? Monasteries are supposed to be serene and quiet, right? Well these aren’t any ordinary monks, and this isn’t any ordinary monastery. Specifically, these children’s parents have committed the boys (from ages as young as 8) to receiving an elementary education in a monastic tradition. The boys are Sikimise by birth but have studied Tibetan since arriving at the monastery five years ago. At about age 18, the parents gain an educated child, and the Tradition increases the likelihood of one or two taking their vows and becoming monks at a later stage. Some will also return to their village and assume family duties and return to the Tradition in later years.

And the Tradition? Tibetan Buddhism, specifically Karma Kagyu under the spiritual guidance of HH The 17th Gyalwa Karmapa Trinlay Thaye Dorje and HH The 14th Kunzig Shamarpa.

The eldest monk is Bhutanese, in his late 30s and has been with the Institute for the five years and arrived with the students. The second monk is Sikkimese, in his early 30s and is a recent arrival at the monastery.

And the German? A feisty independent and generous lady who extended her practise to being volunteer Secretary of the Institute (mostly done from Germany) and when in India, being a teacher in the courses delivered in English.

And the Australian? A yoga teacher from a land of pleasant distractions, full of naïve enthusiasm and fast talking big words.

The monastery is surrounded by rich agricultural areas with plentiful cows that are normally tethered (can’t have the crops being eaten!). The dogs are abundant and free-roaming. Goats, chickens and the odd cat, complete with their servants (the humans) living in harmony with what looks like great contentedness. Even when the dogs feel the need to growl at each other, they don’t seem so committed to the angry task – its more a “here is what my deep growl sounds like, now lets listen to yours!”. Growling finished, the journey is continued as if nothing has happened.

The locals are very friendly and eager to try their limited English. The strange looking, fast walking foreigners frustrate this need a little bit.

The setting set, lets attend to the day. A busy day starts 30 mins before Gong 1 O’clock (around 5.30am).

This is the call to attend the Temple and perform the morning puja (prayer / meditation/chant). The Temple floor is white marble with jade coloured inlays. The marble steps lead up to a central pair of large wooden doors which open up to a large rectangular space. The space is divided roughly into three aisles. The outside aisles are about 3m wide and are ideal for prostrations and are flanked by low bench stools for visitors. The central aisle has a row of bench stools either side that the student monks sit on facing the centre. The centre aisle leads to a shrine table that holds offerings and a metre behind this is a huge jade coloured mantel about 1.5m high. On this, sits a statue of Buddha, resplendent in gold, sitting in lotus, right hand touching the mantel and the left hand palm up holding a bowl in his lap.

The students take their positions and for the next 60 minutes, voices in brilliant unison are occasionally punctuated by instrument blasts (more on that later). This is a performance that demonstrates it is known very well. Chanted in Tibetan and at a speed that varies (depending on the section) from slow and hypnotic to autobahn rocket, delicately soft to crazy crescendo, and vice versa in a snap of a quiver.

Although the defined roles in the puja are alternated among the students, the geographic location of the instruments remain constant.

To a Western ear, the result sounds like a fusion of Gregorian Chants sang by a boy band, punctuated by bursts of brass and percussion. Depending on the puja, the result on a new comer’s senses can resemble a roller coaster ride – exhilarating and addictive with an overwhelming desire to be somewhere else. Not that this is so useful, the marble floors and cold hard unadorned surfaces amplify and broadcast the sounds to even the remotest parts of the property. Resistance is futile and submission is utterly delicious!

The puja ends and there is usually 15-30 minutes for other duties until Gong 2 O’clock (about 7.30am). Some students attend to the kitchen, others to personal chores and others to homework.

Gong 2 O’clock heralds breakfast being ready. The boys converge on the dining room and take their place on flat square cushions on the perimeter of the room. The designated servers speedily dispense the food efficiently into individual bowls, plates and cups. With a blur of hands, the process takes very little time. An offering is made to the small shrine of Buddha and an invocation is chanted. Quickly eaten by an appreciative audience, the food is gone and the closing chant is performed. The students launch themselves at cleanup and the dishes and leftovers have no chance. The victorious students are ready for some free time before the next class.

Gong 3 O’clock (about 8.30am) sees their first lesson, Tibetan instruction, recitation and learning with one of two resident monks.

Gong 4 O’clock (about 10am) and its time for morning tea. A cup of hot chai (milk and black tea and, if Tibetan, salt), and some chores or socialising before next lesson.

