The following is from an article published in This column is taken from the first talk of a
seven-part seminar given by the Vidyadhara, Chogyam Trungpa
Rinpoche, at Karme-Choling in December 1975 on the lineage
of the Trungpa tulkus, called “Line of the Trungpas.” This
talk provides basic background on the development and
meaning of the Kagyu lineage, which came to he known as the
practicing lineage, as the setting in which the Trungpa
lineage has flourished. In the Kagyu tradition particular
emphasis is placed on the practice of sitting meditation and
on devotion to the guru. Through its critical view, or
prajna vision, the Kagyu lineage has acted as a guardian of
the buddhadharma by exposing subtle corruption taking place
in the name of dharma and thereby undermining the forces of
spiritual materialism.
Good evening. Welcome. Some of you might be unfamiliar
with the topic that we are about to discuss, and some of you
may be familiar with it. However, I would like to prepare
some groundwork on the subject matter. The question is the
lineage or line of the Trungpas, to which this particular
person sitting here and speaking to you belongs; I am one of
them, in fact, the eleventh one of them. We are not talking
about a dynasty or kingdom, and we are not talking about a
family story; hopefully not, We are talking about how the
lineage has evolved through the various Trungpas up to the
present situation. The line of Trungpas is associated with a particular
tradition, which is Buddhism. of course. and alto with
Tibet. What kind of discipline of Buddhism, and what
particular locality of Tibet? We are forced to go back to
the background story, which is connected with what is known
as the teachings of the practicing lineage. All of you are
also part of that at this point. A lot of you have
inherited, a lot of you are just about to inherit, and a lot
of you are just beginning to dip into this particular
tradition called the practicing lineage. There are four schools of Tibetan Buddhism: the old
school; the medium which has two parts; and the new one. The
older school is known as the Nyingma tradition. It is
continuing the tradition of Padmasambhava, the great
Buddhist adept, saint, and yogi who instigated and
introduced formally and officially the teachings of Buddha
in Tibet. And then there is the middle school, which is
divided into two sections called Kagyu and Sakya. These came
into the picture much later in presenting further Buddhist
teachings from India. And then there is the latest one, the
newest one, we could say the youngest one of all, which is
called the Gelugpa tradition. The Gelugpa tradition is, we could say, completely and
fully a Tibetan form of Buddhism, because it did not have
any direct historical relationships with Indian Buddhism. By
then Indian Buddhism was already far gone and slowly dying
out due to the Muslim invasions of India. Most of the
Buddhists in India were being persecuted or had gone
underground. A lot of the monasteries were attacked because
the Muslim troops thought people wearing uniforms were
soldiers, so monks were killed and monasteries were
completely destroyed. The Islamic tradition in particular does not believe in
deifying any kind of idols or statues or images, and does
not believe that truth should be represented in an
anthropomorphic fashion. Consequently, they destroyed a lot
of statues and completely wiped out any evidence of Buddhist
culture as much as they could. These days we still find,
from excavations of all kinds that take place in India, that
certain temples and stupas and images received a token seal
on them; such statues without noses or without ears or
fingers are a mark of Muslim disapproval of any deified
images, anthropomorphic images. The practicing lineage became the middle school, which
came after the old school, or literally, the ancient. It
developed through various Tibetan masters and scholars who
visited India and received teachings there and established
their particular situation: namely, the famous translator
saint, Marpa, visited India three times, bringing the
teachings to Tibet; and his disciple, Milarepa, who is the
greatest yogi poet of Tibet, or shall we say singer poet;
and Gampopa, and so forth. That lineage of the Kagyu, the
practicing lineage, at this point consists of something like
36 generations up to the present Trungpa, whoever he might
be. The meaning of the practicing lineage is important for
you to understand before we understand the rest of the
story, so to speak. The practicing lineage is a term
developed particularly by Milarepa. Previously, the Kagyu
lineage was known as the lineage of the sacred word, which
is actually the term that we are using these days. Ka means
“logos” or “sacred word” and also “command” or “truth;” and
gyu means “thread” or “continuity,” which is closest to the
idea of lineage. At the time of Milarepa, the Kagyu
tradition was sometimes known as Drupgyu, drup meaning
“practice” and gyu again meaning “lineage” or “line.” The practicing lineage puts a great deal of importance on
the necessity to practice, sit, meditate a lot. Without
practicing, without having some sense of understanding the
meaning of practice, there is no real communication that
takes place in your understanding of buddhadharma. And it is
equally important to have a great deal of devotion to your
teacher, who actually embodies the symbolism or the concept
of practice at the same time. Through practice, the guru has
already achieved a higher degree of enlightenment. Moreover,
the guru is the only person who can actually push you and
who could become a heavy-handed friend, who can actually
