The Collected Works of Chögyam Trungpa: Volume Five (62 page)

Of course, the primary “creator” of the material in Volume Five was Chögyam Trungpa himself. His teachings on lineage and devotion are certainly among his most important contributions to the development of Buddhism in the West. It is impossible to offer adequate thanks to him, both for the teachings themselves and for the personal example he provided—as both a devoted student and as a true and brilliant holder of his lineage. I also would like to thank his family, in particular Diana J. Mukpo, for their ongoing commitment to the publication of Rinpoche’s dharma teachings.

1
. Some Tibetan teachers prefer to have their students practice texts in the original Tibetan. Even in these cases, however, a simultaneous translation is usually printed underneath the Tibetan, so that a Westerner will know the meaning of what they are chanting.

A BIOGRAPHY OF CHÖGYAM TRUNGPA

T
HE
V
ENERABLE
C
HÖGYAM
T
RUNGPA
was born in the province of Kham in eastern Tibet in 1939. When be was just thirteen months old, Chögyam Trungpa was recognized as a major tulku, or incarnate teacher. According to Tibetan tradition, an enlightened teacher is capable, based on his or her vow of compassion, of reincarnating in human form over a succession of generations. Before dying, such a teacher may leave a letter or other clues to the whereabouts of the next incarnation. Later, students and other realized teachers look through these clues and, based on those plus a careful examination of dreams and visions, conduct searches to discover and recognize the successor. Thus, particular lines of teaching are formed, in some cases extending over many centuries. Chögyam Trungpa was the eleventh in the teaching lineage known as the Trungpa Tulkus.

Once young tulkus are recognized, they enter a period of intensive training in the theory and practice of the Buddhist teachings. Trungpa Rinpoche, after being enthroned as supreme abbot of Surmang Monastery and governor of Surmang District, began a period of training that would last eighteen years, until his departure from Tibet in 1959. As a Kagyü tulku, his training was based on the systematic practice of meditation and on refined theoretical understanding of Buddhist philosophy. One of the four great lineages of Tibet, the Kagyü is known as the practicing (or practice) lineage.

At the age of eight, Trungpa Rinpoche received ordination as a novice monk. Following this, he engaged in intensive study and practice of the traditional monastic disciplines, including traditional Tibetan poetry and a biography of Chögyam trungpa monastic dance. His primary teachers were Jamgön Kongtrül of Sechen and Khenpo Gangshar—leading teachers in the Nyingma and Kagyü lineages. In 1958, at the age of eighteen, Trungpa Rinpoche completed his studies, receiving the degrees of kyorpön (doctor of divinity) and khenpo (master of studies). He also received full monastic ordination. The late 1950s were a time of great upheaval in Tibet. As it became clear that the Chinese communists intended to take over the country by force, many people, both monastic and lay, fled the country. Trungpa Rinpoche spent many harrowing months trekking over the Himalayas (described later in his book
Born in Tibet
). After narrowly escaping capture by the Chinese, he at last reached India in 1959. While in India, Trungpa Rinpoche was appointed to serve as spiritual adviser to the Young Lamas Home School in Delhi, India. He served in this capacity from 1959 to 1963.

Trungpa Rinpoche’s opportunity to emigrate to the West came when he received a Spaulding sponsorship to attend Oxford University. At Oxford he studied comparative religion, philosophy, history, and fine arts. He also studied Japanese flower arranging, receiving a degree from the Sogetsu School. While in England, Trungpa Rinpoche began to instruct Western students in the dharma, and in 1967 he founded the Samye Ling Meditation Center in Dumfriesshire, Scotland. During this period, he also published his first two books, both in English:
Born in Tibet
(1966) and
Meditation in Action
(1969).

In 1968 Trungpa Rinpoche traveled to Bhutan, where he entered into a solitary meditation retreat. While on retreat, Rinpoche received
¹
a pivotal text for all of his teaching in the West, “The Sadhana of Mahamudra,” a text that documents the spiritual degeneration of modern times and its antidote, genuine spirituality that leads to the experience of naked and luminous mind. This retreat marked a pivotal change in his approach to teaching. Soon after returning to England, he became a layperson, putting aside his monastic robes and dressing in ordinary Western attire. In 1970 he married a young Englishwoman, Diana Pybus, and together they left Scotland and moved to North America. Many of his early students and his Tibetan colleagues found these changes shocking and upsetting. However, he expressed a conviction that in order for the dharma to take root in the West, it needed to be taught free from cultural trappings and religious fascination.