Gong 5 O’clock (about 10.30am) and the outside class (weather permitting) means small tales, square cushions and black boards need to be retrieved and relocated and set up in readiness. The next 90 minutes is spoken in English and the subject is determined by immediate need, long term objects and skills of visiting teachers. As well as English and Maths, the Australian teaches yoga to the enthusiastic students.

Gong 6 O’clock (about 12 noon) finishes the class and means those on kitchen duties have 30 minutes to do their tasks. Gong 7 O’clock (about 12.30pm) means lunch where serving duties, offerings, opeing chants, consumption and closing chant and clean up are executed in military precision. The next two hours are free until next Gong.

Gong 8 O’clock (about 2.30pm) heralds the next English lesson. As well as reading, listening and speaking taught in a traditional class setting, the Australian teaches yoga.

With some more yoga after that.

Gong 9 O’clock (about 4pm) and its time for afternoon tea: milk chai and, for the Australian teacher, dunking butter biscuits.

Gong 10 O’clock (about 4.30pm) and it is personal recitations done out loud in Tibetan for the next 60 minutes.

Drum O’clock (about 5.30pm) summons all participants to the Temple for the closing puja, Mahakala. There is a spirited rendition for 60 minutes. In mid March, this puja was followed by a Loving Eyes (Chenrezig) puja which extended the program another 30 minutes. This puja has no percussion and when chanted in one voice melts the hardest of hearts and cools the hottest of fires. Finished, the floor swept, lights are turned off and the participants spill out of the Temple. The doors are shut for the night and the next 30 minutes means kitchen duties for some while others have homework or free time.

Gong 11 O’clock (about 7.30pm) and the food procedure happens again. Closing chant performed, final words said, everyone breaks for clean up or personal duties and retires to their rooms.

This program is for week days, with Saturday having one morning class then monastery cleaning until 12 noon, then a half day off before the afternoon puja. Sunday has the morning and afternoon pujas with the rest of the time free.

The original 16 students are Sikkimese except for the youngest, age 13, who is Nepalese. In mid March, we were joined by seven more students, ages 7-13 who had already been in a monastery for two years and spoke Nepalese. They speak their native languages, learning Tibetan from a Bhutanese and Sikkimese and they’re learning English from lay Buddhist and non-Buddhist Westerners. A credit to us all for even imagining such a thing is possible.

The original boys have lived at the monastery for five years and have only visited family twice. A third visit is planned this December. It is a great honour for a family member to be a monk or nun and brings many blessings upon all concerned. Some members have a number of children as monks or nuns. Usually, communication with family is through the telephone and letters. The boys study throughout the year with the Tibetan program and the English program between September and end of April. Currently, the Monastery has some fields of wheat that require harvesting in the first week of May and this occupies the students from dawn to dusk during that week.

And where does the bonfire fit in? Leading into Tibetan New Year, it is customary to have a big clean out. While individual rooms are meticulously kept and cleaned vigorously every Saturday, the whole monastery is emptied of all movable contents, floors swept and scrubbed. While the floors are drying, this gives time for the removed contents to be swept, wiped down and scrubbed before returning to the room. The operation took place on a Friday and replaced normal duties for that day. Few instructions were issued and an orange and maroon clad army took no prisoners from the dust, insects and accumulation. This westerner was several times useful and one time unuseful so resolved it was prudent to remain out of the way for the remainder of the afternoon. The day was punctuated by Gongs (announcing food and drink) of course. The bonfire was the celebration of another year finished and another (Tibetan) year about to begin. A successful big clean out and a reward for a great collective result.

Losar (Tibetan New Year) was upon us and the cleaning precedes the making and cooking of Kapsa, an all day affair that means making traditional pastry and crafting it into ornate shapes. Deep fried and then used as offerings, decorations and eaten throughout the following weeks.

Of course wherever there are many people who come together, there will also be their disturbing emotions (also known as suffering). It is how these disturbing emotions are dealt with that make the monastery’s inhabitants skillful, generous and patient practitioners and such joyful companions.

Selfless service on such a scale is a privilege to experience. To the good ship Tilopa Institute and all those who sail in her, well done for keeping the spirit and Tradition alive. Thankyou for sharing it. Thankyou for having me at your place. Best wishes and a long healthy life to enjoy it! For the benefit of all.

Love Carey.