make you, sit a lot and go beyond your slothfulness and
laziness. If you want to boycott and all kinds of things like that,
only the guru can push you to make you sit a lot and
practice a lot. A cosmic guru might send theoretical
blessings and encouragements through your particular
antenna, and tell you all kinds of stories and messages;
but, according to the practicing lineage, such things are
regarded as very fishy. We can always reinterpret our own interpretations. To
begin with, our own interpretation received from the antenna
is not so substantial, but on top of that we can actually
reinterpret it according to our liking. So it is necessary
to have an earthly person, born and raised on this planet
earth to begin with, who regards himself or herself as a
human being who we like to share, the love and hate sweet
and sour, hot and cold whatever you have of this particular
world. This person can communicate to you man to man, so to
speak, and as a mirror reflection in some sense. He also
provides some sense of real, genuine communication,
independent of politicking or over-indulging in charitable
kindness, and free from obsession with masochiistic trips –
somebody who is somewhat sensible and reasonable, but at
same time unyielding, who we “wise” in the traditional
sense; somebody who cannot be persuaded by your side of your
trip, and somebody who can actually be clear about whole
thing; somebody who buys your story with a pinch of salt;
but at the same time is kind and friendly to a certain
extent. Such a person is the teacher, who then teaches you
practice a lot, sit a lot. The fundamental teachings of Buddha are based on a sense
of understanding what we are, who we are and why we are. And
when we be to realize who we are, what we are and why we
are, then we begin to realize why we are not, who we are
not, what we are not. Then we begin realize that we do not
have a basic substantial, and solid fundamental ground that
we can exert anymore. We begin to realize our of ideas
security and our concept of freedom have been purely phantom
experiences. We would like to use spiritual discipline and traditional
wisdom to fit into our own desires, into our own particular
pigeonhole. We would actually like to glorify ourselves by
collecting stories and wisdom from every worthy person. We
would like to meet lots of people who are seemingly worthy,
according to one’s own judgement, and collect all those and
re-edit them according to what we want, constantly. When we begin to do that, we develop our own version of
freedom, which is: I would like to become a greater version
of myself, spiritually uplifted and so forth. I might even
have a place in the social situation and be known as an
important, wise person that people can come and consult.
Those are the kinds of desires that we have. We are not
really interested in developing spiritually, but we are more
interested in evolving politically in the name of
spirituality. Such a situation is known as spiritual
materialism. The practicing lineage teaches us that we have to get rid
of those ego centered, conceptualized notions of grandiosity
about our own development. If we are truly involved with
spirituality, we are willing to let go of trying to witness
our own enlightenment, the celebration of our own
enlightenment. We have to learn to be willing to die, to
subside; this particular “me” that wants to attain
enlightenment has to go away. When that happens, then you
actually attain enlightenment. So one cannot watch one’s own
burial, in other words. In order to develop a shedding of the ego, an
understanding of that particular principle, we have to
practice a lot, sit a lot, and experience a lot. We might
have some intellectual or, analytical understanding, but
those understandings have to be based on some intuitive
level of practice alone. Without that, we cannot develop
anything at all in the practice. We are simply creating
further schemes, expanding further schemes of our grand
plans of spiritual ego trips, materialism, and so forth. Throughout the lineage of the practicing tradition, every
one of them has been extremely sarcastic and extremely
critical of the current scenes taking place around them, of
the subtle corruption taking place in the name of the
dharma. We could say that the practicing lineage is the
guardian of the buddhadharma, not only in Tibet, but also in
the rest of the world. Someone at least has some
understanding, some critical view of how things should
happen and how things shouldn’t happen. And that particular sharp vision, traditionally known as
prajna vision, is very important. It is a very lively and
living situation, and still up to date in the present
situation. And, in fact, that is why we are here. And that
particular tradition is seemingly most pure and unhampered
by all kinds of spiritual materialism. Instead of just viewing the whole thing from a purely
historical point of view, it could take place in ourselves
at the same time. Our particular growth, how we have come to
be, to practice, and our particular background, are all
based on the notion that we would like to become richer, a
more conscious and highly-evolved person. That is why we are
interested in some kind of spiritual practice. But those
trips are actually questionable. And such trips require a
very heavy critical dosage of the practicing lineage message
so that we could at least work on our naivete, on our
confused attitude about spirituality, and on our further
attempt to pollute the spiritual world of the 20th
century.
See more on Chogyam Trungpa Rinpoche from the first issue
of the Garuda
magazine published in 1971.
The Vajradhatu Sun, February March 1990, Vol 12, Nbr 3