During the seventies, America was in a period of political and cultural ferment. It was a time of fascination with the East. Nevertheless, almost from the moment he arrived in America, Trungpa Rinpoche drew many students to him who were seriously interested in the Buddhist teachings and the practice of meditation. However, he severely criticized the materialistic approach to spirituality that was also quite prevalent, describing it as a “spiritual supermarket.” In his lectures, and in his books
Cutting Through Spiritual Materialism
(1973) and
The Myth of Freedom
(1976), he pointed to the simplicity and directness of the practice of sitting meditation as the way to cut through such distortions of the spiritual journey.

During his seventeen years of teaching in North America, Trungpa Rinpoche developed a reputation as a dynamic and controversial teacher. He was a pioneer, one of the first Tibetan Buddhist teachers in North America, preceding by some years and indeed facilitating the later visits by His Holiness the Karmapa, His Holiness Khyentse Rinpoche, His Holiness the Dalai Lama, and many others. In the United States, he found a spiritual kinship with many Zen masters who were already presenting Buddhist meditation. In the very early days, he particularly connected with Suzuki Roshi, the founder of Zen Center in San Francisco. In later years he was close with Kobun Chino Roshi and Bill Kwong Roshi in northern California; with Maezumi Roshi, the founder of the Los Angeles Zen Center; and with Eido Roshi, abbot of the New York Zendo Shobo-ji.

Fluent in the English language, Chögyam Trungpa was one of the first Tibetan Buddhist teachers who could speak to Western students directly, without the aid of a translator. Traveling extensively throughout North America and Europe, he gave thousands of talks and hundred of seminars. He established major centers in Vermont, Colorado, and Nova Scotia, as well as many smaller meditation and study centers in cities throughout North America and Europe. Vajradhatu was formed in 1973 as the central administrative body of this network.

In 1974 Trungpa Rinpoche founded the Naropa Institute (now Naropa University), which became the first and only accredited Buddhist inspired university in North America. He lectured extensively at the institute, and his book
Journey without Goal
(1981) is based on a course he taught there. In 1976 he established the Shambhala Training program, a series of seminars that present a nonsectarian path of spiritual warriorship grounded in the practice of sitting meditation. His book
Shambhala: The Sacred Path of the Warrior
(1984) gives an overview of the Shambhala teachings.

In 1976 Trungpa Rinpoche appointed Ösel Tendzin (Thomas F. Rich) as his Vajra Regent, or dharma heir. Ösel Tendzin worked closely with Trungpa Rinpoche in the administration of Vajradhatu and Shambhala Training. He taught extensively from 1976 until his death in 1990 and is the author
of Buddha in the Palm of Your Hand.

Trungpa Rinpoche was also active in the field of translation. Working with Francesca Fremantle, he rendered a new translation of the
Tibetan Book of the Dead,
which was published in 1975. Later he formed the Nālandā Translation Committee in order to translate texts and liturgies for his own students as well as to make important texts available publicly.

In 1979 Trungpa Rinpoche conducted a ceremony empowering his eldest son, Ösel Rangdröl Mukpo, as his successor in the Shambhala lineage. At that time he gave him the title of Sawang (“Earth Lord”).

Trungpa Rinpoche was also known for his interest in the arts and particularly for his insights into the relationship between contemplative discipline and the artistic process. Two books published since his death—
The Art of Calligraphy
(1994) and
Dharma Art
(1996)—present this aspect of his work. His own artwork included calligraphy, painting, flower arranging, poetry, playwriting, and environmental installations. In addition, at the Naropa Institute he created an educational atmosphere that attracted many leading artists and poets. The exploration of the creative process in light of contemplative training continues there as a provocative dialogue. Trungpa Rinpoche also published two books of poetry:
Mudra
(1972) and
First Thought Best Thought
(1983). In 1998 a retrospective compilation of his poetry,
Timely Rain,
was published.

