By Chogyam Trungpa
Chögyam Trungpa—meditation grasp, pupil, and artist—was pointed out on the age of simply 13 months as an important tulku, or reincarnation of an enlightened instructor. because the 11th within the instructing lineage referred to as the Trungpa tulkus, he underwent a interval of extensive education in mediation, philosophy, and superb arts, receiving complete ordination as a monk in 1958 on the age of eighteen. the subsequent 12 months, the chinese language Communists invaded Tibet, and the younger Trungpa spent many harrowing months hiking over the Himalayas, narrowly escaping seize.
Trungpa's account of his reviews as a tender monk, his tasks because the abbot and religious head of a superb monastery, and his relocating relationships together with his academics deals an extraordinary and intimate glimpse into the lifetime of a Tibetan lama. The memoir concludes along with his bold break out from Tibet to India. In an epilogue, he describes his emigration to the West, the place he encountered many folks desirous to know about the traditional knowledge of Tibetan Buddhism.
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From today I take refuge in the Buddha. ' 29 BORN IN TIBET At the moment when he put the scissors to my hair there was a clap of thunder, sudden rain, and a rainbow appeared. This was thought to be very auspicious. Mter this I was given my personal name Karma-tendzin-trinle-kimkyap-pal-zangpo: all monks of the KarmaKagyii school are given the first name Karma after their founder; roughly translated the remaining words mean: 'the universal action of the holder of the Doctrine, the gloriously good'.
He offered part of his home to his new guru to be used as a monastery, and undertook to feed the monks. As Trungpa Kiinga-gyaltzen intended to continue his own life of travelling and camping with his disciples, he did not want to establish a large monastery; he therefore thankfully accepted Adro Shelu-bum's offer and used it as a house of retreat for his monks. His camps became known as the Surmtzng garchentengpa (the great camps of Surmang); many disciples joined them, and this mode of life was followed by his next three incarnations who were abbots of Diidtsitil.
I found later that every word he spoke had significance. I went to him every morning, and one day he told me that he saw me as a grown up man looking like my last incarnation. He would say, 'Nowadays people are changing and all the world is in darkness and surrounded by suffering. My gen~ration has been fortunate in living in a country which has been so happy; I hope suffering will not come to you. You must indeed come to Sechen to receive the full cup of spiritual milk (pumpa-gangjo-oma); young people like you are our hope for the future; you are like a flower in bud which must be properly looked after so that it may bloom both in our monasteries and in the homes of our people.