Shortly before his death, in a meeting with Samuel Bercholz, the publisher of Shambhala Publications, Chögyam Trungpa expressed his interest in publishing 108 volumes of his teachings, to be called the Dharma Ocean Series. “Dharma Ocean” is the translation of Chögyam Trungpa’s Tibetan teaching name, Chökyi Gyatso. The Dharma Ocean Series was to consist primarily of material edited to allow readers to encounter this rich array of teachings simply and directly rather than in an overly systematized or condensed form. In 1991 the first posthumous volume in the series,
Crazy Wisdom,
was published, and since then another seven volumes have appeared.

Trungpa Rinpoche’s published books represent only a fraction of the rich legacy of his teachings. During his seventeen years of teaching in North America, he crafted the structures necessary to provide his students with thorough, systematic training in the dharma. From introductory talks and courses to advanced group retreat practices, these programs emphasized a balance of study and practice, of intellect and intuition.
Trungpa
by Fabrice Midal, a French biography (forthcoming in English translation under the title
Chögyam Trungpa
), details the many forms of training that Chögyam Trungpa developed. Since Trungpa Rinpoche’s death, there have been significant changes in the training offered by the organizations he founded. However, many of the original structures remain in place, and students can pursue their interest in meditation and the Buddhist path through these many forms of training. Senior students of Trungpa Rinpoche continue to be involved in both teaching and meditation instruction in such programs.

In addition to his extensive teachings in the Buddhist tradition, Trungpa Rinpoche also placed great emphasis on the Shambhala teachings, which stress the importance of meditation in action, synchronizing mind and body, and training oneself to approach obstacles or challenges in everyday life with the courageous attitude of a warrior, without anger. The goal of creating an enlightened society is fundamental to the Shambhala teachings. According to the Shambhala approach, the realization of an enlightened society comes not purely through outer activity, such as community or political involvement, but from appreciation of the senses and the sacred dimension of day-to-day life. A second volume of these teachings, entitled
Great Eastern Sun,
was published in 1999.

Chögyam Trungpa died in 1987, at the age of forty-seven. By the time of his death, he was known not only as Rinpoche (“Precious Jewel”) but also as Vajracharya (“Vajra Holder”) and as Vidyadhara (“Wisdom Holder”) for his role as a master of the vajrayana, or tantric teachings of Buddhism. As a holder of the Shambhala teachings, he had also received the titles of Dorje Dradül (“Indestructible Warrior”) and Sakyong (“Earth Protector”). He is survived by his wife, Diana Judith Mukpo, and five sons. His eldest son, the Sawang Ösel Rangdröl Mukpo, succeeds him as the spiritual head of Vajradhatu. Acknowledging the importance of the Shambhala teachings to his father’s work, the Sawang changed the name of the umbrella organization to Shambhala, with Vajradhatu remaining one of its major divisions. In 1995 the Sawang received the Shambhala title of Sakyong like his father before him and was also confirmed as an incarnation of the great ecumenical teacher Mipham Rinpoche.

Trungpa Rinpoche is widely acknowledged as a pivotal figure in introducing the buddhadharma to the Western world. He joined his great appreciation for Western culture with his deep understanding of his own tradition. This led to a revolutionary approach to teaching the dharma, in which the most ancient and profound teachings were presented in a thoroughly contemporary way. Trungpa Rinpoche was known for his fearless proclamation of the dharma: free from hesitation, true to the purity of the tradition, and utterly fresh. May these teachings take root and flourish for the benefit of all sentient beings.

1
. In Tibet, there is a well-documented tradition of teachers discovering or “receiving” texts that are believed to have been buried, some of them in the realm of space, by Padmasambhava, who is regarded as the father of Buddhism in Tibet. Teachers who find what Padmasambhava left hidden for the beings of future ages, which may be objects or physical texts hidden in rocks, lakes, and other locations, are referred to as tertöns, and the materials they find are known as terma. Chögyam Trungpa was already known as a tertön in Tibet.

BOOKS BY CHÖGYAM TRUNGPA

Born in Tibet
(George Allen & Unwin, 1966; Shambhala Publications, 1977)